[11] The writer testifies to the accuracy of Dixon’s somewhat amazing statement. So marked have been the physical effects of the first stage of intoxication, that when these pass off to give rise to the feeling of physiological normality (introspectively), one almost has a distrust of the existence of these spectacular mental displays particularly if the observer is of a markedly non-“psychic” or skeptical cast of mind. The visions arise in the midst of a psychological state I can only describe as one of perfectly plausible “epistemological orientation,” sometimes acutely felt in alcoholic intoxication. The feeling of dissociation with this unfamiliar and spectacular side of one’s peyote-intoxication experience has suggested to some observers incipient schizoid psychoses. Small wonder natives often exhibit curiously ambivalent attitudes toward their visions, and sometimes explicitly reject and disclaim them as “bad,” the result of trickery by the peyote power (“he’s testing me”) or by some human witch present. Hoebel in conversation has insisted on the Northern Cheyenne attitude of suspicion of peyote’s “trickiness.” But I wholly disagree with Havelock Ellis and others who have argued for the “ineffability” of visions, and even less do I see in peyote-intoxication any approach to the mystical state of the epistemological _convincingness_ of the _visions_. It is this _concomitant_ state of seeming objectiveness and reality-orientation which accounts for the marked feeling of duality. On this point, cf. Drs. Monakow and Morgue: “[Peyote produces] a particular state of dreaming, without losing, relatively, the idea of orientation, accompanied by pseudo-hallucinatory phenomena.” [12] Ellis (_Mescal: A Study of a Divine Plant_, 60) reports a “vague olfactory hallucination”; Fernberger (_Observations_, 269) and the writer have noticed kinaesthetic derangements which have parallels in native visions. Hearing is very acute (Fernberger, _ibid._; _Further Observations_, 371), but subject to hallucination and synaesthetic derangement. [13] Some fifty native peyote “visions” were collected in the original dissertation from which this paper is derived. [14] Rouhier, _op. cit._, 315, fig. 44; Ellis, _Mescal; A Study_, 68; Crichtly, _Some Forms_, 106. [15] Dixon (W. E.), _The Physiological Action_, 81. [16] Based largely on Dixon and Rouhier, with additional data from Jaensch, Wiley, Crichtly, Prentiss and Morgan, Ellis, Fernberger, Wertham and Bleuler, Lewin, Maggendorfer, Staub and Grassmann. [17] Rouhier, _op. cit._, 232. But Dixon writes, “In man the nervous effects are extremely interesting, but on account of the respiratory depression which is liable to occur it is not desirable to experiment too freely; it is necessary to remember that this substance, like Indian hemp, varies considerably in its effects on different individuals, and that the element of idiosyncrasy is marked.”