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The Doors of Perception
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This article is about the book by Aldous Huxley. For the album by Dave Pike, see The Doors of Perception (album).
The Doors of Perception
First edition (UK)
Author
Aldous Huxley
Country
United Kingdom
Language
English
Subject
Philosophy
Published
1954 Chatto & Windus (UK)
Harper & Row (US)
Media type
Print (hardback & paperback)
Pages
63 (hardcover, first edition; without the accompanying essay "Heaven and Hell", written in 1956)
ISBN
0-06-059518-3
OCLC
54372147
Dewey Decimal
615/.7883 22
LC Class
RM666.P48 H9 2004
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The Doors of Perception is a philosophical essay, released as a book, by Aldous Huxley. First published in 1954, it details his experiences when taking mescaline. The book takes the form of Huxley's recollection of a mescaline trip that took place over the course of an afternoon in May 1953. The book takes its title from a phrase in William Blake's 1793 poem The Marriage of Heaven and Hell. Huxley recalls the insights he experienced, which range from the "purely aesthetic" to "sacramental vision".[1] He also incorporates later reflections on the experience and its meaning for art and religion.
Contents
[hide]
1 Background
1.1 Mescaline (Peyote and San Pedro Cactus)
1.2 Peyote as entheogen drug
1.3 Legality
1.4 Research by Humphry Osmond
2 Huxley's experience with mescaline
2.1 Day of the experiment
2.2 Compilation of the book
3 Synopsis
4 Reception
4.1 Robert Charles Zaehner
4.2 Huston Smith
5 Later experience
6 Influence
6.1 William Blake
7 Cultural references
8 Publication history
9 See also
10 References
Background[edit]
Mescaline (Peyote and San Pedro Cactus)[edit]
Main article: Mescaline
Mescaline is the principal active psychedelic agent of the peyote and San Pedro cacti, which have been used in Native American religious ceremonies for thousands of years.[2] A German pharmacologist, Arthur Heffter, isolated the alkaloids in the peyote cactus in 1897. These included mescaline, which he showed through a combination of animal and self-experiments was the compound responsible for the psychoactive properties of the plant. In 1919, Ernst Späth, another German chemist, synthesised the drug.[3] Although personal accounts of taking the cactus had been written by psychologists such as Weir Mitchell in the US and Havelock Ellis in the UK during the 1890s, the German-American Heinrich Kluver was the first to systematically study its psychological effects in a small book called Mescal and Mechanisms of Hallucinations published in 1928. The book stated that the drug could be used to research the unconscious mind.
Peyote as entheogen drug[edit]
In the 1930s, an American anthropologist Weston La Barre, published The Peyote Cult, the first study of the ritual use of peyote as an entheogen drug amongst the Huichol people of western Mexico. La Barre noted that the Indian users of the cactus took it to obtain visions for prophecy, healing and inner strength.[4] Most psychiatric research projects into the drug in the 1930s and early 1940s tended to look at the role of the drug in mimicking psychosis.[5] In 1947 however, the US Navy undertook Project Chatter, which examined the potential for the drug as a truth revealing agent. In the early 1950s, when Huxley wrote his book, mescaline was still regarded as a research chemical rather than a drug and was listed in the Parke-Davis catalogue with no controls.[6] Mescaline also played a paramount part in influencing the beat generation of poets and writers of the later 1940s to the early 1960s. Most notable, William S. Burroughs,[7] Jack Kerouac,[8] and Allen Ginsberg[9]—-all of whom were respected contemporary beat artists[10] of their generation. Theirs and many other contemporary artists works were heavily influenced by over the counter forms of mescalin during this time due to its potency and attainability.
Huxley had been interested in spiritual matters and had used alternative therapies for some time. In 1936 he told TS Eliot that he was starting to meditate,[11] and he used other therapies too; the Alexander Technique and the Bates Method of seeing had particular importance in guiding him through personal crises.[12] In the late 1930s he had become interested in the spiritual teaching of Vedanta and in 1945 he published The Perennial Philosophy, which set out a philosophy that he believed was found amongst mystics of all religions. He had known for some time of visionary experience achieved by taking drugs in certain non-Christian religions.
A peyote cactus, from which mescaline is derived.
Legality[edit]
Peyote Cactus in bloom
The cultivation of the San Pedro cactus is legal (or at least not explicitly prohibited) in almost all countries. These include but are not limited to: Sweden, Norway, Germany, New Zealand, Japan, Mexico (Under strict tribal and religious practices), Spain and Canada. However, in Australia, cultivation must be strictly for ornamental and gardening purposes, not consumption. The active ingredients are also found in many species of plant native to Australia, prominently, the Golden Wattle. The United States (like almost every other country) deemed mescaline itself illegal in 1970 under the Controlled Substances Act.[13]
Research by Humphry Osmond[edit]
Huxley had first heard of peyote use in ceremonies of the Native American Church in New Mexico soon after coming to the United States in 1937.[14] He first became aware of the cactuses' active ingredient, mescaline, after reading an academic paper written by Humphry Osmond, a British psychiatrist working at Weyburn Mental Hospital, Saskatchewan in early 1952. Osmond's paper set out results from his research into schizophrenia using mescaline that he had been undertaking with colleagues, doctors Abram Hoffer and John Smythies.[15][16] In the epilogue to his novel The Devils of Loudun, published earlier that year, Huxley had written that drugs were "toxic short cuts to self-transcendence”.[17] For the Canadian writer George Woodcock, Huxley had changed his opinion because mescaline was not addictive and appeared to be without unpleasant physical or mental side-effects, further he had found that hypnosis, autohypnosis and meditation had apparently failed to produce the results he wanted.[18]
Huxley's experience with mescaline[edit]
After reading Osmond's paper, Huxley sent him a letter on Thursday, 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).[19] 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.[20]
In a second letter on Saturday, 19 April, Huxley invited Osmond to stay while he was visiting Los Angeles to attend the American Psychiatric Association convention.[21] He also wrote that he looked forward to the mescaline experience and reassured Osmond that his doctor did not object to his taking it.[19] 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.[22]
Day of the experiment[edit]
Osmond arrived at Huxley's house in West Hollywood on Sunday, 3 May 1953, 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".[23] 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.[24] The experience lasted eight hours and both Osmond and Maria remained with him throughout.[25]
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.[26]
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.[27] 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.[28] Osmond later said he had a photo of the day that showed Huxley wearing flannels.[29]
Compilation of the book[edit]
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.[30]
After Osmond's departure, Huxley and Maria left to go on a three-week, 5,000-mile (8,000-kilometre) 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.[31] The Doors of Perception was the first book Huxley dedicated to his wife Maria.[32] 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."[29] 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 thro' narrow chinks of his cavern.[33]
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.[34] Blake had a resounding impact on Huxley, he shared many of Blake's earlier revelations and interests in art and literature.[35] 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.[36]
Synopsis[edit]
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.[37]
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.[38]
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.[39]
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.[40]
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.[41] Huxley feels that human affairs are somewhat irrelevant whilst on mescaline and attempts to shed light on this by reflecting on paintings featuring people.[42] 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.[43]
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.[44]
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,[45] 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.[46]
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.[47]
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).[48] 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.[49]
Huxley concludes that mescaline is not enlightenment or the Beatific vision, but a "gratuitous grace" (a term taken from Thomas Aquinas' Summa Theologica).[50] 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.
