The Teachings of Don Juan:

(The key to the understanding of the)

Metaphysical Psychology of Religious Thought



by Thomas Theodore Welborn



{Author’s Note,  Aug. 28, 2004:  The key terms and concepts of Don Juan’s teachings are italicized and outlined in the following paper I submitted in the college year of 1975/76 for a Psychology of Religion course at Western Kentucky University in Bowling Green, Ky.; taught by the Psychology department-head at the time, John O’Conner. He gave it an ‘A’. It has been slightly edited for readability}










Thanks to the determination, perseverance, and presence of mind of a young Anthropology student from South America named Carlos Castaneda, the secret knowledge of North American mysticism can now be grasped by anyone who, having access to his four books (Author’s note: as of 1975), would study the books with earnest diligence and objectivity.  Castaneda wrote of his apprenticeship under two masters of this knowledge:  Two Yaqui Shamans, whose pseudonyms were Juan and Genaro, which he met in 1960 and 1968, respectively.  Through concise reportage of his association with them, by recording their teachings in writing as, or immediately after they were presented, and by detailed recounting and analysis of his experiences under their guidance, Castaneda has enabled the reader to see and “live” the reality of Pre-Columbian man as he has adapted to the modern world of technological man.  In the books, the reader is able to observe Carlos from his first meeting of Don Juan (“Don” being a Spanish word for respect - in English, Sir John or Mr. Juan), to his becoming in the world of the Yaqui Shaman, “a man of knowledge.”

             As does Hindu, Yaqui philosophy approaches reality quazi-holistically; that is, with a relatively objective perspective of the components which collectively define reality.  In the course of his apprenticeship, Castaneda was slowly brought to the realization that anyone’s reality is only one of an infinite number of interpretations, based on the components he has accepted out of the infinite number of which to choose. 

            It took ten years as a sorcerer’s apprentice before Carlos Castaneda reached the point where he could say that, “for the first time in my life, I felt the encumbering weight of my reason .”[1]  This is the first major step in becoming a “man of knowledge ,”[2] as Don Juan called a sorcerer who reaches “the totality of oneself .” [3]A sorcerer becomes a man of knowledge by living like a warrior and defeating his four natural enemies; “fear, clarity of mind, power and old age .”[4] If he lives long enough to defeat the first three, for a brief instance, he can see the world holistically.  At that point, he is a “man of knowledge,” although the struggle against one’s natural enemies continues to the day of one’s death, when one’s life expands through “the gap in the will” [5] until it is one with everything.  In the world of Don Juan, the “will” is an innate, manipulative power, which lies within us all.  A sorcerer develops his will by living as a warrior, which is immaculately,  and acquiring personal power, from power yielding sources, such as certain plants, places and objects.  Don Juan taught Carlos that a sorcerer learns to manipulate his will, little by little, until he learns to feel and grab hold of things (thought forms) with it.  When a sorcerer learns how to do that, he is capable of feats which can’t be explained in terms of normal reality.  Don Juan gave Carlos an example of such a time, when his ability to use his will came to him fully:


                        “One day I was in the mountains,” he said, “and I stumbled upon a

            Puma, a female one; she was big and hungry.  I ran and she ran after me.

            I climbed a rock and she stood a few feet away, ready to jump.  I threw rocks

            at her.  She growled and began to charge me.  I stopped her with my will.  I

            actually rubbed her tits with it.  She looked at me with sleepy eyes and lay

            down and I ran like a son of a bitch before she got over it .”[6]


            “The gap in the will” is located below the navel.  When viewing the world as a Shaman, the will is perceived as luminous fibers radiating from the abdominal area of the body.  These fibers are what radiates out and in and grab things, enabling the sorcerer to perform extraordinary feats.  The “gap in the will” is the place where death enters, and the sorcerer, when learning to manipulate his will, can close the gap in times of danger of death, if his personal power is strong enough.  The gap grows larger with age though, until the will can no longer close it.  At that time, death is the final victor.  A warrior knows that death is everyone’s constant companion.  It is inevitable.  Thusly, a warrior is always alert and constantly aware of everything, but never obsessed with anything.  By being aware, but detached, he is always ready to close his gap so that death will not be able to penetrate him in moments of danger.  Castaneda quotes Don Juan on the issue of death:


