The Ghosts of Ayahuasca: Conceptual Limits and Spectral Residues
Jacob W. Glazier, Sean O’donnell
Anthropology of Consciousness September 25, 2025 DOI: 10.1111/anoc.70013 via OpenAlex
Summary
AI-generated from the abstractAyahuasca, a psychoactive brew used in shamanic rituals, evokes experiences of spirits and mystical entities that challenge materialist views of reality. Its active compound, DMT, is both an endogenous neurotransmitter and an exogenous psychedelic, blurring the boundary between natural and external. Encounters with discarnate beings during ayahuasca journeys defy traditional ontological categories, suggesting these entities are phenomenologically real yet incorporeal. The essay argues that ayahuasca's spectral residues disrupt anthropocentric and biomedical assumptions, leaving traces that haunt these models and invite broader reflections on consciousness, interconnection, death, and metaphysical limits. Listening to these ghosts expands understanding of reality and embraces transformative possibilities.
Study at a glance
| Characteristics | Theoretical or philosophical paper Peer reviewed |
|---|---|
| Key finding | Ayahuasca's spectral residues disrupt materialist understandings of reality, challenging anthropocentric and biomedical assumptions by revealing discarnate beings that defy traditional ontological categories. |
Abstract
ABSTRACT This essay explores the conceptual and philosophical complexities surrounding ayahuasca use, focusing on its ability to reveal ghosts through the lens of hauntology. Ayahuasca, a psychoactive brew traditionally used in shamanic rituals, is known to evoke profound experiences involving spirits, mystical entities, and transformative states of consciousness. The brew's active compound, dimethyltryptamine (DMT), is notable for its dual nature as both an endogenous neurotransmitter and an exogenous psychedelic. This duality unsettles the boundary between what is natural to the human body and what is external, inviting a reconsideration of anthropocentric and biomedical assumptions. Furthermore, encounters with discarnate beings during ayahuasca journeys blur the lines between corporeality and incorporeality, suggesting that these entities—while phenomenologically real—defy categorization within traditional ontological frameworks. Ultimately, we argue that ayahuasca's spectral residues disrupt materialist understandings of reality, leaving traces that haunt these models and invite broader reflections on consciousness, interconnection, death, and metaphysical limits. By listening to these ghosts, both as conceptual provocations and as subjective experiences, we can challenge and expand our understanding of reality while embracing the transformative and scary possibilities ayahuasca presents.