The Teachings of Don Juan (The Teachings of Don Juan #1), Carlos Castaneda

The Teachings of Don Juan: A Yaqui Way of Knowledge was published by the University of California Press in 1968 as a work of anthropology. However, many critics argue that it is actually a work of fiction. Written by Carlos Castaneda and submitted as his Master's thesis in the school of Anthropology, it claims to document the events that occurred during an apprenticeship with a self-proclaimed Yaqui Indian Sorcerer, don Juan Matus from Sonora, Mexico between 1960 and 1965.

The book is divided into two sections. The first section, The Teachings, is a first-person narrative that details Castaneda's initial interactions with don Juan. He describes his encounters with Mescalito, divination with lizards, flying using the "yerba del diablo", and turning into a blackbird using "humito". The second section, A Structural Analysis, is an attempt by Castaneda to "disclose the internal cohesion and the cogency of don Juan’s Teachings".

This book is the first in a series of twelve books that Castaneda wrote throughout his life. To understand the worldview he presents in this series, which was highly controversial and debated among contemporary intellectuals, especially in the Western world, it is necessary to start with the first book and follow the order of its original publication. Reading one book in the middle of the series may leave gaps and unanswered questions, as these books are like a set of lessons taught in a systematic order by a teacher. Just as Dr. Farhadi has pointed out, this series cannot be read like a novel without interruption to understand the meaning of the topics presented in it. The twelve books in this series, in the order of their original publication in English and their Persian translations, are as follows:

1. The Teachings of Don Juan: A Yaqui Way of Knowledge (1968) - Translated by Hussein Nayer in 1986 by Fardous Publications.

2. A Separate Reality: Further Conversation with Don Juan (1971) - Translated by Ebrahim Makhla in 1985 by Agah Publications.

3. Journey to xtlan: Lessons of Don Juan (1972) - Translated as "Journey to Another Place" in Iran.

4. Tales of Power (1974) - Translated by Mehran Kondori and Masoud Kazemi in 1984 by Fardous Publications.

5. The Second Ring of Power (1975) - Translated by Mehran Kondori and Masoud Kazemi in 1985.

6. The Eagle's Gift (1981) - Translated by Mehran Kondori and Masoud Kazemi in 1986.

7. The Fire from Within (1984) - Translated by Mehran Kondori and Masoud Kazemi in 1989.

8. The Power of Silence, Further Lessons of don Juan (1988) - Translated by Mehran Kondori in 1989.

9. The Art of Dreaming (1994) - Translated by Farzad Hemdani in 1995.

10. Magical Passes: The Practical Wisdom of the Shamans of Ancient Mexico - Translated by Mehran Kondori in 1998 by Mitra Publications.

11. The Wheel of Time: The Shamans of Mexico Their Thoughts About Life Death & the Universe (The Teachings of Don Juan #11), Carlos Castaneda - Translated by Mehdi Kondori in 1998 by Mitra Publications.

12. The Active Side of Infinity (1998) - Translated by Mehran Kondori in 2000.

What a fraud!

No, really. Read this article.

This claim of something being a fraud is quite bold. But upon further inspection, as one delves into the provided link http://www.salon.com/books/feature/20..., perhaps the truth will be revealed. It could be that there are aspects within the article that expose the supposed fraud in great detail. Maybe there are examples, testimonials, or evidence that support this strong assertion. One can only hope that by reading the article, a clearer understanding will be gained as to why this is being labeled as a fraud. It might be a case of false pretenses, misinformation, or something more sinister. The only way to find out is to click on the link and explore the contents within.

I'm truly sorry, but I simply couldn't bring myself to complete this.

As a philosophical work, it holds no value whatsoever. When it comes to providing insights into the realm of psychedelics and/or the spiritual domain, its worth is next to nothing.

However, as a piece of anthropological and/or ethnobotanical study, it might possess some merit - that is, if none of the content within is simply fabricated - but this wasn't the reason I picked up this book in the first place.