                        “To be a warrior, a man has to be keenly aware of his own death, but

            to  be  concerned with death would be debilitating.  The idea of imminent death,

            instead of becoming an obsession, becomes an indifference.  Only the idea of

            death makes a man sufficiently detached so that he can’t deny himself

            anything.  A man of that sort, however, does not crave, for he has acquired a

            silent lust for life and for all things of life.  He knows his death is stalking him

            and won’t give him time to cling to anything.  So he tries without craving,

            all of everything.” [7]


            The traditional European uses his reason to back up his view of reality.  When a sorcerer takes on an apprentice, his task is to teach the apprentice to stop using reason to back up his view of the world.  A sorcerer knows that when a man learns to stop his internal dialogue; that is, his continuously re-enforcing his view of the world by the use of his reason to order and keep things in control, he is then capable of seeing the world as a sorcerer’s senses perceive the world.  This involves all the senses which are used in ordinary reality, but when the internal dialogue is stopped, the consensus of ordinary reality no longer is valid and concrete and the world is viewed from a “reality of special consensus ”[8], as Castaneda refers to “non-ordinary reality.”   The “reality of special consensus” is accepted according to Castaneda, as “the adoption of two units of the conceptual order: (1) the idea of a reality of special consensus; (2) the idea that the reality of special consensus and the reality of ordinary, everyday life consensus have an equally pragmatic value .”[9] The pragmatic value of perceiving the world through this separate reality lay in the stability of its components.  Due to the unchanging nature of this, deliberate actions for specific purposes can be accomplished.  Such as, the learning of the focusing of the will or the learning of movement during dreams, in which a sorcerer learns to manipulate himself during dreams and to utilize dreaming to achieve goals and perform acts and learn specific knowledge that would ordinarily be beyond his grasp. 

             During the apprenticeship, the teacher expounds certain techniques for personal behavior which are a help in stopping internal dialogue.  One of these was learning the right way of walking.  The right way of walking involves holding one’s hand in peculiar positions to draw one’s attention to one’s arms, then to continually sweep one’s vision in an arch starting directly in front of one’s feet, to above the horizon, without focusing on anything.  This causes the individual to overload his conscious to the point of where it can no longer keep up its internal reasoning and ordering.  Don Juan also taught Carlos to act without believing its purposefulness, or expecting any type of reward as a consequence of the action, which increases the sense of detachment needed to be a warriorAnother technique is erasing personal history.  The concept of erasing personal history is that when a person is known and his actions and thoughts and behavior are predictable, he is a captive of the people that know his history.  As long as they know who he is and what he does, he will always be required to perform as they expect him.  When personal history is erased, in other words, the sorcerer frees himself from another area of bonds which limits him from achieving an ultimate goal, which is infinity in all forms; infinity of being, infinite knowledge and infinite joy. 

             There were three specific techniques which Don Juan taught in the developing of the ability to erase one’s personal history.  They were, losing self-importance, assuming responsibility and the use of death as a personal advisor.  By losing self-importance, one’s place in the world becomes more in harmony with its actual state, as Don Juan views the world.  To Don Juan, each living being is innately equal to all other living beings.  The essence in man which gives him life is the same that is in a tree or an insect and each should be respected equally with the man.  An example of how this is achieved is that in each case, where the use of a live animal or plant is required in the teachings, Don Juan explicitly requires Castaneda to apologize for taking their life from them, offering the explanation that someday they will be fertilizers for that animal or plant’s brothers.  The concept of using death as an advisor relates to the way Don Juan views death as a personified entity.  This entity is as stated, every man’s constant companion, “Always at arm’s length-to one’s left .”[10]  Again, considering Don Juan’s philosophy, non-ordinary reality is utilizable and death, thusly, can be utilized-in that in moments of danger, or in moments of confusion and feeling which weaken a person, the warrior can turn to his left and with the realization that death is just an arm’s length away, an impeccable warrior knows that he must respond immaculately or else death will be able to penetrate.  The concept of assuming responsibility relates to the other factors of Don Juan’s teachings, that in Don Juan’s world, a man is capable of controlling his life if he chooses.  Thusly, “the warriors’ way” of living is to act impeccably and to always assume responsibility for your actions, whether they bring about victory or defeat.  For to the warrior, victory or defeat is a matter of indifference.  The important thing is an immaculate struggle. 

