The most demanding aspect of the teachings of Don Juan Matus, is in regard to the duality of the warrior; how is it possible to reconcile the two halves of our double nature that comprise the whole.
Our dual nature is at best both an advantage and something of a burden… it can inhibit our actions and cloud our judgement at times.
The balancing of the two sides of our being is the answer to this dilemma.
Don Juan makes it clear that all that remains of the Toltec teachings is in a sense ‘stalking’ and its counterpart ‘dreaming’.
“Stalkers deal with people, with the world of ordinary affairs. Stalkers are the practitioners of controlled folly as the dreamers are the practitioners of dreaming. Controlled folly is the basis for stalking, as dreams are the basis for dreaming. Generally speaking, a warrior’s greatest accomplishment in the second attention is dreaming, and in the first attention his greatest accomplishment is stalking. In the absence of self-importance, a warrior’s only way of dealing with the social milieu is in terms of controlled folly.”
A warrior follows the rule of the stalkers. The Rule applies to everyone but the stalker takes it on as the only means of buffering the onslaughts of power that come in the pursuit of knowledge. The rule is that a warrior has essentially given up the concerns of his everyday life in the pursuit of knowledge. He is only interested in unravelling the mysteries of the universe. He must come to the understanding that this mystery is infinite, and as such this is a hopeless task but he must proceed anyway. In doing so the warrior becomes a part of the mystery themselves – everything within his universe becomes equal unimportant and as to nothing. This principle is the Rule of stalkers.
Don Juan lays out the principles for the warrior in regard to stalking:
- To choose the battlefield
- To discard everything which is unnecessary
- To choose your battles with care
- To relax, abandon yourself and to fear nothing
- When faced with odds that cannot be dealt with, warriors retreat for a moment
- A warrior compresses time – making every moment count, aiming at success and ready to make his last stand at any moment
- A stalker never Pushes himself to the front – this last principle can only be applied with the implementation of the former six principles
The application of these principles results in three things:-
“The first is that stalkers learn never to take themselves seriously; they learn to laugh at themselves. If they’re not afraid of being a fool, they can fool anyone. The second is that stalkers learn to have endless patience. Stalkers are never in a hurry; they never fret. And the third is that stalkers learn to have an endless capacity to improvise.”
Don Juan also outlined the mood for stalking this being:- Ruthlessness, Cunning, Patience and Sweetness. This is the guiding attitude a warrior needs to adopt to stalk effectively.
One of the principle tools of stalking is recapitulation. This comprises the stalkers ‘sweeping breath’, the purpose of which is to free the warrior from the bonds of energetic filaments that become attached to them though energetic exchanges. The breath itself gives the life-giving healing force needed to purge the luminous being.
The aim of a stalker is to lose human form. This is can be achieved through a powerful recapitulation followed by implementation of the not-doings of the self such as erasing personal history, losing self-importance and breaking of routines.
The stalker is the epitome of a warrior in this way is both light and fluid. Free of human form the stalker is also unpredictable, deliberate in action, patient, not concerned about being understood nor concerned about the self-reflection of others – but instead this state allows the individual to be light-hearted and jovial and they truly enjoy their lives.
Dreaming is built on the premise that there is something called the ‘double’ or the ‘other’ and this is a replica of the warrior themselves. The important aspect of this concept is in being able to comprehend such idea. ‘Will’ is how the dreaming double is accessed and channelled and through ‘Will’ the dreaming double can become anything. The knowledge of this opens us to the concept that what we are in fact is an energetic configuration of energy fields or indeed as Don Juan called it ~ the luminous being.
The aim of the dreamer is to find themselves in dreaming. He achieves this with a simple manoeuvre; this is to find the hands in dreaming – which is to look down at the hands while asleep and to realize the dream state. The dreamer also hopes to actually see themselves dreaming. In this instant it is important to avoid the shock of experiencing such a thing. As with all things in dreaming the dreamer takes nonchalantly whatever he sees. The way anything is achieved in dreaming is through the volition of the dreamer. Once the dreamer has found their hands they next attempt to find a location within dreaming and with practice this can then be found in the waking experience.
There are as in all things various stages within dreaming. Don Juan sited these as:
- “Restful vigil is the preliminary state, a state in which the senses become dormant and yet one is aware.”
- “The second state is dynamic vigil. In this state one is left looking at a scene, a tableau of sorts, which is static. One sees a three-dimensional picture, a frozen bit of something – a landscape, a street, a house, a person, a face, anything.”
- “The third state is passive witnessing. In it the dreamer is no longer viewing a frozen bit of the world but is observing, eye witnessing, an event as it occurs. It is as if the primacy of the visual and auditory senses makes this state of dreaming mainly an affair of the eyes and ears.”
- “The fourth state is the one in which you are drawn to act. In it one is compelled to enterprise, to take steps, to make the most of one’s time. This state is called dynamic initiative.”
Quote from “The Eageles Gift”
As with all aspects of Don Juan’s teachings “stopping the internal dialogue” through the process of Not-doing is a vital component of dreaming. Dreaming requires then a quickened mind and the energy saved from talking to oneself allows one to dream.
Don Juan states also:
“The best way to enter into dreaming is to concentrate on the area just at the tip of the sternum, at the top of the belly. The attention needed for dreaming stems from that area. The energy needed in order to move and to seek in dreaming stems from the area an inch or two below the belly button. That energy is the will, or the power to select, to assemble. In a woman both the attention and the energy for dreaming originate from the womb.”
What one seeks in dreaming is not what one would pay attention to in everyday life. The shift into dreaming is achieved by anchoring the double to the second attention that being the attention of the nagual, The assemblage point makes a natural shift into this left side of awareness when one sleeps. The trick being to store attention in dreaming ~ this is to become totally immersed in the dream to the extent that one is totally detached from the waking experience.
