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Carlos Castaneda 1962 Born Carlos César Salvador Arana Castañeda December 25, 1925 Cajamarca, Perú April 27, 1998 (aged 72) Los Angeles, California, U.S.
Occupation Author Nationality American Period Subjects 20th-century Shamanism
Carlos Arana Castaneda (December 25, 1925 – April 27, 1998) was a Peruvian-American author and student of anthropology. Starting with The Teachings of Don Juan in 1968, Castaneda wrote a series of books that describe his alleged training in shamanism. The books, narrated in the first person, relate his supposed experiences under the tutelage of a Yaqui "Man of Knowledge" named Don Juan Matus. His 12 books have sold more than 8 million copies in 17 languages. Critics have suggested that they are works of fiction; supporters claim the books are either true or at least valuable works of philosophy and descriptions of practices which enable an increased awareness. Castaneda withdrew from public view in 1973 to work further on his inner development, living in a large house with three women ("Fellow Travellers of Awareness") who were ready to cut their ties to family and changed their names. He founded Cleargreen, an organization that promoted tensegrity, purportedly a traditional Toltec regimen of spiritually powerful exercises.
Castaneda's first three books – The Teachings of Don Juan: A Yaqui Way of Knowledge; A Separate Reality; and Journey to Ixtlan – were written while he was an anthropology student at the University of California, Los Angeles (UCLA). He wrote these books as his research log describing his apprenticeship with a traditional "Man of Knowledge" identified as don Juan Matus, a Yaqui Indian from northern Mexico. Castaneda was awarded his bachelor's and doctoral degrees based on the work described in these books. In 1974 his fourth book, Tales of Power, was published. This book ended with Castaneda leaping from a cliff into an abyss, and signaled the end of his apprenticeship under the tutelage of Matus. Castaneda continued to be popular with the reading public with subsequent publications. In his books, Castaneda narrates in first person the events leading to and following after his meeting Matus, a half-Yaqui "Man of Knowledge", in 1960. Castaneda's experiences with Matus inspired the works for which he is known. He also says the sorcerer bequeathed him 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.
On 16 June 1995. His first family name. California. also known as Adrian Vashon. Castaneda responded by saying: "To ask me to verify my life by giving you my statistics. Castaneda himself did not appear in these videos. Carlos Castaneda was educated at UCLA (B. dense with animistic meaning." Following that interview.A. Carlos spoke of CJ as his biological son and is listed on the younger Castaneda's birth certificate as his father. Castaneda. 2 Biography Immigration records for Carlos Cesar Arana Castañeda indicate that he was born on 25 December 1925 in Cajamarca. The challenge was ultimately unsuccessful. on 19 June 1998. in view of the utter weirdness of the events that happen in it. a group of movements that he claimed had been passed down by 25 generations of Toltec shamans. J.Carlos Castaneda The term "nagual" has been used by anthropologists to mean a shaman or sorcerer who is believed capable of shapeshifting into an animal form. "Cleargreen is a corporation that has a twofold purpose." Cleargreen published three videos of Tensegrity movements while Castaneda was alive. Moehringer appeared in the Los Angeles Times. He moved to the United States in the early 1950s and became a naturalized citizen in 1957. inherited from his father's paternal family name.. shamanism and experiences with psychoactive drugs (e. The interviewer wrote that "Castaneda makes the reader experience the pressure of mysterious winds and the shiver of leaves at twilight.Datura stramonium). In all. It was not until nearly two months later. First. His maternal surname appears with the ñ in many Hispanic dictionaries. it is a publishing house. Arana. On August 12. the dust in the car. It robs the world of its magic and makes milestones out of us all". It is a superbly concrete setting.R. whose birth certificate claims Carlos Castaneda as his father. . Ph. it sponsors and organizes seminars and workshops on Carlos Castaneda's Tensegrity.. Castaneda died on 27 April 1998 in Los Angeles due to complications from hepatocellular cancer. the raw fragrance of tequila and the vile. and second. is the paternal one. Carlton Jeremy Castaneda was born in Hollywood.In January 1960 Carlos married Margaret Runyan. and the loft of a crow's flight. twelve books by Castaneda were published. fibrous taste of peyote. The article described him as "an enigma wrapped in a mystery. Castaneda was the subject of a cover article in the March 5. The Cleargreen statement of purpose says in part. Four months after Castaneda's death. 1961. The will was signed two days before Castaneda's death and Vashon challenged its authenticity. Peru. 1973).is like using science to validate sorcery. that an obituary entitled "A Hushed Death for Mystic Author Carlos Castaneda" by staff writer J. challenged Castaneda's will in probate court.. two posthumously. they were actually never divorced and were still married at the time of Carlos Passing in 1998. or to metaphorically "shift" into another form through magic rituals.D. is the maternal one. peyote and jimson weed . Susana Castañeda Navoa. There was no public service. Castañeda. 