"The Life & Teachings of Carlos Castaneda" by William Patrick Patterson is a 270 pages book that was published a few months ago.
The style is clear and fluid, the book is very well document with a lot of footnotes.
The author definitely knows about esoterism and all along his book he's neither pro Castaneda nor anti Castaneda (that's quite unusual as far as books about C. are concerned).
Patterson offers an extensive biography of Castaneda from his birth to his very last day and even after with the path of some of his followers.
At the same time Patterson presents and explains the key topics developed by C. (organic beings, assemby point, foreign installation, tonal and nagual,...) and shows links with other teachings and other people including of course G. and Ouspenski but also Swami Muktananda, Ram dass, Timothy Leary, Howard Lee...
Two ideas particularly stroke me :
1/ there seems to have been two phases in Castaneda spiritual journey. A first phase of interaction with the so-called Don Juan where Castaneda seemed to be on an spiritual ascent, gaining strength and wisdom. Then a second phase where he became an egocentric bully.
2/ About G. and C. comparison here is the end of chapter VI :
"As striking as the similarities are, so, thankfully, are the differences. The teaching G. brought is based on sacred science; what C. brought is based on sorcery. Both aim to awaken one from the dream of ordinary life, but while G. rejects working with the dream state ans insists on grounding consciousness in ordinary life in order to come tor real life, dreaming for Castaneda is the basis of sorceric exploration.
What one finds missing - is that the right word ? - with C. is a spiritual appreciation and valuation of the scale of Being and the duty to serve and offer "help for God" as G. says. The genuine experiencing of the reason of understanding and unity that lead to conscience and divine love, which are at the core of G. teachings, seems to be missing. Certainly it is never mentioned.
In addition to this biography Patterson included an essay by Daniel Brinton : "Nagualism : a study of native American folklore and history"
In this essay we learn that for centuries nagualism existed and south/central America and was different from Mayan or Aztec religions. "Nauals" were worshipping mostly earth symbols in caves by opposition to the sun cults and pyramids of the surrounding mainstream religions.
As a side note, comets are mentioned once, for nagualists' symbolism, "sickness" was "The red woman", "the breath of the flame", "our mother the comet" (all referring to the fever).
Nagualism (Nahal, naua, naual,...) was praticed over a very broad territory amongst various tribes like the Zapotecs, the Mixtecs or the Quiches.
The main features of their cult were the green color, the trees, the snake, the fire.
Women had the highest ranks, like Mariaz Candelaria who led a revolt against the Spanish occupation.
This rebellion against Spanish occupation and christianity seems to have been a central and lasting feature of nagualism.
The style is clear and fluid, the book is very well document with a lot of footnotes.
The author definitely knows about esoterism and all along his book he's neither pro Castaneda nor anti Castaneda (that's quite unusual as far as books about C. are concerned).
Patterson offers an extensive biography of Castaneda from his birth to his very last day and even after with the path of some of his followers.
At the same time Patterson presents and explains the key topics developed by C. (organic beings, assemby point, foreign installation, tonal and nagual,...) and shows links with other teachings and other people including of course G. and Ouspenski but also Swami Muktananda, Ram dass, Timothy Leary, Howard Lee...
Two ideas particularly stroke me :
1/ there seems to have been two phases in Castaneda spiritual journey. A first phase of interaction with the so-called Don Juan where Castaneda seemed to be on an spiritual ascent, gaining strength and wisdom. Then a second phase where he became an egocentric bully.
2/ About G. and C. comparison here is the end of chapter VI :
"As striking as the similarities are, so, thankfully, are the differences. The teaching G. brought is based on sacred science; what C. brought is based on sorcery. Both aim to awaken one from the dream of ordinary life, but while G. rejects working with the dream state ans insists on grounding consciousness in ordinary life in order to come tor real life, dreaming for Castaneda is the basis of sorceric exploration.
What one finds missing - is that the right word ? - with C. is a spiritual appreciation and valuation of the scale of Being and the duty to serve and offer "help for God" as G. says. The genuine experiencing of the reason of understanding and unity that lead to conscience and divine love, which are at the core of G. teachings, seems to be missing. Certainly it is never mentioned.
In addition to this biography Patterson included an essay by Daniel Brinton : "Nagualism : a study of native American folklore and history"
In this essay we learn that for centuries nagualism existed and south/central America and was different from Mayan or Aztec religions. "Nauals" were worshipping mostly earth symbols in caves by opposition to the sun cults and pyramids of the surrounding mainstream religions.
As a side note, comets are mentioned once, for nagualists' symbolism, "sickness" was "The red woman", "the breath of the flame", "our mother the comet" (all referring to the fever).
Nagualism (Nahal, naua, naual,...) was praticed over a very broad territory amongst various tribes like the Zapotecs, the Mixtecs or the Quiches.
The main features of their cult were the green color, the trees, the snake, the fire.
Women had the highest ranks, like Mariaz Candelaria who led a revolt against the Spanish occupation.
This rebellion against Spanish occupation and christianity seems to have been a central and lasting feature of nagualism.