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But how can I? There was controversy when it was revealed that Castaneda may have used a surrogate for his cover portrait. We are adventurers, struggling to perpetuate, to better, to evolve our species. This website uses cookies to improve your experience while you navigate through the website. Out of these cookies, the cookies that are categorized as necessary are stored on your browser as they are as essential for the working of basic functionalities of the website.
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This category only includes cookies that ensures basic functionalities and security features of the website. They hit pretty close to it, though. I consider the first two books, The Teachings of Don Juan: A Yaqui Way of Knowledge and A Separate Reality: Further Con- versations with Don Juan , not so important because the emphasis in them is on drug-induced experiences, while the degree of fictionalising probably grows with each book after the fourth.
In Journey to Ixtlan Castaneda makes clear that the book presents a reprise of those teachings that are drug-independent. While their style is different, the sorcery is the same. It is not unfair perhaps to describe any attempt to delve into this in search of veracity as a journey down a rabbit-hole. Castaneda justifies the continued reprisal in his books of the formative teaching period by saying that so much happened to him during altered states of con- sciousness that he did not remember them immediately afterwards.
Only slowly did memories surface, often in brilliant intensity, which then formed the material for his new books right up to his death.
The first reprisal occurs in Journey to Ixtlan which he introduces by saying: My original assumption about the role of psychotropic plants was erroneous. His books convey a gradual realisation that his relationship with his teacher was not an ethnographic apprenticeship but one of a spiritual disciple engaged in the transformation of self.
In this sense, my books are the account of an on-going process which becomes more clear to me as time goes by. Sometimes familiar events are described in slightly different ways, sometimes we learn of quite new conversations not present in the earlier works. What Castaneda often presents as key new concepts are not found in earlier works, while key early ideas often disappear. Yet thirteen years later in The Power of Silence there is not one mention of moths.
We are in a world perhaps of metaphors offered and then dis- carded by an enigmatic spiritual teacher. Alternatively we are in the world of pure fiction in which case it is odd indeed that such inventiveness over forty-one years is constrained to the compulsive retelling of a single fictional story.
At the same time her own spiritual interests are not developed enough to help us. I can find no record of such translations and no mention of a Felix Wolf from Amy Wallace. In this story, conventional ethics had consistently been violated, and from a conventional point of view, not much good could have possibly come out of an association with Carlos Castaneda. Partin's sun- bleached skeleton was discovered in Death Valley by hikers in No trace of the other four women has been found.
Osho, Sangharakshita, Andrew Cohen, many Tibetan Masters; the list is long, though not all were hypocrites about sex and not all were sexual predators.
If don Juan was imagined then that poses a far greater puzzle. Can one really imagine a moral universe that one does not inhabit in the slightest? It is easy enough to twist every element of a moral teaching into something self- serving, but can one present those elements in a coherent system in all their purity in advance of corrupting them? A rabbit-hole indeed. What don Juan does not teach Spiritual teachers are sometimes criticised because their teachings appear so dif- ferent to others.
Questions over the authenticity of don Juan can take this form, meaning that his system appears to lack elements considered essential in other systems. We need therefore to be clear what don Juan does not teach.
Firstly, this is not a teachings of religious love. The anthropological literature tells us that the Yaquis were converted en-masse to Catholicism and that they adapted their reli- gious system to it. Don Juan is clear however that his system goes back not just to the period before the Spanish but further back before other invasions imposed servitude on Mexican Indians. His teachings therefore have no tinge of Catholic de- votionality.
Secondly, this is not a teachings for a family setting, as for example in Judaism. Don Juan is quite separate, not just from other Yaquis who appear to largely regard him with contempt, but from his former family life. Thirdly, his system is not a form of nature mysticism as found for example in the American Transcen- dentalists, or in the works of John Muir or Richard Jefferies, nor is it touched in any way by concern for the environment.
Nor does it have any political dimension. Reading Castaneda With these introductory remarks in mind I will now explain my approach to reading the Castaneda material. Firstly I will take the position that it is a fictionalised version of some actual encounters with living shamans, principally a character named don Juan Matus. Thirdly I assume that Castaneda himself may not have lived up to the teachings in their moral dimension. Fourthly I do not assume that he did in fact experience any kind of separate reality.