1962. Castaneda was cremated and the ashes were sent to Mexico. Castaneda also married Florinda Donner-Grau in Las Vegas in September 1993. Castaneda retired from public view.g. 1973 issue of Time. even though his famous published works display an anglicized version." When confronted by correspondent Sandra Burton about discrepancies in his personal history. This is just as well. inherited from his mother's paternal family name. the hunter's peculiar alertness to sound and smell. César Arana Burungaray. According to his will of April 23. 1998. C. Even though there are many rumors of a divorce in 1973. Castaneda adopted Nuri Alexander. In the 1990s Castaneda once again began appearing in public to promote Tensegrity. the rock-bottom scrubbiness of Indian life. For many years Castaneda had referred to Vashon as his son. while the second family name. articles of incorporation executed by George Short were filed to create Cleargreen Incorporated.
 Reception Despite the widespread popularity of his works. while confirming that his mystical experiences were absolutely true to life. in fact. you see. suggesting that his books are by their very nature contradictory and incomprehensible (as to time and place especially) to academic and critical inquiry. months pass in between them. In a 1968 radio interview with Theodore Rosak. Her remains were in a condition requiring DNA identification. along with Patricia Partin.Carlos Castaneda 3 Companions After Castaneda stepped away from public view in 1973. in which he argues. and in the meantime we did all kinds of things. In a series of articles. I didn't include in the book because they did not pertain to the system I wanted to portray. the brother of Talia Bey. Simko and Lundahl. They also refused to be photographed and took new names: Regina Thal became Florinda Donner-Grau. former Scientologist defender Richard de Mille published Castaneda's Journey: The Power and the Allegory. his second book. The women broke off relationships with friends and family when they joined Castaneda's group. On 2 August 1998. and Donner-Grau and Abelar appeared at book signings and gave occasional lectures and radio interviews as well. Their opinion changed in 2006 after the remains of Patricia Partin were identified. Maryann Simko became Taisha Abelar and Kathleen Pohlman became Carol Tiggs. Gordon Wasson. I'm afraid. Castaneda in the introduction to A Separate Reality. the reason must be that no one has listed the events of the first three books in sequence. on the edge of Death Valley. international banker and amateur mycologist R. Florinda Donner-Grau and Taisha Abelar published two books purporting to describe their experiences with Don Juan and his party. and the LAPD finally added Bey to their missing person database. Donner-Grau and Abelar disappeared. Because the women had cut all ties with family and friends. There has been no official investigation into the disappearances of Donner-Grau. Shortly after Castaneda died. were found in 2003 near where her abandoned car had been discovered a few weeks after Castaneda's death in 1998. went to police in 1999 over his sister's disappearance. But in real life it was a very simple matter because it took years between. which is. they appeared and sometimes lectured at many of the Tensegrity workshops that began in July 1993. the errors are unmistakable. the distrust . that are not included. For his part. If no one has discovered these errors before. whatever. And so that eases up. he bought a large house in Los Angeles which he shared with three of his female companions. In 1976. some critics questioned the validity of Castaneda's books as early as 1969. very old. so I just simply took them away. not true to real life. Luis Marquez. Once that has been done. He (Don Juan) told me how to trap things. Together with Carol Tiggs. questioned the accuracies of Castaneda's botanical claims. you know. but was unable to convince them that her disappearance merited investigation. Castaneda. And that means that the gaps between those very height states. Amalia Marquez (also known as Talia Bey) and Tensegrity instructor Kylie Lundal had their phones disconnected and also disappeared. and how to catch rattlesnakes. "Logical or chronological errors in the narrative constitute the best evidence that Castaneda's books are works of fiction. There are enormous gaps in between in which ordinary things took place." On these showings de Mille asserts. The Teachings of Don Juan and Journey to Ixtlan (his third book) cannot both be factual reports. you see. in kind of sequence leading to a very dramatic solution. it was some time before people noticed they were missing. In the early 1990s. Carol spoke at a workshop in Ontario. addressed the incomprehensible nature of his experiences as being understood only in the context of the alien system of perception from which they arose. which was made in 2006. also referred to by Castaneda as Nury Alexander and/or Claude. He told me how to prepare rattlesnakes. old ways of setting a trap. We even went hunting. did concede that he took some chronological license in his writing about actual events: "The way the books present it seems to heighten some dramatic sequences. set traps. says that I remove things that are continuous crescendos. The remains of Partin. who had originally praised Castaneda's work.
