Version 2006.05.05

## "The Eagle's Gift" - ©1981 by Carlos Castaneda

### Prologue

Although I am an anthropologist, this is not strictly an anthropological work. Yet it has its roots in cultural anthropology for it began years ago as field research in that discipline. I was interested at that time in studying the uses of medicinal plants among the Indians of the Southwest and northern Mexico.

My research evolved into something else over the years as a consequence of its own momentum and of my own growth. The study of medicinal plants was superseded by the study of a belief system which seemed to cut across the boundaries of at least two different cultures.

The person responsible for this shift of emphasis in my work was a Yaqui Indian from northern Mexico, don Juan Matus, who later introduced me to don Genaro Flores, a Mazatec Indian from central Mexico. Both of them were practitioners of an ancient knowledge, which in our time is commonly known as sorcery, and which is thought to be a primitive form of medical or psychological science, but which in fact is a tradition of extremely self-disciplined practitioners and extremely sophisticated praxis. [* praxis- translating an idea into action]

The two men became my teachers rather than my informants, but I still persisted, in a haphazard way, in regarding my task as a work in anthropology. I spent years trying to figure out the cultural matrix of that system, perfecting a taxonomy, a classificatory scheme, a hypothesis of its origin and dissemination. All were futile efforts in view of the fact that in the end, the compelling inner forces of that system derailed my intellectual pursuit and turned me into a participant.

Under the influence of these two powerful men my work has been transformed into an autobiography, in the sense that I have been forced from the moment I became a participant to report what happens to me. It is a peculiar autobiography because I am not reporting about what happens to me in my everyday life as an average man, nor am I reporting about my subjective states generated by daily living. I am reporting, rather, on the events that unfold in my life as a direct result of having adopted an alien set of interrelated ideas and procedures. In other words, the belief system I wanted to study swallowed me, and in order for me to proceed with my scrutiny I have to make an extraordinary daily payment; my life as a man in this world.

Due to these circumstances I am now faced with the special problem of having to explain what it is that I am doing. I am very far away from my point of origin as an average Western man or as an anthropologist, and I must first of all reiterate that this is not a work of fiction. What I am describing is alien to us, therefore, it seems unreal.

As I enter deeper into the intricacies of sorcery, what at first appeared to be a system of primitive beliefs and practices has now turned out to be an enormous and intricate world. In order to become familiar with that world and to report about it, I have to use myself in increasingly complex and more refined ways. Whatever happens to me is no longer something I can predict, nor anything congruous with what other anthropologists know about the belief systems of the Indians of Mexico. I find myself, consequently, in a difficult position. All I can do under the circumstances is present what happened to me as it happened. I cannot give any other assurance of my good faith, except to reassert that I do not live a dual life, and that I have committed myself to following the principles of don Juan's system in my everyday existence.

After don Juan Matus and don Genaro Flores, the two Mexican Indian sorcerers who tutored me, had explained their knowledge to me to their own satisfaction, they said goodbye and left. I understood that from then on my task was to assemble by myself what I had learned from them.

In the course of fulfilling this task I went back to Mexico and found out that don Juan and don Genaro had nine other apprentices of sorcery; five women and four men. The oldest woman was named Soledad; the next was Maria Elena, nicknamed "la Gorda," the other three women, Lydia, Rosa, and Josefina, were younger, and were called "the little sisters." The four men, in order of age, were Eligio, Benigno, Nestor, and Pablito: The latter three men were called "the Genaros" because they were very close to don Genaro.

I had already known that Nestor, Pablito, and Eligio, who was no longer around, were apprentices, but I had been led to believe that the four girls were Pablito's sisters, and that Soledad was their mother. I knew Soledad slightly over the years, and had always called her dona Soledad as a sign of respect since she was closer to don Juan in age. Lydia and Rosa had also been introduced to me but our relationship had been too brief and casual to afford me an understanding of who they really were. I knew la Gorda and Josefina only by name. I had met Benigno but had no idea that he was connected to don Juan and don Genaro.

For reasons that were incomprehensible to me, all of them seemed to have been waiting in one way or another for my return to Mexico. They informed me that I was supposed to take the place of don Juan as their leader, their Nagual. They told me that don Juan and don Genaro had disappeared from the face of the earth, and so had Eligio. The women and the men believed that the three of them had not died: They had entered another world, different from the world of our everyday life, yet equally real.

The women- especially dona Soledad- clashed violently with me from our first meeting. They were, nevertheless, instrumental in producing a catharsis [* catharsis- purging of emotional tensions] in me. My contact with them resulted in a mysterious effervescence in my life. From the moment I met them, drastic changes took place in my thinking and my understanding. All this did not happen, however, on a conscious level. If anything, after my first visit to them, I found myself more confused than ever. Yet in the midst of the chaos, I encountered a surprisingly solid base. In the impact of our clash, I found in myself resources I had not imagined I possessed.

La Gorda and the three little sisters were consummate [* consummate- having or revealing supreme mastery or skill] dreamers. They voluntarily gave me pointers, and showed me their accomplishments. Don Juan had described the art of dreaming as the capacity to utilize one's ordinary dreams and transform them into controlled awareness by virtue of a specialized form of attention which he and don Genaro called the second attention.

I expected that the three Genaros were going to teach me their accomplishments in another aspect of don Juan's and don Genaro's teachings, 'the art of stalking'. The art of stalking was introduced to me as a set of procedures and attitudes that enabled one to get the best out of any conceivable situation. But whatever the three Genaros told me about stalking did not have the cohesion or the force I had anticipated. I concluded that either the men were not really practitioners of that art, or they simply did not want to show it to me.

I stopped my inquiries in order to give everyone a chance to feel relaxed with me, but all of the men and women sat back and trusted that since I was no longer asking questions I was finally behaving like a Nagual. Each of them demanded my guidance and counsel.

In order to comply I was obliged to undertake a total review of everything don Juan and don Genaro had taught me; to go deeper still into the art of sorcery.