Carlos Castaneda and the Crack Between Worlds

Glimpses of the Ānahuacah Philosophy in the XXI

Century

by

Luis Carlos de Morais Junior

Translated by Aline Fernandes Thosi

I dedicate Glimpses to the Brazilian People

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Sonnet 7Luis Carlos de Morais JuniorNagualism? It doesn’t matter what it is.My religion is the whole universe…This vortical flow wherever the clearRutile strengh of the verse flutters.

I come to think it is a pluriverseThat grolws and laughs, harmonizes and thunders;It is in itself, and beyond, it is the verse and the reverse,And it reborns, when someone desires it

With all the heart, in a deep and honest will.Its name is Eros, or anything elseHence it is a beast; it urges, it feels hungry

And burns in a fire that forever keeps the heat.It is Ouroboros, and, with all its care, It generates me and (meanwhile) I generate it.

(In Sonnets)

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Aruskipasipxañanakasakipunirakïspawa(It is my personal knowledge that is necessary to all of us,Including you, to make effort in communicating) 1

Abape arapora, oicó, nde jabé? (What criature is there, like you?)2

Pila de sangre bendita,/lo bautizó, Santos Niebla:/por la niebla de la historia,/la cerrazón de la tierra/y el polvo de aquella carga/donde lo besó una estrella!(Blessed blood sink/baptized Santos Niebla:/ through the haze of story,/the mistiness of this land/and the dust of that load/ where a star was kissed)3

There is no dark side of the moon really. Matter of fact it’s all dark.4

The best place in the whole world is here and now.5

Mas onde otro criollo pasa/Martin Fierro ha de pasar;/Nada lo hace recular/Ni los fantasmas lo espantan,/Y dende que todos cantan/Yo también quiero cantar.(But where another “Creole” walks by/Martin Fierro shall walk by/Nothing will make him back down/Not even ghosts will scare him away/And since everbody else sings/I shall sing as well.)6

The creative energy expressed by number one, indicates that, here, all the necessary requirements to the achieviment of the goals are present. The essential message of the “Magician” is that it is a must to “believe” in your own talents to understand the actions you want to accomplish. When this faith is present, endless possibilities are disclosed to the human being who becomes, symbolically, the magician that owns the power of “manipulating illusions” and of bringing up all his mental, emotional, physical and intuitive potential. On the other hand, it brings the refusal of using his talents to his own growth and evolution.7

1 A word with 36 letters, in Aymara, agglutinative language, in AYMAR AR YATIQAÑATAKI (TO LEARN AYMARA) http://www.latam.ufl.edu/hardman/aymara/AYMARA.html 2 TIBIRIÇÁ, Luiz Caldas. Dicionário Tupi-Português. São Paulo: Traço, 1984, p. 25.3 “La Credencial de Niebla”, in CATILLOS, Osiris Rodrigez. Canto y Poesia. Montevideo, Arca, 1974, p. 63, own translation.4 The sentence is from the doorman of the studio Abbey Road, the Irish Jerry Driscoll. The progressive rock band Pink Floyd gave many interviews, and used the original lines in the middle of th song, see in http://pt.wikipedia.org/wiki/The_Dark_Side_of_the_Moon. WATERS, Roger. “Eclipse”, in PINK FLOYD. The Dark Side of the Moon. EMI/Harvest, 1974, 0640524900, Lado B5 “Aqui e agora”, in GIL, Gilberto. Refavela. Warner Music, 1977.6 HERNÁNDEZ, Jose. El Gaucho Martin Fierro y La Vuelta de Martin Fierro; con un sumario biografico cronologico de Jose Roberto del Rio. Ilustraciones de Maria A. Ciordia. 3 ed. Buenos Aires: Ciordia & Rodriguez, 1948, p. 17,my version. There is the Brazilian translation; that held 20 years of work to its director, because of the simple complexity or complex simplicity of this epic pampa man, the roper: HERNÁNDEZ, Jose. Martin Fierro. Trad. João Otávio Nogueira Leiria. Porto Alegre: Martins Livreiro, 1991. The great Argentine singer and songwriter Juana Molina turned passages of the poem into music.

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Tepeitic tonacatlalpa, xochitlalpa nechcalaquiqueo oncan on ahuachtotonameyotimani, oncan niquittacaya in nepapan tlazoahuiac xochitl, tlazohuelic xochitl ahuach quequentoc, ayauhcozamalotonameyotimani, oncan nechilhuia, xixochitetequi, in catlehuatl toconnequiz, ma mellelquiza in ticuicani, tiquinmacataciz in tocnihuan in teteuctin in quellelquixtizque in tlalticpaque.

(They led me within a valley to a fertile spot, a flowery spot, where the dew spread out in glittering splendor,

where I saw various lovely fragrant flowers, lovely odorous flowers, clothed with the dew, scattered around

in rainbow glory, there they said to me, "Pluck the flowers, whichever thou wishest, mayest thou the singer be glad, and give them to thy friends, to the nobles, that

they may rejoice on the earth.)

Auh nicnocuecuexantia in nepapan ahuiacxochitl, in huel teyolquima, in huel tetlamachti, nic itoaya manozo aca tohuanti hual calaquini, ma cenca miec in ticmamani; auh ca tel ye onimatico nitlanonotztahciz imixpan in tocnihuan nican mochipa tiqualtetequizque in tlazo nepapan ahuiac xochitl ihuan ticuiquihui in nepapan yectliyancuicatl ic tiquimellelquixtizque in tocnihuan in tlalticpactlaca in tepilhuan quauhtliya ocelotl.

(So I gathered in the folds of my garment the various fragrant flowers, delicate scented, delicious, and I said, may some of our people enter here, may very many of us be here; and I thought I should go forth to announce to our friends that here all of us should rejoice in the different lovely, odorous flowers, and that we should cull the various sweet songs with which we might rejoice our friends here on earth, and the nobles in their grandeur and dignity)

Ca moch nicuitoya in nicuicani ic niquimicpac xochiti in tepilhuan inic niquimapan in can in mac niquinten; niman niquehuaya yectli yacuicatl ic netimalolo in tepilhuan ixpan in tloque in nahuaque, auh in atley y maceuallo.

(So I the singer gathered all the flowers to place them upon the nobles, to clothe them and put them in their hands; and soon I lifted my voice in a worthy song glorifying the nobles before the face of the Cause of All, where there is no

7 The Magician, we are all one: http://www.stum.com.br/testes/tarot/resultado.asp?i=1

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servitude.)8

Summary:

1 – The Introduction: Nanahualtin, Nauallotl – the Allegorical Stories?.................................072 - The Huehuetlahtolli – the Old Words .................................................................................433 -The Nine paths ......................................................................................................................754 - The Steps of power (the Magical Passes, the Tensegrity)...................................................795 – The Recapitulation...............................................................................................................936 – The don`ts .........................................................................................................................1007 - The Little Tyrants...............................................................................................................1068 – The techniques of observation ..........................................................................................1089 – The Total Silence (the Inner Silence)................................................................................11610 – The Impeccability ...........................................................................................................12011 – The Dreaming .................................................................................................................12812 – The Lurking ....................................................................................................................139The inconclusion or: the Energy Tales ...................................................................................157Appendix A: The Notes of field of Carlos Castaneda............................................................160Appendix B: The Interview with Luiz Carlos Maciel, in 07/08/2005....................................176Appendix C: Carlos Castaneda`s letter to Robert Gordon Wasson, 09/06/1968...................198The Bibliography ....................................................................................................................202

8 I. - CUICAPEUHCAYOTL. - (A Canção do começo), stanzas 4, 5 e 6. BRINTON, Daniel G. Ancient nahuatl poetry, containing the nahuatl text of XXVII ancient mexican poems. Brinton’s Library of Aboriginal American Literature, Number VII, with a translation, introduction, notes and vocabulary, 1890, pp. 25/26, in http://www.gutenberg.org/files/12219/12219-h/12219-h.htm.

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1 – The Introduction: Nanahualtin, Nauallotl – the Allegorical Stories?

In Nawalli In Atlakatl(El nagual no es humano)The nagual is not humanBernardino de Sahagún 9

Okse nechka...10

We open the book, and a story begins.

We see a young man, unknown age, he could either be in his old twenties or in his old

thirties, he is not American, but he lives in the U.S.A and studies at UCLA, University of

California ; this young man travels to Mexico periodically, in his car, to look for an Indian,

Don Juan, (but, states that is not his real name), and with this Indian, learn witchcraft.

This young man`s name is Carlos, and this information, he also claims is untrue. In a

certain moment, when Don Juan introduces his witchcraft partner Don Genero, he will say

something like that: I`ve already told you must never reveal your name or where you are to a

wizard.

The text of the book (which, in fact, are many, the same learning unfolds, expands, and

differentiates in each new volume) involves us.

The self-portrait that Carlos paints is of an average height young man, who considers

himself inappropriate, shy, coward, unsuccessful in his works and studies, he is broke, he is

Latin, and nobody even knows where he comes from.

He seems not to have imagination and, in each learning desclosure, he starts with his

9 Fray Bernardino de Sahagún, author of Codix Matritensis e do Codice Florentino, Historia general de las cosas de la Nueva Espana.

“Bernardino de Sahagún, name of birth Bernardino de Rivera, Ribera or Ribeira (Sahagún, Leão, Espanha, ca. 1499 – Mexico City, February 5, 1590) was a Spanish Franciscan Friar . Author of many bilingual works in Nauatl and Spanish, considered nowadays among the most valuable documents to the reconstruction of the history of old Mexico, before the arrival of Spanish settlers”. /.../ http://pt.wikipedia.org/wiki/Bernardino_de_Sahag%C3%BAn10 “Once upon a time”, in náhuatl.

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bunch of objections of the most lame common sense; he is even afraid of his own shadow, so

he would never consider being alone in the woods or in the desert, or fiding creatures from

“the beyond”.

He is scared to death, in each new adventure.

And Don Juan is terrible, inclement. And he has super powers. The less polemical power, perhaps, is the ability of not eating or drinking for days, walking through the desert, and trying to convince Carlos to do the same.11

Or, in the preparation of the use of the devil’s weed to fly:

/.../ He said he would let it stand there, because it would take him two days to prepare the second portion. He said that, meanwhile, I shouldn`t eat anything. I could drink water, but could not eat any food.12

On the next chapter, preparing the mixture which Don Juan used to call “fumito”:On Thursday, December 26, I had my first experience with Don Juan’s friend, the

weed. I rode my car all day with him, and worked for him. We got back home at the nightfall. I mentioned we hadn’t eaten the whole day. He was not even a little concerned; and instead of being concerned, he started to tell me how essential it would be for me to get familiar with the weed. /.../13

And there would be other many examples, throughout the work, of Don Juan’s disdain with his diet.

The old Indian makes him go through all these experiences, which drives Carlos crazy, and which always make him feel physically ill, after.

- Trust your inner power – he said, close to me. – It is all that we have in this misterious world /.../

When Don Juan was done giving me the instructions, I was practically panicking. I hold his arm and I wouldn’t let go. It took me two or three minutes to get calm enought to say things again. A nervous tremor ran through my stomach and abdomen, stopping me from saying things coherently.

In a calm low voice, he told me I should control myself, because the darkness was like the wind, an unknown entity at loose, that could catch me if I weren’t careful. And that I had to be entirely calm to deal with it.

- You should surrender, so your inner power is able to merge with the power of the night – he whispered in my ear Then, he explained it would pass in front of me; and I had another panicking moment of irrational fear.

- But that is madness – I protested Don Juan was not mad nor impatient. He giggled and whispered something I could not

undertand properly.- What did you say? – I asked loudly with teeth chattering.Don juan shut my mouth covering it with his hand and said, whispering, that a warrior

was acting like if he knew what he was doing, when, in fact, he didn`t know anything.

11 CASTANEDA, Carlos. CASTANEDA, Carlos. The teachings of Don Juan: A Yaqui way of knowledge. A Erva do Diabo - Os Ensinamentos de Dom Juan. 35 ed. Trad. Luzia Machado da Costa. Rio de Janeiro: Nova Era, 2011, pp. 123 e ss. 35 ed. Trad. Luzia Machado da Costa. Rio de Janeiro: Nova Era, 2011, pp. 123 e ss.12 CASTANEDA, Carlos. A Erva do Diabo - Os Ensinamentos de Dom Juan. 35 ed. Trad. Luzia Machado da Costa. Rio de Janeiro: Nova Era, 2011, p. 162.13 CASTANEDA, Carlos. A Erva do Diabo - Os Ensinamentos de Dom Juan. 35 ed. Trad. Luzia Machado da Costa. Rio de Janeiro: Nova Era, 2011, p 171.

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He repeated that sentence three or four times, as if he wanted me to decode it. He said: - A warrior is impeccable when he trusts his inner power, without considering it to be small or large.14

On the other hand, Carlos has great experiences:

He sees a big new universe, much bigger than the one he was used to, and him and his world grow page by page, with each experience and learning.

Every chapter, short or long, depending on the book, is a total catharsis, general, genial. Each sentence is, almost, a super nietzsche-hammer on the head (Deleuze will say, spinozist).

And the fact that Carlos is a average man, with no special powers, no beauty, no

intelligence, nor bravery, or, at least, let’s say, all the time, in the book, like a Sancho Panza

who becomes a Don Quixote, almost by chance, this fact completely involves us.

The reader, who considered himself dumb, inappropriate, fearful (but, has never had

the guts to confess this to anyone), feels himself the protagonist of the extraordinary events

that he reads, of the “power tales” that Carlos tells. And understands that the learning is

possible to him as well.

The book is filled with revolutions, in the liberting and super-powered ethical

revelations , together with healing techniques for body and soul, and an explanation of how

the universe is (ontological), an explanation as worthy as the Eastern and Western mystical

visions we already know, which can be perfectly tuned and synchronized with the stage that

science has achieved in the 20th and 21st Centuries (quantum physics, general relativity,

superstring theory).

“Carlos Castaneda was one of the most profound and influential thinkers of the twentieth century. His ideas are defining the future direction of the evolution of human consciousness. We all owe him a lot”.

Deepak Chopra/.../“We are incredibly fortunate to have Carlos Castaneda's books. Taken together, form a

work that is among the best that the science of anthropology has produced”.The New York Times 15

But, you see, this is not a report of certainties; this is the saga of my perplexities, before

his work.

Which is only the iceberg tip.

Carlos Castaneda did something twice revolutionary, in his field work and in his

14 CASTANEDA, Carlos. Viagem a Ixtlan. Trad. Luzia Machado da Costa. São Paulo: Círculo do Livro, /s.d./, pp. 172-173.15 CASTANEDA, Carlos. A Erva do Diabo - Os Ensinamentos de Dom Juan. 35 ed. Trad. Luzia Machado da Costa. Rio de Janeiro: Nova Era, 2011, flap.

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reporting work.

He not only has changed the concepts of ontology, whitchcraft, anthropology and

social science, but he has also enriched and has made a complex genuine knowledge of the

pre-columbian american civilizations become possible, not by the Eurocentric point of view,

but letting tradition speak for itself. According to his words: “The beliefs system, which I

came to study, has eaten me up”

The other side of revolution is that he brought a real possibility to human evolution, as

species and as individuals (connected and, at the same time, independent), through the

possibility of us relating with nauallotl (the nagualism).

Some people argue he stood for emic anthropology, but, I think it goes deeper, much

deeper.

Emic is an anthropological view made by significant terms to the ones who perform it,

the way how unconsciously or consciously the person being studied explains to himself and

to society the reasons of the custom, “inner description”.

It opposes the etic approach, which is a "description of the outside", ie, how the events

and values are observed by any observer, with no intention to discover what meaning the

agents of the actions give to them. 16

16 About these concepts, see:http://es.wikipedia.org/wiki/Emic_y_etic : “La distinción Emic/etic se usa en las ciencias sociales y las ciencias del comportamiento para referirse a dos tipos diferentes de descripción relacionadas con la conducta y la interpretación de los agentes involucrados. Una descripción emic, o émica, es una descripción en términos significativos (conscientes o inconscientes) para el agente que las realiza. Así por ejemplo una descripción emic de cierta costumbre de los habitantes de un lugar estaría basada en cómo explican los miembros de esa sociedad el significado y los motivos de esa costumbre. Una descripción etic (no traducir como ético), es una descripción de hechos observables por cualquier observador desprovisto de cualquier intento de descubrir el significado que los agentes involucrados le dan. La distinción emic / etic es similar a la existente entre nomotetico/ipsativo aunque ambas distinciones no coinciden exactamente.”V tb Sexta-feira, 25 de Janeiro de 2008, in http://antropo-reflexoes.blogspot.com/2008/01/abordagem-emic-

abordagem-etic-duas.html. V. ainda “Emic and etic perspectives”, University of Wisconsin Eau Claire, in

http://www.uwec.edu/minkushk/anth%20161emic.htm:“Emic e Etic, sugested terms by the linguistic Kennet Pike in 1954, seek to distinguish between approaches that anthropology can take when analyzing a single subject. This distinction can be made in accordance with the following, suggested by Carlos Reynoso on 'Contemporary Currents in anthropology'.

ETICEMICComparativists ParticularisticIdeal of natural sciencesIdeal of humanitiesSearch for explanationSearch for understandingComparative synthesisAnalysis of the specificsSearch for general lawsRegistration of single casesTendency to materialismTendency to idealismEthnologyEthnographySearch for comparable featuresSearch for its own cultureQuantitative developmentExaltation of the qualitativeEmphasis on the impersonal relationsRecovery of methodological individualismFormalismSubstantivismEthnologyEthnographyRelatively to the currents and approaches we can easily add:

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(The Professor Clement) “Meighan cleared his throat and looked around at the board. ‘I’ve known him since he was an undergraduate student here and I’m absolutely convinced that he is an extremely creative thinker, that he’s doing anthropology. He’s working in an área of cognitive learning and the whole cross-cultural thing. He’s put his finger on things that no other anthropologist hás even been able to get at, partly by luck and partly because of his particular personality. He’s able to get information that other anthropologists can’t get, because he looks like an Indian and speaks Spanish fluently and because he’s a smart listener’”.17

(The same professor Meighan, always so gentle with Carlos, who helped him so much

and always defended him, invited him to make an academic movie on the paintings of the

Indians on the rocks, at his home in Topanga. Carlos went, it was fun, "it was such a picnic,"

but he would always remember the movie in which only hins hands appeared, preparing the

rustic painting material and painting, an artist "neolithic". This was soon after the release of

ETICEMICStructuralism and functionalismCulturalismBiologizing tendencyPsychologizing tendencyFrom part to wholeFrom whole to partThese different approaches towards the same objects of study have produced distinct currents, scientific contents and results. While ETIC approach tends to be more related to biological anthropology and binarist mental , as well as to all which intends to discover/formulate major assumptions of human behavior, the EMIC approach seeks to find the specificity of each aspect of the individual and individual`s culture, and is ultimately much of the raw material used by scholars who will use ETIC approach. ‘EMIC PERSPECTIVE’ ‘Inner perspective’: The anthropologist tries to understand a culture in the way the members of this cultures see it, in order to learn the concepts they use and to try to see the world they way they do. The goal is to penetrate as deeply as possible in the culture and gain greater insight. When writing about the culture, the anthropologist allows readers to begin to appreciate how people from another culture live their lives and give meaning to their world. Participant observation is a key method.

‘ETIC PERSPECTIVE ‘Outer perspective’: The objective of this research is to understand the culture in scientific terms, compared to other culture and trying to explain the relations between the elements of this culture.The concepts and theories used derive from a comparison chart that can be meaningless to members of the culture.In order to apply comparative concepts adequately, it is usually necessary to make a first survey of an emic perspective.Emic and Etic are endpoints of a continuum, rather than completely opposite. In order to help explain more fully the terms, here are some examples:Standards of war in a particular tribe

Emic: culture members talk about the history of its conflict with certain neighboring groups and the betrayal of certain groups.Etic: The anthropologist can often see the war as a result of the overpopulation and lack of protein that acts with war to remedy redistributing the population.Women in state of tranceEmic: members of that culture say a woman whose ancestors were priests or priestesses is likely to be called as a means by a spirit that possesses her and makes her act like crazy until she goes to the training and becomes a priestess, a medium.Etic: The anthropologist may explain that some women go into a trance state, observing the subordinate position of housewives and the high social position of women who become religious leaders.

17 CASTANEDA, Margaret Runyan. A Magical Journey with Carlos Castaneda; Life with the famed mystical warrior. San Jose, New York, Lincoln, Shangai: iUniverse, 2001, p. 141

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his debut book.18)

Others claim that Castaneda was part of the traditional practice of “story tellers”

wizards, who heal and evolve people with fabulous narratives (Margaret Castaneda tells that

Douglas Shanon said to her: “I get the impression that Carlos is a máster storyteller and that’s

typical for a lot of Peruvians”19). That specially seems to be the case of Kay Cordell Whitaker 20, who is admittedly a storyteller shaman and performer of healing songs.

However, again, Carlos brings us some more.

His fourth book entitled Tales of Power (which, in the brazilian translation got the

absurd name of "Porta para o Infinito", Door to Infinity but these tales are only a part of the

process; his ontological research goes far beyond, the mentioned work criticizing the warrior

who is satisfied only “los cuentos”, “the tales”, or establishing how much the power tales are

like touching the surface of learning (in Tales of Power, he speaks about "Witness of the acts

of power", it’s the name of one of the three parts, the initial part; the two other being: “O

‘tonal’ e o ‘nagual’” e “The sorcerer's explanation”).

