The Doors of Perception

1788:. Smith claims that consciousness-changing substances have been linked with religion both throughout history and across the world, and further it is possible that many religious perspectives had their origins in them, which were later forgotten. Acknowledging that personality, preparation and environment all play a role in the effects of the drugs, Huston Smith draws attention to evidence that suggests that a religious outcome of the experience may not be restricted to one of Huxley's temperament. Further, because Zaehner's experience was not religious, does not prove that none will be. Contrary to Zaehner, Huston Smith draws attention to evidence suggesting that these drugs can facilitate theistic mystical experience. 1205:'s paper, Huxley sent him a letter on Thursday, 10 April 1952, expressing interest in the research and putting himself forward as an experimental subject. His letter explained his motivations as being rooted in an idea that the brain is a reducing valve that restricts consciousness, and hoping mescaline might help access a greater degree of awareness (an idea he later included in the book). Reflecting on his stated motivations, Woodcock wrote that Huxley had realised that the ways to enlightenment were many, including prayer and meditation. He hoped drugs might also break down the barriers of the ego, and both draw him closer to spiritual enlightenment and satisfy his quest as a seeker of knowledge. 1380: 2035: 1057: 200: 4006: 1453: 1517:). He reasons that better, healthier "doors" are needed than alcohol and tobacco. Mescaline has the advantage of not provoking violence in takers, but its effects last an inconveniently long time and some users can have negative reactions. Ideally, self-transcendence would be found in religion, but Huxley feels that it is unlikely that this will ever happen. Christianity and mescaline seem well-suited for each other; the 1258: 1795:, as a product of the conflict between science and religion – that religion tends to ignore the findings of science. Nonetheless, although these drugs may produce a religious experience, they need not produce a religious life, unless set within a context of faith and discipline. Finally, he concludes that psychedelic drugs should not be forgotten in relation to religion because the phenomenon of religious 1576:, the author and friend of Huxley, believed the book demonstrated Huxley's escapism. He thought that while escapism found in mysticism might be honourable, drugs were not. Huxley's 'aesthetic self-indulgence' and indifference to humanity would lead to suffering or stupidity; Mann concluded the book was irresponsible, if not quite immoral, to encourage young people to try the drug mescaline. 1318:, once in relation to the use of mortification as a means to remove persistent spiritual myopia and secondly to refer to the absence of separation in spiritual vision. Blake had a resounding impact on Huxley, who shared many of Blake's earlier revelations and interests in art and literature. In the early 1950s, Huxley had suffered a debilitating attack of the eye condition 1229:"eminently sensible". Overall, they all liked each other, which was very important when administering the drug. The mescaline was slow to take effect, but Osmond saw that after two and a half hours the drug was working and after three hours Huxley was responding well. The experience lasted eight hours and both Osmond and Maria remained with him throughout. 1616:

physiological, rather than psychological, aspects of psychiatry. Other medical researchers questioned the validity of Huxley's account. According to Roland Fisher, the book contained "99 percent Aldous Huxley and only one half gram mescaline". Joost A.M. Meerloo found Huxley's reactions "not necessarily the same as... other people's experiences."

1812: 1372:'. (It was however noted in a 2023 paper that Huxley's citation of a passage from C. D. Broad's 1949 paper "The Relevance of Psychical Research to Philosophy" omitted two words and changed one other, thus altering the sense and accuracy of Broad's reference to the philosophy of time and memory proposed by philosopher 1542:). It is not necessary but helpful, especially so for the intellectual, who can become the victim of words and symbols. Although systematic reasoning is important, direct perception has intrinsic value too. Finally, Huxley maintains that the person who has this experience will be transformed for the better. 1660:, the Jewish religious philosopher, attacked Huxley's notion that mescaline allowed a person to participate in "common being", and held that the drug ushered users "merely into a strictly private sphere". Buber believed the drug experiences to be holidays "from the person participating in the community of 1862:, that he experienced "the direct, total awareness, from the inside, so to say, of Love as the primary and fundamental cosmic fact. ... I was this fact; or perhaps it would be more accurate to say that this fact occupied the place where I had been." The experience made its way into the final chapter of 1820:

Huxley continued to take these substances several times a year until his death, but with a serious and temperate frame of mind. He refused to talk about the substances outside scientific meetings, turned down an invitation to talk about them on TV and refused the leadership of a foundation devoted to

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provokes a reflection on drapery as a major artistic theme as it allows painters to include the abstract in representational art, to create mood, and also to represent the mystery of pure being. Huxley feels that human affairs are somewhat irrelevant whilst on mescaline and attempts to shed light on

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After a brief overview of research into mescaline, Huxley recounts that he was given 4/10 of a gram at 11:00 am one day in May 1953. Huxley writes that he hoped to gain insight into extraordinary states of mind and expected to see brightly coloured visionary landscapes. When he only sees lights

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After returning home to listen to music, eat, and walk in the garden, a friend drove the threesome to the hills overlooking the city. Photographs show Huxley standing, alternately arms on hips and outstretched with a grin on his face. Finally, they returned home and to ordinary consciousness. One of

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That the longing to transcend oneself is "one of the principal appetites of the soul" is questioned by Zaehner. There are still people who do not feel this desire to escape themselves, and religion itself need not mean escaping from the ego. Zaehner criticises what he sees as Huxley's apparent call