There are seven gates of dreaming that must be crossed for the dreamer to gain mastery over their dreaming.
- The first gate of dreaming is to gain control of ones attention in dreaming. The easiest way of doing this is through finding the hands in dreaming, this anchors the double in the second attention.
- The second gate of dreaming is to learn how to wake up in the dream into yet another dream – enabling the dreamer to change dreaming locations entirely.
- The third gate of dreaming is reached when you find yourself staring at someone in a dream and that someone turns out to be you. There are two stages to this gate. The first stage, is to arrive at the gate; the second is to cross it. By dreaming that you see yourself asleep, you arrive at the third gate. The second phase is to move around once you’ve seen yourself asleep.
- The fourth gate of dreaming involves learning to use the energy body as a means of travel. This then be used to travel to “firstly concrete places in this world; two, to travel to concrete places out of this world; and, three, to travel to places that exist only in the intent of others.”
- The Fifth gate of dreaming is to be able to bring out the dreaming double in everyday life.
- The sixth is to be able to transport the physical body to another location entirely
- And the seventh is to be able to transcend the world entirely and to step beyond this world with the totality of oneself.
It takes years to master the arts of stalking and dreaming – it requires perseverance and only then comes about by practicing the disciplines that Don Juan prescribed. I have found that remembering direction is a key element. Not only in terms of a long perspective but on the basis of moment to moment orientation (in all planes of being simultaneously). Balancing ourselves and the forces in our world is also of prime importance. Understanding the relativistic and dualistic nature of reality. And coming to an understanding that nothing essentially matters except perhaps the rule. Once we set out on this path there really is little alternative – when one begins to comprehend the knowledge it cannot then be unlearned, only expanded upon. One may run away but this is not the path with heart and ultimately you will have to pay for this. Understanding the concepts of control folly and controlled abandonment is key. In regard to stalking controlled folly is our shield and guards us against the rigors of power. Control abandonment Don Juan describes as being something simple and ‘there being nothing to it’. But controlled abandonment is in principle the art of sorcery specifically in the application of dreaming – the ability to acquiesce to the situation – to know how and in what proportion. We require both Controlled abandonment and controlled folly in both waking and dreaming – being able to give ourselves to the moment and in the same instance able to act to produce the best possible outcome. A life lived like a warrior is unsurpassed – one becomes the master of oneself – the ego being defeated along the way. But as Don Juan says this can only be achieved without either rushing or faltering. The abstract will be achieved in time if one holds firm to the path with heart. But in the end reaching the spirit means there are really no devices one can cling to, no object, and no person. We have in the final outcome the say over our lives – it is our decision.
I am already given to the power that rules my fate.
And I cling to nothing, so I will have nothing to defend.
I have no thoughts, so I will see.
I fear nothing, so I will remember myself.
Detached and at ease,
I will dart past the Eagle
To be free
The ancient Toltec seers of Mexico concerned themselves with irreducible fact derived by seeing the energetic flow that permeates the universe. This configuration of energy they referred to as the Eagle – the defining source of creation. Time they categorized as something like a thought, thought by something unimaginably large, while space they viewed as the abstract realm of activity… Perceiving the abstract as they did they also arrived at a third concept of cognitive thought they referred to as the Wheel of Time. These concepts were a means of categorizing and defining the vast unimaginable reality of everything that exists. The dark seas of awareness….
This is a translation of ”The Six Explanatory Propositions” which were included in the Spanish language version of the Eagle’s Gift but were
never published in the English versions of the book.
Six Explanatory Propositions: from The Eagle’s Gift, by Carlos Castaneda
In spite of the amazing maneuvers that DJ did with my awareness, along the years I stubbornly insisted in trying to intellectually evaluate what he did. Although I have written at length about these maneuvers, it has always been from a strictly experiential point of view and, besides, from a strictly rational perspective. Immersed as I was in my own rationality, I couldn’t recognize the goals of the teachings of Don Juan. To understand the stretch of these goals with a certain degree of precision, it was necessary that I lost my human form and arrived to the totality of myself.
The teachings of Don Juan were meant to guide me through the second stage of a warrior’s development: the verification and unrestricted acceptance that within us lies another type of awareness. This stage was divided into two categories. The first one, for which Don Juan required Don Genaro’s help, dealt with two activities. It consisted of showing me certain procedures, actions and methods that were designed to exercise my awareness. The second one had to do with the six explanatory propositions.
Due to the difficulties that I had in adapting my rationality in order to accept the plausibility of what he was teaching me, Don Juan presented these explanatory propositions in terms of my scholastic records. The first thing he did, as an introduction, was to create a division in myself by means of a specific blow on the right shoulder blade, a blow which made me enter an unusual state of awareness, which I couldn’t recall once I was back to normality.
Until the moment in which Don Juan made me enter such state of awareness, I had an undeniable sense of continuity, which I thought of as a product of my vital experience. The idea that I had about myself was that of being a full entity that could explain everything it had done. Besides, I was convinced that the dwelling of all my awareness, if there was such, was in my head. However, Don Juan showed me with his blow that it exists a center in the spinal cord, at the height of the shoulder blades, that is obviously a center of enhanced awareness.
When I questioned Don Juan about the nature of this blow, he explained that the nagual is a director, a guide who bears the responsibility of opening the way, and that he must be impeccable to impregnate his warriors with a sense of confidence and clarity. Only under these conditions is a nagual in the possibility of giving this blow on the back to force a displacement of awareness, because the power of the nagual is what allows the transition. If the nagual is not an impeccable practitioner, the displacement doesn’t occur, as when I tried, unsuccessfully, to put the other apprentices in a state of heightened awareness hitting them on the back before we ventured into the bridge.
