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American anthropologist (1925–1998) From Wikipedia, the free encyclopedia
Carlos Castaneda (December 25, 1925[nb 1] – April 27, 1998) was an American anthropologist and writer. Starting in 1968, Castaneda published a series of books that describe a training in shamanism that he received under the tutelage of a Yaqui "Man of Knowledge" named don Juan Matus. While Castaneda's work was accepted as factual by many when the books were first published, the training he described is now generally considered to be fictional.[nb 2]
Carlos Castaneda | |
|---|---|
Carlos Castaneda in 1962 | |
| Born | Carlos César Salvador Arana December 25, 1925 Cajamarca, Peru |
| Died | April 27, 1998 (aged 72) Los Angeles, California, U.S. |
| Occupation | Anthropologist, writer |
| Nationality | American |
| Education | UCLA (BA, PhD) |
| Subject | Anthropology, ethnography, shamanism, fiction |
The first three books—The Teachings of Don Juan: A Yaqui Way of Knowledge, A Separate Reality, and Journey to Ixtlan—were written while he was an anthropology student at the University of California, Los Angeles (UCLA). Castaneda was awarded his bachelor's and doctoral degrees from the University of California, Los Angeles based on the work he described in these books.[6]
At the time of his death in 1998, Castaneda's books had sold more than eight million copies and had been published in 17 languages.[3]
According to his birth record, Carlos Castañeda was born Carlos César Salvador Arana, on December 25, 1925, in Cajamarca, Peru, son of César Arana and Susana Castañeda.[7] Immigration records confirm the birth record's date and place of birth. Castaneda moved to the United States in 1951 and became a naturalized citizen on June 21, 1957.[8] Castaneda studied anthropology and was awarded his bachelor's and doctoral degrees from the University of California, Los Angeles[6]
Castaneda's first three books—The Teachings of Don Juan: A Yaqui Way of Knowledge, A Separate Reality, and Journey to Ixtlan—were written while he was an anthropology student at the University of California, Los Angeles (UCLA). He wrote that these books were ethnographic accounts describing his apprenticeship with a traditional "Man of Knowledge" identified as don Juan Matus, an Indigenous Yaqui from northern Mexico. The veracity of these books was doubted from their original publication, and are considered to be fictional by a number of scholars.[6][9][10][11] Castaneda was awarded his bachelor's and doctoral degrees based on the work described in these books.[6]
In 1974 his fourth book, Tales of Power, chronicled the end of the story of his apprenticeship with Matus. Despite published questions and criticism, Castaneda continued to be popular with the reading public, and subsequent publications appeared describing further aspects of his training with don Juan.[citation needed]
Castaneda wrote that don Juan recognized him as the new nagual, or leader of a party of seers of his lineage. He said Matus 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 own party of seers, Matus was a connection to that unknown. Castaneda often referred to this unknown realm as "nonordinary reality."[citation needed]
While Castaneda was a well-known cultural figure, he rarely appeared in public forums. He was the subject of a cover article in the March 5, 1973, issue of Time, which described him as "an enigma wrapped in a mystery wrapped in a tortilla". There was controversy when it was revealed that Castaneda might have used a surrogate for his cover portrait. Correspondent Sandra Burton, apparently unaware of Castaneda's principle of freedom from personal history, confronted him about discrepancies in his account of his life. He responded: "To ask me to verify my life by giving you my statistics ... is like using science to validate sorcery. It robs the world of its magic and makes milestones out of us all." Following that interview, Castaneda completely retired from public view[1] until the 1990s.[12]
In the 1990s, Castaneda once again began appearing in public to promote Tensegrity, described in promotional materials as "the modernized version of some movements called magical passes developed by Indigenous shamans who lived in Mexico in times prior to the Spanish conquest".[12]
Castaneda, with Carol Tiggs, Florinda Donner-Grau and Taisha Abelar, created Cleargreen Incorporated in 1995, whose stated purpose was "to sponsor Tensegrity workshops, classes and publications". Tensegrity seminars, books, and other merchandise were sold through Cleargreen.[13]
Castaneda married Margaret Runyan in Mexico in 1960, according to Runyan's memoirs. He is listed as the father on the birth certificate of Runyan's son C.J. Castaneda, even though the biological father was a different man.[14] In an interview, Runyan said she and Castaneda were married from 1960 to 1973; however, Castaneda obscured whether the marriage occurred,[3] and his death certificate stated he had never been married.[14]
Castaneda died on April 27, 1998[3] in Los Angeles due to complications from hepatocellular cancer. There was no public service; he was cremated and the ashes were sent to Mexico. His death was unknown to the outside world until nearly two months later, on June 19, 1998, when an obituary, "A Hushed Death for Mystic Author Carlos Castaneda" by staff writer J. R. Moehringer appeared in the Los Angeles Times.[15]
After Castaneda stepped away from public view in 1973, he bought a large multi-dwelling property in Los Angeles which he shared with some of his followers, including Taisha Abelar (formerly Maryann Simko) and Florinda Donner-Grau (formerly Regine Thal). Like Castaneda, Abelar and Donner-Grau were students of anthropology at UCLA. Each subsequently wrote a book about her experiences of Castaneda's / don Juan's teachings from a female perspective: The Sorcerer's Crossing: A Woman's Journey by Taisha Abelar, and Being-in-Dreaming: An Initiation into the Sorcerers' World by Florinda Donner. Castaneda endorsed both of these books as authentic reports of the sorcery experience of don Juan's world.[16]
Around the time Castaneda died, his companions Donner-Grau, Abelar and Patricia Partin informed friends they were leaving on a long journey. Amalia Marquez (also known as Talia Bey) and Tensegrity instructor Kylie Lundahl also left Los Angeles. Weeks later, Partin's red Ford Escort was found abandoned in Death Valley. Luis Marquez, Bey's brother, went to police in 1999 over his sister's disappearance, but could not convince them that it merited investigation.[6]
In 2003, Partin's sun-bleached skeleton was discovered by a pair of hikers in Death Valley's Panamint Dunes area and identified in 2006 by DNA testing. The investigating authorities ruled the cause of death as undetermined.[6][17] However, Castaneda often talked about suicide, and associates believe the women killed themselves in the wake of Castaneda's death.[6]
The veracity of these books, and the existence of don Juan, was doubted from their original publication,[6] and there is now consensus among critics and scholars that the books are largely, if not completely, fictional.[9][10][11]
In the early years after the publication of Castaneda's first book, The Teachings of Don Juan: A Yaqui Way of Knowledge (1968), there was significant positive coverage and interest in his work.
