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Carlos Castaneda – and His Most Influential Book

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Masaryk University Faculty of Arts Department of English and American Studies English Language and Literature Frederika Ratkovičová A Criticism and Defence of Neoshamanism Bachelor`s Diploma Thesis Supervisor: Jeffrey Alan Vanderziel, B.A. 2016 I declare that I have worked on this thesis independently, using only the primary and secondary sources listed in the bibliography. …………………………………………….. Acknowledgement I would like to thank my supervisor, Jeffrey Alan Vanderziel, for his patient guidance and advice. Table of Contents Introduction……………………………………………...…….…..….1 1 Shamanism and Neoshamanism: Background……………….….….3 Shamanism…………………………………………………….3 Neoshamanism………………………………………………...6 Castaneda………………………………………………...……7 2 Criticism of neoshamanism…………………………….…………..13 3 Defence of neoshamanism…………………………….…….……..22 4 Conclusion…………………………………………………………29 Works Cited……………………………………………………….…31 Summary…………………………………………………………..…35 Resumé……………………………………………………………….36 Introduction Native American shamanism consists of wide set of beliefs which were rooted a long time ago. Nowadays, people are getting back to this tradition through contemporary shamanism which they call neoshamanism. This thesis focuses on the dispute between traditional shamanism and neoshamanism. Native American people, and shamans in particular, are dissatisfied with their traditions being used by non-Natives claiming that it is a misappropriation of their traditions and that they only do it for their own profit. The aim of this thesis is to acquaint the reader with possible misuse of traditional shamanic religions by non-Native people in order to gain financial profit based on the claims of shamans and anthropologists and also to demonstrate the defence of neoshamans who try to oppose the criticism. First chapter is divided into three subchapters dedicated to general description of shamanism and neoshamanism. The first subchapter provides background information about shamanism in general stating the general definition of what shamanism is, based on Eliade`s book - Shamanism: Archaic Techniques of Ecstasy – which was probably the most influential work for Neoshamanic movement, and also what it means to be a shaman. Later it describes the origin of the word “shaman” and various ceremonies of Native American shamanism. The second subchapter provides the history of neoshamanism as a part of New Age movement and what are their beliefs as opposed to the beliefs of traditional shamans. The chapter also provides an overview of possibly the most influential figure in neoshamanism – Carlos Castaneda – and his most influential book The Teachings of Don Juan: A Yaqui Way of Knowledge, which inspired many people who were interested in this field or wanted to become neoshamans themselves. This 1 analysis is based on claims of certain people, providing an overall idea of how this particular work influenced their lives and what they found so inspiring about it, taking extracts from the book Carlos Castaneda and His Followers. It also comments on the nonacceptance of his books based on opinions of some scholars, for instance de Mille, Wasson, or Muriel Thayer Painter, who noticed some contradictions and discrepancies in his work, which suggest the works` unreliability and inauthenticity. These scholars support their claims with specific examples found in the book, such as the language the book uses or practices of Don Juan which differ from that traditionally understood to exist in Yaqui society. Furthermore, they suggest that this might have started the criticism of neoshamanism because they believe that Castaneda only wrote his books for his own profit, also thinking that other neoshamans are profiting from the misappropriation of Native American rituals and religions as well. The core of this thesis is formed by the criticism and defence of neoshamanism itself. The second chapter is an analysis of criticism on neoshamanism from Native Americans` point of view, more specifically, from a point of view of traditional shamans. The criticism is supported by works of anthropologists like Wallis or Aldred, giving examples of misuse of shamanic traditions by non-Native people for financial profit. The third chapter looks at the defence of neoshamans claiming that they have the right to Native American religion on the basis of their right of expression and of some neoshamans` claims of money being just a spiritual energy seeing nothing wrong in doing certain practices for money if they feel like they deserve it. 2 1 Shamanism and Neoshamanism: Background Shamanism The definition of shamanism is not an easy one to construct because it is not based on a consistent system of beliefs and practices. Shamanism is not a particular religion, but