You can Read Other Mind Osmond or Read Online Other Mind Osmond, Book Other Mind Osmond, And Other. Mind Osmond PDF. In electronic format take. Results 1 - 10 of 88 All formats available for PC, Mac, eBook Readers and other mobile devices. and life of people are determined by the subconscious mind. Where can i get the following e-books 1) "The other mind" by Osmond 2) "the crystal door" by James Hauller 3) "Death Call" by Perin can.
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true belief) that others have a mind and what they have in mind? It could be an whether our epistemic access to other minds proceeds in a manner radically different from that by .. ruthenpress.info .pdf. orders. Even if other causes are brought forward to explain hallucinations, if they pig brain slices were more sensitive to mescaline than the same tissue respiring at a is a valuable hemostatic agent (Hoffer and Osmond, ). The . Osmond: Clinical Effects of Psychotomimetic Agents These and many others have said that in this work, as in any other, science is applicable if one This may seem mere nonsense but, before closing his mind, the reader should reflect.
Yet surely, when poisoned, the brain's actions should be less complex, rather than more so? I cannot argue about this because one must undergo the experience himself.
Those who have had these experiences know, and those who have not had them cannot know and, what is more, the latter are in no position to offer a useful explanation. Is this phenomenon of chemically induced mental aberration something wholly new? It is not, as I have suggested earlier. It has been sought and studied since the earliest times and has played a notable part in the development of religion, art, philosophy, and even science.
Systems such as yoga have sprung from it. Enormous effort has been expended to induce these states easily so as to put them to use.
Although occasionally trivial and sometimes frightening, their like seems to have been at least part of the experience of visionaries and mystics the world over.
These states deserve thought and pondering because until we understand them no account of the mind can be accurate. It is foolish to expect a single exploration to bring back as much information as 20 of them. It is equally foolish to expect an untrained, inept, or sick person to play the combined part of observer, experiencer, and recorder as well as a trained and skilled individual. Those who have no taste for this work can help by freely admitting their shortcomings rather than disguising them by some imposing ascription.
This may seem mere nonsense but, before closing his mind, the reader should reflect that something unusual ought to seem irrational because it transcends those fashionable ruts of thinking that we dignify by calling them logic and reason.
We prefer such rationalized explanations because they provide an illusory sense of predictability. Little harm is done so long as we do not let our sybaritism blind us to the primacy of experience, especially in psychology. Psychoanalysts claim that their ideas cannot be fully understood without a personal analysis.
Not everyone accepts this claim, but can one ever understand something one has never done? A eunuch could write an authoritative book on sexual behavior, but a book on sexual experience by the same author would inspire less confidence.
Working with these substances, as in psychoanalysis, we must often be our own instruments. Psychoanalysis resembles Galileo's telescope, which lets one see a somewhat magnified image of an object the wrong way round and upside down.
The telescope changed our whole idea of the solar system and revolutionized navigation. Psychotomimetic agents, whose collective name is still undecided, are more like the radar telescopes now being built to scan the deeps of outer, invisible space. They are not convenient. One cannot go bird watching with them. They explore a tiny portion of an enormous void. They raise more' questions than answers, and to understand those answers we must invent new languages.
What we learn is not reassuring or even always comprehensible. Like astronomers, however, we must change our thinking to use the potentialities of our new instruments. Freud has told us much about many important matters. However, I believe that he and his pupils tried illegitimately to extrapolate from his data far beyond their proper limits in an attempt to account for the whole of human endeavor and, beyond this, into the nature of man and God.
This was magnificent bravado. It is not science, for it is as vain to use Freud's system for these greatest questions as it is to search for the galaxies with Galileo's hand telescope.
Jung, using what I consider the very inadequate tools of dream and myth, has shown such skill and dexterity that he has penetrated as deep into these mysteries as his equipment allows. Our newer instruments, employed with skill and reverence, allow us to explore a greater range of experience more intensively. There have always been risks in discovery. Splendid rashness such as John Hunter's should be avoided, yet we must be prepared for calculated risks such as those that Walter Reed and his colleagues took in their conquest of yellow fever.
