Carlos Castaneda burst onto the academic and cultural scene in 1968 when he published the first of four books detailing his supposed apprenticeship with a Yaqui Indian sorcerer named Don Juan. While academic critics contend Castaneda invented Don Juan, believers say the fog surrounding his existence express the very ideals that Castaneda attributed to his apprenticeship. Little is known of the Peruvian claiming to be Don Juan's apprentice, but in addition to leading a generation into a mystical otherworld, Carlos Castaneda was also a man. Married to him for thirteen years was Margaret Runyan Castaneda. A Magical Journey with Carlos Castaneda reads partly like a love story, partly like a tell-all account of a celebrity writer. Margaret Castaneda concentrates on the years leading up to her marriage in 1960. It was then Margaret and Carlos explored many of the ideas -- from controlling dreams to using hallucinogenic mushrooms -- that he claims to have learned from Don Juan. Nevertheless, Margaret Castenada believes her husband was indeed a sorcerer, and she still loves him. She insists Castaneda's academic critics miss the point. "I'm willing to accept Don Juan as a spiritual teacher, and it really doesn't matter if he's not real." But the role she claims -- in developing the ideas Carlos purports to be Don Juan's -- ought to be recognized, she says, so she wrote this book.

For the past forty years shamanism has drawn increasing attention among the general public and academics. There is an enormous literature on shamanism, but no one has tried to understand why and how Western intellectual and popular culture became so fascinated with the topic. Behind fictional and non-fictional works on shamanism, Andrei A. Znamenski uncovers an exciting story that mirrors changing Western attitudes toward the primitive. The Beauty of the Primitive explores how shamanism, an obscure word introduced by the eighteenth-century German explorers of Siberia, entered Western humanities and social sciences, and has now become a powerful idiom used by nature and pagan communities to situate their spiritual quests and anti-modernity sentiments. The major characters of The Beauty of the Primitive are past and present Western scholars, writers, explorers, and spiritual seekers with a variety of views on shamanism. Moving from Enlightenment and Romantic writers and Russian exile ethnographers to the anthropology of Franz Boas to Mircea Eliade and Carlos Castaneda, Znamenski details how the shamanism idiom was gradually transplanted from Siberia to the Native American scene and beyond. He also looks into the circumstances that prompted scholars and writers at first to marginalize shamanism as a mental disorder and then to recast it as high spiritual wisdom in the 1960s and the 1970s. Linking the growing interest in shamanism to the rise of anti-modernism in Western culture and intellectual life, Znamenski examines the role that anthropology, psychology, environmentalism, and Native Americana have played in the emergence of neo-shamanism. He discusses the sources that inspire Western neo-shamans and seeks to explain why lately many of these spiritual seekers have increasingly moved away from non-Western tradition to European folklore. A work of intellectual discovery, The Beauty of the Primitive shows how scholars, writers, and spiritual seekers shape their writings and experiences to suit contemporary cultural, ideological, and spiritual needs. With its interdisciplinary approach and engaging style, it promises to be the definitive account of this neglected strand of intellectual history.

The current educational culture of standards, accountability, and creeping educational capitalism finds teachers increasingly teaching laundry lists of facts and skills. Less attention is being paid to the 'big picture' or worldview. Author David Rigoni offers an alternative perspective. Using a shaman metaphor, he examines how the most important learning in a professional program takes place between the lines of the formal curriculum. He argues that this worldview change ought to be intentional and that all aspects of the educational process ought to work to that end. To clarify what is needed, the book then looks to educators from throughout history who worked with their students with a total focus on changing their worldviews. These educators, of course, are the shamans.

The Teachings of Don Juan: A Yaqui Way of Knowledge, purportedly a legitimate work of anthropology describing author Carlos Castaneda's apprenticeship to a Mexican Indian sorcerer, was first published in 1968, and was followed by eleven more books by this author. All of his books achieved a very wide readership. To the dismay of many of his devoted readers, however, Castaneda has been shown to have been a charlatan, arguably the most infamous charlatan of the twentieth century. But what if the Mexican sorcerer, Juan Matus, with whom Castaneda claimed he had studied, were shown to have been a real person? I believe the circumstantial evidence strongly suggests that he was. Might these books not be read or reread with replenished interest and purpose?