Reception[edit]
The book met with a variety of responses, both positive and negative,[21] from writers in the fields of literature, psychiatry, philosophy and religion. These included a symposium published in The Saturday Review magazine with the unlikely title of, Mescalin – An Answer to Cigarettes, including contributions from Huxley; J.S. Slotkin, a professor of Anthropology; and a physician, Dr. W.C. Cutting.[51] Literature: For the Scottish poet, Edwin Muir “Mr. Huxley's experiment is extraordinary, and is beautifully described”.[52] Thomas Mann, the author and friend of Huxley, believed the book demonstrated Huxley's escapism. He thought that while escapism found in mysticism might be honourable, drugs were not. Huxley's 'aesthetic self-indulgence' and indifference to humanity would lead to suffering or stupidity, and he concluded the book was irresponsible, if not quite immoral, to encourage young people to try the drug.[53]
For Huxley's biographer and friend, the author Sybille Bedford, the book combined sincerity with simplicity, passion with detachment.[54] "It reflects the heart and mind open to meet the given, ready, even longing, to accept the wonderful. The Doors is a quiet book. It is also one that postulates a goodwill – the choice once more of the nobler hypothesis. It turned out, for certain temperaments, a seductive book.”[55] For biographer David King Dunaway, The Doors of Perception, along with The Art of Seeing, can be seen as the closest Huxley ever came to autobiographical writing.[56]
Psychiatric responses included those of William Sargant, the controversial British psychiatrist, who reviewed the book for The British Medical Journal and particularly focused on Huxley's reflections on schizophrenia. He wrote that the book brought to life the mental suffering of schizophrenics, which should make psychiatrists uneasy about their failure to relieve this. Also, he hoped that the book would encourage the investigation of the physiological, rather than psychological, aspects of psychiatry.[57] Other medical researchers questioned the validity of Huxley's account. The book contained "99 percent Aldous Huxley and only one half gram mescaline" according to Ronald Fisher.[58] Joost A.M. Meerloo found Huxley's reactions "not necessarily the same as... other people's experiences."[59]
For Steven J. Novak, The Doors Of Perception (and "Heaven and Hell") redefined taking mescaline (and LSD, although Huxley had not taken it until after he had written both books) as a mystical experience with possible psychotherapeutic benefits, where physicians had previously thought of the drug in terms of mimicking a psychotic episode, known as psychotomimetic.[60] The popularity of the book also affected research into these drugs, because researchers needed a random sample of subjects with no preconceptions about the drug to conduct experiments, and these became very difficult to find.[61]
In the field of religion, Huxley’s friend and spiritual mentor, the Vedantic monk Swami Prabhavananda, thought that mescaline was an illegitimate path to enlightenment, a "deadly heresy" as Christopher Isherwood put it.[29] Martin Buber, the Jewish religious philosopher, attacked Huxley's notion that mescaline allowed a person to participate in "common being", and held that the drug ushered users "merely into a strictly private sphere". Philosophically, Buber believed the drug experiences to be holidays "from the person participating in the community of logos and cosmos—holidays from the very uncomfortable reminder to verify oneself as such a person." For Buber man must master, withstand and alter his situation, or even leave it, "but the fugitive flight out of the claim of the situation into situationlessness is no legitimate affair of man."[62]
Robert Charles Zaehner[edit]
It was probably the criticisms of The Doors of Perception put forward by Robert Charles Zaehner, a professor at Oxford University, that formed the fullest and earliest critiques from a religious and philosophical perspective. In 1954, Zaehner published an article called The Menace of Mescaline, in which he asserted that "artificial interference with consciousness" could have nothing to do with the Christian "Beatific Vision".[63] Zaehner expanded on these criticisms in his book Mysticism Sacred and Profane (1957), which also acts as a theistic riposte to what he sees as the monism of Huxley's The Perennial Philosophy. Although he acknowledged the importance of The Doors of Perception as a challenge to people interested in religious experience,[64] he pointed out what he saw as inconsistencies and self-contradictions.[65] Zaehner concludes that Huxley's apprehensions under mescaline are affected by his deep familiarity with Vedanta and Mahayana Buddhism. So the experience may not be the same for others who take the drug and do not have this background, although they will undoubtedly experience a transformation of sensation.[66] Zaehner himself was a convert to Catholicism.
That the longing to transcend oneself is "one of the principal appetites of the soul"[67] is questioned by Zaehner. There are still people who do not feel this desire to escape themselves,[68] and religion itself need not mean escaping from the ego.[69] Zaehner criticises what he sees as Huxley's apparent call for all religious people to use drugs (including alcohol) as part of their practices.[70] Quoting St Paul's proscriptions against drunkenness in church, in 1 Corinthians xi, Zaehner makes the point that artificial ecstatic states and spiritual union with God are not the same.[65]
Holding that there are similarities between the experience on mescaline, the mania in a manic-depressive psychosis and the visions of God of a mystical saint suggests, for Zaehner, that the saint's visions must be the same as those of a lunatic.[71] The personality is dissipated into the world, for Huxley on mescaline and people in a manic state, which is similar to the experience of nature mystics.[72] However, this experience is different from the theistic mystic who is absorbed into a God, who is quite different from the objective world. The appendices to Mysticism Sacred and Profane include three accounts of mescaline experiences, including those of Zaehner himself. He writes that he was transported into a world of farcical meaninglessness and notes that the experience was interesting and funny, but not religious.
Huxley later wrote that the "things which had entirely filled my attention on that first occasion [chronicled in The Doors of Perception], I now perceived to be temptations – temptations to escape from the central reality into a false, or at least imperfect and partial Nirvanas of beauty and mere knowledge."
