Any shamans here? (I doubt there are many)

=============================================================================
Lama Lobsang Rampa hoax
http://www.museumofhoaxes.com/hoax/Hoaxipedia/The_Third_Eye/

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Carlos Castaneda
"De Mille also uncovered numerous instances of plagiarism. "When don Juan opens his mouth," he wrote, "the words of particular writers come out." His 1980 compilation, "The Don Juan Papers," includes a 47-page glossary of quotations from Don Juan and their sources, ranging from Wittgenstein and C.S. Lewis to papers in obscure anthropology journals.
In one example, de Mille first quotes a passage by a mystic, Yogi Ramacharaka: "The Human Aura is seen by the psychic observer as a luminous cloud, egg-shaped, streaked by fine lines like stiff bristles standing out in all directions." In "A Separate Reality," a "man looks like a human egg of circulating fibers. And his arms and legs are like luminous bristles bursting out in all directions." The accumulation of such instances leads de Mille to conclude that "Carlos's adventures originated not in the Sonoran desert but in the library at UCLA." De Mille convinced many previously sympathetic readers that Don Juan did not exist. Perhaps the most glaring evidence was that the Yaqui don't use peyote, and Don Juan was supposedly a Yaqui shaman teaching a "Yaqui way of knowledge." Even the New York Times came around, declaring that de Mille's research "should satisfy anyone still in doubt. " ...
"[Among anthropologists, there's no longer a debate. Professor William W. Kelly, chairman of Yale's anthropology department, told me, "I doubt you'll find an anthropologist of my generation who regards Castaneda as anything but a clever con man. It was a hoax, and surely Don Juan never existed as anything like the figure of his books. Perhaps to many it is an amusing footnote to the gullibility of naive scholars, although to me it remains a disturbing and unforgivable breach of ethics." ]"
http://www.tvo.org/discussion/phpBB2/viewtopic.php?p=18421

----
DeMille exposes what he calls "the greatest anthropological hoax since the Piltdown Man." While reading Castaneda's early books, I sometimes wondered why his Yaqui sorcerer sounded at times like a Taoist and at others like Martin Heidegger. Now I understand.
----
[As for any Castaneda TB, what should happen is... knowing Castaneda took a lot of his major concepts directly from a book Govinda wrote in 1960, right down to the exact words and phrases... if nothing else should make it clear that Castaneda did not get those ideas from "don Juan" or "Toltecs", and that therefore most of what Castaneda wrote had no resemblance to the reality of his life. It should make it much clearer that Castaneda was really - among other things - a huge plagiarist, and therefore god only knows what his real story was.]
http://sustainedreaction.yuku.com/reply/126003#reply-126003
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[So, why did the anthro dept. at UCLA award a doctorate for writing a novel? The answer is that by the time Castaneda was finally awarded his Ph.D., he had already written three best-selling books. The first of these was originally published by the UC Press. The UC made a lot of money from The Teachings of Don Juan: a Yaqui Way of Knowledge, and wasn't about to disavow it, even if they knew full well that it had nothing to do with Yaquis or any Native American group. By the time Castaneda submitted Ixtlan as his dissertation, it was too lateto turn back: the UC would have had egg all over its face. Moreover, denying its most famous Hispanic graduate stedent a Ph. D. would have been big news and would not have been popular with the public. Giving him the piece of paper was of little consequence, since no one would ever let him do a post doc or teach--they gave it to him to be rid of him. Basically. the decision was academic politics at its worst.]
http://sustainedreaction.yuku.com/reply/122915#reply-122915
-----
[I don't know of any official retraction by the anthro dept or UCLA, but individual faculty have expressed regrets--in fact Yaqui specialist Ralph L. Beals made a public apology at an AAA conferance in 1978:

Some of my colleagues were naive in failing to insist on seeing his basic data before giving him a Ph.D...There was a mistake in my department. I'm sorry about it, and I'm apologizing for it. --Prof. Ralph L. Beals, quoted in Richard de Mille, The Don Juan Papers, p. 123
And when Castaneda's disciple Florinda--also an anthropology graduate student at UCLA--was accused of plagiarism in 1985, the anthro dept. blasted her with both barrels. Her faculty supervisors unanimously washed their hands of her in a public statement that is a model of icy cold academic understatement, the meaning of which is entirely clear to anyone in academe. Being disowned by your own supervision committee is the worst possible thing that can happen to a Ph. D. student. Florinda would never get her Ph.D. and would never get into any other academic program.
In her popular book, Shabono (NYC: Dell. 1982), Florinda claimed to have had various adventures among the Yanomama Indians of Venesula. Trouble was, a Brazilian woman named Helana Velero had had had these same adventures and published a book about them in 1965 (Yanoama: The Narrative of a White Girl Kidnapped by Amazonan indians, first published in Italian). Anthropologist Rebecca B. DeHolmes cited chapter and verse in an article in the Sept. 1985 issue of American Anthropologist: "Frankly, I find it hard to believe that Donner spent any length of time with the Yanomamo...[Florinda's ethnographic data were] rather expertly borrowed from other sources and assembled in a kind of melange of fact and fantasy for which Castaneda is so famous" (p. 665). Not a single scholar defended Florinda.]
http://sustainedreaction.yuku.com/reply/122915#reply-122915
----
de mile critique documents
http://www.artforthemasses.us/castacon/vie...ed7c6c54be5d938
----
Plagiarism
[The alleglossary presents the following quote as the source for Castaneda’s accounts of encountering an ally; however, an ally in Castaneda’s books has nothing to do with corpses.

The celebrant is shut up alone with a corpse in a dark room. To animate the body, he lies on it, mouth to mouth … holding it in his arms … After a certain time the corpse begins to move. It stands up and tries to escape; the sorcerer, firmly clinging to it, prevents it from freeing itself. Now the body struggles more fiercely. It leaps and bounds to extraordinary heights, dragging with it the man who must hold on … At last the tongue of the corpse protrudes from its mouth. The critical moment has arrived. The sorcerer seizes the tongue with his teeth and bites it off. The corpse at once collapses. Failure in controlling the body after having awakened it means certain death for the sorcerer. The tongue carefully dried becomes a powerful magic weapon which is treasured by the triumphant ngagspa [priest]. The Tibetan … needed all his strength to hold it … If he failed to conquer it the horrible being would kill him. (David-Neel, 1932, p. 135)

DeMille claims Castaneda derived the following three passages from the above account:

When a man is facing the ally (he) must wrestle the spirit to the ground and keep it there until it gives him power. (Castaneda, 1972, pp. 282-283)

After I grabbed it … the ally made me twirl, but I didn’t let go. We spun through the air … Suddenly I felt that I was standing on the ground again … The ally had not killed me … I had succeeded … I jumped up and down with delight. (Castaneda, 1972, p. 306)

The jolt that one gets from grabbing a ally is so great that one might bite off one’s tongue. (Castaneda, 1972, p. 305)]
http://www.artforthemasses.us/castacon/vie...ed7c6c54be5d938
------------------------

http://realitysandwich.com/node/418 ---Gordon Wasson
Spicer is not the only Castaneda critic with relevant scientific experience. Revered ethno-mycologist and early psychedelics proponent Gordon Wasson read The Teachings soon after its publication and wasted little time composing a letter to Castaneda. Wasson’s questions, while politely worded, were directed to clear up what he felt to be anomalies in the mushroom rituals depicted in the book. The notoriously candid Castaneda responded with uncharacteristic eagerness, no doubt excited to correspond with the man whose seminal writings on hallucinogenic fungi were a formative influence for him. Yet his replies, as paraphrased in De Mille’s The Don Juan Papers, are curiously vague and evasive. Most interesting is his answer to Wasson’s inquiries about Don Juan’s ethnic origin; in response, Castaneda revises the rough biography offered in The Teachings, explaining that the sorcerer is “not a pure Yaqui� and therefore cannot be situated culturally, “except in a guessing manner.�[5]
-----------------------------------------------
http://realitysandwich.com/node/418 ---Spicer
[As Spicer and several others have argued, Don Juan’s psychedelic forays are “not consistent with our ethnographic knowledge of the Yaquis.� ]
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http://realitysandwich.com/node/418 ---Fikes
[In his 1993 book Carlos Castaneda, Academic Opportunism, and the Psychedelic Sixties, Fikes explains how the character of Don Juan was likely modeled on Ramon Medina Silva, the Huichol shaman popularized by the ethnographic studies of Peter Furst and Barbara Myerhoff. These anthropologists were UCLA graduates and peers of Castaneda, and there is convincing evidence that Ramon and Carlos had actually met prior to the publication of The Teachings. ..]

[...Fikes also disputes the veracity of Furst and Myerhoff’s ethnography, noting that the Huichol shamanic practices they detail are at odds with his own findings. In developing his account of Don Juan, suggests Fikes, Castaneda likely plagiarized from his classmates a distorted portrayal of Huichol culture in the character of Silva, and unscrupulously applied it to his fictional Yaqui sorcerer, thus perpetuating the misrepresentation of Native Americans across cultural boundaries. ]

------------------------------------------------
http://realitysandwich.com/node/418 ---Jane Holden Keley
[Anthropologist Jane Holden Kelley reports the harassment of Pascuan Yaquis during the 1970s by “long-haired hippies� in search of Castaneda’s muse. Seizing an opporunity, the crafty villagers played along, divesting the deluded youths of money, booze, and cigarettes before they realized they had been duped.[11] ..]
[It was not the Yaquis, however, but the Huichols who bore the brunt of the hippie influx throughout the seventies. As Fikes explains, the Yaquis “offer relatively little to guru-seekers� since they do not use psychedelics and are somewhat “more acculturated� than the peyote-ingesting Huichols. He relates accounts of traditional Huichols “harassed, jailed, shot at, and almost murdered by guru-seekers� and offers an anecdote depicting the attempted stabbing of his Huichol “father� by a gringo peyote hunter. These incidents grew more infrequent with time, but the lasting impact of The Teachings on Native Americans, asserts Fikes, lies in the marketing of the Don Juan archetype. ]
----------------------------------------------------
Jesus Ochoa
"I believe that basically the work has a very high percentage of imagination," says Jesus Ochoa, head of the department of ethnography at Mexico's National Museum of Anthropology
http://www.erowid.org/library/review/revie...astaneda1.shtml
----------------------------------------------
Sandra Burton Time Magazine
Copyright March 5th, 1973 Time Magazine
http://www.erowid.org/library/review/revie...astaneda1.shtml
http://www.time.com/time/magazine/article/...03890-9,00.html
--------------------------------------------------
=YAQUI INDIANS?
Regardless of the actual details of publication, the book did exceptionally well in both popular and scholarly markets, achieving unlikely success for a work shelved as anthropology. In addition to its scientific classification, The Teachings of Don Juan bears the authoritative sub-heading, "A Yaqui Way of Knowledge." Many critics find fault with this title, noting that the character of Don Juan bears no resemblance to a Yaqui Indian. Spicer, the anthropologist whose positive review lent early and enduring credibility to the text, admits in the same article that it is “wholly gratuitous to emphasize, as the subtitle does, any connection between the subject matter of the book and the cultural traditions of the Yaquis.�[3]
http://www.realitysandwich.com/shamans_and...stanedas_legacy