He also announced a book that would be written by Carol, the naguala, called Tales of

Energy. But this one, which maybe hasn’t been done, yet, we don’t know what the couple of

não Nanahualtin thought it would be, or wanted it to be.

In his The Active Side of Infinity21, however, “a collection of memorable facts” is

mentioned, collection of real stories of the life of the person, which work as openings to the

intent and as guides to learing.

Resembles that Martin Goodman had sought to do something in the book I was Carlos

Castaneda22, to whom Martin finds in the French Pyrenees, soon after Charles’ death,

someone who asks all the time to tell stories of his life, which have a revealing meaning for

him, Goodman, and thus to the reader.

Carlos César Salvador Aranha Castaneda, according to himself, was born in Brazil, in

18 CASTANEDA, Margaret Runyan. A Magical Journey with Carlos Castaneda; Life with the famed mystical warrior. San Jose, New York, Lincoln, Shangai: iUniverse, 2001, p. 149.19 CASTANEDA, Margaret Runyan. A Magical Journey with Carlos Castaneda; Life with the famed mystical warrior. San Jose, New York, Lincoln, Shangai: iUniverse, 2001, p. 154, 20 WHITAKER, Kay Cordell. A Iniciação de uma Xamã. Trad. Ann Mary Fighiera Perpétuo. Rio de Janeiro: Record, 1995.21 CASTANEDA, Carlos. The Active Side of Infinity. New York: Harper Collins Publishers, 1998.22 GOODMAN, Martin. I was Carlos Castaneda; the afterlife dialogues. New York: Three Rivers Press, 2001.

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December 25, 1935, in the former Juqueri county23, known as Mairiporã24, in the state of São

Paulo, and some say he was Oswaldo Aranha’s nephew25.

However, the research of reporter from Time magazine, in 1973, along with

immigration, tells him as born in Cajamarca, Peru, same day and month, but in 1925.

Margaret Runyan Castaneda says that (she thinks that) he was born on Christmas day, in

Cajamarca, but in 1926.

She herself, Margaret, was born in Charleston, West Virginia, Kanawha County, in

November 14, 1921. She and Carlos got married in January, 1960, separated in July of the

same year, but only got leagally divorced in December 17, 1973.

About being Oswald Aranha’s nephew, we see in Margaret Margaret Runyan

Castaneda’s book, A Magical Journey with Carlos Castaneda26, that he himself told her

several times, as well as to many other friends and not so close ones.

The teachings of Don Juan (23ª ed, 1993)27 catalog record in Brazil states 25 as being

date of birth; these are the minutiae of cataloging: ISBN 85-01-007 19-6; 93-0997; CDD -

299.792; CDU - 299.77. Thus ranked:

1. Castaneda, Carlos, 1925- . 2. Juan, Don, 1891-1973. 3. Yaqui Indians- Religion and Mythology 4. Hallucinogens and religious experience. 5. Awareness. I. Title.

It’s obvious that, at least, the Time information is wrong; very likely, all of it.

Following the order of the regulation that proposes to delete the personal history, he

had the obligation not to tell his true data, or allow it to be found. Therefore, he can have any

name, e as well as be born anywehere in South America, or in the world. In an interview, he

says something that gives the idea he is Chilean:

23 Tupi word, is the name of a plant, amaranth-of-thorn.24 Beautiful city, from Tupi: mairy'poranga, or Mairy mairy'reya - village, town; poranga - beautiful. Tupi name given by the clusters of the French.25 Oswaldo Euclides de Souza Aranha was born in February 15, in Alegrete, Rio Grande do Sul, was the articulator of the 30’s Revolution, Deputy Minister of Finance of the Government of Getúlio Vargas 31, leader of the Government in the Assembly of 32, Ambassador to the U.S. in 34, Minister of Foreign Affairs from 38 to 44, VIII Conference held in Lima in PanAmericana 38, was elected General Secretary in 1947 and reelected in 1948, in 47, chaired the UN meeting that partitioned Palestine and created the State of Israel, returned to the Treasury in the second Vargas government in 1953, died on January 27, 1960.26 CASTANEDA, Margaret Runyan. A Magical Journey with Carlos Castaneda; Life with the famed mystical warrior. San Jose, New York, Lincoln, Shangai: iUniverse, 2001. There is no edition indicator, this is the (re) impression that I used, but the original is CASTANEDA, Margaret Runyan. A Magical Journey with Carlos Castaneda. Victoria: Millenia Press 1996).27 CASTANEDA, Carlos. A Erva-do-diabo; as experiências indígenas com plantas alucinógenas reveladas por Dom Juan. 32 ed. Trad. Luzia Machado da Costa. Rio de Janeiro: Record, 1993.

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Stop being the Hispanic macho man, loosen the reins. Thy mother made you believe thou art extraordinary, because thou art a Chile man. They taught you women are for thy use, as Aristotle used to say: women are crippled men. The fact that many women, and Carol Tiggs, are better than I am, that is revolution.28

There are some disturbing indication, such as, for example, his language competence.

Many people who have spoken to him, testify that Carlos use to speak with pronunciation and

slangs in the following languages: English, as an American and as a Hispanic (it’s possible to

hear his voice in a radio interview, which lasted - edited- 10 minutes, recorded with him on

the site http://www.youtube.com/watch?v=3ihfeOpyTDc; as I heard it, by his accente, I

would say he is Hindu!); Spanish, as a Peruvian, a Chilean, an Argentinian and a Mexican;

Portuguese, sometimes as a Brazilian, and sometimes as a Portuguese, from Portugal. What is

more, he knew jargon, national anthems, folk songs and songs for children of all Latin

American countries (sometimes; to Ana Catan he pretended not to know).

Margaret Runyan Castaneda, who was his friend, girlfriend and wife, before fame,

referes Carlos’s admiration by the Epicurean poem De Rerum Natura (About the Nature of

things, 1st century B.C.), by Tito Lucrécio Caro, who, according to her, he studied, and she

also says:

If he said to some people he was from the land of Lucretius (Italy), he also said he was from Brazil, and has made it clear to me that he was aware of the classics of that South American country. In the fall, he gave me one of his albums, Brazilian Bachianas nº 5, a suite of Villa-Lobos, a Brazilian collection of popular songs, with five arias of Puccini on the other side. The suite and the folk songs were in Portuguese, and Carlos seemed to understand the language, as it would be if he had come from Brazil. Until he received regular letters from home, and I never paid attention wether or not they were written in Portuguese. He often read them to me in Portuguese, I’ve never known. 29

On the other hand, maybe he has hidden the truth, as in the tale “The Purloined Letter”

by Edgar Allan Poe, which we can also read in French “The stolen/hidden letter”, an analysis

by Jacques Lacan30. Carlos might have deleted his personal history. Actually telling it, being

28 “¿En dónde estaríamos si todo se hubiera podido probar?” Entrevista a Carlos Castaneda por Kala Ruiz, “La Jornada”, Enero de 1997: “Deja de ser hombre, macho latino, deja las riendas. Tu madre te hizo creer que eras extraordinario, porque eres hombre de Chile. Te enseñaron que las mujeres son para tu uso, como decía Aristóteles: las mujeres son hombres lisiados. El que muchas de las mujeres y Carol Tiggs sean mejores que yo, eso es revolución”, tradução minha.29 CASTANEDA, Margaret Runyan. A Magical Journey with Carlos Castaneda; Life with the famed mystical warrior. San Jose, New York, Lincoln, Shangai: iUniverse, 2001, p. 13, tradução minha. Margaret makes a mistake and writes Bachianas Brasilerras instead of Brasileiras. Not only because of that, but because she didn’t understand the background of the country on the letters, and the language, we think how much other Americans, as Margaret, are alienated from the rest of America, the huge continent we all live in!30 LACAN, Jacques. Escritos. Trad Vera Ribeiro. Rio de Janeiro: Zahar, 1998, “O seminário sobre ‘A carta roubada’”, pp 13-66.LACAN, Jacques. Escritos. Trad. Inês Oseki-Deprê. São Paulo: Perspectiva, 1988 (Paris: Éditions du Seuil, 1966), “Seminário sobre A Carta Roubada”, pp. 17-67.

14

himself a Brazilian, and stating he is, no one would believe he really was, as in the case of the

letter of the tale, which was constantly in sight, and therefore those who sought in a hiding

place would not see it.

In the story of Ana Catan, your benefactor (hers) Cesar performs the lurking all the

time, as when suddenly doubts the seriousness of “Carlos Castaneda”:

- You are very foolish, Ana .. what this man writes is nothing more than science fiction!That dark part of my being had the feeling of having lost a magnificent opportunity. The most superficial part of me had a fit of rage. I started yelling that Castaneda was of an unlimited honesty. That his books reported only the truth. And that I was sure that all of that was possible.Without interrupting me, he waited until I finished and then said with a pout of contempt:- How can you be sure? ... Nobody knows who this man is!I could not tell otherwise. My unwavering faith on that weird truth wasn’t enough. I needed proof. And there was no proof. I felt I was falling apart and had a violent fit of crying.. /.../31

Ana tells us she met Carlos Castaneda by the name César Pagliardi, in the city of São

Paulo, in the early 90’s, and he initiated her at the learingAnd maintained a loving

relationship with her.

He used to spend a long time away from her, and she began to suspect he was Carlos

Castaneda, to whom she wrote a letter, and from whom she received a phone call, later on. In

a dream, Carlos and his warriors appeared to her, urgently telling her something, but it

seemed that they spoke in a different speed, and she was not able to understand. With

gestures, then, they ordered her to write a book, telling her experiences with Caesar/Carlos.

It’s said, for instance, that there was another Carlos Castañeda who was born in Peru, and there for the

confusion about his birthdate and personal information.32

Some Peruvian, born in 1925, entered the United States, and he was called Carlos

Castañeda (with a tilde on the n). About this one we know nothinh more, the trail was lost.

Our hero was Brazilian, born in 1935, and was called Carlos Aranha, or, Cesar Aranha;

maybe.

That is the lurking: he told the truth all the time, and most of people didn’t believe it.

There was a historian, not very famous in the U.S.A, when our author got ther, called

Carlos Castañeda: it might be from him he took the name, fake, when he registered in the

immigration; and, to make it look different, he took the tilde off the n, inventing a new one,

31 CATAN, Ana. Pelo Caminho do Guerreiro. São Paulo: Saraiva, 1993, pp. 52 e 53.32 Wikipedia in Spanish: “Se dice por ejemplo que hubo otro Carlos Castañeda que nació en Perú, habiendo así confusiones conforme a su nacimiento y datos personales”, in http://es.wikipedia.org/wiki/Carlos_Castaneda

15

that would be like the Anglophones spelled that one, really Spanish, since they didn’t have

the Hispanic letter ñ in their typewriter, back in the days.

This reasoning I have developed, as well as that his real name may be César Salvador

Aranha. And according to the lurking (and representing the full connection between entre the

tonal and the nagual, and also Temple of the Feathered Serpent, Teotihuacan, the same

Nahualpiltzintli, the Prince of Naguals, integration of the Serpent and the Eagle), he

presented himself at this point as Carlos César Araña Castaneda, having tunr into Spanish the

Portuguese patronymic Aranha, which appears so, referring to himself, in Portuguese, with

nh, even in Hispanic sources; the Hispanic Wikipedia writes Aranha, and also adds the first

name , Salvador.

I like to consider Carlos Castaneda as being César Salvador Aranha.

However, he himself states in the letter he wrote to Robert Gordon Wasson, on

September 6, 1968, that his real name is Carlos Aranha (as well as Don Juan would actually

be Juan; he says, in the same document, which I rewrite in Appendix C, that I could not

change the remarkable name of his master). In several other moments, such as seminars,

reaffirmed Carlos Aranha as being his name.

Florinda dedicated Shabono to him like this: “To the five-legged spider/that carries

me/on its back”, making us understand his real name is Aranha (Spider, in English).

But, clearly, the noun earns a metaphorical meaning, the one that ensnares.

The five legs can refer to the secret fact that, apparently, according to what is known

nowadays, Carlos’s new Nagual group of three tips, was, maybe, composed by five elements:

himself, Florinda Donner-Grau, Taisha Abelar, the Nagual woman (naguala) Carol Tiggs

(who, later, named Carolina Aranha, with nh, on Cleargreen’ Spanish site, making us

believed the Portuguese form was used33), and the very secret Joan Baker (this is totally my

speculation, it seems they were great friends, and all of them lived in terraced houses).

There are other elements that appear later on, which would be like the new groups,

non-linear, since the provided reproduction by the three-tipped nagual radial34 and multiplier:

33 http://sustainedaction.org/Spanish_pages/las_paginas_en_espanol.htm34 Deleuze e Guattari talk about the growth of datura in the Devil’s weed and how to harvest it, - all of those who are born in trails tha the rain opened since the one you planted are yours, are the daughters of the ones you planted -, for example the rhizome, in Mil platôs. The rhizome opposes itself to the schema of the tree, which has a pivot axis. If Castaneda is of rhizome and is not radial, but I use the term in the meaning of spreading itself without, necessarily, having a center.

16

Blue Scout; Orange Scout; the Chacmoles35, the mexican apprentices or listeners, the ones

who participate in seminars around the world, the practitioners readers etc. (The scouts, are

the true allies, because they are IB that come from other regions of the space, and the

encounter with humans turns out to be productive ; inorganic beings from band of emanations

twin of our organic band, are not considered as Ally, because they are very similar to us, and

do not produce evolution or learning to the warrior).

On the other hand, there is another hypothesis: Would Carlos be, or could he become,

after he runs through the second and third attentions, a five-tipped nagual? Would this be

what he refers to? This reading is very bold, but I came to think of it: five-legged spider, five-

tipped nagual.

In physics there are plastic forces (which lengthens the body without shaping it) and

the plastic forces (body shaping).

I think the biological energy is a third force, which implies two characteristics, both

concurrent and simultaneously. I mean, the vital energy both fits and is transmuted (and here

we have a new evolutionary hypothesis, which I present, in the style of Creative Evolution,

by Henri Bergson36).

Don Juan used to tell Carlos and he told us that, due to the dominance that mankind has

on other animal species, it was not possible the biological evolution of species by the

conventional means37; that, now, the evolution should be in the field of consciousness. As it

has always been, in fact. And this can happen, both individually and collectively (and this,

not only as a bigger or smaller group, but also as a species).

35 “P: Las personas demostrando los movimientos son llamadas en el vídeo “chacmoles”. ¿Quienes son? ,¿Cual es su importancia?R: Las tres personas que presentan este vídeo son Kylie Lundhal, Reni Murez y Nyei Murez. Las tres han trabajado con nosotros por muchos años. Kylie Lundhal y Nyei Murez son discípulas de Florinda Donner-Grau, Reni Murez lo es de Carol Tiggs. Don Juan nos explicó que las gigantescas figuras reclinadas llamadas chacmoles, encontradas en las pirámides de México, eran la representación de guardianes. El decía que la mirada de vacío en sus ojos y caras era debida al hecho de que eran guardianes-de-ensueño, que cuidaban de los ensoñadores y de los sitios de ensueño. Siguiendo la tradición de Don Juan, llamamos a Kylie Lundhal, Reni Murez y a Nyei Murez chacmoles, debido a la inherente organización energética de sus seres que les permite poseer un solo propósito, una genuina fiereza y osadía que las hace guardianes ideales de lo que escojan cuidar, ya sea una persona, una idea, un modo de vida o lo que sea”. /.../ In http://www.geocities.com/diablisima/nagual.html36 BERGSON, Henri. A Evolução Criadora. Trad. Nathanael C. Caixeiro. Rio de Janeiro: Zahar, 1979.37 DARWIN, Charles. A Origem das Espécies. Trad. Eduardo Nunes Fonseca. São Paulo: Folha de São Paulo, 2010.______. A Origem das Espécies. Ilustrada, condens. e com introd. de Richard E. Leakey. Trad. Aulyde Soares. Rev. técn. Fábio de Melo Sene. São Paulo: Melhoramentos; Brasília: UnB, 1982.

17

There is evidence that the vital force is both plastic and elastic. Thus, the gift or present

of the eagle is not only to enter spontaneously in third attention (or through the effort of

learning) but also born doubled, a nagual from three to five tips, or become (another theory of

mine: we are all born naguals of two tips, some blessed ones are doubled in 3, 4 e 5, but the

effort can make a plastic changing of the cocoon).

Master Florinda said to her disciple:

- Being a witch, or a magician or a sorceress does not mean to be a Nagual. But anybody can become any of them, from the moment he or she becomes responsible for a group of men and women and that lead this group to a involvement with a specif matter of knowledge.38

After Don Juan group entered in third (or second) attention, Miss Florinda was to guide

Carlos, Carol, the girl Florinda and Taisha Abelar, and maybe also the group of men (Pablito,

Benigno e Nestor) and women (Elena, Rosa, Lidia, Josefina e, talvez, La Soledad), who were

in Carlos’s first group, when all of them saw he was a four-tipped nagual (which he was not,

the faker).

Carlos might not have felt the pressure of the press, academy and public thinking he

was a crook, because he himself felt that way, because he was accepted in the nest of the

Nagual, and could not do anything in return, because he was a three-tipped nagual, who took

Don Juan’s group to the end (and made their secrets be revealed). By the way, all of us feel

that way, always.

Thus, Pablito tried to be a nagual, and, according to the little sisters, it would have been

possible, if he had had enough inner power.

And Florinda, the master, became the nagual of the young ones, after Don Juan was

gone.

- When did Don Juan die?- In 1973.- Did you take over the group after his death?- No. Dona Florinda, Dom Juan’s partner, continued to guide us until the day she was

gone.- When did Florinda die?- In1985. Florinda – and indicates Florinda Donner – adopted the name as a memory.Now I understand the reason why during the meeting Castaneda refered to her

sometimes as “Gina”; it’s probably her real name.Florinda Donner has already signed her name like that in a book /Shabono/, published

three years before Miss Florinda’s death. The exchange of names while Don Juan’s partner was still alive suggests it was more of a sign of continuity than a memory of the absent.

Florinda did not stay for too long with Dom Juan; however, and considering the

38 A Bruxa e a Arte do Sonhar. Trad. A. Costa. Rio de Janeiro: Record: Nova Era, 1998, pp. 14-15.

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respect and cumplicity in which Castaneda treats her, both seemed to share dedication towards “the premises of witchcraft”. But Castaneda could not initiate her, since he himself does not see him as a master. The explanation may be that the fragile and discrete Donner was an apprentice of Miss Florinda, who transmited, back in the days, her knoledge to Castaneda himself.

This old woman was nagual and master of the group for 12 years.39

The five-tipped nagual (and the fourth and fifth attention) are revealed by Domingo

Delgado Solórzano in El Nahual de Cinco Puntas. This is an achievement after the third

attention, and an open possibility to the nanahualtin (naguais) of three or four tips, that leads

us to think that Carlos was not, but could become one eventually.

The cover of his book, with the design of Domingo himself, in the first original edition,

funded by himself, comes with an intriguing drawing (one of the hieroglyphs and inscriptions

of the Cueva de Pom-Arum), that triggers the intent and it is a map to the fifth attention:

Montes & Montes Salazar # 91. On the back, with another cryptic drawing, he explains:

The cosmogonic and cosmological knowledge bequeathed by our ancestors remains hidden, hoping that the wheel of fate spins again from social materialism, to the perception of energy.Meanwhile, the Power of perceiving decided to show us a path that leads us to the encounter with the other being that exists within our parallel body. The nahuas from Aquila county, Michoacán, in the mexica U.S.A, practice several subjects like Nahualogy ou Perceptics.To perceive the enery as well as travel in it; a wonderful fate. To expand your perceptive abilities until you form with your luminous egg a giant assemblage point and, therefore, extend it until convert it to the whole, to be born in the fifth attention, ehre the eagles live, as another one of them.40

(In The Art of Stalking Parallel Perception, Lujan Matus also uses hieroglyphs that are

used to the lurking and intent: “The Hieroglyph of Haunted Awareness” e “The Hierophyph

of Inner Light”41, which are schematics/diagrams and portals, very different from those of

Domingo, and at the same time strangely similar; since all come from the Toltec intent.)

When reading Domingo, I understand that the points are assemblage points, which the

normal man owns two, and which a nagual might have three, four or five (this account is

mine, because I came to the conclusion that the cocoon has at least two anchorage points, and

I will explain it better in a moment).

In his site, Domingo explains us that the:

Perceptics is the science of perception. It is divided into three nahualogy: the primary

39 FORT, Carmina. Conversations with Carlos Castaneda. Trad. Luiz Fernando Sarmento. Rio de Janeiro: Record, 1991, p. 64.40 SOLÓRZANO, Domingo Delgado. El Nahual de Cinco Puntas. Morelia, Michoacán, Mexico, 2004, back cover text.41 MATUS, Lujan. The Art of Stalking Parallel Perception; The Living Tapestry of Lujan Matus. Victoria: Trafford, 2005, pp. 57 and 67.