The mind cannot be explored by proxy. To deepen our understanding, not simply of great madnesses but of the nature of mind itself, we must use our instruments as coolly and boldly as those who force their aircraft through other invisible barriers. Disaster may overtake the most skilled. Today and in the past, for much lesser prizes, men have taken much greater risks. If mimicking mental illness were the main characteristic of these agents, "psychotomimetics" would indeed be a suitable generic term.
It is true that they do so, but they do much more.
Why are we always preoccupied with the pathological, the negative? Is health only the lack of sickness? Is good merely the absence of evil? Is pathology the only yardstick? Must we ape Freud's gloomier moods that persuaded him that a happy man is a self-deceiver evading the heartache for which there is no anodyne? Is not a child infinitely potential rather than polymorphously perverse?
I have tried to find an appropriate name for the agents under discussion: Some possibilities are: Psychezymic, mind-fermenting, is indeed appropriate. Psycherhexic, mind bursting forth, though difficult, is memorable.
Psychelytic, mind-releasing, is satisfactory. My choice, because it is clear, euphonious, and uncontaminated by other associations, is psychedelic, mind-manifesting. One of these terms should serve. This, then, is how one clinician sees these psychedelics.
I believe that these agents have a part to play in our survival as a species. For that survival depends as much on our opinion of our fellows and ourselves as on any other single thing. The psychedelics help us to explore and fathom our own nature.
We can perceive ourselves as the stampings of an automatic socioeconomic process; as highly plastic and conditionable animals; as congeries of instinctive. All of these concepts have their supporters and they all have some degree of truth in them. We may also be something more, "a part of the main," a striving sliver of a creative process, a manifestation of Brahma in Atman, an aspect of an infinite God imminent and transcendent within and without us.
These very different valuings of the self and of other people's selves have all been held sincerely by men and women. I expect that even what seem the most extreme notions are held by Some contributors to these pages. Can one doubt that the views of the world derived from such differing concepts are likely to differ greatly, and that the courses of action determined by those views will differ? That world is in part, at least, what we make of it. Once our mold for world making is formed it most strongly resists change.
The psychedelics allow us, for a little while, to divest ourselves of these acquired assumptions and to see the universe again with an innocent eye.
Huxley's 38a words, we may, if we wish, "sit down in front of the facts like a child" or, as Thomas Traherne, a 17th-century English mystic puts it, "to unlearn the dirty devices of the world and become as it were a little child again. Perhaps, if we can do this, we shall learn how to rebuild our world in another and better image, for our extraordinary technical virtuosity is forcing change on us whether we like it or not. Our old faults, however, persisting in our new edifice, are far more dangerous to us than they were in the old structure.
The old world perishes and, unless we are to perish in its ruins, we must leave our old assumptions to die with it. While we are learning, we may hope that dogmatic religion and authoritarian science will keep away from each other's throats. We need not put out the visionary's eyes because we do not share his vision. We need not shout down the voice of the mystic because we cannot hear it, or force our rationalizations on him for our own reassurance.
Few of us can accept or understand the mind that emerges from these studies. Kant once said of Swedenborg, "Philosophy is often much embarrassed when she encounters certain facts she dare not doubt yet will not believe for fear of ridicule. Only a few cranks doubted this, yet who believes in the billiard-ball atom now? In a few years, I expect, the psychedelics that I have mentioned will seem as crude as our ways of using them.
Yet even though many of them are gleanings from Stone Age peoples they can enlarge our experience greatly. Chat or rant, adult content, spam, insulting other members, show more. Harm to minors, violence or threats, harassment or privacy invasion, impersonation or misrepresentation, fraud or phishing, show more.
Yahoo Answers. Where can i get the following e-books 1 "The other mind" by Osmond 2 "the crystal door" by James Hauller 3 "Death Call" by Perin can anyone give me the site address, please. I need the specific site address not any e-book site, got by search engine. Report Abuse. Are you sure you want to delete this answer? Yes No. Best Answer: Free e-books. They are legal, in most cases from the author's own website.
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