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CARLOS CASTANEDA Recalled and Reconsidered


The John Robert Colombo Page

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New Mexico Desert

New Mexico Desert

carlos-castaneda

Carlos Castaneda

Carlos Castaneda Recalled and Reconsidered

A Short Review of William Patrick Patterson’s “The Life & Teachings of Carlos Castaneda” by John Robert Colombo

Carlos Castaneda (hereinafter CC) and William Patrick Patterson (hereinafter WPP) are names well known to students of consciousness studies.

CC was a Peruvian-born American author who made a considerable reputation for himself with the publication of his first book of mystical, visionary, spiritual, or magical adventures titled “The Teachings of Don Juan.” It appeared in 1968 and was such a success that it was followed by eleven more such books, which further enhanced the author’s reputation as an apprentice of a “brujo” or sorcerer in the Mesmoamerican tradition of shamanism. The final book of this series, “The Active Side of Infinity,” appeared the year following the author’s death. CC’s vital years are 1925 and 1998. At the height of his fame he became a recluse and WPP tells us why.

WPP is an indefatigable researcher, editor, writer, author, publisher, public speaker, director and host of documentary films on the Fourth Way, and seminar leader – someone concerned with “esoteric perspectives” and “the ways of self-transformation” (to quote the pertinent words on the back cover of the current book). WPP may know more about the history of the Fourth Way than any other living writer, excepting, perhaps, Paul Beekman Taylor and James Moore. He was a student of the late Lord Pentland, who oversaw the Work in America, and the present book is dedicated to his memory (“To my don Juan”).

In my last contribution to this website, I outlined many of WPP’s accomplishments and achievements. In this review, I will focus on his book “The Life & Teachings of Carlos Castaneda.” It appeared in cloth in 2008 and in paper in 2009. Oddly, on the title page it is identified as “Volume 1.” Whatever will fill the pages of “Voume 2″?

The present volume is a handsomely produced, medium-sized trade paperback (xviii + 270 pages) with a Prologue (but no Epilogue), a Chronology, Notes, Bibliography, two Appendices (CC’s reply to R. Gordon Wasson, an academic critic; “Ouspensky on Dreams,” ten quotations from “A New Model of the Universe”), and an index. It also reprints anthropologist Daniel Brinton’s 1894 essay “Nagualism: A Study in Native American Folklore and History” (a source of some of CC’s conceptions). Brinton’s essay, about one-third the length of the book itself, remains a model of its kind.

The entire work was edited by Barbara Allen Patterson and published by Arete Communications, Publishers, Fairfax, California. (By the way, “Arete” is a word known to Aristotle. It means “inner excellence.” In English it is pronounced “A-re-tay,” and WPP regards it as “a working aim.”)

I gather that CC attended the University of California at Los Angeles where he was awarded a B.A. in Creative Writing and Journalism in 1962. Thereafter he switched his major to Anthropology and apparently that institution awarded him a Ph.D. in that discipline in 1973 for an dissertation on “A Yaqui Way of Knowledge,” which is the subtitle his first book, issued by the University of California Press, an academic imprint rather than a trade publishing house.

Thereafter the books were enthusiastically published and promoted by Simon & Schuster, a major trade publisher. (The above details appear in CC’s Wikipedia entry, and there are discrepancies between them and those that appear in WPP’s book which, on the whole, is thorough, appreciative, and non-critical. A critical biography of CC may never written; in the meantime, WPP’s is “as good as it is likely to get.”)

CC’s reputation was made by “The Teachings of Don Juan.” Is the book a work of Anthropology? Does it contribute to our knowledge of Shamanism? Or is it a work of creative writing, imaginative recreation, or “wishful thinking”? Perhaps it is both. CC says it is based on notes taken down in Spanish but the notes do not seem to have survived.

I know where I stand on what kind of book it is. I read it a year following its original appearance and had no problem concluding that it was an instance of “creative non-fiction,” rather than a contribution to field research in Anthropology, one of my minors at the University of Toronto.

CC’s book I found to be “a thrilling read,” like millions of other readers, but I also found it impossible to take it seriously – at least as seriously as I had in younger years taken Paul Brunton’s “In Search of Secret Egypt” and “In Search of Secret India.” (In passing, Brunton’s pretensions to Sanskrit scholarship were effectively and affectionately debunked by the Sanskrit scholar Jeffrey M. Masson in his memoir “My Father’s Guru.”)

CC’s work constitutes a romance of mystical thought (in this instance sorcery) in the same way that Erich von Däniken and Immanuel Velikovsky are purveyors of a science of the imagination. In no way did CC’s book resemble the Anthropology texts that I had studied. Nor have more recent contributions to the discipline begun to resemble his.

