The Teachings of Don Juan

The Teachings of Don Juan: A Yaqui Way of Knowledge was published in 1968, written by Carlos Castaneda and submitted as his Master's thesis in the University of California-Los Angeles (UCLA) Department of Anthropology. It purports to document the events that took place during an apprenticeship with a self-proclaimed Yaqui Indian Sorcerer, don Juan Matus from Sonora, Mexico between 1960 and 1965.

Quotes
(full text online)


 * The friend who had introduced me to don Juan explained later that the old man was not a native of Arizona, where we met, but was a Yaqui Indian from Sonora, Mexico... the people with whom he lived believed that he had some sort of "secret knowledge", that he was a "brujo". The Spanish word brujo means, in English, medicine man, curer, witch, sorcerer. It connotes essentially a person who has extraordinary, and usually evil, powers. p. 3


 * I had known don Juan for a whole year before he took me into his confidence. One day he explained that he possessed a certain knowledge that he had learned from a teacher, a "benefactor" as he called him, who had  directed him in a kind of apprenticeship. Don Juan had, in turn, chosen me to serve as his apprentice, but he  warned me that I would have to make a very deep commitment and that the training was long and arduous.  p. 3


 * Don Juan disclosed very little about his personal life. All he said was that he had been born in the Southwest in 1891; that he had spent nearly all his life in  Mexico; that in 1900 his family was exiled by the Mexican government to central Mexico along with thousands  of other Sonoran Indians; and that he had lived in central and southern Mexico until 1940. Thus, as don Juan had  traveled a great deal, his knowledge may have been the product of many influences.


 * My inability to arrive at an understanding seems to have been traceable to the fact that, after four years of apprenticeship, I was still a beginner. It was clear that don Juan's knowledge and his method of conveying it  were those of his benefactor; thus my difficulties in understanding his teachings must have been analogous to  those he himself had encountered. Don Juan alluded to our similarity as beginners through incidental comments  about his incapacity to understand his teacher during his own apprenticeship. p. 6


 * Don Juan believed the states of non-ordinary reality to be the only form of pragmatic learning and the only means of acquiring power. He conveyed the impression that other parts of his teachings were incidental to the  acquisition of power. This point of view permeated don Juan's attitude toward everything not directly connected  with the states of non-ordinary reality. p. 6


 * In our conversations, don Juan consistently used or referred to the phrase "man of knowledge"... A man of knowledge is one who has followed truthfully the hardships of learning,.. A man who has, without rushing or without faltering, gone as far as he can in unravelling the secrets of power and knowledge. ...He must challenge and defeat his four natural enemies... A man can call himself a man of knowledge only if he is capable of defeating all four of them... anybody who defeats them becomes a man of knowledge... p.34


 * Anyone can try to become a man of knowledge; very few men actually succeed, but that is only natural. The enemies a man encounters on the path of learning to become a man of knowledge are truly formidable; most men succumb to them.


 * He refused to talk about the enemies. He said it would be a long time before the subject would make any sense to me. I tried to keep the topic alive and asked him if he thought I could become a man of knowledge. He said no man could possibly tell that for sure. But I insisted on knowing if there were any clues he could use to determine whether or not I had a chance of becoming a man of knowledge. He said it would depend on my battle against the four enemies - whether I could defeat them or would be defeated by them - but it was impossible to foretell the outcome of that fight.


 * To be a man of knowledge has no permanence. One is never a man of knowledge, not really. Rather, one becomes a man of knowledge for a very brief instant, after defeating the four natural enemies. p. 34


 * If he gives in to fear he will never conquer it, because he will shy away from learning and never try again. But if he tries to learn for years in the midst of his fear, he will eventually conquer it because he will never have really abandoned himself to it. p. 36


 * How can he defeat his third enemy, don Juan?...He has to defy it, deliberately. He has to come to realize the power he has seemingly conquered is in reality never his. He must keep himself in line at all times, handling carefully and faithfully all that he has learned. If he can see that clarity and power, without his control over himself, are worse than mistakes, he will reach a point where everything is held in check. He will know then when and how to use his power. And thus he will have defeated his third enemy. p. 36


