From Wikipedia, the free encyclopedia

Carlos Castaneda
Carlos Castaneda 1962
Born	December 25, 1925(1925-12-25) Cajamarca, Perú
Died	April 27, 1998 (aged 72) Los Angeles, California, U.S.
Occupation	Anthropologist, Author
Nationality	American
Period	20th-century
Subjects	Shamanism

Carlos Castaneda (25 December 1925 – 27 April 1998) was a Peruvian-born American anthropologist and author. Starting with The Teachings of Don Juan in 1968, Castaneda wrote a series of books that describe his purported training in traditional Mesoamerican shamanism. His 12 books have sold more than 8 million copies in 17 languages. The books and Castaneda, who rarely spoke in public about his work, have been controversial for many years. Supporters claim the books are either true or at least valuable works of philosophy and descriptions of practices which enable an increased awareness. Academic critics claim the books are works of fiction, citing the books' internal contradictions, discrepancies between the books and anthropological data, alternate sources for Castaneda's detailed knowledge of shamanic practices and lack of corroborating evidence.

In his books, Castaneda narrated in first person what he claimed were his experiences under the tutelage of a Yaqui shaman named don Juan Matus whom he met in 1960. Castaneda wrote that he was identified by don Juan Matus as having the energetic configuration of a "nagual", who, if the spirit chose, could become a leader of a party of seers. He also used the term "nagual" to signify that part of perception which is in the realm of the unknown yet still reachable by man, implying that, for his party of seers, don Juan was in some way a connection to that unknown. Castaneda often referred to this unknown realm as nonordinary reality, which indicated that this realm was indeed a reality, but radically different from the ordinary reality experienced by human beings who are well engaged in everyday activities as part of their social conditioning. Ordinary reality as experienced by humans was simply a "description" that had been pounded into their awareness since they were infants.

Biography

Immigration records for Carlos Cesar Arana Castaneda indicate that he was born on 25 December 1925 in Cajamarca, Perú.^[1] Records show that his surname was given by his mother Susana Castañeda Navoa. His father was Cesar Arana Burungaray. His surname appears with the ñ in many Hispanic dictionaries, even though his famous published works display an anglicised version. He moved to the United States in the early 1950s and became a naturalized citizen in 1957. In 1960 he was married to Margaret Runyan in Tijuana, Mexico. They lived together for only six months, but their divorce was not finalized until 1973. He was educated at the University of California, Los Angeles (UCLA) (B.A. 1962; Ph.D. 1973).^[2]

Castaneda’s first three books, The Teachings of Don Juan: A Yaqui Way of Knowledge, A Separate Reality and Journey to Ixtlan, were written while Castaneda was an anthropology student at UCLA. He wrote these books as his research log describing his apprenticeship with a traditional "Man of Knowledge" identified as don Juan Matus, a Yaqui Indian from northern Mexico. Castaneda was awarded his bachelor's and doctoral degrees based on the work described in these books.

In March 1973 Castaneda was the subject of a cover article in Time cover article 5 March 1973 (Vol. 101 No. 10). The article described him as "an enigma wrapped in a mystery." Following that interview until the 1990s Castaneda disappeared from public view.

In 1974 his fourth book, Tales of Power, was published. This book ended with Castaneda leaping from a cliff into an abyss, and signaled the end of his apprenticeship under the tutelage of don Juan. Castaneda continued to be popular with the reading public with subsequent publications. In all twelve books by Castaneda were published, two of them posthumously.

In the 1990s Castaneda once again began appearing in public to promote Tensegrity, a group of movements that had been passed down by 25 generations of Toltec shamans. On June 16, 1995 articles of incorporation executed by George Short were filed to create Cleargreen Incorporated. The Cleargreen statement of purpose says in part, "Cleargreen is a corporation that has a twofold purpose. First, it sponsors and organizes seminars and workshops on Carlos Castaneda's Tensegrity, and second, it is a publishing house." Cleargreen published three videos of Tensegrity movements while Castaneda was alive. Castaneda himself did not appear in these videos.