Dr. Castaneda's work was critically acclaimed.A. Don Juan was described in the books as a shaman steeped in a mostly lost Toltec philosophy and decidedly anti-catholic. Spicer). Other criticisms of Castaneda's work include the total lack of Yaqui vocabulary or terms for any of his experiences. Besides. Yet there is no corroboration beyond Castaneda's writings that Don Juan did what he is said to have done. The stack requests documented that he was sitting in the library when allegedly his journal said he was squatting in Don Juan's hut. not only the descriptions of peyote trips but also the fictional nature of the work are meant to place doubt on other works of anthropology. Barbara Myerhoff and Michael Harner. who originally supported Castaneda's account as true. Notable anthropologists like Edward Spicer (1969) and Edmund Leach (1969) praised Castaneda. Where. and with the backing of academic qualifications and the UCLA anthropological department.Carlos Castaneda or the fear. and abodes. In Reading Castaneda he describes the apparent deception as a critique of anthropology field work in general – a field that relies heavily on personal experience. getting an anthropology degree from U. for example. was the motive for an elaborate scholarly put-on? The Teachings were submitted to a university press. one of Castaneda's professors at UCLA. no hope of commercial success.. 4 .S A. they had had little reason to question it — but some averred that de Mille's analysis disproved the veracity of Castaneda's work. questioned the accuracies of Castaneda's work. do not pretend to describe Yaqui culture at all with its emphasis on Catholic upbringing and conflict with the Federal State of Mexico. but critics held that they were fictional. Clement Meighan. but rather focus on the international movements and life of Don Juan who was described in the books as traveling and having many connections. At first. One discovery that de Mille alleges to have made in his examination of the stack requests was that when Castaneda was alleged to have said that he was participating in the traditional peyote ceremony – (the least fantastic of many episodes of drug use that Castaneda described in his books) – he was sitting in the UCLA library and he was reading someone else's description of their experience of the peyote ceremony. That proof hinges on the credibility of Don Juan as a being and Carlos Castaneda as a witness. Later anthropologists specializing in Yaqui Indian culture (William Curry Holden. Miguel Ruiz also verified the existance of Indian "Brujos" in Mexico with native teachings much like Don Juan's." Castaneda's works were presented as real-life accounts. and other areas in North America. and very little that he exists at all. A March 5.. Clement Meighan) point out that the books largely. In The Power and the Allegory. According to Silverman. Mexico. the more worldly claim to importance of Castaneda's books: to wit. in the Southwestern United States (Arizona). a shaman named Juan Matus. up to his death.. Jane Holden Kelley and Edward H. an unlikely prospect for bestsellerdom. The authenticity of Don Juan was accepted for six years. but not a whole system in the manner of The Teachings. Northern Mexico. stated: . a specific and truthful account of an aspect of Mexican Indian culture as shown by the speech and actions of one person. written by an unknown student with. and for the most part. and an acknowleged expert on Indian culture in the U. Others (including Dr. looking at both sides of the controversy. A strong case can be made that the Don Juan books are of a different order of truthfulness from Castaneda's pre-Don Juan past. A little fudging perhaps. at the outset. 1973 Time article by Sandra Burton.L. Later. and necessarily views other cultures through a lens. and Oaxaca. Most anthropologists had been convinced of Castaneda's authenticity until then — indeed. never doubted that Castaneda's work was based upon authentic contact with and observations of Indians. is not so difficult that a candidate would employ so vast a confabulation just to avoid research. De Mille compared The Teachings of Don Juan: A Yaqui Way of Knowledge with Castaneda's library stack requests at the University of California.C. that they are anthropology. David Silverman sees value in the work even while considering it fictional. alongside more alternative and young anthropologists such as Peter Furst. until Richard de Mille and Daniel Noel both published their critical exposés of the Don Juan books in 1976.