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Osmond arrived at Huxley's house in West Hollywood on Sunday, 3 May 1953, and recorded his impressions of the famous author as a tolerant and kind man, although he had expected otherwise. The psychiatrist had misgivings about giving the drug to Huxley, and wrote, "I did not relish the possibility,

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and the visions of God of a mystical saint suggests, for Zaehner, that the saint's visions must be the same as those of a lunatic. The personality is dissipated into the world, for Huxley on mescaline and people in a manic state, which is similar to the experience of nature mystics. However, this

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wrote the praises of alcohol they were still considered good Christians, while anyone who suggested other routes to self-transcendence was accused of being a drug addict and perverter of mankind. Later Huxley responded to Zaehner in an article published in 1961: "For most of those to whom the

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and particularly focused on Huxley's reflections on schizophrenia. He wrote that the book brought to life the mental suffering of schizophrenics, which should make psychiatrists uneasy about their failure to relieve this. Also, he hoped that the book would encourage the investigation of the

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and cosmos—holidays from the very uncomfortable reminder to verify oneself as such a person." For Buber man must master, withstand and alter his situation, or even leave it, "but the fugitive flight out of the claim of the situation into situationlessness is no legitimate affair of man."

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people of western Mexico. La Barre noted that the Native American users of the cactus took it to obtain visions for prophecy, healing and inner strength. Most psychiatric research projects into the drug in the 1930s and early 1940s tended to look at the role of the drug in mimicking

1441:. As Huxley believes that contemplation should also include action and charity, he concludes that the experience represents contemplation at its height, but not its fullness. Correct behaviour and alertness are needed. Nonetheless, Huxley maintains that even 1815:

Huxley later wrote that the "things which had entirely filled my attention on that first occasion , I now perceived to be temptations – temptations to escape from the central reality into false, or at least imperfect and partial Nirvanas of beauty and mere

1240:). There he considered a variety of paintings in art books. For one of his friends, Huxley's poor eyesight manifested in both a great desire to see and a strong interest in painting, which influenced the strong visual and artistic nature of his experience. 1396:

In summary, Huxley writes that the ability to think straight is not reduced while under the influence of mescaline, visual impressions are intensified, and the human experimenter will see no reason for action because the experience is so fascinating.

1236:) store, known as World's Biggest Drugstore, at the corner of Beverly and La Cienega Boulevards. Huxley was particularly fond of the shop and the large variety of products available there (in stark contrast to the much smaller selection in English 1113:—all of whom were respected contemporary beat artists of their generation. Theirs and many other contemporary artists' works were heavily influenced by over-the-counter forms of mescaline during this time, due to its potency and attainability. 1505:

After lunch and the drive to the WBDS he returns home and to his ordinary state of mind. His final insight is taken from Buddhist scripture: that within sameness there is difference, although that difference is not different from sameness.

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as a challenge to people interested in religious experience, he pointed out what he saw as inconsistencies and self-contradictions. Zaehner concludes that Huxley's apprehensions under mescaline are affected by his deep familiarity with

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trousers, he was actually wearing blue jeans. Huxley admitted to having changed the fabric as Maria thought he should be better dressed for his readers. Osmond later said he had a photo of the day that showed Huxley wearing flannels.

1361:. In this state, Huxley explains that he did not have an "I", but instead a "not-I". Meaning and existence, pattern and colour become more significant than spatial relationships and time. Duration is replaced by a perpetual present. 2108:"If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro' narrow chinks of his cavern.” William Blake, The Marriage of Heaven and Hell 1279:

After Osmond's departure, Huxley and Maria left to go on a three-week, 5,000-mile (8,000-kilometre) car trip around the national parks of the North West of the US. After returning to Los Angeles, he took a month to write the book.

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include three accounts of mescaline experiences, including those of Zaehner himself. He writes that he was transported into a world of farcical meaninglessness and that the experience was interesting and funny, but not religious.

1633:. The popularity of the book also affected research into these drugs, because researchers needed a random sample of subjects with no preconceptions about the drug to conduct experiments, and these became very difficult to find. 1490:, Huxley heads into the garden. Outside, the garden chairs take on such an immense intensity that he fears being overwhelmed; this gives him an insight into madness. He reflects that spiritual literature, including the works of 973:(1757–1827), who inspired the book's title and writing style, was an influential English artist most notable for his paintings and poetry. The "doors of perception" was originally a metaphor written by Blake in his 1790 book, 1400:

Temporarily leaving the chronological flow, he mentions that four or five hours into the experience he was taken to the World's Biggest Drug Store (WBDS), where he was presented with books on art. In one book, the dress in

1097:, which examined the potential for the drug as a truth revealing agent. In the early 1950s, when Huxley wrote his book, mescaline was still regarded as a research chemical rather than a drug and was listed in the 1719:. So the experience may not be the same for others who take the drug and do not have this background, although they will undoubtedly experience a transformation of sensation. Zaehner himself was a convert to 904:

in May 1953. Huxley recalls the insights he experienced, ranging from the "purely aesthetic" to "sacramental vision", and reflects on their philosophical and psychological implications. In 1956, he published

1868:. This raised a troublesome point. Was it better to pursue a course of careful psychological experimentation.... or was the real value of these drugs to "stimulate the most basic kind of religious ecstasy"? 1843:

reveals a more humane philosophy. However, this change in perspective may lie elsewhere. In October 1955, Huxley had an experience while on mescaline that he considered more profound than those detailed in