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secondary individual energy or inorganic and organic consciences, the constant vibration proportional to the bodies or the infinite universe of PLACE and the finite-linear universe and the nahualtec cosmogony e nahualtec or the promordial civilization. (The nahualtecs from Aztlania, nowadays Antartica, the first civilization of Zápoda, nowadays the land; which Chamues, Quechua, Olmec, teotihuacs, Mayan and Aztec descendents developed the toltecachtl or primordial philosophy and the vibratory energy to transcend the attentional portals and the nahuatlaca, auxiliary science of perceptics that studies nahuais of three or four tips and the nahual of five tips, independent primary, secundary additional and an artificial assemblage point.)42

Carlos Castaneda had many other names, and this is part of the eminence of a nagual,

the strategy of erasing personal history, to become fluid and unforeseeable even to himself, of

his glogal energetic configuration that includes four directions (north, south, east, west), of

the three kinds of men (of action, of knowledge and behind the scenes) and of the two

families of a group: the dreamers (at the lurking of the names of Don Juan’s warrior group,

the Donner family, or Donner-Grau, which Florinda and Carlos are affiliated) and the lurkers

(Abelar, Taisha subgroup). Resembles that Grau is also the name of the family of the lukers

in Don Juan’s group, which makes it all more complicated, because, if so, Florinda joined the

two surnames, the ones from the two families, to hers. For the master of Taisha’s lurking is

Clara Grau, lurker.

The north is strength, will; the west is sentiment, power; the south is growth,

testimony; and the east is order, search (the types of fighters, dreamers and lurkers, of each of

these directions, bring their own characteristics).

Carlos states that, back in his newly famous teaching days at UCLA, about the four

wind of a nagual, the four warriors that fight with him in the battles (as allies, to find the

crack between the worlds, to enter the second attention etc). That information is in

Margaret`s book, and it happens in a book called A Separate Reality, with the metaphor of

the warrior's weapons and shields.

There is a south dreamer and a south lurker, that are characterized by growth and

testimony, and so forth.

The types of male warrior are: of knowledge (East), search; of action (North), will;

behind the scenes (West), power; messenger (South), assistent, witness.

The messenger might be either a man or a woman.

In Don Juan`s group, as told by Carlos Castaneda, Juan Tuma was the messenger. The

messenger in Carlos`s group would be the brilliant warrior Eligio, who, according to what

42 http://www.perceptica.com.mx/, translaed to Portuguese by me, and to English by Aline Thosi.

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our author tell us, got disappointed to him, because he could not follow him to see the glory –

thus, the first one to realize that actually Carlos was not a four-tipped nagual, was not to them

(the Second circle of power, Don Juan`s apprentices).

Vicente Manuel was a man of knowledge43, a student and savant, expert in healing and

plants.

Genaro was a man of action, who was not very skillful when speaking, but who used to

do wonders with his physical body and with his dream body, and induced effects of fear and

movement the assemblage point in learners (especially in Carlos, because he was his

benefactor, also “benefactor” in Spanish, the one who shows to the nagual; while Don Juan

was his master, the one who orders the island of tonal).

Don Juan (even being the nagual of his group) and Don Genaro followed the guidelines

of Silvio Elia (the man behind the scenes of Don Juan`s group) in Carlos`s learning, for

several reasons (a nagual is never offiacially in the front of anything, he always lurks the

lurking), among these, the fact that they “see” that Carlos was not a four-tipped nagual, a true

successor of Don Juan.

The nanahualtin (naguals) also get surname of the family`s subgroup, i.e, dreamers or

lurkers, because they are more skillful with one of the two techniques.

Carlos was Donner, Don Juan Abelar etc (it might have a leadership interchange in

relation to the preponderance of generations). But, in fact, this division is predominantly

female; and a nagual is the center, he binds it all, he has all the characteristics. A nagual is

many different man in one, he has one name for each occasion, or person or situation. This is

a manifestation of his lurking.

Florinda tells in Being in Dreaming44 that the group of female warrior of the nagual

Don Juan used to call Carlos as Isidoro Baltasar to her, as well as she should name Don Juan

as Mariano Aureliano (Florinda has published three books – in the other two she mentions

briefly Don Juan and the master Florinda -, this is the best one; Taisha only one; her books

are very important, because they prove or because at least they are an evidence of Carlos`s

learning, because they illuminate other facets of Don Juan`s group, and because they bring

information of the female learning, to the lurker, Taisha, and to the dreamer, Florinda. 43 Mazatec expression, which Don Juan would prefer “brujo” and “diablero”, see written interview in http://www.artforthemasses.us/castacon/viewtopic.php?f=9&t=474&start=0&st=0&sk=t&sd=a44 DONNER-GRAU, Florinda. Lucid Dreams: uma iniciação ao mundo dos feiticeiros. Trad. Luzia Machado da Costa. Rio de Janeiro: Record, 1993.

21

However, all of her books related to Carlo`s work, are not even close to be as good as his, in

terms of depth, polysemy, innovation, impact, [r]evolution and “benefactory”).

Carlos himslef reveals in interviews (such as, for instance, Conversations with Carlos

Castaneda, to Carmina Fort) that for many years he had been a humble Latin worker called

José Luiz Cortes, Joe Cortes, identity under which he was a cook in a diner for a certain

period of time, for example.

On the other hand, the man of knowledge must cultivate his own plurality, he is many

in one, because he has access to the other positions of his assemblage point 45 and, therefore,

to the other emanations that are inside the cocoon, but which are not normally used: 1 – by

him, 2 - by his related and relationships, 3 – by his surroundings, 4 – by his time, 5 – by his

region, 6 – by humanity; but which are real, and they are there, and he can access it, through

his discipline.

It is the picture of the historian Carlos Eduardo Castañeda, that was released by his

associates, to the press, when his death or exchange of attentions, in July, 1998 (the passing

of Carlos Castaneda, our author, happened two months earlier, on April 27).

Carlos Eduardo Castañeda was born in Camargo, Tamaulipas, Mexico, November 11,

1886. He as a professor at University in Texas and Austin.46 One of his important books was

The Mexican Side of the Texas Revolution.47

Until nowadays, many websites show this picture as being of our author, in fact, there

are two versions, there are presented as being himself, an adult man and as an old man, both

of Carlos Eduardo Castañeda.

45 In English “assemblage point”, in Spanish “punto de encaje”, in Castaneda`s text (some of the books were translated by himself into Spanish). In Brazil, since the beginning, it was wrongly translated as “ponto de aglutinação” (aglutination point) “, which does not have the same meaning.46 V. http://www.utexas.edu/faculty/council/2000-2001/memorials/SCANNED/castaneda.pdf. V. tb. Knight Without Armor: Felix D. Almaraz Jr. Carlos Eduardo Castaneda, 1896-1958. Texas: College Station: Texas A&M University Press, 1999.47 Washington: Documentary Publications, 1971.“Carlos E. Castañeda played a central role in the early development of the Benson Latin American Collection, which is considered one of the world's foremost repositories of Latin American materials. He was a Phi Beta Kappa graduate of the University of Texas at Austin where he earned the B.A., M.A., and Ph.D. degrees. Dr. Castañeda was librarian of the Latin American Collection from 1927 until 1946 and is given principal credit for acquiring the incomparable private collection of Garcia Icazbalceta of Mexico. Recognized as an authority on the early history of Mexico and Texas, Dr. Castañeda served as a part-time associate professor of history from 1936 to 1946, when he was named professor of Latin American history, a position he continued until his death in 1958./.../ Castañeda was granted his Ph.D. from the University of Texas at Austin in 1932. His dissertation, Morfi's History of Texas, is a critical edition from an original manuscript by Fr. Juan Augustin Morfi that Dr. Castañeda discovered within the archives of the convent of San Francisco el Grande in the National Library of Mexico. http://www.lib.utexas.edu/pcl/history/castaneda.html

22

There is also a picture of Carlos Mauricio Castañeda, journalist, born in Cuba, in 1932,

died in Lisboa, Portugal, in 2000. Some websites assign this picture to our Carlos

Castaneda.48

There are also photographs of the wedding our Carlos attended, along with Joan Baker;

that one from the book of his Margaret Runyan Castaneda, A Magical Journey with Carlos

Castaneda, published in 1997, his with Margaret’s son and his fostered Adrian Vashon, also

known as C. J. Castaneda, and his, at his own graduation, wearing a gown, and another one,

partially hiding his face with his hand, these two in the interview published in Time

magazine.

Amy Wallace also uses these picturtes, and adds one in which she gets kissed on the

cheek by Carlos, but he is in his back, in her book Sorcerer’s Apprentice. She alsos uses the

picture of the title page of A Separate Reality; further conversations with Don Juan, Uma

Estranha Realidade, in the first original edition (of Simon and Schuster, New York), with a

dedication signed by Carlos to her:

To Amy WallaceWith best wishes“The way to freedom is sometimes a whisper in the ear”,don Juan said that.49

The sentence is good, intriguing, as everything that comes from Carlos, always, in each

interview, in each conversation he was not aware that would be reproduced, always the same

feeling of power and of something really huge, “the crack between the worlds”, the

possibility that each second might accomplish total freedom.

Amy limitates herself to observ that the syntax is not so well-constructed to the

standards of the English language, and speculates that Carlos might have had reviewers of the

publishers in his books, who would have changed the phrasal constructions, even though he

stated it did not happen, as if it had any relevance whatsoever. And he is quoting Don Juan!

48 “Carlos Castaneda - One the nation’s top Spanish-language publishers who in a career spanning five decades was editor and publisher of the newspapers El Nuevo Herald and El Nuevo Dia and Life Magazine (Spanish language version naturally)” /.../ (http://www.lifeinlegacy.com/2002/WIR20021012.html#D92). The website spells his name without a tilde, but this one is with a tilde, Carlos Mauricio Castañeda. There is an Educational Foundation with his name.49 To Amy Wallacewith best wishes.“The way to freedom is sometimes a whisper in the ear,”don Juan said that.WALLACE, Amy. Sorcerer’s Apprentice; my life with Carlos Castaneda. 2 ed. (s/ indicação de edição). Berkeley: Frog, 2007, p 24, tradução minha.

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Thus, it was not his syntax, but of his master, ladino indian, american/mexican/yaqui (Don

Juan lived in Arizona, the U.S.A, and in Sonora, Mexico, among other places; Carlos

research and his learning with him happened in these two countries; Don Juan spoke both

Spanish and English, among many other Indian languages).

Back to the picture in which Carlos places his hand on his face, there is a picture of

Chico Buarque in which he does the same hiding his face but showing his eyes, and it is on

the cover of hi book Chico Buarque do Brasil, with many articles about the singer, orgabized

by Rinaldo Fernandes and edited by Garamond and by the National Library.

People hidden in the trash can of de Carlos’s house filmed and photohgraphed the

ancient nagual, many times, accompanied by his associates. These pictures, the one of the

wedding, the one with his son and the one of the graduation are similar and are cosidered to

be of the “true” Carlos Castaneda, from The teachings of Don Juan.

If he did it, it was not by chance that Carlos chose the name of Carlos Eduardo

Castañeda as his pseudonym, because the Mexican professor was a great researcher of the

history of his country, that Castaneda also contributed a lot to rescue. Probably, it was a

symbolic gesture of Carlos, who took over the scene soon after the historian died.

In fact, there is no man named Carlos Castaneda, and to think of that is silliness.

Hence, such as other mythological figures, Zoroaster, Christ, Buddha, Carlos

Castaneda was a myth, a story, a tale of power, which can be very powerful to us, that can

transmute us, and that only makes sense if it does so.

Just like all of us, the myth is made of dust and power: and the power is able to become

greater.

On the other hand, Carlos Castaneda is the alive myth, because he managed to wake

people up from their drowsiness and from their dogmatic rest, either being a common sense,

or a scientific, or a philosophical, or even a religious drowsiness.

Castaneda becomes a character, due to his books, interviews, lectures and also because

of all the people’s imagination about him. Hence, he doubles himself, and remakes himself in

doubles, which are also real, as effective, affective..50

50 Alternatine Bibliography:a) Some interviews:Corvalan, Graciela, “Magical Blend n14”, A conversation with the elusive Carlos Castaneda.Corvalan, Graciela, “Magical Blend n15”, Carlos Castaneda, part II.Sandra Burton|Burton, Sandra, “Time Magazine”, Magic and Reality. 1973.Corvalan, Graciela, Der Weg der Tolteken - Ein Gesprdch mit Carlos Castaneda, Fischer, 1987

24

So many versions of his life, pictures of different faces, contradictory facts, so much

information in the press, online, as well as in books, it seems strange and wonderful the use a

nagual is capable of doing in his hunting field, in this case, the Western society's transition

from the XX century to the XXI century.

Don Juan tells Carlos that a warrior uses his hunting field, his field was the Sonoran

Desert, Carlos’s field is the big city and the academic world, and then, the target public of his

Keen, Sam, Psychology Today, Sorcerer’s Apprentice. 1975.Leviton], Richard, “Yoga Journal, Marzo/Aprile 1994 n115”, The Art of Dreaming. Thompson, Keith, “New Age Journal, Marzo/Aprile 1994”, Carlos Castaneda Speaks: Portrait of a Sorcerer.Wagner, Bruce, “Details”, Marzo 1994, The Secret Life of Carlos Castaneda: You Only Live Twice.b) Alguma Crítica e Alguma Teoria:Ash, Lee. [Review of A Separate Reality.] Library Journal, 1971 (May 1)Barthelme, Donald. The Teachings Of Don B.: A Yankee Way Of Knowledge. New York Times Magazine, 1973 (Feb 11), 14-15, 66-67. Reproduced in D. Barthelme, Guilty Pleasures. Dell, 1974.Beffeman, Gerald D. Anemic And Emetic Analyses In Social Anthropology. American Anthropologist, 1966, 68(2, pt 1), 346-354.Castaneda, Margaret Runyan, as told to Wanda Sue Parrott. My Husband Carlos Castaneda. Fate, 1975 (Feb).Castaneda, Margaret Runyan. A Magical Journey with Carlos Castaneda. Victoria: Millenia Press 1996.Cook, Bruce. Is Carlos Castaneda for Real? National Observer, 1973 (Feb 24).Crapanzano, Vincent. Popular Anthropology. Partisan Review, 1973.Cravens, Gwyneth. Talking To Power And Spinning With The Ally. Harper’s MagazineDe Holmes, Rebecca B. Shabono: Scandal or Superb Social Science? American Anthropology [Vol. 85, p. 664]Dobkin de Rios, Marlene. Visionary Vine: Psychedelic Healing in the Peruvian Amazon. San Francisco: Chandler, 1972. Dover, 1975.Fire, John/Lame Deer & Erdoes, Richard. Lame Deer, Seeker of Visions. Simon & Schuster, 1972.Foster, George M. Nagualism in Mexico and Guatemala. Acta Americana, 1944(Jan-Jun)Freilicher, Lila. The Carlos Castaneda Trilogy. Publishers Weekly, 1972(Nov 20).Furst, Peter T. Flesh of the Gods: The Ritual Use of Hallucinogens. Praeger, 1972.Furst, Peter T. Huichol Conceptions Of The Soul. Folklore Americas, 1967(June).Giddings, Ruth Warner, collector. Yaqui Myths and Legends. U. Arizona, 1959.Gill, Jerry H. The World Of Don Juan: Some Reflections. Soundings, 1974.Globus, Gordon G. Will The Real ‘Don Juan’ Please Stand Up. The Academy, 1975(Dec).Goldschmidt, Walter. Exploring the Ways of Mankind. 2nd edition. Holt, Rinehart, & Winston.Grosso, Michael. Plato And Out-Of-The-Body Experiences. Journal of the American Society for Psychical Research, 1975 (Jan).Harris, Marvin. Cultural Materialism: The Struggle for a Science of Culture. New York: Random House, 1979.Holmes, Rebecca. 1983 Shabono: Scandal or Superb Social Science? American Anthropologist [85]Keen, Sam. Sorcerer’s Apprentice. Psychology Today, 1972 (Dec).Kendall, Elaine. 1982. Review of Shabono by Florinda Donner. Los Angeles Times, May 9Picchi, Debra. 1983. Review of Shabono by Florinda Donner. American Anthropologist 86: 674-675Kennedy, William. Fiction or Fact. New Republic, 1974 (Nov 16).Kitiver, Heinrich. Mescal, The Divine Plant and It’s Psychological Effects. London: KeganKleps, Art. [Letter] New York Times Book Review, 1973 (Feb 4).Kluckhohn, Clyde. Navaho Witchcraft. Boston: Beacon Press, 1944.Kurath, William & Edward H. Spicer. A Brief Introduction to Yaqui, A Native Language of Sonora (University of Arizona Social Science Bulletin No. 15). U. Arizona, 1947.La Barre, Weston. Hallucinogens and the Shamanic Origins of Religion. (In Furst--op.cit.)

25

books, the seminars, the internet.

If Castaneda had been born in December 25, 1925, In Cajamarca, Peru, his birth chart

would have been like the one done by Michael D. Robbins, which you can find in his website

and book with the same name Tapestry of the Gods51, Volume III, 2005.

The notion of subjectivity, of individuality and intersubjectivity are problematized in

toltecáyotl (nauallotl), and it leads people to blame, unreasonably, this knowledge of

schizophrenia or something similar.

La Barre, Weston. The Peyote Cult, 4th edition. Schocken, 1975.Leach, Edmund. High School. New York Review of Books, 1969 (June 5).Levy-Bruhl, Lucien. The Soul of the Primitive. Praeger, 1966.Lewis, C.S. Till We Have Faces. Harcourt, Brace & World, 1956. Eerdmans, 1964.Madsen, William & Madsen, Claudia. The Sorcerer’s Apprentice. Natural History, 1971(June).Mandelbaum, David G., editor. Selected Writings of Edward Sapir in Language, Culture and Personality. U. California, 1949.Mandell, Arnold J. Don Juan In The Mind. Human Behavior, 1975(Jan).Margolis, Joseph. Don Juan As Philosopher. In Noel (228-242), 1976.Moises, Rosalio, Kelley, Jane Holden, & Holden, William Curry. The Tall Candle: The Personal Chronicle of a Yaqui Indian. U. Nebraska, 1971.Myerhoff, Barbara G. Peyote Hunt: The Sacred Journey of the Huichol Indians. Cornell U., 1974.Noel, Daniel. Seeing Castaneda: Reactions to the Don Juan Writings of Carlos Castaneda, Perigee Books (1976)Noel, Daniel C. The Soul of Shamanism: Western Fantasies, Imaginal Realities. New York. Continuum. 1997Oates, Joyce Carol. Anthropology-or fiction? [Letter] New York Times Book Review, 1972 (Nov 26)Oates, Joyce Carol. Don Juan’s Last Laugh. Psychology Today, 1974(Sep).Oates, Joyce Carol. Letter to Daniel C. Noel. (In Noel (69), 1976--op.cit.)Parrott, Wanda Sue. I Remember Castaneda. Fate, 1975(Feb).Pearce, Joseph Chilton. Exploring the Crack in the Cosmic Egg. Julian, 1974. Pocket Books, 1975.Pearce, Joseph Chilton. The Crack in the Cosmic Egg. Julian, 1971. Pocket Books, 1973.Puharich, Andrija. The Sacred Mushroom. Doubleday, 1959, 1974.Pulvino, Charles J. & Lee, James L. Counseling According to Don Juan. CounselingRadin, Paul. The Trickster: A Study in American Indian Mythology. Philosophical Library, 1956.Riesman, Paul. The Collaboration Of Two Men And A Plant. New York Times Book Review, 1972 (Oct 22).Roll, William G. The Poltergeist. New American Library, 1972, 1973.Roszak, Theodore. A Sorcerer’s Apprentice. Nation, 1969 (Feb 10)Silverman, David. Reading Castaneda. London: Routledge & Kegan Paul, 1975.Spicer, Edward H. [Review of The Teachings of Don Juan] American Anthropologist, 1969 (Apr)Spicer, Edward H. Pascua, A Yaqui Village in Arizona. U. Chicago, 1940. St. Petersburg Times (Florida), April 25.Sukenick, Ronald. Upward and Juanward: The Possible Dream. In Noel (110-120), 1976. (op.cit.) First published in Village Voice, 1973(Jan 25).Tart, Charles T. Did I Really Fly? Some Methodological Notes On The Investigation Of Altered States Of Consciousness And Psi Phenomena. In Roberto Cavanna, editor, Psi Favorable States of Consciousness. New York: Parapsychology Foundation (29 West 57th Street, New York, NY 10019), 1970. Times Book Review, 1974(Oct 27)Tomkins, Calvin. The Teachings Of Joe Pye: (Field notes for Carlos Castaneda’s next epiphany). New Yorker, 1973(Feb 3).Valero, Helena: as told to Ettore Biocca. Yanoáma: The Narrative Of A Girl Kidnapped By Amazonian Indians. 1971 New York: E.P. Dutton; New York: Kodansha International. 1999.Wallace, John. The Sorcerer’s Apprentice: Conversations with Carlos Castaneda. Penthouse, 1972 (Dec).Wallis, Robert J. Shamans/neo-Shamans: Ecstasy, Alternative Archaeologies and Contemporary Pagans.

26

There have been some more well elaborated critics, but not many, beside a

disseminated comon sense, which discredit the work, just because they have a limited view of

all the learing implies.