            There were three techniques which were for the purpose of helping the apprentice achieve movement in dreams[11].  These were: “disrupting of routines”, “the gait of power”, and “not-doing .”[12]  These three techniques could be considered as actions which brought about the result of stopping the reason’s view of the world.  “Disrupting routines”, “the gait of power,” and “not-doing” were techniques for showing an inkling of the possibilities which are within one’s grasp.  Disrupting routines shows an apprentice the power which lies within the ability to control and manipulate situations.  The power to do this comes from the fact that the warrior is no longer predictable when his routines are disrupted.  “The gait of power” is a technique for running in total darkness in which the legs are brought up high and the eyes continuously sweep the ground immediately in front of you as you run.  “Not-doing” is a technique for perceiving the world from a different light while in ordinary reality.  An example of “Not-doing” is focusing one’s attention on the aspects of the surroundings which are ordinarily ignored or taken for granted; such as, shadows, the background of an object rather than the object itself, a small part of an object rather than its whole.

            At a certain undetermined point in a sorcerer’s life, a particular place will be appointed to him by ‘power’ as his own, to store personal power there and when death overtakes him, to die there.  Both of these are done through dreaming.  When a warrior has learned to manipulate himself in his dreams, he goes out to take the task of acquiring personal power in his dreams along with the personal power he acquires in his ordinary conscious state, and when he accumulates power, he goes to his own power-place to store that power; both then and at the time when death overtakes him, he goes there through his “double” [13], as Don Juan refers to a person when they are acting in dreams.  At the moment of death he goes to his personal power place and performs a last dance, and while he is dancing, death must wait for him.  At that time, the warrior exalts in his life and his joys and his sorrows, and depending upon the amount of personal power the warrior has, this dance will be corresponding short, or long and magnificent.

            At one point, Don Juan told Carlos that, “the decision as to who becomes a warrior is not ours.  That decision is within the realm of the powers that guide him .”[14]  Once power has decided that a man who lives the life of a hunter shall hunt power as a warrior and a sorcerer, how far that warrior can go down the path of knowledge depends upon his own impeccability.  But before a warrior can ever become a man of knowledge, the next step, once he has re-ordered his reason and has learned to accept the “reality of special consensus,” is for the warrior to find a “benefactor.”  Castaneda’s benefactor is given the pseudonym, Genaro, in the books.  His benefactor, Don Genaro, was bound by power to guide Carlos into the other half of the totality of himself as a human being.  To the world of sorcerers, there are two innate parts within every man: “tonal” and “nagual” [15].  The “nagual” is the part which is the essence of the man.  The “nagual” is present as a part of the world before the man’s conception and after his death, but the “tonal” is present only while he lives on the earth.  The “tonal” of man is centered around his reason, whereas, the “nagual” is centered around his will.  As the teacher (Don Juan) of an apprentice shows his apprentice the world from a different perspective, the tendency of all is to rally around reason.  To support it as much as possible.  The “tonal”, or the reason of a person, is a fragile, yet magnificent part of the man.  To the benefactor, the problem lies in convincing the “tonal” that the world view that makes up its components is merely a description and that to learn other descriptions is beneficial to him.  The way that the benefactor convinces the “Tonal” is first, by showing the “Tonal” irrefutable proof of the “Nagual.”  This is done in various ways:  Through his “double,” through manipulation of the environment, through manipulation of the apprentice. 