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is a quiet book. It is also one that postulates a goodwill – the choice once more of the nobler hypothesis. It turned out, for certain temperaments, a seductive book". For biographer David King Dunaway,

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redefined taking mescaline as a mystical experience with possible psychotherapeutic benefits, where physicians had previously thought of the drug in terms of mimicking a psychotic episode, known as

1265:'s unique hand painted editions, created for the original printing of the poem. The line from which Huxley draws the title is in the second to last stanza. This image represents Copy H, Plate 14 of 1334:

By 12:30 pm, a vase of flowers becomes the "miracle, moment by moment, of naked existence". The experience, he asserts, is neither agreeable nor disagreeable, but simply "is". He likens it to

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The book finishes with Huxley's final reflections on the meaning of his experience. Firstly, the urge to transcend one's self is universal through times and cultures (and was characterised by

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The book met with a variety of responses, both positive and negative, from writers in the fields of literature, psychiatry, philosophy and religion. These included a symposium published in

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convention. He also wrote that he looked forward to the mescaline experience and reassured Osmond that his doctor did not object to his taking it. Huxley had invited his friend, the writer

1142:, which set out a philosophy that he believed was found amongst mystics of all religions. He had known for some time of visionary experience achieved by taking drugs in certain religions. 2760: 1688:, in which he asserted that "artificial interference with consciousness" could have nothing to do with the Christian "Beatific Vision". Zaehner expanded on these criticisms in his book 1502:, talks of these pains and terrors. Huxley speculates that schizophrenia is the inability to escape from this reality into the world of common sense and thus help would be essential. 1302:

If the doors of perception were cleansed every thing would appear to man as it is: Infinite. For man has closed himself up, till he sees all things thro' narrow chinks of his cavern.

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If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro' narrow chinks of his cavern.

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corroborated what he had experienced 'and more too'. Leary soon set up a meeting with Huxley and the two became friendly. The book can also be seen as a part of the history of

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catalogue with no controls. Mescaline also played a paramount part in influencing the beat generation of poets and writers of the later 1940s to the early 1960s. Most notable,

1583:, the book combined sincerity with simplicity, passion with detachment. "It reflects the heart and mind open to meet the given, ready, even longing, to accept the wonderful. 1791:

As the descriptions of naturally occurring and drug-stimulated mystical experiences cannot be distinguished phenomenologically, Huston Smith regards Zaehner's position in

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as facilitators of mystical insight with great potential benefits for science, art, and religion. While many found the argument compelling, others including German writer

1858:, had been "temptations to escape from the central reality into false, or at least imperfect and partial Nirvanas of beauty and mere knowledge." He wrote in a letter to 1225:

however remote, of being the man who drove Aldous Huxley mad," but instead found him an ideal subject. Huxley was "shrewd, matter-of-fact and to the point" and his wife

1185:, Huxley had changed his opinion because mescaline was not addictive and appeared to be without unpleasant physical or mental side-effects. Further, he had found that 3344: 1433:

For Huxley, the reconciliation of these cleansed perceptions with humanity reflects the age old debate between active and contemplative life, known as the way of

1158:, soon after coming to the United States in 1937. He first became aware of the cactus's active ingredient, mescaline, after reading an academic paper written by 1825:, a professor of French literature, Huxley's revelations made him conscious of the objections that had been put forward to his theory of mysticism set out in 911:, another essay which elaborates these reflections further. The two works have since often been published together as one book; the title of both comes from 1322:. This increased his concern for his already poor eyesight and much of his work in the early part of the decade had featured metaphors of vision and sight. 1170:, in early 1952. Osmond's paper set out results from his research into schizophrenia, using mescaline that he had been undertaking with colleagues, doctors 1727:

for all religious people to use drugs (including alcohol) as part of their practices. Quoting St Paul's proscriptions against drunkenness in church, in

1392:. "That mysterious artist was truly gifted with the vision that perceives the Dharma-Body as the hedge at the bottom of the garden", reflected Huxley. 744: 1132:

of seeing had particular importance in guiding him through personal crises. In the late 1930s he had become interested in the spiritual teaching of

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experience is different from the theistic mystic who is absorbed into a God, who is quite different from the objective world. The appendices to

951:. Huxley himself continued to take psychedelics for the rest of his life, and the understanding he gained from them influenced his final novel 870: 4095: 1331:

and shapes, he puts this down to being a bad visualiser; however, he experiences a great change in his perception of the external world.

4080: 1037:, an Austrian chemist, synthesised the drug. Although personal accounts of taking the cactus had been written by psychologists such as 1288:, said of the manuscript, "You are the most articulate guinea pig that any scientist could hope to engage." The title was taken from 1216:, to participate in the experiment; although Heard was too busy this time, he did join him for a session in November of that year. 3438: 2208:

Jay, Mike (2010) High Society: The Central Role of Mind-Altering Drugs in History, Science, and Culture p. 103 Park Street Press,

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published earlier that year, Huxley had written that drugs were "toxic short cuts to self-transcendence". For the Canadian writer

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Soon after the publication of his book, Huxley wrote to Harold Raymond at Chatto and Windus that he thought it strange that when

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In a second letter on Saturday, 19 April, Huxley invited Osmond to stay while he was visiting Los Angeles to attend the

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flowers in Huxley's garden were "so passionately alive that they seemed to be standing on the very brink of utterance".