Huston Smith[edit]
Soon after the publication of his book, Huxley wrote to Harold Raymond at Chatto and Windus that he thought it strange that when Hilaire Belloc and G. K. Chesterton wrote the praises of alcohol they were still considered good Christians, while anyone who suggested other routes to self-transcendence was accused of being a drug addict and perverter of mankind.[73] Later Huxley responded to Zaehner in an article published in 1961: "For most of those to whom the experiences have been vouchsafed, their value is self-evident. By Dr. Zaehner, the author of Mysticism, Sacred and Profane, their deliberate induction is regarded as immoral. To which his colleague, Professor Price, retorts in effect, 'Speak for yourself!'".[74]
Professor of religion and philosophy Huston Smith took issue with the belief that Mysticism Sacred and Profane had fully examined and refuted Huxley's claims made in The Doors of Perception.[75] Smith claims that consciousness-changing substances have been linked with religion both throughout history and across the world, and further it is possible that many religious perspectives had their origins in them, which were later forgotten. Acknowledging that personality, preparation and environment all play a role in the effects of the drugs, Huston Smith draws attention to evidence that suggests that a religious outcome of the experience may not be restricted to one of Huxley's temperament. Further, because Zaehner's experience was not religious, does not prove that none will be. Contrary to Zaehner, Huston Smith draws attention to evidence suggesting that these drugs can facilitate theistic mystical experience.[75]
As the descriptions of naturally occurring and drug-stimulated mystical experiences cannot be distinguished phenomenologically, Huston Smith regards Zaehner's position in Mysticism Sacred and Profane, as a product of the conflict between science and religion – that religion tends to ignore the findings of science. Nonetheless, although these drugs may produce a religious experience, they need not produce a religious life, unless set within a context of faith and discipline. Finally, he concludes that psychedelic drugs should not be forgotten in relation to religion because the phenomenon of religious awe, or the encounter with the holy, is declining and religion cannot survive long in its absence.[75]
Later experience[edit]
Huxley continued to take these substances several times a year until his death,[76] but with a serious and temperate frame of mind.[77] He refused to talk about the substances outside scientific meetings,[78] turned down an invitation to talk about them on TV[79] and refused the leadership of a foundation devoted to the study of psychedelics, explaining that they were only one of his diverse number of interests.[80] For Philip Thody, a professor of French literature, Huxley's revelations made him conscious of the objections that had been put forward to his theory of mysticism set out in Eyeless in Gaza and Grey Eminence, and consequently Island reveals a more humane philosophy.[81] However, this change in perspective may lie elsewhere. In October 1955, Huxley had an experience while on LSD that he considered more profound than those detailed in The Doors of Perception. Huxley was overwhelmed to the point where he decided his previous experiments, the ones detailed in Doors and Heaven and Hell, had been nothing but "entertaining sideshows."[82] He wrote in a letter to Humphry Osmond, that he experienced "the direct, total awareness, from the inside, so to say, of Love as the primary and fundamental cosmic fact. ... I was this fact; or perhaps it would be more accurate to say that this fact occupied the place where I had been. ... And the things which had entirely filled my attention on that first occasion, I now perceived to be temptations – temptations to escape from the central reality into a false, or at least imperfect and partial Nirvanas of beauty and mere knowledge."[83] The experience made its way into the final chapter of Island.[84] This raised a troublesome point. Was it better to pursue a course of careful psychological experimentation.... or was the real value of these drugs to "stimulate the most basic kind of religious ecstasy"?[82]
Influence[edit]
A variety of influences have been claimed for the book. The psychedelic proselytiser, Timothy Leary, was given the book by a colleague soon after returning from Mexico where he had first taken psilocybin mushrooms in the summer of 1960. He found that The Doors of Perception corroborated what he had experienced 'and more too'.[85] Leary soon set up a meeting with Huxley and the two became friendly. The book can also be seen as a part of the history of entheogenic model of understanding these drugs, that sees them within a spiritual context.[86]
William Blake[edit]
William Blake[87] (Born in London, 28 November 1757 – 12 August 1827) who inspired the book's title and writing style, was an influential English artist most notable for his paintings and poetry. The Doors of Perception was originally a metaphor written by Blake, used in his 1790 book, The Marriage of Heaven and Hell. The metaphor was used to represent Blake's feelings about mankind's limited perception of the reality around them.
Cultural references[edit]
This book was the influence behind Jim Morrison's naming his band The Doors in 1965.[88]
In the 2016 film Doctor Strange, Stan Lee's character is seen reading the book.[89]
Publication history[edit]
The Doors of Perception is usually published in a combined volume with Huxley's essay Heaven and Hell (1956)
The Doors of Perception and Heaven and Hell, 1954, 1956, Harper & Brothers
1977 Harpercollins (UK), mass market paperback: ISBN 0-586-04437-X
1990 Harper Perennial edition: ISBN 0-06-090007-5
2004 Harper Modern Classics edition: ISBN 0-06-059518-3
2004 Sagebrush library binding: ISBN 1-4176-2859-6
2009 First Harper Perennial Modern Classics edition: ISBN 978-0-06-172907-2
The Doors of Perception, unabridged audio cassette, Audio Partners 1998, ISBN 1-57270-065-3
See also[edit]
Psychedelic literature
References[edit]
Jump up ^ Huxley, Aldous (1954) The Doors of Perception, Chatto and Windus, p. 15
Jump up ^ Lower Pecos and Coahuila peyote: new radiocarbon dates. Terry M, Steelman KL, Guilderson T, Dering P, Rowe MW. J Archaeological Science. 2006;33:1017–1021.
Jump up ^ About Dr. Arthur Heffter Archived 18 September 2010 at the Wayback Machine. Hefter Research Institute Site
Jump up ^ Powell, Simon G Mescaline, An Overview Archived 5 December 2010 at the Wayback Machine.
Jump up ^ Grob, Charles S. Psychiatric Research with Hallucinogens: What have we learned? | The Psychotomimetic Model Yearbook for Ethnomedicine and the Study of Consciousness, Issue 3, 1994
Jump up ^ Jay, Mike (2010) High Society: The Central Role of Mind-Altering Drugs in History, Science, and Culture P. 103 Park Street Press, ISBN 1-59477-393-9
Jump up ^ "American National Biography Online: Burroughs, William S". www.anb.org. Retrieved 2016-10-25.
Jump up ^ "Jack Kerouac". www.poetryfoundation.org. Retrieved 2016-10-25.
Jump up ^ "Allen Ginsberg". www.poetryfoundation.org. Retrieved 2016-10-25.
Jump up ^ "Beat Art - the-artists.org". the-artists.org. Retrieved 2016-10-25.