The quote on the jacket pocket宣称 that this book "deserves to replace the comparatively amateurish efforts of Huxley, Watts, Burroughs, and Leary." From the very beginning, I was aware that this was an extremely bold claim. It became evident within just a few pages that these words were nothing more than empty boasts, yet I persisted, only to discover the same pattern throughout the entire book.

Castañeda would engage in some strange ceremony or preparation, pose a series of inane questions to Don Juan, who would either provide very vague answers or refuse to answer altogether, and in the end, no one would gain anything from it.

And I'm supposed to believe that this book contains more knowledge and wisdom than, say, Huxley's Doors of Perception? That's just absurd.

Read this if you have an interest in anthropology or ethnobotany (assuming you have enough faith that Castañeda didn't falsify every single piece of information in this book, as many have alleged). But if you're seeking knowledge, truth, wisdom, or philosophy - stay far away.

If you're hoping to gain some profound insights into the wisdom of the Yaqui, the religious or philosophical wisdom of natural psychedelic substance use, and/or a revealing, coherent anthropological analysis of a shamanistic native American culture, you're going to be deeply disappointed on all fronts by this book.

The author spends approximately four years on and off as an apprentice. However, he proves unable to make sense of his spiritual apprenticeship. He attempts to interpret subjective, qualitative, intangible, surreal and highly symbolic experiences and teachings through an academic, non-Yaqui lens. Try as he might, the author fails to coherently communicate the profundity of his experiences. Nor can he convey the philosophical wisdom of his spiritual master, don Juan.

I'm firmly convinced that such models of conception will never be capable of adequately communicating cultural or spiritual lessons or ideologies. They're simply not operating on the same logical software. But Castaneda tries extremely hard to make it work, and his frustration is blatantly evident throughout the book.

Even if one chooses to ignore the academic shortcomings and solely seeks some nuggets of wisdom to guide them on their own spiritual or psychedelic journey, these wise words are in extremely short supply. There are only a few brief passages about following "paths of heart" and continuous self-improvement through learning. However, they have no verifiable connection to sacred substance use nor Yaqui culture.

There are indeed some interesting parts in the book. The intense rituals he must undergo and the bizarre "non-ordinary states of reality" Castaneda describes are truly otherworldly. These insights are the best aspects of the book. For those who have never tried psychedelic substances, these descriptions must merit the acclaim garnered by Castaneda's investigation. Because I simply don't see how the rest of it can hold up to the excessive hype.

In conclusion, The Teachings of Don Juan, while somewhat entertaining and interesting, is surprisingly lacking in significant insights and revelations for such a purportedly important attempt to reveal the knowledge of Yaqui shamanism.

Well aware that books that claim to be "spiritual" yet are also designed as novels to become "widely accessible" are usually just as shallow as they seem, but here I was about to choke on my Bio tea in surprise! For far too many years, I had heard about Castaneda and Don Juan from people whose words I least paid attention to, just to have a reason to expect at least something. Something different from silly conversations, misunderstandings, very scary "secrets", even more drugs, and no idea about the wholeness of things.

If the Don Juan series is a novel, then it is dreadfully boring and picked apart by the fingers. If, on the other hand, it is the very knowledge from the title that will make a person on the path (again, from the title) "knowing", as Don Juan calls it, I will choke on my Bio biscuit too.

The well-known scheme of the Western student who doesn't know what he is seeking but meets the Eastern teacher who gives him everything and much more, unfortunately, brings nothing useful (for me), so I excluded my reader, paid, and wished the cat at Bio Café a pleasant evening.

Edit: Actually, I decided to read about Don Juan because it was mentioned in the discussion "Death, Immortality, Resurrection", and now I'm even more confused as to why the poor fathers needed to include it in their exposition :-)

http://www.redhouse-sofia.org/Event.a...

Castaneda's account of becoming the apprentice of don Juan, a so-called “sorcerer,” is truly fascinating. During this period, he ingests peyote and encounters the “protector” Mescalito. While the work is presented as an anthropological study, its engaging dialogues and vivid descriptions of the author's experiences in Arizona and the Chihuahua region of Mexico make it as captivating as a novel. The author's depictions of his experiences with “non-ordinary reality” are of great interest. However, a significant portion of the work's power stems from the portrayal of the interactions between the academic author and the sorcerer. The book also features a “structural analysis” that draws attention to the implicit order within don Juan's teachings. The abstract and technical language used in this latter part of the text offers an intriguing commentary on the distinction Castaneda makes between ordinary and non-ordinary experiences.