=(YQUI INDIANS DO NOT USE peyote, datura and psychtropic mushrooms)
Although Don Juan is explicitly named as a Yaqui, Castaneda offers no details throughout the narrative to support this claim, and in fact depicts him engaging in activities associated with markedly dissimilar Indian cultures. Don Juan’s use of peyote, datura, and psychotropic mushrooms, for example, is completely divergent from Yaqui tradition and more closely resembles Huichol and Navajo ritual practices. Spicer theorizes that Don Juan, while perhaps of Yaqui descent, is more likely a cultural composite of various Indian and mestizo influences; the subtitle, he assumes, was probably the work of a “publisher [that] went beyond Castaneda’s intention.�[4]
http://www.realitysandwich.com/shamans_and...stanedas_legacy
-------------------------------------------------

Don Juan in cultural limbo
Spicer is not the only Castaneda critic with relevant scientific experience. Revered ethno-mycologist and early psychedelics proponent Gordon Wasson read The Teachings soon after its publication and wasted little time composing a letter to Castaneda. Wasson’s questions, while politely worded, were directed to clear up what he felt to be anomalies in the mushroom rituals depicted in the book. The notoriously candid Castaneda responded with uncharacteristic eagerness, no doubt excited to correspond with the man whose seminal writings on hallucinogenic fungi were a formative influence for him. Yet his replies, as paraphrased in De Mille’s The Don Juan Papers, are curiously vague and evasive. Most interesting is his answer to Wasson’s inquiries about Don Juan’s ethnic origin; in response, Castaneda revises the rough biography offered in The Teachings, explaining that the sorcerer is “not a pure Yaqui� and therefore cannot be situated culturally, “except in a guessing manner.�[5]

As for the subtitle, Castaneda maintains that it was added per suggestion of the University Press who, prior to reading his manuscript, insisted on its inclusion to help categorize the book. To imply that Don Juan is representative of all Yaquis, he says, was never his intention. This admission stands in stark contrast to a comment made by the associate editor of the University Press who, in a letter to De Mille, states, “The title of Castaneda’s book and the entire text are the work of the author.â€�[6] It seems then that Castaneda himself erroneously labeled his work as an exposition of a “Yaqui way of knowledge,â€� and purposely so â€â€œ but for what reason? De Mille suggests that, in aligning the book with a relatively obscure Indian tribe, Castaneda not only ascribed a scientific legitimacy to his account, but also sought to fashion a “kind of red man no one had ever met,â€� and in so doing, corner the market on a new pop-cultural archetype.[7]

With the overt nature of the subtitle in effect, whatever Don Juan teaches throughout the text becomes a “Yaqui way of knowledge� by default. It is then unnecessary for Castaneda to prove Don Juan’s “Yaqui-ness� to his readers (unless of course, those readers happen to be Yaqui scholars, in which case he relies on clever obfuscation). In the “Introduction� to The Teachings, for example, Don Juan’s provenance is described quite briefly, and in rather broad terms:

“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.�

The “Yaqui Diaspora� is well documented in the historical record, and little is offered in the way of authentication with this short synopsis. Careful to avoid pigeonholing Don Juan into any recognizable ethnicity, Castaneda further muddies the image of his Indian with a caveat acknowledging the sorcerer’s murky heritage: “I was not sure,� he maintains, “whether to place the context of his knowledge totally in the culture of the Sonoran Indians. But it is not my intention here to determine his precise cultural milieu.�

Prefacing the book with this disclaimer, Castaneda effectively shields his ethnography from charges of misrepresentation and fashions his depiction of the “Yaquiâ€� sorcerer in such a manner as to render the Indian cultureless â€â€œ or as Spicer phrases it, suspended in “cultural limbo.â€� Don Juan’s origin is thus couched in ambiguity and skillfully blurred, rendering him both inoffensive to discerning critics and appealingly enigmatic to the lay reader.
http://www.realitysandwich.com/shamans_and...stanedas_legacy
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Discrepancies
As the series progressed, many critics observed glaring discrepancies in the details and chronologies of events, as well as a general drift in tone from scholarly observation towards more whimsical storytelling. Yet even with his first book, Castaneda's literary techniques invited some serious scrutiny. The Teachings of Don Juan is allegedly a translation of the anthropologist’s field notes from Spanish to English, with occasional bracketed asides imparting the polyglot Indian’s original dialogue. Why is it then, wondered some critics, that Don Juan tutors Carlos solely in their lingua franca â€â€œ especially when certain concepts would doubtless be more genuinely articulated in his native tongue?

The conspicuous absence of Yaqui terminology in the text raised the eyebrows of more than one scholar in Castaneda’s audience, and prominent critics such as Spicer, Wasson, and De Mille sounded the alarm to this anomaly.
http://www.realitysandwich.com/shamans_and...stanedas_legacy
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More discrepancies

But doubts soon surfaced. Experts pointed out that Don Juan's "teachings" bore little resemblance to actual Yaqui Indian religious beliefs. Hallucinogenic mushrooms didn't grow in the Sonoran Desert, where Don Juan supposedly lived. Anyone who'd gone walking for hours in the desert at the hottest time of the day, as Castaneda claimed he and Don Juan had done, would surely have died of sunstroke. -- Cecil Adams
http://www.straightdope.com/columns/read/2...s-or-make-it-up
----------------------------------------------------------------


Impact on Natives
As The Teachings of Don Juan introduced thousands of psychedelically-inclined readers to its mysterious sage, the deserts of Mexico were subsequently inundated with droves of “Don Juan seekers� determined to find, and be enlightened by, the elusive sorcerer. Anthropologist Jane Holden Kelley reports the harassment of Pascuan Yaquis during the 1970s by “long-haired hippies� in search of Castaneda’s muse. Seizing an opporunity, the crafty villagers played along, divesting the deluded youths of money, booze, and cigarettes before they realized they had been duped.[11]

It was not the Yaquis, however, but the Huichols who bore the brunt of the hippie influx throughout the seventies. As Fikes explains, the Yaquis “offer relatively little to guru-seekers� since they do not use psychedelics and are somewhat “more acculturated� than the peyote-ingesting Huichols. He relates accounts of traditional Huichols “harassed, jailed, shot at, and almost murdered by guru-seekers� and offers an anecdote depicting the attempted stabbing of his Huichol “father� by a gringo peyote hunter. These incidents grew more infrequent with time, but the lasting impact of The Teachings on Native Americans, asserts Fikes, lies in the marketing of the Don Juan archetype.

New Age “shamans� modeled on Castaneda’s sorcerer exist in abundance in today’s society. Offering travel packages to psychedelic meccas, these pseudo-shamans profit from the misappropriation of rituals and liturgical objects sacred to Native American religions. While some operations offer legitimate and conscientious experiences of traditional shamanism, others are little more than opportunistic scams. As Fikes contends, such shameless exploitation trivializes “Huichol, Yaqui, or any Native American culture by masking or ignoring its true genius.� Furthermore, these profiteers increase the Western fascination with psychedelic drugs such as peyote, bringing unwanted government attention to authentic Native American practices.

A New York Times article from July 23, 1970 describes the plight of Oaxacan Indians suffering from the flood of American “mushroom addicts� and the subsequent crackdown by Mexican authorities; once considered a “great medicine,� the fungi are now contraband in Oaxaca.[12] In the United States, similar legislative measures currently threaten Native Americans' religious freedom. The Smith vs. Oregon decision of the Supreme Court, for instance, banned the ritual use of peyote among members of the Native American Church from 1990 until its repeal in 1993. Within a “War on Drugs� political climate, the mystique engendered by Don Juan and his imitators represents a real and direct threat to the “special rights� Native American cultures have been granted in American society.

Most troublingly, the fallout from nearly four decades of Castaneda-inspired drug tourism in Mexico now threatens to wipe out some indigenous shamanic cultures entirely. According to a recent National Public Radio report, the rampant, unsustainable harvesting of peyote by foreigners and drug traffickers from the desert surrounding Real de Catorce has placed the slow-growing cactus in danger of vanishing from the region. The area is held sacred by the Huichol who regularly pass through the north Mexican desert on shamanic pilgrimages. Once thriving in abundance along their route, the peyote cactus has become increasingly scarce, prompting the Indians to lobby the government for protection of the holy site. If the peyote disappears, so does the unique knowledge system of one of Mexico's most vital remaining tribal cultures.[13]
http://www.realitysandwich.com/shamans_and...stanedas_legacy
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Information on Psychedelics befor CC's The Teachings of Don Juan: A Yaqui Way of Knowledge (1968)
http://www.henryflynt.org/depth_psy/psychostate.html
These books established a pattern which would dominate interpretation of the psychedelic experience for civilian adventurers. The psychedelic trip had to be conceived under the aegis of a few specific doctrines which possessed ready-made authority.

