Moksha: Writings on Psychedelics and the Visionary by Michael Horowitz, Cynthia Palmer

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By Michael Horowitz, Cynthia Palmer

Chosen writings from the writer of courageous New World,
The doorways of conception at the function of psychedelics in society.
Includes letters and lectures via Huxley by no means released elsewhere.

In might 1953 Aldous Huxley took four-tenths of a gram of mescaline.
The mystical and transcendent event that set him off on an exploration
that used to be to supply a progressive physique of labor concerning the internal reaches of the human mind.

Huxley used to be a long time prior to his time in his anticipation of the hazards glossy tradition used to be growing
through explosive inhabitants elevate, headlong technological develop, and militant nationalism, and he
saw psychedelics because the maximum potential at our disposal to "remind adults that the true global is especially different
from the misshapen universe they've got created for themselves through their culture-conditioned prejudices.
Much of Huxley's writings following his 1953 mescaline test should be visible as his try and exhibit the power
of those components to rouse a feeling of the sacred in humans residing in a technological society adverse to mystical revelations.

Moksha, a Sanskrit note that means "liberation," is a set of the prophetic and visionary writings of Aldous Huxley.
It comprises choices from his acclaimed novels courageous New global and Island, either one of which envision societies founded
around using psychedelics as stabilizing forces, in addition to items from The doorways of notion and Heaven and Hell,
his well-known works on attention expansion..

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Additional resources for Moksha: Writings on Psychedelics and the Visionary Experience (1931-1963)

Example text

Du Bois and the rest knew that the rationale, establishment and perpetuation of freedom necessitate constant struggle. But before struggle, there is the requirement first to rise from Dark Age cerebration and to recognise that one is in a state of unfreedom, and at best this recognition can be a tangential achievement of literature. In my view, whether one is talking about freedom for the peoples of Scotland, South Asia and the Middle East, or for humanity as a whole, in this Aeon of Kali the essence of building – or indeed, of permitting the survival of – both a progressive politics and a meaningful literature must be about enabling the possibility of dissent against the sources of power.

Meanwhile, Scotland greeted its publishing entrepreneurs with a Calvinist wince and threats of claw-backs. Even allowing for the two countries’ disparities in economy, population and geography, as well as their common heritage of minority languages and coexistence with powerful anglophone neighbours, Scotland’s equivalent overall support for literature of only £2 million per annum (approximately 25 per cent of this devoted to publishing) resembled a dugout canoe next to a luxury cruise liner. The disparity also highlighted the severe limitations in state support beyond the SAC for the creative industries in general.

The affectionate nicknaming of the venture as ‘Wottakars’ did little to dispel the gloom felt at how sharply this threw into relief the true vulnerability of a central part of Scottish culture, and indeed how fragile many of its recent achievements had been. The Competition Commission was asked to ascertain if the bid was fair, and it agreed to a request from the new Cross-Parliamentary Group on Scottish Writing and Publishing, established in 2005, to hear evidence from the sector. The case for considering Scotland separately was argued persuasively by the SPA, who in their (unpublished) submission to the Competition Commission of 2005 identified the crucial issue as ‘whether the production of material relevant to Scotland could continue to be published if the merger of these two businesses were to happen, given the concentration of buying power for Deep Range bookshops which would result’.

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