It did not surprise me that CC had opened a Pandora’s Box of insights into what he calls the “tonal” world (of ordinary reality) and the “nagual” world (of non-ordinary realities). Readers in the late 1960s were receptive to that distinction, a cornerstone concept of the New Age, and the times were ripe for a shaman (even if called a sorcerer) named Don Juan Matus, a Yaqui Indian, knowledgeable about the effects of the ingestion of psychotropic plants.

Later, I read with surprise Time magazine’s cover story on the man, “Don Juan and the Sorcerer’s Apprentice,” March 5, 1973, which referred to CC in facetious terms (“the man is an enigma wrapped in mystery in a tortilla”). Time’s editors had problems with the elusive CC, but they gave respectability to his work by granting a passing grade to his accounts of outlandish and otherworldy experiences.

No so the novelist Joyce Carol Oates, who penned a letter to “The New York Review of Books” on November 16, 1972. It was headed “Anthropology – a Fiction?” and it was followed by a flurry of critical reactions to the books as they rolled off the presses. The result was that CC retired from public life (rather like another touchy recluse, J.D. Salinger). The standards and integrity of the University of Southern California were called into question for dealing with a work of fiction as if it were a work of scholarship and even publishing it.

CC re-emerged in the 1990s, the last decade of his life, and what a life he had been leading! WWP is good on these details, which first appeared in his journal “The Gurdjieff Review,” for they describe an unconventional California lifestyle – a man driven by demons to the point of obsession – with his own coven of three witches (named Florinda, Taisha, and Muni) whom he sexually dominated. The women conducted popular seminars devoted to the practice of sorcery. Then there were seminars that promoted Tensegrity, a discipline of “magical passes” that adopts a term previously introduced by Buckminster Fuller.

At the same time CC was married to Amy Wallace, the talented daughter of the popular novelist Irving Wallace. She outlived the three witches and subsequently described CC as a “sexaholic” who near the end was afflicted with glaucoma and diabetes and died of the liver cancer that he boasted he would never have.

While he was alive, CC was adamant that there would be no Hollywood film version of the novels, as he did not relish the sight of Anthony Quinn playing the sorcerer-warrior Don Juan! CC did meet with Federico Fellini in Rome who described the author as “a smiling Sicilian.” The Italian director was intrigued and repelled by the vision offered by the novels – it was “as if I was confronted with a vision of a world dictated by a quartz! Or a green lizard!” He was not far wrong!

Why was WPP drawn to CC? “By the sheer force of his connection with intent, Castaneda brought to life and inseminated into Western culture an age-old sorceric perspective long ago rendered insensible by the modern world’s pursuit of rationality.” What I detect here is a rapidly emerging appreciation of the depths and dimensions of “magical thinking,” “as if,” “active imagination,” shamanic spirit journeys, hoaxes and hypnotism and dreaming, and the antics and adventures of the Trickster Hero of North American Native culture. Here we have “A Yaqui Way of Knowledge,” not “The Yaqui Way of Knowledge.” Indeed, it might even be said that what we have here is “A Yankee Way of Knowledge.”

WPP devotes many pages to early influences on CC: Aldous Huxley’s psychedelic trips and the phenomenology of Edmund Husserl. Then there was the person and literary effect on him of Anais Nin, the memoirist who spoke of “mensonge vital” and “déboublement.” WPP suggests “Don Juan Matus” was named after Nin’s father, Joaquín – if not after the Mateus brand of Portuguese wine so popular with beats, hippies, and New Agers!

It is assumed that Don Juan Matus (described as being born in Arizona of Yaqui and Yuma parentage) was not a single person but an amalgam of various teachers both spiritual and academic who were meaningful in CC’s life. WPP devotes ten interesting pages (pp. 65-75) to outlining the dynamic universe occupied by Don Juan and then five pages to pointing out “difficulties” with his accounts of the “sorceric” universe. Five further pages (98-103) are devoted to CC’s exchanges with Swami Muktananda with parallels between the world of sorcery and Hinduism.

There are ten pages (81-91) that measure the trace elements of Fourth Way material to be found in these books. “Awareness of the total body – this is the foundation to everything Castaneda is saying,” writes WPP. “Many of the fundamental ideas Castaneda puts forth can be seen to have a correspondence with Gurdjieff’s teaching. It is not in the province of this book to summarize it, but the following are some examples of the cross-referencing.”