I asked Don Juan what this displacement of awareness implied. He said that the nagual has to strike on a precise spot, which varies from person to person but which is always located in the general area of the shoulder blades. A nagual has to see to specify the spot, which is located in the periphery of one’s luminosity and not on the physical body itself; once the nagual identifies it, he pushes it in, more that striking it, and thus creates a concavity, a depression in the luminous shield. The state of heightened awareness resulting from this blow lasts as much as this depression lasts. Some luminous shields go back to their original forms by themselves, some have to be struck in another point to be restored, and some others never go back to their oval shapes.
Don Juan said that seers see awareness as a peculiar glow. Everyday awareness is a glow on the right side, which extends from the physical body’s exterior to the periphery of our luminosity. Heightened awareness is a more intense shine associated with great speed and concentration, a fulgor which saturates the periphery of the left side.
Don Juan said that seers explain what happens with the blow of the nagual as a temporal dislodging of a center located in the luminous cocoon of the body. The Eagle’s emanations are in reality evaluated and selected in that center. The blow alters their normal behaviour.
Through their observations, seers have reached the conclusion that warriors must be put in that state of disorientation. The change in the way awareness works under these conditions makes this state an ideal territory to dillucidate the commands of the Eagle: it allows warriors to function as if they were in everyday awareness, with the difference that they can concentrate in everything they do with unprecedented clarity and strength.
Don Juan said that my situation was analogous to the one he had experienced. His benefactor created a deep division in himself, making him move once and once again from the awareness of the right side to the awareness of the left side. The clarity and freedom of his left side awareness were in direct opposition to the rationalizations and endless defenses of his right side. He told me that all warriors are cast into the depths of the same situation that polarity molds, and that the nagual creates and reinforces the division to be able to lead his apprentices to the conviction that there is an awareness in human beings yet unexplored.
1.-What we perceive as the world are the Eagle’s emanations.
Don Juan explained to me that the world we perceive does not have a transcendental existence. Since we are familiarized with it we believe that what we perceive is a world of objects which exist such as we perceive them, when in reality there is not a world of objects, but, rather, a universe of Eagle’s emanations.
These emanations represent the only immutable reality. It is a reality that encompasses all that is, perceivable and unperceivable, knowable and unknowable.
Seers who see the Eagle’s emanations call them commands because of their urging force. All living creatures are urged to use the emanations, and they use them without getting to know what they are. Ordinary men interpret them as reality. And seers who see the emanations interpret them as the rule.
Despite the fact that seers see the emanations, they don’t have a way of knowing what it is they are seeing. Instead of entangling themselves with useless conjectures, seers occupy themselves in the functional speculation of how the Eagle’s commands can be interpreted. Don Juan sustained that to Intuit a reality which transcends the world we perceive stays at the level of conjecture; it is not enough for a warrior to conjecture that the Eagle’s commands are instantly perceived by all creatures that live on Earth, and that none of them perceives them in the same way. Warriors must try to behold the flow of emanations and “see” the way in which man and other living beings use it to build their perceptual world.
When I proposed to use the word “description” instead of Eagles’s emanations, Don Juan said that he was not making a metaphor. He said that the word “description” connotes a human agreement, and that what we perceive stems from a command in which human agreements do not count.
2.-Attention is what makes us perceive the Eagle’s emanations as the
action of skimming.
Don Juan used to say that perception is a physical faculty that living creatures groom; the final result of this grooming is known, among seers, as “attention”. Don Juan described attention as the action of hooking and channeling perception. He said that this action is our most singular feat, which covers all the spectrum of human alternatives and possibilities. Don Juan established a precise distinction between alternatives and possibilities. Human alternatives are those that we are enabled to choose as persons who function within the social environment. Our landscape of this dominion is quite limited. Human possibilities are those that we are capable of achieving as luminous beings.
Don Juan revealed to me a classificatory scheme of three types of attention, emphasizing that calling them “types” was erroneous. In fact, they are three levels of knowledge: first, second and third attention; each one of them an independent dominion, complete in itself.
For a warrior that is in the initial stages of his learning, the first attention is the most important of the three. Don Juan said that his explanatory propositions were attempts to bring into first frame the way in which the first attention works, something that passes completely unadverted to us. He considered imperative for warriors to understand the nature of the first attention if they were going to venture into the other two. He explained to me that the first attention has been taught how to move instantly through a whole spectrum of the Eagle’s emanations, without emphasizing at all that fact, in order to reach “perceptual units” which all of us have learned that are perceivable. Seers call this feat “skimming”, because it implies the
capability of suppressing those emanations which are superfluous and selecting which of them must be emphasized.
Don Juan explained this process taking as an example the mountain that we were seeing at that moment. He stressed that my first attention, at the moment of seeing the mountain, had skimmed an infinite number of emanations to obtain a miracle of perception; a skimming that all human beings know because each one of them has attained it by himself.
Seers contend that everything the first attention suppresses to obtain a skimming, cannot be recovered anymore by the first attention under any condition. Once we learn to perceive in terms of skimmings, our senses stop registering the superfluous emanations. To dillucidate this point he gave me the example of the skimming: “human body”. He said that our first attention is totally unconscious of the emanations that compose the external luminous shield of the physical body. Our oval cocoon is not subjected to perception; those emanations have been rejected which would make it perceivable in benefit of those which allow the first attention to perceive the physical body such as we know it. Therefore, the perceptual goal that children must achieve as they grow up consists in learning to isolate the appropriate emanations to be able to channel their chaotic perception and transform it into the first attention; in doing so, they learn how to build skimmings. All grown up human beings who surround children teach them how to skim. Sooner or later, children learn to control their first attention in order to perceive skimmings in terms which are alike to those of their teachers.