1007: 4065: 4055: 3386: 3280: 3257: 3166: 2632: 2521: 2474: 2399: 2354: 2213: 2074: 2006: 1983: 1973: 1963: 1953: 1560:, including contributions from Huxley; J.S. Slotkin, a professor of anthropology; and a physician, Dr. W.C. Cutting. 979:. The metaphor was used to represent Blake's feelings about mankind's limited perception of the reality around them: 863: 133: 1368:

that to enable us to live, the brain and nervous system eliminate unessential information from the totality of the '

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Huxley had been interested in spiritual matters and had used alternative therapies for some time. In 1936 he told

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m. Williams, Nicholas (1 April 2009). "'The Sciences of Life': Living Form in William Blake and Aldous Huxley".

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countered that the effects of mescaline are subjective and should not be conflated with objective religious

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xi, Zaehner makes the point that artificial ecstatic states and spiritual union with God are not the same.

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the study of psychedelics, explaining that they were only one of his diverse number of interests. For

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Terry M, Steelman KL, Guilderson T, Dering P, Rowe MW. J Archaeological Science. 2006;33:1017–1021.

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The experience started in Huxley's study before the party made a seven block trip to The Owl Drug (

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for instance uses the drug as a sacrament, where its use combines religious feeling with decorum.

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published in 1928. The book stated that the drug could be used to research the unconscious mind.

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in the peyote cactus in 1897. These included mescaline, which he showed through a combination of

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experiences have been vouchsafed, their value is self-evident. By Dr. Zaehner, the author of

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from a religious and philosophical perspective. In 1954, Zaehner published an article called

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was given the book by a colleague soon after returning from Mexico where he had first taken

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Reflecting on the experience afterwards, Huxley finds himself in agreement with philosopher

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Psychiatric Research with Hallucinogens: What have we learned? | The Psychotomimetic Model

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Richards, William A. "Entheogens in the Study of Religious Experiences: Current Status",

2141: 1645:, thought that mescaline was an illegitimate path to enlightenment, a "deadly heresy" as 1642: 1525: 1125: 936: 699: 618: 578: 555: 541: 3326:

Richard, William A. "Entheogens in the Study of Religious Experiences: Current Status",

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was the first book Huxley dedicated to his wife Maria. Harold Raymond, at his publisher

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was the first to systematically study its psychological effects in a small book called

719: 373: 85: 1046: 3964: 3956: 3887: 3418: 3387:"Is psychedelics research closer to theology than to science? Caves all the way down" 3354: 3276: 3253: 3162: 3159:

Moksha: Aldous Huxley's Classic Writings on Psychedelics and the Visionary Experience

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A variety of influences have been claimed for the book. The psychedelic proselytiser

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This article is about the book by Aldous Huxley. For the album by Dave Pike, see

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Huxley's friends who met him on the day said that despite writing about wearing

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model of understanding these drugs, that sees them within a spiritual context.

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Holding that there are similarities between the experience on mescaline, the

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LSD before Leary: Sidney Cohen's Critique of 1950s Psychedelic Drug Research

1572:, "Mr. Huxley's experiment is extraordinary, and is beautifully described". 3675: 3553: 3245: 1896: 1822: 1777: 1657: 1598:, can be seen as the closest Huxley ever came to autobiographical writing. 1499: 1213: 1171: 1167: 1129: 1106: 940: 546: 441: 410: 3291:

Letter to Humphry Osmond, 24 October 1955. in Achera Huxley, Laura (1969)

1342:'s "Being" but not separated from "Becoming". He feels he understands the 3460: 3415:

The Encyclopedia of Dead Rock Stars: Heroin, Handguns, and Ham Sandwiches

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Yearbook for Ethnomedicine and the Study of Consciousness, Issue 3, 1994

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and meditation had apparently failed to produce the results he wanted.

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Lysergic Acid Diethylamide and Mescaline in Experimental Psychiatry

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that, "the dharma body of the Buddha is in the hedge" and Buddhist

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63 (hardcover, first edition; without the accompanying 1956 essay

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contemplation has an ethical value, because it is concerned with

1423: 1245: 1133: 254: 3498: 1921:'s character is seen reading the book, calling it, "hilarious." 1811: 1803:, is declining and religion cannot survive long in its absence. 1609:, the controversial British psychiatrist, reviewed the book for 1257: 1056: 1800: 1697: 1434: 1319: 1233: 1061: 1003: 787: 533: 343: 2997:

Medication into Submission: The Danger of Therapeutic Coercion

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is usually published in a combined volume with Huxley's essay

1452: 1735: 1661: 1343: 1339: 141: 2999:, Journal of Nervous and Mental Diseases, 1955, 122: 353–360 1848:. He decided his previous experiments, the ones detailed in 3439:

The Doors On Ed Sullivan: Music's Greatest Act Of Rebellion

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Huxley, Aldous, Eds. Horowitz, Michael and Palmer, Cynthia

2226:"American National Biography Online: Burroughs, William S." 1784:

had not fully examined and refuted Huxley's claims made in

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Huxley had first heard of peyote use in ceremonies of the

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Aldous Huxley - The Doors of Perception.pdf (archive.org)

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put it. Other thinkers expressed similar apprehensions.

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Huxley's friend and spiritual mentor, the Vedantic monk

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Morris Eaves; Robert N. Essick; Joseph Viscomi (eds.).

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Lower Pecos and Coahuila peyote: new radiocarbon dates.

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2009 First Harper Perennial Modern Classics edition:

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and acts to channel the transcendent into the world.

