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Кастанеда Карлос - Учения Дона Хуана Знание Индейцев Яки


sci_philosophy Карлос Сезар Арана Сальвадор Кастанеда Учения дона Хуана: Знание индейцев Яки Carlos Castaneda, under the tutelage of don Juan, takes us through that moment of twilight, through that crack in the universe between daylight and dark into a world not merely other than our own, but of an entirely different order of reality. Anthropology has taught us that the world is differently defined in different places.

Don Juan has shown us glimpses of the world of a Yaqui sorcerer and Castaneda presents it in such a way that enables us to apprehend it with a reality that is utterly different from our own. This is the special virtue of this work. Castaneda asserts that this world has its own inner logic. He explains it from inside, as it were — from within his own rich and intensely personal experiences while under don Juan’s tutelage — rather than to examine it in terms of our logic.

Through this experience, Castaneda leads us to understand that our own world is a cultural construct and from the perception of other worlds, we see our own for what it is.
The Teachings of Don Juan: A Yaqui Way of Knowledge 1968 ru en Sceatch sceatch@mail.ru Notepad & Clear TXT & Tiger Pad & Microsoft Word & Atlantis & Book Designer & FB Tools. 2006-09-09 BD-VX99PPKE-I6WC-DOLS-IR4N-2FWFPAHTP938 1.0 Carlos Cesar Arana Salvador Сastaneda. Book 1. «The Teachings of Don Juan: A Yaqui Way of Knowledge».

Full version. Карлос Кастанеда
Учения дона Хуана: Знание индейцев Яки
Carlos Castaneda
The Teachings of Don Juan: A Yaqui Way of Knowledge
The Author's Commentaries on the Occasion of the Thirtieth Year of
Publication of The Teachings of Don Juan: A Yaqui Way of Knowledge
The Teachings of Don Juan: A Yaqui Way of Knowledge was first published in 1968. On the occasion of its thirtieth year of publication, I would like to make a few clarifications about the work itself, and to state some general conclusions about the subject of the book at which I have arrived, after years of serious and consistent effort. The book came as a result of anthropological field work which I did in the state of Arizona and in the state of Sonora, Mexico.

While doing graduate work in the Anthropology Department at the University of California at Los Angeles, I happened to meet an old shaman, a Yaqui Indian from the state of Sonora, Mexico. His name was Juan Matus.
I consulted with various professors of the Anthropology Department about the possibility of doing anthropological field work, using the old shaman as a key informant. Every one of those professors tried to dissuade me, on the basis of their conviction that before thinking about doing field work, I had to give priority to the required load of academic subjects, in general, and to the formalities of graduate work, such as written and oral examinations. The professors were absolutely right.

It didn't take any persuasion on their part for me to see the logic of their advice.
There was, however, one professor, Dr. Clement Meighan, who openly spurred my interest in doing field work. He is the person to whom I must give full credit for inspiring me to carry out anthropological research.

He was the only one who urged me to immerse myself as deeply as I could into the possibility that had opened up for me. His urging was based on his personal field experiences as an archaeologist. He told me that he had found out, through his work, that time was of the essence, and that there was very little of it left





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