Don Juan never ceased to be amazed at the capability of human beings to bring order into the chaos of perception. He contended that all of us, by his/her own merits, is a magistral magician and that our magic consists in rendering reality to the skimmings that our first attention has learned how to build. The fact that we perceive in terms of skimmings is the Eagle’s command, but to perceive the commands as objects is our power, our magical gift. Our fallacy, on the other hand, is that we always end up being one-sided when forgetting that skimmings are only real in terms that we perceive them as real, due to the power that we have to do it. Don Juan called this an error in judgment which destroys the richness of our mysterious origins.
3.- The skimmings are made sense of by the first ring of power.
Don Juan used to say that the first ring of power is the force that stems from the Eagle’s emanations to affect exclusively our first attention. He explained that it has been represented as a “ring ” because of its dynamism, of its uninterrupted movement. It has been called ring “of power” due to, first, its compulsive character, and, second, because of its unique ability to stop its works, to change them or reverse their direction.
The compulsive character is better shown in the fact that it doesn’t only urge the first attention to build and perpetuate skimmings, but it also demands a consensus from all the participants. Each one of us is demanded a complete agreement upon the faithful reproduction of skimmings, since conformity to the first ring of power must be total.
It is precisely this conformity which gives us the certainty that skimmings are objects which exist as such, independent from our perception. Besides, the compulsiveness of the first ring of power does not cease after the initial agreement, but it demands that we continuously renovate the agreement. Our whole life we must operate as if, for example, each one of our skimmings was perceptually the first one for each human being, in spite of languages and cultures. Don Juan granted that even if all this is too serious to be taken jokingly, the urging character of the first ring of power is so intense that forces us to believe that if the “mountain” could have an awareness of its own, it would consider itself as the skimming that we have learned how to build.
The most valuable feature that the first ring of power bears to a warrior is the singular capability of interrupting its flux of energy, or to totally suspend it. Don Juan said that this is a latent capability which exists within us all as a backup unit. In our narrow world of skimmings, there is no need to use it. Since we are so efficiently buttressed and shielded by the net of the first attention, we do not realize, not even vaguely, that we have hidden resources. However, if another alternative to follow would present itself to us, such as is the warrior’s option to use the second attention, the latent capability of the first ring of power could start to function and could be used with spectacular results.
Don Juan underlined that the biggest feat of sorcerers is the process of activating this latent capability; he called it blocking the intent of the
first ring of power. He explained to me that the Eagle’s emanations, which have already been isolated by the first attention in order to build the everyday world, exert an unbending pressure upon the first attention. For this pressure to stop its activity, the intent must be displaced. Seers call this an obstruction or an interruption of the first ring of power.
4.- Intent is the force that moves the first ring of power.
Don Juan explained to me that intent doesn’t refer to have an intention, or to want one thing or the other, but rather has to do with an imponderable force that makes us behave in ways which could be described as intentions, wishing, volition, etc. Don Juan didn’t bring it forth as a condition of being, stemming from oneself, such as is a habit produced by socialization, or a biological reaction, but rather brought it forth as a private, intimate force that we possess and use individually as a key that makes the first ring of power move in acceptable ways. Intent is what directs our first attention in order for it to focus on the Eagle’s emanations within a certain frame. And intent is also what commands the first ring of power to obstruct or interrupt its flux of energy.
Don Juan suggested me to conceive intent as an invisible force which exists in the universe, without receiving itself, but still affecting everything: the force that creates and sustains skimmings. He asserted that skimmings must be incessantly recreated to be imbued with continuity. In order to recreate them each time with the freshness that they need to build a living world, we must intend them each time we build them. For instance, we must intend the “mountain” along with all its complexities for the skimming to be fully materialized. Don Juan said that, for a spectator, who behaves exclusively based upon the first attention without the intervention of intent, the “mountain” would appear as an entirely different skimming. It could appear as the skimming “geometric form” or “amorphous spot of color”. For the skimming mountain to be completed, the spectator must intend it,
whether it is unconsciously through the urging force of the first ring of power, or premeditatedly, through the warrior’s training. Don Juan pointed to me the three ways in which intent comes to us. The most predominating one is known by seers as “the intent of the first ring of power”. This is a blind intent which comes to us by chance. It is as if we were in its way, or as if intent was in ours. Inevitably we find ourselves trapped in its net without having the least control of what is happening to us.
The second way is when intent comes to us by its own. This requires a considerable amount of purpose, a sense of determination on our part. Only in our capability as warriors we can put ourselves voluntarily in the way of intent; we summon it, so to speak. Don Juan explained to me that his insistence in being an impeccable warrior was nothing more than an effort to let intent know that he is putting himself in its way.
Don Juan used to say that warriors call this phenomenon “power”. Thus when they speak of having personal power, they are referring to the intent that comes to them voluntarily. The outcome, he used to say to me, can be described as the facility to find new solutions, or the facility to affect people or events. It is as if other possibilities, previously unknown by the warrior, suddenly become apparent. In this way, an impeccable warrior never plans anything ahead, but his actions are so decisive that it seems as if the warrior had calculated beforehand each facet of his activity. The third way in
which we find intent is the most rare and complex of the three; it occurs when intent allows us to harmonize with it. Don Juan described this state as the real moment of power: the culmination of a lifetime effort in search of impeccability. Only supreme warriors obtain it, and as long as they are in such state, intent lets itself be handled by them at will. It is as if intent had fused in those warriors, and in doing so it transforms them into a pure force, without preconceptions. Seers call this state the “intent of the second ring of power”, or “will”.
5.- The first ring of power can be stopped by a functional blocking of
the capability of building skimmings.
Don Juan used to say that the function of the not-doings is to create an obstruction in the usual focus of out first attention. The not-doings are, in this sense, maneuvers destined to prepare the first attention for the functional blocking of the first ring of power, or, in other words, for the interruption of intent.
