^{page 449 note 2} Professor Eliade's remark –researched review article to date is that by Sandra, Burton, et al., ‘Don Juan and the Sorcerer's Apprentice’, Time Magazine, 5 March 1973, pp. 30–5.Google Scholar The author has uncovered many hitherto unknown biographical details about Castaneda. An extremely interesting and illuminating interview with Castaneda is provided by Sam, Keen, ‘Sorcerer's Apprentice’, Psychology Today, December 1972, pp. 90–109.Google Scholar A frequent interpreter of Castaneda's writings and ideas is Gwyneth Cravens: cf. ‘Talking with Power and Spining with the Ally’, Harper's Magazine, February 1973, pp.91–7Google Scholar; and by the same author, ‘The Arc of Flight’, Harper's Magazine, September 1974, pp. 43–4Google Scholar Reviews of Dr Castaneda's several books include the following: Theodore Roszak, ‘A Sorcerer's Apprentice’, (Review of The Teachings of Don Yuan), The Nation. 10 February 1969, pp. 184–6Google Scholar; Hughes, R., ‘Review of Journey to Ixtlan’, Time Magazine, 6 November 1972, pp. 100–101Google Scholar; Lila, Freilicher, ‘The Carlos Castaneda Trilogy’, Publishers Weekly, 20 November 1972, pp. 50–1Google Scholar; , William and Claudia, Madsen, ‘Sorcerer's Apprentice’, Natural History, June 1971, pp. 74–80.Google Scholar Excerpts of Castaneda's various books have appeared in several popular magazines, including Esquire, Harper's and the Observer Magazine. A discussion article may be found in Esquire, May 1971, PP. 14 ff.Google Scholar

^{page 449 note 4} It would seem that the aims and methods of phenomenology of religion have been discussed sufficiently elsewhere that I may be excused from further mention of them here.

^{page 449 note 5} Grateful appreciation is owing to the first audience of this paper for their helpful comments and remarks.

^{page 450 note 1} The Teachings of Don Juan: A Yaqui Way of Knowledge, Berkeley, University of California Press, 1968Google Scholar; New York, Ballantine Books, 1968; published in the U.K. by Penguin Books, 1970.

^{page 450 note 2} A Separate Reality: Further Conversations with Don Juan. New York, Simon and Schuster, 1971Google Scholar; published in the U.K. by The Bodley Head, 1971.

^{page 450 note 3} Journey to Ixtlan: The Lessons of Don Juan, New York, Simon and Schuster, 1972Google Scholar; published in the U.K. by The Bodley Head, 1973.

^{page 450 note 4} Cf. Burton, %, op. cit., pp. 32–4.Google Scholar

^{page 450 note 5} Journey to Ixtlan, pp. 17–18.

^{page 452 note 1} Teachings of Don Juan, pp. 128–9.

^{page 453 note 1} A Separate Reality, p. 315.

^{page 454 note 1} Burton's article reviews briefly some of the comments and reactions of Castaneda's teachers and colleagues; cf., esp. pp. 32–5.

^{page 454 note 2} Hughes, Ted, ‘Sorcerer's Apprentice’ (A review of A Separate Reality), The Observer, 5 March 1972.Google Scholar

^{page 454 note 3} From Goldschmidt's, Walter ‘Forward’ to The Teachings of Don Yuan, p. 9.Google Scholar

^{page 455 note 1} Cf. Keen, op. cit., p. 92.Google Scholar

^{page 455 note 2} This is especially true of Castaneda's remarks in his ‘Introduction’ to A Separate Reality, Pp. 9–25.

^{page 455 note 3} Most reviewers and commentators are in agreement that the ‘Structural Analysis’ contained at the end of The Teachings of Don juan adds little to the reader's overall understanding. For example, see Roszak, %, op. cit., p. 185.Google Scholar

^{page 455 note 4} Apart from the question of the historical authenticity of Don Juan, this is the most–frequently raised objection against Cāstaneda's method. For instance, the Madsens write: ‘Castaneda’s work, however, cannot be judged as ethnography because it is not placed in a cultural context. He does not actually describe the Yaqui Indian way of life or the Yaqui philosophy of life. Rather, he gives a subjective account of his relationship with a man who, although he was a Yaqui, did not belong to the Yaqui community, and was feared by them.’ Madsen, %, op. cit., p. 80.Google Scholar On precisely this point Castaneda differs from most anthropologists, for example, James S. Slotkin, who studied the peyote cult as practiced within the Native American Church, and who eventually became a full–fledged member of that community. Accordingly, his report, while based in great measure on his own experiences, does not fail to provide a complete cultural setting for them. See Slotkin, James S., The Peyote Religion, Glencoe, Illinois, 1956.Google Scholar

^{page 456 note 1} See A Separate Reality, p.25.

^{page 457 note 1} The Teachings of Don Juan, p. 31.

^{page 457 note 2} Ibid.

^{page 458 note 1} A Separate Reality, pp. 143–4.

^{page 458 note 2} Loc.cit., pp. 146–7.

^{page 459 note 1} Journey to Ixtlan, pp. 210–11.

^{page 460 note 2} Loc. cit., p. 213.

^{page 461 note 1} Castaneda has referred to such learning situations as ‘gestures’ or deliberate acts which are undertaken for the power that comes from making a decision. Cf. Keen, %, op. cit., p. 100.Google Scholar By this I understand him to be suggesting that the content of the action is irrelevant, and that what is crucial is how it is undertaken and executed.

^{page 462 note 1} In making reference to the complex subject of shamanism, I am following the general lead of Professor Eliade, especially as regards his characterisation of the shamanic vocation. Cf. Mircea, Eliade, Shamanism: Archaic Techniques of Estasy, New York, 1964Google Scholar, esp. chapters I and II. For a recent review of this subject, cf., Ake, Hultkrantz, ‘A Definition of Shamanism’, Temenos, Vol. 8, 1973, Pp. 25–37.Google Scholar

^{page 463 note 1} Cravens, %, op. cit., p. 43.Google Scholar The similarity between Castaneda's experiences and the initiatory pattern of shamans has been noted briefly by Furst, Peter T., ‘To Find Our Life: Peyote Among the Huichol Indians of Mexico’, in Flesh of the Gods: The Ritual Use of Hallucinogens, ed. by Furst, Peter T., London, 1972, pp. 136–84.Google Scholar In the same volume, see also, Weston La Barre, ‘Hallucinogens and the Shamanic Origins of Religion’, pp. 261–78.

^{page 463 note 2} Cf. The Teachings of Don Juan, pp. 182–84.

^{page 464 note 1} The similarity between the allies of Castaneda's accounts and the guardian spirits of the shaman seems especially strong. Cf. Hultkrantz, %, op. cit., where he writes: the shaman is ‘… a social functionary who, with the help of guardian spirits, attains ecstasy in order to create a rapport with the supernatural world on behalf of his group members’, p. 34.Google Scholar The significant difference, of course, is that neither Castaneda nor Don Juan seems to be at the service of a community.

^{page 465 note 4} This fourth volume, Tales of Power, is due to be published by Simon and Schuster, New York.