In my book Magic, Mysticism and the Molecule, there are many instances where I discuss the various cultural parallels that exist between people around the world who use methods of entering mystical states (or altered states of consciousness) with interest in communicating with what might be some form of sentient, universal intelligence. In several instances, these parallels specifically involve the appearance of the spirits of the dead as well.

A rather obscure reference to a psychedelic substance used to evoke such an experience was recently discussed at Daniel Pinchbeck’s site Reality Sandwich, in which author Charles Shaw outlines the way the peculiar drug ibogaine, understood to have remarkable abilities in reversing addiction to drugs like heroin, is also used by African tribes to contact their elders (image, right, by Cliff1066 via Flickr).

Ibogaine is a naturally occurring alkaloid, derived from the Tabernanthe Iboga plant found in West Central Africa. “The iboga root bark contains a powerful psychedelic that has been used as a religious sacrament for centuries,” Shaw explains. Among the Bwiti religion of Gabon, ibogaine is actually a common facet of their rituals, during which Shaw says that “large amounts… are consumed and the initiates are known to enter visionary states where they meet their deceased tribal elders — what they call “the work of the ancestors” — and confront their shadow selves as a means of becoming aware of negative behavior patterns and character traits which cause illness and impede spiritual growth.”

Strangely, in Western society this almost mirrors (no pun intended) the premise behind what is called the psychomanteum, a form of mirror gazing that often evokes similar experiences among those being counseled for grief following the death of a loved one. For those who may not be aware of this process, below is a link to a sample chapter from my book that discusses this in depth:

Labyrinths of the Mind: An Excerpt from Magic, Mysticism and the Molecule

This brings to mind other altered states of consciousness–namely those like sleep paralysis–in which we again find instances that involve contact with what sometimes appear to be spirits of the dead. My good friend Louis Proud’s book Dark Intrusions: An Investigation into the Paranormal Nature of Sleep Paralysis deals with a stammering number of ways in which what many refer to as visits from “the night hag” also seem to relate to ghostly manifestations, and even demonic possession. How are these experiences governed by various circumstances that alter the human mind, and when strange manifestations do occur, are they something that stems from within the subconscious, or are they literally manifestations of disembodies personages?