Aldous Huxley's The Doors of Perception 1954
Masters and Houston's The Varieties of Psychedelic Experience (1966)
The Ecstatic Adventure (1968); G. Weil and Timothy Leary, The Psychedelic Reader (1965);
David Solomon, LSD: The Consciousness-Expanding Drug (1964);
Leary, Metzner, and Alpert, The Psychedelic Experience: A Manual Based on the Tibetan Book of the Dead (1964)

PSYCHEDELIC REFERENCES


Bernard Aaronson and H. Osmond, ed., Psychedelics (1971) BF 207. C6

Bernard Aaronson and H. Osmond, LSD: It's Uses and Implications

Harold A. Abramson, ed., The Use of LSD in Psychotherapy and Alcoholism (1967) RC 483.5.L9.I5

Antonin Artaud, "The Peyote Dance," in Selected Writings, ed. Susan Sontag (1976); also The Peyote Dance (New York, 1976)

T.X. Barber, LSD, Marihuana, Yoga, and Hypnosis (1970)

H.L. Barr et al., LSD: Personality and Experience (1972)

F.X. Barron, LSD, Man and Society (1967)

Charles Baudelaire, Artificial Paradises (translation 1971, by Ellen Fox) -- not in Bobst

Fernando Benitez, In the Magic Land of Peyote (1975)

Simone de Beauvoir, The Prime of Life (1962), pp. 169-70 -- Sartre's 1935 mescalin experience

Richard Blum et al., Utopiates (1964)

Walter Benjamin, "Hashish in Marseilles," in Walter Benjamin, Reflections (tr. 1978)

Richard M. Bucke, Cosmic Consciousness (1923)

W.V. Caldwell, LSD Psychotherapy (1968)

Carlos Castaneda, The Teachings of Don Juán (1968)

Jean Cocteau, Opium (originally 1930; translation 1990)

Bruce Cook, The Beat Generation

R. Crocket et al., eds., Hallucinogenic Drugs and Their Psychotherapeutic Use (1963)

R.C. De Bold and R.C. Leaf, LSD, Man and Society (1967)

D.H. Efron, ed., Psychotomimetic Drugs RM315.P77

Mircea Eliade, Shamanism: Archaic Techniques of Ecstasy (1964)

Alvaro Estrada, María Sabina: Her Life and Chants (1981)

Peter Furst, Hallocinogens and Culture (1976) -- primitive people and drug cults

Ignacio L. Götz, The Psychedelic Teacher (1972) HV 5804.G64 -- LSD and religion

Intoxication in Literature (Yale French Studies #50, 1974)

Lester Grinspoon and James Bakalar, Psychedelic Drugs Reconsidered (New York, 1979)

Lester Grinspoon and James Bakalar, ed., Psychedelic Reflections (1983)

Stanislav Grof, LSD Psychotherapy (1980)

Stanislav Grof, Realms of the Human Unconsciousness: Observations from LSD Research (1976) BF 209

Joan Halifax, Shamanic Voices (1979)

A. Hoffer and H. Osmond, The Hallucinogins (1967) RC 483.5

Albert Hofmann, LSD, My Problem Child (1983)

Aldous Huxley, The Doors of Perception (1954) RM666. P48.H9

Barry L. Jacobs, ed., Hallucinogins (1984) RM 315. H334

Ken Kesey, Kesey's Garage Sale (1973)

Ken Kesey, The Further Inquiry (Viking, 1990) tie-dyed book

Wolfram Keup, ed., Origin and Mechanisms of Hallucinations (1970)

Heinrich Klüver, Mescal and Mechanisms of Hallucinations (1966; original 1928, 1942) antique HV 5801.K58

Stanley Krippner, "Psychedelics and the Artist," Ikon (No. 5), March 1968

Weston La Barre, The Peyote Cult (1969) GN 21. L2P4

Timothy Leary, The Politics of Ecstasy (1968)

Timothy Leary, Start Your Own Religion (Millbrook, NY, 1967) 27 pp.

Timothy Leary, Psychedelic Prayers After the Tao Tê Ching (1966)

Timothy Leary, Ralph Metzner, and Richard Alpert, The Psychedelic Experience: a Manual Based on the Tibetan Book of the Dead (1964)

Timothy Leary and Ralph Metzner, The Psychedelic Experience: a Manual Based on the Tibetan Book of the Dead (1976)

Martin Lee and Bruce Shlain, Acid Dreams (Grove, 1985)

R.E.L. Masters and Jean Houston, The Varieties of Psychedelic Experience (1st ed., New York, 1966)

R.E.L. Masters and Jean Houston, Psychedelic Art (New York,1968)

R.E.L. Masters and Jean Houston, New Ways of Being (1971)

David McAllester, Peyote Music (1949)

Ralph Metzner, ed., The Ecstatic Adventure (1968)/The Ecstatic Experrience (Macmillan)

Ralph Metzner, Maps of Consciousness (1971)

Barbara G. Meyerhoff, Peyote Hunt: The Sacred Journey of the Huichol Indians (1974)

Henri Michaux, Miserable Miracle: Mescaline (orig. 1956, tr. 1967)

Henri Michaux, Turbulent Infinity (1957)

Henri Michaux, Paix dans les brisements (1959)

Richard de Mille, Castaneda's Journey (1976) F1221.Y3

Richard de Mille, ed., The Don Juan Papers (1980)

Henry Munn, "The Mushrooms of Language," in Hallucinogens and Shamanism, ed. Michael Harner (1973)

Constance A. Newland, My Self and I (1962) -- women's LSD therapy

Glenn O'Brien, "Psychedelic Art: Flashing Back," Artforum, March 1984, p. 73

The Psychedelic Review

Baba Ram Das, Be Here Now (1971)

Ram Das, The Only Dance There Is (1974) Menninger Foundation

O. Ray & C. Ksir, Drugs, Society, and Human Behavior (1990)

Ed Sanders, The Family (NY, 1971) Charles Manson

D.V. Sankar, LSD: A Total Study (1975) RC586.S36 [?]

C. Savage et al., "Therapeutic Applications of LSD" in Perry Black, ed., Drugs and the Brain (1969)

P. Schilder, Mind, Perception and Thought in their Constructive Aspects, New York, 1938 antique [magisterial psychology of 1938, boring]

Marshall Segall et al., The Influence of Culture on Visual Perception (1966)

Ronald K. Siegel & L.J. West, ed., Hallucinations (1975)

Gary Silver, ed., The Dope Chronicles 1850-1950 (San Francisco, 1979)

J. R. Smythies, "The Mescaline Phenomena," British Journal for the Philosophy of Science, 1953, 339-347

David Solomon, ed., LSD: The Consciousness-Expanding Drug (1964) -- has Sanford Unger, "LSD and Psychotherapy: A Bibliography" -- not in Bobst

Peter Stafford, Psychedelic Encyclopedia (1977) HV 5822.H25S74

Susan Stern, With the Weathermen (New York, 1975)

"Susan Stern Dies at 33," The New York Times, August 2, 1976, p. 26

Jay Stevens, Storming Heaven: LSD and the American Dream (1987)

R.C. Stillman & R.E. Willette, The Psychopharmacology of Hallucinogens (1978)

M.S. Tarshis, The LSD Controversy (1972)

Charles T. Tart, ed., Altered States of Consciousness (1969)

Timothy J. Teyler, Altered States of Awareness (1972)

Sanford M. Unger et al., Psychedelic Therapy [?]

J.T. Ungerleider, ed., The Problems and Prospects of LSD (1968)

R. Gordon Wasson, The Wondrous Mushroom: Mycolatry in Mesoamerica (1980)

Alan Watts, The Joyous Cosmology (1962)

David Watts, The Psychedelic Experience (1971) HV5822.H25.W38

Gunther Weil and Timothy Leary, eds., The Psychedelic Reader (1965)

Paul Weiss, Modes of Being (1958) B945.W396. M6

Brian Wells, Psychedelic Drugs (1974) HV 5801.W39

Louis Jolyon West, Hallucinations (1962)

Tom Wolfe, The Electric Kool-Aid Acid Test (1968) a narrative of the Ken Kesey and the Merry Pranksters bus tour

Norman Zinberg, ed., Alternate States of Consciousness (1977) BF311.A52



old biblio., works no longer available


K. Beringer, Der Mescalinrausch (Berlin, 1927)

Macdonald Critchley, Some forms of drug addiction. Mescalism, Brit. J. Inebriety, 1931, p. 99

Havelock Ellis, "Mescal. A New Artificial Paradise," [Smithsonian Year] Annual Report Smithsonian Institute for 1897 (Washington, 1898), p. 537

Havelock Ellis, mescaline, Popular Science Monthly, 1902, vol. 61, p. 52

A. Knauer and W.J.M.A. Maloney, A Preliminary note on the psychic action of mescaline, Journal of Nervous and Mental Disease, 1913, p. 425

L. Lewin, Phantastica (New York, 1964) [discovered mescaline, 1886]

S. Weir Mitchell, Mescaline, British Medical Journal, 1896, p. 1625

H. Osmond and J. Smythies, Schizophrenia: A New Approach, J. Mental Sci., April 1952, p. 309

D.W. Prentiss and F.P. Morgan, F. P. Anhalonium Lewinii, Therap. Gazette, 1895, p. 577

A. Rouhier, La plante ...; le peyotl (Paris, 1927)

J.R. Smythies, Reply to comments by Professor H.H. Price, J. Soc. Psychical Research, January 1952, p. 557

American Journal of Psychology, vol. 34, 1923, pp. 267, 616



*
Films

The Movie (Ken Kesey, 1964, never released)

Blow Up (1966, Antonioni)

The Trip (1967, Corman)


==============================================
de Mille, Richard. "The Perfect Mirror Is Invisible." Zygon, 1976 (Mar)

de Mille, Richard. Castaneda's Journey. Santa Barbara: Capra Press. 1976.

http://www.sustainedaction.org/Exploration...ibliography.htm

critical works
http://www.sustainedaction.org/Exploration...ibliography.htm
==========================================================================
Wiki article

Castaneda's writings have been criticized by a number of academics, and have been seen by some as highly suspect in terms of anthropological fieldwork, particularly in relation to the extent to which he expropriates the research of Barbara Myerhoff without attribution, fictionalizing on the basis of her field research. Various critics have tried to reconcile Castaneda’s accounts with his own personal history and those of his fellow apprentices, with no success. Some hold that this is proof that the stories are fictitious but others believe that Castaneda made a strenuous personal effort to erase his own personal history, in accordance with the precepts he learned from the old nagual, don Juan Matus, who had embarked on a similar procedure earlier.

One conflicting aspect of his work is the description of the use of psychotropic plants as a means to induce altered states of awareness. In Castaneda's first two books, he describes the "Yaqui way of knowledge" using for assistance the use of powerful indigenous plants, such as peyote and datura. In his third book, Journey to Ixtlan, he makes clear that the use of psychotropic plants ("power plants") or substances was not necessary to achieve heightened awareness, although his teacher advised their use was beneficial in helping to free the stubborn mind of some persons. He says that don Juan used them on him to demonstrate that experiences outside those known in day-to-day life are real and tangible.

In Journey to Ixtlan, the third book in the series, he wrote:

My perception of the world through the effects of those psychotropics had been so bizarre and impressive that I was forced to assume that such states were the only avenue to communicating and learning what don Juan was attempting to teach me.

That assumption was erroneous.