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recollected: an oral history, p. 97 Rowman Altamira

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Dawn and the Darkest Hour: A study of Aldous Huxley

3362: 2887:LaBarre, Weston "Twenty Years of Peyote Studies", 2001:, unabridged audio cassette, Audio Partners 1998, 1410:this by reflecting on paintings featuring people. 3262: 3171: 2392:Aldous Huxley: A Biography, Volume Two: 1939–1963 1013:for thousands of years. A German pharmacologist, 745:Psilocybin decriminalization in the United States 4022: 3068: 3066: 1948:1977 Harpercollins (UK), mass market paperback: 1174:and John Smythies. In the epilogue to his novel 1045:in the UK during the 1890s, the German-American 927:provoked strong reactions for its evaluation of 3345:"How Does a Writer Put a Drug Trip into Words?" 1579:For Huxley's biographer and friend, the author 3012:, Isis, Vol. 88, No. 1 (Mar. 1997), pp. 87–110 2512:Peggy Kiskadden in Dunaway, David King (1998) 1532:, but a "gratuitous grace" (a term taken from 3514: 3417:. Chicago: Chicago Review Press. p. 45. 3063: 1768:, retorts in effect, 'Speak for yourself!'". 1706:. Although he acknowledged the importance of 1145: 864: 3737:" (1940s; radio script 1956; published 1997) 3330:, Vol. 44, No. 4 (Winter, 2005), pp. 377–389 3047:, Vol. 44, No. 4 (Winter, 2005), pp. 377–389 2982:Roland Fisher, quoted in Louis Cholden, ed. 3273:Storming Heaven: LSD and the American Dream 2643: 1943:The Doors of Perception and Heaven and Hell 1524:Huxley concludes that mescaline is neither 3521: 3507: 2323:Letter to T.S. Eliot, 8 July 1936; Smith, 1636: 1252: 896:. Published in 1954, it elaborates on his 871: 857: 34: 2773: 2075:Learn how and when to remove this message 2059:so that sources are clearly identifiable. 1668: 1314:and the Nain brothers, and previously in 1093:. In 1947 however, the US Navy undertook 1072:In the 1930s, an American anthropologist 3412: 3034:ed Maurice S. Friedman, Harper & Row 2973:, Vol. 1, No. 4869 (1 May 1954), p. 1024 2903: 1810: 1451: 1378: 1256: 1219: 1055: 3250:Aldous Huxley Leaders of Modern Thought 2969:Sargant, William "Chemical Mysticism", 2532:Dunaway, David King (1989), pp. 228–300 1124:, and he used other therapies too; the 1051:Mescal and Mechanisms of Hallucinations 4023: 3339: 2891:, Vol. 1, No. 1, (Jan. 1960) pp. 45–60 2778:– via Taylor and Francis Online. 1924: 3692:Two or Three Graces and Other Stories 3502: 3032:The Knowledge of Man: Selected Essays 2714: 2126: 1968:2004 Harper Modern Classics edition: 1906: 1884:in the summer of 1960. He found that 1776:Professor of religion and philosophy 1556:magazine with the unlikely title of, 1029:was the compound responsible for the 3764:The Discovery: A Comedy in Five Acts 2909: 2753: 2028: 1418:seems incredibly pretentious, while 1306:Huxley had used Blake's metaphor in 1162:, a British psychiatrist working at 730:Legal status of psilocybin mushrooms 3708:After the Fireworks: Three Novellas 1945:, 1954, 1956, Harper & Brothers 1895:This book was the influence behind 1806: 13: 4096:Psychology-related autobiographies 1558:Mescalin – An Answer to Cigarettes 1310:while discussing the paintings of 1197:Huxley's experience with mescaline 1033:properties of the plant. In 1919, 998:Mescaline is the principal active 14: 4112: 4081:Philosophy of religion literature 3528: 3480: 3236:Dunaway, David King (1989) p. 369 3227:Dunaway, David King (1989) p. 330 3218:Dunaway, David King (1989) p. 298 3209:Dunaway, David King (1989) p. 327 3200:Dunaway, David King (1989) p. 300 2986:, p. 67, Grune and Stratton, 1956 2960:Dunaway, David King (1989) p. 297 2900:Huxley, Aldous (1954) Dust Jacket 2761:Interdisciplinary Science Reviews 2754:Webb, Adrian (27 November 2023). 2678:Dunaway, David King (1989) p. 283 1338:'s "istigkeit" or "is-ness", and 4005: 4004: 3684:Little Mexican and Other Stories 3437:Kaye, Griffin. (June 5, 2022), " 2057:add missing citation information 2033: 1978:2004 Sagebrush library binding: 1422:'s human still lifes (also, the 1210:American Psychiatric Association 965: 735:Legal status of Salvia divinorum 198: 109:Print (hardback & paperback) 40:First edition, published in 1954 3448: 3431: 3406: 3379: 3333: 3320: 3307: 3298: 3285: 3239: 3230: 3221: 3212: 3203: 3194: 3185:Do Drugs Have Religious Import? 