Riding the Blurry Borders

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On a dark stretch of road outside of Chicago, in a town called Justice, Resurrection Mary introduced me to the ambiance of the phantom hitch-hiker. I was 16 years old, sitting in the backseat of my friend’s car as we drove down Archer Avenue at midnight. When we hit the darkest part of the road he turned off the lights and let up on the gas, dropping the car down 30 miles per hour under the speed limit. With experimental naiveté we were hoping that such peculiar behavior would increase our chances of meeting a world famous apparition. The two police officers that pulled us over for reckless driving were less sure of our research methods; confused, bemused and annoyed, they questioned us for over an hour with indignation at the allure she still held for legend trippers after so many years of her tale being retold. Weiser Books reissue of Michael Goss’ 1984 work, The Evidence for Phantom Hitch-Hikers, gives me the opportunity to pause and reflect on this formative moment in my involvement with applied investigation in the liminal realm. It’s a timely reissue too, as the influence of researchers such as Jeffery Kripal and my friend George Hansen brings greater focus on multi-disciplinary approaches to contemporary anomalistic studies. Analyzing the phantom hitch- hiker phenomena through the interstices of psychical research and folkloristics, Goss’ methodology implies an important starting point for effective investigation into the night-side of nature. Would you know a ghost if you saw one? Briefly let go of whether you believe or disbelieve in the existence of ghosts. Would you know one if you saw it? As Goss shows in his detailed examination of phantom hitch-hikers, there is a striking difference between folktales or urban legends and personal reports of anomalous experience. If seeing is believing, we should be careful when what we see fits the phantoms found in familiar stories. While there are superficial similarities in terms of experiential themes, i.e. something like encountering an apparition, folktales and urban legends rely on narrative structures and plot developments that are usually missing in reports of anomalous experiences themselves. An anomalous encounter is, by its very nature, outside of the normal flow of things – they emerge into our view set against the habitual patterns that fashion the narrative of our lives. In Liminality, Marginality, Anti-Structure, and Parapsychology, a paper presented at the 2011 Academy Of Spirituality And Paranormal Studies conference, researcher and theorist George Hansen points out that, “paranormal phenomena are more likely to occur under liminal and transitional conditions and around liminal and marginal persons than among more ordinary conditions and people. Generally, those invested in established hierarchies find strongly liminal conditions unpalatable, irrational, and threatening. Thus liminal persons are often marginalized and viewed with some suspicion. (Marginality is a subcategory of liminality, and frequent consequence of it.)” It is not surprising then that catch valves for the maintenance of cultural continuity and status quo, such as academic scholarship and popular media, would foster normalizing approaches to anomalous phenomena like the phantom hitch-hiker, rounding these encounters off in explainable ways. The mind creates continuity through root structures of information patterning. We see these same structures appear in the artifice of effective storytelling. Good stories stick because they work with the cognitive necessity of pattern recognition. They provide us with a smooth and comfortable movement from introduction of the theme to its conclusion – a person is traveling, encounters a hitch-hiker, they pick them up, hitch-hiker disappears from the car, puzzling over the encounter they later realize that they picked up the hitch-hiker where an accident had occurred, the narrative ends with this revelation which conforms to our need for sensible closure. This sense of closure allows the liminal nature of encountering an apparition on a lonely stretch of road to be reintegrated into the structure of a culture’s shared worldview. Anomalous anomalies The raw reports collected by researchers lack the strong internal cohesion necessary for this integration, it is only in the urban legend and folk tale that this kind of stock pattern emerges. Psychical researchers usually find that a person encounters an apparition, and…that’s the report. Over the years it has been possible to collate these reports into specific categories, the apparition looked like a loved one that recently passed away, the apparition was solid, the apparition was misty, and so on, but for the most part no meaningful narrative structure fits the majority of what is reported. Anomalous experiences are just that, anomalous. As Goss explains in terms of phantom hitch-hiker stories surrounding the Blue Bell Hill area near Chatham England: “the Blue Bell hill phantom may have been either relocated or regional variations on an old, received motif (folklore) or veritable apparitional encounters which, rightly or wrongly, became associated with the memorized fact of (a)1965 accident. What is more certain is that many of these episodes derived a species credibility or even respectability from the indisputably-real crash.” The discomfort of an anomalous encounter entices our curiosity into trying to explain it, and often coincidental events that occur in the area of the phenomena will be drawn in to help with this. In the story of the Blue Bell Hill phantom a local accident becomes narrative ground to anchor what would otherwise be an inexplicable, and almost pointless, encounter. This pointlessness is a theme that researcher and writer Jacques Vallee covers extensively in his work, and is one of the things that frustrates serious researchers who delve into the field of apparitional appearances, be they ghosts, UFOs, goblins, or whatever else – although popular retellings (especially those sculpted for the media) put meaning to these events by attaching them to historical or pseudo-historical facts, the occurrences themselves are isolated by their often absurd incongruity. In examining these accounts against the analysis of folklorists Goss differentiates the psychological needs fulfilled by folktales and urban legends and those which coincide with reports of actual believed experience. Citing the work of Aniela Jaffe, and her 1963 study Apparitions and Precognition: A Study from the Viewpoit of C.G. Jung’s Analytical Psychology, Goss highlights how story based and experiential based accounts differ in certain details. This is demonstrated in her analysis of the sole phantom hitch-hiker account found in the 1200 letters she received during her initial research: “Ms. Jaffe almost refuses to comment on this story. To her, it is devoid of significant, symbolic data and the style contrasts with the plain, monotonous tone of the other material she quotes. ‘The lack of archetypal features seems to be a criterion of the improbability of the ‘experience’. Another way of saying this might be to describe the thing as too artificial, too much so to even approximate the sort of account readers might concede as veridical. There is a clear credibility gap, then, between the artistically-devised ‘true story,’ which is fiction, and the real life experience it attempts to mimic.” Urban legends and folktales have their own unique set of archetypes whose artificial gloss differ from those manifesting in perceived experience. Through careful attention to the symbolic content of the story one can get a better idea for where it stands in terms of being a fictional story or a report where the person truly feels they are relating a real experience that they have had. Breaking the Pattern The picture of a ghost as an immaterial and spectral figure is a familiar trope of popular media, accompanied by numerous other incidences that are associated with spirit manifestation – orbs, shadowy shapes, or some kind of purposeful, unseen force. However, as type categories these bear more relation to narrative cues than to actually getting to the heart of the experience itself. All of them fall under the category of ‘ghost’ or ‘spirit,’ yet experientially they are quite different. Stories surrounding anomalies often speak more to our concepts of life and death, and to our relationships with the social order and the natural world around us, than they do about the phenomena themselves. When I ventured with friends to find Resurrection Mary part of the draw was that outside of the famed hitch-hiker, the area has actively accumulated numerous other urban legends. Stories circulate of mysterious lights over the waterways that converge there, strange monk like apparitions and a vanishing horse drawn hearse are said to have been seen at the St. James-Sag cemetery down the road. Even the old tale about the Devil appearing at a dance, discovered when his dance partner sees his cloven feet (in Southwestern variations his feet are sometimes those of a chicken), has found a home at one of the local ballrooms. While my search for Resurrection Mary lead me deeper into ghostland, many years later a chance encounter one night with a fellow named Preston would continue to change my understanding of how these patterns emerge and relate to anomalous incidents. Born with a veil Not long after I moved to Georgia I met Preston in an alleyway behind the Liminal Analytics office as he was walking home from work. He was a cook at a restaurant a few doors down and after a polite introduction, he asked me what I did. The question made me pause and consider the ramifications of revealing my obscure interests to a random stranger in an alley in the hyper-charged religious atmosphere of the Deep South, and finally said: “I write about … weird things.” “Oh, like what?” he asked. “Well, peoples’ belief in the supernatural,” I explained with care. “How stories of the supernatural affect our sense of self.” Much to my surprise, he didn’t flinch. Instead, he nodded thoughtfully and said, “I believe in the unknown, because to me, not to believe in the unknown is not to believe in God. I can’t see him, neither, but I know he’s there, and I can see him working.” I nodded, smiling to myself, his attitude echoed that of some of the early members of the Society for Psychical Research. It’s clear from correspondences among the founders, as well as the focus of much of their work, that proving anomalous experience was considered one way to shake things up for the philosophical hold of materialist mechanism that was becoming more prevalent during the late 19th century. “Now, some people are afraid of ghosts,” he continued. “They don’t like to talk about them none. I tell them, ‘Now I believe in the Lord too strong to be worried about any of that.’ I believe in ghosts because my daddy believed in them. He was born with a veil over his face. They say folks born like that can see things. He used to heal kids with the thrush.” “Your dad was born with a caul?” I asked with excitement. A caul, as you may know, is a piece of the birth membrane that can cover a newborn’s head and face. Throughout history it has been popularly associated with second sight, and has often been taken as a sign that a child will have special abilities to heal as well. Preston was telling me that his father had been a local seer and faith healer, born directly into the tradition. “Yeah,” he said, “some people call it that.” He then proceeded to recount a number of stories about encountering “ghosts” with his father. But these were not the ghosts that I would normally have thought of. Some of them, for instance, were solid, as in his recollection of a “ghost” they met while waiting for a bus: “One time we was at the bus stop, and he tells me ‘Look over there,’ pointing to a man standing across the street at the other bus stop. He was standing with his back turned to us so you couldn’t see his face. My daddy said, ‘That’s a ghost.’ And I said, ‘Now how in the world can that be a ghost? That’s a man standing there solid as me.’ He said, ‘Nah, that’s a ghost. You ain’t never gonna see his face. Watch.’ So we did. We sat there until our bus come. Whole time the man just stands there with his back to us. My daddy, he said, ‘Now wait, we’ll let this one pass, we’re going to sit here until his bus come.’ So we did, we sat there until his bus come, and still that man never did turn or move. My daddy say, ‘Now watch … ‘ The lights inside the bus was bright, you know, and I watched, but I never seen him get on the bus. When it drove away, he was gone. Now, I tell you, I ain’t seen him get on, but he was gone when it left.” It was upon hearing this that I realized just how far popular and academic media had separated me from nearly every traditional tale of the “Other World” that I had ever heard or read. How many urban legends deal with very solid figures that are only later revealed to have origins other than the waking world? Preston’s account was quite different from the stories that had drawn me to Archer Avenue. What exactly is a ghost in this sense? And what does it mean to encounter one? There are ghosts, and then there are ghosts In folktales and reported experience the phantom hitch-hiker is one of the more solid apparitions that people speak of encountering, at least in terms of the scholarly literature on the subject. Goss points out that, “one important aspect of Phantom Hitch-Hikers consists of their not being readily identifiable as supernatural entities, but as living, unexceptional human persons in need of a lift. Consequently, Beardsley and Hankey were convinced that ‘there is a modernity about the elements and the essence of the story…which sets it off sharply from the tales of the past. The most significant of the modern elements is the hitch-hiker;s successful masquerading as a human being.’ This element, they thought, is rare in European ghostlore and the few exceptions do not rely upon it for their impact. The ghost who is sufficiently real to pass for human – the kind most commonly reported in early psychical research journals – was not popularized until the end of the nineteenth century.” Goss systematically overturns these assumptions with clear examples from folklore attesting to corporeal ghosts. There is even a name for this type of apparition –a revenant. Medievalist Claude Lecouteux has written extensively on European traditions of revenants and ghosts, and by drawing on court records, medical reports and other official period documents he too has shown how the veil between corporeal and phantasmal flesh is often rather thin. While Victorian ghost stories and reality television often lead us towards the image of a misty immaterial phantom, traditions which include interacting with the spirit world almost always treat spirit manifestation in fleshy forms. There is a stark contrast between the kind of tropes associated with ghosts in folktales and ‘ghost stories’ and those we find in the living folk beliefs of people whose worldview includes interacting on a regular basis with the spirit world. We can see this very clearly in Preston’s account of his father’s practice as a traditional seer. Narrative and belief If we seek other sources we find similar accounts appearing in the work of folklorists such as Harry Middleton Hyatt, who collected folk accounts without starting with a particular theme of interest. The folklorists that Goss references were all studying the narrative structures of folktales, and as such they discovered folk accounts with those narrative forms in place. On the other hand, Hyatt, in works like The Folklore of Adams County Illinois, survey’s general beliefs and comes up with many reports of spirit encounters that fit closer to the isolated accounts found by psychical researchers. When we look for stories, we find stories, when we look for experiences we find experiences. Throughout Goss’ analysis one is given the opportunity to reflect on the nature of our experiential narratives and the effects of belief – as well as how the tools and paradigms used during our investigation help to shape the understandings that arise. Through the interplay of psychical research techniques with folkloristics we are given an interesting clue to how folklore studies, through the necessity to its function which is to gather and examine narratives, often moves outside the nature of folk beliefs as they are actually lived. For instance, a local recounting a story told about a witch or faith healer, will be quite different than the experiential account of the witch or faith healer themselves. The vanishing hitch-hiker which we are given to observe in the book is a shadow filtered through popular media and correlated anecdotal reports, yet, as I learned from Preston, behind the blinds of literary leitmotif lays a living world of spirits. Having gained more understanding since my foray at the age of 16, comparing the accounts that Preston related to me with the stories that lead me so many years ago into the darkness of Archer Avenue in search of Resurrection Mary I can clearly see the divergence of experience and legend. As Goss’ own examination shows, diving into first hand personal accounts we suddenly find that the tight categories which satisfy the needs of a good story are not necessarily those found in actual reports. In the second article in this two-part series we will go ‘off trail’ and into the wild wood of history with our investigation. Our purpose will be to turn off the lights, drive a bit slower and focus on exploring with more detail what we can discover from the phantom hitch-hiker when we move from urban legends and into the areas where experiential accounts fit with older understandings of the thinly veiled borders between the wide roads of the waking world and the darkened paths of ghostland. – Special thanks to Red Wheel/Weiser for the opportunity to enjoy these reflections through Michael Goss’ book The Evidence for Phantom Hitch-hikers – for more information on the book, visit their website.