According to Robert J. Wallis, in his 2003 book Shamans/Neo-Shamans: Contested Ecstasies, Alternative Archaeologies, and Contemporary Pagans:

At first, and with the backing of academic qualifications and the UCLA anthropological department, Castaneda’s work was critically acclaimed. Notable old-school American anthropologists like Edward Spicer (1969) and Edmund Leach (1969) praised Castaneda, alongside more alternative and young anthropologists such as Peter Furst, Barbara Myerhoff and Michael Harner. The authenticity of don Juan was accepted for six years, until Richard de Mille and Daniel Noel both published their critical exposés of the don Juan books in 1976 (De Mille produced a further edited volume in 1980). Most anthropologists had been convinced of Castaneda’s authenticity until then â€â€� indeed, they had had little reason to question it â€â€� but De Mille’s meticulous analysis, in particular, disproved the veracity of Castaneda’s work.

Beneath the veneer of anthropological fact stood huge discrepancies in the data: the books ‘contradict one another in details of time, location, sequence, and description of events’ (Schultz in Clifton 1989:45). There are possible published sources for almost everything Carlos wrote (see especially Beals 1978), and at least one encounter is ethnographic plagiarism: Ramon Medina, a Huichol shaman-informant to Myerhoff (1974), displayed superhuman acrobatic feats at a waterfall and, according to Myerhoff, in the presence of Castaneda (Fikes 1993). Then, in A Separate Reality, don Juan’s friend don Genaro makes a similar leap over a waterfall with the aid of supernatural power. In addition to these inconsistencies, various authors suggest aspects of the Sonoran desert Carlos describes are environmentally implausible, and, the ‘Yaqui shamanism’ he divulges is not Yaqui at all but a synthesis of shamanisms from elsewhere (e.g. Beals 1978).

As early as 1973 a Time Magazine article had questioned

"... the more worldly claim to importance of Castaneda's books: to wit, that they are anthropology, a specific and truthful account of an aspect of Mexican Indian culture as shown by the speech and actions of one person, a shaman named Juan Matus. That proof hinges on the credibility of don Juan as a being and Carlos Castaneda as a witness. Yet there is no corroboration beyond Castaneda's writings that don Juan did what he is said to have done, and very little that he exists at all."

Serious analytical criticism of Castaneda's books did not emerge until 1976 when Richard de Mille published Castaneda's Journey: The Power and the Allegory, in which he argues, "Logical or chronological errors in the narrative constitute the best evidence that Castaneda's books are works of fiction. If no one has discovered these errors before, the reason must be that no one has listed the events of the first three books in sequence. Once that has been done, the errors are unmistakable."[11]

The most damning instance of this, according to de Mille, is Castaneda's relations with a witch named 'la Catalina.'

In October 1965 Carlos-One went through an ordeal so unexpected and disturbing that he sadly withdrew from his apprenticeship and avoided don Juan for more than two years. The ordeal was a night-long confrontation with a powerful enemy who had assumed don Juan's bodily form though not his accustomed gait or speech....

Curiously, when Carlos-One begged don Juan to explain what had happened during the "special" event, 'the conversation began with speculations about the identity of a female person' (Castaneda's emphasis) who had snatched Carlos's soul and borrowed don Juan's form. The lady was not named, and the reader was left to wonder whether the galvanizing impersonatress was in fact a certain 'fiendish witch' called "la Catalina," who had been mentioned briefly on November 23, 1961, four years earlier. At that time don Juan had said he was harboring certain plans for finishing her off, about which he would tell Carlos-One 'someday.' Poor Carlos-One had to wait ten years to learn about those plans in Tales of Power, but Table 2 reveals that Carlos-Two, traveling a parallel time track, carried out those plans with moderate success in the fall of 1962, when he met the magic lady six times in a row, once as a marauding but indistinct blackbird, once as a sailing silhouette, and four times face to face "in all her magnificent evil splendor" as a beautiful but terrifying young woman. Reacting to those encounters, he felt his ears bursting, his throat choking, his hands frozen, his body chilled, and his arms and legs rigid. The hair on his body literally stood on end. He shrieked and fell down to the ground. He was paralyzed. He began to run. And he lost his power of speech.

Here we are asked to believe that a flesh-and-blood anthropologist who enjoyed this tumultuous supernatural affair with a glorious witch in 1962 did not recall her name in 1965, did not make the connection between the last meeting and the previous six when sorting through his field notes in the safety of his apartment, did not put it all together when naming her in his first book, but found the memory "as vivid as if it had just happened" on May 22, 1968, a few pages into his second book. Even if we could credit this uncharacteristic amnesia, we would still have to account for don Juan's equal failure to name 'la Catalina' in 1965. The puzzle is easily solved by switching from the factual to the fictive model. The abrupt, unsatisfying ending to The Teachings is not a symptom of ethnographic battle fatigue, for our campaigner has already survived six such battles with colors flying. It is only a serialist's preparation for the next episode, a cliffhanger that makes us hungry for another book.

On these showings, one thing is certain. "The Teachings of Don Juan" and "Journey to Ixtlan" cannot both be factual reports. [12]

In the The Power and the Allegory, De Mille compared The Teachings of Don Juan: A Yaqui way of Knowledge with Castenada's library stack requests at the University of California. The stack requests documented that he was sitting in the library when his journal said he was squatting in don Juan's hut. One of the most memorable discoveries the De Mille made in his examination of the stack requests was that when Castaneda said he was participating in the traditional peyote ceremony -- the least fantastic episode of drug use -- he was not only sitting in the library, but he was reading someone else's description of their experience of the peyote ceremony.

Other creative works
"Winds of Nagual" - A piece for Wind Ensemble by composer Michael Colgrass
Sorcerer - A concept album of ambient music by Michael Stearns and Ron Sunsinger inspired by the late Castaneda
Carlos Castaneda: Enigma of a Sorcerer, a 2004 movie on DVD, reveals that his former inner circle of believers no longer believe Castaneda's books were based on anything more than his fertile imagination.


Related authors
Two other authors, Taisha Abelar (born Maryann Simko) and Florinda Donner-Grau (born Regine Thal), wrote books in which they claimed to be from don Juan Matus' party of Toltec warriors. Both Abelar and Donner-Grau were endorsed by Castaneda as being legitimate students of don Juan Matus, whereas he dismissed all other writers as pretenders. The two women were part of Castaneda's inner circle, which he referred to as "The Brujas", and both assumed different names as part of their dedication to their new beliefs. They were originally both graduate students in anthropology at UCLA.[13]
Donald Barthelme parodied Castaneda's books in his The Teachings of Don B.: A Yankee Way of Knowledge, in which he substitutes "brujo" with "brillo."
Anthropologist Victor Sanchez claims to have received similar teachings from the Wirrarika people in Mexico.[14] Although he says he has met Castaneda, and that Castaneda's books were an inspiration for him, he emphasizes that Castaneda did not endorse his work.[15]
Martin J. Goodman claimed to have spent 2 days with a "reconstituted" Carlos, or Carlos' double, after the death of Carlos in his book I Was Carlos Castaneda.
Miguel Ángel Ruiz is known for bestselling book The Four Agreements.
Armando Torres wrote Encounters with the Nagual: Conversations with Carlos Castaneda five years after Castanda's death claiming he had been told to do so by Castaneda himself. In it he describes the Rule of Three-Pronged Nagual.


References
^ The Scribner Encyclopedia of American Lives, Volume 5: 1997-1999. Charles Scribner's Sons, 2002.
^ de Mille, Richard, Castaneda's Journey, The Power and the Allegory (Lincoln: iUniverse.com, Inc., 2001 [1976]) 27.
^ Death Certificate
^ Castaneda Obituary All Things Considered, June 19, 1998
^ Lachman, Gary, 'Don Carlos and the Witches', Fortean Times 238, July 2008
^ a b The dark legacy of Carlos Castaneda page 4 from Salon magazine April 12, 2007
^ The Charley Project
^ http://www.sustainedaction.org/_nagualist/...hacmool.htm|The Nagualist Newsletter and Open Forum, Issue February 5 / March 1995
^ Background on Castaneda's Lawsuit Against Victor Sanchezby Corey Donovan, retrieved September 3, 2008
^ Mystery Man's Death Can't End the Mystery; Fighting Over Carlos Castaneda's LegacyBy Peter Applebome, NY Times, August 19, 1998, retrieved September 3, 2008
^ de Mille, Richard Castaneda's Journey: The Power and the Allegory',' Capra Press, 1976, pp. 166
^ de Mille, Richard, "Castaneda's Journey," 1976, pp. 170-171
^ The dark legacy of Carlos Castaneda, Salon magazine, April 12, 2007
^ Victor Sanchez. The Toltec Path of Recapitulation. (Bear & Company: Rochester, Vermont 2001), p. 7, ISBN 1-879181-60-6
^ Castaneda Controversies
=========================================================================


Carlos Castaneda

For those who are not familar with Carlos Castenada:
http://en.wikipedia.org/wiki/Carlos_Castaneda


As far as his books went, Castaneda himself knew he could write what he wanted and didn't have to bother with
covering his tracks, since most who would read his books were not the types to question anything they read. As for
the academics like de Mille and others, well nobody really listens to what serious academic writers and
researchers have to say, so what difference does it make? The believers will go on believing no matter what. Richard De Mille predicted what would happen here, that he would be ignored by Carlos's fans and largely only academics would take his work seriously and how right he proved to be.

In my opinion I find his claims suspicious.



Richard De Mille
DeMille exposes what he calls "the greatest anthropological hoax since the Piltdown Man."


Some notable sites & Resources:
Shamans and Charlatans: Assessing Castaneda's Legacy
http://realitysandwich.com/node/418

THE DON JUAN AFFAIR by Colin Wilson
http://www.stormloader.com/users/abrax7/donjuan.htm

Sustain Action - A website devoted to exploring and evaluating the legacy of Carlos Castaneda, and to investigating other possibilities for increased awareness and expanded perception.
http://www.sustainedaction.org/


A thought provoking Documentry on CC
On a documentary film about Castaneda entitled Carlos Castaneda - Enigma of a Sorcerer that has recently been
released, and it features de Mille and Sanchez and Richard Jennings (creator of sustainedaction)
http://www.prweb.com/releases/2003/12/prweb93154.htm


http://www.asiafinest.com/forum/index.php?showtopic=217371
==========================

Castenada on wiki

Reception
Serious analytical criticism of Castaneda's books did not emerge until 1976 when Richard de Mille published Castaneda's Journey: The Power and the Allegory, in which he argues, "Logical or chronological errors in the narrative constitute the best evidence that Castaneda's books are works of fiction. If no one has discovered these errors before, the reason must be that no one has listed the events of the first three books in sequence. Once that has been done, the errors are unmistakable."[9]

The most damning instance of this, according to de Mille, is Castaneda's relations with a witch named 'la Catalina.'