Castaneda died on 27 April 1998 in Los Angeles due to complications from hepatocellular cancer. There was no public service, Castaneda was cremated and the ashes were sent to Mexico. It wasn't until nearly two months later, on June 19, 1998, that an obituary entitled A Hushed Death for Mystic Author Carlos Castaneda by staff writer J.R. Moehringer appeared in the Los Angeles Times.^[3]

Four months after Castaneda's death C. J. Castaneda, also known as Adrian Vashon, whose birth certificate claims Carlos Castaneda as his father, challenged Castaneda's will in probate court. For many years Castaneda had referred to Vashon as his son. The will was signed four days before Castaneda's death and Vashon challenged its authenticity. The challenge was ultimately unsuccessful.^[4]

The Witches

After Castaneda dropped from public view in 1973, he bought a large house in Los Angeles which he shared with three of his female followers, who became known as the Witches. All of the women who lived with him and who were known by this title were said to be or have been his lovers at some point.^[5]

The Witches were required to break off their relationships with friends and family when they joined Castaneda's group. They also refused to be photographed and took new names - Regina Thal became Florinda Donner-Grau, Maryann Simko became Taisha Abelar and Kathleen Pohlman became Carol Tiggs.

According to Corey Donovan (aka Richard Jennings), creator of the Sustained Action website:

The use of the term "the Witches" to relate to the three women Castaneda was eventually to claim had also been apprentices of don Juan seems to date to the early nineties, when books by two of these women purporting to describe their experiences with don Juan and his party were published. These three women are Florinda Donner-Grau, Taisha Abelar and Carol Tiggs. All three of them appeared and sometimes lectured at many of the Tensegrity workshops that began in July 1993, and Florinda and Taisha appeared at book signings and gave occasional lectures or radio interviews as well.

Shortly after Carlos died, Florinda and Taisha disappeared, along with Patricia Partin (see the Blue Scout below). Talia Bey (Cleargreen president - born Amalia Marquez) and Tensegrity instructor Kylie Lundal had their phones disconnected and also disappeared. On August 2, 1998 Carol spoke at a workshop in Ontario. None of the Witches has been seen in public since. Spokespeople from Cleargreen have said only that they are "travelling", but no other information is available. It is speculated by some people that, contrary to the cotre teachings, they have committed suicide. Others believe that the Witches simply went completely into the teachings and stopped being available to the world of modern man, in all ways.^[6]

Because the women had cut all ties with family and friends it was some time before people noticed they were missing. There has been no official investigation into the disappearances of Donner-Grau, Simko and Lundal. Luis Marquez, the brother of Talia Bey, went to the police in 1999 over his sister's disappearance, but was unable to convince them that her disappearance merited investigation. Their opinion changed in 2006 after the remains of Patricia Partin were identified, and the LAPD finally added Talia to their missing person database.^[7]

In his book The Art of Dreaming, Castaneda describes an encounter during a lucid dreaming session with a supposed conscious entity that was trapped by other inorganic beings. The trapped entity was named the Blue Scout because its "energy" appeared blueish and it was an energetic scout (meaning it was outside of its original realm). The Blue Scout was apparently bait used by the inorganic beings to trap Castaneda as well. But instead they (Castaneda and the Blue Scout) escaped by supposedly merging their energies.

The alleged result of merging their energies was that the Blue Scout followed Castaneda to our world. Furthermore, Castaneda claimed that he gave the Blue Scout a human physical body by helping Carol Tiggs give normal birth to her.

A real girl was brought forward at various public sessions Castaneda and Tiggs and introduced as the Blue Scout, and Tiggs was referenced as her mother. This is strange because that girl was someone named Patricia Partin who had real, known biological parents other than Castaneda and Tiggs.

The remains of Partin, sometimes referred to by Castaneda as Blue Scout, Nury Alexander and/or Claude, were found in 2003 near where her abandoned car had been discovered a few weeks after Castaneda's death in 1998, on the edge of Death Valley. Her remains were in a condition requiring DNA identification, which was made in 2006.^[6]

Reception

Castaneda's works were presented as real-life accounts, but critical work showed that they were more likely fictional. According to Robert J. Wallis, in his 2003 book Shamans/Neo-Shamans: Contested Ecstasies, Alternative Archaeologies, and Contemporary Pagans:

At first, and with the backing of academic qualifications and the UCLA anthropological department, Castaneda’s work was critically acclaimed. Notable old-school American anthropologists like Edward Spicer (1969) and Edmund Leach (1969) praised Castaneda, alongside more alternative and young anthropologists such as Peter Furst, Barbara Myerhoff and Michael Harner. The authenticity of don Juan was accepted for six years, until Richard de Mille and Daniel Noel both published their critical exposés of the don Juan books in 1976 (De Mille produced a further edited volume in 1980, in which he withdrew some previously-published criticism about Castaneda's knowledge of fauna indigenous to the Sonoran desert. In short, de Mille had asserted that mushrooms did not grow in that desert, which was completely wrong, and he edited out this criticism in the 1980 volume). Most anthropologists had been convinced of Castaneda’s authenticity until then — indeed, they had had little reason to question it — but many averred that De Mille’s meticulous analysis disproved the veracity of Castaneda’s work. This is open to debate.