            As the apprentice encounters this irrefutable proof, his reason rallies even stronger, to the extent that his reason draws itself completely to one half of “the bubble of perception ,”  leaving the other half clear.  At this time, if the warrior has enough personal power, the[16] benefactor breaks “the bubble of perception” on the clear side and frees the apprentice from the encumbering weight of being imprisoned within the view of reason alone.  At that time, the man is free to soar on “the wings of perception .”[17]  He is capable of viewing himself as components, separate, yet unified and is capable of manipulating these components and ordering them in a new manner that pleases in the quest for knowledge.  Then and only then does the sorcerer’s explanation of our world become reality.


Metaphysical Psychology of Religious Thought


            As a student of Religion for many years, I have gradually developed, through much study and contemplation, certain correlations and a conceptual hypothesis’ concerning holistic reality, in relation specifically to the true nature of religious thought and purpose.  The books by Carlos Castaneda were the glue which bound it all together in my mind as a coherent, logical theory.  I could never fully express my appreciation to Don Juan, Don Genaro, and “little Carlito,” for their unknowing help in my understanding of our “marvelous, mysterious world.”


            To members of traditional European society, the word “mysticism” often connotes visions of occult magic, or other “evils.”  But this is a misunderstanding of the nature of the mystic’s conception of reality.  Just as to come to an understanding of Christianity one must read the scriptures and study the Jewish perspective of the historical stage on which they occurred, the meaning of mystic thought cannot be accurately interpreted outside of the conception of reality that mystics have pieced together from the philosophical ponderings of thousands of men over thousands of years, as they observed the endless cycle of the Universe and man’s place in it.


            Though developed completely independent of each other (as far as is known), both the Eastern (Asian) mystic (Yogis and Gurus) and the Western (American) mystic (Shamans or Sorcerers) have derived basically parallel convictions concerning the nature of the holistic principles governing the universe and man.  Central to this conception is the dualism of existence.  Everywhere one turns, the mystic observes, the natural order of things is two-fold; positive-negative, good-evil, finite-infinite, light-darkness, life-death.  This dualism has in fact been observed in all “worthy” religions or philosophical systems.  In Christianity, it is expressed as God vs. Satan.  To the mystics throughout the world, this dualism of existence can be overcome.  Due to the differences in the natures of men, God and/or man has developed varying methods which enables man to breech this dualism, to various degrees or hierarchical levels, of the type of breech of our human limitations desired; transcendent awareness, quality, or love.


            The underlying purpose of the religious systems throughout the world is the attainment of infinity (God) in its three pure forms:

1.   Infinite being – (Quality) the state of being “one with everything”/God

2.   Infinite knowledge – (Transcendent Awareness) knowledge that transcends all holistic truths

3.   Infinite nirvana – (Love) unending indescribable peace and tranquility.


            The paths leading to infinity vary radically in their approach and ideology, but have distinct parallels common to each.  Each path requires the person who steadfastly desires infinity to participate in an introductory apprenticeship under one or more scholars of the system.  The scholar(s) academically expounds the tenets and requirements of the system, demonstrates their practical applicability and gives personal advice designed to fit the need and character of each apprentice.  The apprentice is required to adopt the tenets until his actions are immaculate, before infinity is attainable.


            The level of infinity achieved depends upon which method is chosen and the character of the seeker, in relation to the ethics (Author’s Note: I should have said “Mythos” here.) of the system.  In the traditional European (Christianity, Judaism, and Islam) system, the immaculate disciple achieves nirvana in life and infinite being and knowledge at death.  In the Eastern (Hinduism, Buddhism, Confucianism, and Taoism) system, the follower can obtain transcendental infinity, both in life and in death, if he can, as Huston Smith says, “…pass beyond imperfection completely .”[18]   To the immaculate apprentice of the Western (North American Indian) system, infinite knowledge is the goal in life and infinite being is attainable in both life and death.