In October 1965 Carlos-One went through an ordeal so unexpected and disturbing that he sadly withdrew from his apprenticeship and avoided don Juan for more than two years. The ordeal was a night-long confrontation with a powerful enemy who had assumed don Juan's bodily form though not his accustomed gait or speech.... Curiously, when Carlos-One begged don Juan to explain what had happened during the "special" event, 'the conversation began with speculations about the identity of a female person' (Castaneda's emphasis) who had snatched Carlos's soul and borrowed don Juan's form. The lady was not named, and the reader was left to wonder whether the galvanizing impersonatress was in fact a certain 'fiendish witch' called "la Catalina," who had been mentioned briefly on November 23, 1961, four years earlier. At that time don Juan had said he was harboring certain plans for finishing her off, about which he would tell Carlos-One 'someday.' Poor Carlos-One had to wait ten years to learn about those plans in Tales of Power, but Table 2 reveals that Carlos-Two, traveling a parallel time track, carried out those plans with moderate success in the fall of 1962, when he met the magic lady six times in a row, once as a marauding but indistinct blackbird, once as a sailing silhouette, and four times face to face "in all her magnificent evil splendor" as a beautiful but terrifying young woman. Reacting to those encounters, he felt his ears bursting, his throat choking, his hands frozen, his body chilled, and his arms and legs rigid. The hair on his body literally stood on end. He shrieked and fell down to the ground. He was paralyzed. He began to run. And he lost his power of speech. Here we are asked to believe that a flesh-and-blood anthropologist who enjoyed this tumultuous supernatural affair with a glorious witch in 1962 did not recall her name in 1965, did not make the connection between the last meeting and the previous six when sorting through his field notes in the safety of his apartment, did not put it all together when naming her in his first book, but found the memory "as vivid as if it had just happened" on May 22, 1968, a few pages into his second book. Even if we could credit this uncharacteristic amnesia, we would still have to account for don Juan's equal failure to name 'la Catalina' in 1965. The puzzle is easily solved by switching from the factual to the fictive model. The abrupt, unsatisfying ending to The Teachings is not a symptom of ethnographic battle fatigue, for our campaigner has already survived six such battles with colors flying. It is only a serialist's preparation for the next episode, a cliffhanger that makes us hungry for another book.

On these showings, one thing is certain. "The Teachings of Don Juan" and "Journey to Ixtlan" cannot both be factual reports.[10]




Castaneda's works were presented as real-life accounts, but critical work showed that they were more likely fictional. According to Robert J. Wallis, in his 2003 book Shamans/Neo-Shamans: Contested Ecstasies, Alternative Archaeologies, and Contemporary Pagans:

At first, and with the backing of academic qualifications and the UCLA anthropological department, Castaneda’s work was critically acclaimed. Notable old-school American anthropologists like Edward Spicer (1969) and Edmund Leach (1969) praised Castaneda, alongside more alternative and young anthropologists such as Peter Furst, Barbara Myerhoff and Michael Harner. The authenticity of don Juan was accepted for six years, until Richard de Mille and Daniel Noel both published their critical exposés of the don Juan books in 1976 (De Mille produced a further edited volume in 1980, in which he withdrew some previously-published criticism about Castaneda's knowledge of flora indigenous to the Sonoran desert. In short, de Mille had asserted that mushrooms did not grow in that desert, which was completely wrong, and he edited out this criticism in the 1980 volume). Most anthropologists had been convinced of Castaneda’s authenticity until then — indeed, they had had little reason to question it — but many averred that De Mille’s meticulous analysis disproved the veracity of Castaneda’s work. This is open to debate.

Beneath the veneer of anthropological fact stood huge discrepancies in the data: the books ‘contradict one another in details of time, location, sequence, and description of events’ (Schultz in Clifton 1989:45). There are possible published sources for almost everything Carlos wrote (see especially Beals 1978), and at least one encounter is ethnographic plagiarism: Ramon Medina, a Huichol shaman-informant to Myerhoff (1974), displayed superhuman acrobatic feats at a waterfall and, according to Myerhoff, in the presence of Castaneda (Fikes 1993). Then, in A Separate Reality, don Juan’s friend don Genaro makes a similar leap over a waterfall with the aid of supernatural power. In addition to these inconsistencies, various authors suggest aspects of the Sonoran desert Carlos describes are environmentally implausible,(mushrooms in the desert) and, the ‘Yaqui shamanism’ he divulges is not Yaqui at all but a synthesis of shamanisms from elsewhere (e.g. Beals 1978). Castaneda himself said that at first in the 1960s he presumed that it was a Yaqui belief system because Don Juan had told him that he had been born a Yaqui.. but some years later, Don Juan explained that it was a Toltec belief system, and Castaneda duly wrote this.

Wallis concludes that "there is no corroboration beyond Castaneda's writings that don Juan did what he is said to have done, and very little that he exists at all."

In the The Power and the Allegory, De Mille compared The Teachings of Don Juan: A Yaqui way of Knowledge with Castaneda's library stack requests at the University of California. The stack requests documented that he was sitting in the library when his journal said he was squatting in don Juan's hut. One of the most memorable discoveries that De Mille made in his examination of the stack requests was that when Castaneda said he was participating in the traditional peyote ceremony—the least fantastic episode of drug use—he was not only sitting in the library, but he was reading someone else's description of their experience of the peyote ceremony. Other criticisms of Castaneda's work include the total lack of Yaqui vocabulary or terms for any of his experiences.[11]

Further discrepancies appeared. As early as March 1973 a Time Magazine article by Sandra Burton had questioned "... the more worldly claim to importance of Castaneda's books: to wit, that they are anthropology, a specific and truthful account of an aspect of Mexican Indian culture as shown by the speech and actions of one person, a shaman named Juan Matus. That proof hinges on the credibility of don Juan as a being and Carlos Castaneda as a witness. Yet there is no corroboration beyond Castaneda's writings that don Juan did what he is said to have done, and very little that he exists at all."

A respected botanist Gordon R. Wasson originally praised Castenada's work later began to question the accuracies of Castenada's botanical claims. [12]

The leading anthropological authorities at the time specializing in Yaqui Indian culture namely William Curry Holden, Jane Holden Kelley and Edward H. Spicer (whom orginally supported Castenada's account as true) had questioned the accuracies of Castenada's work. [13]

Some writers see value in the work even while considering it fictional. David Silverman's Reading Castaneda describes the apparent deception as a critique of anthropology field work in general—a field that relies heavily on personal experience, and necessarily views other cultures through a lens. According to Silverman, not only the descriptions of peyote trips but also the fictional nature of the work are meant to place doubt on other works of anthropology.[14] Donald Wiebe cites Castaneda to explain the insider/outsider problem as it relates to mystical experiences, while acknowledging the fictional nature of his work.[15]

9.^ ^ de Mille, Richard Castaneda's Journey: The Power and the Allegory',' Capra Press, 1976, pp. 166
10.^ ^ de Mille, Richard, "Castaneda's Journey," 1976, pp. 170-171
11.^ Harris, Marvin (2001). Cultural materialism: the struggle for a science of culture. Walnut Creek, CA: AltaMira Press. p. 322.
12.^ Wasson, R. Gordon. 1969. (Bk. Rev.). Economic Botany vol. 23(2):197. A review of Carlos Castaneda?s "The Teachings of Don Juan: A Yaqui Way of Knowledge." Wasson, R. Gordon. 1972a. (Bk. Rev.). Economic Botany vol. 26(1):98-99. A review of Carlos Castaneda?s "A Separate Reality: Further Conversations with Don Juan." Wasson, R. Gordon. 1973a. (Bk. Rev.). Economic Botany vol. 27(1):151-152. A review of Carlos Castaneda?s "Journey to Ixtlan: The Lessons of Don Juan." Wasson, R. Gordon. . 1974. (Bk. Rev.). Economic Botany vol. 28(3):245-246. A review of Carlos Castaneda?s "Tales of Power." Wasson, R. Gordon. . 1977a. (Mag., Bk. Rev). Head vol. 2(4):52-53, 88-94. November. Reprints of R. Gordon Wasson?s reviews of Carlos Castaneda?s first four books. With an unsigned introduction by Jonathan Ott. Originally published in Economic Botany.
13.^ http://www.angelfire.com/electronic/awaken...ane_holden.html
14.^ David Silverman. Reading Castaneda: A Prologue to the Social Sciences. ISBN 978-0-7100-8146-9
15.^ Donald Wieve. "Does Understanding Religion Require Religious Understanding?" In Russel T. McCutcheon (ed.), The Insider/Outsider Problem in the Study of Religion. New York: Bath Press, 1999. p. 263.
16.^ The dark legacy of Carlos Castaneda, Salon magazine, April 12, 2007
17.^ Victor Sanchez. The Toltec Path of Recapitulation. (Bear & Company: Rochester, Vermont 2001), p. 7, ISBN 1-879181-60-6
18.^ Castaneda Controversies

=======================================================

Critical Works
■Richard de Mille Castaneda’s journey : the power and the allegory (1976)- ISBN 0884960676 - Capra Press Santa Barbara CA
■Richard de Mille (ed) The Don Juan Papers: Further Castaneda Controversies (1980) - ISBN 0915520257 - Ross-Erikson Santa Barbara CA. / (1990) ISBN 0534121500 Wadsworth Pub Co Belmont CA
■Jay Courtney Fikes Carlos Castaneda: Academic Opportunism and the Psychedelic Sixties (1993)
■Daniel C. Noel The Soul of Shamanism: Western Fantasies Imaginal Realities (New : Continuum 1997)
■Robert J. Wallis Shamans/neo-Shamans: Ecstasy Alternative Archaeologies and Contemporary Pagans : Routledge 2003 ISBN 0-415-30203-X



Books
■The Teachings of Don Juan: A Yaqui Way of Knowledge (1968) ISBN 0-520-21757-8
■A Separate Reality: Further Conversations with Don Juan (1971) ISBN 0-671-73249-8
■Journey to Ixtlan: The Lessons of Don Juan (1972) ISBN 0-671-73246-3
■Tales of Power (1975) ISBN 0-671-73252-8
■The Second Ring of Power (1977) ISBN 0-671-73247-1
■The Eagle's Gift (1981) ISBN 0-671-73251-X
■The Fire From Within (1984) ISBN 0-671-73250-1
■The Power of Silence: Further Lessons of Don Juan (1987) ISBN 0-671-73248-X
■The Art of Dreaming (1993) ISBN 0-06-092554-X
■Magical Passes: The Practical Wisdom of the Shamans of Ancient Mexico (1998) ISBN 0-06-092882-4
■The Active Side of Infinity (1999) ISBN 0-06-092960-X
■The Wheel of : The Shamans Of Mexico (2000) ISBN 0-14-019604-8


