Carlos Castaneda

Carlos Castañeda

Born:	December 25, 1925 Cajamarca, Peru
Died:	April 27, 1998 Los Angeles, California
Occupation(s):	Writer
Literary genre:	Spirituality
Literary movement:	The New Age
Magnum opus:	The Teachings of Don Juan: A Yaqui Way of Knowledge
Influenced:	Wayne Dyer, Deepak Chopra
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Carlos Castañeda (December 25, 1925 (?) – April 27, 1998) was the author of a series of books that purport to describe his training in traditional Mesoamerican shamanism, which he referred to as a form of sorcery. The books and Castaneda, who rarely spoke in public about his work, have been controversial for many years. Supporters claim the books are either true or at least valuable works of philosophy and descriptions of practices which enable an increased awareness; critics claim the books are shams, works of fiction, and not empirically verifiable works of anthropology as claimed.

In his books, Castaneda narrates in first person the events leading to and ensuing after his meeting a Yaqui shaman named don Juan Matus in 1960. Castaneda's experiences with don Juan allegedly inspired the works for which he is known. He claimed to have inherited from don Juan the position of nagual, or leader of a party of seers. He also used the term "nagual" to signify that part of perception which is in the realm of the unknown yet still reachable by man, implying that, for his party of seers, don Juan was a connection in some way to that unknown. Castaneda often referred to this unknown realm as nonordinary reality, which indicated that this realm was indeed a reality, but radically different from the ordinary reality experienced by human beings. Nagual has been used by anthropologists to mean a shaman or sorcerer who is capable of shapeshifting into an animal form, and/or, metaphorically, to "shift" into another form through Toltec magic rituals, shamanism and experiences with psychoactive drugs (e.g., peyote and jimson weed). Carlos Castaneda's works have sold more than 8 million copies in 17 languages. Oddly enough, even though purportedly the first four books were originally written in Spanish, a translator was needed in order to produce their Spanish editions ^{[citation needed]}.

Biography

Castaneda claimed to have been born in São Paulo, Brazil on Christmas Day in 1931. Immigration records, however, indicate that he was born six years earlier in Cajamarca, Perú. Castaneda also claimed that "Castaneda" was an adopted name, but records show that it was given by his mother Susana Castañeda Navoa. His surname appears with the Ñ in many Hispanic dictionaries, even though his famous published works display an anglicised version. He moved to the United States in the early 1950s and became a naturalized citizen in 1957. He was educated at the University of California, Los Angeles (UCLA) (B.A. 1962; Ph.D. 1970).^{[citation needed]}

Castaneda wrote twelve books and several academic articles detailing his experiences with the Yaqui Indians indigenous to parts of Central Mexico. His first three books, The Teachings of Don Juan: A Yaqui Way of Knowledge, A Separate Reality and Journey to Ixtlan were written while Castaneda was an anthropology student at UCLA. Castaneda wrote these books as if they were his research log describing his apprenticeship with a traditional shaman identified as don Juan Matus. Castaneda was awarded his bachelor's and doctoral degrees for the work described in these books.

His writings have been criticized by academics, and are seen as highly suspect in terms of strict anthropological fieldwork. Many have tried to corroborate Castaneda’s stories with his own personal history and that of his fellow apprentices. Considering that Castaneda described, as part of his efforts to follow the precepts he learned from the old nagual, don Juan Matus, a personal effort to erase his own personal history, a lack of corroboration from others is not surprising. Indeed, to this day, the facts relating to his birth place and age and the nature of his death [some reports state he died of liver cancer, which is also uncorroborated] remain controversial. Contradictory evidence suggests Castaneda wrote in the traditional allegorical style of the storyteller (ethnopoetics) common to many native Indian cultures.

Perhaps the most highly contested aspects of his work are the descriptions of the use of psychotropic plants as a means to induce altered states of awareness. In Castaneda's first two books, he describes the Yaqui way of knowledge requiring the use of powerful indigenous plants, such as peyote and datura. In his third book, Journey to Ixtlan, he reverses his emphasis on 'power plants'. He states that Don Juan used them on Castaneda to demonstrate that experiences outside those known in day-to-day life are real and tangible.