Beneath the veneer of anthropological fact stood huge discrepancies in the data: the books ‘contradict one another in details of time, location, sequence, and description of events’ (Schultz in Clifton 1989:45). There are possible published sources for almost everything Carlos wrote (see especially Beals 1978), and at least one encounter is ethnographic plagiarism: Ramon Medina, a Huichol shaman-informant to Myerhoff (1974), displayed superhuman acrobatic feats at a waterfall and, according to Myerhoff, in the presence of Castaneda (Fikes 1993). Then, in A Separate Reality, don Juan’s friend don Genaro makes a similar leap over a waterfall with the aid of supernatural power. In addition to these inconsistencies, various authors suggest aspects of the Sonoran desert Carlos describes are environmentally implausible,(mushrooms in the desert) and, the ‘Yaqui shamanism’ he divulges is not Yaqui at all but a synthesis of shamanisms from elsewhere (e.g. Beals 1978). Castaneda himself said that at first in the 1960s he presumed that it was a Yaqui belief system because Don Juan had told him that he had been born a Yaqui.. but some years later, Don Juan explained that it was a Toltec belief system, and Castaneda duly wrote this.

Wallis concludes that "there is no corroboration beyond Castaneda's writings that don Juan did what he is said to have done, and very little that he exists at all."

In the The Power and the Allegory, De Mille compared The Teachings of Don Juan: A Yaqui way of Knowledge with Castaneda's library stack requests at the University of California. The stack requests documented that he was sitting in the library when his journal said he was squatting in don Juan's hut. One of the most memorable discoveries that De Mille made in his examination of the stack requests was that when Castaneda said he was participating in the traditional peyote ceremony—the least fantastic episode of drug use—he was not only sitting in the library, but he was reading someone else's description of their experience of the peyote ceremony. Other criticisms of Castaneda's work include the total lack of Yaqui vocabulary or terms for any of his experiences.^[8]

However, Castaneda's work is still widely appreciated by anthropologists today. It is considered a dialogue on the nature of anthropology, not a real account of field research. For example, David Silverman's Reading Castaneda describes the apparent deception as a critique of anthropology field work in general-- a field that relies heavily on personal experience, and necessarily views other cultures through a lens. According to Silverman, not only the descriptions of peyote trips but also the fictional nature of the work are meant to place doubt on other works of anthropology.^[9] Donald Wiebe cites Castaneda to explain the insider/outsider problem as it relates to mystical experiences, while acknowledging the fictional nature of his work.^[10]

Bibliography

Other creative works

• "Winds of Nagual" - A piece for Wind Ensemble by composer Michael Colgrass
• Sorcerer - A concept album of ambient music by Michael Stearns and Ron Sunsinger inspired by the late Castaneda
• The Power of Intention, Wayne Dyer, A contemporary work by Mr Dyer referencing and building on Castaneda's work with Intent.

Related authors

• Two other authors, Taisha Abelar (born Maryann Simko) and Florinda Donner-Grau (born Regine Thal), wrote books in which they claimed to be from don Juan Matus' party of Toltec warriors. Both Abelar and Donner-Grau were endorsed by Castaneda as being legitimate students of don Juan Matus, whereas he dismissed all other writers as pretenders. The two women were part of Castaneda's inner circle, which he referred to as "The Brujas", and both assumed different names as part of their dedication to their new beliefs. They were originally both graduate students in anthropology at UCLA.^[11]
• Donald Barthelme parodied Castaneda's books in his The Teachings of Don B.: A Yankee Way of Knowledge, in which he substitutes "brujo" with "brillo."
• Anthropologist Victor Sanchez claims to have received similar teachings from the Wirrarika people in Mexico.^[12] Although he says he has met Castaneda, and that Castaneda's books were an inspiration for him, he emphasizes that Castaneda did not endorse his work.^[13]
• Martin J. Goodman claimed to have spent 2 days with a "reconstituted" Carlos, or Carlos' double, after the death of Carlos in his book I Was Carlos Castaneda.
• Miguel Ángel Ruiz is known for bestselling book The Four Agreements.
• Armando Torres wrote Encounters with the Nagual: Conversations with Carlos Castaneda five years after Castanda's death claiming he had been told to do so by Castaneda himself. In it he describes the Rule of Three-Pronged Nagual. Castaneda say in 1995 he has not other Students than the Chacmooles, then Armando Torres look as a merchandise product, and some links relations between the publisher and a newage cult focused in Toltecs called "Templo Tolteca".