Time Magazine featured a review of The Teachings of Don Juan shortly after its publication. The review acknowledged the controversy and skepticism surrounding Castaneda's account but highlighted the book's allure, describing it as "an extraordinary narrative." The New York Times published a review that praised the book's captivating storytelling and its portrayal of Don Juan as a "remarkable, almost legendary figure." Life Magazine included a feature article on Castaneda and his experiences with Don Juan, describing the book as "breathtaking" and focusing on the intrigue of his shamanic journey.
The Los Angeles Times reviewed the book positively, emphasizing its impact on readers and its exploration of consciousness and reality. The Saturday Review highlighted the vividness of Castaneda's descriptions and his portrayal of Don Juan's teachings as thought-provoking and transformative. The Guardian's review of the book acknowledged Castaneda's skill as a writer and his ability to create a sense of immersion in his narrative.
The veracity of Castaneda's work has been doubted since their original publication, even while reviewers praised the writing and storytelling.[6] For example, while Edmund Leach praised The Teachings of Don Juan as "a work of art," he doubted its factual authenticity.[10] Anthropologist E. H. Spicer offered a somewhat mixed review of the book, highlighting Castaneda's expressive prose and his vivid depiction of his relationship with don Juan. However, Spicer noted that the events described in the book were not consistent with other ethnographic accounts of Yaqui cultural practices, concluding it was unlikely that don Juan had ever participated in Yaqui group life. Spicer also wrote, "[It is] wholly gratuitous to emphasize, as the subtitle does, any connection between the subject matter of the book and the cultural traditions of the Yaquis."[11]
In a series of articles, R. Gordon Wasson, the ethnobotanist who made psychoactive mushrooms famous, similarly praised Castaneda's work, while expressing doubts about its accuracy.[18]
An early unpublished review by anthropologist Weston La Barre was more critical and questioned the book's accuracy. The review, initially commissioned by The New York Times Book Review, was rejected and replaced by a more positive review from anthropologist Paul Riesman.[6]
Beginning in 1976, Richard de Mille published a series of criticisms that uncovered inconsistencies in Castaneda's field notes, as well as 47 pages of apparently plagiarized quotes.[6]
Those familiar with Yaqui culture also questioned Castaneda's accounts, including anthropologist Jane Holden Kelley.[19] Other criticisms of Castaneda's work include the total lack of Yaqui vocabulary or terms for any of his experiences, and his refusal to defend himself against the accusation that he received his PhD from UCLA through deception.[20]
According to William W. Kelly, chair of the anthropology department at Yale University:
I doubt you'll find an anthropologist of my generation who regards Castaneda as anything but a clever con man. It was a hoax, and surely don Juan never existed as anything like the figure of his books. Perhaps to many it is an amusing footnote to the gullibility of naive scholars, although to me it remains a disturbing and unforgivable breach of ethics.[6]
Sociologist David Silverman sees value in the work even while considering it fictional. In Reading Castaneda he describes the apparent deception as a critique of anthropology field work in general—a field that relies heavily on personal experience, and necessarily views other cultures through a lens. He said that the descriptions of peyote trips and the work's fictional nature were meant to place doubt on other works of anthropology.[21]
Donald Wiebe cites Castaneda to explain the insider/outsider problem as it relates to mystical experiences, while acknowledging the fictional nature of Castaneda's work.[22]
Scholars have also debated "whether Castaneda actually served as an apprentice to the alleged Yaqui sorcerer don Juan Matus or if he invented the whole odyssey."[9] Castaneda's books are classified as non-fiction by their publisher, although there is consensus among critics that they are largely, if not completely, fictional.[23][24][6]
Castaneda critic Richard de Mille published two books—Castaneda's Journey: The Power and the Allegory and The Don Juan Papers—in which he argued that don Juan was imaginary,[25][26] based on a number of arguments, including that Castaneda did not report on the Yaqui name of a single plant he learned about, and that he and don Juan "go quite unmolested by pests that normally torment desert hikers."[6] Castaneda's Journey also includes 47 pages of quotes Castaneda attributed to don Juan which were actually from a variety of other sources, including anthropological journal articles and even well known writers like Ludwig Wittgenstein and C. S. Lewis.[6] In response, Castaneda was defended in a letter to the editor by inventor of Core Shamanism, Michael Harner.[27][28] Walter Shelburne contends that "the Don Juan chronicle cannot be a literally true account."[29]
According to Jeroen Boekhoven, Castaneda spent some time with Ramón Medina Silva,[30] a Huichol mara'akame (shaman) and artist who may have inspired the don Juan character. Silva was murdered during a brawl in 1971.[31]
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