I didn’t think much about his strange use of metaphor. He’d long been talking that way, ever since the early days of his fieldwork. In casual conversation he would use words he’d never used before 1960, words like ‘impeccable’ and ‘warrior’ and ‘invincible’, absolute neo-primitivisms of the hokiest sort. I never really doubted that Carlos was spending his time among the Indians and I assumed these strange additions to his vocabulary were a natural effect of it.52

Among the strongest ones, we can menton Richard DeMille (son of the film-maker

Cecil Blount DeMille, of Hollywood movies such as Kings of Kings), with the books

Castaneda’s Journey: The Power and the Allegory (1976) and The Don Juan Papers (1980)53

and Jay Courtney Fikes, author of Carlos Castaneda, Academic Opportunism and the

London: Routledge. 2003. ISBN 0-415-30203-XWasson, R. Gordon, Valentina P. I Ate The Sacred Mushrooms. This Week, 1957(May 19).______. Seeking The Magic Mushrooms. Life, 1957(May 13).______. Soma: Divine Mushroom of Immortality. Harcourt, Brace & World, 1968______. The Hallucinogenic Fungi of Mexico. Harvard University Botanical Museum Leaflets, 1961(Feb 17).______. The Divine Mushroom: Primitive Religion and Hallucinatory Agents. Proceedings of the American Philosophical Society, 1958 (June)Benjamin Lee. Language, Thought, and Reality. MIT, 1956.Wilk, Stan. [Review of A Separate Reality]. American Anthropologist. 1972 (Aug)Young, Dudley. The Magic of Peyote. New York Times Book Review, 1968 (Sep 29).c) Other works:Gaby Geuter. Filming Castaneda: The Hunt for Magic and Reason (2004)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)Neville Goddard. “Awakened Imagination” by heavily influenced the work of Castaneda. Gennaio 2007Alice Kehoe, Shamans and Religion: An Anthropoligical Exploration in Critical Thinking. 2000. Londra: Waveland Press.Graham Kane: Toltec Dreamer: A Collection of Memorable Events from the life of a Man-of-Action (2002 UK) Little Big Press.Jon Whale: The Catalyst of Power: The Assemblage Point of Man (Paperback) Findhorn Press (Marzo 1, 2001)William Patrick Patterson: The Life & Teachings of Carlos Castaneda. Arete Communications, 2007.Bernard Dubant e Michel Marguerie La voie du guerrier -La via del guerrero- (Ed. Maisnie Guy Tredaniel, January 1, 1990)Theun Mares: Return of the Warriors, Cry Of The Eagle, The Mists of Dragon Lore, Shadow of the Wolf FireFrank Giano Ripel: Nagualismo51

ROBBINS, Michael D. Tapestry of the Gods, Volume III, Michael D. Robbins 2005, http://www.makara.us/04mdr/01writing/03tg/bios/Castaneda.htm

52 CASTANEDA, Margaret Runyan. A Magical Journey with Carlos Castaneda; Life with the famed mystical warrior. San Jose, New York, Lincoln, Shangai: iUniverse, 2001, p 142 translated by Aline Thosi53 MILLE, Richard de. The Perfect Mirror Is Invisible. Zygon, Volume 11, Isse 1, pages 25-33, March 1976.______. Castaneda’s Journey: The Power and the Allegory. Santa Barbara: Capra Press. 1976.______. The Don Juan Papers: Further Castaneda Controversies. Santa Barbara, California: Ross-Erikson. 1980. Belmont, California: Wadsworth Publishing Company. 1990.

27

Psychedelic Sixties (1993)54, works which are totally dedicated to “unmask” the “Castaneda

farce”.

The classics Cows, Pigs, Wars, and Witches: The Riddles of Culture55, by Marvin Har-

ris, published in 1975, criticizes the "Eurocentric" and "reactionary" view, with which Carlos

had built his “character” Don Juan, was not concerned about the social injustices against the

yaquis, nor pities about the shoeshiner boys of Mexico, who used to eat leftovers at a restau-

rant.

Even acknowledging the very essential veracity of Castaneda’s statements, Marvin Har-ris dedicated an entire chapter of his book Cows, Pigs, Wars and Witches, 1974 in order to criticize what he considered to be a anthropological work of poor quality, that accepts with criticizing the emic perspective of the object of study and does not keep the objec-tivity required an investigation worthy of the name. He also criticizes the ideology of the work, which becomes paradoxical its success among the rebels of the counterculture. Harris states: By any chance, would there be a more distressful example of technocrat, that the one of the yaqui magician, to whom the social problems of his people did not de-serve a minute of his attention?, about a passage wrote by Castaneda, in which the Yaqui shaman says that boys who beg in the place where he is – along with Castaneda – would never be able to become a man of knowledge. (This is untrue: it was Castaneda who said these boys did not have chances, Don Juan stated that both those kids and Carlos had had the same chance of becoming a man of knowledge.)56

Neither Harris nor Wikipedia! Don Juan was not with Carlos, that one who told he saw;

the boys were not yaquis, no ethnicity was mentioned; and they also did not beg, but they

were shoeshiners who ate leftovers that were still on the tables of the restaurant; Don Juan

did not say neither this nor that: he said that any of those boys had much more possibilities of

becoming a man of knowledge than Carlos, that his set and perfect world had not done any

good, in relation to what he considered to be the most important part: the learning. And that

every man of knowledge that he knew had been like those kids who ate leftovers from the ta-

bles. He said: “don’t feel sorry for them”, which was exactly what Carlos felt:

- Haven`t you told me once that, in your opinion, the greatest achievement of a person is becoming a man of knowledge? /.../

- Do you think your wealthy word would, by any chance, help you becoming a man of knowledge? - asked Don Juan, with a slight sarcasm.

I did not answer, and he asked again in a different way; I always do the same with him when I think he is not understanding me.

- In other words – he said, with an open smile, knowing for sure that I was aware of his artifice -, have your freedom and your opportunities helped you becoming a man of knowledge?

- No! - respondei, enfaticamente.

54 FIKES, Jay Courtney. Carlos Castaneda, Academic Opportunism and the Psychedelic Sixties. Victoria: Millenia Press, 1993.55 HARRIS, Marvin. Cows, pigs, wars and witches: the riddles of culture. Rio de Janeiro: Civilização Brasileira, 1978.56 http://es.wikipedia.org/wiki/Carlos_Castaneda

28

- So, how can you feel sorry for those kids? – he continued, very seriously. – Any one of them is capable of becoming a man of knowledge. All man of knowledge that I am aware of , were like the boys you saw eating leftovers and licking the tables.57

Well, the non-pietism, non-humanism, non-conformism towards the current values

(way of education, way of being), the total freedom of the man of knowledge towards the

conflicts of the men in their specific time, the ups and downs of a society, is exactly the start-

ing point of the liberation that the warrior builds in his energy, with the learning.

Marvin missed up real bad.

Psychoanalysis would also offer us their critics, which are relevant, perhaps, but limit-

ed. Referring to narcissism, Sigmund Freud says:

A third element that competes with this extension- legitimate, it seems to me - the li-bido theory comes from our observations and conceptions of life of children and primi-tive peoples. We find traits that, singly , can be attributed to megalomania: an overesti-mation of the power of their desires and psychic acts, the "omnipotence of thoughts", a belief in the magical power of words, a technique of dealing with the outside world, the "magic", which appears as a consistent application of these grandiose premises.58

As Nietzsche said, it is necessary to go beyond man; is an urgent need to reinvent the

Humanities, as Gilles Deleuze and Félix Guattari show us, in Mil Platôs.

I will not get any further with this topic, which I believe is very promising: the learning

of Castaneda, according to what I think, is connected to what Deleuze calls virtual, different

from the platonic idealism, the religious spiritualism or the magic of common sense.

There are two reals: the actual real and the virtual real.

I believe that Deleuze does the most important job in an effort to reveal or rescue the

most intimate and genuine nature of philosophy: the thought of time, pure time, the ontology

of time, the ontology of thought.

Plato knew it, and for some reason, betrayed him.

The Stoics are well aware of that and do not fool us: the bodies exist in the present, the

events remain in the past and future.

Carlos tells that Don Juan used to tell him that the sorcerers do not have neither past

nor future, the sorcerers always live in the present.

In fact, all of us do.

57 ______. Uma Estranha Realidade. 16 ed. Trad. Luzia Machado da Costa. Rio de Janeiro: Nova Era, 2009, PP. 30-31.58 FREUD, Sigmund. Introdução ao Narcisismo, Ensaios de Metapsicologia e Outros Textos (1914-1916). Obras Completas, volume 12. Trad. Paulo César de Souza. São Paulo: Companhia das Letras, 2010, pp. 16-17. Here Freud refers in a note to “corresponding sections” of his book Totem and Taboo, 1913.

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This is pure time. The germinal question of philosophy. Nietzsche knwe it, and he said

so himself. The crazy one are the other ones.

When the Stevens teach us about the “shamanistic journey” of North America Indi-

ans59, what they tell us, what kind of experience is that?

Being in dreaming, the dreamer body (CsO, by Deleuze and Guattari), the fibers of

consciousness that we are, that come out of the womb to act, touch things, the will that shoots

from the middle of the body like an arrow, the double one, the nagual, some strange realities.

The virtual.

I will stop here and add a different definition of warrior, different from the nagual type

of warrior, and that, however, it is very connected to it, prepare to get amazed ladies and gen-

tlemen, the proposal to live as a warrior is on the four corners of the world:

/.../ The path I intend to describe on this book neste is called the Shambhala path of the warrior. The Shambhala teachings describe human life as being common, lived fully and completely, as an art path of the warrior. To be a warrior, man or woman, means to dare to live genuinely, even in the face of obstacles such as fear, doubt, depression and external aggression. To be a warrior does not mean to wage a war. To be a warrior means to have the courage to know completely and fully who you really are. Whether you judge it good or bad, either happy or depressed, young or old, neurotic or balanced, as a true warrior you recognize the inherent basic goodness, deeper and more lasting than all these ephemeral highs and lows. When one is genuinely authentic, one is open to that fundamental goodness that exists in oneself and others, even when it seems obscure or completely buried. The warriors never give up on anyone, including themselves.60

Still, the same people who judge Carlos and other naguals without knowing them, do

not know what they build and do with their knowledge and power, for the good of society

and improvement of man, or, in Don Juan`s words, as they always are to deposit sums "on the

human being account”, which has a very poor balance, in its affection without conditions,

which, in fact, is the love for the being in which we live, the Earth. ( And the Western science

begins to realize that, for example, in the brilliant Gaia Hypothesis Lovelock 61.)

The last time I saw him, was in February 12, 1996, at the “The New Ways of Tensegrity” event (“Los Nuevos Senderos de la Tensegridad”), organized by Guillermo Díaz at the Asturian Center /.../.To me, this event was very important, because, as responsible for the dissemination, I was in charge of organizing a press conference – the only one that he (Carlos) attended

59 STEVENS, Jose e STEVENS, Lena. Os Segredos do Xamanismo; discovering the relationship with the spirit inside of you. Trad. Therezinha Batista dos Santos. Rio de Janeiro: Objetiva, 1992.60 HAYWARD, Karen e HAYWARD, Jeremy. O Mundo Sagrado; um guia para a arte do guerreiro Shambhala na vida cotidiana. Trad. Claudia Gerpe Duarte. Rio de Janeiro: Rocco, 2002, p. 13.61 LOVELOCK, James E. Gaia: a New Look at Life on Earth. New York: Oxford University Press, 1979.V. tb. ODUM, Eugene P. Ecologia. Supervisão da trad. Ricardo Iglesias Rios, trad. Christopher J. Tribe. Rio de Janeiro: Guanabara Koogan, 2010, p. 15. V. ainda DAJOZ, Roger. Ecologia Geral. Trad Francisco M. Guimarães. Petrópolis: Vozes; São Paulo: USP, 1972.

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during all of his career-. A poignant detail was that the money raised, more than 150 thousand pesos, was donated to a welfare institution to the Mexican children; I was touched to be present on the day of the delivery of the money.62

And the Toltecs act like that to pay their debts. They know there is no such a thing as

action without a reaction, and they always return what they`ve been given, whether good or

bad.

In this case, each of us has benefited since the day we were conceived, with the Eagle

gift, the food of the ground, the care and teaching of our parents and society, the knowledge

we bequeath from our precursors and manifestations of the spirit. A warrior always pays off

his debts.

Back to the violent critics against Carlos, I am not analyzing the arguments one by one,

of the three most fundamented works, which are opposite from Carlos Castaneda`s works.

Putting together a number of issues, we should consider, not to fall into the anti evolu-

tionary trap of these critics, the following:

1 - Don Juan does not represent a culture, neither yaqui nor any other. It is silly to say

that who uses the Mescalito, peyotl, are the Huicholes, and not the yaquis (Margaret tells us

that Carlos traveled with Don Juan to a Huicholes land, to participate of a great peyotl ses-

sion, which is reported in A Separate Reality, and in which he explains that he was trying to

find a tacit agreement and a non-verbal means of communication to define the content of the

revelations, which, of course, he did not find63). Carlos is crystal clear about the fact that

toltecáyotl (nauallotl), the toltec knowledge, its discipline and fight, are not restricted to a

certain culture, to a specific syntax. On the contrary, what it is done here is to get rid of the

values and limitations of any view of world, is to explore and go beyond the human possibili-

ties. The toltec motto is plus ultra. The reactionary motto, thatthey never accept, is the nec

plus ultra, the medieval slong that said: you cannot go any further. The European Middle

Ages said that about the sea they knew, the current anti evolutionary say that about the

“ocean of consciousness”, another expression from Carlos`s book. And that bothers many

people, average people. Lets bear in mind that there is, in Don Juan`s line, warriors of various

Indian nations, mexicans, descendants of Europeans, Americans, and at least one Chinese,

62 VENEGAS, Martha. “Tú puedes elegir a quien quieres ser”, in YOLILIZTLI, Juan. Los Testigos del Nagual; entrevistas a los discípulos de Carlos Castaneda, p. 5363 CASTANEDA, Margaret Runyan. A Magical Journey with Carlos Castaneda; Life with the famed mystical warrior. San Jose, New York, Lincoln, Shangai: iUniverse, 2001, p. 149.CASTANEDA, Carlos. A Erva do Diabo - Os Ensinamentos de Dom Juan. 35 ed. Trad. Luzia Machado da Costa. Rio de Janeiro: Nova Era, 2011, pp 59 e ss.

31

the Nagual Lujan (the ancient, of Don Juan Matus`s line, not the current author of The Art of

Stalking Parallel Perception, the Living Tapestry of Lujan Matus, of whon nothing is known,

but who seems to be from the U.S.A by the English he uses, very likely, and who states to be

an energetic apprentice and of dreaming of the ancient nagual, from whom he inherited the

name). Still, Carlos was as faithful as possible in order to report the anthropological culture

he found, but what he reports is the deep culture, that one which remained in many au-

tochthonous peoples, as the great toltec plan that was there before the European invasion and

that still remained, behind the many differences of the names of peoples in Mexico (and in

America).

2 – Carlos`s “Ixtlan journey” is initiatory, and all the events and characters have prag-

matic meaning, to engender in the reader a dream of power. He himself reinforces, his are the

“Tales of Power”. It makes no sense to do practical verification in the preestablished

schemes, such as: this cultural fact belongs to this tribe, this word is or is not spoken by this

group, this plnat or this animal is found or not found in the mentioned region. His story is

magical, like a dream, and anything can happen, and it does. They smile because it mentions

plants which are not there in the Sonora desert,n or because it walks for hours through him

along with Don Juan, what would make anyone dehydrated. They forget that in The Power of

Silence Carlos is chased by a jaguar (and he also affirms there are no jaguars in the region,

which Don Juan joked about), and becomes a giant in order to scape. Or that he moves kilo-

meters in a few seconds, travels in the water, in the fire, through walls, through time, gets

massless and enters other people`s bodies, turns into a crow, and turns into a giant earthworm

with La Catalina. The text is magic, it is a machine for testing, and not a tame and docile list

of proven or probable facts. What makes him not be literature (he is often related to the Latin

American magical realism, which is genius, but it is another thing; this fantastic realism as

important as a manifestation of the original Latin America, and so turned to literature of in-

digenous peoples 64). It doesn`t even want to be this “social science”, not even any Western

science, which are, and these are, or these also are, despite its pretension, and its conceit,

myths. The toltecáyotl is built in Gay Science, Real Science, real here understood in the sense

of reality and royalty.

64 V. XIRAU, Ramón. “Crise do Realismo”, in América Latina em sua Literatura. Coorde César Fernández Moreno. Trad. Luiz João Gaio. São Paulo: Perspectiva, 1979, pp. 179 199.

32

3 – Likewise with all the “sherlockians” verifications, that search for proofs he was not

where he said he was, or that the time was not enough to happen what he said that happened,

etc. Well, the manipulation of the assamblage point and access to other emanations of the lu-

minous cocoon (and even out of it) enables amazing feats, such as changing the mood, ap-

pearance, features, sex, height, age, and many other features of the sorcere. And it also en-

ables condensing time in many modulations, because we all do it, time never goes "equal".

The sorcerer, however, condenses much more, being able to travel kilometers in seconds, to

make a scene repeats in reality, or even to be at two different places, or more, at the same

time. We can apply to everything, including Castaneda, the riddle of Nietzsche, no matter

whether something is true or false, but that way of life it produces, if it is strong (powerful) or

foolish.

4 – There were disappointed ex- disciples. The internet helped a lot in the the emer-

gence of this phenomenon. Not all sites were against it, of course, most are laudatory, and/or

brings resources and important information: downloads of books (especially in English and

Spanish), the only field notes that have survived (see appendix A), pictures, interviews, re-

views of books about him etc. The “granpa of all sites” of this kind was http://nagual.net/.

Important ones too, among many others, are http://www.oldnagualnet.com/ and http://toltec-

nagual.com/. The page Interviews of the Nagualism.com site

http://www.nagualism.com/interviews-articles.html offers twenty-three interviews with

Carlos, the whitches, tensegrity instructors and the energy trackers, in the English language,

it brings seminars notes, in http://www.nagualism.com/warriors-notes.html, and also links, in

http://www.nagualism.com/nagualism-links.html. Víctor Sánchez, and his organization AVP (La

Arte de Vivir a Propósito), which promotes seminars, offers the site http://www.toltecas.com/. There

is also the Sustained Action site, http://www.sustainedaction.org/, created by Corey Dono-

van, who was Carlos`s follower and got disappointed, and who brings brings the chronology

of our author and his fellow witches (these chronologies, so violent towards the nagualism

proposal, are a kind of filet mignon of the site, and they were repeated and easily accepted by

everybody, whitouth questionings), Reproductions of documents, and plenty of arguments

about the so-called non-scientific character of his work, misrepresentation, relations with oth-

er sources that could have been plagiarized, and explanation about the “personality cult” in

sects, which he is also accused of. Well, Carlos was a three-tipped nagual, he should not re-

33

produce in his line, he should not teach personal apprentices, but to bring out the knowledge

in countless new lines, through his propagation, which, for sure, he did. The very fact that he

was so honest, sincere and generous led him to be so criticized. He revealed too much, he

gave all the evolutionary tools to anyone who was willing to learn. Yet, his technique of radi-

al teaching led him to attack the egos and self-images of all, starting with himself. Many peo-

ple cannot stand that, or the fact that he was not a “goody-goody”, a humanist, but evolution-

ary.

Changing the subject, what can you tell us about the detractors of Carlos`s message?In general, they people who feel defrauded. It`s like if the Nagual had pomised them

something and had not accomplished it. They are spiteful people. What they have is pure self-importance.65

5 - Anthropologically and politically speaking, Carlos Castaneda opens among the

academic enviroment and Western editorials the idea and also the real and serious proposal

that the Indians from the Pre-Columbian America were not “primitives”, “wild” and

“Neolithic”, but had a rather theoretical and practical knowledge that, at least, contains traces

of complexity, rationality and functionality with science and philosophy of European origin.

He brings the presence of a strong, wise, powerful and wise Indian. It is no longer the

“philatelic” interest by words and artifacts, as silly curiosities. What he shows us is an

incredibly powerful machine of transmutation and evolution, that exists nowadays, that is

present, and is the real face of Pan-American culture of the Amerindian peoples and

acculturated who have a lot to teach us: the toltecáyotl.

The one who best understood his proposal, and soon did it, was the poet Octavio Paz.

Strangely, the Mexican government promoted a delay between the Yankee version of

Teachings of Don Juan and the Spanish version, Las Enseñazas. It was said that they feared

that young Americans would enter through Mexico, and that the Mexicans themselves would

look everywhere, after Don Juan. Strange reasons... for this delay!

The book was published in 1968 in the U.S.A, and in 1974, in Mexico. This edition, by

the Fondo de Cultura Económica, won a bright, enthusiastic and exciting prologue from

Octavio Paz, entitled “La Mirada Anterior”, which is all very important, and I will quote only

a small part here, bringing the reader to the text, which the source, “El Mercurio”, is found in

65 TEREZA, Mariví de. “Las piezas del rompecabeza”, “A peças do quebra-cabeças”, in YOLILIZTLI, Juan. Los Testigos del Nagual; entrevistas a los discípulos de Carlos Castaneda, As Testemunhas do Nagual; entrevistas com os discípulos de Carlos Castaneda, p. 57“En general, son personas que se sientem defraudadas. Es como si el Nagual les hubiera prometido algo y no les hubiero cumplido. Son gentes despechadas. Lo que tienem es pura importancia personal”.

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the references:

What would Carlos Castaneda think about the huge popularity of his works? Probably, he would not care: another mistake, in a work that, since his first appearance, causes confusion and uncertainty. The Time magazine published a few months ago an extensive interview with Castaneda. I confess that the “Castaneda mistery” is less interesting to me than his work. The secret of his origing – he is Peruvian, Brazilian or chicano? – it seems to me it is a mediocre puzzle, especially if you think of the puzzels that are proposed to us in the books. The first of these puzzles refers to its nature: is it anthropology or literary fiction? Some might say my question is idle: anthropological document or fiction, the meaning of the work is the same. Literary fiction is now an ethnographic document and the document as his fiercest critics acknowledge, is undeniable of literary value. As an example Tristes Tropiques - autobiography of an anthropologist and ethnographic evidence – answers the question. But does it really answer it? If Castaneda`s books are literary fiction, they are in a very strange way: its theme is the defeat of anthropology and the victory of magic; if they are works of anthropology, the topic can not be less than: the revenge of the anthropological "object" (a wizard) on the anthropologist, until one converts the other into a witch. Anti-anthropology.66

I also want to make it clear that the title of this work as being Carlos Castaneda and

the Crack between worlds [Glimpses of the Ānahuacah Philosophy in the XXI Century], one

might think that I try to research what the philosophy coming from pre-Columbian peoples in

America is until the present day, a bit like Pierre Clastres how finds traces of a Tupi

philosophy in Society Against the State67.