Jump up ^ Letter to T.S. Eliot, 8 July 1936; Smith, Letters of Aldous Huxley, pp. 405–6
Jump up ^ Dunaway, David King, p. 133
Jump up ^ "Erowid Peyote Vault : Legal Status". erowid.org. Retrieved 2016-10-25.
Jump up ^ Woodcock, George (1972) Dawn and the Darkest Hour: A study of Aldous Huxley, p. 274, Faber & Faber, ISBN 0-571-08939-9
Jump up ^ "smythies". www.hofmann.org. Retrieved 2016-05-17.
Jump up ^ Bedford, Sybille (1974) Aldous Huxley: A Biography, Volume Two: 1939–1963 p. 144, Chatto & Windus, ISBN 0-00-216006-4
Jump up ^ Huxley, Aldous (1952), The Devils of Loudun, Chatto & Windus
Jump up ^ Woodcock (1972) p. 275
^ Jump up to: a b Bedford (1974) p. 144
Jump up ^ Woodcock (1972) p. 274
^ Jump up to: a b Bedford (1974) p. 142
Jump up ^ Murray, Nicholas (2003) Aldous Huxley, p. 399, Abacus ISBN 0-349-11348-3
Jump up ^ Bedford(1974) p. 145
Jump up ^ Murray (2003) p. 399
Jump up ^ Bedford (1974) p. 145
Jump up ^ Peggy Kiskadden in Dunaway, David King (1998) Aldous Huxley recollected: an oral history, p. 97 Rowman Altamira ISBN 0-7619-9065-8
Jump up ^ Dunaway, David King (1989), pp. 228–300
Jump up ^ Bedford (1974) p. 163
^ Jump up to: a b c Murray (2003) p. 401
Jump up ^ Morris Eaves, Robert N. Essick, and Joseph Viscomi (eds.). "The Marriage of Heaven and Hell, object 14 (Bentley 14, Erdman 14, Keynes 14)". William Blake Archive. Retrieved 2014-06-10. CS1 maint: Uses editors parameter (link)
Jump up ^ Bedford (1974) p. 146
Jump up ^ Murray (2003) p. 400
Jump up ^ Blake, William (1790) The Marriage of Heaven and Hell Plate 14
Jump up ^ Huxley, Aldous (1990) The Perennial Philosophy, pp. 107, 189, Perennial, ISBN 0-06-090191-8
Jump up ^ m. Williams, Nicholas (2009-04-01). "'The Sciences of Life': Living Form in William Blake and Aldous Huxley". Romanticism. 15 (1): 41–53. doi:10.3366/E1354991X09000506. ISSN 1354-991X.
Jump up ^ Dunaway, David King (1989) p. 283
Jump up ^ Huxley (1954) p. 11
Jump up ^ Huxley (1954) p. 15
Jump up ^ Huxley (1954) pp. 16–7
Jump up ^ Huxley (1954) p. 19
Jump up ^ Huxley (1954) pp. 21–25
Jump up ^ Huxley (1954) p. 27
Jump up ^ Huxley (1954) pp. 29–33
Jump up ^ Huxley (1954) p. 33
Jump up ^ Huxley (1954) pp. 39–40
Jump up ^ Huxley (1954) pp. 41–46
Jump up ^ Huxley (1954) p. 48
Jump up ^ Huxley (1954) p. 49
Jump up ^ Huxley (1954) pp. 55–58
Jump up ^ Huxley (1954) p. 63
Jump up ^ LaBarre, Weston "Twenty Years of Peyote Studies", Current Anthropology, Vol. 1, No. 1, (Jan. 1960) pp. 45–60
Jump up ^ Huxley, Aldous (1954) Dust Jacket
Jump up ^ Watt, Conrad (1997) Aldous Huxley, pp. 394–395 Routledge ISBN 0-415-15915-6
Jump up ^ Bedford (1974) p. 155
Jump up ^ Bedford, Sybille (1974) p. 156
Jump up ^ Dunaway, David King (1989) p. 297
Jump up ^ Sargant, William "Chemical Mysticism", British Medical Journal, Vol. 1, No. 4869 (1 May 1954), p. 1024
Jump up ^ Ronald Fisher quoted in Louis Cholden, ed. Lysergic Acid Diethylamide and Mescaline in Experimental Psychiatry, p. 67, Grune and Stratton, 1956
Jump up ^ Meerloo, Joost A.M. Medication into Submission: The Danger of Therapeutic Coercion, Journal of Nervous Mental Diseases, 1955, 122: 353–360
Jump up ^ Novak, Steven J. LSD before Leary: Sidney Cohen's Critique of 1950s Psychedelic Drug Research, Isis, Vol. 88, No. 1 (Mar. 1997), pp. 87–110
Jump up ^ Novak, Steven J. (1997)
Jump up ^ Buber, Martin (1965) The Knowledge of Man: Selected Essays ed Maurice S. Friedman, Harper & Row
Jump up ^ Richards, William A. "Entheogens in the Study of Religious Experiences: Current Status", Journal of Religion and Health, Vol. 44, No. 4 (Winter, 2005), pp. 377–389
Jump up ^ Zaehner, RC (1957) Mysticism Sacred and Profane, Clarendon Press, p. 3
^ Jump up to: a b Zaehner p. 25
Jump up ^ Zaehner p. 3
Jump up ^ Huxley, Aldous (1955), The Doors of Perception, p. 49
Jump up ^ Zaehner p. 18
Jump up ^ Zaehner, p. 26
Jump up ^ Zaehner p. 19
Jump up ^ Zaehner, Introduction p.xi
Jump up ^ Zaehner p. 28
Jump up ^ Murray (2003) p. 403
Jump up ^ Huxley, Aldous, Eds. Horowitz, Michael and Palmer, Cynthia Moksha: Aldous Huxley's Classic Writings on Psychedelics and the Visionary Experience, p. 214. Park Street Press, ISBN 0-89281-758-5
^ Jump up to: a b c Huston Smith (1964) Do Drugs Have Religious Import? The Journal of Philosophy, 61, 18
Jump up ^ Dunaway, David King (1989) p. 300
Jump up ^ Dunaway, David King (1989) p. 327
Jump up ^ Dunaway, David King (1989) p. 298
Jump up ^ Dunaway, David King (1989) p. 330
Jump up ^ Dunaway, David King (1989) p. 369
Jump up ^ Thody, Philip (1973) Aldous Huxley Leaders of Modern Thought, Studio Vista, ISBN 0-289-70189-9
^ Jump up to: a b Stevens, Jay (1998) Storming Heaven: LSD and the American Dream, pp. 56–57, Grove Press, ISBN 0-8021-3587-0
Jump up ^ Letter to Humphry Osmond, 24 October 1955. in Achera Huxley, Laura (1969) This Timeless Moment. P.139, Chatto & Windus
Jump up ^ Achera Huxley, p. 146
Jump up ^ Leary, Timothy (1968) High Priest, New World Publishing
Jump up ^ Richard, William A. "Entheogens in the Study of Religious Experiences: Current Status", Journal of Religion and Health, Vol. 44, No. 4 (Winter, 2005), pp. 377–389
Jump up ^ http://www.blakearchive.org/exist/blake/archive/biography.xq?b=biography&targ_div=d1. Missing or empty |title= (help)
Jump up ^ Simmonds, Jeremy (2008). The Encyclopedia of Dead Rock Stars: Heroin, Handguns, and Ham Sandwiches. Chicago: Chicago Review Press. p. 45. ISBN 1-55652-754-3.