            The relationship between life and death has been discerned by innumerable men of different natures and thusly has been revealed in various ways according to the cultural view of the perceiver.  When viewed collectively, these revelations mesh into the following understanding of the holistic reality of man’s two-fold existence.  To the mystics of the world, life and death are intimately related to each individual’s view of both.  The way a person sees the world is the way it is for that person.  The student of reality finds this as a central tenet in all religious, philosophical or psychological systems.  Thusly, the criteria comprising the way any individual conceives death and existence after death is directly dependant upon the variables which have played a part in the formulation of that conception.  The culture of the person is the main determinant of his conception of reality.  Many people never question the subjective reality of their own culture and are thusly unaware of the correlations between it and holistic reality.


            Throughout history, ignorance induced fear, limitations of the available modes of travel, and mans inherent desire for self-preservation being carried over into his cultural view, thereby making his culture inherently desiring to perpetuate itself, has caused a general lack of constructive interaction between cultures which have the opportunity to do so.  With the advent of the technological age, man has been able to shrink his world through the development of intricate mass communication systems and through the use of the modern methods of travel available to the world today.  Today, no knowledge is inaccessible.  No barrier exists, other than physical limitations, which keeps man from developing gradually, a holistic outlook.  This can be seen in the grouping of large numbers of people throughout the world over varying continents into organizations or “nations” which expound the same particular point of view and the same particular philosophy of life.  But, as stated earlier, it is the tendency of man to develop within his culture, a fierce desire for self-preservation, regardless of whether his cultural outlook is particularly good or bad for the members of that society.  Thusly, as throughout history, man’s view of reality is still generally determined by his own culture and what is accepted by that culture as truth.


            There are four distinct guidelines which determine a culture’s view of the world:

1.                  The environment in which the particular society being examined is located, determines to a large degree, the possibilities which that particular culture can choose from in ordering its world.  An example of this influence can be seen in all societies which attribute anthropomorphic characteristics to the forces of nature or their concept of God, or both.  The ancient Greek concept of the world is a prime example of the attributing of anthropomorphic characteristics to both nature and God.  To the ancient Greeks, the world was governed by a number of Gods, each with their own specific area of control over the earth.  An example of this would be the Goddess, Ceres, who was the Goddess of the seasons.  In Greek mythology, the reason Ceres caused the earth to continuously change in the cycle of warm weather and cold weather year after year, is because for six months of the year, her daughter is required to go to Hades and be the bride of the God of Hades, or hell.  During this time that her daughter is in Hades, Ceres is said to be angry and in sorrow over the absence of her daughter from Olympus, which is the home of the Gods.

2.                  Another factor in determining a particular culture’s world view is its history of culture-determining events.  Such a culture-determining event would be something on the scale of the discovery of the new world, which changed many people’s concept of the shape of the earth.

3.                  Of equal importance would be the type and degree of interaction which takes place between a particular culture and dissident influences.  Such influences could be considered as people who develop ideals and philosophies, which although foreign or opposing the particular culture at that point in time, become accepted by the members of the society over what was traditional to the culture.  Another type of dissident influence would be a separate contrasting society, which has direct or indirect, constructive or regressive interaction with another society, causing some degree of shift or change in either society’s world perspective. Such influences can clearly be seen in the present day relationship of North American natives to the European immigrants and the submissive acceptance of traditional European philosophy over their native culture.

4.                  The uniquely personal idiosyncratic characteristics of the individual members of a society are the final deciding factor of how that culture as a whole, views reality.  An example of this type of influence would be in the case of a member of a society whom, either by birth or in the process of life loses a function or appendage of his body.  Generally, this causes that person to develop a negative outlook on life and thusly, his influence upon the culture would be negative.

           [Author's note: this 'example' sounds highly prejudicial to me now I regret to say, but I opted not to edit it for authenticity to the original paper.]


   Based upon all the modes of relevant knowledge-divulging methods referred to above, mystics throughout the world have separately come to the conclusion that there is undeniable existence after death and that the conditions of that existence are determined by the “Karma” of each individual in relation to his conception of death.  As Jesus of Nazareth put it, What you bind on earth shall be bound in heaven, what you loose on earth shall be loosed in heaven” [19].  According to mystics, the man who said, “As a man thinks, so is he,” should have added, “…in life and after death.”  This conclusion is based on observation and direct experience of the reality of existence after death.