See also

• Carlos Castaneda bibliography
• Nagualism (Carlos Castaneda)
• Lucid dream
• Amalia Marquez
• Plastic Shaman
• Cultural appropriation
• Neoshamanism
• New Age
• Recapitulation (Castaneda)
• Toltec
• Toltec (Castaneda)

References

Border Crossings: A Psychological Perspective on Carlos Castaneda's Path of Knowledge By Donald Williams. Inner City Books, 1981. Digitized by Google Jan 10, 2008 from the University of Texas. 153 pages.

External links

• Carlos Castaneda's Don Juan's Teachings, a 117,500 word book compiled from Carlos Castaneda's ten books
• Carlos Castaneda's Tensegrity, or , http://www.cleargreen.com site maintained by ClearGreen Inc.,currently conduct Tensegrity seminars and classes
• Nagualism, collection of information, interviews and forum discussion on Carlos Castaneda, Nagualism, and Shamanism
• Carlos Castaneda at the Open Directory Project

From Wikiversity

Carlos Cesar Arana Castaneda (December 25, 1925-April 27, 1998) Artist Illustration of Carlos Castaneda Contents 1 Taking Castaneda Seriously 2 Major Works 3 Websites and Bibliography 4 References 5 See also Taking Castaneda Seriously Carlos Cesar Arana Castaneda, according to scholar Benjamin Epstein in his 1996 Psychology Today journal interview, was born in Sao Paulo, Brazil on Christmas Day in 1931. However immigration records show an earlier date of December 25, 1925 in Cajamarca, Peru.[1] Castaneda earned his B.A. in 1962 and Ph.D. in 1970 from the University of California at Los Angeles (UCLA). Anthropologist Carlos Castaneda was a controversial author of a series of books that recounted his training in traditional Native American Shamanism. The Society for the Anthropology of Consciousness, founded in 1984 by Joseph Long, states: "Castaneda, acquiring fame from his publications with the academically respectable publishers Simon and Shuster, arguably, with the exception of Margaret Mead, was the only junior scholar whose name was know to the general public." [2] This reflected a disagreement fueled by envy and quite possibly contempt that is still present today; that of the mystical Toltec teachings of Yaquai Shaman don Juan Matus, which "exposed a world view of an aspect of human consciousness independent of time and space and susceptible to control." [3] The teachings of Matus expounded on the "interconnection between all life forms, and to be properly understood, the human connection and spirituality, it must mature." [4] Please listen to and view a rare radio interview taken in 1968, as Carlos Castaneda explains his experiences with a "non-ordinary reality" giving validity to divination and the teachings of Don Juan. Discussion The Yaqui Indian Culture The American Indians of the Sonora desert of Arizona, the Yaqui people, honor and celebrate the Laws of Nature, these laws are: 1.) The Magic of the Children of the earth, 2.) Women in the global community led and guide the family with their language and Spiritual power, 3.) Family of life, a reference to animism or the belief that a spirit lives in everything, and 4.) The Guardians of the family or protectors of life. In 1978, the Yaqui Tribe was federally recognized as the Pueblo of the Pascua Yaqui Indian Reservation where Indian identity and sovereignty could be maintained. Sonne Reyna, a Yaqui Sundance Peace Chief, speaks regarding Yaqui culture. Please view a video Chief video Journey to Ixtlan: the Lessons of Don Juan Author and scholar Timothy Freke explains the idea of Shamanism: "Shamanism is the primal ground from which all spiritual traditions have emerged. It is the ancient religion of our ancestors, who took nature as their spiritual teacher. It has no sacred scriptures or dogma. It is living wisdom rediscovered by countless generations of nameless adventurers who have explored the hidden terrains of consciousness and glimpsed the vastness of reality"[5] Carlos Castaneda in his book writes and expresses Shaman don Juans philosophy: "For me the world is weird because it is stupendous, awesome, mysterious, and unfathomable; my interest has been to convince you that must assume responsibility for being here, in this marvelous time. I wanted to convince you that you must learn to make every act count, since you are going to be here for only a short while; in fact, too short for witnessing all the marvels of it" [6] The Funnies Scholar Mirces Eliade states in his chapter "Antiquity of Shamanism in the Two Americas" from his book Shamanism: Archaic Techniques of Ecstasy: The difficulty of the “origin” of Shamanism in the two Americas is still far from solved. With the passage of time, a certain number of “magio-religious" practices were added to the beliefs of their earliest inhabitants. If the Fuegians (of