Jump up ^ "11 Doctor Strange Easter eggs you might have missed". Digital Spy. 29 October 2016. Retrieved 2016-11-08.
[hide]
v
t
e
Aldous Huxley
Novels
Crome Yellow (1921)
Antic Hay (1923)
Those Barren Leaves (1925)
Point Counter Point (1928)
Brave New World (1932)
Eyeless in Gaza (1936)
After Many a Summer (1939)
Time Must Have a Stop (1944)
Ape and Essence (1948)
The Genius and the Goddess (1955)
Island (1962)
Short story collections
Limbo (1920)
Mortal Coils (1922)
Little Mexican (1924)
Two or Three Graces (1926)
Brief Candles (1930)
Collected Short Stories (1957)
Non-fiction
The Perennial Philosophy (1945)
Grey Eminence (1941)
The Devils of Loudun (1952)
The Doors of Perception (1954)
Poetry
The Burning Wheel (1916)
Jonah (1917)
The Defeat of Youth (1918)
Leda (1920)
Arabia Infelix (1929)
The Cicadias and Other Poems (1931)
Collected Poetry (1971)
Travel writing
Along the Road (1925)
Jesting Pilate (1926)
Beyond the Mexique Bay (1934)
Essay collections
On the Margin (1923)
Essays New and Old (1926)
Proper Studies (1927)
Do What You Will (1929)
Vulgarity in Literature (1930)
Music at Night (1931)
Texts and Pretexts (1932)
The Olive Tree (1936)
Ends and Means (1937)
Words and their Meanings (1940)
Science, Liberty and Peace (1946)
Themes and Variations (1950)
Adonis and the Alphabet (1956)
Heaven and Hell (1956)
Collected Essays (1958)
Brave New World Revisited (1958)
Literature and Science (1963)
The Human Situation: 1959 Lectures at Santa Barbara (1977)
Moksha: Writings on Psychedelics and the Visionary Experience (1999)
Screenplays
Pride and Prejudice (1940)
Madame Curie (uncredited, 1943)
Jane Eyre (1943)
A Woman's Vengeance (1947)
Prelude to Fame (1950)
Alice in Wonderland (uncredited, 1951)
Radio script
"Jacob's Hands: A Fable" (1956, published 1997)
Plays
The Discovery (1924)
The World of Light (1931)
The Gioconda Smile (1948)
The Genius and the Goddess (1957)
The Ambassador of Captripedia (1965)
Now More Than Ever (1997)
Other books
The Art of Seeing (1942)
The Crows of Pearblossom (1944 children's book, published 1967)
Selected Letters (2007)
Retrieved from "https://en.wikipedia.org/w/index.php?title=The_Doors_of_Perception&oldid=833165873"
Categories:
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Wake Forest, North Carolina
From Wikipedia, the free encyclopedia
Jump to: navigation, search
Wake Forest, North Carolina
Town

Location in Wake County and the state of North Carolina.
Coordinates: 35°58′24″N 78°31′8″W / 35.97333°N 78.51889°W / 35.97333; -78.51889Coordinates: 35°58′24″N 78°31′8″W / 35.97333°N 78.51889°W / 35.97333; -78.51889
Country
United States
State
North Carolina
Counties
Wake, Franklin
Incorporated
1880
Government
• Mayor
Vivian A. Jones
Area
• Total
15.2 sq mi (39.4 km2)
• Land
15.1 sq mi (39.1 km2)
• Water
0.1 sq mi (0.3 km2)
Elevation
387 ft (118 m)
Population (2010)[1]
• Total
30,117
• Estimate (2016)[2]
40,112
• Density
2,000/sq mi (760/km2)
Time zone
Eastern (EST) (UTC−5)
• Summer (DST)
EST (UTC−4)
ZIP Codes
27587–27588
Area code(s)
919, 984
FIPS code
37-70540[3]
GNIS feature ID
1023094[4]
Website
www.wakeforestnc.gov
Wake Forest is a town in Franklin and Wake counties in the U.S. state of North Carolina; located almost entirely in Wake County, it lies just north of the state capital, Raleigh. The population was 30,117 at the 2010 census,[5] up from 12,588 at the 2000 census. The U.S. Census Bureau estimates the city's population to be 34,752 as of July 1, 2013.[6] In 2007, the town was listed by Forbes magazine as the 20th fastest growing suburb in America, with a 73.2 percent increase in population between 2000 and 2006.[7][8] Wake Forest was the original home of Wake Forest University for 122 years before it moved to Winston-Salem in 1956.
The US Office of Management and Budget also includes Wake Forest as a part of the Raleigh-Durham-Chapel Hill Combined Statistical Area, which has a population of 1,998,808 as of U.S. Census 2012 Population Estimates.[9] Effective June 6, 2003 the Office of Management and Budget redefined the Federal Statistical Areas and dismantled what had been for decades the Raleigh-Durham-Chapel Hill, MSA and split them into two separate MSAs even though the region still functions as a single metropolitan area.