Don Juan explained to me that this functional blocking, which is the only method to systematically use the latent capability of the first ring of power, represents a temporal interruption that the benefactor creates in the disciple’s capability for building skimmings. It is a premeditated and powerful artificial intrusion into the first attention, in order to push it beyond the appearances which the known skimmings present to us; this intrusion is accomplished by interrupting the intent of the first ring of power.
Don Juan used to say that in order to achieve this interruption, the benefactor treats intent as what it really is, a flux, a current of energy that can eventually be stopped or reoriented. An interruption of this nature, however, implies a commotion of such magnitude that can force the first ring of power to stop fully; a situation which is impossible to conceive under our normal life conditions. It is unthinkable to us that we can un-walk the steps we took when we consolidated our perception, but it is feasible that under the impact of this interruption we could place ourselves in a perceptual position very similar to the one of our beginnings, when the Eagle’s commands were emanations which we still had not imbued with significance.
Don Juan used to say that any procedure the benefactor could use to create this interruption must be intimately linked with his personal power. Therefore, a benefactor doesn’t use any process to handle intent, but rather moves it and makes it available to the apprentice trough his personal power. In my case, Don Juan achieved the functional blocking of the first ring of power through a complex process, which combined three methods: the ingestion of hallucinogenic plants, manipulation of the body and maneuvering with intent itself.
In the beginning Don Juan relied strongly upon the ingestion of hallucinogenic plants, apparently due to the persistence of my rational side. The effect was tremendous, and yet retarded the sought for interruption. The fact that the plants were hallucinogenic offered my reason the perfect justification to congregate all of its available resources to continue exerting control. I was convinced that I could logically explain anything that I was experiencing, along with the inconceivable feats that Don Juan and Don Genaro used to do to create the interruptions, as perceptual distortions caused by the ingestion of hallucinogenics.
Don Juan used to say that the most remarkable effect of hallucinogenic plants was something that every time I ingested them I interpreted as the peculiar feeling that everything around me oozed a surprising richness. There were colors, forms, details that I had never beheld before. Don Juan used this increment in my ability to perceive, and, through a series of commands and comments used to force me to enter a state of nervous restlessness.
Afterwards he manipulated my body and made me shift from one side of awareness to the other, until I had created phantasmagorical visions or absolutely real scenes with tridimensional creatures that could not possibly exist in this world.
Don Juan explained to me that once the direct relation between intent and the skimmings we are constructing is broken, it cannot ever be repaired. From that moment on we acquire the ability to catch a current of what he described as “phantom intent”, or the intent of the skimmings which are not present at the moment or place of the interruption, this is to say, an intent put at our disposal through some aspect of memory.
Don Juan asserted that with the interruption of the intent of the first ring of power we become receptive and moldable; a nagual can then introduce the intent of the second ring of power. Don Juan was convinced that children of a certain age find themselves in a similar situation of receptivity; being deprived of intent, they are ready to be imprinted with any intent which is available to the teachers who surround them.
After my period of continious ingestion of hallucinogenic plants, Don Juan totally discontinuated its use. However, he obtained new and more dramatic interruptions in myself manipulating my body and making me shift states of awareness, combining all this with maneuvers with intent itself. Through a combination of mesmerizing instructions and adequate comments, Don Juan created a current of “phantom intent” and I was lead to experience common skimmings as something unimaginable. He conceptualized all this as “glancing into the immensity of the Eagle”.
Don Juan masterfully lead me through countless interruptions of intent until he was convinced, as a seer, that my body showed the effects of the functional blocking of the first ring of power. He said that he could see a unusual activity around the area of the shoulder blades. He described it as a little hole that had formed exactly as if the luminosity was a muscular layer contracted by a nerve.
To me, the effect of the functional blocking of the first ring of power was that it managed to erase the certainty which I had all my life that what my senses reported was “real”. Quietly I entered a state of inner silence. Don Juan used to say that what gives warriors that extreme uncertainty that his benefactor had experienced at the end of his life, that resignation to failure that he himself was living, is the fact that one glance into the immensity of the Eagle leaves one without hope. Hope is the result of our familiarity with skimmings and the idea that we control them. In such moments only the warrior’s life can help us to persevere in our efforts to discover that which the Eagle has concealed from us, but without hope that we can get to understand what we discover.
6.- The second attention.
Don Juan explained to me that the examination of the second attention must begin with the realization that the force of the first ring of power, which boxes us in, is a physical, concrete edge. Seers have described it as a wall of fog, a barrier that can be systematically brought to our awareness by means of the blocking of the first ring of power; and then can be perforated by means of the warrior’s training.
After perforating this wall of fog, one enters a broad intermediate state. The task of the warriors then consists in going through it until they reach the next divisory line, which must be perforated in order to enter what it is properly the other self or the second attention.
Don Juan used to say that the two divisory lines are perfectly recognizable. When warriors perforate the wall of fog they feel that their bodies are squeezed, or they feel an intense shaking in the cavity of their bodies, generally to the right of the stomach or through the middle part, from right to left. When warriors perforate the second line, they feel an acute crack on the upper part of the body, something like the sound of a dry
bough that is broken in two.
The two lines that box in both attentions, and individually seal them, are known to seers as the parallel lines. These seal both attentions by means of the fact that they extend into infinity, without ever allowing the crossing unless they are perforated.
Between both lines there exists an area of specific awareness that seers call limbo, or the world between the parallel lines. It is a real space between two huge orders of the Eagle’s emanations; emanations which are within the human possibilities of awareness. One is the level which creates the self of everyday life, and the other is the level which creates the other self. Since the limbo is a transitional zone, there both fields of emanations
extend one upon the other. The fraction of the level which is known to us, that extends into that area, hooks a portion of the first ring of power; and the capability of the first ring of power to build skimmings makes us perceive a series of skimmings in the limbo which are almost as those of everyday life, except that they appear grotesque, uncanny and contorted. In this manner the limbo has specific features that do not change arbitrarily each time that one goes into it. There exist in it physical features which resemble the skimmings of everyday life.