Interviews
■Corvalan Graciela Magical Blend #14 "A conversation with the elusive Carlos Castaneda"
■Corvalan Graciela Magical Blend #15 "Carlos Castaneda part II"
■Burton Sandra Time Magazine "Magic and Reality" 1973
■Corvalan Graciela "Der Weg der Tolteken - Ein Gesprdch mit Carlos Castaneda" Fischer 1987 ca. 100p ISBN 3-596-23864-1
■Fort Carmina "Conversationes con Carlos Castaneda" Madrid (Spain) 1991
■Keen Sam Psychology Today "Sorcerer's Apprentice" 1975
■Leviton Richard Yoga Journal March/April 1994 #115 "The Art of Dreaming" gopher://gopherinternetcom:2100/11/collected/yoga
■Thompson Keith New Age Journal March/April 1994 "Carlos Castaneda Speaks: Portrait of a Sorcerer" gopher://gopherinternetcom:2100/11/collected/new_age
■Wagner Bruce Details March 1994 "The Secret Life of Carlos Castaneda: You Only Live Twice"


Biographical Works
■Amy Wallace The Sorcerer's Apprentice: My Life with Carlos Castaneda (2003)
■Filming Castaneda: The Hunt for Magic and Reason" by Gaby Geuter (2004) ISBN 1-4140-4612-X


Critical Works
■Richard de Mille Castaneda’s journey : the power and the allegory (1976)- ISBN 0884960676 - Capra Press Santa Barbara CA
■Richard de Mille (ed) The Don Juan Papers: Further Castaneda Controversies (1980) - ISBN 0915520257 - Ross-Erikson Santa Barbara CA. / (1990) ISBN

Me.

I'm didnt expect anyone to reply. I'm totally shocked!


============================================================

im in it

i'm in it.

Shamans are called babaylan here.

Okay I post up some articles.
But this is good for beginners to read.


wiki article on shamanism
http://en.wikipedia.org/wiki/Shamanism

Introduction to Mongolian shamanism
http://www.shamana.co.uk/mongolian_shamanism/index.html

This one is alittle bit more advance reading on Mongollian shamanism
http://www.face-music.ch/bi_bid/historyoftengerism.html

im a sage from ngu hanh son aka five elements mountain

Are you serious dongtavuong? What are some of your beliefs? I never heard of this befor.


================================================================



“Do not believe in anything simply because you have heard it. Do not believe in anything simply because it is spoken and rumored by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.”

Sakya Muni Buddha
(The Anguttara Nikaya/The "Further-factored" Discourses)

i belief in taoism/buddhism spiritualism im mostly a taoist sage i have an apreciation for the Way of Supreme Peace taoist sect, Hoa Hao buddhist sect and Cao Dai

That is truly Kool!
I have heard of Cao Dao and read a little but about it.


=================================

ritual to ancestors, spirit banishing and calling for the rain

Wow interesting!
So how many different rituals do you have to practice all together?

Have you experience ghosts befor?
For me I experience ghosts on a few occasion. The most dramatic was when I went one of my frined's house. He knew his house was haunted for a long time. I was in his basement bedroom. He went upstairs to get some food. I needed to go the bathroom. So I left the room to go to the bath room in the basment. When I step out of the bath room to my right side I saw this girl in white. She was maybe about 19 or 20 years old. She was suprise to see me I think. I was suprise as well but I pretended I didnt see her. She had this look on her face as saying "who are you?!". I felt cold right away. When I came to my friend's room I rurn back to take another look. NOBODY was there.
I told my friend about this and he knew no girl in the house. We even looked around to make sure no one broke in. There was nobody.

==================================================


---------------------------------------------------------

Muay thai *

Yes most people say I don't look like a fighter and a martial artist at all, even my own students But I always reply in Hokkien, "San San Ji Ki Goot, Gang Hu Kua Beh Chut" I've been doing MT for 11 yrs and counting.

Frankly 6 rds of 4 mins is excessive. Even Pros matches do up to 5 rds of 3 mins only. Building stamina is a slow and gradual process, like building a brick wall. Everyday or alternate days u have to do short to medium distance running, from 2km up to 10km. Then u have to skip for 5mins up to 30mins. Finally u have to do padwork for at least 3 rounds of 3mins up to 6 rounds of 5 mins. So the time it takes u to go all the way there will depend on your own determination. And the truth is, most people in S'pore dont have the time to train like the Thais. Doing Jujitsu or any form of grappling is good for building stamina as well, and also less prone to injuries, if u know when to tap that is.
http://amuletforums.com/muay-thai-grading-...6.html?p=281674

--------------

the ancestrial ritual and ritual to the taoist immortals and buddha are what you have to know but all others are not required,
yes I've seen many ghosts before the ones I found most interesting were the animal spirits that take over people's bodies, the bodies always seems to be moving in the pattern of the animal's movements

Wow thats interesting with animals taking over people's body.
Is this a Taoist practice or is it a Buddhist practice?

Have you done it yourself?
I wonder what it feels like.

===============================================


[
---------------------------------

Actually the animals taking over people's bodies is not a practice the sprit was there due to the person's bad deed as a sage I send the spirit to rest. The ritual to banish the spirit is taoist but now a days buddhists monks could convince the spirit to leave the host.

I have never heard of animals taking over somone's body like possession.
What kind of animals do this? And how can you tell if somone has been taken over by animal spirits?

--------------------------------------------------------------------------------------------------

probably all can but mostly animals that get killed a lot like cows, chickens, seafood etc., the symptoms are very obvious such as they make animal sounds, they can't speak and act completely like the animal. there are several buddhist video that shows this happening as a warning to those who does bad deeds

Wow! Sounds dangerous.

-------------------------

maybe spirits are following you because you have the amulet, sometimes the senses will feel something that isn't there as a response mechanism to let you know that a force that you can't normally sense is at presence because your body can feel the force but it doesn't nessesarily know that

So do you think this is a good thing or bad thing?

I don't know did you try washing the amulet, I can't verify anything for sure if I haven't actually seen it

thanks

A sacrifice ritual to Ilbiss daughter(Ilbiis insiminehey).

要求:
One russian
Arms
A one Aɪɪ shaman

Dissect russian with shaman, soak your arms in their blood.=D

I'm going to give it back to the guy. I dont want it.
Too freaky for me. I dont know he was joking about it or not. It could be a coincidence.

i want to be a shaman can i be like that peruvian guy canstanda?

The magic of the RED FIRE is burning my soul

ulön höl

Are you a shamn too Bro?

Yeah I tried some times ago but I failed I wanna try it again
I'm sure there is some kind of magic power at least for someone including me.
some source of super natuarual power protectes me and many times my dreams become true I tried to uncover it but I failed

Keep trying Bro. Dont ever give up.

.

Yes you're right brother being shaman makes us spritually strong but not every body can be a shaman

Between Two Worlds: The Hmong Shaman in America Part 1
Between Two Worlds: The Hmong Shaman in America Part 2
Between Two Worlds: The Hmong Shaman in America Part 3

Thanks Bro! #1



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Bro?

I find shamanism interesting, although I don't practice it myself.

Okay Gal!

this look so interesting. I want to join. am an all believer

Sure everyone is welcome. No membership fees. No due dates. ha ha!

Found this video clip. You might have to click it twice to get it to work faster.
It takes place in Yanyuan, Liangshan prefecture, Sichuan province.

http://www.erenlai.com/index.php?aid=175&lan=3/

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filipinos too have shamans as well they are known as babaylan,katalonan and mumbaki...

Are they the same thing as Hilots?
Have you gone to one yourself Suzuka?
You dont hear much about shamanism in the Philippines.


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no,babaylans or shamans are more like preists but they can also cure diseases.

It's funny, when I dream I'm some kind of priestess most of the time. (Too much Ragnarok )

Join me in for the heck of it.

Does your boy friend refers to you as his Nubian Queen?


TA_65, rapamycin(Sirolimus), resveratrol, metformin, Skulachev SKQ1
http://emediahealth.com/2010/10/15/ta-65-t...ing-healthcare/
Alternatives to TA-65
There are some potential competitors for TA-65. It is clearly not the only telomerase activator around, nor is telomerase the only way to lengthen telomeres.

Two other compounds derived from astragalus, Cycloastragenol and Astragaloside IV both are claimed to act as telomerase activators and are sold as nutritional supplements. Reportedly Cycloastragenol is the same compound as Geron TAT2.

Recent studies on the benefit of multivitamins suggest that they cause a slight reduction in the rate of telomere shortening over many years. In particular, it appears that vitamins B12, C, and E are responsible for the reduced rate of telomere degradation.

Some cancer cells, around 10%, do not rely upon telomerase to maintain telomere length. They have other means to do this called ALT (Alternative Lengthening of Telomeres) that as yet are poorly understood. It is possible that products could be developed to boost telomere lengths based upon these mechanisms after they are understood better.

Telomerase Inhibitors
One of the challenges of using TA-65 or other telomerase activators is that many of the people who are interested in them are already taking supplements that inhibit telomerase but have other beneficial health effects. In particular, there are claims that resveratrol, curcumin, quercetin, melatonin, green tea and its extracts, garlic (particularly its component alliicin), silymarin (from milk thistle), and cat’s claw products all exhibit an inhibitory effect on telomerase activity.

Some advocate not taking any of these other supplements while you are taking TA-65, Cycloastrogenol, or Astragaloside IV supplements. Others advocate alternating between them on a weekly or monthly basis. Still others suggest that spacing them several hours apart may be enough to maintain the telomerase activation benefits. Unfortunately, it’s likely that it will be a long time before anybody can point to conclusive studies on interactions between these compounds.

Shortened Telomeres Just One Sign of Aging
Even if you could afford TA-65 or an alternative, it appears to only directly target one factor in aging. Besides shortened telomeres, there are many other components of aging, including oxidation, protein and lipid glycation, mitochondrial damage, hormonal imbalances, and other common aging problems from which nearly everybody suffers. While there are strong reasons to believe that increasing telomere length will allow healthy cells to replicate for years or even decades longer, if the other aging factors are not addressed then it may not be enough to make much difference in the lifespan of an entire organism even if individual cells can live much longer.


------



http://emediahealth.com/2009/05/15/is-ta-6...to-immortality/
They are confident enough of its safety that all of their employees age 40 and over receive the Patton Protocol TA-65 treatment, named after the founder of T.A. Sciences, entrepreneur Noel Patton. Noel Patton takes twice the dosage of TA-65 per day as anybody else, in effect making him a human guinea pig for the supplement.