Thereupon WPP offers twenty-nine instances of dynamic parallels in the sorceric and Fourth Way traditions. Here are five parallels:

* “‘Shifting the assemblage point’ is moving the specific gravity of attention so that one is in a higher stage of self-consciousness or self-remembering.”

* “‘Buzzing’ is an initial inaudible frequency which prepares for reception of the Niroonossian-World-Sound.”

* “‘Real mind’ is the higher intellectual center connected with the higher emotional center.”

*”‘Human mold’ is founded in self-love and vanity, i.e., Kundabuffer.”

*”‘Energy body’ is the Kesdjan body developed through practices of self-sensing and the impartial observation of the functioning of the physical body.”

WPP writes, “Castaneda did have an actual, as opposed to simply a theoretical, connection with the Work, as it is sometimes called. His first direct encounter was in 1970 when he attended Movements demonstrations in Los Angeles. Later, he accepted an invitation from Lord John Pentland, the man Gurdjief appointed to lead the Work in America, to spend a weekend at St. Elmo, the home of the Gurdjieff Foundation in San Francisco. There Castaneda met Kathleen Pohlman, aka Carol Tiggs, a student of Pentland’s. He is said to have also attended meetings at the Los Angeles Foundation for some time.”

Carol Tiggs played an active role in CC’s life, less so Claudio Naranjo. WPP concludes, “The teaching Gurdjieff brought is based on sacred science; what Castaneda brought is based on sorcery. Both aim to awaken one from the dream of ordinary life, but while Gurdjieff rejects working with the dream state and insists on grounding consciousness in ordinary life in order to come to real life, dreaming for Castaneda is the basis of sorceric exploration.”

WPP sees CC’s life in terms of “octaves,” but I will leave the interested reader to turn to “The Life & Teachings of Carlos Castaneda” to appreciate these phases. Overall what he finds absent from CC’s cosmology is “a spiritual appreciation and valuation of the scale of Being and the duty to serve and offer ‘help for God,’ as Gurdjieff says.”

The author concludes, interestingly but somewhat debatably, “In the end Castaneda’s significance and value rest on his ideas and sources, not the strangeness of his story.”

John Robert Colombo has yet to find any Canadian references in the work of CC or in the writings of WPP, but he keeps searching. On August 9, 2009, he delivered the academic keynote address at the Worldcon, the convention for 3,500 fans of fantastic literature held in August in Montreal. His address was called “Up! Up! And About!” For more details, check his personal website: www. colombo-plus. ca.

John Robert Colombo
Colombo & Company
42 Dell Park Avenue
Toronto M6B 2T6 Canada
vox 1(416) 782 6853
fax 1(416) 782 0285
email jrc@ca.inter.net
professional website http://www.colombo.ca
personal website http://www.colombo-plus.ca

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See Also Osho on Castaneda

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MASTER OF MYSTERIES: MANLY P. HALL


The John Robert Colombo Page

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manlyhall_cvr

John Robert Colombo reviews the recently published biography of metaphysical writer and teacher Manly P. Hall

Is anyone really comfortable with the words “Western Wisdom Tradition” or “Western Esotericism”? I know that I am unhappy with these words, but try as I might I am unable to find better ones.

I have always liked the words “Perennialism” or “Perennial Tradition,” but they have pretty well been appropriated by Messrs. Guénon, Schuon, and Nasr to describe their early 20th century tradition of introspection influenced by Sufism. Of all the terms in common use, my favourite is “The Perennial Philosophy.” It was coined by Gottfried Leibniz, but most people identify it with the title of Aldous Huxley’s ground-breaking and influential compilation of mystical texts which first appeared in 1945.

I also like the two words employed by the late James Webb, the historian who documented occultism’s rises and falls in excruciating detail in Europe in the 19th and 20th centuries. He referred to the subject of such studies as “rejected knowledge.” He had in mind knowledge (not merely information, not chiefly wisdom) that was dismissed by one generation of mainstream thinkers only to be embraced by the next generation of such thinkers, yet all the while was highly prized by disciples of occult doctrines and studies: the hidden thought through all the ages. So let me call it, simply, “occult thought.”

Huxley and Webb to one side, there is one person who has done more than anyone else to popularize the notion of occult thought – that there is a current of energy and a set of symbols common to all the religions of the world, to all the philosophies of man, and to all the sciences that have emerged. That person is Manly P. Hall. His name may not be on everyone’s lips, but I have long known it and so have countless millions of North Americans who may be forgiven for regarding it as synonymous with a popular version of occult traditions of thought and practice.