Acquired on October 27, 2008 from P.T. Campbell Bookseller in London, Ontario.

I discovered this remarkable book in my friend's residence located in Spring Lake, New Jersey approximately 20 years ago.

As I casually flipped through its pages and began reading, I was immediately captivated and simply couldn't put it down. Ever since then, I have delved into all of Carlos Casteneda's literary works, yet this particular one stands out as by far the best.

Tragically, the true power of this masterpiece is often undermined by readers who, mistakenly and obtusely, solely attribute his experiences to the effects of tripping through the utilization of psychotropic plants in Mexico. "That's a book about tripping," people have informed me. However, this couldn't be further from the truth. It truly has no connection to that. And whether Castaneda actually met Don Juan or experienced any of the events he pens in this and his other books, does it really matter?

His writing is profound, intriguingly enjoyable in a perverse manner, and completely engaging. Even if none of what he has written ever actually occurred, he must possess one of the most extraordinary imaginations in the history of civilization. Somehow, the New Age movement has appropriated his fine work and insightful observations as their own, but I believe this represents yet another lamentable marginalization of his achievements.

Setting all that aside, this book is truly stunning in its meticulous detail, palpable suspense, seamless flow, and profound message. It is undoubtedly one of my all-time favorite literary treasures.

The author's apprenticeship with the Yaqui shaman don Juan is truly an enthralling account.

There are numerous mind-bending psychedelic experiences that add an element of mystery and excitement.

Don Juan imparts a wealth of insight and wisdom, which seems like the Native American equivalent of other ancient spiritual texts I have perused.

I firmly believe this is a remarkable book.

However, it should be noted that I ceased reading after "The Teachings of Don Juan".

The final section, "A Structural Analysis", was abysmal.

It reads like a dreadful academic paper attempting to systematize all of don Juan's teachings in an overly logical and academic manner, completely missing the essence.

It is extremely disappointing and of poor quality.

Aside from that, though, the rest of the book is on fire.

Yaqui Way of Knowledge is a truly strange and new reading experience. The book is a record of the author's journey in learning the special secrets of some of the original Latino populations in America. It is not a literary or artistic work but a detailed and vivid documentation of all that the author has learned from Don Juan, his teacher, over several years.

The author's journey, which began with the search for documentation of a sacred plant, led him to结识 what can be called a "shaman", who took him on a unique experience to explore the secrets of dealing with sacred plants, magic, and application. Shamanism, that strange, mysterious, and unproven spirituality with the shaman (sorcerer and doctor) at its center, is a type of religion that is difficult to define precisely as it has no centralization or written texts.

Even in the book, the author did not refer to it as a religion outright but classified it as a type of what is beyond nature, with the aim of obtaining knowledge and having power. Don Juan led the author on a journey of learning and discovery of several types of sacred plants, ways of consuming them, and types of magic that rely entirely on nature and its components.

Fortunately, the author documented and wrote down the most accurate details, whether they are related to the preparation of the formulas/plants or their effects on him and his experiences after consuming them. This is a quick summary of the book.

My personal opinion on the book is that it can be approached in two ways. The first is that everything that happened and what Don Juan tried to teach the author is just nonsense that stems from mental play through the effect of different sacred plants and a very intense psychological stimulation resulting from the author's submission and belief in Don Juan. The second is that there is something real behind all this, but that will complicate our definition of reality, imagination, spirituality, the soul, the limits of reason, and the true ability of the senses to perceive.

In my opinion, the book achieved its goal, which is to document the knowledge of that human group. And despite their beliefs and creeds, the documentation is good, although the abundance of details may bore some people.