--------------------



http://www.cbsnews.com/stories/2005/12/28/...in1168852.shtml
The Quest For Immortality
ByDaniel Schorn . (60 Minutes interview)


-----------------------



http://www.cbass.com/Anti-Aging.htm
Some physicians, such as well-known alternative medicine proponent Andrew Weil, MD, don’t believe in anti-aging medicine; they believe the aging process should be accepted and adapted to with conservative and healthful tactics, not fought.

----------------------------------

http://emediahealth.com/2009/05/15/is-ta-6...to-immortality/
When telomeres shorten over the aging of individual cells, eventually the cells become senescent and cannot replicate further. It appears that there may be a way around this besides the TA-65 approach of activating the telomerase enzyme to grow the telomeres. There is a drug call rapamycin (brand name Sirolimus) that may help cells with short telomeres continue to function. The problem is that it is an immunosuppressant typically used for transplant patients. A 2009 study of rapamycin on mice showed that there was a significant increase in lifespan:

---------------------------------------
---------------------------------------

METFORMIN (aka Glucophage)
derived from French lilac (aka goat's rue) (latin: Galega officinalis)


Metformin: an anti-diabetic drug that is also anti-aging?
http://ouroboros.wordpress.com/2010/02/10/...lso-anti-aging/
Metformin induces a dietary restriction-like state and the oxidative stress response to extend C. elegans Healthspan via AMPK, LKB1, and SKN-1

Metformin, a biguanide drug commonly used to treat type-2 diabetes, has been noted to extend healthspan of nondiabetic mice



--------------------------


http://www.lef.org/magazine/mag2010/nov201...or-About_01.htm
The Drug Virtually Everyone Should Ask their Doctor About
By Julius Goepp, MD
(metformin)

Although it is sold as a prescription drug today, metformin has a long history as a botanical compound. It was originally derived from the French lilac (Gallega officianalis) {goat's rue], which has had a place in folk medicine for hundreds of years.4,5
.....

The simplest way to understand metformin’s role in cancer prevention is to recognize that it is a powerful calorie restriction-mimicking drug.20



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What? HAHAHAHAHA
I totally didn't see this comment.

No, no one has ever called me a "Nubian Queen"

Vietnam Whale cult
http://www.asiafinest.com/forum/index.php?showtopic=261806

http://www.whalesanctuary.co.uk/2009/08/tr...l-japanese.html

The Truth About Traditional Japanese Whaling

Japan argues that whaling is a cultural tradition practiced by the Japanese for centuries. As such they believe they have an inherent right to continue this tradition.

But how traditional is it?

There were a few isolated Japanese villages that had killed whales in the past, but Japan as a whole demonstrated very little interest in whaling until a man named Jura Oka made his way to Norway, the Azores, and Newfoundland in the mid 1890's to study whaling. He learned whaling and purchased the equipment from the Norwegians. Hence, modern, commercial whaling began in Japan in 1898 long after the industry had been established in Europe and the Americas.

That first year, the first Japanese whaling company Hogei Gumi with one vessel, the Saikai-maru, killed a total of three whales. The harpooner and crew were hired Norwegians. The company failed, so Oka started a new company the Nihon Enyo Gyogyo K.K. on July 20, 1899 in Yamaguchi. Again the company employed a Norwegian harpooner and crew.

Norway was later to regret all the assistance they gave to Japan to learn whaling. One newspaper wrote this prediction, "Once the Japanese have appeared on the scene in any whaling ground, then the Norwegians will soon be banished from it!"

Other whaling companies began and some failed, but in 1908 the Nihon Hogeigyo Suisan Kumiai was established otherwise known as the Japanese Whaling Association with Jura Oka as the first President. This association in 1908 included 12 companies with a total of 28 whaling vessels and they killed 1,312 whales that year. The average kill for the next 25 years would be around 1,500 whales.

Oka was as ruthless a visionary with regard to the whales as Hitler was to the Jews. He proudly boasted in 1910, "I am firmly convinced that we shall become one of the greatest whaling nations in the world. The day will come when we shall hear one morning that whales have been caught in the Arctic and in the evening that whales are being hunted in the Antarctic."

The Japanese whalers operating between Japan and Korea were largely responsible for practically wiping out the Western grey whale populations. By 1915, only 150 of these whales could be accounted for.

Norway, Britain, the Netherlands, and Germany were the largest whaling nations prior to World War II and they pursued the killing without regard to conservation. The 1930's was the greatest decade of whale slaughter in history. In 1931, 37,438 blue whales were massacred in the Southern Oceans. Japan sent its first ships to Antarctica in 1935. The sale of whale oil helped to finance the invasion of Manchuria and China. In 1937 alone, more than 55,000 whales were slaughtered yielding 3 million tons of animals.

Because of the excessive takes, the Geneva Convention for the Regulation of Whaling was ratified in 1935. Germany and Japan refused to sign, refused to abide by quotas and effectively became the first two outlaw whaling nations. By 1939, Germany and Japan were taking 30% of the world's whales.

The Convention actually declared a sanctuary for whales in Antarctica and called for complete protection of humpback whales, a species that many feared was close to extinction.

Despite all the efforts to regulate whaling, whale kills doubled as more unregulated ships engaged in whaling.

Luckily for the whales, humans turned to slaughtering each other in 1939 and this represented a 6-year reprieve from slaughter for the cetacean nation. After the war, even the whaling nations could look back at the devastation they had inflicted on the whales in the 1930's and the International Whaling Commission (IWC) was formed as an attempt to save the industry from destroying itself.

The war was the most significant conservation measure to stop the slaughter. One third of all whaling ships were destroyed in the conflict. Whaling did continue, however, and in the 1944-45 seasons, 6,000 whales were slaughtered. That number would begin to dramatically increase again after the war.

According to American Secretary of State Dean Acheson in 1946, "The world's whale stocks are a truly international resource in that they belong to no single nation, nor to a group of nations, but rather they are the wards of the entire world."

The problem was that there was one particular American who was a law unto himself in 1946 and that was the American Shogun of Japan, General Douglas MacArthur.

The modern day pelagic whaling fleet of Japan is actually the creation of the United States. In 1946, General Douglas MacArthur proposed the creation of a Japanese whaling fleet to secure protein for the conquered Japanese people. He did so in order to cut down on the United States' costs of transporting food to post war Japan.

It was on August 6th, 1946 that MacArthur signed the directive authorizing two factory ships and twelve catcher boats to begin whaling in the Antarctic for the 1946-47 season.

The deal was that Japan would get the meat and the oil would be turned over to the United States. The United States provided $800,000 in fuel for the ships and received over 4 million dollars in whale oil in return.

The two ships sent down to Antarctic waters were the Hashidate Maru and the Nishin Maru.

This initial whaling venture was ordered by MacArthur without permission of the newly formed IWC, which means that the very first Japanese Antarctic whaling expedition was illegal.

The ships carried American and Australian observers, but they were not there to enforce conservation regulations. Observer David R. McCracken, the author of Four Months on a Japanese Whaler, regularly shot albatross for sport from the deck of the Hashidate Maru.

He wrote; "On the fourth shot of the second clip I winged a bird. The extreme end of his right wing dangled helplessly. It did not kill him, and he looked puzzled as he attempted to flap the crippled wing. Gradually he lost altitude. At the end of a long glide he hit the water and attempted to rise again. But he could not do it. A slow death from starvation awaited the poor victim and satisfied I put away my carbine for the day."

McCracken also caught a penguin, named it Penny ,and kept it for his amusement until the bird starved to death. He had tried to force feed the penguin and described it "as a riot to watch."

McCracken skinned Penny and had the pelt confiscated by U.S. Customs on his return to the United States. They let him keep a whale fetus in a jar of formaldehyde.

He did not have much to say about the whale killing except that he observed one harpooned fin whale dragging a 350-ton catcher boat at four knots until he weakened and they harpooned him again to kill him.

Japan killed whales outside of the inspection and the regulations of the IWC until they finally agreed to join in 1951. During that time, the United States profited greatly from the sale of illegal whale oil.

With the help of the United States Japan became the largest whaling operation in the world by the 1970's.

In a recent article in the New Zealand Herald, writer Lincoln Tan states that eating whale meat is part of Japan's cultural heritage. He writes, "So an attack on whaling is seen as an attack on Japanese tradition."

This is the public relations approach the Japanese are using, but it is not a fair one. Whaling was practiced by a very few remote Japanese villages as far back as the 16th Century, but this traditional whaling was isolated, small, and was carried out with nets from shore. Less than 1% of the Japanese people participated in whaling as consumers until 1908 and less than 10% participated as consumers until 1930. Today only a small percentage of Japanese people eat whale meat.

The Chinese should never forget that it was profits from whale oil sold by Japan that provided the war chest to invade Manchuria and China and led to the Rape of Nanking.

Modern whaling is a practice borrowed from the Norwegians because of a ruthless businessman named Jura Oka who hired Norwegians and bought Norwegian equipment to establish commercial whaling. There is nothing traditionally Japanese about modern whaling.

Today, Japan is leading an effort to slaughter more and more whales. Japanese whaling industry spokesman Joji Mori$hita has publicly stated that whaling is not about the money but about pride. Mori$hita vows that Japan will never surrender to the anti-whaling views of non-Japanese.

The brutal killing of whales has become an icon for the Japanese identity. This is not unusual. Japan has always closely identified with blood and slaughter. From the decapitations by the Samurai upon innocent peasants to the suicidal insanity of the Kamikaze, violence and self destruction have been a part of Japanese culture.

It is this killing - this willful slaughter not just of whales, but also of dolphins on Japanese beaches - that has become almost ritualistic. It is this ritualistic slaughter that is traditional.

"We kill therefore we are" is the best way of viewing this identity and it is not a healthy perspective. Japanese history has already demonstrated in fire and blood just how unhealthy this perspective really is.

The Japanese say that we must respect their culture. I can only respond by asking why? What is it about Japanese culture we MUST respect? We can choose to respect the tea ceremony and rightfully so. We can choose to respect origami, ikebana, bonsai, No plays, sumo, Zen, and Shintoism.

We can choose not to respect seppuku, class inequality, kamikazes, and the slaughter of whales and dolphins.

No Westerner, Chinese, Indian or Arab, is under a cultural imperative to accept inhumane slaughter and blood sports. All human beings have a right to disrespect killing of any kind without being condemned or vilified for it.

Japanese defenders of whaling have actually accused whale defenders of being racists for opposing the killing of whales. The opposition of the killing of anything cannot be dismissed as racist. There is no racial or cultural justification for slaughter. None.