            “Men of knowledge” throughout man’s history have discovered this to be possible but have not always identified their experiences in this manner.  Eastern mystics would call it “astral projection.”  Western mystics would refer to OOBE (Out of Body Experiences) as “dreaming.” Both agree an OOBE consists of the awareness that one’s superego/ego/psych/consciousness/essence/soul/nagual is functioning separate from one’s body/tonal.  Both agree that OOBEs has pragmatic value, in that when experiencing one, the person can observe and act in both the physical worlds and the aphysical worlds, in order to obtain knowledge or achieve goals – if the person learns how to do so.  Thanks to God/man’s efforts, various methods and systems have been devised to enable the varying natures of men to have such experiences.


            The Eastern system has discovered there to be an “Eightfold Path, to God;” whichever path or “yoga” is chosen, when it is followed impeccably, will lead to the goal-infinity.  But the rest of the world has discovered others.  The Western system has discovered certain drugs also produce mystic experiences.  Many men of high impeccability within the traditional European rational perspective have come to the same conclusions about the separate realities attainable to man.  Aldous Huxley, who experimented with mescaline and LSD-25, wrote a book and many papers and letters on the subject of bio-chemical mind-altering and hypnosis (which has many parallels with meditation).  In his paper, “Drugs that Shape Men’s Minds,” Huxley concludes:


            “My own belief is that, though they may start by being something of an

            embarrassment, these new mind changers will tend in the long run to deepen

            the spiritual life of the communities in which they are available.  That famous

            “revival of religion,” about which so many people have been talking for so

            long, will not come about as the result of evangelistic mass meetings or the

            television appearances of photogenic clergymen.  It will come about as the

            result of biochemical discoveries that will make it possible for large numbers

            of men and women to achieve a radical self-transcendence and a deeper

            understanding of the nature of things.  And this revival of religion will be at

            the same time a revolution.  From being an activity mainly concerned with

            symbols, religion will be transformed into an activity concerned mainly with

            experience and intuition-an everyday mysticism underlying and giving

            significance to everyday rationality, everyday tasks and duties, everyday

            human relationships.”


            William James, who researched and wrote extensively on ‘Religious Mysticism’, writing of his experimentation with nitrous oxide in his paper, “Mysticism”, states that, “One conclusion was forced upon my mind at that time, and my impression of its truth has ever since remained unshaken.  It is that our normal waking consciousness, rational consciousness as we call it, is but one special type of consciousness, whilst all about it, parted from it by the filmiest of screens, there lie potential forms of consciousness entirely different.  We may go through life without suspecting their existence; but apply the requisite stimulus, and at a touch they are there in all their completeness, definite types of mentality which probably somewhere have their field of application and adaptation.  No account of the universe in its totality can be final which leaves these other forms of consciousness quite disregarded.”  Perhaps if Mr. James could have read Carlos Castaneda’s books, or perhaps studied Hinduism or Tibetan Buddhism, he would have found that man has for thousands of years known, to various degrees, how to apply (“astral projection” or “dreaming”), and adapt (actualized infinity and reordering of the consciousness to other planes of existence and being), “the reality of special consensus.”


            To understand the conclusion that OOBE – whether they be produced by meditation or drugs or occur spontaneously – and existence after death are one and the same, the conclusion that existence after death (or, “astral”/”nagual” states of being) is dependant upon one’s personal self-conceptions in relation to each persons world view, must be considered.  To illustrate, studies on people who have been declared “dead”, but lived to tell about it, show that many people had some form of consciousness or awareness and many actually “saw” their body from outside of its confines.²¹ If the people who had such experiences were questioned, I propose that what they “saw” correlated to what they expected to see/experience at death.  Thusly, is you expect to haunt a house if you die in it, under unfavorable or favorable circumstances, then you will.  If you expect to go to heaven as a result of living a good life or if you expect to lose consciousness at death, you will.  If you expect to be reincarnated or see Jesus/Buddha/etc., waiting with outstretched arms, you will.