There is a very sketchy biography of Manly Palmer Hall (MPH) on Wikipedia that gives a few of the essentials and more than a few of the inessentials. He was born in Canada, in Peterborough, Ontario, in 1901. (Hence my interest in him and in his works.) He died in Los Angeles in 1990, an influential teacher, a millionaire, who had established in that city his own non-profit research institute. A Freemason must have written the Wiki entry because it exaggerates the influence of Masonry on his life and thought, which I regard as negligible. It ignores some interesting personal facts: he came from a broken home and was a high school dropout; in 1918, he accompanied his mother (who was something of a healer) to Los Angeles, where he met a series of self-styled preachers who led their own small congregations of spiritually dissatisfied men and women (many of the latter elderly and wealthy) and instructed them in the principles that are “behind” or that “transcend” New Thought, not to mention Theosophy, “I Am,” AMORC, etc.

MPH, at the time in his early twenties, was drawn to these men, and them to him. He was an imposing figure of a man, well over six feet in height, though in later years he was given to corpulency (so that his first wife teased him when he reached 300 pounds and described him as her “Canadian bacon”). Photographs reveal a face with chiselled features and with piercing eyes that lend him a somewhat demonic expression. Recordings preserve his soothing voice and his authoritative manner of exposition. He could speak seemingly without effort for an hour and a half on any number of arcane subjects, and at first he did so in the small parishes and study groups throughout the Los Angeles basin. Then he graduated to larger venues including sold-out performances at Carnegie Hall in New York City.

In 1932, despite the Depression, he was able to fund the founding of the Philosophical Research Society (PRS) and house it in a purpose-built, neo-Mayan structure of some beauty on Los Feliz Boulevard close to the famed Griffith Observatory and not far from “Karlofornia,” the science-fiction-strewn residence of the late Forrest J. Ackerman. The PRS structure is now a protected landmark.

The PRS served as MPH’s headquarters and as a magnet for mystically minded Californians who attended the lecture series delivered by MPH and his colleagues. Here he established a gallery of symbolic art of considerable interest and value and a collection of 50,000 books which includes some rare alchemical texts borrowed by C.G. Jung for his studies in this field. From here MPH published and distributed his own books. (There are said to be close to 200 of these, though many of them are little more than booklets or texts of lectures, rather than full-fledged works of continuing interest.) They were sold in bookstores but mainly through mail order. Many PRS publications got as far as Kitchener, Ontario, where as a teenager in the early 1950s, I devoured them, easily digesting their contents.

As I did so I noticed that the writing was breezy and the details were somewhat repetitious. Stock phrases were used and reused to describe the ancient cultures of the past of the Near, the Middle, and the Far East. Everything was always a little bit “mysterious.” There was no scholarship per se, but there was familiarity with classical texts. MPH read these texts and digested them, at least on their moralistic levels, finding in each and every one of them elements of an idealistic philosophy that would remain his mainstay through his life.

The aim of these texts, in his eyes, was to help mankind with a some sort of “divine plan” accessible through “transcendental idealism” – perhaps a faith in the powers of the imagination – that would be character-bracing, spirit-respecting, and morale-building. It seems “the Ancients” (whether Ascended Masters or Prophets or Gurus or Saviours or Sages) had not only messages for their own times, but messages for posterity, for us today.

In his writing there is plenty of theoria but a poverty of praxis. For us “Moderns,” the message has something to do with Right Thinking and being Respectful of the Ancients and what in other circles might be called Positive Thinking. MPH of the PRS was there before Alfred Adler and Esalen and the self-esteem movement that morphed into what passes for New Age thought, EST, and the bromides of Tony Robbins (who is married to a Canadian) or Eckhart Tolle (who is a Canadian).

In point of fact, he predated such movements. He was able to capitalize on the genius of H.P. Blavatsky and the principles of Theosophy. He seemed to have been unaware of Rudolf Steiner’s Anthroposophy or G.I. Gurdjieff’s Fourth Way. But what he had and what he added to his reading and thinking was his own genius – and I hold it to be that. In 1928, at the age of 27, this uneducated young man published his magnum opus, a remarkable work titled “The Secret Teachings of All Ages.” It is indeed an amazing book and it is still in print. It is one of the biggest and most influential of all the best-sellers in what is now a crowded field.

Open before me is a mammoth copy of “The Secret Teachings of All Ages.” It is the Diamond Jubilee Edition of Hall’s chef d’oeuvre, and even in its reduced format it is gigantic: It measures 13 inches high, 9 inches wide, with 245 pages – affectingly numbered in Roman numerals (so there are ccxlv double-columned pages). The original edition, which I have examined, is even larger in format. Both the original edition of 1928 and the various reprint editions have forty-eight, full-page plates (brilliantly coloured in the original edition, black-and-white in the reprint editions) with about 190 text illustrations. Although the page is large, the type is tiny. My quick estimate is that the text consists of more than half a million words, completely indexed.