Well, I do and I do not. I indeed do here a research and critical analysis of a lot of what

is known nowadays about the Toltec meaning, the Toltecáyotl or Nauallotl, that is true. And I

do believe that this meaning is still alive and active in our world nowadays.

But I cannot say that Nauallotl is a “Philosophy”, with no detracting of any of the two.

The toltecáyotl (Nauallotl) is a view of the world, it has an ontology, ethics, therapy and

66 PAZ, Octavio. “La Mirada Anterior”, in El Mercurio Revista Eletrónica de Estados Modificados de Consciencia y Nuevos Paradigmas, http://www.mercurialis.com/EMC/Octavio%20Paz%20-%20La%20Mirada%20Anterior%201.htm, tradução minha: “¿Qué pensará Carlos Castaneda de la inmensa popularidad de sus obras? Probablemente se encogerá de hombros: un equívoco más en una obra que desde su aparición provoca el desconcierto y la incertidumbre. En la revista Time se publicó hace unos meses una extensa entrevista con Castaneda. Confieso que el “misterio Castaneda” me interesa menos que su obra. El secreto de su origen -¿es peruano, brasileño o chicano?- me parece un enigma mediocre, sobre todo si se piensa en los enigmas que nos proponen sus libros. El primero de esos enigmas se refiere a su naturaleza: ¿antropología o ficción literaria? Se dirá que mi pregunta es ociosa: documento antropológico o ficción, el significado de la obra es el mismo. La ficción literaria es ya un documento etnográfico y el documento, como sus críticos más encarnizados lo reconocen, posee indudable valor literario. El ejemplo de Tristes Tropiques -autobiografía de un antropólogo y testimonio etnográfico- contesta la pregunta. ¿La contesta realmente? Si los libros de Castaneda son una obra de ficción literaria, lo son de una manera muy extraña: su tema es la derrota de la antropología y la victoria de la magia; si son obras de antropología, su tema no puede ser lo menos: la venganza del “objeto” antropológico (un brujo) sobre el antropólogo hasta convertirlo en un hechicero. Antiantropología”. 67 CLASTRES, Pierre. A Sociedade contra o Estado. 4 ed. Trad. Theo Santiago. Rio de Janeiro, Francisco Alves, 1988.

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development practices. But it is not a philosophy, because it brings the features called

"Western" of being born in Greece, na the polis, associated with politics and democracy, with

the secularization of the word and with the communization of knowledge 68, and, mainly,

with the principals of reason, which I will compare with Nauallotl in the next chapter.

What we may think is that these large rivers merge, somehow, nowadays. That there is

something very strong and assertive going on, when the prejudices and barriers fall to pieces,

and we have the promise of the Amazon Basin, or even of an entire Atlantic Ocean, and of

the pororoca of this ocean into the knowledge rivers and worldviews.

As Luís Augusto Weber Salvi says in his book The Toltec Tradition (he writes

Castañeda, with a tilde, his only drawback), important comparison study of traditions and

survey of the older sources of American knowledge, hard work and encouraged:

As a man of a different culture and as a representative of an ecumenical Era, Castañeda has not "resigned" to be just another hidden repository of an ancient culture,becoming before an spreader to the world, faithful to that in the academic spirit, which has been accepted by his mystics mentors as a decision of destiny. But his modern training tutors have not accepted so well this deep involvement with a different culture, something that is usually seen as an intolerable audacity, generating some ostracism that the author would resent.

The academic world has always seen the ancient cultures as “primary” , and permit no serious involvement by the modern scholar. This sounds both threatening and negligible. Anyhow, unfortunately, prejudice takes over.

But the truth is that Castañeda’s attitude of synthesis was of an unsuspected importance to the “history of relegions” and also in the formation of a new mentality, being necessary for the men of future days./.../69

What a wonderful text, what a brilliant analysis!

Luis Augusto speaks very well about how the prejudices used to act, and still try to

block Carlos’s message, and how important this message is for the men of future days, and of

current days.

In the same work, Luis Augusto enlightens us about who they were and how important

the Toltecs are, in his view, that is indeed, mystical (he has several other books on other

esoteric aspects):

The Toltecs very probably likely represented the maximum expression of the pre-Columbian culture in its complexity and dramas. No other has had such vitality, an evidence of that is the fact that, somehow, certain shamanic lineage have come to our days, surviving and adapting throgh centuries, even after the intense acculturation that

68 VERNANT, Jean-Pierre. As Origens do Pensamento Grego. Trad. Ísis Lana Borges. São Paulo: Difusão Europeia do Livro, 1972______. Mito e Pensamento Entre os Gregos. 2 ed. Trad. Haiganuch Sarian, revisão técnica de Erika Pereira Nunces. Rio de Janeiro: Paz e Terra, 1990.69 Luís Augusto Weber Salvi, A tradição tolteca, v. 1: A serpente emplumada, “A. Um moderno transmissor da tradição”, versão online, p. 7, in www.mensageirodoarcoiris.ubbihp.com.br.

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began after the Conquest.The Toltec word means "people of Tula" name of the most important city created by

them and headquarter of the dynasty of their god, Quetzalcoatl. Heir of a rich cultural tradition and responsible for the opening of a new cultural cycle – the “Fifth Sun” cycle -, the people from Tula represented the new post-classical synthesis, opening the “Warrior Era” - word which had a double meaning to them, spiritual and material. What is more, a lot of what they have created in architecture, calendar and spiritual mythology, has not only been useful as a role model to that whole region but has also made it dynamic the future cultural canons, sometimes leading up to the mark of prophecy .70

On the other hand, Don Miguel Ruiz is a Mexican Nagual, who was born in a toltec

family, but who did not want to follow the tradition, and became a doctor. Someday, the car

he was driving suffered an accident, and he, unconscious, felt out of the body, and that was

how he saved himself and his friends, taking his body and his friend’s bodies out of the car.

Then, he decided take on his calling . His books have always brought, so far, the general title

The book of Toltec Philosophy, and, in Brazil, they have already been edited: The Four

Agreements - a practical guide to personal freedom, The Dominion of Love - a practical

guide to a happy relationship, The Voice of Knowledge - a practical guide to inner peace (in

partnership with Janet Mills), and The fifth Agreement (with Janet Mills and his son, Don

Jose Ruiz.

Thus, he explains who are the Toltecs, in the beginning of each book (the translation

preserved the Anglicized plural form "naguals", in Spanish “naguales”, in Portuguese

“naguais”, even better, “nanahualtin”, in nahuátl):

Thousands of years ago, the toltecs were known all over Southern Mexico as “wise men and women”. Anthropologists have described the Toltecs as members of a nation or race, but , in fact, they were scientists and artists who raised a society dedicated ti develop and preserv spiritual knowledge and practices of their ancestors. Masters (naguals) and disciples gathered inTeotihuacan, the ancient city of pyramids near Mexico City, known as the place where “a man becomes God”.

Over the millennia, the naguals were forced to disguise their ancient wisdom, keeping it in the dark. The European conquest and misuse that some learners did of their personal power, put the knowledge out of the reach of those who were not prepared to use it wisely, or of those who could, purposely, make use of it for their own benefit.

Fortunately, the esoteric knowledge of the Toltecs was organized and transmited through generations of different naguals lineages. Even though they were kept in secret for hundreds of years, the ancient prophecies predicted the advent of an era in which it would be necessary to return the wisdom to the people. Now, Don Miguel Ruiz, a nagual of the Knights of the Eagle lineage, was instructed to share with us the powerful teachings of the Toltecs. /.../71

His learning has much to do with the lurking and impeccability, lightly touching on

issues such as the dreaming. He redefines the expression “mitote”. In Castaneda, in the first

70 Idem, ibidem, “Introdução”, p. 4.71 RUIZ, Don Miguel. O domínio do amor; um guia prático para a arte do relacionamento. 2 ed. Trad. Vera Maria Marques Martins. Rio de Janeiro: BestSeller, 2008, pp. 11 e 12.

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two intial books, mitote is a meeting to the a group intake of peyotl, the Mescalito, and to

have revelations, in groups or alone, in the middle of the group. Yes, these are Huicholes

ceremonies.

These meetings used to last the whole night, traditionally only frequented by men, old,

mature and young, masters and apprentices. Younger people sometimes just watch and give

assistance to the older people, who are ingesting peyote buttons, for instance, providing them

water periodically, water which they do not drink, but which they use to moisten their mouth.

If they drink while in trance, they throw up; Carlos did it, he, who took part of some mitotes.

At the first on, he saw Mescalito and played with a dog, as if he was a dog too, or some kid’s

pet; they bitten each other, chased each other, rolled over, urinated on each other. Don Juan

considered all that as a strong omen from which Carlos should do his learning, and that he

should teach him. He said that was not a dog, to the man who sees, that was a Mescalito.

To Don Miguel Ruiz, mitote s the name of a deafening roar that we hear all the time in

our head, the voices of people of society, with its certainties and prejudices that trap the

individual. The harmony of these sounds produces "the voice of knowledge" that is a

tyrannical figure, imposing suffering and foolish actions on men. Carlos talks about

“stopping the inner dialog”, that leads to “stopping the world”, i.e, move the assemblage

point. His techniques to produce these two maneuvers are studied through all of this book,

and are the scope and stuff of all his books.

Don Miguel Ruiz proposes the the attainment of happiness, for the freedom in relation

to the voice of knowledge, free yourself from mitote. For this to happen, his techniques are

based on four (five) agreements 1 - Be impeccable with your word; 2 – do not take anything

personally; 3 – do not draw conclusions; 4 – always give your best; (and with his son, Don

Jose Ruiz, adds later in a new book the fifth agreement:) 5 - be skeptical, but learn to listen.72

These attitudes produce the impeccability of the total being. He talks about the

discovery of a shaman apprentice "who lived near a town surrounded by mountains," and that

would have occurred "three thousand years ago". We can see that he uses the same concepts

that Carlos does, with the same meaning: the tonal the light energy, the nagual the dark

energy, life being composed by the two, the intent (which is wrongly translated as

“intention”, that also occurred in many of Carlos’s work here, in Brazil) as the generator of

72 RUIZ, Don Miguel, RUIZ, Don Jose e MILLS, Janet. O Quinto Compromisso; um guia prático para o autodomínio. Trad. Gabriel Zide Neto. Rio de Janeiro: BestSeller, 2010, orelha.

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creation.

/.../ And he knew everything there is in a living being, as he also knew that light is the messanger of life, because it is alive and contains all the information.

Then he understood that, even though it was made of stars, he was not made of those stars. “I’m what exists among them”, he thought. Thus, he called the starts tonal and the light among them nagual, and realized that the harmony and the space between the two were created by Life or Intent. Without Life, the tonal and the nagual could not exist. Life is the force of the absolute, the supreme, the Creator who creates everything.

That was his discovery: everything that exists is a manifestation of the being we call God. Everything is God. And soon he came to the conclusion that human perception is merely light perceiving light. He also saw that the body is a mirror, Everything is a mirror that reflects light and creates images from this light - and the world of illusion, the Dream, is only a smoke that prevents us from seeing who we really are. “The real us is pure love, pure light”, he said. /.../ 73

Don Miguel Ruiz was born in 1952, and his books started to be published in the 90’s.

He, and many others, walk the path opened by Carlos Castaneda, which is great in many

aspects: 1 – it shows that toltecáyotl (nauallotl) is continuous; 2 - is actually based on

tradition, it is documented, either in the pyramids in Tula, or in Tonalamatl, or in the oral

tradition; 3 – it becomes an instrument of self-knowledge and appreciation of Indigenous,

Mexican, Middle American, Latin American, American and Worldwide men.

Before I continue, note on the appearance of the names Teotihuacan and Tenochtitlan,

which refer to the two giant centers of the ānahuacah culture, very close from each other, the

two great ones. Tenochtitlan was the capital of the Aztec Empire, it is located on Lake

Texcoco, where now is Mexico City.74

While Teotihuacan, was a multicultural center, 40 kilometers away from Tenochtitlan,

probably founded by Totonacas, and that served as capital to the Toltec men of knowledge75,

legendary place to the Aztecs, where they said they had created the Fifth Sun, or the Fifth

World, or the current Era.76

The Aztecs believed that Teotihuacan was a copy of the sky.

When they reached the Valley of Mexico, Teotihuacan had been abandoned long ago.

They tried to build a new Teotihuacan, and raised, with such intent, Tenochtitlan. It took

much effort and several new technical solutions so that they could build their city on the

73 RUIZ, Don Miguel. Os quatro compromissos; um guia prático para a liberdade pessoal. 11 ed. Trad. Luís Fernando Martins Esteves. Rio de Janeiro: BestSeller, 2008, “Introdução O espelho enevoado”, pp 14 e 15.74 http://pt.wikipedia.org/wiki/Tenochtitl%C3%A1n75 AUSTIN, Alfredo López e LUJÁN, Leonardo López. El Pasado Indígena. México: El Colegio de México, Fideicomiso Historia de las Américas, Fondo de Cultura Económica, 1996, pp. 181-187: El posclásico mesoamericano, “El Centro em el Posclásico. Los Toltecas”.76 http://pt.wikipedia.org/wiki/Teotihuacan

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wetlands of the lake.

The first Aztecs called themselves Mexica, where the current name of the country

comes from.

So, there's an underground river or ocean, that has never lost its strength and has

always given fruits, but most could not see.

This unknown sea is the toltecáyotl , the nagualism, the nauallotl, the strength of the

Toltecs, expressed in its knowledge and in its practices (let’s not forget that, on his site,

Domingo Delgado Solorzáno still gives us two other synonyms of this knowledge, which is

divided into: “the toltecachtl or primordial philosophy and the vibrational energy to transcend

the attentional portal, e the nahuatlaca, auxiliary science of perceptics that studies the nahuais

of three or four points and the nahual of five points, independent primary, additional

secondary and the artificial assemblage point ”77).

Another related word:

We believe and practice the ancient Toltec concept of learning called nimomashtic, which literally means to teach.78

And what do Carlos Castaneda’s book say?

This perception is very important, and it is worth highlighting: Castaneda’s work is

neither anthropology nor literature, it I a big Toltecáyotl Agreement.

It does have anthropological and literary effects, but this is a reflex, it is something

secondary, the primary focus, and its great achievement is to bring in a clear, comprehensive,

concise and structured way, the knowledge about Toltecáyotl, the Nagualism. The word

appears now in the first náhuatl dictionary, the Vocabulario Nahuatl-Castellano, of 1571, by

Priest Molina; who defines toltecáyotl as “the art of living”.

The Dicionario Manual e Ilustrado de La Lengua Española, of the Royal Spanish

Academy, in its second edition, of 1950, records in nagual and náhuatl terms, with the

spelling “naguatle”, and also informs us about the term “naguatlato”, which means the

náhuatl speaker:

NAGUAL. m. Méj. Brujo, hechicero. || Hond. El animal que uma persona tiene de compañero inseparable./.../NAGUATLATO, TA. adj. Dicese del índio mejicano que sabia la lengua naguatle.

77 http://www.perceptica.com.mx/78 SÁNCHEZ, Víctor. El Camino Tolteca de la Recapitulación; Sanando tu pasado para liberar tu alma. México: Lectorum, 2003, “Apéndice B: Oportunidades para crecer juntos: los talleres AVP” (El Arte de Vivir a Propósito), p. 261.

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NAGUATLE. ajd. Nahuatle.NAHUATLE. adj. Aplicase a la lengua principalmente hablada por los índios mejicanos. 79

Well, back to the Toltecáyotl Agreement: what we call world or universe is an infinite

conscious being, made of infinit emanations, or atoms (or superstrings) of consciousness. The

raw material of everything that exists is consciousness, everything is made of consciousness,

everything is consciousness.

To this infinite being which we are in, Don Juan calls it Eagle.

In other works, Carlos will refer to “dark ocean of consciousness”. Don Juan had told

him that he was also a nagual, and the nanahualtin (plural of nagual, naguals) have the

authority to create new words and expressions, that represent the best way of understanding

each people from each age, ie, of each time tonal.

The world is made of two energies, the light one, tonal, and the dark one, nagual. There

is more nagual than tonal, the tonal has a male principal (Carlos says that the male one is rare

in the universe), bright and formatter; the nagual is the female principle, obscure and plural,

radiator, seeder (the universe is predominantly female). One depends on the other, they are

the two sides of a coin.

This relation reminds the yin e yang, from the Chinese Taoism, and, however, Don

Juan states that everything we can name is still the tonal.

How difficult it is for a man of our cultural translation (and tradition) to look favorably

the female strength! Brilliant Jung, the “son of Freud”, who went further than his master,

when he realized the wonderful character of the unconscious, and still shows that deficit, not

as much his deficit, but the European view that serves him as soil and humus to his

investigations and insights:

Do not get offended, reader, if my tour sounds like a Gnostic myth. We moved here on the ground that is rooted in psychological gnosis. The message of the Christian symbol is gnosis, and the compensation of the unconscious is even more. The mythologem is the truly original language of such mental processes and no intellectual formulation can achieve even approximately the fullness and strength of expression of the mythical image. It is about originating images which the best expression is imagery.

The process described here has all the characteristic features of a psychological compensation. It is known that the mask of the unconscious is not rigid, but it reflects the face we turn to it. Hostility gives it a menacing aspect, kindness softens its features. This is not a mere optical reflex, but an unattended answer that reveals the independent nature of the one who responds. Thus, the “filius philosophorum” is not merely the mirror image of the Son of God in an improper body; this so of Tiamat shows traces of

79 Dicionario Manual e Ilustrado de La Lengua Española. Real Academia Espanhola. 2 ed. Madrid: Espasa-Calpe, 1950, pp. 1046, 1047.

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the original mother-image. Even though it is clearly hermaphrodite, its name is masculine, revealing the tendency to the agreement of the chthonic underworld, rejected by the spirit and identified as evil: it is undoubtedly a concession to the spirit and the masculine, although it carries the weight of the land and the fabulous character of its original animality.80

And, also, there is a lot of imagination about what masculine and feminine could be

(self-critique of my explanation).

Very interesting this Starhawk’s reflexion:

Why are there two genders? For the same reason we why we divide a deck of cards shuffle them. Sexual reproduction is an elegant method to ensure maximum biological diversity. However, it would not describe the essential quality of the flow of erotic energy that sustains the universe as a female / male polarity. To do so, means to determine heterosexual human relationships as the basic pattern of all beings, relegating other types of attraction and desire to the status of deviant. This description not only makes it invisible gay and bisexual realities; it also isolate all of us, regardless of our sexual preferences, the intricate dance of energy, and attraction that we mighyt feel about the trees, flowers, rocks, sea, a good book or a painting, a sonnet or a sonata, a close friend or a distant star. For the erotic energy inherently generates and celebrates diversity. And the Goddess religion, at its core, is precisely the erotic dance of life acting through nature and culture.81

But, you see, this respect towards other traditions and teachings, and that dialog I

suggest, do not mean it is all the same, or that they are reducible to each other.

Due to the many invasions of the Valley of Mexico by warlike tribes, and after the

arrival of Europeans, the toltecs went into hiding and continued their work, in countless very

limited groups, each with a particular strain, with their vision and own findings; even each

nagual and each warrior has his preferences. These groups are isolated and poorly

communicate with each other.

With the arrival of Carlos and his work of spreading, things got complicated, but the

lineages, which are now multiplied, continue each having its specific. Carlos did not come to

end up with the lineages, he came to potentiate them.

Don Juan said several times in the books, and the witches of his group in Lucid

Dreaming82: they did not perform paganism, dances, rituals, etc., that would be a dead end for

them; all of that “Indian talk” of Don Juan in the beginning was a way of catching Carlos,

because all nagual has to deceive his apprentice, no man or woman who is worthwhile would

80 JUNG, Carl Gustav. Psicologia e Alquimia. Obras Completos de C. G. Jung, vol XII. 4 ed. Trad. Maria Luiza Appy, Margaret Makray, Dora Mariana Ribeiro Ferreira da Silva. Revisão técnica de Jette Bonaventure. Petrópolis: Vozes, 2009, p. 36.81 STARHAWK, A Dança Cósmica das Feiticeiras. Trad Ann Mary Fighiera Perpétuo. Rio de Janeiro: Record, 1993, p. 21.82 DONNER-GRAU, Florinda. Sonhos Lúcidos: uma iniciação ao mundo dos feiticeiros. Trad. Luzia Machado da Costa. Rio de Janeiro: Record, 1993.

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voluntarily dedicate themselves to the learning (that is what Don Juan tells them). In fact, at

the beginning of the work, the first two books, besides being an exhibition of the lurking, and

how the learning is to the right side, are also valuable anthropological material, not about a

tribe or ethnicity, but it is about that particular group, and at the same time, it is about that

knowledge sprawled by Mexico and America, the nagualism.

The young Don Juan fled from the house of his benefactor, the nagual Julián, trying to

break with the nagual’s group and with the learning , to die and be resurrected, and then

realize that there was no better way for him. Carlos also “leaves” the learning (the right side

aprendiceship, that one that is made in intensified consciousnes, it has continued,

meanwhile), in 1965, and came back in 1968, to show the book The Teachings of Don Juan:

A Yaqui Way of Knowledge newly published to Don Juan, and immediately the relationship

pulled itself together, as usual.