Don Juan sustained that the feeling of heaviness experienced in the limbo is due to the growing burden that has been placed on the first attention. In the area located right behind the wall of fog we can still behave as we do normally; it is as if we were in a grotesque but recognizable world. As we penetrate further into it, beyond the wall of fog, it becomes progressively difficult to recognize the features or to behave in terms of the known self. He explained to me that it was possible to make that instead of the wall of fog anything else appeared, but that seers have opted for ccentuating
that which consumes less energy: to visualize the wall of fog does not demand any effort.
What exists beyond the second divisory line is known by seers as the second attention, or the other self, or the parallel world; and the action of going through both edges is known as “crossing the parallel lines”. Don Juan thought that I could assimilate this concept more firmly if he described each dominion of awareness as a specific perceptual predisposition.
He told me that in the territory of everyday awareness we are inescapably entangled into the specific perceptual predisposition of the first attention. From the moment in which the first ring of power begins to build skimmings, the way of building them becomes our normal perceptual predisposition. Breaking the unifying force of the first attention implies to break the first divisory line. The normal perceptual predisposition passes then into the intermediate area which is between the parallel lines. One keeps building almost normal skimmings for some time. But as one approaches what seers call the second divisory line, the perceptual predisposition of the first attention begins to recede, it loses strength. Don Juan used to say that this transition is marked by a sudden incapability of remembering or understanding what one is doing.
When one gets closer to the second divisory line, the second attention begins to act on the warriors who undertake the voyage. If they are unexperienced, their awareness gets emptied, it goes blank. Don Juan held that this occurs because they are approaching a spectrum of the Eagle’s emanations which has not yet a systematized perceptual predisposition. My experiences with la Gorda and the nagual woman beyond the wall of fog were an example of this incapability. I travelled as far as the other self, but I couldn’t account on what we had done for the simple reason that my second attention was still unformulated and it did not give me the opportunity of formulating all I had perceived.
Don Juan explained to me that one begins to activate the second ring of power by forcing the second attention to wake from its slumber. The functional blocking of the first ring of power achieves this. Then, the task of the teacher consists in recreating the condition which started the first ring of power, the condition of being saturated with intent. The first ring of power is put in motion by the force of the intent given by those who teach how to skim. As my teacher he was giving me, then, a new intent which would create a new perceptual environment.
Don Juan said that it takes a lifetime of unceasing discipline, which seers call unbending intent, to prepare the second ring of power to be able to build skimmings which belong to another level of the Eagle’s emanations. To dominate the perceptual predisposition of the parallel self is a feat of peerless value which few warriors achieve. Silvio Manuel was one of those few. Don Juan warned me that one must not attempt to deliberately
If this happens, it must be through a natural process which unfolds itself without much effort from our part. He explained to me that the reason for this indifference lies on the practical consideration that when it is dominated it simply becomes very difficult to break, since the goal that warriors actively pursuit is to break both perceptual re-dispositions to enter the final freedom of the third attention.
The Sabre-toothed tiger, for the seers of ancient Mexico, embodies the passion of the warrior-traveller-the navigator in the sea of awareness. The sabre-tooth roamed from the valley of Mexico all the way along the western coast and into southern and central California, the areas from which the magical passes originate. We may think of the sabre-tooth as a creature from another time, a museum piece; and from our linear perspective, this is true. In the view of the seers of don Juan’s lineage, however, the other time of the Sabre-tooth is not the past, but another layer of awareness. They propose that perhaps, in terms of energetic facts, it would be more accurate to say that we are caught in the museum case, and the Sabre-tooth is roaming free, moving from dream to dream. We can adopt the fluid dreaming ability of the Sabre-tooth by practising the magical passes of the form known as the Sabre-toothed Tiger of Intent.The intent of the Sabre-tooth, according to seers, is to dream-to move its assemblage point. This means it embodies pure perception, and fluid, alert action. In adopting the Sabre-tooth’s deep full breathing, we enter new areas of breath, which for seers means new areas of perception. Engaging the muscles in the area of the pelvis and the diaphragm in every motion and breath, as the Sabre-tooth does, can help us to cultivate the guts of steel needed for navigating. The rippling motion of the Sabre-tooth’s shoulders as it walks and moves renders its assemblage point fluid. Its assemblage point doesn’t stay fixed behind the shoulder blades, as with human beings; it moves, giving the Sabre-tooth, and practitioners of its form the possibility of perennially new perceptions.
Practising the Sabre-tooth form can move us out of the static position of contemporary man-slouching in front of a computer screen in an airless room, or hunched over a cell phone-into a more vast and open state of awareness. It can allow us to see our prey-our own habits and routines-on the horizon, and to tear them down, so that we might roam onward to face new challenges, new dreams. Magical Passes: The Sabre-tooth builds its powerful stance: Its palms slide down the fronts of the thighs, over the feet and to the ground with an exhalation. The head is down. The Sabre-tooth pants, squeezing all the muscles of the stomach with each exhalation. It leans forward with an inhalation, putting its weight on its front paws. It leans backward with an exhalation, shifting its weight to its back paws. It inhales, pulling its claws along the ground and up its back paws to its ankles, pausing there to exhale fully. The head is down It inhales again, pulling its claws to its knees, pausing to exhale once more. Its knees remain bent. Its hind legs are firmly on the ground. It inhales again and straightens, rippling its assemblage point. As it straightens, it pulls its claws up the thighs to the waist, straightening the knees only slightly, and bending them again as an exhalation is made, and the bent claws are momentarily opened. The Sabre-tooth’s vision is clear, and its hearing is keen.
It is ready for action…
The pelvis is held straight, tilting neither forward nor backward, so that energy flows through the area of the midsection to the upper body, rather than stopping at the hips. Its stance firmly established, the Sabre-tooth begins to move very silently. It inhales, clawing at the sides of the body, gripping the ground with its paws. It exhales and claws in front of its body, moving slowly from the waist.