Castaneda later disavowed all use of drugs for these purposes. He stated that they could inalterably damage the luminous ball of energy emanations from the body, as well as the physical body.^{[citation needed]}. In Journey to Ixtlan, the third book in the series, he wrote:

My perception of the world through the effects of those psychotropics had been so bizarre and impressive that I was forced to assume that such states were the only avenue to communicating and learning what don Juan was attempting to teach me.

That assumption was erroneous.

Castaneda was a popular enough phenomenon for Time magazine to do a cover article on Castaneda on March 5 1973 (Vol. 101 No. 10).

His fourth book, Tales of Power, ended with Castaneda leaping off a cliff into an abyss, marking his graduation from disciple to man of knowledge (actually a leap from the tonal into the nagual, or unknown). Some writers thought this must necessarily mark the end of his series. They were very surprised to see he continued to produce further books. Despite an increasingly critical reception Castaneda continued to be very popular with the reading public. Twelve books by Castaneda have been published, and three videos released.

In 1997 Castaneda sued his ex-wife, Margaret Runyan Castaneda, over her book, A Magical Journey with Carlos Castaneda; but this was dropped when Castaneda died.

Death

Castaneda purportedly died on April 27 1998 from liver cancer in Los Angeles. Little is known about his death. There was no public service, Castaneda was apparently cremated and the ashes were sent to Mexico. Journalist Robert Marshall, writing for Salon states that Castaneda did indeed die in 1998 from liver cancer and was cremated by a Culver City mortuary. Mysteriously, a number of women from his inner circle vanished shortly after and are presumed dead from a planned suicide. Only one of these women has been found. The remains of Patricia Partin, sometimes reffered to by Castaneda as Blue Scout, Nury Alexander and/or Claude, were found in 2004 near where her abandoned car had been discovered a few weeks after Castaneda's death back in the spring of 1998. Her remains were in a condition requiring DNA identification which was made in 2006. The other women remain missing and are presumed to be dead.

Honors

An elementary school in the southern Texas city of McAllen is named after another man bearing the name Carlos Castañeda.

Works

The nine popular works (as opposed to the academic or scholarly works) of Carlos Castaneda are organized into three sets of three, where each set corresponds to a Toltec mastery: the mastery of awareness, the mastery of transformation, and the mastery of intent.^{[citation needed]} For each mastery there is also a compendium that describes essential teachings from the overall body of work. The three compendiums were published posthumously.

Thus, each mastery is described in four works: three works presented in story form and one work compiled as a cross-set reference:

The Mastery of Awareness

The Mastery of Awareness entails the re-emphasis of awareness from the world of the tonal (every day objects) to the world of the nagual (spirit). During this stage of development the warrior-traveler endeavors to minimize self importance, and to find and store power. First and foremost, the student is encouraged to take action and assume responsibility for her or his life.

• The Teachings of Don Juan: A Yaqui Way of Knowledge (1968)
• A Separate Reality: Further Conversations with Don Juan (1971)
• Journey to Ixtlan: The Lessons of Don Juan (1972)
• Magical Passes: The Practical Wisdom of the Shamans of Ancient Mexico (compilation) (1998)

The Mastery of Transformation

During The Mastery of Transformation the warrior-traveler endeavors to cleanse and retrieve energy and to hone his only link to spirit, the intuition. The warrior-traveler becomes impeccable by empirically testing this connection and eventually banishing all doubts, accepting her or his fate, and committing to follow a path with heart.

• Tales of Power (1975)
• The Second Ring of Power (1977)
• The Eagle's Gift (1981)
• The Active Side of Infinity (compilation) (1999)

The Mastery of Intent

Mastery of Intent – Once the warrior-traveler has accumulated enough surplus energy, enough personal power, the dormant second attention is activated. Dreaming becomes possible. The warrior-traveler maintains impeccability, walks the path with heart, and waits for an opening to freedom.

