reasoning than any twelve ordinary Angels, and was already ripe for death. He had earned the right, in those last months of his mortality, to turn away from merely symbolic straw and chaff to the bread of actual and substantial Fact. For Angels of a lower order and with better prospects of longevity, there must be a return to the straw. But the man who comes back through the Door in the Wall will never be quite the same as the man who went out. He will be wiser but less cocksure, happier but less self-satisfied, humbler in acknowledging his ignorance yet better equipped to understand the relationship of words to things, of systematic reasoning to the unfathomable Mystery which it tries, forever vainly, to comprehend.

Notes

(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. Saskarchewan Psychiatric Services Journal. Vol. I. No. 2. September. 1952. «The Mescalin Phenomena.» By John Smythies. The British Journal of the Philosophy of Science. Vol. III. February, 1953. «Schizophrenia: A New Approach.» By Abeam Hoffer, Humphry Osmond and John Smythies. journal of Mental Science. Vol. C. No. 418. January, 1954.
Numerous other papers on the biochemistry, pharmacology, psychology and neurophysiology of schizophrenia sad the mescalin phenomena are in preparation

(2) In his monograph, Menomini Peyolism, 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 at- tempts 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.»

1954

The End