At least until “something” intervenes…


            As a recently “enlightened” Christian Mystic, much of what I’ve written is hard to swallow in one sitting, even for myself.  But, I feel compelled by the scientist in me, to accept this theory as true, due to empirical evidence and my personal experiences, in the “Nagual.”




            There is a second possible approach to take when trying to correlate Don Juan’s teachings to the world.  Assuming there is a God, YHWH, who created the earth, and gave St. John accurate revelations recorded in the Bible, it logically follows that Don Juan’s teachings could possibly be one of Satan’s last ditch efforts to win the world from God’s hands.  Consider the following:  It is possible that Don Juan’s teachings could become a world influence of greater or equal magnitude than Christianity.  This astonishing consideration is possible due to the teachings’ inherent logic, charismatic beauty and extraordinary reward potentials.  As in the other religious systems having worldwide influence, the logic of the system is ordered in such a way that the person, who chooses to believe and discipline himself by it, can justify to himself any component of the system’s totality against any debate.  The manner in which Castaneda presented the teachings, through the words and drama of Don Juan, lends them a poetic beauty equal to the Bible, Bagavad Gita, Koran and Tao Te Ching.  The factors which would make the sorcerer’s explanation the medium through which the Antichrist would arise on the earth, rather than another system are:

(1)              The reward potential;

(2)              They are in the latter days;

(3)              They belittle God.

           The teachings state that Don Juan is over 300 years old (achieved by closing The gap in the will), but is in as good physical condition as a man of 70 in excellent health.  Don Juan can change into a crow at will (reordering of the components); he can defy gravity (see article that follows) and can disappear.  He can be in two places at one time (the “double”.)  He has control over other men (personal power).  These rewards alone could possibly inspire whole nations into adopting the teachings as their own.  The Bible states that the Antichrist will be God-like, but will deny God.  Don Juan’s teachings, as shown, have some parallels with Christianity but still, it is not YHWH’s system just as Buddha was not Christ, and that is the point.  Finally, Don Juan belittles God, making him just “an item on the island of the Tonal” [20]; a part of man.


            Considering the factors above, it logically follows that anyone who has the personal potential and the direction required could become the Antichrist, by, when, and if, Don Juan’s teachings followers reach international influence, being accepted as the leader of these potential followers.  Considering that the characteristics of Don Juan are the same as those of the traditional servants of Satan: vampires, it follows that the leader of Don Juan’s teachings’ followers would be the leader of Satan’s forces on earth in the Battle of Armageddon, against the forces of YHWH.

Only the course of time will answer which, if either, of the two approaches to Don Juan and his reality is true.  In either case though, it should be an interesting future.  On one hand, the world view may possibly evolve toward holistic reality, resulting in world symbiosis and lasting brotherhood.  But, equally possible, we may be watching the final preparations of the forces of God and Satan for the Battle of Armageddon.  Or both…Let he who has ears to hear, hear.







[1]       Castaneda, Carlos, A Separate Reality: Further Conversations with Don

            Juan, Simon & Schuster, 1971, page 262.


[2]       Castaneda, Carlos, The Teachings of Don Juan: A Yaqui Way of Knowledge,

            Ballantine Books Inc., USA 1969, page 192.


[3]       Castaneda, Carlos, Tales of Power, Simon & Schuster, Inc., USA 1974,

            page 204.


[4]       Castaneda, The Teachings, page 83.


[5]       Castaneda, A Separate Reality, page 197 (the solar plexus)


[6]       Ibid.  pp. 152-153.


[7]       Ibid.  pp. 150-151.


[8]       Castaneda, The Teachings, page 250.


[9]       Ibid.   page 249.


[10]     Castaneda, Carlos, Journey to Ixtlan:  The Lessons of Don Juan, Simon &

            Schuster, USA 1973, page 54.


[11]     Ibid.  page 204.


[12]     Ibid.  page 239.


[13]     Castaneda, Tales of Power, page 50.


[14]     Castaneda, Journey to Ixtlan, page 119


[15]     Castaneda, Tales of Power, page 121.