• The Fire from Within (1984)
• The Power of Silence: Further Lessons of Don Juan (1987)
• The Art of Dreaming (1993)
• The Wheel Of Time : The Shamans Of Mexico (compilation)(2000)

Ideas

Castaneda's works elucidate the mystical world view expounded by Don Juan Matus. The appeal of Don Juan's philosophy might be summed up in a quote by Don Juan from Castaneda's first book, The Teachings of Don Juan: A Yaqui Way of Knowledge:

For me there is only the traveling on the paths that have heart, on any path that may have heart.

There I travel, and the only worthwhile challenge for me is to traverse its full length. And there

I travel—looking, looking, breathlessly.

Don Juan's teachings are reminiscent of various mystical traditions and supernatural beliefs, and include many practices that purport to focus one's energy and awareness into a "second attention," leading to higher consciousness and views of non-ordinary reality outside the bounds of everyday reality. In The Art of Dreaming, Castaneda wrote that Don Juan contended that our ordinary world-

...which we believe to be unique and absolute, is only one in a cluster of consecutive worlds, arranged like the layers of an onion. He asserted that even though we have been energetically conditioned to perceive solely our world, we still have the capability of entering into those other realms, which are as real, unique, abolute, and engulfing as our own world is. (viii)

According to Castaneda, the most significant fact in a person's life is one's dormant awareness. The primary goal of a warrior (also warrior-traveler) is to elevate awareness. To increase awareness in this way requires all of the discipline that constitutes a "warrior's" way of life. Don Juan often used a warrior metaphor, and he told Castaneda on August 20 1961, "A man goes to knowledge as he goes to war, wide—awake, with fear, with respect, and with absolute assurance. Going to knowledge or going to war in any other manner is a mistake, and whoever makes it will live to regret his steps" (The Teachings of Don Juan, 43).

Sufficient personal power leads to the mastery of Intent and awareness. Such mastery is chiefly the controlled movement of what is known as the assemblage point, a center of a bundle or cocoon of energy emanations, called the Eagle's emanations, emerging from the body. When we are young, our luminous cocoon is not yet rigid and the assemblage point flows fluidly. Humans' cocoons are intersected by filaments of awareness, producing perception, but as people grow and live in ordinary existence, they concretize only a small bundle of emanations, which becomes their perceived reality (we are "energetically conditioned to perceive solely our world," as noted above). Excessive attention on only a small area this way limits awareness, which hardens into a narrow world view that excludes reality outside of normal awareness—non-ordinary reality. Ultimately, Castaneda argues, everything we perceive, feel and how we act is determined by the position of the assemblage point. Conscious movement of the assemblage point permits perception of the world in different ways (non-ordinary reality). The goal of the warrior is to achieve totality of the self by illuminating all the Eagle’s emanations within the cocoon at once and aligning them with the greater whole of existence and experience. Small movements lead to small changes in perception and large movements to radical changes.

Ultimately, most adults can only move or shift their assemblage point in dreams, by way of drug use, love, hunger, fever,exhahustion, through inner silence, or as is preferred, through Intent of awareness. The most straightforward or common form of movement of the assemblage point is achieved through dreaming. Descriptions of dreaming in Castaneda's books and the varied techniques he employs to achieve mastery of awareness often resemble lucid dreaming. For example, as a first step in the mastery of awareness and intent, don Juan recommended that Castaneda try the simple exercise of looking at his hands while he was dreaming, and from there, build up his ability to focus his attention while dreaming.

In Journey to Ixtlan, a friend of don Juan's, don Genaro, warns that “intent is not intention.” Our energy body, as a metaphysical entity, is composed of Intent. Through techniques such as stalking the self (recapitulation of one's life experience, erasing personal history and developing the warrior’s mood), dreaming (setting up dreaming, dreaming and ascension) and handling Intent (changing awareness, stopping the world, collapsing the world), the warrior aims at regaining luminosity that has been lost through the ordinary awareness of everyday life, and ultimately to control Intent.