 * It must have been towards the end of the session that the singing was greatly accelerated, with everybody singing at once. I perceived that something or somebody outside the house wanted to come in. I couldn't tell whether the singing was done to prevent "it" from bursting in, or to lure it inside. I was the only one who did not have a song. They all seemed to look at me questioningly, especially the young men. I grew embarrassed and closed my eyes.   Then I realized I could perceive what was going on much better if I kept my eyes closed. This idea held my  undivided attention. I closed my eyes, and saw the men in front of me. I opened my eyes, and the image was  unchanged. The surroundings were exactly the same for me, whether my eyes were open or closed. p. 64


 * He talked about the top of my head next and said it was still very large and heavy, and its bulk would prevent my flying. He told me that the way to reduce its size was by winking; with every wink my head would become smaller. He ordered me to wink until the top weight was gone and I could jump freely. Then he told me I had reduced my head to the size of a crow, and that I had to walk around and hop until I had lost my stiffness.  There was one last thing I had to change, he said, before I could fly. It was the most difficult change, and to accomplish it I had to be docile and do exactly as he told me. I had to learn to see like a crow.  p. 74


 * At a very early stage of my apprenticeship, don Juan made the statement that the goal of his teachings was "to show how to become a man of knowledge". I use that statement as a point of departure. It is obvious that to become a man of knowledge was an operational goal. And it is also obvious that every part of don Juan's orderly teachings was geared to fulfill that goal in one way or another.


 * After having established "man of knowledge" as the first structural unit, it was possible for me to arrange with assurance the following seven concepts as its proper components: (1) to become a man of knowledge was a matter of learning; (2) a man of knowledge had unbending intent; (3) a man of knowledge had clarity of mind; (4) to become a man of knowledge was a matter of strenuous labour; (5) a man of knowledge was a warrior; (6) to become a man of knowledge was an unceasing process; and (7) a man of knowledge had an ally. p. 87


 * The obligatory quality of all the acts performed in such a context, and their being inflexible and predetermined, were no doubt unpleasant to any man, for which reason a modicum of unbending intent was sought as the only covert requirement needed by a prospective apprentice.  Unbending intent was composed of (1) frugality, (2) soundness of judgement, and (3) lack of freedom to innovate.


 * A man of knowledge needed frugality because the majority of the obligatory acts dealt with instances or with elements that were either outside the boundaries of ordinary everyday life, or were not customary in ordinary activity, and the man who had to act in accordance with them needed an extraordinary effort every time he took action. It was implicit that one could have been capable of such an extraordinary effort only by being frugal with any other activity that did not deal directly with such predetermined actions.


 * Since all acts were predetermined and obligatory, a man of knowledge needed soundness of judgement. This concept did not imply common sense, but did imply the capacity to assess the circumstances surrounding any need to act. p.88


 * Being a man of knowledge was not a condition entailing permanency. There was never the certainty that, by carrying out the predetermined steps of the knowledge being taught, one would become a man of knowledge. It was implicit that the function of the steps was only to show how to become a man of knowledge. Thus, becoming a man of knowledge was a task that could not be fully achieved; rather, it was an unceasing process comprising (1) the idea that one had to renew the quest of becoming a man of knowledge; (2) the idea of one's  impermanency; and (3) the idea that one had to follow the path with heart.


 * The constant renewal of the quest of becoming a man of knowledge was expressed in the theme of the four symbolic enemies encountered on the path of learning: fear, clarity, power, and old age.


 * Renewing the quest implied the gaining and the maintenance of control over oneself. A true man of knowledge was expected to battle each of the four enemies, in succession, until the last moment of his life, in order to keep himself actively engaged in becoming a man of knowledge. Yet, despite the truthful renewal of the quest, the odds were  inevitably against man; he would succumb to his last symbolic enemy. This was the idea of impermanency. p. 90


 * Off-setting the negative value of one's impermanency was the notion that one had to follow the "path with heart". The path with heart was a metaphorical way of asserting that in spite of being impermanent one still had to proceed and had to be capable of finding satisfaction and personal fulfillment in the act of choosing the most amenable alternative and identifying oneself completely with it. p. 90