The hips remain forward It inhales, clawing one more time. It advances, the opposite arm and leg moving at once. It flexes its claws with fast strokes. It slashes suddenly to the left. (SOUND), stunning its prey. With a quick strike, it turns again. (SOUND) Its claws sweep slowly across the view of the horizon. (SOUND) Then quickly, in short energetic strokes. (SOUNDS) The body turns on. The Sabre-tooth pants, (PANTING) squeezing the entire torso with each exhalation. It claws, (SOUNDS) and pushes the hind legs forward one at a time. (SOUNDS) It claws again (SOUNDS), and strikes with its back legs (SOUNDS). It pauses, then leaps in the opposite direction. It steps forward very fast and retreats [QUICK FORWARD/BACK].
Leaning on its back leg, it curls its paws for a moment, preparing to strike. It advances and strikes. (SOUND) It leans in, seizes its prey, and balanced by the enormous strength of its legs, flings the prey behind it. (SOUND) The Sabre-tooth turns without hesitation, to face another prey. It jumps back, fully alert The Sabre-tooth runs and leaps, grabbing its prey and bringing it down. (SOUND) It steps back. (SOUND) (SOUND) and breathes deeply, crouching quietly in the shadows. It reaches high and claws downward, as its prey takes its last breath. (SOUND)
We remember in distinctly different ways. One is with the inventory of the mind our memory. And the other energetically with the whole being.The internal dialogue is said to be the description of the world. The subjective re-enactment of the objective world internalized in our heads (so to speak). One talks to oneself about everything that is ‘done’ in the world (or in connection with ourselves) and this produces an inventory of doing which creates and sustains our reality – our description. This inventory produces our routine and habit – things come round to where you need them again. The internal dialogue is characterized by routine circular thinking. All too often we are dictated to by our thoughts.
Well there is a way to drop anything we want from this inventory at any time, like smoking for instance. One cigarette at a time is the prescribed method for stopping smoking. You take a strategically placed break, skip one from your usual routine, which is said to be an effective method. Normally we are informed by the senses (of the need to smoke) the mind subsequently informs the body to deal with the matter by acting in a specific way. But instead of reaching for a cigarette we occupy our selves with something else in order to stop the craving. In this instance we place a break in the habituation. Which allows us to change our thought processes and to hold off from the associated practice ‘You don’t have the cigarette and you don’t think about it and instead do something else’.
There is a direct correlation between the thoughts we think and the behavior we involve ourselves in. The whole of our lives are run like this. The habituated “I need a cigarette” or “I need to eat now”. In all these instances we are recalling with our minds the learnt behavior. Our senses inform our subconscious thinking that we need, want, or desire something. Our conscious mind is then informed and we think we know. The mind tricking us into believing that it sparked the thought in the first place.
This is the internal dialogue – the mind is the trickster.
Human beings are also capable of remembering energetically, the body remembers. All these memories are in the form of stored/locked up energy.
Every activity or encounter you have by necessity means an exchange of energy, with a person, or with the world (you smoke a cigarette, you ingest its chemicals or you take on it energy so to speak).
So it is with all personal interactions – you gain, lose or trade energy.
These energetic encounters influence our thinking and our being.
Well stopping the internal dialogue is allowing the body to remember. Cutting the thought process is allowing ourselves to become aware. However we achieve this, we are enabling ourselves to free up this energy and to become aligned with our true selves, cutting out the middle man. Becoming aware of the true state of affairs – we no longer need to be informed or inform because we just know and are in control of our behavior.
This is why in generally it is a better an approach in giving up things like smoking, to not try forgetting with the head or even consciously trying to will yourself to give up. But rather to allow the body to be remember how to ‘not-do’ the activity. In this the energy is released and diverted elsewhere.
with the specific example of smoking, the craving we feel is induced by oxygen being cut off from the brain. This only lasts for three minutes. If we can divert our attention elsewhere for this period of time, then the craving will dissipate. Allow us to skip the cigarette and for that period of time not to smoke. In this we take control of our addiction.
This can be repeated and expanded upon until we are no longer smoking.
The main thing to know is to avoid anxiety situations as this is what causes us to crack and reach for the cigarettes again.
Excerpt from Journey to Ixtlan: Lessons of Don Juan by Carlos Castaneda
“What do you mean by my last dance don Juan?”
“This is the site of your last stand, ” he said. “You will; die here no matter where you are. Every warrior has a place to die. A place of his predilection which is soaked with unforgettable memories, where powerful events left their mark, a place where he has witnessed marvels, where secrets have been revealed to him, a place where he has stored his personal power.
“A warrior has the obligation to go back to that place of his predilection every time he taps power in order to store it there. He either goes there by means of walking or by means of dreaming.
“And finally, one day when his time on earth is up and he feels the tap of his death: on his left shoulder his spirit, which is always ready, flies to the place of his predilection and there the warrior dances to his death.
“Every warrior has a specific form, a specific posture of power, which he develops throughout his life. It is a sort of dance. A movement that he does under the influence of his personal power.
“If a dying warrior has limited power, his dance is short; if his power is grandiose, his dance is magnificent. But regardless of whether his power is small or magnificent, death must stop to witness his last stand on earth. Death cannot overtake the warrior who is recounting the toil of his life for the last time until he has finished his dance.”
Don Juan’s words made me shiver. The quietness, the twilight, the magnificent scenery, all seemed to have been placed there as props for the image of a warrior’s last dance of power.
“Can you teach me that dance even though I am not a warrior?” I asked.