Terra del Fuego) are taken to be descended from one of the first waves of immigrants to enter the Americas, we are justified in supposing that their religion represented the survival of an archaic ideology, which, from the point of view that concerned Castaneda, including belief in a celestial God, shamanic initiation by vocation or voluntary quest, relations with the souls of dead shamans and with familiar spirits (relations that sometimes reached the point of “possession”) the conception of illness as the intrusion of a magical object or as soul loss, and the shaman’s characteristics are also found not only in the regions where shamanism dominates the religious life of the community (North America, Eskimo, Siberians) but also in regions where it is but one of the constituent phenomena of magio-religious life (Australia, Oceania, Southeast Asia). Hence, we may assume that a certain form of shamanism spread through the two American continents with the first waves of immigrants, whatever their 'original home' may have been.” [7] This could imply that, since traditional historic thinking believes the first waves came across the bearing straight land bridge from Europe via East Asia, it begs the question just how far back in our ancestry in Europe does the practice of Shamanism go? Does it have a European origin? Or does it go even further back in time to the Levant and the first cradle of human pre-civilization in the Crescent river valley of the Near East? North American Shamanism according to Professor Mirces Eliade represents as he states: “Among many North American tribes shamanism dominates religious life, or at least is its most important aspect. But nowhere does the shaman monopolize all religious experience. Besides him, there are other technicians of the sacred—the priest, the sorcerer (black magician); in addition, as we have seen, every individual seeks to obtain, for his own personal advantage, a number of magical-religious “powers," usually identified with certain tutelary or helping “spirits." [8] The North American Shaman, for the tribe, is the ultimate “go between” of the present world, and the ethereal world, though every Indian possesses some ability to transverse with the ethereal, but not on the scale of the shaman. This brings us full circle back to the different views held of nature by native aboriginal peoples and those of modern day European descent. Europeans see the world through the eyes of utilitarianism (what can I get out of nature; how can I shape nature to my desired environment), while the native Indian or Aboriginal peoples have a symbiotic relationship with nature, living within it and internalizing the experience, whence the European sees nature as an external event or thing. Sayings such as “battling the elements” even conjure up a European mindset of nature as an adversary, versus that of the Indian seeing nature as ally. Carlos Castaneda reflects on the shamans teaching: “Don Juan stated that in order to arrive at “seeing” one first had to “stop the world” was indeed an appropriate rendition of certain states of awareness in which the reality of everyday life is altered because the flow of interpretation, which ordinarily runs uninterruptedly, has been stopped by a set of circumstances alien to that flow. In my case the set of circumstances alien to my normal flow of interpretations was the sorcery description of the world. Don Juan’s precondition for “stopping the world” was that one had to be convinced; in other words, one had to learn the new description in a total sense, for the purpose of pitting it against the old one, and in that way break the dogmatic certainty, which we all share, that the validity of our perceptions, our reality of the world, is not to be questioned. After “stopping the world” the next step was “seeing”. By that don Juan meant what I would like to categorize as “responding to the perceptual solicitations of a world outside the description we have learned to call reality.” [9] ==Criticisms== Time Carlos Castaneda Reviews Paul Riesman on October 22, 1972, wrote a review of the book that appeared in the New York Times, he stated: "We are incredibly fortunate to have Carlos Castaneda's books. Taken together, they form a work which is among the best that the science of anthropology has produced. The story they tell is so good, and the description so vivid, that I was utterly fascinated as I read." [10] Saturday Review: "If anything, it is more provocative than his first two books. It is truly another world, foreign enough to make us suspend judgment, and Castaneda’s achievement is that he makes it tangible for us." [11] Major Works Brief Description of Books The Teachings of Don Juan: A Yaqui Way of