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Aldous Huxley - The Doors of Perception & Heaven And Hell [Kindle azw3]

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 							Huxley's experience with Mescaline
  
  After reading Osmond's paper, Huxley sent him a letter
on 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.
  
  In a second letter on 19 April,
Huxley invited Osmond to stay while he was visiting Los Angeles to attend the American Psychiatric Association
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 Gerald Heard, to participate in the experiment;
although Heard was too busy this time, he did join him for a session in November of that year.
  
  Day of
the experiment
  
  Osmond arrived at Huxley's house in West Hollywood on 3 May, 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 that "I did not relish the possibility, 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 Maria "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.
  
  The experience started in Huxley's study before the party made a
seven block trip to The Owl Drug (Rexall) 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 chemist's shops). 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.
  
  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 Huxley’s friends who met him on the day said that despite
writing about wearing flannel 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.
  
  Compilation of the book
  
  One of the copies of William
Blake'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 paragraph. This image represents Copy H, Plate 14 of The Marriage of Heaven and Hell
which is currently held at The Fitzwilliam Museum.
  
  After Osmond's departure, Huxley and Maria left to go
on a three-week, 5,000-mile car trip around the national parks of the North West of the USA. After returning to Los
Angeles, he took a month to write the book.The Doors of Perception was the first book Huxley dedicated to his wife
Maria. Harold Raymond, at his publisher Chatto and Windus, said of the manuscript, "You are the most articulate guinea
pig that any scientist could hope to engage.” The title was taken from William Blake's poem The Marriage of Heaven
and Hell:
  
   "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 through narrow chinks of his cavern."
  

 Huxley had used Blake's metaphor in The Doors of Perception while discussing the paintings of Vermeer and the Nain
brothers, and previously in The Perennial Philosophy, 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.[28] In the early
1950s, Huxley had suffered a debilitating attack of the eye condition iritis. 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.
 

  Synopsis
  
  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 and shapes, he puts
this down to being a bad visualiser; however, he experiences a great change in his perception of the external world.
  
  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 Meister Eckhart's "istigheit" or
"is-ness", and Plato's "Being" but not separated from "Becoming". He feels he understands the Hindu concept of
Satchitananda, as well as the Zen koan that "the dharma body of the Buddha is in the hedge" and Buddhist suchness. In
this state, Huxley explains he didn't 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.
  
 
Reflecting on the experience afterwards, Huxley finds himself in agreement with philosopher C. D. Broad that to enable
us to live, the brain and nervous system eliminate unessential information from the totality of the Mind at Large.

 Vermeer's The Milkmaid.
  The Milkmaid by Johannes Vermeer. "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.
  
  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.
  
  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 Botticelli's Judith 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 this by reflecting on
paintings featuring people.Cézanne's Self-portrait with a straw hat seems incredibly pretentious, while Vermeer's
human still lifes (also, the Le Nain brothers and Vuillard) are the nearest to reflecting this not-self state.
 

  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 Martha and the way of Mary. 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 quietistic
contemplation has an ethical value, because it is concerned with negative virtues and acts to channel the transcendent
into the world.
  Red Hot Poker or Kniphofia flowers.
  The Red Hot Poker flowers in Huxley's garden were "so
passionately alive that they seemed to be standing on the very brink of utterance".
  
  After listening to
Mozart's C-Minor Piano Concerto, Gesualdo's madrigals and Alban Berg's Lyric Suite, 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 Jakob Böhme, William Law and the Tibetan
Book of the Dead, talk 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.
  
  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.
  
  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 H. G. Wells as The Door in the Wall). 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 Native American Church for instance uses the drug as a
sacrament, where its use combines religious feeling with decorum.
  
  Huxley concludes that mescaline is not
enlightenment or the Beatific vision, but a "gratuitous grace" (a term taken from Thomas Aquinas' Summa Theologica). 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. 						

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