Brief description of books

1. The Teachings of Don Juan, A Yaqui Way of Knowledge - description of plant allies and way towards knowledge: mescalito (peyote) - the protector of man; seeing beings as liquid colors; mushrooms- learning to handle, to fly, and to perceive one's animal form; datura- female spirit, hard to handle, gives strength, lengthy procedure. This book was unique in the series in that the last part included a detailed scholarly "Structural Analysis" of Don Juan's teachings.
2. A Separate Reality - Discusses the ideas of will, controlled folly, and seeing (as opposed to looking) as tools a warrior uses to be a man/person of knowledge.
3. Journey to Ixtlan - lessons about the warrior's way, or stopping the world, routines, personal history, self-importance, death as an advisor, not-doing, dreaming
4. Tales of Power - description of points of perception in body or luminous cocoon, tonal (1st attention, known, right side awareness, [possibly the left-brain]^{[citation needed]}) and nagual (2nd attention, unknown, left side awareness, [right-brain ^{[citation needed]}), dreaming double
5. The Second Ring of Power - describes events after Don Juan's departure, experiences with the women warriors of the original nagual's party, 2nd attention (second ring of power), losing "human 'form'", human mold, dreaming, gazing
6. The Eagle's Gift - description of the force that creates, destroys, and rules the universe (or at least the 48 bands of earth), also source of emanations themselves, description of the eagle's command to man, the rule of the nagual, various levels of petty tyrants, and way towards freedom, self-stalking and dreaming, power spots. Note that Don Juan described the energy-structure/entity called eagle a thing that is not what we call an eagle, but rather a thing so vast as to be incomprehensible.
7. The Fire From Within - step by step (actually chapter by chapter) elucidation of the mastery of awareness or the new seers' knowledge: everything is energy (the Eagle's emanations or luminous emanations), the luminous cocoon and assemblage point (glow of awareness), the known (1st attention or tonal), unknown (2nd attention or nagual), unknowable (outside luminous cocoon), petty tyrants as a way to move assemblage point and foster warrior's way, twin worlds of organic and inorganic ( more correctly matter-beings and non-matter-bound beings — carbon-based/not carbon based wasn't what was meant), shifting the assemblage point and other bands of awareness, bundles of emanations that are the basis for the different species source of awareness and forms/molds, the human mold, the rolling force or tumbler (that hits luminous cocoon), the death defier, self-stalking, intent, and dreaming.
8. The Power of Silence - stories about essentially the mastery of intent, set into what were called sorcery cores.
9. The Art of Dreaming - steps to mastering control and consciousness of dreams.
10. Magical Passes - descriptions with photos of sorcery-based physical movements intended to increase well-being, a system which became known as Tensegrity
11. The Active Side of Infinity - recapitulation, making a log of significant life events (as seen by the spirit)
12. The Wheel of Time - recollection of the mood in which each previous book was written; significant quotes from each previous book

Criticism

Octavio Paz wrote:

"I am more interested about Castaneda's work rather than the stories behind his personality. Who cares if he was from Brazil or Peru? Who cares if he really lived with the Yaquis, Mazatecs or Huichol indians? Who cares if Don Juan & Don Genaro really existed? This is merely 'poor thinking'. What I am interested on is about Castaneda's work: Ideas, philosophy, paradigms, etc. If Castaneda's books are fiction, great, then they are the best fiction books I have ever read."

Octavio Paz wrote in 1973: 'I may say: The class 'Anthropologist' is not included in the class 'poet' but in some rare cases, one of those is named Carlos Castaneda'. In net, you guys are wasting a life trying to find the charlatan instead of focusing on his work.

According to Robert J. Wallis in his 2003 book Shamans/Neo-Shamans: Contested Ecstasies, Alternative Archaeologies, and Contemporary Pagans

At first, and with the backing of academic qualifications and the UCLA anthropological department, Castaneda’s work was critically acclaimed. Notable old-school American anthropologists like Edward Spicer (1969) and Edmund Leach (1969) praised Castaneda, alongside more alternative and young anthropologists such as Peter Furst, Barbara Myerhoff and Michael Harner. The authenticity of Don Juan was accepted for six years, until Richard de Mille and Daniel Noel both published their critical exposés of the Don Juan books in 1976 (De Mille produced a further edited volume in 1980). Most anthropologists had been convinced of Castaneda’s authenticity until then - indeed, they had had little reason to question it - but De Mille’s meticulous analysis, in particular, debunked Castaneda’s work.

