Seeing

Journal of Applied Hermeneutics – Queries about the Warriors’ Way: What is the point of doing all those Practices?

In this section, Castaneda addresses two common questions. The first concerns when a practitioner will achieve “seeing,” the direct perception of energy. He explains that while practices are important, the crucial element is to “intend” the outcome—the state sorcerers call “stopping the world,” which is achieved by obliterating self-importance. The second question is about fear over strange physical sensations during Tensegrity. Castaneda recounts how don Juan Matus explained such feelings not as external manipulation, but as natural physiological responses or a product of one’s own victim mentality. Don Juan’s advice was to counter fear by being “impeccable”.

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Great Bands of Emanations – The Fire from Within

Don Juan continues his explanation of awareness, introducing the concept of great bands of emanations. He explains that the Eagle’s emanations are grouped into 48 bands on Earth, with 8 producing awareness (one organic and seven inorganic). He elaborates on the three “bundles” of awareness (beige-pink, peach, and amber) that crisscross these eight bands, with humans being connected to the amber bundle. Don Juan emphasizes that true understanding comes from direct seeing rather than mere inventory. He describes inorganic beings and their unique characteristics, contrasting them with organic life. The conversation then shifts to the nature of different worlds assembled by the assemblage point and how surplus energy allows a seer to perceive other bands. Don Juan also discusses the special relationship between man and plants, noting the varying positions of their assemblage points and how old seers exploited this for sorcery, often transforming themselves to access deeper realms. He concludes by stressing the old seers’ aberrant focus on breaking perceptual barriers, even through dangerous transformations, which the new seers largely avoid.

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The Rolling Force – The Fire from Within

Don Juan continues his instruction by prompting Castaneda to see the Eagle’s emanations and the cocoon of man through a controlled shift of his assemblage point. He explains the interplay of will and intent in moving the assemblage point, guiding Castaneda into a dreaming position to observe luminous beings. Castaneda experiences a startling encounter with the rolling force, or “tumbler,” perceived as fiery balls that hit him, revealing the protective function of human “shields” (consuming interests) against this lethal force. Don Juan explains that losing the human form is an inevitable stage for warriors, marking a permanent shift of the assemblage point away from its original fixation, leading to irreversible disaffiliation from the force that makes one a “person.” He elaborates on the rolling force as the means by which the Eagle distributes life and collects death, distinguishing between its destructive (“tumbling”) and life-sustaining (“circular”) aspects. Castaneda vividly recalls seeing the tumbler during a previous event in Mexico City, prompting further discussion on its nature and the vulnerability of the gap in the cocoon. Don Juan concludes by contrasting the old seers’ fatal obsession with the destructive aspect of the rolling force (which led them to become absorbed into it, or even transform into trees to evade it) with the new seers’ aim for total disintegration into the Eagle’s emanations through balanced understanding and impeccability.

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The Mold of Man – The Fire from Within

Don Juan concludes his explanation of the mastery of awareness by assigning Castaneda the task of breaking the barrier of perception unaided, emphasizing that failure would render his learning mere words. He explains the barrier as a “wall of fog” and the importance of an internal dialogue-free state for the assemblage point to move. The true key to shifting the assemblage point, don Juan reveals, is the mastery of awareness itself, which frees the point by discarding one’s inventory. He then instructs Castaneda to see the mold of man, a crucial step to release all ties from his assemblage point. Castaneda recalls a previous experience of seeing the mold of man as a radiant light and a masculine deity, a “chance seeing” that don Juan clarifies is a “static prototype of humanness without any power.” He struggles with the sacrilegious implications but is ultimately swayed by a direct experience of the mold as an infinite, amber light, feeling profound, selfless affection. Don Juan explains that such shifts, especially those induced by power plants, highlight the provisional nature of perception. He clarifies that seeing the mold as a man is a lateral shift, while seeing it as light (which Castaneda achieves independently) signifies a deeper, more significant shift in the midsection of man’s emanations, leading to a profound, unbiased understanding of its true nature as a pattern, not a creator.

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Journal of Applied Hermeneutics – What is Tensegrity?