He may have imagined it or been affected by the ingestion of hallucinatory entheogenic plants. As space is limited I have focused on what I think are some key teachings of don Juan and other sorcerers in the stories, mostly derived from the third and fourth books. The way that they are received by Castaneda is also important however.
He portrays himself as a slow learner, rather as Arjuna is portrayed in the Bhagavad Gita as he receives the teachings of Krishna, or in another parallel, as Ouspensky receives the teachings of Gurdjieff. Don Juan is forced, as Krishna and Gurdjieff are, to not just repeat the teachings but continuously employ new ways of explanation. A summary of the teachings Exoteric teachings 1. Like in many other traditions some practices appear to be both a path to a goal and also the desired end-result.
I had a very confusing moment. He must have read in my face my inner turmoil and used it immediately. And that is so, because I have erased my per- sonal history. I have, little by little, created a fog around me and my life. And now nobody knows for sure who I am or what I do. Castaneda finds this threatening and waits for the anticipated confession that of course the old man knows who he is.
But the response is quite different. Nobody knows who I am or what I do. Not even I. They have exchanged their identification with self and its history for identification with the entire universe. However for Cas- taneda it had already been a habit of sorts to obscure his own history, though not as don Juan explains it. In his first dealings on entering the USA Castaneda had erased his personal history of birth in Peru in to a jeweller, in favour of a fic- tional history of birth in in Brazil to family of literary achievement.
This fiction was exposed in his Time Magazine interview of Castaneda may for example have invented his Brazilian background be- cause he thought it would better impress the universities he applied to in the USA. Losing self-importance The companion to erasing personal history is the practice of losing self-importance. Neither of these are unfamiliar from other religious traditions, but one aspect of this that belongs more properly to shamanism than any other religious form is to lose it in favour of other living things including animals and plants.
In the early stages when Castaneda gathers plants, don Juan forces him to thank them in ad- vance. If a little plant is generous with us we must thank her, or per- haps she will not let us go. I am a hunter and a warrior, and you are a pimp. However in real life Castaneda did not seem to have any interest in animals.
After his second book was published in he was invited to speak at the University of Washington. Was he too important to give a lecture with an animal audience? A person on a shamanic path is more likely to welcome animals than in any other spiritual tradi- tion.
Rather, it means abandoning all resentment against circum- stances whether forced upon us by nature or other people. Don Juan tells Casta- neda: One day I found out that if I wanted to be a hunter worthy of self-respect I had to change my way of life. I used to whine and complain a great deal. I am an Indian and Indians are treated like dogs. There was nothing I could do to remedy that so all I was left with was my sorrow.
In a world where death is the hunter there are no small or big decisions. There are only decisions that we make in the face of our inevitable death. For that, it seems, dogs Casta- neda through his life. For example in Power of Silence, the eighth book in the series, don Juan tricks Cas- taneda by appearing to age at an incredible rate. He becomes so frail and incoher- ent that Castaneda thinks he may have had a stroke.
Here is his response: My discomfort was at its peak. I was afraid that the stroke don Juan had suffered was more serious than I thought. I wanted to be rid of him, to take him to his fam- ily or his friends, but I did not know who they were. Don Juan was finished. I had a terrible sense of loss, of doom. I was going to miss him, but my sense of loss was offset by my feeling of annoyance at being saddled with him at his worst. Is it just a literary device to make don Juan look saintly?
Per- haps not, given the accounts of Castaneda by those who knew him, unless of course they were all lying or in on the trick. We all think, on reading such passages, why were those teachings wasted on Castaneda instead of me?
William S. This weakens us because such decisions have no urgency to them and can be easily abandoned. However for don Juan death has a presence that is not confined to his last moments but can be continuously sensed to his left; a figure with hollow eyes.
Don Juan denies this, saying it is an entirely personal matter, perhaps confirming again that it is pointless to read the Castaneda material as ethnogra- phy. Being inaccessible An essential part of the personal transformation that don Juan wishes to see in Castaneda is a better marshalling of his energies.
Your whole being is there, thus it is of no use to hide; you would only imagine that you are hidden. Being in the middle of the road means that everyone passing by watches your comings and goings. But don Juan maintained that I had, and thus I could bluntly state that I became tired and bored with people. That means, of course, that he would be in total control and would perform all the acts that he deems neces- sary.
In an era of relentless urban materialism and secularism don Juan was advising Castaneda on ways to do this that have no cul- tural sanction, and so meant a more severe cutting-off from his former milieu.
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