The Doors of Perception

1

See the following papers:

Schizophrenia: A New Approach. By Humphry Osmond and John Smythies. Journal of Mental Science. Vol. xcviii. April 1952.

On Being Mad. By Humphry Osmond. Saskatchewan Psychiatric Services Journal. Vol. i. No. 2. September 1952.

The Mescalin Phenomena. By John Smythies. The British Journal for the Philosophy of Science. Vol. iii. February 1953.

Schizophrenia: A New Approach. By Abram Hoffer, Humphry Osmond and John Smythies. The Journal of Mental Science. Vol. c. No. 418. January 1954.

Numerous other papers on the biochemistry, pharmacology, psychology and neurophysiology of schizophrenia and the mescalin phenomena are in preparation.

2

In his monograph Menomini Peyotism, published (December 1952) in the Transactions of the American Philosophical Society, Professor J.S. Slotkin has written that ‘the habitual use of Peyote does not seem to produce any increased tolerance or dependence. I know many people who have been Peyotists for forty to fifty years. The amount of Peyote they use depends upon the solemnity of the occasion; in general they do not take any more Peyote now than they did years ago. Also, there is sometimes an interval of a month or more between rites, and they go without Peyote during this period without feeling any craving for it. Personally, even after a series of rites occurring on four successive weekends, I neither increased the amount of Peyote consumed nor felt any continued need for it.’ It is evidently with good reason that ‘Peyote has never been legally declared a narcotic, or its use prohibited by the federal government.’ However, ‘during the long history of Indian-white contact, white officials have usually tried to suppress the use of Peyote, because it has been conceived to violate their own mores. But these attempts have always failed.’ In a footnote Dr Slotkin adds that it is amazing to hear the fantastic stories about the effects of Peyote and the nature of the ritual, which are told by the white and Catholic Indian officials in the Menomini Reservation. None of them have had the slightest first-hand experience with the plant or with the religion, yet some fancy themselves to be authorities and write official reports on the subject.’