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Ayahuasca has been known to be a powerful medicinal substance for millennia. However, until recently, it was only found in the jungle. Word of its deeply healing and cleansing properties has begun to spread across the world as many modern, Western individuals are seeking spiritual, mental, emotional, and physical well-being. More ayahuasca retreat centers are emerging in the Amazon and worldwide to meet the demand.

 

Ayahuasca Helps with Grief
A new study published in psychopharmacology found that ayahuasca helped those suffering from the loss of a loved one up to a year after treatment.

 

Ayahuasca Benefits: Clinical Improvements for Six Months
Ayahuasca benefits can last six months according to studies. Read here to learn about the clinical improvements from drinking the brew.

 

Ayahuasca Culture: Indigenous, Western, And The Future
Ayahuasca has been use for generations in the Amazon. With the rise of retreats and the brew leaving the rainforest how is ayahuasca culture changing?

 

Ayahuasca Guide: Effects, Common Uses, Safety
The Amazonian brew, Ayahuasca has a long history and wide use. Read our guide to learn all about the tea from its beginnings up to modern-day interest.

 

Ayahuasca and the Godhead: An Interview with Wahid Azal of the Fatimiya Sufi Order
Wahid Azal, a Sufi mystic of The Fatimiya Sufi Order and an Islamic scholar, talks about entheogens, Sufism, mythology, and metaphysics.

 

Ayahuasca and the Feminine: Women’s Roles, Healing, Retreats, and More
Ayahuasca is lovingly called “grandmother” or “mother” by many. Just how feminine is the brew? Read to learn all about women and ayahuasca.

What Is the Standard of Care for Ketamine Treatments?
Ketamine therapy is on the rise in light of its powerful results for treatment-resistant depression. But, what is the current standard of care for ketamine? Read to find out.

What Is Dissociation and How Does Ketamine Create It?
Dissociation can take on multiple forms. So, what is dissociation like and how does ketamine create it? Read to find out.

Having Sex on Ketamine: Getting Physical on a Dissociative
Curious about what it could feel like to have sex on a dissociate? Find out all the answers in our guide to sex on ketamine.

Special K: The Party Drug
Special K refers to Ketamine when used recreationally. Learn the trends as well as safety information around this substance.

Kitty Flipping: When Ketamine and Molly Meet
What is it, what does it feel like, and how long does it last? Read to explore the mechanics of kitty flipping.

Ketamine vs. Esketamine: 3 Important Differences Explained
Ketamine and esketamine are used to treat depression. But what’s the difference between them? Read to learn which one is right for you: ketamine vs. esketamine.

Guide to Ketamine Treatments: Understanding the New Approach
Ketamine is becoming more popular as more people are seeing its benefits. Is ketamine a fit? Read our guide for all you need to know about ketamine treatments.

Ketamine Treatment for Eating Disorders
Ketamine is becoming a promising treatment for various mental health conditions. Read to learn how individuals can use ketamine treatment for eating disorders.

Ketamine Resources, Studies, and Trusted Information
Curious to learn more about ketamine? This guide includes comprehensive ketamine resources containing books, studies and more.

Ketamine Guide: Effects, Common Uses, Safety
Our ultimate guide to ketamine has everything you need to know about this “dissociative anesthetic” and how it is being studied for depression treatment.

Ketamine for Depression: A Mental Health Breakthrough
While antidepressants work for some, many others find no relief. Read to learn about the therapeutic uses of ketamine for depression.

Ketamine for Addiction: Treatments Offering Hope
New treatments are offering hope to individuals suffering from addiction diseases. Read to learn how ketamine for addiction is providing breakthrough results.

Microdosing Ketamine & Common Dosages Explained
Microdosing, though imperceivable, is showing to have many health benefits–here is everything you want to know about microdosing ketamine.