Contents
[hide]
1 History
2 Government
3 Geography
3.1 Climate
4 Demographics
5 Education
5.1 Primary and secondary education
5.2 Higher learning
6 Culture
6.1 Historical locations
6.2 Library
7 Parks and recreation
8 Transportation
8.1 Passenger
8.2 Roads
9 Media
9.1 Magazine
9.2 On air
9.3 Newspaper
9.4 Online only
10 References
11 External links
History[edit]
In 1832,[10] Dr. Calvin Jones, originally from New England, bought 615 acres (2.49 km2) of forested land in Wake County, North Carolina. The sparsely populated area became known as the Forest of Wake, or Wake Forest. Jones sold his farm to the North Carolina Baptist Convention for $2,000, who opened the Wake Forest Manual Labor Institute, later Wake Forest College, on the site. The Raleigh & Gaston Railroad, completed in 1840, established a depot in nearby Forestville that stimulated the school and surrounding village. College leaders convinced the railroad to move the depot even closer to the college in 1874, leading to more economic development. This community was incorporated as the "Town of Wake Forest College" in 1880. In 1909, the word "College" was removed from the name of the town. The college moved to the much larger city of Winston-Salem in 1956.[11] Southeastern Baptist Theological Seminary began offering classes on the original campus of Wake Forest University in 1950, and occupied the entire campus when the university completed its move.
Government[edit]
Wake Forest operates under the Council-Manager form of government. The citizens elect a Mayor and Board of Commissioners as the town's governing body. The Town Manager is appointed by the Board to serve as the chief operating officer administering all municipal affairs.[12][13] The current mayor is Vivian A. Jones (term expires 2017), and current council members include Greg Harrington (2019), Brian Pate (2019), Anne Reeve (2019), Margaret Stinnett (2017), and Jim Thompson (2017).[14]
A new town hall facility opened in downtown Wake Forest in September 2010,[15] and was LEED Platinum certified in November 2011.[16] All town departments are housed in the facility, except police (which has its own building nearby) and public works.
Geography[edit]
Wake Forest is located at 35°58′24″N 78°31′8″W / 35.97333°N 78.51889°W / 35.97333; -78.51889 (35.973289, -78.518789).[17]
According to the United States Census Bureau, the town has a total area of 15.2 square miles (39.4 km2). 15.1 square miles (39.1 km2) of it is land and 0.1 square miles (0.3 km2) of it (0.80%) is water.[18]
Wake Forest is located in the northeast central region of North Carolina, where the North American Piedmont and Atlantic Coastal Plain regions meet. This area is known as the "fall line" because it marks the elevation inland at which waterfalls begin to appear in creeks and rivers. Its central Piedmont location situates Wake Forest about three hours by car west of Atlantic Beach, North Carolina, and four hours east of the Great Smoky Mountains.
Climate[edit]
Wake Forest enjoys a moderate subtropical climate, with moderate temperatures in the spring, fall, and winter. Summers are typically hot with high humidity. Winter highs generally range in the low 50s °F (10 to 13 °C) with lows in the low-to-mid 30s °F (-2 to 2 °C), although an occasional 60 °F (15 °C) or warmer winter day is not uncommon. Spring and fall days usually reach the low-to-mid 70s °F (low 20s °C), with lows at night in the lower 50s °F (10 to 14 °C). Summer daytime highs often reach the upper 80s to low 90s °F (29 to 35 °C). The rainiest months are July and August.
Demographics[edit]
Historical population
Census
Pop.
%±
1880 456 —
1890 858 88.2%
1900 823 −4.1%
1910 1,443 75.3%
1920 1,425 −1.2%
1930 1,536 7.8%
1940 1,562 1.7%
1950 3,704 137.1%
1960 2,664 −28.1%
1970 3,148 18.2%
1980 3,780 20.1%
1990 5,769 52.6%
2000 12,588 118.2%
2010 30,117 139.3%
Est. 2016 40,112 [2] 33.2%
U.S. Decennial Census
2013 estimate
As of the 2000 census,[3] there were 12,588 people, 4,617 households, and 3,407 families residing in Wake Forest. The population density was 1,614.4 inhabitants per square mile (623.1/km²). There were 5,091 housing units at an average density of 652.9 per square mile (252.0/km²). The racial makeup of the town was 79.63% White, 15.78% African American, 0.21% Native American, 2.03% Asian, 0.01% Pacific Islander, 0.78% from other races, and 1.56% from two or more races. Hispanic or Latino of any race were 2.08% of the population.
There were 4,617 households out of which 41.7% had children under the age of 18 living with them, 60.3% were married couples living together, 10.7% had a female householder with no husband present, and 26.2% were non-families. 20.6% of all households were made up of individuals and 6.0% had someone living alone who was 65 years of age or older. The average household size was 2.66 and the average family size was 3.11.
In the town, the population was spread out with 29.7% under the age of 18, 7.4% from 18 to 24, 39.3% from 25 to 44, 15.8% from 45 to 64, and 7.9% who were 65 years of age or older. The median age was 32 years. For every 100 females there were 91.8 males. For every 100 females age 18 and over, there were 89.0 males.
The median income for a household in the town was $52,307, and the median income for a family was $60,408. Males had a median income of $45,630 versus $30,205 for females. The per capita income for the town was $22,746. About 6.3% of families and 8.8% of the population were below the poverty line, including 10.7% of those under age 18 and 15.7% of those age 65 or over.
Education[edit]
Primary and secondary education[edit]
The town is served by nine public schools which are administered by the Wake County Public School System. Public schools include:
Heritage Elementary School
Jones Dairy Elementary School
Wake Forest Elementary School
Richland Creek Elementary School (opened August 2012)
Heritage Middle School
Wake Forest Middle School
Heritage High School (Wake Forest, North Carolina) (opened August 2010)
Wake Forest High School
Charter schools include Franklin Academy (K-12), Endeavor Charter School (K-8), and Envision Science Academy (K-8). Private schools include Thales Academy, All Saints Academy, and Saint Catherine of Siena Catholic School, serving grades K-8.[19] Wake Forest is also home to two Montessori schools, Wake Forest Montessori[20] and Montessori Children's House of Wake Forest.
Southeastern Baptist Theological Seminary
Higher learning[edit]
Wake Technical Community College [21] is an area two-year college with a north campus on Louisburg Road in Raleigh. Southeastern Baptist Theological Seminary is a seminary of the Southern Baptist Convention. It began offering classes in 1950 on the original campus of Wake Forest University and is commonly known by its acronym, SEBTS.