3151: 3142: 3133: 3124: 3115: 3106: 3097: 3084: 3075: 3050: 3037: 3024: 3015: 3002: 2989: 2976: 2963: 2954: 2945: 2936: 2922:. Routledge. pp. 394–395. 2894: 2881: 2872: 2863: 2854: 2845: 2836: 2827: 2818: 2809: 2800: 2791: 2782: 2747: 2708: 2699: 2690: 2681: 2672: 2637: 2617: 2611:The Marriage of Heaven and Hell 2602: 2593: 2584: 2558: 2535: 2526: 2506: 2497: 2488: 2479: 2459: 2438: 2417: 2404: 2384: 2359: 2339: 2330: 2317: 2292: 2267: 2242: 2218: 2129:The Marriage of Heaven and Hell 1958:1990 Harper Perennial edition: 1771: 1696:riposte to what he sees as the 1652: 1295:The Marriage of Heaven and Hell 1268:The Marriage of Heaven and Hell 1006:cactus, which has been used in 976:The Marriage of Heaven and Hell 918:The Marriage of Heaven and Hell 833:Regulation of therapeutic goods 21:The Doors of Perception (album) 3744:" (1944; children's book 1967) 3328:Journal of Religion and Health 3045:Journal of Religion and Health 2951:Bedford, Sybille (1974) p. 156 2202: 2187: 2166: 2163:Hefter Research Institute Site 2147: 2135: 2120: 2111: 2102: 2089: 2019:List of psychedelic literature 1416:Self-portrait with a straw hat 705:Drug policy of the Netherlands 1: 4076:Philosophy of mind literature 3295:. p. 139, Chatto & Windus 3161:, p. 214. Park Street Press, 2775:10.1080/03080188.2023.2249208 2394:p. 144, Chatto & Windus, 2349:, p. 274, Faber & Faber, 2024: 1762:Mysticism, Sacred and Profane 1692:(1957), which also acts as a 1601: 1563: 960: 3058:Mysticism Sacred and Profane 2300:"Beat Art - the-artists.org" 1871: 1799:, or the encounter with the 1793:Mysticism Sacred and Profane 1782:Mysticism Sacred and Profane 1745:Mysticism Sacred and Profane 1690:Mysticism Sacred and Profane 1545: 987: 574:List of psilocybin mushrooms 7: 4101:Counterculture of the 1950s 4061:Harper & Brothers books 3445:(Retrieved: August 9, 2022) 2627:, pp. 107, 189, Perennial, 2336:Dunaway, David King, p. 133 2012: 1612:The British Medical Journal 1325: 1271:which is currently held at 652:Counterculture of the 1960s 10: 4117: 3833:Science, Liberty and Peace 3634:The Genius and the Goddess 3275:, pp. 56–57, Grove Press, 3130:Zaehner, Introduction p.xi 2099:, Chatto and Windus, p. 15 1740:manic-depressive psychosis 1146:Research by Humphry Osmond 991: 943:, and Orientalist scholar 808:Philosophy of psychedelics 18: 16:1954 book by Aldous Huxley 4086:Psychedelic drug research 4056:Chatto & Windus books 4000: 3941: 3898: 3863: 3816: 3781: 3774: 3755: 3726: 3659: 3652: 3545: 3536: 3413:Simmonds, Jeremy (2008). 3189:The Journal of Philosophy 2918:. In Watt, Donald (ed.). 2733:10.1017/S0031819100007452 2658:10.3366/E1354991X09000506 2159:18 September 2010 at the 1136:and in 1945 he published 568:List of psychedelic drugs 165: 153: 139: 127: 113: 105: 97: 80: 63: 55: 45: 33: 4066:Literary autobiographies 3825:The Perennial Philosophy 3742:The Crows of Pearblossom 2625:The Perennial Philosophy 2465:Murray, Nicholas (2003) 2390:Bedford, Sybille (1974) 2345:Woodcock, George (1972) 2325:Letters of Aldous Huxley 2279:www.poetryfoundation.org 2254:www.poetryfoundation.org 2154:About Dr. Arthur Heffter 1703:The Perennial Philosophy 1500:Tibetan Book of the Dead 1316:The Perennial Philosophy 1139:The Perennial Philosophy 1120:that he was starting to 29:The Doors of Perception 3841:The Doors of Perception 3716:Collected Short Stories 3488:The Doors of Perception 3092:The Doors of Perception 3090:Huxley, Aldous (1955), 3060:, Clarendon Press, p. 3 3021:Novak, Steven J. (1997) 2971:British Medical Journal 2869:Huxley (1954) pp. 55–58 2842:Huxley (1954) pp. 41–46 2833:Huxley (1954) pp. 39–40 2815:Huxley (1954) pp. 29–33 2797:Huxley (1954) pp. 21–25 2410:Huxley, Aldous (1952), 2181:5 December 2010 at the 2127:Blake, William (1790). 