Margaret Castaneda tells that Carlos often kept going to Mexico and meeting with the

Indians, during this period, in which he claims he had supposedly been apart from his

benefactor 83.

There were three tricks at the Nagual Don Juan’s lurking in order to bring Carlos to his

group and learning: 1) the “folk” fascination towards the pantheistic view of the indigenous,

which he has cultivated with many reports and fake ritual behavior (it is not worth it the

study of what he does in the first books, to know and practice Yaqui witchcraft or any other,

or to achieve the same results; he is acting the “good savage”, to the delight of Carlos and to

his delight); 2) the use of plants of power and of other means to loosen Carlos’s assemblage

point , firmly cemented in reason and common sense (including hiking in the desert, climbing

hills, days without eating, breaking routines etc.); 3) a valuable opponent that is a refined and

sophisticated use of the lurking.

The lurking comes from the outside to the inside. Understanding who bothers and

oppresses us as petty tyrants who help us in our development of the lurking principles is an

act of power of the warrior. Facing a valuable opponent is an act of power that comes from

the master, whether a man, an inorganic being or the Eagle itself.

In Carlos’s case, his opponent was La Catalina84, an incredibly powerful woman, a 83 CASTANEDA, Margaret Runyan. A Magical Journey with Carlos Castaneda; Life with the famed mystical warrior. San Jose, New York, Lincoln, Shangai: iUniverse, 2001, p. 149.84 Em vários lugares, p. ex. CASTANEDA, Carlos. CASTANEDA, Carlos. A Erva do Diabo - Os Ensinamentos de Dom Juan. 35 ed. Trad. Luzia Machado da Costa. Rio de Janeiro: Nova Era, 2011, pp. 223-

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witch from Don Juan’s cicle, an apprentice together with him of the Nagual Julian.

But Carlos was not aware of that: he only knew she was scary, dangerous (she could’ve

killed him, and she almost did, more than once) and that he felt a great sexual attraction for

her, even with all the fear he felt.

In Don Juan’s lurking, he understood that La Catalina was his enemy, and threatened

his life, and that Carlos was the only ace in the hole he had against her. In fact, she was Don

Juan’s ally, and she was the ace in the hole, to evolve Carlos, to make him learn the hard

way, to be his acid test, for him to become a man of knowledge.

I’ve been constantly repeating the word “master”, but Don Juan steadfastly refused this

nickname.

I told you I had received several letters from people telling me it was wrong to write about my learning. They cited as an argument, that the masters of Eastern esoteric doctrines demanded absolute secrecy about their teachings.

- Perhaps theses masters are just having fun with their mastery – said Don Juan, without looking at me. – I am not a master, I am just a warrior. Hence, I do not know, in fact, how a master feels.

- But maybe I'm revealing things that should not, Don Juan.- I does not matter what you reveal or keep for yourself. Everything we do, everything

we are, lies in our innerpower. If we have enough, a word that is pronounced may be sufficient to change the course of our lives. But, if we do not have enough inner power, most magnificent wisdom fact might e revealed to us without such a revelation make any difference.- And then he lowered his voice, as if he was telling me something confidential. - I will pronounce what is perhaps the greatest fact of wisdom that anyone can express. Let’s see what you can do with that: are you aware that at this moment you are surrounded by eternity? And are you aware that you can use this eternity if you wish so?85

Domingo Delgado Solórzano, in The Five-Plongged Nagual, considers that there are

several Eagles inhabiting a place, a place which his benefactor Don Chema calls it Cero,

Zero. Ours is the Black Aura Eagle. The Nanahualtin of five points are part of the

reproductive systems of the Eagles, and are engaged in the creation of the Eagle Aura Amber.

(It is a very complex discription, Domingo’s text is all about the altered consciousness, but, at

this stage, I think he tells us that naguals of three and four points are allied and gather in the

Hexapoda, generating the five-plonged nagual, who, when enters in the forth attention,

becomes the Eagle’s giant assemblage point, being able to become the egg of a new Eagle,

when entering the fifth attention, thus making cosmic reproduction)

This new contribution is highly problematic, by a possible philosophical dissent or

236.85 CASTANEDA, Carlos. Porta para o Infinito. Trad. Luzia Machado da Costa. São Paulo: Círculo do Livro, /s.d./, p 16.

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bifurcation, and, paradoxically, both paths are valid.

In Castaneda, the Eagle is the whole of the energy, that includes all the parallel

universes, if any. Let’s reacall what Don Juan says: do not try to change what I am telling

you into what you already know or think you know (referring to the idea of the universe,

planets etc.). Thus, it makes no sense to talk about the Eagle’s place, the eagle is the whole of

the energy, the maximum creator, the controller of all. Although the problem of the place is

an ancient paradox, Plato’s chora , the whole of the energy is somewhere, even if there is no

place, the being establishes a place!86

Yet, the idea of infinity is rich and spreads itself, the universe is infinite and, still, there

are infinite parallel universes, to the “hard” physics, the “scientific” physics, with its

equations and functions. Thus, the eagle also becomes fractal, and it seems to make much

sense the fact that there are infinitesimal eagles, and always more, as a creator-chaos, a

chaosmos (Joyce, Deleuze and Guattari), as proposed in quantum physics that, before any

alternative, both possibilities are held concurrently, founding more and more parallel

universes.

The toltecs from de Don Juan’s time, called themselves the new seers, or warriors of

total freedom. Due to the fact that the preceding the Toltecs or former seers were very excited

with the command of the second attention and with the power that came from that, which also

implies becoming inorganic beings and living for billions of years this way.

But there is also another theory. Perhaps, the toltecs are always the new seers, and the

ancient seers were the Olmecs. The events that led to the end of the ancient seers, and their

concealment, is the formulation of the lurking techniques and the establishment of the goal as

total freedom (third attention) may mark the end of pre-classic times and the beginning of

classic times. The mass disappearance of the Toltecs in the IX century might mean not a

repression, but it might mean that the “populations of whole cities entered together in the

third attention”, as Don Juan said to Carlos Castaneda.

About the Olmecs there are also many mysteries 87.

Huge sculptures of Olmec heads represent clearly and indisputably Negroid features.

86 PLATÃO. Timeu e Crítias ou A Atlântida. Trad, introdução e notas Norberto de Paula Lima. São Paulo: Hemus, 1981.87 AUSTIN, Alfredo López e LUJÁN, Leonardo López. El Pasado Indígena. México: El Colegio de México, Fideicomiso Historia de las Américas, Fondo de Cultura Económica, 1996, pp. 96-98, El preclásico mesoamericano, “El Preclásico y lo Olmeca”.

45

Some speculate that they were Africans.

Its ceremonial center, magnificent work was obliterated to the excavations, by an oil

refinery!

La Venta was inhabited by people of the Olmec Culture from 1200 BC until 400 BC after which the site seems was abandoned. It was an important civic and ceremo-nial centre.

Today, the entire southern end of the site is covered by a petroleum refinery and has been largely demolished, making excavations difficult or impossible.88

The warriors of total freedom considered the possibility of moving to the second

attention, but, even if they do it, it will be only the maneuver point, a resting place, to

continue attempting to the third attendion (1st = organic world, 2nd = inorganic world, 3rd =

eagle’s enviroment).

Carlos says that there is a huge place in the second attention, built for the sake of men

of knowledge who arrived there, what is called “nagual cemetery” or “summit of naguals”; it

is greater than any natural structure of the Earth. There, they can continue to try the big leap.

The first and second attentions are twins, what we popularly call real. Both are real,

actually, all of the attentions are. The average men, consider the other attention as being

madness or supernatural, only.

To Carlos there is no madness, there is impeccability (health) or lack of impeccability

(which leads to madness or sickness). The impeccability knows how to set pointe, move it

under control. Not having it under control is when madness lies, the wrong movement of the

assemblage point (which is partly accepted as "normal" in the common dream; in the

dreaming you control the movement, the same way). To him there is no such thing as

supernatural, but other dimensions of reality.

The second attention is very close to us, we get there when we dream or when we get

disturbed by poisoning, hunger, fatigue, passion etc. I call it the twin sister of the first

attention not because they are similar, they are not, but because they act as partner, because

they are deeply connected and mutually connected. The third attention is different, it implies

a big change of level.

The total freedom is to enter in the third attention and to become an alive Quetzalcoatl

myth, the serpent with feathers. The assemblage point moves faster than the speed of light

throughout all the emanations of luminous cocoon and the warrior becomes a light explosion,

changing to another level of consciousness, a new dimension.88 http://www.ancient-wisdom.co.uk/mexicolaventa.htm

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(Solórzano says the third attention can also be used as a starting point to the foruth and

fifth attentions.)

Well, Carlos’s deal with a lot more, along with narratives (tales of power)

tremendously lyrical and impactful. This whole book is a small reference of my reception of

what he does, so the summary is not all here in this section, it is in my whole book.

The success of Carlos Castaneda’s work all over the world has contributed to the fact

that American Indians started to be considered something more than just savages 89. Many

Mexican intellectuals and anthropologists and from other Latin American countries began a

search for the complexity of reality before the conquest, as a way of finding their cultural

identity and also claim a large part our heritage, and had been obliterated by concealment and

falsification of the culture of thousands (that’s right, thousands) of indigenous civilizations

that there were here in this continent when the Europeans arrived.

In the book The Teachings of Don Juan: A Yaqui Way of Knowledge, we have the

thrilling description of the four enemies of a man of knowledge: fear, clarity, power and eld.

Everybody faces the first one, the fourth almost everybody. The second and the third, only

the impeccable warriors who hunt power.

It is necessary to understand that the state of fear is the natural condition of the average

man, the natural condition of all of us, and it is the level of power, or a small inch of it, in

which we all are, and from where the apprentices begin, as a starting point.

89 We can see the map of the peoples of Pre-Columbian America in SOUSTELLE, Jacques. A Civilização Asteca. Trad Maria Júlia Goldwasser. Rio de Janeiro: Jorge Zahar, 1987. P. 16. V. tb. Mapa Antiguo de México, Año 1780, in http://www.mexico-map.net/mapas-mexico/mapa-antiguo-de-mexico.php, and the list of indigenous peoples in each state (entidad federativa) of current Mexico in Governo do México, Comisión Nacional para el Desarrollo de los Pueblos Indígenas, http://www.cdi.gob.mx/index.php?option=com_content&view=article&id=758&Itemid=68, Fuentes: Instituto Nacional Indigenista, Colección Pueblos Indígenas de México, México, 1994; Conaculta y otros, La diversidad cultural de México, mapa, 1998.Estado Pueblo IndígenaBaja California Cochimí, cucapá, kiliwa, kumiai y paipaiCampeche MayaCoahuila KikapúChiapas Cakchiquel, chol, jacalteco, kanjobal, lacandón, mame, mochó, tojolabal, tzeltal (tseltal), tzotzil (tsotsil) y zoqueChihuahua Guarijío, pima, tarahumara y tepehuánDistrito Federal Maya, mazahua, mazateco, mixe, mixteco, náhuatl, otomí, purépecha, tlapaneco, totonaco y zapotecoDurango TepehuánGuanajuato Chichimeca jonazGuerrero Amuzgo, mixteco, náhuatl y tlapanecoHidalgo Náhuatl y otomíJalisco HuicholMéxico Mazahua, náhuatl y otomíMichoacán Mazahua, otomí y purépechaMorelos NáhuatlNayarit Cora y huicholOaxaca Amuzgo, chatino, chinanteco, chocho, chontal, cuicateco, huave, ixcateco, mazateco, mixe, mixteco, triqui y zapotecoPuebla Chocho, mixteco, náhuatl y totonacaQuerétaro Otomí y pameQuintana Roo MayaSan Luis Potosí Huasteco, náhuatl y pameSinaloa MayoSonora Mayo, pápago, pima, seri y yaquiTabasco Chontal y cholVeracruz Náhuatl, tepehua, popoluca y totonacaYucatán MayaAbout the Federal District: “Se trata de los principales grupos indígenas migrantes establecidos en esa entidad. --- Nota: Aguascalientes, Baja California Sur, Colima, Nuevo León, Tamaulipas, Tlaxcala y Zacatecas no tienen población indígena significativa. Asimismo hay que apuntar que en los distintos estados hay indígenas migrantes”, note in the site

47

The field notes that have been brought to us are here reproduced on Attachment A (they

were translated to portuguese by me and to english by Aline Thosi, my english translator);

the spanish original is in the footnote at that place, which are the conversations in which Don

Juan tells Carlos about the four enimies of a man of knowledge. The notes are from Saturday,

April 8,1962, and Sunday April 15,1962, and correspond to those which are reported on these

dates, in The teachings of Don Juan90, but the text is very different, very much alike Don

Juan’s way of speaking, the text clearly seems to have been edited and “organized”, in order

to make the subject more coherent and in order not to have variation of the theme during the

conversation. Don Juan’s personality in the notes its a little harder and cruder, more genuine,

and the conversation is even richer and more plural than the one from the book!

When Don Carlos Castaneda asks Don Juan sobre about his benefactor and where they

lived, he replies::

That I cannot tell you. Just like you have me, my time, and you cannot tell anyone where you met me, where you saw me, and where you found me, not even my name. This is the sorcerer’s rule. This is the rule when you want to know, when you have good will.91

In the same way to Carlos, everything he told about Don Juan and about himself cannot

factual, he is beyond anthropology and Western notion of scientificity, he is working with

power, pure consciousness, the mind, and its designs. Don Juan did not allow him to record

his voice nor to take pictures. They say the Indians reject the picture because it "steals the

soul" of the individual. In Don Juan’s case, there are several features of the strategy to

consider: preserve your “soul”, in fact, its fluidity; not submit the warrior to Western

institutions (“Several men of knowledge have left their bones in the halls of evidence”);

preserve the anonymity of the nagual and his group, etc.

Nevertheless, Margaret tells us that:

Carlos’s years in the field had generated several hundred pages of field notes, some photographs, a brief 16-mm film and some tape recorded interviews, most of which he later denied having. He had reworked his field notes all along, trying to put them into a more readable form”.92

(Even though I had not thought of that, all the information in this book seems doubled,

90 CASTANEDA, Carlos. CASTANEDA, Carlos. A Erva do Diabo - Os Ensinamentos de Dom Juan. 35 ed. Trad. Luzia Machado da Costa. Rio de Janeiro: Nova Era, 2011, pp. 112 a 118.91 “Eso no te puedo decir. Cuando me tienes a mi, mi tiempo, tu no podrás decir donde me conociste, ni donde me viste, ni donde me encontraste, ni como me llamo. Esa es la regla con respecto a los brujos. Esa es la regla cuando se quiere, saber, cuando se tiene buena voluntad”. V. Attachment A.92 CASTANEDA, Margaret Runyan. A Magical Journey with Carlos Castaneda; Life with the famed mystical warrior. San Jose, New York, Lincoln, Shangai: iUniverse, 2001, p. 128

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replicated, in double: the mark of the double being, 4 p.)

Carlos Castaneda and the Crack Between Worlds – Glimpses of the Ānahuacah

Philosophy in the XXI Century was written in 2011, the Year of Grace, (but had been

studied, experimented, developed, investigated and collected since 1989, and) published in

2012 (year which marks the beginning of the 6th Sun).

Never before, in the history of the universal literature, a work had had so much

information per square centimeter, cubic, penta, hepta or eneadimensinal!

My hypothesis, with which I work, and develop in this book are:

1 – The nagualism is a real, efetive and original practice, created with the collaboration

of many American cultures; it aims at the quality of life, at the superior way of life, at the

release of lower elements of human ethos, and at the evolution of the individual and of the

species (what Nietzsche used to call Supermen).

2 – Nagualism is one of the first and strongest Pan American phenomena, it used to be

practiced throughout the continent that would one day be called America, from Alaska to

Tierra del Fuego, under many names, in different languages, and with many specific

techniques coupled, but it was a continental discovery, that the Mongolian people have done

here over the millennia of adaptation. It is in the Canadian witches, in the many redskins

nations that lived in what is now the United States and Mexico, the Mayans, the Incas, and

among the thousands of people in South America93.

3 - Carlos Castaneda has done an anthropological finding of an immense importance; he

has found the tip of the iceberg. He himself has given many indications that prove it , and,

along with him, after him, independently of him, as we are going to show, this rescuing and

updating research, in an increasing potentiation, towards a specific evolution, which was

precisely the proposal and the prophecy of these pre-Columbian peoples: in 2012 we will be

in the 6th sun, and the rediscovery of nagualism plays a fundamental role in this

transformation.

4 – We are aware now, also by genetic evidence, that Easterners came to live in

America, trough different paths, Bering Strait, the Aleutian Islands and even boats.94 They

93 I will show it in my own way, but this exact proof requires some time and effort of many scholars. V. p. ex. GARZA, Mercedes de la. Sueño y Alucinación em el Mundo Náhuatl y Maya. México: Universidade Autónoma de México, 1990.94 Ver TAPAJÓS, Vicente. História da América. 3 ed. São Paulo: Companhia Editora Nacional, 1958, passim; v. tb. A Povoação das Américas - História da Povoação das Américas,

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brought the embryo of what would be the nagualism, in an original shamanistic view,

different from the Euro African one, which, in Asia, has been developed in many strong and

millennial traditions, such as Hinduism, Taoism and Zen. This germ has resulted here in

many fruits of knowledge, but most of them linked by the nagualist perspective (even if with

another name, according to the language and culture of the people).

5 – Nagualism is not a religion, it has never been one, and loses its strength and its

characteristics when it is treated so. Still, it is a living and active heritage of the American

people, one of the most beautiful gifts we give to the world, and we can, every single one of

us can, profit from it, in such an effective and affective way as did the people who used to

live here, hundreds and thousands of years ago.

Consequently, my aim in this book is:

1 – To give my interpretation of nagualism.

2 – Demonstrate it has basis in pre-Colombian America, in a continental

intercommunication that has lasted millennia, which can serve as a support for a new

integration of our American people.

3 – Demonstate nagualism has current and future developments.

4 – Connect toltequidad with other traditions.

5 – Invite the reader to the learning.

It will be seen that the Glimpses are all made of duplication, and also, along with the

five aims, follow the nine paths proposed by Taisha Abelar (see chapter 3).

But it is a fractal book, indeed, within my literary and philosophical proposal, mirroring

and sending it to all the texts I have ever written, from the simplest to the most sophisticated

ones, from the childish letters to the treaty of african-brazilian multi consciousness ; and this

aspect of the geometry of fractals before it makes the two views, the five aims, and the nine

paths, be present in every page; even when we are in a section of the book which brings, by

name, one of the cited titles.

http://www.historiadomundo.com.br/artigos/povoacao-da-america.htm.

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2 - The Huehuetlahtolli - Ancient Words

“Together we were traversing the crack between the natural world of everyday life and an unseen world, which don Juan called “the second attention”, a term he preferred to ‘supernatural’”. Carlos Castaneda95

Don Juan used to say that the twilight is the crack between the worlds 96, it is a real

crack, because it sets the different between day and night, the light and the dark, the known

and the unknown, the tonal and the nagual, the dream and the wake.

But the crack is in front of us all the time, waiting our command, as a giant eye (Helena

La Gorda told Carlos that, after she lost her human form, she saw a giant eye in front of her

face all the time, and that she entered it in order to pass to the second attention), or a door

near us, always ready to volunteer.

95 “Together we were traversing the crack between the natural world of everyday life and an unseen world, which don Juan called “the second attention”, a term he preferred to ‘supernatural’”. “Carlos Castaneda speaks”, an interview by Keith Thompson, from New Age Journal, March/April 1994.96 CASTANEDA, Carlos. CASTANEDA, Carlos. A Erva do Diabo - Os Ensinamentos de Dom Juan. 35 ed. Trad. Luzia Machado da Costa. Rio de Janeiro: Nova Era, 2011, p. 126.

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Carlos tells us that there is a mold of man, the set of light fibers that are selected to

form the human cocoon, and the man form; Carlos saw the mold of man, and, at another

time, lost the human form (those are virtual experiences); Don Miguel Ruiz and Don Jose

Ruiz explain this as follows:

This structure is what the toltecs used to call human form. The human form is not the format of the physical body; it is the form our mind takes. It is the structure of our beliefs about ourselves and about everything that helps our dream make sense. The human form gives us our identity, but it is not equal to the frame of the dream. /.../97

Carlos Castaneda tells us that he had written a book about Don Juan before The

Teachings, but that he lost the manuscript in a cinema. The title of this work was The Crack

Between Worlds98.

The silent knowledge leads to learning.

The elements that, according to Carlos, in El Silencio Interno, that allow us to get there

are: 1 - magical passes; 2 – the center of decision; 3 – the recapitulation; 4 – the dreaming; 5

– the eternal silence.

We are going to talk about each one of them in details later; only the center of

decisions that I will explain now, it is the V-shaped cavity located at the base of the neck, that

should be worked on tensegrity so that the man can resume his power of making decisions,

that was obliterated by the socialization (never decide anything by himself, follow the herd),

thereafter may become a warrior and a man of knowledge. The center of decision is very

important and powerful, it should be avoided to touch it indiscriminately.

Carlos states in The Power of Silence: Further Lessons of Don Juan that the

assemblage point of humanity had been (in the days of the toltecáyotl) at the silence

knowledge position, which is produced by the position of non-pity, not feel sorry for yourself

(and for others, which is always a mask for self-pity). The nowaday man would be in the

reason position, which is not a fact, he is close to it, but not even that he is capable of doing .