Culture[edit]
Historical locations[edit]
The DuBois Center is listed on the National Register of Historic Places.[22] The W. E. B. DuBois School opened in 1926 for the African-American community in Wake Forest before racial segregation ceased in 1971. After the school outgrew the facility and moved to a new location, the building was vacant for a decade until the DuBois Alumni Association purchased the building and made it into a community center.[23]
Other listings in or near Wake Forest on the National Register of Historic Places are the Bailey-Estes House, Downtown Wake Forest Historic District, Glen Royall Mill Village Historic District, Lea Laboratory, Oakforest, Powell House, Purefoy-Chappell House and Outbuildings, Purefoy-Dunn Plantation, Rock Cliff Farm, Royall Cotton Mill Commissary, South Brick House, Thompson House, Wake Forest Historic District, Wakefield Dairy Complex, and Wakefields.[24][25][26]
Wake Forest Historical Museum, also known as the Calvin Jones Historical House, was built in 1820 and was the residence of the first president of Wake Forest College and the center of activities that took place at the school. The museum displays the history of the town of Wake Forest as well as Wake Forest University. The house contains collections of photos, books, college publications, furniture, documents, professors’ writings, and medical, law and sports memorabilia.[27]
Library[edit]
The Wake County Public Library System operates a branch in Wake Forest.[28]
Parks and recreation[edit]
Wake Forest is home to the Falls Lake State Recreation Area. Falls Lake Park contains the 12,000-acre (49 km2) Falls Lake and 26,000 acres (110 km2) of woodlands.[29]
Wake Forest is served by ten parks and community centers. They include the following:[30]
Plummer Park
Joyner Park
Tyler Run Park
Holding Park and Wake Forest Community House
J.B. Flaherty Park
Taylor Street Park and Alton Massenburg Center
Ailey Young Park
H.L. Miller Park
Kiwanis Park
Smith Creek Soccer Center
Transportation[edit]
Passenger[edit]
Air: Wake Forest is served by Raleigh-Durham International Airport, which is located 20 miles (32 km) southwest of the town in northwestern Wake County.
Interstate Highway: Wake Forest can be accessed by I-85 and I-40. The town is located to the east of I-85 and north of I-40.
Wake Forest is not served directly by passenger trains. Amtrak serves nearby Raleigh.
Local bus: The Triangle Transit Authority operates buses that serve the region and connect to municipal bus systems in Raleigh, Durham, and Chapel Hill.
Roads[edit]
Wake Forest is located off US 1 (also known as Capital Boulevard in northern Wake County), a major north-south U.S. Highway that serves the East Coast of the United States.
Other highways that run through the area include NC 96 and NC 98.
Media[edit]
Magazine[edit]
27587 MAGAZINE is a glossy quarterly led by a group of creative journalists. The magazine, which debuted in 2014, has a readership of nearly 30,000 and is distributed free at new-home developments, offices, points of interest, supermarkets, RDU airport, and via direct mail. Full issues may be read at 27587magazine.com (there is a lag of several weeks before the current issue is released online).
On air[edit]
WCPE-FM, located in Wake Forest, is a classical music station that provides its programming over the air, via the Internet, and via C-band and Ku-band satellite.
Newspaper[edit]
The town's independently-owned community newspaper, The Wake Weekly, has an average circulation of more than 8,400 copies per week.[31]
Online only[edit]
Wake Forest News is the fifth best newspaper in town and prides themselves in putting an entertaining and hopefully humorous spin on local Wake Forest news. They proudly stand behind their motto, "Half our news is fit to print".[32]
Wake Forest Today is the town's first digital daily news portal. It is an online news source that covers local news and events that are important to Wake Forest and the surrounding area and is totally responsive on all digital devices.[33]
References[edit]
Jump up ^ "2010 Census Redistricting Data (Public Law 94-171) Summary File". American FactFinder. United States Census Bureau. Retrieved 27 May 2012.
^ Jump up to: a b "Population and Housing Unit Estimates". Retrieved June 9, 2017.
^ Jump up to: a b "American FactFinder". United States Census Bureau. Retrieved 2008-01-31.
Jump up ^ "US Board on Geographic Names". United States Geological Survey. 2007-10-25. Retrieved 2008-01-31.
Jump up ^ "Profile of General Population and Housing Characteristics: 2010 Demographic Profile Data (DP-1): Wake Forest town, North Carolina". U.S. Census Bureau, American Factfinder. Retrieved December 30, 2011.
Jump up ^ "Annual Estimates of Resident Population Change for Incorporated Places 2010 to 2013". United States Census Bureau.
Jump up ^ 3 Area Towns Among Fastest-Growing Suburbs :: WRAL.com
Jump up ^ "America's Fastest-Growing Suburbs - Forbes.com". 2008-02-20. Retrieved 2017-07-11.
Jump up ^ "Population Estimates 2012 Combined Statistical Areas: April 1, 2010 to July 1, 2012". U.S. Census Bureau. Retrieved 2013-03-14.
Jump up ^ http://www.wakeforestnc.gov/visitors-history.aspx
Jump up ^ History - Wake Forest, NC
Jump up ^ Mayor - Wake Forest, NC
Jump up ^ Board of Commissioners - Wake Forest, NC
Jump up ^ Board Members - Wake Forest, NC
Jump up ^ "Town Hall - Town of Wake Forest". Retrieved 8 October 2014.
Jump up ^ "LEED Platinum Certification - Town of Wake Forest". Retrieved 8 October 2014.
Jump up ^ "US Gazetteer files: 2010, 2000, and 1990". United States Census Bureau. 2011-02-12. Retrieved 2011-04-23.
Jump up ^ "Geographic Identifiers: 2010 Demographic Profile Data (G001): Wake Forest town, North Carolina". U.S. Census Bureau, American Factfinder. Retrieved December 30, 2011.
Jump up ^ schools in Wake Forest - YELLOWPAGES.COM
Jump up ^ "- YELLOWPAGES.COM". Retrieved 8 October 2014.
Jump up ^ Wake Technical Community College/
Jump up ^ Area Attractions - Wake Forest, NC
Jump up ^ DuBois
Jump up ^ National Park Service (2010-07-09). "National Register Information System". National Register of Historic Places. National Park Service.
Jump up ^ "National Register of Historic Places Listings". Weekly List of Actions Taken on Properties: 12/27/10 through 12/30/10. National Park Service. 2011-01-07.
Jump up ^ "National Register of Historic Places Listings". Weekly List of Actions Taken on Properties: 5/26/14 through 5/30/14. National Park Service. 2014-06-06.
Jump up ^ Wake Forest College Birthplace Society
Jump up ^ WakeGOV.com - Wake Forest Branch Library
Jump up ^ N.C. Division of Parks and Recreation: - Welcome to Falls Lake State Recreation Area
Jump up ^ Parks & Facilities - Wake Forest, NC
Jump up ^ Welcome to the Wake Weekly Online Edition
Jump up ^ "Wake Forest News - Entertaining Wake Forest with news since 2013.". Wake Forest News. Retrieved 8 October 2014.