Beneath the veneer of anthropological fact stood huge discrepancies in the data: the books ‘contradict one another in details of time, location, sequence, and description of events’ (Schultz in Clifton 1989:45). There are possible published sources for almost everything Carlos wrote (see especially Beals 1978), and at least one encounter is ethnographic plagiarism: Ramon Medina, a Huichol shaman-informant to Myerhoff (1974), displayed superhuman acrobatic feats at a waterfall and, according to Myerhoff, in the presence of Castaneda (Fikes 1993). Then, in A Separate Reality, Don Juan’s friend Don Genaro makes a similar leap over a waterfall with the aid of supernatural power. In addition to these inconsistencies, various authors suggest aspects of the Sonoran desert Carlos describes are environmentally implausible, and, the ‘Yaqui shamanism’ he divulges is not Yaqui at all but a synthesis of shamanisms from elsewhere (e.g. Beals 1978).

As early as 1973, a Time Magazine article had questioned

the more worldly claim to importance of Castaneda's books: to wit, that they are anthropology, a specific and truthful account of an aspect of Mexican Indian culture as shown by the speech and actions of one person, a shaman named Juan Matus. That proof hinges on the credibility of Don Juan as a being and Carlos Castaneda as a witness. Yet there is no corroboration beyond Castaneda's writings that Don Juan did what he is said to have done, and very little that he exists at all.

But serious analytical criticism of Castaneda's books did not emerge until 1976 when Richard de Mille published Castaneda's Journey: The Power and the Allegory, in which he argues:

"Logical or chronological errors in the narrative constitute the best evidence that Castaneda's books are works of fiction. If no one has discovered these errors before, the reason must be that no one has listed the events of the first three books in sequence. Once that has been done, the errors are unmistakable."

The most damning instance of this, according to de Mille, is Castaneda's relations with a witch named 'la Catalina.'

"In October 1965 Carlos-One went through an ordeal so unexpected and disturbing that he sadly withdrew from his apprenticeship and avoided Don Juan for more than two years. The ordeal was a night-long confrontation with a powerful enemy who had assumed don Juan's bodily form though not his accustomed gait or speech....

Curiously, when Carlos-One begged don Juan to explain what had happened during the "special" event, 'the conversation began with speculations about the identity of a female person' (Castaneda's emphasis) who had snatched Carlos's soul and borrowed don Juan's form. The lady was not named, and the reader was left to wonder whether the galvanizing impersonatress was in fact a certain 'fiendish witch' called "la Catalina," who had been mentioned briefly on 23 November 1961, four years earlier. At that time don Juan had said he was harboring certain plans for finishing her off, about which he would tell Carlos-One 'someday.' Poor Carlos-One had to wait ten years to learn about those plans in Tales of Power, but Table 2 reveals that Carlos-Two, traveling a parallel time track, carried out those plans with moderate success in the fall of 1962, when he met the magic lady six times in a row, once as a marauding but indistinct blackbird, once as a sailing silhouette, and four times face to face "in all her magnificent evil splendor" as a beautiful but terrifying young woman. Reacting to those encounters, he felt his ears bursting, his throat choking, his hands frozen, his body chilled, and his arms and legs rigid. The hair on his body literally stood on end. He shrieked and fell down to the ground. He was paralyzed. He began to run. And he lost his power of speech.

Here we are asked to believe that a flesh-and-blood anthropologist who enjoyed this tumultuous supernatural affair with a glorious witch in 1962 did not recall her name in 1965, did not make the connection between the last meeting and the previous six when sorting through his field notes in the safety of his apartment, did not put it all together when naming her in his first book, but found the memory "as vivid as if it had just happened" on 22 May 1968, a few pages into his second book. Even if we could credit this uncharacteristic amnesia, we would still have to account for don Juan's equal failure to name 'la Catalina' in 1965. The puzzle is easily solved by switching from the factual to the fictive model. The abrupt, unsatisfying ending to The Teachings is not a symptom of ethnographic battle fatigue, for our campaigner has already survived six such battles with colors flying. It is only a serialist's preparation for the next episode, a cliffhanger that makes us hungry for another book.