[16]     Ibid.  page 266.  (Human Awareness)


[17]     Ibid.  page 270.  (Transcendental Awareness)


[18]     Smith, Huston, The Religions of Man, Harper & Row, N.Y., N.Y. 1965,

            page 27.


[19]     The Bible, Bible House, Charlotte, NC., 1961, Matthew 18:18.


[20]    Castaneda, Tales of Power, page 127.


 [21]         {edit by essay author Thomas T. Welborn  01-23-2011 }:

                        This is as important as 'The Holographic Universe' by Michael Talbot...See the book,
                        'Consciousness Beyond Life: The Science of the NDE' by PIM van LOMMEL
                                                            for the in-depth evidence for the
 "NonLocality of Consciousness". World Changing if the world could see it...
Pim van Lommel Article

An article by Pim van Lommel: Medical Evidence for Near-Death Experiences ~ A Reply to Shermer - Near Death Experiences (NDE) registry and info site. Excellent Resource










The Bible, Charlotte, NC., Bible House, 1961.


Castaneda, Carlos, A Separate Reality:  Further Conversations with Don Juan,

USA: Simon & Schuster, Inc., 1971.


Castaneda, Carlos, Journey to Ixtlan:  the lessons of Don Juan, USA: Simon& Schuster, Inc., 1973.


Castaneda, Carlos, Tales of Power, USA:  Simon & Schuster, Inc., 1974.


Castaneda, Carlos, The Teachings of Don Juan: a Yaqui Way of Knowledge, USA:

Ballantine Books, Inc., 1968.


Huxley, Aldous, “Drugs that Shape Men’s Minds:”  Moksha: Uncollected Pieces on Psychedelic and Visionary Experience, USA:  Fitz Hugh Ludlow Memorial Library,



James, William, “Mysticism:”  Philosophy of Religion, (2nd Edition), USA:  Prentice-Hall Inc., 1970.


Smith, Huston, The Religions of Man, New York, NY., Harper & Row, 1965.








[Tabloid Article published mid-1970s] 




            Through the ages, scores of people reportedly have defied the law of gravity to move in the air without any visible support – a baffling enigma that remains unsolved today.


            Sir Isaac Newton insisted that gravitational forces always work in the same way.  Yet too many reputable witnesses have reported experiences of levitation for the notion to be casually dismissed.


            J.J. von Gorres, a German scholar who wrote on mystical phenomena experienced by clergymen, concluded that a t least 72 saints exhibited levitation.


            And the New Catholic Encyclopedia flatly states:  “There seems to be little doubt concerning the fact of levitation…”


            The encyclopedia says there are three possible causes of levitation:  God, directly or through the work of angels; the devil, and “some force or power of nature as yet unknown.”


            Whatever the causes, observers have recorded numbers of documented examples of levitation that include:


·                    When in prayer, St. Agnes (1274-1317) was frequently lifted as much as five feet off the ground.


·                    During a mass, St. Angela of Brescia (1474-1540), was “suddenly and publicly entranced.  Her body was lifted from the earth, in sight of all the congregation, and remained suspended in the air for a long time.”


·                    St. Joseph of Cupertino (1603-1663) earned the title of the “flying friar” because of his ecstatic flights.  People visited Italy especially to witness them, and a group that included the Spanish ambassador saw St. Joseph fly over their heads to the high alter.


·                    When St. Joseph Oriol (1650-1702) was sailing from Marseille to Barcelona, sailors said they saw him lifted many feet above the deck, and supported in the air upon nothing.


Article written by Webb Garrison












Poetry in Motion
My Writings since 2017
About the Author...
My Music
My Home Recording Studio
What Must Be Done
Room for Thought
Battleground for the Souls of Men
Days of Gold
Ode to a Sophist
Justice forAll



© Copyright 1975-2020 Thomas Theodore Welborn  All rights reserved.
No part of this Website may be reproduced, stored in a retrieval system, or
transmitted by any means, electronic, mechanical, photocopying, recording, or
otherwise, without  permission from the author.