“Any man that hunts power has to learn that dance, ” he said. “Yet I cannot teach you now. Soon you may have a worthy opponent and I will show you then the first movement of power. You must add the other movements yourself as you go on living. Every new one must be obtained during a struggle of power. So, properly speaking, the posture, the form of a warrior, is the story of his life, a dance that grows as he grows in personal power.”
“Does death really stop to see a warrior dance?”
“A warrior is only a man. A humble man. He cannot change the designs of his death. But his impeccable spirit, which has stored power after stupendous hardships, can certainly hold his death for a moment, a moment long enough to let him rejoice for the last time in recalling his power. We may say that is a gesture which death has with those who have an impeccable spirit.”
I experienced an overwhelming anxiety and I talked just to alleviate it. I asked him if he had known warriors that had died, and in what way their last dance had affected their dying.
“Cut it out, ” he said dryly. “Dying is a monumental affair. It is more than kicking your legs and becoming stiff.”
“Will I too dance to my death don Juan?”
“Certainly. You are hunting personal power even though you don’t live like a warrior yet. Today the sun gave you an omen. Your best production in your life’s work will be done towards the end of the day. Obviously you don’t like the youthful brilliancy of early light. Journeying in the morning doesn’t appeal to you. But your cup of tea is the dying sun, old yellowish, and mellow. You don’t like the heat, you like the glow.
“And thus you will dance to your death here, on this hilltop, at the end of the day.
And in your last dance you will tell of your struggle, of the battles you have won and of those you have lost; you will tell of your joys and bewilderment upon encountering personal power. Your dance will tell about the secrets and about the marvels you have stored. And your death will sit here and watch you.
“The dying sun will glow on you without burning, as it has done today. The wind will be soft and mellow and your hilltop will tremble. As you reach the end of your dance you will look at the sun, for you will never see it again in waking or in dreaming, and then your death will point to the south. To the vastness.
I had a pivotal experience many years ago of seeing the gaps between the sounds of the world. I was driving to my home town which I was moving back to. I had been reading Castaneda for sometime, and during the drive I was contemplating, whether I was to going to continue following this path that had recently been opened up to me.
When I was not too far from where I was going, I suddenly had the feeling that I should not go straight back home but should instead turn off. It felt like an omen and I didn’t feel as if I could ignore it. This was partly because I almost didn’t want to reach my destination undecided. I got to a slip road and pulled off and ended up at a place where I parked up to stretch my legs.
I had been practising listening to the gaps between the sounds of a world for a while. And I thought this for some reason this was a good opportunity to try. I sat on the bonnet of my car and listened intently. This was a quiet area near a huge suspension bridge. There was just the sounds of the distant cars on the road behind me and the lapping of the waves on the water near by. There I sat and listened to the world. The more I listened the more I could hear the blank areas between the sounds. These gaps opened up and became incredibly clear. The break in the continuity was obvious. The listening started to blur my perception of the world. The gaps themselves became more defined than the sounds. I started to feel a vibration in my ears; something like a silent alarm being triggered. Then I saw wisps of light begin to appear in the night sky. These formed into eight golden rings of light suspended sequentially in the air in front of me….like enormous rings of smoke.
These shapes seemed like a representation of the gaps I had been experiencing – like some sort of physical manifestation. I was unable to maintain the attention needed for distinguishing the gaps; the scene hung there for a moment then disappeared. I felt a calm and returned to my car to continue on my journey. I was now decided on my course of action.
It is obvious to me now that this is a powerful ‘Not-doing’, the activity Don Juan prescribed to Carlos Castaneda for ‘Stopping the world’. In specific this is the ‘Not-doing’ of ‘listening’. Not-doing is defined as the counter point to things we know well in the world – the ‘Doing’ of the world. In order to ‘Stop the world’ which is to end the description of the world, one must cease ‘Doing’. Stopping the internal dialogue is the means to end this description and the activity of ‘Not-doing’ is the way to achieve it. The most obvious example of ‘Not-doing’ is shadows as compared to the solid objects that creates them, they are that which is unfamiliar to us and unnoticed. Also the twilight is the ‘not-doing’ of the day so to speak. ‘Seeing’ is described as the ‘Not-doing’ of looking, ‘dreaming’ the ‘Not-doing’ of Sleeping and so on…
Quotes from “Journey to Ixtlan”
“The world is the world because you know the doing involved in making it so,” – Don Juan Matus
“Once you know what it is like to stop the world you realize there is a reason for it. You see, one of the arts of the warrior is to collapse the world for a specific reason and then restore it again in order to keep on living.” – Don Juan Matus
When one focuses so intently on the gaps created by the silences between sounds – One is unable to maintain the attention needed to continue with the internal dialogue. The world as such collapses and the description of the world is suspended, enabling the participant to ‘see’ the energetic nature of the world.
Excerpt from “A Separate Reality” by Carlos Castaneda
“(Don Juan said)…that I should focus all my attention on listening to sounds and do my best to find the holes between the sounds… I began to listen and I could distinguish the whistling of birds, the wind rustling the leaves, the buzzing of insects… I was immersed in a strange world of sound, as I had never been in my life… After a moment of attentive listening I thought I understood don Juan’s recommendation to watch for the holes between the sounds. The pattern of noises had spaces in between sounds!… the timing of each sound was a unit in the overall pattern… Thus the spaces or pauses in between sounds were, if I paid attention to them, holes in a structure…
“I shifted my attention from hearing to looking… The silhouette of the hills was arranged in such a way that from the place where I was looking there seemed to be a hole on the side of one of the hills… a space between two hills… It was as if the hole I was looking at was the ‘hole’ in the sound… Then the other sounds began again and their structure of pauses became an extraordinary, almost visual perception. I began seeing the sounds as they created patterns and then all those patterns became superimposed on the environment… I was not looking or hearing as I was accustomed to doing. I was doing something which was entirely different but combined features of both…my attention was focused on the large hole in the hills. I felt I was hearing it and at the same time looking at it.”