2097:The Doors of Perception 1999:The Doors of Perception 1930:The Doors of Perception 1886:The Doors of Perception 1846:The Doors of Perception 1786:The Doors of Perception 1708:The Doors of Perception 1686:The Menace of Mescaline 1682:The Doors of Perception 1637:Philosophy and religion 1621:The Doors of Perception 1590:The Doors of Perception 1308:The Doors of Perception 1282:The Doors of Perception 1253:Compilation of the book 1164:Weyburn Mental Hospital 925:The Doors of Perception 900:under the influence of 885:The Doors of Perception 715:Drug policy of Portugal 682:William Leonard Pickard 469:Psychedelic microdosing 4091:Psychedelic literature 4051:Books by Aldous Huxley 4031:1954 non-fiction books 3872:Beyond the Mexique Bay 3806:Literature and Science 3735:Jacob's Hands: A Fable 3317:, New World Publishing 3313:Leary, Timothy (1968) 2705:Huxley (1954) pp. 16–7 2623:Huxley, Aldous (1990) 2608:Blake, William (1790) 2444:Woodcock (1972) p. 274 2423:Woodcock (1972) p. 275 2175:Mescaline, An Overview 2095:Huxley, Aldous (1954) 1817: 1674:Robert Charles Zaehner 1669:Robert Charles Zaehner 1568:For the Scottish poet 1519:Native American Church 1470:C-Minor Piano Concerto 1461: 1393: 1304: 1276: 1273:The Fitzwilliam Museum 1152:Native American Church 1069: 985: 945:Robert Charles Zaehner 898:psychedelic experience 428:Psychedelic literature 3610:Time Must Have a Stop 3304:Achera Huxley, p. 146 3030:Buber, Martin (1965) 2942:Bedford (1974) p. 155 2910:Mann, Thomas (2013). 2715:Broad, C. D. (1949). 2590:Bedford (1974) p. 146 2571:William Blake Archive 2541:Bedford (1974) p. 163 2503:Bedford (1974) p. 145 2456:Bedford (1974) p. 142 2435:Bedford (1974) p. 144 2414:, Chatto & Windus 1814: 1647:Christopher Isherwood 1619:For Steven J. Novak, 1455: 1382: 1300: 1261:One of the copies of 1260: 1220:Day of the experiment 1059: 981: 957:, published in 1962. 939:, Jewish philosopher 828:Recreational drug use 710:Drug policy of Oregon 3950:The Devils of Loudun 3626:The Devils of Loudun 3343:(24 December 2018). 3293:This Timeless Moment 3271:Stevens, Jay (1998) 3182:Huston Smith (1964) 3148:Murray (2003) p. 403 2995:Meerloo, Joost A.M. 2912:"Thomas Mann on the 2889:Current Anthropology 2599:Murray (2003) p. 400 2555:Murray (2003) p. 401 2494:Murray (2003) p. 399 2485:Bedford(1974) p. 145 2412:The Devils of Loudun 2044:needs more complete 1882:psilocybin mushrooms 1515:The Door in the Wall 1177:The Devils of Loudun 1103:William S. Burroughs 1011:religious ceremonies 838:Self-experimentation 818:Prohibition of drugs 725:Legality of cannabis 3931:A Woman's Vengeance 3907:Pride and Prejudice 3602:After Many a Summer 3578:Point Counter Point 3570:Those Barren Leaves 3056:Zaehner, RC (1957) 2914:Doors of Perception 2878:Huxley (1954) p. 63 2860:Huxley (1954) p. 49 2851:Huxley (1954) p. 48 2824:Huxley (1954) p. 33 2806:Huxley (1954) p. 27 2788:Huxley (1954) p. 19 2696:Huxley (1954) p. 15 2687:Huxley (1954) p. 11 1925:Publication history 1837:, and consequently 1643:Swami Prabhavananda 1553:The Saturday Review 1526:divine illumination 1464:After listening to 1126:Alexander Technique 1064:cactus, from which 937:Swami Prabhavananda 700:Drug liberalization 579:Psychoactive cactus 86:Chatto & Windus 30: 3918:(uncredited, 1943) 3350:The New York Times 1907:In popular culture 1818: 1462: 1394: 1277: 1070: 720:Drug policy reform 374:Psychedelic trance 28: 4046:Books about drugs 4018: 4017: 3888:The Art of Seeing 3859: 3858: 3751: 3750: 3464:. 29 October 2016 3424:978-1-55652-754-8 3367:on 4 January 2019 3008:Novak, Steven J. 2929:978-1-136-20969-7 2469:, p. 399, Abacus 2193:Grob, Charles S. 2085: 2084: 2077: 1994:978-0-06-172907-2 1911:In the 2016 film 1717:Mahayana Buddhism 1678:Oxford University 1676:, a professor at 1595:The Art of Seeing 1350:, as well as the 1286:Chatto and Windus 1084:drug amongst the 929:psychedelic drugs 881: 880: 773:Cognitive liberty 647:Alexander Shulgin 614:Psychedelic Press 334:Palm Desert Scene 277:Psychedelic music 250:Liquid light show 177: 176: 173:RM666.P48 H9 2004 98:Publication place 4108: 4041:Aesthetics books 4008: 4007: 3779: 3778: 3657: 3656: 3523: 3516: 3509: 3500: 3499: 3474: 3473: 3471: 3469: 3452: 3446: 3435: 3429: 3428: 3410: 3404: 3403: 3401: 3399: 3383: 3377: 3376: 3374: 3372: 3366: 3361:. 