DNF

First and foremost, Castaneda is a fraud. He fabricated this entire thing from the start - and, well, whatever, that's okay, everything is made up, nothing is real - but for goodness sake, couldn't it at least be good? So, lacking any value as the purported ethnography it's written as, what about its storytelling ability? It's garbage. The book reads like a lucid teenager's drug-trip diary. Castaneda documents his various experiences with peyote, under the pretense of having been 'apprenticed' to Don Juan, a supposed Yaqui Indian 'man of knowledge'. Don Juan himself is, of course, a completely one-dimensional character, merely a prop for Castaneda to advance the'story', which, yet again, is nothing more than a series of drug-trip retellings. The intensity of these retellings increases only slightly as the book trudges along to its conclusion.

As for the trips themselves, they read not unlike parodies of the kind you'd find in teen comedies where dudes share bong-hit visions around a campfire. There's a part where he flies (and feels really good about it). There's a part where - clearly having a bad trip - he has to 'fight' off a diablera trying to steal his soul. There's another part where he pees on a dog. Yeah, I don't get it either. Interspersed among all these are Castaneda's accounts of the (fictional) Yaqui rules and rituals for smoking peyote in a particular way in order to progress down the path of becoming a 'man of knowledge' in his own right, which, by the end of the book - spoiler alert - he abandons. The last fifty pages of the book are dedicated to a'structural analysis' of the story told, conducted in a quasi-scholarly tone. Having learned adequately from the 'teachings', I too gave up on the book at that very point.

The modern world's understanding of ancient shamanism stems from various sources. Carlos Castaneda, a talented author who attended UCLA, wrote a book for his university thesis. The worlds and experiences he描绘 in this series of books are both fantastical and oddly believable. The remarkable popularity of the books, with over 28 million copies sold, reflects the naivety of the times. When the first book was published in 1968, drug taking and mysticism were at the height of popular consciousness.

I confess to being completely drawn in by the stories. I read the first book at the age of 19, without having read any other works on Mexican, Toltec, shamanic, or anthropological studies. I'm not ashamed to admit that I was once like many young adults who seek powerful ideas. The longing for a coherent framework of life is part of many people's development.

It is essential to have a solid understanding of the ideas, traditions, and hopes that underlie any religious, mystic, or philosophical teaching. It is part of a teacher's education to understand the power that imagination holds in anyone's development. When we read adventures, our minds are transported to places we've never been, and we share in the wonders as if magic truly exists. The mundane world can fade away, as the popularity of Harry Potter and Lord of the Rings demonstrates. Most people grow out of this kind of thing and view it as fantasy, even while enjoying it.

Castaneda is a better fiction writer than "Lobsang Rampa," but both authors have the same dubious and fake purpose. Transforming oneself into a mystic and claiming to possess secret knowledge is a dangerous yet often profitable endeavor.

Christian, Hindu, and other religions have examples of charlatans who convinced many. Even crackpots like Eric Von Daniken sold numerous books.

Education in the areas of comparative religion, mysticism, and philosophy is virtually non-existent for most people, even in good Western high schools. In the Islamic world, they only have the Koran, with obvious consequences. Educating youth to a mature understanding of life should involve discussing a wide range of ideas based on their merits. Apparently, in the USA and other places, religious fanatics can disparage science and promote "Creationism." This kind of rubbish is similar to Isis' warped extremism, but the fanatics don't see this.

Castañeda's experiences introduce us to a magical world where reality is distorted beyond known and believable limits. This world opens the door to a broader perspective on life and the different postures we can take towards it. From a perspective of resilience and impeccability in controlling and managing our actions and emotions, all of these postures are highly motivating.

We are invited to step into this realm and explore the uncharted territories of our consciousness. It challenges us to question our assumptions and break free from the constraints of the ordinary. The distorted reality presented by Castañeda forces us to reevaluate our understanding of what is possible and what is not.

As we engage with these experiences, we are inspired to cultivate a greater sense of inner strength and discipline. We learn to navigate the complex web of emotions and actions with grace and precision, always striving for impeccability. This not only enriches our own lives but also has a positive impact on those around us.

In conclusion, Castañeda's work offers us a unique opportunity to expand our awareness and embrace a more profound and meaningful way of life.