Teenage vampires. UFO sightings. Alien invasions. Ghost stories. The zombie apocalypse. You don't have to look far to see that today's pop culture is becoming increasingly dominated by paranormal beings. Topics that once belonged to the fringes of the occult world have suddenly found their way onto every television channel and magazine cover. What does this mean for Christians? How do we respond to a culture saturated with the paranormal? In this compelling book, Dr. Timothy Dailey explores the counterfeit spirituality of the paranormal world. By confronting these phenomena head-on, Dailey exposes the dark truth behind these tales. "MythBusters meets This Present Darkness in this gripping new book."--Peter Sprigg, senior fellow for policy studies, Family Research Council, Washington, D.C. In a world that fears an uncertain future, Dailey offers hope: a way back to the one true source of spiritual connection. The only one that can satisfy our souls. "You will be surprised. Well written and well worth reading!"--C. Fred Dickason, Th.D., professor emeritus, former chair of theology, Moody Bible Institute "Dailey has taken on a difficult but very important subject and he has succeeded! Read the book, folks. Read the book."--Jim Valentine, director, Christian Apologetics: Research and Information Service "A well-documented examination and a powerful refutation of this whole dangerous movement."--Walter A. Elwell, Ph.D., professor emeritus, biblical and theological studies, Wheaton College

This volume addresses controversies connected to the testing of the capacities and potentials of mediums. Today we commonly associate the term "medium" with the technical communication between transmitters and receivers. Yet this term likewise applies to those who cooperate with agencies that exceed the presumed domain of the material world. Insofar as one presumes a division between distinctly opposed categories of religion and the secular, technical media tend to be associated with the secular and human (trance) mediums tend to be associated with religion after 1900. This volume concerns the ways in which the term medium still marks an overlapping of – and thus problematizes – the aforementioned division between religion and the secular, the personal and the technological. The term medium carries with it a seed of doubt that is itself inseparable from investment in the medium's power: insofar as they communicate with an "other" realm, mediums offer the hope and promise of new possibilities and improved efficiency, and thus of a better life; yet they have simultaneously been under suspicion of altering (or even inventing) the messages they communicate. It is due to this combination of promise and suspicion that "mediumism" has tended to evoke scientific, religious, and moral controversies. Thus, we can speak of a "mediumistic trial" – that is, a process in which a medium is put to the test concerning its potentials and trustworthiness. Around 1800, experts were asked if a modern secular institution would be capable of inspiring, domesticating or excluding trance mediumship. This question has stayed with us ever since, and the answers have remained inconclusive. That is why the past and present of mediumship may be asked to elucidate each other.

A remarkable array of people have been called shamans, while the phenomena identified as shamanism continues to proliferate. This second edition of the Historical Dictionary of Shamanism contains with examples from antiquity up to today, and from Siberia (where the term “shaman” originated) to Amazonia, South Africa, Chicago and many other places. Many claims about shamans and shamanism are contentious and all are worthy of discussion. In the most widespread understandings, terms seem to refer particularly to people who alter states of consciousness or enter trances in order to seek knowledge and help from powerful other-than-human persons, perhaps “spirits”. But this says only a little about the artists, community leaders, spiritual healers or hucksters, travelers in alternative realities and so on to which the label “shaman” has been applied. This second edition contains a chronology, an introduction, and extensive bibliography. The dictionary contains over 500 cross-referenced dictionary entries on individuals, groups, practices and cultures that have been called “shamanic”. This book is an excellent access point for students, researchers, and anyone wanting to know more about Shamanism.

Explores the common ground of shamanic traditions and evaluates the diversity of both traditional indigenous communities and individual Western seekers.

Cover -- Table of contents -- Acknowledgements -- 1 Approaching shamanism -- 2 Eighteenth and nineteenth-century interpretations -- 3 Early twentieth-century American interpretations -- 4 Twentieth-century European constructions -- 5 The Bollingen connection, 1930s-1960s -- 6 Post-war American visions -- 7 The genesis of a field of shamanism, America 1960s-1990s -- 8 A Case Study: Shamanisms in the Netherlands -- 9 Struggles for power, charisma and authority: a balance -- Bibliography -- Index

How did a decade that dawned with the Age of Aquarius end in Altamont and the Manson Family bloodbath? The 1960s were a time of revolution - political, social psychedelic, sexual. But there was another revolution that many historians forget the rise of a powerful current that permeated pop culture and has been a central influence on it ever since. It was a magical revolution - a revival of the occult. Previously rejected and ridiculed beliefs took centre stage, reaching the Beatles and the Rolling Stones, saturating the the hippies and flower power, hitting the big screen with Rosemary's Baby and the bookshelves with Lord of the Rings. The Tarot. I Ching, astrology, Kabbala, yogis, witchcraft, UFOs, Aleister Crowley. Yin Yang and the Tibetan Book of the Dead now became the common currency they are today. But the vibes went bad, the auras darkened. Did that darker undercurrent win out? Gary Lachman here charts this explosion, its rise and fall, and its enduring legacy --This text refers to an out of print or unavailable edition of this title.