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The Magical Passes

The Magical Passes

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Published by analuize
Carlos Castaneda
Carlos Castaneda

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Published by: analuize on Jun 19, 2010
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THE MAGICAL PASSES
"Magical Passes: The Practical Wisdom of the Shamans ofAncient Mexico" - ©1998 by Carlos Castaneda
The two practitioners of Tensegrity demonstrating the magical passes throughout the rest of the book are KylieLundahl and Miles Reid.To every one of the practitioners of Tensegrity, who, by rallying their forces around it, have put me in touchwith energetic formulations that were never available todon Juan Matus or the shamans of his lineage. -CC
Introduction
Don Juan Matus, a master sorcerer- a nagual, as mastersorcerers are called when they lead a group of othersorcerers- introduced me to the world of shamans who lived in Mexico in ancient times.Don Juan was an Indian who was born in Yuma, Arizona.His father was a Yaqui Indian from Sonora, Mexico, and his mother was presumably a Yuma Indian from Arizona. Don Juanlived in Arizona until he was ten years old. He was then
 
taken by his father to Sonora, Mexico, where they werecaught in the endemic
[* endemic- a disease that is constantly present to a greater or lesser degree in people of a certain class orin people living in a particular location]
Yaqui wars against the Mexicans. His father was killed, and as a ten-year-old child, don Juan ended up in Southern Mexico, where he grewup with relatives. At the age of twenty, he came in contact with a mastersorcerer. His name was Julian Osorio. He introduced donJuan into a lineage of sorcerers that was twenty-fivegenerations long.The nagual Julian was not an Indian at all, but the sonof European immigrants to Mexico. Don Juan related to methat the nagual Julian had been an actor, and that he wasa dashing person: a raconteur,
[* raconteur- a person skilled in telling short accounts of incidents, especially biographical ones]
a mime, adored by everybody, influential, commanding. Inone of his theatrical tours to the provinces, the actorJulian Osorio fell under the influence of another nagual,Elias Ulloa, who transmitted to him the knowledge of hislineage of sorcerers.Don Juan Matus, following the tradition of his lineageof shamans, taught some bodily movements which he called  magical passes to his four disciples: Taisha Abelar,Florinda Donner-Grau, Carol Figgs, and me. He taught the passes to us in the same spirit in which they had beentaught for generations; with one notable departure: heeliminated the excessive ritual which had for generationssurrounded the teaching and performance of those magical passes.Don Juan's comments in this respect were that ritualhad lost its impetus as new generations of practitioners became more interested in efficiency and functionalism. Herecommended to me, however, that under no circumstancesshould I talk about the magical passes with any of hisdisciples or with people in general. His reasons were thatthe magical passes pertained exclusively to each person,and that their effect was so shattering that it was betterjust to practice them without discussing them.Don Juan Matus taught me everything he knew about thesorcerers of his lineage. He stated, asserted, affirmed,and explained to me every nuance of his knowledge.Therefore, everything I say about the magical passes is adirect result of his instruction.The magical passes were not invented. They werediscovered by the shamans of don Juan's lineage who lived 
 
in Mexico in ancient times while they were in shamanisticstates of heightened awareness. The discovery of the magical passes was quite accidental. It began as verysimple queries about the nature of an incredible sensationof well-being that those shamans experienced in thosestates of heightened awareness when they held certain bodily positions, or when they moved their limbs in somespecific manner. Their sensation of well-being had been sointense that their drive to repeat those movements intheir normal awareness became the focus of all theirendeavors.By all appearances, they succeeded in their task, and found themselves the possessors of a very complex seriesof movements that, when practiced, yielded them tremendousresults in terms of mental and physical prowess. In fact,the results of performing these movements were so dramaticthat they called them magical passes. They taught them forgenerations only to shaman initiates on a personal basisfollowing elaborate rituals and secret ceremonies.Don Juan Matus, in teaching the magical passes,departed radically from tradition. Such a departure forced don Juan to reformulate the pragmatic goal of the magical passes. He presented this goal to me not so much as theenhancement of mental and physical balance, as it had beenin the past, but as the practical possibility ofredeploying energy.
[* energy- awareness]
He explained thatsuch a departure was due to the influence of the twonaguals who had preceded him.It was the belief of the sorcerers of don Juan'slineage that there is an inherent amount of energyexisting in each one of us; an amount which is not subjectto the onslaughts of outside forces for augmenting
[*augmenting- enlarging or increasing]
it or for decreasing it.They believed that this quantity of energy was sufficientto accomplish something which those sorcerers deemed to bethe obsession of every man on Earth: breaking the parameters of normal perception.Don Juan Matus was convinced that our incapacity to break those parameters was induced by our culture and social milieu.
[* milieu- the environmental condition]
He maintained that our culture and social milieu deployed every bit of our inherent energy in fulfilling established  behavioral patterns which don't allow us to break those parameters of normal perception."Why in the world would I, or anyone else, want to break those parameters?" I asked don Juan on one occasion.

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