(Continuing with his fellow apprentices. Taisha Abelar and Florinda Donner-Grau. ISBN 0-671-73251-X. ISBN 0-671-73249-8. ISBN 0-06-019220-8. The two women were part of Castaneda's inner circle. 1968.Carlos Castaneda Donald Wieve cites Castaneda to explain the insider/outsider problem as it relates to mystical experiences.) • Magical Passes: The Practical Wisdom of the Shamans of Ancient Mexico.Vislumbres da Filosofia Ānahuacah no Século XXI Brazilian writer Luis Carlos de Morais analyzes the work of Carlos Castaneda. ISBN 0-671-73246-3. (Selected quotations from the first eight books. (Body movements for breaking the barriers of normal perception. wrote books in which they claimed to be from Matus' party of Toltec warriors.) • The Eagle's Gift. 1987.) • Tales of Power. 1977. (Meeting his fellow apprentices after the 'Final Meeting'. ISBN 0-06-092554-X. (April 1968 to October 1970. 1974. (The 'Abstract Cores' of don Juan's lessons. In his book Wolf details how his life had been transformed by his association with Castaneda. ISBN 0-9664116-0-9. Felix Wolf. Both Abelar and Donner-Grau were endorsed by Castaneda as being legitimate students of Matus. 1981.) • A Separate Reality: Further Conversations with Don Juan.) • Journey to Ixtlan: The Lessons of Don Juan. 1998.) • The Wheel of Time: Shamans of Ancient Mexico. (Summer 1960 to May 1971. its cultural implications. an account of her personal experiences with Castaneda and his followers. and its continuation in other authors. Death and the Universe. While touching on all aspects of the teachings. They were originally both graduate students in anthropology at UCLA. ISBN 0-671-73247-1. (Summer 1960 to October 1965. 1998. ISBN 0-671-73250-1. one of Carlos Castaneda's apprentices and translators. which he referred to as "The Brujas.) • The Second Ring of Power.) • The Power of Silence: Further Lessons of Don Juan. ISBN 0-06-017584-2. 5 Related authors Two other authors.) • The Art of Dreaming. ISBN 0-520-21757-8.) . (Review of don Juan's lessons in dreaming. (Memorable events of his life. 1971. Their Thoughts About Life. ISBN 0-671-73252-8. and then alone with La Gorda. (Don Juan's 'Second Attention' teachings through to the 'Final Meeting' in 1973." and both assumed different names as part of their dedication to their new beliefs. wrote The Art of Navigation: Travels with Carlos Castaneda and Beyond. while acknowledging the fictional nature of his work. Amy Wallace wrote Sorcerer's Apprentice: My Life with Carlos Castaneda. In Carlos Castaneda e a Fenda entre os Mundos . (Autumn 1971 to the 'Final Meeting' with don Juan Matus in 1973. 1999.) • The Fire From Within. 1984.) • The Active Side of Infinity. 1972. Wolf highlights what he perceives to be the overriding and essential transmission that came through Castaneda's work: The Art of Navigation. ISBN 0-671-73248-X. whereas he dismissed all other writers as pretenders. 1993. Bibliography • The Teachings of Don Juan: A Yaqui Way of Knowledge.