To get to the reason position is a good alternative, too, since from one position it is possible

to see the other, antipode. I mean, men of knowledge are super-rational.

Taisha Abelar, in “The nine paths” conference, held in the evening of Saturday, May

26, 1995, in the Omega Institute (transcribed by Rich Jennings), gives this version of the

97 RUIZ, Don Miguel, RUIZ, Don Jose e MILLS, Janet. O Quinto Compromisso; um guia prático para o autodomínio. Trad. Gabriel Zide Neto. Rio de Janeiro: BestSeller, 2010, p. 77.98 CASTANEDA, Margaret Runyan. A Magical Journey with Carlos Castaneda; Life with the famed mystical warrior. San Jose, New York, Lincoln, Shangai: iUniverse, 2001, p. 162: “It was the crack between worlds and the socerer’s plain /.../”.

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steps of power, and proposes the nine techniques to move the assemblage point, ou ponto de

alinhamento, ou ponto de aglutinação, ou, produzir o ponto de mutação:

/.../ Through discipline and training, Witches can make their energy body appear as the physical body and vice versa. Taisha saw for the first time the energy body after developing enough sobriety through inner silence, and thus allowed the brightness of her luminous egg to grow again above the level of her ankles. So Emilito showed her his energy body, acting something like “the flip pass” [“el pase del sacudón”] (a vibration that enables witches stirring the physical body). As Emilito did it, his energy body appeared as an energy cloud that involved him.

This is not something to see with the eyes, but with the whole energy body.

THE NINE PATHS

These are the nine paths in which the disciples of don Juan were trained.All results are harmonious and not harmful, if it proceeds slowly and carefully.The nine paths can be used separately or in combination with each other:

1. Tensegrity2. Recapitulation3. The don’ts4. Little Tyrants5. Techniques of observation (Gazing)6. Total silence (or inner silence)7. Discipline and impeccable actions8. Dreaming9. Lurking (Acecho)

(Note: The nine paths are listed basically in ascending order regarding the awareness needed to adequately perform them. The last ones, dreaming and lurking, being the most complicated ones, require to have increased our level of consciousness, luminosity, at least above the ankles). /.../99

In this work I intend to give my interpretation and experience, through readings and

personal practices, that from Carlos, that has deeply affected my life, as I think it will affect

all mankind, from this century on.

Lets read a post from the forum Juan Yoliliztli, in which she talks about her reading on the

nine paths herself:

Nine ways of moving the assemblage point?In fact there are thousands of ways to move it, the ancients were experts in it, porém Don

Juan recomended the pure and simple intent, when we use methods to achieve the movement there is the risk of ending up worshiping the method.

However, in response to each of the cited techniques, I comment that the tensegrity, as any other series of exercises, can move the assemblage point, be it either by the concentrarion required to the repetition of complex movements (and the consequent silence) or by the physical exhaustion, which is also a door to the movement. The recapitulation manages to move the assemblage point by manipulating memory, which leads us to relieve the events to a certain point that they are no longer a ballast in our lives, thus, generating, more conciousness and freedom.

99 http://www.fortunecity.com/olympia/wade/237/taisha9cam.htmThe text is also in Notas Brujas; Recopilación de notas sobre el material de Don Juan Matus. Rosario: 2002, eletronic edition, pp. 37-42, availabe in http://www.4shared.com/document/PQY7hXVp/CASTAEDA_CARLOS_-__Recopilacin.htm

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The don’ts, undoubtedly, help us to move the assemblage point, provided that, by fixing our attention on topics to which we are not used to, we leave the common parameter, and that is enough to affect our daily perception. The little tyrants oblige us to go beyond our limits, and this moves the assemblage point, the important thing here is to exercise the control.

The techniques of observation are effective, whenever they are extended to a long term period, until something breaks inside of us and the point moves. The silence is, without a doubt, the best way to achieve the movement of the assemblage point, and to do so, only intent is required, as I have already mentioned.

The discipline and impeccable actions are obviously a way to refer to what has been mentioned above, they are not the technique itself, but they are applicable to other techniques, and, as an additional comment, they should apply to everything we do in life.

The dreaming is obviously a result of the movement of the assemblage point, and not a technique itself, whilst the lurking is a technique, which allows not only the movement but it also provides the means to keep point fixed, since the movement is achieved.

Cheers, Juan Y.100

Juan Yoliliztli, the author of this reply to the forum, which he reports in his book Diálogo de

Guerreros (the whole book is the material of his group's discussions of the Internet, copied) does a

very important continuity work with the investigations, with his books, sites, and with the edition of

Los Testigos del Nagual, interview of many people who have met Carlos (and some have even met

Don Juan) and of Encuentos con el Nagual, by Armando Torres.

But we surely do not agree with everything, of course. I have put his quote here because I am a

fan of controversy, and he disagrees with Taisha, which is great. Now, for instance, it obvious that the

dreaming is indeed a technique (with its progressive set of procedures, the six [or more, in fact, there

are always more] gates of dreaming), the most clearly technique he refused, they all are, and they all

are movements of the assemblage point as well, exactly because of the fact that they are techniques

that provide it; I will explain it better, in each chapter.

Víctor Sánchez, in Os Ensinamentos de Don Carlos, also proposes his own list of techniques,

of course, relevant and very useful techniques 1 - Inventory of energy use. 2 - Technique to determine

the energetic quality of the acts. 3 - References to know how much energy we are born with. 4 -

Technique to stop stressful thoughts or emotions. 5 – Technique of economy of energy and well-

being (“Practice carefully and for a period of three days or more a rule of thumb: DO NOT

CRITICIZE, DO NOT JUDGE, DO NOT COMPLAIN”.101) 6 – Technique of silence. 7 – Economy

of sexual energy 8 - Technique to capture energy from the sun 102. (In fact, he presents77

techniques throughout the book, and the list of all of them is on pp. 265-268.)

100 Diálogos de Guerreros; Foro Juan Yoliliztli - considerasiones sobre las enseñanzas de Carlos Castaneda. México: Alba, 2005, pp. 194-5,101 SÁNCHEZ, Víctor. Os Ensinamentos de Don Carlos; Aplicações práticas dos trabalhos de Carlos Castaneda. Trad Ricardo Aníbal Reosenbuch. Rio de Janeiro: Record/Nova Era, 1997, p86.102 SÁNCHEZ, Víctor. Os Ensinamentos de Don Carlos; Aplicações práticas dos trabalhos de Carlos Castaneda. Trad Ricardo Aníbal Reosenbuch. Rio de Janeiro: Record/Nova Era, 1997, pp. 79-92.

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The nagual transcends the human, the Franciscan Friar Sahagún himself realized that,

him, who was so vital to preserve the language and the elements of this civilization, along

with the colonizers, that, in its majority, did not know and did not even wanted to know what

was it all about.

Friar Sahagún studied to master; nowadays, many students of toltecáyotl use his works

to learn about ancient traditions.

A nagual is so far removed from ordinary and current human being , as the latter is from the amoeba. As the Matritense Codex says, NAWALLI ATLAKATL, “the nagual is not human”.103

One of the ways of understanding the Nagualism (Nauallotl) or Toltequidad

(Toltecáyotl) is to distance ourselves from the classic Western reason, and try to see in what

extent wicthcraft ratifies and rectifies them (while a certain science of the common sense

rectifies them). Even the average man and his use of judgement and commom sense, in our

world, is marked by the principles of the classic reason, and, whether he is a scientist or a

man of the streets, he considers crazyness everything that does apply to it:

1) Principle of identity. One thing has an "essence" or unique identity, such as when a

geometrical figure is defined, a triangle is a figure of three sides, and a figure of

three sides is a triangle, always. One thing is one thing and it never changes what it

is, it always retains its identity. Jorge is always Jorge, he never “turns” into another

person or thing. This principle se desdobra in the next two.

2) Principle of contradition. One thing cannot contradict its own "essence," its

identity. A triangle cannot be a figure of four sides. Jorge cannot be somebody else,

but Jorge.

3) Principle of the excluded third. Every time there are two alternatives, one of them

is true, and, ipso facto, the other one is false, and there is not a third possibility. Is

this a triangle or not? Either it is, first possibility, or it isn’t, second possibility.

There is no third possibility. It sure can be a circle, a square etc. But then we have

new alternatives, that always exclude the third alternative. I see someone far; it

might be Jorge. Either it is Jorge, or it is not Jorge. There is not a third clause.

103 “Un nagual está tan lejos del ser humano común y corriente, como este último lo está de la ameba. Como dice el Códice Matritense, NAWALLI ATLAKATL, ‘el nagual no es humano’”.http://aztlan.org.mx/foros-generales?func=view&id=86&view=flat&catid=39. V. tb. Frank, in SOCIEDAD NAGUALISTA, Grupo de guerreros interesados en el incremento de la conciencia y de la percepcion, http://www.phpbbplanet.com/forum/viewtopic.php?t=180&view=previous&sid=5ac59c733f9b559fb276d43e1c2b2b4a&mforum=juanyoliliztli

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4) Principle of causality. Everything as its causes, nothing comes from nothing. This

triangle was drawn by someone, essa this chair was manufactured, Jorge had

parents. If I do not know the cause of something is just a limitation of knowledge,

but, this something must have a cause.

It has been mentioned that, in The power of Silence, Don Juan states that there are two

diametrically opposed positions of the assemblage point known by humankind: the position

of reason (que leva à submissão aos princípios racionais) and the position of the silent

knowledge (which leads to non-pity). Let’s see now how the Toltecáyotl differs from the

principle of reason:

1) Principle of identity. Each being consists of a cluster of emanations of the Eagle,

ie, of fibers from the energetic whole, and all of them are conscious. Thus, we

cannot see ourselves as a single unit, but as a mosaic, a polyphony of views and

feelings, which harmonize in a being (the schizo nature of the being, in O Anti-

Édipo, by Deleuze and Guattari104). In I was Carlos Castaneda, the famous

anthropologist tells the writer Martin Goodman that the man has three brains que

não independentes and work independently, but, according to the situation or

person, one of the brains can totally predominate over the other ones: the

paleocortex, the mesocortex and the neocortex. The first one is the R brain, of

reptiles, that is only concerned with territory, food and sex. O the second is the

mammalian brain, that is concerned with the affective matters. The third one is the

human brain, that invents, fantasise, reasons etc. Even in a physiological

description, we are not only one.105 Jorge Mautner likes to say we have four brains

that pretend they are only one, because then he is considering the right and left

hemispheres.106

2) Principle of contradiction. Everything a toltec affirms he fulfills, he is very strict

with his words, because he considers that they intend, and they cannot be changed.

In this matter, he does not contradicts himself. But, logically speaking, when Don

Juan, for instance, turns into a crow, he is “contradicting” his human essence, and it

104 DELEUZE, Gilles e GUATTARI, Félix. O Anti-Édipo. Capitalismo e Esquizofrenia I. 2 ed. Trad. Luiz B. L. Orlandi. São Paulo: Editora 34, 2011.105 GOODMAN, Martin. I was Carlos Castaneda. New York: Three Rivers, 2001,Capítulo 8 “The Harmony of Brains”, pp 77-82.106 Em vários lugares, por exemplo, http://www.youtube.com/watch?v=vS1AYztJew8&feature=fvst.

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is in this matter that the whichcraft crosses the limits of the principle of

contradiction. The lurking also does it, when it induces unusual and unexpected

behavior, even when it comes from the lurker himself.

3) Principle of the excluded third. So, Jorge is a third world Indian, who lived in a

reserve, and currently hunts in the desert. Then this is him, and, it’s OK, we can

gloat to see him playing his standard, expected behavior. But when he discusses the

principles of the Cosmos, to which, by the way, he presents a whole new

terminology and vision, or when he wears a suit and invests in the stock market,

then he is the Indian Jorge and he is something else, at the same time. The

examples given, in fact, talk about Don Juan.

4) Principle of causality. The Stoics talk about quasi-causes, because they do not

believe bodies affect bodies, and what happens, the effects, are incorporeal, the

happenings (“Nobody says anything about anybody, especially to a warrior”, says

Don Juan). This expression or concept, quasi-cause, which was already a way of

exceeding classical reason in ancient Greece, could be used in the the Toltec

world, too. In a predatory universe, layered like an onion, in which the human

being is also a small onion, and receives visible and invisible inflows all the time, a

stoic and Foucault kind of reason is needed to free ourselves from the alienation of

the assumption of a single cause, precisely and narrowly for every single thing.

Michel Tournier, in Sexta Feira ou os Limbos do Pacífico107, shows the meeting

between Robson Crusoé and Sexta-Feira as the outbreak of a new logic for that, which gets,

brick by brick, deconstructed by the “savage”, who, in fact, in his non-aristotelian super-

rationality, is much more sufisticated and, what is more, much happier, than the European.

Michel Tournier’s novel is based on The Life and Strange Surprising Adventures of

Robinson Crusoe of York, Mariner: Who lived Eight and Twenty Years, all alone in an un-

inhabited Island on the coast of America, near the Mouth of the Great River of Oroonoque;

Having been cast on Shore by Shipwreck, where-in all the Men perished but himself. With An

Account how he was at last as strangely deliver’d by Pyrates. Written by Himself, by Daniel

Defoe, published in 1719, which tells the true story of the Scottish mariner Alexander

Selkirk, abandoned, by his own wish, in an island of the archipelago Juan Fernández (which

107 TOURNIER, Michel. Sexta-Feira ou os Limbos do Pacífico. Trad. Fernanda Botelho. São Paulo, Nobel, 1985.

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is more than 600 kilometers from the Chilean coast), where he lived from 1704 to 1709.

The same sophisticated view of the non-Western, mistakenly called Indians, wild,

primitive, Neolithic, etc, by Europeans, we can see in the amazing and so simple book O

Papalagui, which brings “Tuiávii’s comments, leader of the Tiavéa tribe, in south oceans”,

ie, in Upolu island, part of the archipelago of Samoa; thoughts and sayings of Tuiávii were

collected in a book by Erich Scheurmann 108.

Well, it is clear that the authenticity of it was challenged, and nowadays, many see the

book as fictional, and as an example of that we have Gunter Senft’s, in his Weird Papalagi

and a Fake Samoan Chief - A Footnote to the Noble Savage Myth.

The pre-Columbian civilization is called Cem Anahuac by its inhabitants, which means

“totally” (cem) “surrounded” (nahuac) by water (atl) in the náhuatl language, general

expression that the ancient inhabitants of the Valley of Mexico used to name all of the land,

and, when distinguishing the different nations within it, they did the specifications:

“ānahuacah maya”, “ānahuacah zapotecah”, “ānahuacahh mexicah”, and so on and so

forth.109

The Cuenca of México, Valley of Mexico, in fact, refers to the joining of four valleys,

in the central part of the Mexican territory.110

There is also the alternative spelling and translation of Cem-Ānáhuac as “The Unique

World”.

The most inhabited part of The Unique World is that big cope of heaven or depression in the plateau, which you call Valley of Mexico nowadays. There arose the lakes that

108 SCHEURMANN, Erich. O Papalaqui; comentários de Tuiávii, chefe da tribo Tiavéa, nos mares do sul. 2 ed. Trad. Samuel Penna Aarão Reis. São Paulo: Marco Zero, /s.d.. (Original alemão: Der Papalagi. Zurich: Tanner & Staehelin, 1920).109 “Cem Ānáhuac (pronunciado originalmente [sem.a:’na.wak]) es el nombre dado a la extensión del territorio conocido por la civilización mexica antes de la invasión y conquista de México por parte de Hernán Cortés y los europeos.Se trata de un nombre náhuatl derivado de las palabras “cem” (totalmente) y “Ānáhuac”, que a su vez deriva de las palabras “atl” (agua) y “nahuac”, un locativo que significa “circunvalado o rodeado”. El nombre literalmente entonces puede traducirse como “tierra completamente rodeada por agua”, o “[la] totalidad [de lo que está] junto a las aguas”. La expresión hace referencia a la conciencia continental que tenían los mexica frente al territorio americano que conocían, rodeado por dos grandes océanos, el Atlántico y el Pacífico.Derivado de Cem Ānáhuac, los antiguos pobladores de la Cuenca de México utilizaban el gentilicio ānahuacah para referirse a los habitantes de Cem Ānáhuac. Y para distinguir a las distintas naciones que habitaban en Cem Ānáhuac los denominaban como “ānahuacah maya”, “ānahuacah zapotecah”, “ānahuacahh mexicah” y así sucesivamente”.http://es.wikipedia.org/wiki/Cem_%C4%80n%C3%A1huac. A Wikipédia referencia Guillermo Marín neste artigo: Marín, Guillermo. «LA CIVILIZACION DEL ANAHUAC». toltecayotl.org. Consultado el 17 de octubre de 2010.110 http://es.wikipedia.org/wiki/Archivo:Cuenca_de_Mexico_xxi.svg

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make that area so attractive for human habitation. In fact, there is just one great lake, compressed in two places by high and invasive lands, so that there are three large water mirrors connected by slightly narrowed passages. The smallest and most southerly of these are the freshwater lakes, fed by clean streams of water that come from the melting snow on mountains. The northerly lake, where I spent my first years, was of a reddish salt water, because it was surrounded by mineral lands that poured salts into the water. The central lake, Texcóco, bigger than the other two put together and composed by salty water and fresh water mixed , was therefore, brackish.111

Guillermo Marín, who is a Mexican scholar, concerned about rescuing all the political

and gnosiological aspects of this tradition, wrote several books and articles on the subject,

and he says:

In the splendor of the Ānáhuac period (200 b.C.- 850 a.D.), the spiritual and material transformations of the different cultures that, undoubtedly, were supported by a line of philosophical thought, or a “perception” of the world and of life of such magnitude, depth and extent, that allowed, not only come to be the civilization with autonomous source that had the highest degree of human development in human history, but also the civilization that has left the most pyramids and archaeological traces of the planet, despite its systematic destruction.

This set of knowledge, feelings and values is known as Toltecáyotl, and is the most valuable legacy of the people now called Mexican, and represent, undoubtedly, a rich cultural heritage of humanity. As in those days, the Toltecáyotl was transmitted to a select number of people who achieve mastery and therefore the degree of “toltec”. The people or the so called masehuales lived with the laws, rules, traditions, uses and mores emanating from the Toltecáyotl, which allowed them to live in harmony with individuals, families, people and nature.

However, this knowledge has collapsed, for unknown reasos so far. The fact is that around the year 850 a.D, the inhabitants of what is now called "archaeological areas" from the Classic period have destroyed stone by stone, have covered theses places and have literally disappeared from the earth, degrating little by little their teachings among the masehuales through time.

This event is mentioned in the myth of the departure of Quetzalcoatl, and its prophesied return to Anahuac. Nevertheless, the knowledge has been kept alive in a select group, but in a restricted manner, in the after period, known as the Post-Classical period (from 850 to 1521 A.D), and it is assumed that at the beginning of the European invasion, the Calmecac of Cholula was directed by Toltec masters, who had “disappeared” before Cortés arrived in Tenochtitlan.

With the conquest and subsequent colonization, the Toltecs took refuge in the invisible and impalpable "Nahual’s world”, not only by the Europeans, but in general, by the colonized ānahuacahs.

According to the Toltec tradition, Toltec groups remained in hiding, forming many different “lineages” through many ways of keeping the knowledge. Some used traditional medicine, some used the dance, others used the music, and most remained in total inward, inaccessible by the colonial world.112

Guillermo Marín has only texts that show and argue that the Cem Ānáhuac civilization

was the most developed one around the world, when the arrival of Europeans to America, and

so was already, millennia before, in the time of the Olmecs (Pre-Classical, from 8000 until

200 before Christ, but, the Olmecs appeared around 3000 b.C), in the times of the Toltecs

111 JENNINGS, Gary. Asteca. Trad. José Sanz. São Paulo: Record, /s.d./, pp. 37-38.112 Guillermo Marín, Seleción de textos y reflexiones del libro Viajen a Ixtlan. V. tb La civilización del Ānáhuac - unidad em la diversidad, ambos em http://www.toltecayotl.org/tolteca/, tradução minha.

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(Classical Period, 200 b.C. up to approximately 850 a.D.) and in the times of the Aztecs, or

Mexica (Post-Classical, from 850 to around 1521 a.D.).

Austin and Luján spatially divide ancient Mexico into three cultural super areas:

Aridoamerica, Oasisamerica and Mesoamerica. They also organize this way the

understanding of Mesoamerican periods: pre-classical (which includes the Olmec), classical

(which includes the Teotihuacan predominance), the epiclassical and the post-classical (with

the continuity of the Toltecs, the Aztecs and the Chichimecs)113.

There have been two wars against the nagualism, two oppressors: Aztec invaders may

have marked the beginning of the period of the new seers, concerned with the lurking and

with the total freedom (third attention); and the Spanish, who made the invasion and called it

"conquest", and who, with the oppression of the church, the nobles and merchants,

unwittingly helped to intensify the postulates of the lurking and freedom.

The brand new seers now appear in the twenty-first century, with the breaking of the

line of succession and with the revelation that Castaneda has made in his work, spreading and

multiplying (as spores) the lines.

Even an Irish man fought against oppression in the Cem Ānáhuac, and was a great

revolutionary, who, a hundred years before the French Revolution, da Revolução Mineira

(absurdly referred to in history books as "disloyalty") and American Independence, tried to

give Mexico its freedom, and the abolition of slavery and oppression of the Indians.