The full title of this amazing work is as follows: “An Encyclopedic Outline of Masonic, Hermetic, Qabbalistic and Rosicrucian Symbolic Philosophy … Being an Interpretation of the Secret Teachings concealed within the Rituals, Allegories and Mysteries of all Ages … Diamond Jubilee Edition … Reduced Facsimile.”

It would take too long to reproduce the entire Table of Contents, but there are forty-five chapters with such chronologically arranged chapter headings as “The Ancient Mysteries and Secret Societies Which have Influenced Modern Masonic Symbolism” (the first) and “The Mysteries and Their Emissaries” (the last). In between, the reader will find the whole panoply of subjects – Pyramids, Isis, Zodiac, Pythagoras, Human Body, Animals, Stones, Magic, Sorcery, Elements, Qabbala, Tarot, Rose Cross, Alchemy, Baconism, Freemasonry, Mystic Christianity, Islam, American Indian Symbolism, etc.

The treasure-trove treatment does full justice to the labours of a young enthusiast, something of an evangelist who has no single secret interpretation of the Book of Revelation but is excited by Holy Scripture in toto, a young man with no foreign languages, no academic contacts, and no publisher’s advance, who researched, wrote, and published this opus on a subscription basis, single-handedly. That in itself is one of the “wonders” of the age.

The book ends with an excited invitation that gives a taste of Hall’s style and moralistic message, surprisingly relevant today: “The great institution of materiality has failed. The false civilization built by man has turned, and like the monster of Frankenstein, is destroying its creator. Religion wanders aimlessly in the maze of theological speculation. Science batters itself impotently against the barriers of the unknown. Only transcendental philosophy knows the path. Only the illumined reason can carry the understanding part of man upward to the light. Only philosophy can teach man to be born well, to live well, to die well, and in perfect measure be born again. Into this band of the elect, – those who have chosen the life of knowledge, of virtue, and of utility – the philosophers of the ages invite YOU.”

Who can resist such an invitation? Hall’s approach reminds me, a bit, of that taken by the scholar Joscelyn Godwin in his most recent book, “The Golden Thread: The Ageless Wisdom of the Western Mystery Traditions.” When I reviewed that book for this blog last year, I wondered, “What do all the ‘wonders’ in Godwin’s book have in common? Is there indeed a ‘golden threat’?” Now I know the answer to that question: The wonders are also found in Hall’s “The Secret Teachings of All Ages.” This is Occult Thought in Illuminated Capital Letters!

Also open before me is a copy of the recently published biography of the man himself. It is written by Louis Sahagun, a staff writer with “The Los Angeles Times,” and it is titled “Master of the Mysteries: The Life of Manly Palmer Hall.” It was published in paperback in 2008 by Process Media, Fort Townsend, Washington, U.S.A. (There is a website for the book.)

As a newspaperman, Sahagun covered MPH’s life and work and death – indeed, the way he died is as mysterious as the way he lived is unusual. It might be that in his eighty-ninth year he was murdered. Sahagun investigates all of this and the court cases that followed and the assumption of the PRS into the welkin of an institution that grants a Master of Arts degree in Consciousness Studies. As a biographer with an eye on both the man and the spirit of the times, he effectively compares and contrasts the ambience of Los Angeles, MPH’s favourite city, in the 1920s and in the 1960s. Sahagun knows little about occult thought, but he is effective when he describes what he does know, which is MPH’s milieu.

Overall, MPH emerges as a preacher, a man (like say Fulton J. Sheen or Billy Graham) with a message. That message has nothing to do with Roman Catholicism or Protestant Evangelism, but it has a lot to do with a recognition of arcane symbolism, of the “transcendental” nature of religious paths, of the brotherhood of man, of the powers latent in both nature and human nature, and of the “wisdom tradition” … oops … Occult Thought.

John Robert Colombo is nationally known as the Master Gatherer for his compilations of Canadiana and for such collections as “The Big Book of Canadian Ghost Stories.” In the interests of disclosure: JRC is mentioned by name in the pages of Sahagun’s book. The passage is innocent enough: “Hall was so hungry to be in the public eye that he welcomed the 1988 publication of a book ‘Mysterious Canada: Strange Sights, Extraordinary Events, and Peculiar Places’ by John Robert Colombo, which lumped Hall’s birth in Peterborough with sightings of UFOs and abominable snowmen in Canada, haunted houses and curses.”

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