Castaneda explains Tensegrity’s origins as a modernized version of “magical passes” from don Juan Matus’s lineage. He recounts don Juan’s teachings about ancient sorcerers who could perceive energy directly (‘seeing’), which revealed the human ‘assemblage point’ where perception is assembled. By studying this point’s movement, they developed the ‘art of dreaming’ and the magical passes. Castaneda notes that after learning these passes in secret, he and his fellow disciples decided to make them public as Tensegrity, a name signifying the tension and integrity that are the driving forces of the movements.

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Journal of Applied Hermeneutics – Queries about the Warriors’ Way: When am I going to see? Are you doing something to me?

In this section, Castaneda addresses two common questions. The first concerns when a practitioner will achieve “seeing,” the direct perception of energy. He explains that while practices are important, the crucial element is to “intend” the outcome—the state sorcerers call “stopping the world,” which is achieved by obliterating self-importance. The second question is about fear over strange physical sensations during Tensegrity. Castaneda recounts how don Juan Matus explained such feelings not as external manipulation, but as natural physiological responses or a product of one’s own victim mentality. Don Juan’s advice was to counter fear by being “impeccable”.

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Journal of Applied Hermeneutics – Readers of Infinity

In this author’s note, Castaneda reaffirms the journal’s goal: to disseminate the ideas from don Juan Matus’s cognitive world. He recounts his early, unsuccessful attempts to publish the work, which was rejected for not fitting conventional formats. He then announces a significant change: the journal’s name is changed from “The Warriors’ Way” to “READERS OF INFINITY”. This new title is inspired by don Juan’s concept of “reading infinity,” a state of perception achieved through “inner silence” where a seer can read the infinity that reveals itself on the horizon. The journal is presented as an invitation for everyone to take up this challenge.

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Journal of Applied Hermeneutics – A New Area for Philosophical Inquiry

Castaneda proposes a new area for philosophical inquiry based on two core concepts from ancient Mexican sorcerers: “seeing” and “intent”. He defines “seeing” as the human capacity to directly perceive energy as it flows in the universe, using the entire organism. “Intent” is described as a conscious, universal force that sorcerers can engage with through the act of “intending”. Castaneda argues that the direct perception of energy can create a new form of subjectivity, free from the limits of language, allowing for a pragmatic and active intentionality that could transform philosophy into a practical discipline.

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Sorcerers of Antiquity: an Introduction

In this chapter, Castaneda recounts don Juan’s teachings about the sorcerers of antiquity, who, though brilliant, were obsessed with concreteness and power. Their modern counterparts, in contrast, seek the abstract: freedom. Don Juan explained that the ancients’ greatest achievement was learning to perceive energy directly, a capacity called *seeing*. This requires separating oneself from the “social mold” of perception, which dictates that the world is made only of concrete objects. He described the universe as being made of incandescent, conscious filaments of energy, and human beings as luminous egg-shaped balls of that energy. The key to perception, according to these ancient sorcerers, is a spot of intense brilliance on our energy body called the assemblage point, which assembles a certain number of energy filaments into our perceived reality. Displacing this point allows one to perceive other worlds. A “shift” of the point results in perceiving other worlds within the human domain, while a “movement” outside the luminous body leads to perceiving inconceivable, nonhuman worlds. He concluded by explaining that the old sorcerers, upon discovering that the assemblage point shifts easily during sleep, developed the art of dreaming to control this displacement at will.

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The New Seers

Carlos recounts his arrival in Oaxaca where he meets don Juan, who immediately shifts him into a state of heightened awareness. Don Juan begins to explain the history of Toltec seers, distinguishing between the ancient Toltec seers—powerful sorcerers obsessed with their “seeing” that ultimately led to their downfall—and the new seers, who are warriors of total freedom. The new seers, having learned from the mistakes of the old, emphasize stalking, dreaming, and intent, and use their heightened awareness to seek freedom rather than control. Don Juan also explains that “seeing” is a profound form of knowing, not merely visual perception, and that the world is composed of “Eagle’s emanations” rather than solid objects. He emphasizes that the new seers have developed a systematic way to understand awareness that was lacking in the ancient Toltecs, who were destroyed by their own pursuits.

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