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In 1953, Aldous Huxley took four-tenths of a gram of the drug Mescalin, sat down and waited to see what would happen. When he opened his eyes everything was transformed. He describes his experience in The Doors of Perception and its sequel Heaven and Hell.
Among the most profound explorations of the effects of mind-expanding drugs ever written, here are two complete classic books-The Doors of Perception and Heaven and Hell-in which Aldous Huxley, author of the bestselling Brave New World, reveals the m
The Doors of Perception is a philosophical essay, released as a book, by Aldous Huxley. First published in 1954, it details his experiences when taking mescaline. The book takes the form of Huxley's recollection of a mescaline trip that took place over the course of an afternoon in May 1953. The book takes its title from a phrase in William Blake's 1793 poem 'The Marriage of Heaven and Hell'. Huxley recalls the insights he experienced, which range from the "purely aesthetic" to "sacramental vision". He also incorporates later reflections on the experience and its meaning for art and religion.
Verbum quod locutus est. Spiritus auden locquitur, Et auditum est, Ergo, "Ego sum". Title: "Enlightenment". oil on canvas W. A. Moore
Take an up-close and behind the scenes look at the Doors.
Title: Wondering Man, Money & Go(l)d ISBN: 9781846930478: Description: Human civilization made progresses, historically, with each discovery of truth in its quest for The Truth over the years. And the author acknowledges all those contributions to human civilization as he sees himself as a global citizen of this world in its 21st century. Like Kurt Koffka, author of Principles of Gestalt Psychology (1935), the author had an introductory question ""When I first conceived the plan of writing this book I guessed, though I did not know, how much effort it would cost to carry it out, and what demands it would put on a potential reader. And I doubted, not rhetorically but very honestly and sincerely, whether such labour on the part of the author and the reader was justified. I was not so much troubled by the idea of writing another book on psychology in addition to the many books which have appeared during the last ten years, as by the idea of writing a book on psychology. Writing a book for publication is a social act. Is one justified in demanding co-operation of society for such an enterprise? What good can society, or a small fraction of it, at best derive from it? I tried to give an answer to this question, and when now, after having completed the book, I return to this first chapter, I find that the answer which then gave me sufficient courage to start on my long journey, has stayed with me to the end. I believed I had found a reason why a book on psychology might do some good." That was back in 1935, and the subject was psychology. Human mind has been wondering much before that, and it continues to wonder - as much as it ever did, if not more. Here the author is not that certain that Wondering Man, Money & Go(l)d would do some social good - he sincerely hopes it would, in the maddening global affairs of 2006 - by taking a stock of our individual lives and that of human civilization. About the Author: Born in India, the Author has helped multinationals and large Indian firms realize their dreams, in his small capacity, for twelve long years. The writer is presently pursuing his PHD from Indian Institute of Technology (IIT) Kharagpur. He understands yet challenges globalization. He lives on the leading edge, but that same edge is bleeding the soul out of mankind. This book is from one of us who's seen life from close - in its scarcity and in its abundance - and enjoyed every moment of it - in meaningful lasting joys and in silent cries in moments of planned slaughtering of mankind.
In Our Love Affair with Drugs, Jerrold Winter provides a nontechnical, accessible account of the effects of psychoactive drugs in America.
Concerned with scholarly, popular, and religious backdrops that understand the connection between psychedelics and mystical experiences to be devoid of moral concerns and ethical dimensions—a position supported empirically by the rise of acid fascism and psychedelic cults by the late 1960s—Psychedelic Mysticism: Transforming Consciousness, Religious Experiences, and Voluntary Peasants in Postwar America traces the development of sixties psychedelic mysticism from the deconditioned mind and perennial philosophy of Aldous Huxley, to the sacramental ethics of Timothy Leary, Richard Alpert, and Ralph Metzner, to the altruistic religiosity practiced by Stephen Gaskin and The Farm. Building directly off the pioneering psychedelic writing of Huxley, these psychedelic mystics understood the height of psychedelic consciousness as an existential awareness of unitive oneness, a position that offered worldly alternatives to the maladies associated with the postwar moment (e.g., vapid consumerism and materialism, lifeless conformity, unremitting racism, heightened militarism). In opening a doorway to a common world, Morgan Shipley locates how psychedelics challenged the coherency of Western modernity by fundamentally reorienting postwar society away from neoliberal ideologies and toward a sacred understanding of reality defined by mutual coexistence and responsible interdependence. In 1960s America, psychedelics catalyzed a religious awakening defined by compassion, expressed through altruism, and actualized in projects that sought to ameliorate the conditions of the least advantaged among us. In the exact moments that historians and cultural critics often locate as signaling the death knell of the counterculture, Gaskin and The Farm emerged, not as a response to the perceived failures of the hippies, nor as an alternative to sixties politicos, but in an effort to fulfill the religious obligation to help teach the world how to live more harmoniously. Today, as we continue to confront issues of socioeconomic inequality, entrenched differences, widespread violence, and the limits of religious pluralism, Psychedelic Mysticism serves as a timely reminder of how religion in America can operate as a tool for destabilization and as a means to actively reimagine the very basis of how people relate—such a legacy can aid in our own efforts to build a more peaceful, sustainable, and compassionate world.