He was called William Lamport, born in 1615, in Wexford, Southeast Ireland; and

executed in Mexico, in 1659. His name got Spanish features and it turned into Guillén

Lombardo, and, according to some people, he is the real Zorro from the myths, books and

movies.114

Another curious thing is the existence of a tribe of Indians in Peruvian and Brazilian

Amazon, called Amahuaca, a name that reminds ānahuacah.115

113 AUSTIN, Alfredo López e LUJÁN, Leonardo López. El Pasado Indígena. México: El Colegio de México, Fideicomiso Historia de las Américas, Fondo de Cultura Económica, 1996, passim.114 See http://familylambert.net/History/bios/william.html, and the books:RONAN, Gerard. The Irish Zorro - The Extraordinary Adventures of William Lamport (1615-1659). Eaglemount: Mount Eagle Publications, 2004. (Australian Publisher)TRONCARELLI, Fabio. La Spada e la Croce - Guillén Lombardo e la inquisizione in Messico. Roma: Edizioni Salerno, 1999.Ver também o documentário Zorro no History Channel, http://www.seuhistory.com/home.html.115 “Os yora ou amahuaca são um grupo étnico da Amazônia Peruana, que se distribuem nas regiões de Ucayali e Madre de Dios. Falam o idioma amahuaca, que faz parte da família linguística pano.Agrupam-se principalmente nos vales dos rios Mapuya, Curanja, Sepahua, Inuya e Yurúa. /.../

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When the Spanish people arrived in America, the city of Teotihuacan (now Mexico

City), State of Mexico, was one of the five largest in the world, with public education,

sanitation, paved roads and streets, huge buildings, pyramids, astronomy and other highly

developed sciences, including the "genetic engineering" that produced corn (by modifying

the teozintle plant) and making the edible wild nopal.116

As we saw, Cem Ānáhuac means “land surrounded by water”, “land totally surrounded

by water”, in náhuatl.

Teotihuacán was in the middle of Lake Texcoco, also surrounded by water, and some

people thought that Cem Ānáhuac was maybe a city.

But extensive documentation shows that the name refers to the whole territory in which

Nahuatl is spoken, from the north of the current U.S. to Nicaragua.

See also “Crónicas de Índias”, made by the Spanish, about Mexico, as in the case of

Bernardino of Sahagún, Franciscan who wrote in Náhuatl, in his Historia General de las

Cosas de Nueva España.

Or the story told by the Aztecs themselves, such as Crónica Mexicana by Fernando

Alvarado Tezozomoc (1525-1610), Mexican indigenous, grandson of Moctezuma II, who

was the Interpreter of the Royal Audience of the Viceroyalty of New Spain, and who narrates

from the foundation of Tenochtitlan until the Spanish arrival.

And, always parallel with the empires of the north and south, the case of Inca Garcilaso

de la Vega, whose real name was Gómez Suárez de Figueroa, author of Comentarios Reales

de los Incas, and who was born in Cuzco, in the year of 1539, and was the son of Capt.

Sebastian Garcilaso de la Vega Vargas and Inca princess Isabel Chimpu Ocllo (not to be

confused with the Spanish poet Garcilaso de la Vega, who was born in Toledo, around 1503,

died in Nice, in 1536; so, in order to avoid mistakes, our hero gets the Inca first name).

In this regard also, the full encyclopedia México Através de los Siglos can be accessed

for free on the internet (“General and complete history of the social, political, religious,

military, artistic, scientific and literary of Mexico from the remotest antiquity to the present

Foram os missionários franciscanos quem, em 1686, contactou pela primeira vez os yora, que eles chamaram de amahuaca. Os missionários encontraram 12 choças na zona do rio Conguari, em um momento histórico em que os yora viviam em constante medo por causa dos piro, shipibo e conibo, que os mantinham como escravos domésticos /.../”.

http://es.wikipedia.org/wiki/Yora See also The Amahuaca - Amazon Tribe of Peru in http://www.crystalinks.com/amahuaca.html

116 MARÍN, Guillermo. El Ānáhuac esencia y raiz de México, edição on line, passim.

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time" public domain), published in 1880, editorial project ordered by General Porfirio Diaz

and directed by the historian Vicente Riva Palacio, and divided into 5 tomes:

Tome I: História Antigua y de la Conquista (desde a antiguidade até 1521), por Alfredo

Chavero.

Tome II: Historia del Virreinato (1521 - 1807), by Vicente Riva Palacio.

Tome III: La Guerra de Independencia (1808 - 1821), by Julio Zárate.

Tome IV: México Independente (1821 - 1855), by Juan de Dios Arias (who died while

writing) and was continued by Enrique de Olavarría e Ferrari.

Tome V: La Reforma (1855 - 1867), by José Maria Vigil.117

Atlantis was called "island" by Plato in the Timaeus, because it was surrounded by

water. I have the theory that Atlantis did not sink literally, because, if we try to fit the map of

America into the map of Europe and Africa, we can see they fit perfectly, it does not seem to

a have a gap between them. It is known that the tectonic plates, upon which rest the

continents, have slid on the magma ground through the millennia, and that parts of lands have

gotten apart from each other.

The whole America perfectly fits into Europe and Africa, thus, there was no large

expanse of land that sank between them. And it was the displacement of the large strip of

land of Pangaea that became America, which generated the Atlantic Ocean, and then it

emerged between America on one side and Europe and Africa on the other side . Therefore,

America generated the Atlantic Ocean; it is more logical to think that America is the real

Atlantis itself.

(And there is also the matter of another civilization that might have inhabited an island

in the Atlantic, and that would be as evolved as the Atlantis, to the point of ignoring Europe,

considered by its people as being very underdeveloped. This island existed, there are records

of divers, and its name is Hy Brazil.)

Another interesting point is that, if we carefully look to the map, we see that what we

think abstractly as three separate continents, Europe, Africa and Asia, are completely united,

117 http://es.wikipedia.org/wiki/M%C3%A9xico_a_trav%C3%A9s_de_los_siglosInternet Archivehttp://www.archive.org/details/mxicotravsde01tomorichhttp://www.archive.org/details/mxicotravsde02tomorichhttp://www.archive.org/details/mxicotravsde03tomorichhttp://www.archive.org/details/mxicotravsde04tomorichhttp://www.archive.org/details/mxicotravsde05tomorich

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it is a continent, Eurasiafrica, an issue fairly resumed by Guillermo Marín.

Also, America is only one, but the Europeans have insisted in separating them into

three, and they have even cut the Panama Canal to enlarge the distance between North and

South, which in fact are only one. Marín also says that the concept of Mesoamerica is

colonizing and oppressive. We are a Panamerica; America, and the people who have lived

here before the Europeans arrived, are aware of that. As Plato himself admits that the deepest

culture of Egypt and Greece comes from Atlantis, perhaps the culture of these peoples has

come from America, because there are strong indications that the whole America, or part of

America, is the famous Atlantis.

There is a very interesting document about this matter, the text “La Atlantida en el

Anáhuac”, by Alfredo Chavero, that integrates the work to which we refer now , México a

través de lo siglos, Tome I,: História Antigua y de La Conquista (desde la antigüedad hasta

1521). Part of the text in on the Toltecáyotl website, by Guillermo Marín, and I quote here

only an excerpt. Attention: Chavero calls “nahoa” the náhuatl language and people; when

referring to vascongados, he is talking about the Basques, and the issues of 4 and 20 is that in

this language (basque), in Irish and French, 80 is 4 (times) 20, as in náhuatl:

/.../ Now, the question reduces to asking whether nahoas relate in some way with Atlantis or not. According to the account of Plato, the main city of this submerged continent was built upon a lake ; it was paludeana, and it is notable that the nahoas preferably sought the lakes to estabilish: know at least the following lake cities: Aztlán, Mexcalla, Pátzcuaro, Texcoco, Chalco, Tzompanco, Chapultepec, Atzcapotzalco and Mexico, big centers or estancias of the nahoa civilization. The language does not tell us much about it, and, nevertheless, it draws the attention to the last Thule of the Latin tragic, and it seems that Iceland was another Tula, and that there are lots of cities with the same root such as Toulon and Toulouse, France, and Toulouse and Toledo in Spain. The same Plato preserves the name of a city of Atlantis to us, and only one voice of the Atlantean language, which is strongly associated with the word chalchihuitl, which means gem in nahoa, and which might happen to be the precious key of the point.

There is this theogonic traditions of Africa, in which Hermes, God of commerce, is the son of Atlas and Maya: Atlas, mountain in Africa, is the representative of this region, and Maya is the breed of Yucatán, the American breed. (melhor breed ou race msm?)

The Vascuence has no relation to the European languages, but there is a lot related to the American ones, and especially with nahoa; and it is remarkable that the Vasconists sustain they are the oldest people of Iberia. In arithmetic, the nahoa combination of 4 and 20 is found in the Basques, and with remembrance of the 4 twenties of the Irish, and the 80 of the French who, undoubtedly, received the Celts, and these, of older peoples. Relations between the Basques and Nahoas are likely; it seems like the Atlanteans who extended to the west, what is now known as the New World, and occupied the East of Atlantis with the names of Iberians. They arrived there without a doubt what is now Russia, because it is found a Tula in there, e forma detidos pelos etruscos, which is the fact point out by Plato: the Hyperboreans of Theopompo are the people that, according to Celtic traditions, were forced to leave their remote islands by the sea and settle in, what was then, Gaul. In our continent, they advanced to meet the great plains of the

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Pacific between 35 and 45 degrees. They also extended to the north, pushing the monosyllabic race; but the ice age forced them to seek direction to the south, and it is likely that, always following the Pacific coast, they have come to Peru, whose Inca race found kinship with the nahoas. Notwithstanding, these migrations must have been very primitive, because the nahoa race appears in the first times cut in the North of our territory, and extending only from Sonora and Sinaloa to the Chihuahua and Zacatecas, ie between 22 and 32 degrees of North latitude. The Otomi race occupied the center, and from the line of Chiapas to Yucatan to the south, extended across Central America entering the southern Maya-Quiche race, which also occupied the islands of the Gulf (of Mexico). Such is the geographical location of the first three races, that we can realize after the separation of the continents. /.../ 118

Maybe, this advanced civilization of Cem Ānáhuac, had influenced the Egyptian,

Mesopotamian and the European civilizations (in the same architectural style, there the

pyramids and ziggurats in America, but, surely, the influences are many). And maybe, yet,

such fact might have been censored by the “new” civilizations, and partly, indeed, forgotten;

a mixture of envy with ignorance (European).

Nanahualtin is the plural for nagual (we pronounce naual, and, sometimes, we spell it

“nahual”, “naual” or “nawal”) or nawalli, or naualli, all these forms as used, and the closest

to the original pronunciation is “nawalli”: Master of mystical knowledge, in the Nahuatl

language.

(I endeavored to translate everything that appears in other languages in the main body

[and notes] of our text. The reader will notice that this book brings mixed the following

languages: Portuguese, Spanish, English and Nahuatl. Of course, of course ...)

During the meetings in Los Angeles, Carlos always separated us from the group of people who spoke Spanish and gave us at least one lecture in particular: "Latin classes." He said that it is not the same to communicate the knowledge of the witches in English instead of Spanish, because he learned it in the latter, and that it was in Mexico where the fundamental concepts were developed.119

Nauallotl is the nagualism, the same as witchcraft, the toltequidad, in náhuatl,

toltecáyotl.120

Both pieces of information I have collected from the book: Un Estúdio sobre el

Folklore y Historia Nativa de América, by Daniel O. Brinton121, which denounces the cult of

118 “La Atlantida en el Anáhuac”. CHAVERO, Alfredo. México a través de lo siglos. Libro Primero, 1880, in http://www.toltecayotl.org/tolteca/index.php?option=com_content&view=article&id=1004:la-atlantida-en-el-anahuac-alfredo-chavero&catid=26:general&Itemid=7119 DELGADO, Edgar. “Mi camino a la impecabilidad”, in YOLILIZTLI, Juan. Los Testigos del Nagual; entrevistas a los discípulos de Carlos Castaneda, p 46.120 About toltecáyotl, also see the website of Guillermo Marín http://www.toltecayotl.org/tolteca/. It is a valuable site, which brings a lot of information and donates several books to download, including Guillermo Marín`s ones.121 Un Estúdio sobre el Folklore y Historia Nativa de América, de Daniel O. Brinton, A.M., M.D., L.L.D., D.SC. Profesor de la Universidad de Arqueología y Linguistica Americana de Pensylvannia. Philadelphia,

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nagualism in North America, and tries to understand it, but in a totally distorted way, relating

that knowledge to the European preconception diabolical arts.

We can see, by comparing these works, riddled with persecutory prejudice against the

American indigenous knowledge, that, more than a century before the publication of

Castaneda`s work, the academia had already had knowledge about the nagualism. Here are

some excerpts written by Professor Daniel Brinton, early in the text:

The words “nagual”, “nagualism” and “nagualist” have been current in English prose for more than seventy years; one can find them in a whole variety of books published in England and the United States 122, none the less, they are not found in any dictionary of the English Language, nor there is room for the “nagualism” in any of the numerous enciclopeias or lexicons, whether in English, French, German or Spanish.

This is not because of its lack of importance, since, for the last two hundred years, as I will demonstrate, it has been recognized not only as a very powerful cult but also as a mysterious one, which united many diverse tribes of Mexico and Central America, in an organized opposition against the government and religion that was introduced in Europe, cult whose members had acquired and used odd colleges and an occult knowledge that was mirrored with the most famous miracle-workers and teodidatas of the Old World, and which has been preserving until nowadays the thinking and form of ritual largely suppressed.

In several previous publications I have briefly referred to this secret brotherhood, and its goals, and now I think it's worth ordering my notes and present the valuable things that I found about the Origin, the Aims, and the Meaning of this Elêusico mystery of America. I will draw its geographical extent, and try to figure out what was and what is its secret influence

/…/ The earliest description I found on their particular rites is the one of the historian Herrera, who found them in 1530 in the province of Cerquin, in the mountains of Honduras, and is as follows:

“The Devil used to trick these natives appearing to them in the form of a lion, tiger, coyote, lizard, snake, bird or any other animal. In these appearances, they give him the name Naguales, which is something like guardians or partners, and when this animal dies, the Indian who also destined, also dies. The way in which this alliance was formed is as follows:

The Indian would go to a place far removed, and there he would call upon the streams, mountains and trees around him, crying and begging for himself the favor granted to their ancestors. Soon he would sacrifice a dog or a rooster, and with the blood he would drench his tongue, ears and other body parts, and lay down to sleep. Being asleep or half-asleep, it could be to one of the animals mentioned that he said: “Go hunting, and the first animal or bird you see will be my form, and it will continue with you as your partner and Nagual, forever”. Thus, their friendship was sealed so tightly that one if died, the other would also die; and without a Nagual, the natives thought that anyone could become rich or powerful”.123

We can notice two very important facts now, in Brinton`s work, Um Estudo sobre o

MacCalla & Company, PH TBRS, 237-9 Dock Stkbet. Leído ante la Sociedad Filosófica Americana el 5 de Enero de 1894 Reimpreso el 23 de Febrero de 1894. From Proc. Amer. Philos. Soc., vol. XXXIII. Traducido al español por Cristina Segui.122 These words appear several times in the English translation of the work of Dr. Paul, “Teatro Crítico Americano de Felix Cabrera”, published in 1822, in London. The form “nagual” was adopted, instead of “nahual”, “naual” or “nawal”. 123 BRINTON, Daniel O. Un estúdio sobre el folklore e historia nativa de América, pp. 4 e 5,

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Folclore e a História Nativa da América, which was read before the American Philosophical

Society in January 5, 1894, and printed in February 23, 1894, pay really attention to the date.

First: he talks about the reports citing Jesuit Priests , who have been to America, from

the XVI century on, and who have fiercely fought against the phenomenon of nagualism.

There, we can already see the practice of the dreaming, of recapitulation, of lurking

(suggested by the “fast ones” the Indians try to pull on Priests) and the transformation of

sorcerer into animals. It is a valuable document that proves that the term "nagual", to

designate the master sorcerer, was already used back in the discovery days, and practices

were the same as the practitioners of neotoltequidad embrace. (With the exception of

tensegrity, but Carlos points out that some statues of the National Museum of Anthropology

in Mexico would be practicing the magical passes).124

Second: the priests mentioned by Brinton do not doubt, not even for a moment, that all

the things the shamans do they also do, they just abhor the practice of incantations,

metamorphoses and sorcery, because they think they are inspired by the devil.

Even Brinton, despite being an anthropologist, places himself against the indigenous

knowledge, and embraces the European religious prejudices. But you see, the matter

nowadays is barely religious, one does not simply attempts to vanish with books, such as the

ones of Castaneda, just due to the impression they are evil. But it raises the question of truth,

from a positivist perspective: this could not have happened, period. Therefore, is the author

reporting the childish beliefs of the savages? It`s OK. Or, is he using everything as mere

fantasies of the mind that teach us things? It`s OK. Or are they just mere metaphorsm

allegorical stories? It`s OK. The current sentencing to the practices is not, at least officially,

due to the fact they are unconventional, religiously speaking; but due to the fact they do not

bow to positivist prejudices (and, most of all, of the common sense) that these practices are

overcoming.

Another important document is the Tonalpohualli, text of traditional Toltec figures,

published in 2005 in Mexico, with comments by Miguel Diaz Tapia, under the title

Tonalpohualli: Mathesis Toltec.

The Tonalpohualli integrates Tonalamatl.125

124 WALLACE, Amy. Sorcerer’s Apprentice; my life with Carlos Castaneda. 2 ed. (no indication of edition). Berkeley: Frog, 2007, p, 104.125 “The tonalamatl is a divinatory almanac used in central Mexico in the decades, and perhaps centuries, leading up to the Spanish conquest. The word itself is Nahuatl in origin, meaning "pages of days".

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At first, what is known about the Tonalamatl is that it would be a divinatory almanac,

with calendar features as well. Miguel Tapia Díaz shows in his book that Tonalamatl was a

real mátesis, I mean, a science with astronomical, social, ethical, mathematical, geometric,

magical implications, etc. In the introduction, he quotes a prophetic sentence in Náhuatl

about the fate of this tin book: (aqui estava escrito estanho. Era estanho ou estranho?)

Tel cecni omamayoti omicuillo ompa mocaquiz…Se oirá relatar lo que se puso en papel y se pintó…(It will be heard about what was laid on a paper and painted...)Anales de Cuauhtitlán126

The Toltecs, and people related to them, conveyed their knowledge in images, which

are not only "translated" into words. The images of pyramids, buildings, sculptures, reliefs,

paintings and manuscripts moved the assemblage point and produced new perceptions and

states of consciousness.

Domingo Delgado Solorzano tells in his book that the knowledge he has acquired has

come from images recorded in caves and also recorded in crystals, which were used by the

Toltecs to keep memories alive, "accessors" of emanations (invented word), instruments to

induce in a targeted way and as teaching of the assemblage point.

Soon after, he comments that the Franciscan friar Sahagun refused to consider

Tonalpohualli as a calendar, and had doubts about its reliability, and suspiciously sees the

very activity of tonalpouhque; he further explains that the Toltecs are the ones whoh know

how to use the Tonalpohualli machine:

These soothsayers [the tonalpouhque] were not ruled by the signs or by the planets of the sky, but by an instruction that, according to them, let them Quetzalcóatl, which contains twenty characters multiplied thirteen times /.../ This way of divination could never be considered lawful, because it is not based on the influence of the stars, nor in any natural thing, nor even its circle is according to the circle of the year, because it contains no more than two hundred and sixty days, which go back to the beginning, when they end. This trick of counting, it is either the art of necromancy, or it is the devil's pact and factory, which must uproot with all diligence.127

The tonalamatl was structured around the sacred 260-day year, the tonalpohualli. This 260-day year consisted of 20trecena of 13 days each. Each page of a tonalamatl represented one trecena, and was adorned with a painting of that trecena's reigning deity and decorated with the 13 day-signs and 13 other glyphs. These day-signs and glyphs were used to cast horoscopes and discern the future.” http://en.wikipedia.org/wiki/Tonalamatl126 LEÓN-PORTILLA, Miguel. La filosofía náhuatl: estudiada en sus fuentes. 3 ed. México: UNAM, 1966, pp. 246 y 359, apud DÍAZ, Miguel Tapia. Tonalpohualli: Mathesis tolteca. México: 2005.127 “Estos adivinos [los tonalpouhque] no se regían por los signos ni planetas del cielo, sino por una instrucción que según ellos dicen se la dejó Quetzalcóatl la cual contiene veinte caracteres multiplicados trece veces (…) Esta manera de adivinanza en ninguna manera puede ser lícita, porque ni se funda en la influencia de las estrellas, ni en cosa ninguna natural, ni su círculo es conforme al círculo del año, porque no contiene más de doscientos sesenta días, los cuales acabados tornan al principio. Este artificio de contar, o es arte de

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Tapia Díaz`s book approaches tonalpohualli as a part of tonalamatl, algebra and timing,

and explains the cempohualli, the vigesimal system, the chronology, the prophetic reading of

the Tonalamatl, and the oracular reading procedure.

I chose to quote some excerpts here, a little to give news of that this complex and

multidimensional machine is, that the Quetzalcoatl itself left to us; and also to entice the

reader, who may find the book Tapia Díaz on the Internet:

To be continued…

nigromántica o pacto y fábrica del demonio, lo cual con toda diligencia se debe desarraigar”.Sahagún, Fr. Bernardino de, Historia general de las cosas de Nueva España. 3 ed., México: Porrúa, 1977, p 315, ibidem, translated by Aline Thosi.

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