Knowledge (1968) A Separate Reality (1971) The first two compositions are of a structured quality and reflect Castaneda’s journey to the "way of knowledge" or the Yaqui "way of knowledge" that required the use of native plants. Journey to Ixtlan (1972) Tales of Power (1974) This narrative marked a period of time, from a graduation of student to Don Juan, to a man of knowledge. This book ends with Castaneda leaping off a cliff as if he "flew." The Second Ring of Power (1977) This narrative focuses on women warriors of the Nagual (The word Nagual means among the Mexican and Central American Native Peoples, a guardian spirit that is believed to reside in animals)Dictionary The Eagle's Gift (1981) The book describes the rule of the Nagual, an eagle as a symbol of power and a way towards freedom. The Fire From Within (1984) This composition alludes to a fire or energy within each of us. This is a form of knowledge. The Power of Silence (1984) This book contains stories about mastering the various intentions of a sorcerer. The Art of Dreaming (1994) The narrative represents teachings regarding the realization of dreams in the waking state. Magical Passes (1998) The book introduces Tensegrity or the practice of body movements that increase focus and physical well being. The Active Side of Infinity (1998) This piece emphasis the practice of journaling whereby increasing ones knowledge of the soul. The Wheel of Time (2001) This book is a retelling of the other works and includes quotable material from the collection. Websites and Bibliography (5, 7, 8) Castaneda, Carlos. Journey to Ixtlan: the Lessons of Don Juan. New York: Washington Square Press, 1972. Print. Eliade, Mirces. Shamanism: Archaic Techniques of Ecstasy. Trans. by Willard R. Trask. New York: Bollingen Foundation, 1964. Print. Epstein, Benjamin. "My Lunch with Carlos Castaneda."Psychology Today. 29.2 (1996); 30-4. Print. Freke, Timothy. Shamanic Wisdomkeepers: Shamanism in the Modern World. New York: Sterling Publishing Company, Inc. 1999. Print. Gardener, Martin. "Carlos Castaneda and New Age Anthropology." Skeptical Inquirer. 23.5 (1999); 13-6. Print. Jellinek, Roger. "A Sorcerer's Success." New York Times (1857-Current File); October 14, 1972; Proquest Historical Newspapers New York Times (1851-2005). 31. Kliever, Lonnie D. "Fictive Religion: Rhetoric at Play." The Journal of the American Academy of Religion, XLIX. 49.4 (1981); 657-69. Print. Lev, Yossi. "Journey Into Nothingness: Structure of the Mental Entity-Shiomo Giora Shoham's Personality Theory." International Journal of Comparative Sociology. 44.4 (2003): 344-72. Print. (6) MindliftTV. Kleurnet TV in Amsterdam. Accessed 4 June 2009. Reisman, Paul. "Journey to Ixtlan: the Lessons of Don Juan." New York Times (1857-Current File); October 14, 1972; Proquest Historical Newspapers New York Times (1851-2005). BR 7. (2, 3, 4) Swartz, Stephen A. "Boulders in the Stream: The Lineage and Founding for the Society of Anthropology Consciousness." Accessed 4 June 2009. References ↑ Epstein, Benjamin. "My Lunch with Carlos Castaneda :( Author of Teachings of Don Juan and other books)." Psychology Today. 29.2 (1996): 30-4. Print. ↑ http://www.sacaaa.org/Boulders_in_the_Stream.pdf ↑ http://www.sacaaa.org/Boulders_in_the_Stream.pdf ↑ http://www.sacaaa.org/Boulders_in_the_Stream.pdf ↑ Shamanic Wisdomkeepers: Shamanism in the Modern World. New York: Sterling Publishing Company, Inc. 1999. 6. Print. ↑ Castaneda, Carlos. Journey to Ixtlan: the Lessons of Don Juan. New York: Washington Square Press, 1972. Print. ↑ Eliade, Mirces. Shamanism: Archaic Techniques of Ecstasy. Trans. by Willard R. Trask. New York: Bollingen Foundation, 1964. 333. Print. ↑ Eliade, Mirces. Shamanism: Archaic Techniques of Ecstasy. Trans. by Willard R. Trask. New York: Bollingen Foundation, 1964. 298-99. Print. ↑ Castaneda, Carlos. Journey to Ixtlan: the Lessons of Don Juan. New York: Washington Square Press, 1972. xiv, introduction. Print. ↑ Castaneda, Carlos. Journey to Ixtlan: the Lessons of Don Juan. New York: Washington Square Press, 1972. Print. ↑ Castaneda, Carlos. Journey to Ixtlan: the Lessons of Don Juan. New York: Washington Square Press, 1972. Print. See also Sustained Action, a website devoted to learning and exploring both the controversy surrounding Castaneda's work and in support of his anthropological journeys. SA ClearGreen Inc., or Carlos Castaneda's Magical Passes. This site focuses on the use of Transegrity, a type of bodily relaxation technique or art. CG Slide Show tribute to Carlos. [1] Subject classification: this is an English language and literature resource . Educational level: this is a tertiary (university) resource. ````--Candyangel43 14:31, 4 June 2009 (UTC)Candyce