How to Ease a Ketamine Comedown
Knowing what to expect when you come down from ketamine can help integrate the experience to gain as much value as possible.

How to Store Ketamine: Best Practices
Learn the best ways how to store ketamine, including the proper temperature and conditions to maximize how long ketamine lasts when stored.

How To Buy Ketamine: Is There Legal Ketamine Online?
Learn exactly where it’s legal to buy ketamine, and if it’s possible to purchase legal ketamine on the internet.

How Long Does Ketamine Stay in Your System?
How long does ketamine stay in your system? Are there lasting effects on your body? Read to discover the answers!

How Ketamine is Made: Everything You Need to Know
Ever wonder how to make Ketamine? Read our guide to learn everything you need to know about the procedures of how Ketamine is made.

Colorado on Ketamine: First Responders Waiver Programs
Fallout continues after Elijah McClain. Despite opposing recommendations from some city council, Colorado State Health panel recommends the continued use of ketamine by medics for those demonstrating “excited delirium” or “extreme agitation”.

Types of Ketamine: Learn the Differences & Uses for Each
Learn about the different types of ketamine and what they are used for—and what type might be right for you. Read now to find out!

Kitty Flipping: When Ketamine and Molly Meet
What is it, what does it feel like, and how long does it last? Read to explore the mechanics of kitty flipping.

MDMA & Ecstasy Guide: Effects, Common Uses, Safety
Our ultimate guide to MDMA has everything you want to know about Ecstasy from how it was developed in 1912 to why it’s being studied today.

How To Get the Most out of Taking MDMA as a Couple
Taking MDMA as a couple can lead to exciting experiences. Read here to learn how to get the most of of this love drug in your relationship.

Common MDMA Dosage & Microdosing Explained
Microdosing, though imperceivable, is showing to have many health benefits–here is everything you want to know about microdosing MDMA.

Having Sex on MDMA: What You Need to Know
MDMA is known as the love drug… Read our guide to learn all about sex on MDMA and why it is beginning to makes its way into couple’s therapy.

How MDMA is Made: Common Procedures Explained
Ever wonder how to make MDMA? Read our guide to learn everything you need to know about the procedures of how MDMA is made.

Hippie Flipping: When Shrooms and Molly Meet
What is it, what does it feel like, and how long does it last? Explore the mechanics of hippie flipping and how to safely experiment.

How Cocaine is Made: Common Procedures Explained
Ever wonder how to make cocaine? Read our guide to learn everything you need to know about the procedures of how cocaine is made.

A Christmas Sweater with Santa and Cocaine
This week, Walmart came under fire for a “Let it Snow” Christmas sweater depicting Santa with lines of cocaine. Columbia is not merry about it.

Ultimate Cocaine Guide: Effects, Common Uses, Safety
This guide covers what you need to know about Cocaine, including common effects and uses, legality, safety precautions and top trends today.

NEWS: An FDA-Approved Cocaine Nasal Spray
The FDA approved a cocaine nasal spray called Numbrino, which has raised suspicions that the pharmaceutical company, Lannett Company Inc., paid off the FDA..

The Ultimate Guide to Cannabis Bioavailability
What is bioavailability and how can it affect the overall efficacy of a psychedelic substance? Read to learn more.

Cannabis Research Explains Sociability Behaviors
New research by Dr. Giovanni Marsicano shows social behavioral changes occur as a result of less energy available to the neurons. Read here to learn more.

The Cannabis Shaman
If recreational and medical use of marijuana is becoming accepted, can the spiritual use as well? Experiential journalist Rak Razam interviews Hamilton Souther, founder of the 420 Cannabis Shamanism movement…

Cannabis Guide: Effects, Common Uses, Safety
Our ultimate guide to Cannabis has everything you want to know about this popular substances that has psychedelic properties.

Cannabis and Ayahuasca: Mixing Entheogenic Plants
Cannabis and Ayahuasca: most people believe they shouldn’t be mixed. Read this personal experience peppered with thoughts from a procannabis Peruvian Shaman.

CBD-Rich Cannabis Versus Single-Molecule CBD
A ground-breaking study has documented the superior therapeutic properties of whole plant Cannabis extract as compared to synthetic cannabidiol (CBD), challenging the medical-industrial complex’s notion that “crude” botanical preparations are less effective than single-molecule compounds.

Cannabis Has Always Been a Medicine
Modern science has already confirmed the efficacy of cannabis for most uses described in the ancient medical texts, but prohibitionists still claim that medical cannabis is “just a ruse.”

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