On these showings, one thing is certain. The Teachings of Don Juan and Journey to Ixtlan cannot both be factual reports.

Significant characters in Castaneda's works

This is a list of characters, claimed to be real persons, mentioned in Castaneda's works. Castaneda makes it clear that these are not the persons' real names (ostensibly to protect their identity). In denoting their function within each generation of practitioners, terms are used which can only be understood by reading Castaneda's writings:

Generation of practitioners peer to Castaneda (Compact group for "three-pronged Nagual")

• Florinda Donner-Grau — "Northerly??" "dreamer" for Castaneda
• Taisha Abelar — "Westerly/Northerly??" "self-stalker" for Castaneda
• Carol Tiggs — "nagual woman" to Castaneda's party and originally for all the practitioners in Castaneda's generation

Generation of practitioners peer to Castaneda (Original group for "four-pronged Nagual")

• Pablito — the "man of action" in Carlos' generation of practitioners
• Nestor — the "scholarly man" in Carlos' generation of practitioners
• Benigno — the "master of intent" in Carlos' generation of practitioners
• Eligio — a "courier" who ultimately joined previous generation due to Carlos' lack of ability to follow his explorations of awareness, apparently a manifestation of Carlos not being a four-pronged nagual
• La Gorda — "Northerly" "dreamer" who was originally thought to be the "Southerly" "dreamer", this was apparently a manifestation of Carlos not being a four-pronged nagual
• Rosa — "Northerly" "dreamer" in Carlos' generation of practitioners
• Lidia — "Easterly" "dreamer" in Carlos' generation of practitioners
• Josephina — "Westerly" "dreamer" in Carlos' generation of practitioners
• Doña Soledad — "Northerly" "self-stalker" in Carlos' generation of practitioners

Generation of practitioners preceding Castaneda

• Don Juan Matus — leader or "nagual man", teacher to Castaneda
• Olinda — "nagual woman" to Don Juan's party of sorcerers
• Genaro Flores — the "man of action" and "master of awareness", benefactor to Castaneda
• Vicente Medrano — "scholarly man" and herbalist
• Silvio Manuel — "master of intent" and purported to be permanently in a state of "heightened awareness"
• Florinda — "Northerly" "self-stalker"
• Nelida — "Northerly" "dreamer"
• Zoila — "Westerly" "self-stalker"
• Zuleica — "Westerly" "dreamer"
• Carmela — "Easterly" "self-stalker"
• Hermelinda — "Easterly" "dreamer"
• Delia — "Southerly" "self-stalker"
• Cecilia/Clara — "Southerly" "dreamer"
• Teresa — "Southerly woman" and "scout" for Cecilia and Delia
• Marta — "Southerly woman" and "scout" for Zoila and Zuleica
• Emilito — "Scout" for nagual Don Juan
• Juan Tuma — "Scout" for Carmela and Hermelinda

All names and attributes belonging to Don Juan's party are presented as in "The Eagle's Gift".

According to Taisha Abelar and Florinda Donner-Grau every stalker-sorceress gets traditionally the surname "Abelar" and every dreamer-sorceress gets the surname "Grau". Nagual men are Graus and Abelars by turns; naguals don Juan and Elias were Abelars and naguals Julían and Carlos were Graus. Sorceresses can also take the forenames of their predecessors if they want to.

Mentioned persons of generation of practitioners preceding Juan Matus

• Julián Osorio — leader or "nagual man" to a generation of practitioners, teacher to Juan Matus
• Talía — "nagual woman" to Julían's party of sorcerers
• "La Catalina" — woman sorceress who still remained in the world at the time of Carlos' training, part of Julián's generation of practitioners (probably a southern woman and a scout to a woman sorceress of Julían's generation)
• four men acting to be one being called Tulío (all scouts?)