Jump up ^ "Wake Forest Today - The Community's First Digital Daily News Source". Wake Forest News - From Wake Forest North Carolina and surrounding community. Retrieved 8 October 2014.
External links[edit]
Wikimedia Commons has media related to Wake Forest, North Carolina.
Town website
Wake Forest Today, digital daily news of the town of Wake Forest
The Wake Weekly, local newspaper
The Wake Forest Gazette, local web-only newspaper
Wake Forest College Birthplace Society
"Wake Forest News", local newspaper
[show]
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Municipalities and communities of Franklin County, North Carolina, United States
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[show]
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Municipalities and communities of Wake County, North Carolina, United States
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GoTransit
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text:
Six Degrees of Separation (film)
From Wikipedia, the free encyclopedia
Jump to: navigation, search
For other uses, see Six degrees (disambiguation).
Six Degrees of Separation
Theatrical release poster
Directed by
Fred Schepisi
Produced by
Arnon Milchan
Screenplay by
John Guare
Based on
Six Degrees of Separation
by John Guare
Starring
Stockard Channing
Will Smith
Donald Sutherland
Mary Beth Hurt
Bruce Davison
Ian McKellen
Music by
Jerry Goldsmith
Cinematography
Ian Baker
Edited by
Peter Honess
Production
company
Regency Enterprises
Distributed by
Metro-Goldwyn-Mayer
Release date
December 8, 1993 (1993-12-08)
Running time
112 minutes
Country
United States
Language
English
Budget
$15 million[1]
Box office
$6.4 million[2]
Six Degrees of Separation is a 1993 American comedy-drama film directed by Fred Schepisi, adapted from the Pulitzer Prize-nominated[3] John Guare play of the same name.
The plot of the film was inspired by the real-life story of David Hampton, a con man and robber who managed to convince a number of people in the 1980s that he was the son of actor Sidney Poitier. The writer John Guare was a friend of Inger McCabe Elliott and her husband Osborn Elliott. In October 1983, Hampton came to the Elliott's New York apartment and they allowed him to spend the night. The next morning, Inger found Hampton in bed with another man and later called the police. The Elliotts told Guare about the story and it inspired him to write the play years later.[4][5]
Contents
[hide]
1 Plot
2 Cast
3 Reception
4 Awards
5 References
6 See also
7 External links
Plot[edit]
Fifth Avenue socialite Ouisa Kittredge (Stockard Channing) and her art dealer husband Flan (Donald Sutherland) are parents of "two at Harvard and a girl at Groton". But the narrow world inhabited by the Kittredges and their public status as people interested in the arts make them easy prey for Paul (Will Smith). Paul, a skillful con-artist, mysteriously appears at their door one night, injured and bleeding, claiming to be a close college friend of their Ivy League kids, as well as the son of Sidney Poitier. Ouisa and Flan are much impressed by Paul's fine taste, keen wit, articulate literary expositions and surprising culinary skill. His appealing facade soon has the Kittredges putting him up, lending him money and taking satisfaction in his praise for their posh lifestyle. Paul's scheme continues until, after he brings home a hustler, his actual indigence is revealed. The shocked Kittredges kick him out when it is revealed that they are but the most recent victims of the duplicity with which Paul has charmed his way into many upper-crust homes along the Upper East Side. Paul's schemes become highbrow-legend, anecdotal accounts which are bantered about at their cocktail parties. In the end, Paul has a profound effect on the many individuals who encounter him, linking them in their shared experience.
Cast[edit]
Stockard Channing as Louisa "Ouisa" Kittredge
Will Smith as Paul
Donald Sutherland as Flan Kittredge
Ian McKellen as Geoffrey Miller
Mary Beth Hurt as Kitty
Heather Graham as Elizabeth
Bruce Davison as Larkin
Richard Masur as Dr. Fine
Anthony Michael Hall as Trent Conway
Eric Thal as Rick
Anthony Rapp as Ben
Oz Perkins as Woodrow ("Woody") Kittredge (as Osgood Perkins II)
Catherine Kellner as Talbot ("Tess") Kittredge
J. J. Abrams as Doug (as Jeffrey Abrams)
Kitty Carlisle as Mrs. Bannister
Reception[edit]
The film has an approval rating of 88% at Rotten Tomatoes based on 32 reviews. The site's consensus reads: "Though it betrays its theatrical roots, Six Degrees of Separation largely succeeds thanks to astute direction and fine performances–particularly from an against-type Will Smith."[6]
It was also actress Stockard Channing's most successful film since 1978's Grease.
Awards[edit]
1994 Academy Award for Best Actress Nomination – Stockard Channing[7]
1994 Golden Globe Award for Best Actress – Motion Picture Musical or Comedy Nomination – Stockard Channing[7]
References[edit]
Jump up ^ Plunka, Gene A. (2002). The Black Comedy of John Guare. University of Delaware Press. p. 188. ISBN 9780874137637.
Jump up ^ "Six Degrees of Separation". Box Office Mojo. Retrieved 2016-02-18.
Jump up ^ "The Pulitzer Prizes". Pulitzer.org. Retrieved 2013-09-19.
Jump up ^ New York Mag The Story of David Hampton accessed 7-27-2015
Jump up ^ Gerston, Jill (6 March 1994). "Stockard Channing Goes West". The New York Times. Retrieved 2013-09-19.
Jump up ^ Rotten Tomatoes
^ Jump up to: a b "THE 66th ACADEMY AWARD NOMINATIONS : Best Actress". Los Angeles Times. 1994-02-10. Retrieved 2016-02-18.
See also[edit]
Six Degrees of Separation (play)
External links[edit]
Six Degrees of Separation on IMDb
Six Degrees of Separation at AllMovie
Six Degrees of Separation at the TCM Movie Database
Six Degrees of Separation at Rotten Tomatoes
Six Degrees of Separation at Box Office Mojo
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Films directed by Fred Schepisi
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The Devil's Playground (1976)
The Chant of Jimmie Blacksmith (1978)
Barbarosa (1982)
Iceman (1984)
Plenty (1985)
Roxanne (1987)
Evil Angels (1988)
The Russia House (1990)
Mr. Baseball (1992)
Six Degrees of Separation (1993)
I.Q. (1994)
Fierce Creatures (1997)
Last Orders (2001)
It Runs in the Family (2003)
The Eye of the Storm (2011)
Words and Pictures (2013)
Andorra (2017)
Retrieved from "https://en.wikipedia.org/w/index.php?title=Six_Degrees_of_Separation_(film)&oldid=822030817"
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1993 films
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Films scored by Jerry Goldsmith
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Films directed by Fred Schepisi
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