Luis Carlos de. 88-94. ISSN 0028-7504. htm).). Gordon.  Castaneda. 1968 paperback ISBN 0-671-60041-9  The Scribner Encyclopedia of American Lives. npr. 322..  Kelley. org/ programs/ atc/ archives/ 1998/ 980619. Sandra. 1974. (March 5. 1973). A review of Carlos Castaneda's "Journey to Ixtlan: The Lessons of Don Juan. June 19. 1972a. R. retrieved September 3. Victor. The Insider/Outsider Problem in the Study of Religion. 1981. ISBN 978-0-7100-8146-9  Donald Wieve. 1977a. 2(4):52-53. Library of Congress CATALOG CARD NUMBER:68-12451 . 2007). 23(2):197. com/ books?id=IgunPwAACAAJ). 263. Rev. C: The Teachings of Don Juan: A Yaqui Way of Knowledge. 26(1):98-99. Retrieved October 13. A review of Carlos Castaneda's "The Teachings of Don Juan: A Yaqui Way of Knowledge. html). 1998  "Mystery Man's Death Can't End the Mystery. (Bk. Bear & Company. Fighting Over Carlos Castaneda's Legacy" (http:/ / query.00. com/ articles/ archives/ 1969/ jun/ 05/ high-school/ ). Retrieved 2010-10-13. pp.).  Castaneda Obituary (http:/ / www. Retrieved 2010-05-04. . Wasson. Economic Botany vol. Donald. University of Nebraska Press. nytimes. 2002. Gordon. Edmund (1969-06-05). p. "Don Juan and the Sorcerer's Apprentice" (http:/ / www. .. . pp. com/ books/ feature/ 2007/ 04/ 12/ castaneda/ index. A review of Carlos Castaneda's "Tales of Power". Wasson. . . ISBN 978-0-88496-067-6. Gordon. Gordon. com/ time/ archive/ preview/ 0. . 2011. Further reading • Morais Junior. "The dark legacy of Carlos Castaneda" (http:/ / www. Carlos Castaneda's paternal grandfather) E. Wasson.Carlos Castaneda 6 Notes  Corey Donovan. .  David Silverman. org/ chronologies/ Castaneda_early_years. Carlos Castaneda e a Fresta entre os Mundos: Vislumbres da Filosofia Ānahuacah no Século XXI (Carlos Castaneda and the Crack Between the Worlds: Glimpses of Ānahuacah Philosophy in Century XXI). Rev. al. p. Yaqui Women: Contemporary Life Histories. 170-171  Leach. nybooks.). charleyproject. html?res=9906E5DE143DF93AA2575BC0A96E958260& sec=& spon=& pagewanted=1) by Peter Applebome. • Sanchez. R. Sorcerer's Apprentice: My Life with Carlos Castaneda (http:/ / books. Salon. despotic rubber baron. Dutton & Co. Walnut Creek. 27(1):151-152.. com/ gst/ fullpage. 1969. time. Richard "The River That God Forgot" (Background on Julio Cesar Arana. Economic Botany vol. Castaneda's Journey: The Power and the Allegory.10987. (Mag. Gordon. Time 101 (10).P. Rio de Janeiro: Litteris Editora.". References • De Mille. html) All Things Considered. R. A review of Carlos Castaneda's "A Separate Reality: Further Conversations with Don Juan. pp. google. R. et. • Collier. 1998. McCutcheon (ed. North Atlantic Books. 28(3):245-246. ISBN 978-1-58394-206-2. Charles Scribner's Sons. "Prelude to don Juan: Castaneda's Early Years" (http:/ / www. atc. html).  De Mille (1976).  Robert Marshall (April 12. p. salon. (Bk. Capra Press. 166  De Mille (1976).903890. 1968.". 88-120. (Bk.  De Mille (1976)  Burton. R. org/ cases/ m/ marquez_amalia. Head vol. 1999. ISBN 1-879181-23-1 • Williams.).".  Harris.  Amy Wallace (2007). California: AltaMira Press. New York: Bath Press. Economic Botany vol.. 2010. Bk. "Does Understanding Religion Require Religious Understanding?" In Russel T. (Bk. sustainedaction. 1973a. Rev. November. NY Times. Economic Botany vol. 1995. The Teachings of Don Carlos: Practical Applications of the Works of Carlos Castaneda. Wasson.Y. html)  Wasson. Volume 5: 1997-1999. N. Retrieved December 23. ISBN 978-0-8032-0912-1.com. August 19.). Richard (1976). "High School" (http:/ / www. The New York Review of Books (New York). Reading Castaneda: A Prologue to the Social Sciences. Border Crossings: A Psychological Perspective on Carlos Castaneda's Path of Knowledge Inner City Books. 2012. Washington Square Press Publication. 24–25. Rev). Rev. Jane Holden (1978). Cultural materialism: the struggle for a science of culture. Marvin (2001). 2008  The Charley Project (http:/ / www.
Carlos Castaneda 7 External links • Carlos Castaneda's Tensegrity (http://www.castaneda.com/) (Cleargreen.com) .
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