“While dreaming-awake, we have access to hidden resources, which we never use ordinarily,” Nelida said, going on to explain that, the instant I saw my paper, I remembered the clues the caretaker had given me. Noticing my incredulous expression, she […]
The Difference Between Women and Men on the Path to Knowledge Read More »
Carlos recounts his Thursday return to the market where don Juan had “shoved” him, only to find the coin and book stands only appear on Sundays, confirming the unreality of his previous experience. Don Juan and don Genaro appear, teasing him about his physical appearance. Don Genaro demonstrates extraordinary feats like standing horizontally on a tree trunk and gliding through the air, which Carlos struggles to comprehend and often experiences with physical discomfort or an altered state of perception. Don Juan explains that these are manifestations of the nagual, a non-rational aspect of reality, and emphasizes the importance of a clean tonal (the rational self) to interact with the nagual without being overwhelmed or destroyed. He clarifies that while his role as teacher is to work with Carlos’s tonal, don Genaro, as Carlos’s benefactor, introduces him to the nagual, demonstrating its boundless possibilities, even if the “how” remains indescribable and outside the realm of rational understanding.
Castaneda’s journey with Don Juan continues as they explore “not-doing” in the lava mountains, where Castaneda practices altering his perception of light and darkness and acquires a power object. They encounter four young men, who are sorcerer’s apprentices, and Don Juan teaches them about power objects like quartz crystals and the methods for attracting a spirit or ally to imbue these objects with power. A dramatic demonstration by Don Juan, where each observer saw him in a different “disguise,” leads to a discussion of the “ring of power” and the “ring of not-doing,” illustrating how “doing” shapes our shared reality and how not-doing allows for different perceptions. Castaneda grapples with the strenuous nature of the sorcerer’s path, while Don Juan emphasizes that a warrior transforms their ordinary world into a “hunting ground” by skillfully navigating between “doing” and “not-doing.”
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Following a revelatory peyote experience that marks him as “chosen,” Castaneda is guided by Don Juan onto the warrior’s path, where “dreaming” is revealed not as fantasy but a tangible realm for accumulating power and discerning reality. Don Juan instructs Castaneda on the discipline required to “set up dreaming” and become “accessible to power” through conscious engagement. This culminates in a practical, yet unsettling, lesson at a “place of power” where Castaneda confronts a seemingly monstrous, dying creature, ultimately rationalizing it as a burnt branch, prompting Don Juan to explain that Castaneda missed a vital opportunity to “stop the world” by failing to sustain his perception of the power-infused object.
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During their initial meetings, Castaneda attempts to interview don Juan Matus, a Yaqui Indian, about hallucinogenic plants. Don Juan, however, subtly challenges Castaneda’s academic approach and preconceived notions, demonstrating his unique wisdom through cryptic remarks and a powerful, unsettling gaze that silences Castaneda. Don Juan uses a parable to illustrate the futility of rigid preparation and repeatedly asserts that “the world” (including nature and inanimate objects) “agrees” with him, implying a deeper, interconnected understanding. He refuses to be recorded or photographed, emphasizing that the crucial element for understanding is “the spirit,” not external tools, and sets the stage for a different kind of learning.
Part One: Stopping the World – Reaffirmations from the World Around Us Read More »
Castaneda reflects on his “here and here” experience, prompting don Juan to explain that such a “movement of the assemblage point” is a sorcerer’s goal, achieved through impeccability and curtailing self-reflection to access inner energy. Don Juan recounts his own initiation by nagual Julian, who, to teach him about the spirit, threw him into a raging river, forcing a shift into silent knowledge and split perception. Don Juan later learns from nagual Elías that Julian’s act was a masterful display of “waking up intent” to bring him to the “third point”—freedom of perception. This “third point” is a bridge from “reason” (the current human state) back to “silent knowledge,” accessible through “concern” and “pure understanding,” with the spirit responding to “gestures” of true abandon rather than words.
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Castaneda recounts an experience where his reason ceased, leading to a state of “silent knowledge” where his assemblage point shifted, allowing him to perceive “here and here”—being in multiple places at once. This enabled him to perceive a real jaguar, which don Juan explained was a manifestation of the spirit that moved Castaneda’s assemblage point through intent. Don Juan emphasizes that this “third point” is freedom of perception, beyond typical two-dimensional reality, and highlights how average men’s self-reflection prevents them from recognizing this accessible freedom.
In “Moving the Assemblage Point,” don Juan details the profound practice of shifting the assemblage point, emphasizing ruthlessness as the first principle of sorcery and its connection to the “place of no pity.” He clarifies that the spirit and intent are the true forces behind these shifts, not physical maneuvers, as illustrated by a psychic healer’s ability to move the assemblage points of an entire audience by banishing their doubts. The chapter explains that a “somersault of thought into the inconceivable” is the breaking of perceptual barriers caused by such shifts, and that sorcerers cultivate recollection—distinct from mere remembering—using the shine of their eyes to intentionally guide their assemblage point. Ultimately, don Juan reveals that naguals inherently mask their ruthlessness with seemingly benevolent traits, as this core lack of pity is crucial for their ability to interact directly with intent and achieve these extraordinary states of heightened awareness.
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This chapter, “The Somersault of Thought,” explains how sorcerers maintain their clarity and deepen their understanding of intent by stalking themselves, which involves delivering a “jolt” to break fixations and complacency. Don Juan emphasizes the crucial role of the idea of death not as an enemy, but as a “worthy opponent” that inspires courage and sobriety. He reveals that a “somersault of thought into the inconceivable” is synonymous with the descent of the spirit and the breaking of perceptual barriers, a state that can be induced through practices like using poems as “advance runners.” The chapter culminates with the concept of sorcerer storytellers who, by manipulating their connection to intent “under the auspices of the spirit,” can alter “factual” outcomes in their narratives, demonstrating that profound understanding allows the direct manifestation of an intended reality beyond conventional perception.
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This chapter, “The Descent of the Spirit,” explains the “fourth abstract core” as the spirit’s direct revelation, which frees individuals from self-reflection and mundane concerns. Don Juan illustrates this through the story of the nagual Julian and Talia, whose traumatic experience, guided by the nagual Elías, shifts their assemblage points and allows them to “see the spirit.” The narrator undergoes a similar shift in a sorcerers’ cave, perceiving Eagle’s emanations and a “lull of perception.” Don Juan further clarifies how sorcerers’ understanding evolved from “awareness” to “will” and finally to intent—the conscious force permeating the universe. Ultimately, sorcery is presented as the disciplined path, known as the “warrior’s way” or “impeccable action,” to re-establish this connection with intent and gain silent knowledge without being overwhelmed by its power.