a descriptive word for many religions or spiritual beliefs with common features. As such, it has no real dogma. There seems to be an uncertain idea of what shamanism is. According to shamanic beliefs our outer world is a reflection of our inner state of consciousness. In today’s world one is almost always focused on the outer (Hutton). World might be a better place if everyone moved their focus inward. At least, that is what the neoshamans believe. Every change in consciousness that one makes affects the web of life. Many scholars are having trouble depicting what shamanism really includes. This also includes the geographical extent of shamanism, many hesitate whether the area outside the artic-Siberian Asiatic area might be included. In general, shamanism is based on the presence of a ritual specialist - the shaman (Hutton). Unlike shamanism, there are several definitions provided for shaman. Shamans are characteristically defined as “ritual practitioners in hunting-and-gathering societies, who enter altered states of consciousness to achieve a variety of ends that include healing the sick, foretelling the future, meeting the spirit-animals, changing the weather, and controlling real animals by supernatural means” (Clottes, Lewis-William 19). This wide definition of shaman and shamanism derives from Eliade’s thought. Mircea Eliade, a Romanian scholar who worked from the late 1950s in the US, popularised a particular understanding of shamanism. He proposed the validity of the term “shaman”, until then only used for certain ritual specialists in Siberia, for a very ample number of societies throughout the globe (Eliade). Some anthropologists and historians of religion prefer the concept of shamanism being limited 3 to the Siberian area and there are some that later follow the idea of Eliade who generalize the term “shaman” to unlimited areas in the world. Many scholars refuse to form a specific definition. Roger Walsh, Australian professor of anthropology, alerts to form a specific answer: “Practically every scholar forms his/her own opinion on what constitutes shamanism” (Bolye). Caitlin Mathews, in her critique of shamanism in the West, suggests that “shamanism is rapidly becoming the most overused and misappropriated word of the late twentieth century” (Mathews 8). Eliade states that the word shaman comes through Russian, from the Tungusic saman, whereas Walsh, while not disputing the origins of “shamanic” in saman meaning “one who is excited, moved, raised”, speculates that it is derived from the Tungus verb “to know” (Boyle). Stanley Krippner suggests that the term “shaman” is of “uncertain derivation” (Krippner 93). A shaman may also be seen simply as a person who is able to intentionally enter into an ecstatic trance, during which he/she is able to take his/her consciousness into non- physical reality, either ascends to the sky or descends to the underworld, where he/she communicates with other entities or spirits, and gains information (Hanegraaf). In the shamanic trance, there is a sense of egolessness. The shaman feels connected and merged with everything around him. He comes to a state where intuition takes over and his sensitivity to emotional states of others is heightened and where time and space are distorted. It is easier to concentrate on whatever needs to be seen, discovered or healed. The shaman loses track of his own body and even of the place where he is located, and thus being able to focus on what is important at that moment (Boyle). The shamanic trance state is designed to let us see the invisible world that is around us all the time. From a shamanic perspective, everything has an invisible dimension: trees, rocks, energies, animals… shamanic trance might be considered as a way to enhance our 4 natural senses that are beyond the five senses and develop a capacity to use them on purpose. The role of the medicine man is to inquire into the symptoms, dreams, and transgressions of the patient who is examined and then comes to a conclusion of the nature of the ailment, which is generally mythical (Krippner). Western society has associated illness with physical ailments, however, shamanic traditions claim that illness occurs at all levels of the psyche and cannot affect one part of the being without affecting other parts. Shamanism has been preserved down the ages because of its ability to provide healing, reconnection and restoration of the physical connection to the Spirit. The shaman sometimes affects the healing with the aid of the spirits alone, and sometimes with the help of an herbalist. With the improvement in health-care throughout the world, the primary function of shamans today generally is to look after the spiritual and subtle reality aspects of healing. In our western society, they heal and cure physical ailments by marshalling
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