Mentioned persons of generation of practitioners preceding Julián Osorio

• Elias Ulloa — leader or "nagual man" to a generation of practitioners, teacher to Julián Osorio, and to Juan Matus as well.

Significant event in the lineage

• The nagual Sebastian's encounter in the 1700s with an ancient seer, the "death defier", also referred to as the "tenant". That encounter dramatically altered their lineage and was what separates the "new" seers from the "old" seers. Castaneda stated that the death defier met with every nagual since Sebastian, including with Carlos. The death defier also met and possessed Carol Tiggs. Capable of taking male or female form, existing or not existing corporeally in this world.

Related authors

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• Two other authors, Taisha Abelar (born Maryann Simko) and Florinda Donner-Grau, (born Regine Thal) have also written books in which they claim to be from Don Juan Matus' party of Toltec warriors. Both Abelar and Donner-Grau were endorsed by Castaneda as being legitimate students of Don Juan Matus, whereas he has dismissed all other writers as pretenders. The two women were part of Castaneda's inner circle which he referred to as The Witches and both assumed different names as part of their dedication to their new beliefs. They were originally both graduate students in anthropology at UCLA

• Donald Barthelme parodied Castaneda's books in his The Teachings of Don B.: A Yankee Way of Knowledge, in which he substitiutes "brujo" with "brillo."

• Anthropologist Victor Sanchez claims to have received similar teachings from the Wirrarika people in Mexico. He admits that Castaneda's books have been an inspiration for him. While he has met Castaneda, he emphasizes that Castaneda does not endorse his work.[1]
• Martin J. Goodman claimed to have spent 2 days with a "reconstituted" Carlos, or Carlos' double, after the death of Carlos in his book "I Was Carlos Castaneda".
• Ken Eagle Feather claims to have met Don Juan Matus, inspiring him to write several books.
• Don Miguel Ruiz is known for bestselling book The Four Agreements. He has been called the Paulo Coelho of the Toltec.^{[citation needed]}
• Armando Torres claims to have been a favored with several long didactic conversations with Castaneda, several of which he relates in his book "Encounters with the Nagual: Conversations with Carlos Castaneda." (originally in Spanish). Among other things, he reveals the "rule of the three-pronged Nagual," which explains the special rule pertinent to Castaneda due to his "distinct energy configuration" of three energy-compartments instead of the normal four for a nagual. At the end, Torres claims to have gained a mentor and joined a party of naguals unrelated to that of Castaneda.
• Theun Mares is a nagual from South Africa who published several books on Nagualism and teaches very much the same thing as Castaneda, only from the perspective of a Natural Man, proving through subtle hints that in fact the Path with Heart is the only one worth pursuing, Mr. Mares takes the reader from being a timid person to being an Enlightened Warrior of the Spirit.
• Graham Kane first read Castaneda in 1975 and proceeded to plunge into the system of sorcery as outlined by CC, learning lucid dreaming and eventually following the instructions of "The Art of Dreaming" when it was published. His book "Toltec Dreamer" was published in 2002, outlining his struggle to come to terms with the teachings, specifically centering on the lucid dreaming aspect.

Notable works

• The Teachings of Don Juan: A Yaqui Way of Knowledge (1968) ISBN 0-520-21757-8
• A Separate Reality: Further Conversations with Don Juan (1971) ISBN 0-671-73249-8
• Journey to Ixtlan: The Lessons of Don Juan (1972) ISBN 0-671-73246-3
• Tales of Power (1975) ISBN 0-671-73252-8
• The Second Ring of Power (1977) ISBN 0-671-73247-1
• The Eagle's Gift (1981) ISBN 0-671-73251-X
• The Fire from Within (1984) ISBN 0-671-73250-1
• The Power of Silence: Further Lessons of Don Juan (1987) ISBN 0-671-73248-X
• The Art of Dreaming (1993) ISBN 0-06-092554-X
• Readers of Infinity: A Journal of Applied Hermeneutics (1996) Number 1/2/3/4
• Magical Passes: The Practical Wisdom of the Shamans of Ancient Mexico (1998) ISBN 0-06-092882-4
• The Active Side of Infinity (1999) ISBN 0-06-092960-X
• The Wheel Of Time : The Shamans Of Mexico (2000) ISBN 0-14-019604-8

