to-earth. It was as if they had a bigger percentage in the abstract formulation of space. According to the versions given by don Juan, the shamans of ancient Mexico never regarded time and space as obscure abstracts the way we do. For them, both time and space, although incomprehensible in their formulations, were an integral part of man.
Those shamans had another cognitive unit called the wheel of time. The way they explained the wheel of time was to say that time was like a tunnel of infinite length and width, a tunnel with reflective furrows. Every furrow was infinite, and there were infinite numbers of them. Living creatures were compulsorily made, by the force of life, to gaze into one furrow. To gaze into one furrow alone meant to be trapped by it, to live that furrow.
A warrior's final aim is to focus, through an act of profound discipline, his unwavering attention on the wheel of time in order to make it turn. Warriors who have succeeded in turning the wheel of time can gaze into any furrow and draw from it whatever they desire. To be free from the spellbinding force of gazing into only one of those furrows means that warriors can look in either direction: as time retreats or as it advances on them.
Viewed in this manner, the wheel of time is an overpowering influence which reaches through the life of the warrior and beyond, as is the case with the quotations of this book. They seem to be strung together by a coil that has a life of its own. That coil, explained by the cognition of shamans, is the wheel of time.
Under the impact of the wheel of time, the aim of this book became, then, something that had not been part of the original plan. The quotations became the ruling factor, by themselves and in themselves, and the drive imposed on me by them was one of staying as close as I possibly could to the spirit in which the quotations were given. They were given in the spirit of frugality and ultimate directness.
Another thing that I tried unsuccessfully to do with the quotations was to organize them into a series of categories that would make reading them easier. However, the categorization of the quotations became untenable. There was no way of setting arbitrary categories of meaning that suited me personally to something so amorphous, so vast as a total cognitive world.
The only thing that could be done was to follow the quotations, and let them create a sketch of the skeletal form of the thoughts and feelings that the shamans of ancient Mexico had about life, death, the universe, energy. They are reflections of how those shamans understood not only the universe, but the processes of living and coexisting in our world. And more important yet. they point out the possibility of handling two systems of cognition at once without any detriment to the self.
QUOTATIONS FROM THE TEACHINGS OF DON JUAN
Power rests on the kind of knowledge that one holds. What is the sense of knowing things that are useless? They will not prepare us for our unavoidable encounter with the unknown.
Nothing in this world is a gift. Whatever has to be learned must be learned the hard way.
A man goes to knowledge as he goes to war: wide-awake, with fear, with respect, and with absolute assurance. Going to knowledge or going to war in any other manner is a mistake, and whoever makes it might never live to regret it. When a man has fulfilled all four of these requisites – to be wide awake, to have fear, respect, and absolute assurance – there are no mistakes for which he will have to account; under such conditions his actions lose the blundering quality of the acts of a fool. If such a man fails, or suffers a defeat, he will have lost only a battle, and there will be no pitiful regrets over that.
Dwelling upon the self too much produces a terrible fatigue. A man in that position is deaf and blind to everything else. The fatigue itself makes him cease to see the marvels all around him.
Every time a man sets himself to learn, he has to labor as hard as anyone can, and the limits of his learning are determined by his own nature. Therefore, there is no point in talking about knowledge. Fear of knowledge is natural; all of us experience it, and there is nothing we can do about it. But no matter how frightening learning is, it is more terrible to think of a man without knowledge.
To be angry at people means that one considers their acts to be important. It is imperative to cease to feel that way. The acts of men cannot be important enough to offset our only viable alternative: our unchangeable encounter with infinity.
Anything is one of a million paths. Therefore, a warrior must always keep in mind that a path is only a path; if he feels that he should not follow it, he must not stay with it under any conditions. His decision to keep on that path or to leave it must be free of fear or ambition. He must look at every path closely and deliberately. There is a question that a warrior has to ask, mandatory: Does this path have a heart?
All paths are the same: they lead nowhere. However, a path without a heart is never enjoyable. On the other hand, a path with heart is easy – it does not make a warrior work at liking it; it makes for a joyful journey; as long as a man follows it, he is one with it.
There is a world of happiness where there is no difference between things because there is no one there to ask about the difference. But that is not the world of men. Some men have the vanity to believe that they live in two worlds, but that is only their vanity. There is but one single world for us. We are men, and must follow the world of men contentedly.
A man has four natural enemies: fear. clarity, power, and old age. Fear, clarity, and power can be overcome, but not old age. Its effect can be postponed, but it can never be overcome.
Commentary
The essence of whatever don Juan said at the beginning of my apprenticeship is encapsulated in the abstract nature of the quotations selected from the first book, The Teachings of Don Juan. At the time of the events described in that book, don Juan spoke a great deal about allies, power plants, Mescalito, the little smoke, the wind, the spirits of rivers and mountains, the spirit of the chaparral, etc., etc. Later on when I questioned him about his emphasis on those elements, and why he wasn't using them anymore, he admitted unabashedly that at the beginning of my apprenticeship, he had gone into all that pseudo-Indian shaman rigmarole for my benefit.
I was flabbergasted. I wondered how he could make such a statement, which was obviously not true. He had really meant what he said about those elements of his world, and I was certainly the man who could attest to the veracity of his words and moods.
'Don't take it so seriously,' he said, laughing. 'It was very enjoyable for me to get into all that crap, and it was even more enjoyable because I knew that I was doing it for your benefit.'
The Wheel of Time
'For my benefit, don Juan? What kind of aberration is this?'
'Yes, for your benefit. I tricked you by holding your attention on items of your world which held a profound fascination for you, and you swallowed it hook, line and sinker.
'All I needed was to get your undivided attention. But how could I have done that when you had such an undisciplined spirit? You yourself told me time and time again that you stayed with me because you found what I said about the world fascinating. What you didn't know how to express was that the fascination that you felt was based on the fact that you vaguely recognized every element I was talking about. You thought that the vagueness was, of course, shamanism, and you went for it, meaning you stayed.'
'Do you do this to everybody, don Juan?' 'Not to everybody, because not everybody comes to me, and above all, I'm not interested in everybody. I was and I am interested in you, you alone. My teacher, the nagual Julian, tricked me in a similar way. He tricked me with my sensuality and greed. He promised to get me all the beautiful