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G. Wells 1496:William Law 1492:Jakob Böhme 1487:Lyric Suite 1366:C. D. Broad 1346:concept of 1099:Parke-Davis 1068:is derived. 1035:Ernst Späth 1000:psychedelic 933:Thomas Mann 803:Neuroethics 464:Trip sitter 416:Stoner film 384:Stoner rock 339:Peyote song 309:Acid trance 304:Acid techno 245:Fractal art 240:Diffraction 192:Psychedelia 4025:Categories 3966:The Devils 3958:The Devils 3493:Faded Page 3468:8 November 3398:13 January 3371:13 January 2721:Philosophy 2367:"smythies" 2309:25 October 2284:25 October 2259:25 October 2234:25 October 2065:April 2024 2025:References 1602:Psychiatry 1570:Edwin Muir 1564:Literature 1482:Alban Berg 1443:quietistic 1403:Botticelli 1156:New Mexico 961:Background 843:Surrealism 637:Acid Tests 592:Experience 539:Psilocybin 459:Smart shop 379:Space rock 324:Madchester 289:Acid house 235:Cyberdelic 73:psychology 70:Philosophy 3923:Jane Eyre 3562:Antic Hay 3359:0362-4331 2741:0031-8191 2666:1354-991X 2046:citations 1903:in 1965. 1901:The Doors 1872:Influence 1585:The Doors 1546:Reception 1478:madrigals 1091:psychosis 1082:entheogen 1066:mescaline 1019:alkaloids 994:Mescaline 988:Mescaline 949:mysticism 902:mescaline 763:Addiction 609:Ego death 542:mushrooms 529:Mescaline 499:Ayahuasca 489:25I-NBOMe 454:Entheogen 314:Chillwave 299:Acid rock 294:Acid jazz 265:Phosphene 81:Published 4010:Category 3495:(Canada) 3191:, 61, 18 2614:Plate 14 2179:Archived 2157:Archived 2013:See also 1919:Stan Lee 1694:theistic 1498:and the 1474:Gesualdo 1428:Vuillard 1359:suchness 1326:Synopsis 1292:'s poem 1187:hypnosis 1128:and the 1122:meditate 1118:TS Eliot 768:Cannabis 740:Neurolaw 599:Bad trip 519:Ketamine 514:Ibogaine 504:Cannabis 389:Trip hop 184:a series 182:Part of 148:54372147 56:Language 3952:(opera) 3248:(1973) 3094:, p. 49 2576:10 June 1938:(1956) 1713:Vedanta 1420:Vermeer 1412:Cézanne 1312:Vermeer 1246:flannel 1134:Vedanta 1086:Huichol 631:History 619:Therapy 604:Ecology 442:Culture 260:Paisley 255:LSD art 64:Subject 59:English 3968:(film) 3960:(play) 3934:(1947) 3926:(1943) 3910:(1940) 3891:(1942) 3883:(1941) 3875:(1934) 3852:(1956) 3844:(1954) 3836:(1946) 3828:(1945) 3809:(1963) 3801:(1937) 3793:(1931) 3775:Essays 3767:(1924) 3719:(1957) 3711:(1936) 3703:(1930) 3695:(1926) 3687:(1924) 3679:(1922) 3671:(1920) 3645:(1962) 3642:Island 3637:(1955) 3629:(1952) 3621:(1948) 3613:(1944) 3605:(1939) 3597:(1936) 3589:(1932) 3581:(1928) 3573:(1925) 3565:(1923) 3557:(1921) 3546:Novels 3421: 3357: 3279: 3256: 3165: 2926: 2739: 2664: 2631: 2520: 2473: 2398: 2376:17 May 2353: 2212: 2005: 1992: 1982: 1972: 1962: 1952: 1865:Island 1840:Island 1698:monism 1466:Mozart 1435:Martha 1407:Judith 1320:iritis 1234:Rexall 1203:Osmond 1109:, and 1062:peyote 1023:animal 1004:peyote 954:Island 888:is an 788:Hippie 551:Salvia 534:Peyote 344:P-Funk 46:Author 3756:Plays 3668:Limbo 1850:Doors 1738:in a 1736:mania 1662:logos 1344:Hindu 1340:Plato 1227:Maria 482:Drugs 114:Pages 84:1954 3470:2016 3419:ISBN 3400:2024 3392:Aeon 3373:2024 3355:ISSN 3277:ISBN 3254:ISBN 3163:ISBN 2924:ISBN 2737:ISSN 2662:ISSN 2629:ISBN 2578:2014 2518:ISBN 2471:ISBN 2396:ISBN 2378:2016 2351:ISBN 2311:2016 2286:2016 2261:2016 2236:2016 2210:ISBN 2048:for 2003:ISBN 1990:ISBN 1980:ISBN 1970:ISBN 1960:ISBN 1950:ISBN 1852:and 1831:and 1801:holy 1755:and 1715:and 1623:and 1528:nor 1480:and 1456:The 1439:Mary 1426:and 1355:koan 1025:and 823:Rave 793:MDMA 494:2C-B 210:Arts 142:OCLC 129:ISBN 93:(US) 88:(UK) 3491:at 3441:", 2770:doi 2729:doi 2654:doi 1797:awe 1513:as 1484:'s 1476:'s 1468:'s 1414:'s 1405:'s 1388:by 1376:.) 1352:Zen 1154:in 694:Law 524:LSD 509:DMT 4027:: 3458:. 3389:. 3353:. 3347:. 3264:^ 3173:^ 3065:^ 2766:48 2764:. 2758:. 2735:. 2725:24 2723:. 2719:. 2660:. 2650:15 2648:. 2569:. 2546:^ 2449:^ 2428:^ 2369:. 2302:. 2277:. 2252:. 1917:, 1723:. 1536:' 1494:, 1472:, 1298:: 1189:, 1166:, 1105:, 1060:A 921:. 186:on 3740:" 3733:" 3522:e 3515:t 3508:v 3472:. 3427:. 3402:. 3375:. 2932:. 2772:: 2743:. 2731:: 2668:. 2656:: 2580:. 2380:. 2313:. 2288:. 2263:. 2238:. 2131:. 2078:) 2072:( 2067:) 2063:( 2053:. 1275:. 1179:, 872:e 865:t 858:v 549:/ 123:) 23:.

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