Books by other authors

• Florinda Donner[-Grau]. Shabono: A Visit to a Remote and Magical World in the South American Rain Forest by (1992) ISBN 0-06-250242-5 This book was originally published before Witch's Dream in 1985.
• Florinda Donner-Grau. The Witch's Dream. 1st edition 1985 ISBN 0-671-55198-1; current re-print(1997) ISBN 0-14-019531-9
• Florinda Donner-Grau. Being-In-Dreaming: An Initiation into the Sorcerers' World (1992) ISBN 0-06-250192-5
• Taisha Abelar. The Sorcerer's Crossing. 1st hardback edition 1992. 1993 edition ISBN 0-14-019366-9
• Victor Sanchez. The Teachings of Don Carlos ISBN 1-879181-23-1
• Richard de Mille. Castaneda’s journey : the power and the allegory (1976)- ISBN 0884960676 - Capra Press, Santa Barbara, CA.
• Richard de Mille (ed.). The Don Juan Papers: Further Castaneda Controversies (1980) - ISBN 0915520257 - Ross-Erikson, Santa Barbara, CA. / (1990) ISBN 0534121500 Wadsworth Pub. Co., Belmont, CA.
• Jay Courtney Fikes. Carlos Castaneda: Academic Opportunism and the Psychedelic Sixties (1993)
• Daniel C. Noel The Soul of Shamanism: Western Fantasies, Imaginal Realities (New York: Continuum, 1997)
• Robert J. Wallis. Shamans/neo-Shamans: Ecstasy, Alternative Archaeologies and Contemporary Pagans. London: Routledge, 2003. ISBN 0-415-30203-X
• Amy Wallace. The Sorcerer's Apprentice: My Life with Carlos Castaneda (2003)
• Filming Castaneda: The Hunt for Magic and Reason" by Gaby Geuter (2004) ISBN 1-4140-4612-X
• Kelley, Jane Holden. YAQUI WOMEN: Contemporary Life Histories (1997)
• Edward Plotkin The Four Yogas Of Enlightenment: Guide To Don Juan's Nagualism & Esoteric Buddhism (2002) ISBN 0-9720879-0-7
• Armando Torres Encounters with the Nagual: Conversations with Carlos Castaneda (2002) Spanish (2004) English ISBN 968-5671-04-4
• Neville Goddard. "Awakened Imagination" by heavily influenced the work of Castaneda.^{[citation needed]}
• Alice Kehoe, Shamans and Religion: An Anthropoligical Exploration in Critical Thinking. 2000. London: Waveland Press. ISBN 1-57766-162-1
• Graham Kane: Toltec Dreamer: A Collection of Memorable Events from the life of a Man-of-Action (2002 UK) Little Big Press. ISBN 0-9543630-0-0
• Martin Goodman: I was Carlos Castaneda: The Afterlife Dialogues (2001 New York) Three Rivers Press. ISBN 0-609-80763-3 www.randomhouse.com

Other Creative Works

• "Winds of Nagual" - A piece for Wind Band by composer Michael Colgrass

References

ISBN links support NWE through referral fees

External links

• Carlos Castaneda's Don Juan's Teachings, a 117,500 word book compiled from Carlos Castaneda's ten books
• Carlos Castaneda's Tensegrity, site maintained by ClearGreen Inc., the direct apprentices of Carlos Castaneda, who also inherited his estate and currently conduct Tensegrity seminars and classes
• Nagualism, collection of information, interviews and forum discussion on Carlos Castaneda, Nagualism, and Shamanism
• Sustained Action, a website devoted to analysis and discussion of evidence and controversy about Carlos Castaneda
• Sanchez Interview with Victor Sanchez focusing on Castaneda)
• The Skeptic's Dictionary on Castaneda
• Yaqui Nation Website
• Pasqua Yaqui Indian Website
• The dark legacy of Carlos Castaneda, by Robert Marshall from Salon Magazine April 12, 2007