Especially for a practise that is not, and has never been, a tradition.


Source: Fred - World Against Whaling

Labels/Tags: Japan, Whaling

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This can be proven through Icelandic Sagas and laws (see Landnámabók, Heimskringla and Eybyggja Saga in part.) where the settlers of Iceland, were to remove the dragon-prows off their ships when approaching Iceland to prevent the frighting of "land-spirits". When settling their new land they carried fire around the land to mark it and to pacify the land-spirits. Another example of land spirits (in the Heimskrinla, chapt., Ólafs saga Tryggvasonar), is when a wizard goes to Iceland in whale shape to find a way to invade Iceland, but the land-spirits,who are on the side of the Icelanders, fend him off. (the crest on Icelandic money is the four land-spirits of this story.) This by definition, is classic animism. And in daily life the land spirit- and wight-worship is more important, or rather practised with more frequency, than the Blóts to the gods (See "Our Troth" pub. by "the Troth"). There is no other Neopagan tradition that has this in common with Asatru. That is why it has to be mentioned, because animism is not common in all religions that "Neopaganism" encompasses, but it is, and is essential, in all branches of Germanic-Neopaganism.

http://74.6.238.254/search/srpcache?ei=UTF...RvSOxe58V99QQ--

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http://en.wikipedia.org/wiki/Animal_worship#Hunting_cults

WhaleA prevalent whale cult in Japan occurs around the coastal area. There are cemeteries with memorial stones dedicated to the whales which were hunted and killed to feed the people (Naumann, 1974, p. 4). Buddhist epitaphs mark these stones which implore that Buddha be reborn as a whale (Naumann, 1974, p. 4). Along with these memorials, there is evidence that whale embryos, found in a deceased mother’s womb, were extracted and buried with the same respect as a human being (Naumann, 1974, p. 5). For certain shrines, the bones of a perished whale were also deposited in the area (Naumann, 1974, p. 5).

In Alaska, there were certain tribes that had ceremonial tributes to pieces of a whale after it was captured in a hunt (Lantis 1938, p. 445). Some tribes brought the hump, the fins, or the nose of the whale into their camps or the whaler’s house. These parts were meant to represent the entirety of the whale and were honored as such during the festival (Lantis 1938, p. 445). The bones of a whale, however, were also given ritual treatment. The Alaskan tribes that participated in such acts believed that their rituals protected the whale’s soul from injury and it could then be free to return to the sea (Lantis 1938, p. 445).

Naumann, Nelly (1974). "Whale and Fish Cult in Japan: A Basic Feature of Ebisu Worship", Asian Folklore Studies, 33(1).
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Ebisu Worship


Encyclopedia of Shinto - Home : Folk Religion : Ebisu shinkō
Beached whales, sharks, and dolphins, along with corpses in general, seem to have been called ebisu; the term was then extended to anything picked up along the sea ...
eos.kokugakuin.ac.jp/modules/xwords/​entry.php?entryID=787 - Cached
http://eos.kokugakuin.ac.jp/modules/xwords...php?entryID=787

Parrhesia: Why Japanese People Hunt Whales? Whale Mound and ...
The only Japanese original god of these seven gods is Ebisu, famous from Yebisu Beer. Believe it or not, Ebisu is the god of Whale. One of the biggest attraction of ...
parrhesia-shinya.blogspot.com/2010/06/​why-japanese...
http://parrhesia-shinya.blogspot.com/2010/...ales-whale.html


Japanese Whaling: a Cultural Tradition? | Japan
Yet, he explained, whaling has also been taboo in other places such as Same, in Aomori Prefecture, where whales are believed to be Ebisu-sama —gods of good fortune.
thefastertimes.com/japan/2010/06/21/​japanese-whaling-a...
http://thefastertimes.com/japan/2010/06/21...ural-tradition/

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http://www.perthnow.com.au/travel/the-tiny...u-1225933158175

The tiny Indonesian village of Lamalera says whaling is vital to its way of life
October 02, 2010


IT IS only when your eyes adjust from the glare that you begin to see it: the white rocks on the black sand turn into bleached skulls or the vertebrae of sperm whales.
07 Under the eaves of every rattan shack, blackened bits of whale meat or lurid yellow sections of whale tail hang, along with dolphin beaks or sections of manta ray that look like science-fiction spare parts.

The village of Lamalera, on the Savu Sea, is one of the strangest places on Earth.

In the home of clan leader Damanius Bao Dasion, he shows us an African elephant tusk, bigger than himself. How it came into his family's possession is lost to time. All Dasion knows is the tusk can never leave his house.

If it was to be carried outside his doorway, he says he and his family would die instantly. Such treasures are worthless, in the commercial sense. They will never be sold or traded.


Start of sidebar. Skip to end of sidebar.
Related Coverage.Special Report: Senseless whale shark slaughter Review: The End of the Line Graphic pictures of whaling in Indonesia ..End of sidebar. Return to start of sidebar.

Dasion did not bat an eyelid when a couple from Singapore offered him $1 billion rupiah - about $115,000 - for his tusk. The answer was no.

And so, too, has Lamalera said no when the World Wildlife Fund and the Indonesian Government have asked the people of this village to consider ceasing to hunt sperm whales and dolphins and instead offer tourists the chance to watch them frolic.

Senior man Cornelius Beda makes it plain: "We reject conservation because the sea is our feeding ground. We don't have paddy fields. Our plantation is the sea.''

The hunting of sperm whales - which they call koteklema - is a brutal but sacred business for which they make few modern allowances.

Once upon a time they would row to sea in peladang, or whaleboats, and spear the whales with harpoon heads that are secured by rope and detach from long bamboo poles. The only difference these days is they tow the wooden whaleboats to sea using another wooden boat with a small outboard.

To the villagers of Lamalera, the sperm whale is intrinsic to their culture. When a whale is caught, it is divided along strict sharing rules to all members of the village.

And that is why they do not hunt blue, grey, fin or any other kind of whales (except for killer whales): they do not have any rules for dividing the share of other species.

They believe sperm whales are a gift of both their ancestors and their God. They are both Catholics and animist and say there is a "consensus'' between higher forces to let them take sperm whales.

We have come to the village of Lamalera on the island of Lembata, somewhere between the islands of Timor and Flores, to witness the hunt for sperm whales.

But these whales do not understand media requirements. On the second afternoon of a slow eight-night stay, a large pod of sperm whales is seen out to the east of the village. But it is 5pm and the hunters will not set to sea because they don't wish to get involved in a battle that could stretch into the night.

The village will not patrol the seas searching for whales, they only hunt those within eyeshot. Under palm-leaf shelters, where all the whaling boats are parked, evidence of serious battles abound. Two boats are being rebuilt after being smashed by furious harpooned whales.

Proof of the dangers can also be found in the missing arm of Sebastianus Geroda Batafor, 66, who was acting as a lamafa - or head harpoonist - when he speared a huge manta ray in 1983. He says his assistant did not properly feed out the harpoon rope. Somehow, the coil of rope landed in the sea and his right arm went in it. The manta swam to the bottom, pulling him in circles.

"I said in my heart, 'Please let me go up'."

The arm was dead and needed to be amputated. Batafor says it was karmic pay-off - one of his ancestors had made some "mistake", for which he had to answer. We head to sea with Sanga Suluona, one of the village's most respected lamafa. We stay close to shore, the men idly fishing and drinking tuak - the palm wine they make themselves.

We head further out to sea when a large pod of spinner dolphins is sighted. At first it looks like there are 60 or 70 of them, but they're everywhere, maybe in their hundreds.

Sanga Suluona is standing tense on the bow of the long wooden boat, his 4m bamboo pole primed with a harpoon head. The outboard is killed and Sanga fires down into the water. The bamboo shudders -- the dolphin has been hit.

Back ashore, every part of the dolphin is carefully butchered, from the big-tick Heart Foundation red meat to the intestines, and distributed among the crew.

When a whale shark is killed a few days later, great sections of the animal are seen being transported back and forth about the village that afternoon.

Very little cash goes around the village of Lamalera. Every Saturday the women head off to a nearby village to trade whale meat and blubber for corn and rice. They are mostly self-sufficient with fruit, vegetables and leaves grown on the mountain slopes.

So close to Australia, as the crow flies, and so different in culture to those who live in the nearby Indonesian coastal towns, Lamalera is on a cusp, fighting not to change its ways. It's an old story but it's especially real to these people.

They are fascinated by stories of Cape York's indigenous leaders fighting conservation groups so they can use their own land as they see fit. They hear that in Australia, only Aborigines may hunt crocodile. That's all we want, they say.

Bona Beding is one Lamaleran who has made it to the outside world, living in Jakarta where he publishes books. He is the outside voice of the village, arguing that his people must be allowed to continue their hunting ways. NGOs keep telling him they should stop killing whales and dolphins, in exchange for which they could be provided with new outboards and nets to hunt the smaller fish that abound in the Savu Sea.

But Beding and Lamalera have angrily rejected such offers, and accused these organisations - and the government - of trying to destroy their very reason for being. They know that if they took the cash and equipment on offer, they would become like any other village, with no sense of community. Like their neighbours, they would start killing schools of fish with potassium nitrate bombs, and money, not sharing, would become their life.

Beding believes if the NGOs and the government really wanted conservation, they would first protect the Savu Sea from the damaging long-liners.

"When it comes to long lines and bombs, the government doesn't want to talk about it,'' he says.

While Indonesian leaders ignore the tragedy of long-lining, which has virtually ridded the Savu Sea of its shark population, they are under pressure to appear modern and be seen to protect those mammals urban humans hold dear -- whales and dolphins.

The government continues to permit the Lamalerans to hunt whale and dolphin, but are angling to create a conservation zone that would push the Lamalerans far out to sea, paradoxically forcing them to modernise their equipment and become even more efficient hunters.

The Lamalerans want to be left alone. The argument is about to take an interesting twist. Lamalerans say the Human Rights Commission has told them they have the makings of a strong human rights case.

Demo Goran says the koteklema, the sperm whale, is the key to their society.

``Koteklema is the most valuable because it is different to other fish or mammals. Those who catch the manta only share the catch with the boat crew. Koteklema feeds the family, the clan, the neighbours, the widows and people on the mountain. It is everything.''

Lamalera is indeed one of the strangest places on Earth, for many reasons. But most of all, for this: so many people around the world crave the things they cannot have. Here, they do not think that way. They only want that which they know they can get, cruising within their range of vision on the Savu Sea.



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怪谈电影_大马怡保~丫板材(HQ_高清)MV
http://www.youtube.com/watch?v=WR3ED-DiTZM...ture=grec_index