A mature, learned man named William Patterson can be seen on a long, high-quality video tape (YouTube) speaking about his journey with Carlos, or more nearly with his books and his “truths.” His audience are mature people, captured on camera with intimate clarity, perhaps of a median age of 50, and they are…rapt. They could be devout Catholics listening to the Pope, or Tibetan Buddists learning of teachings of the Dalai Lama. The whole phenomenon is striking.
Patterson makes some reference to the collapse of Castaneda’s credibility in most circles, but treats that lightly. He merely thinks Carlos would have been amused, delighted, at all the confusion and controversy, at how many angels try to dance on the head of his spiritual pin.
If reality is expanded, yet reduced, to intense beams of light, how much can the ephemeral twinking of something like a doctorate in anthropology really mean? How can you call a man’s statements untrue, if we’re all still grappling for that sense of what “truth” is?
And yet, at some point in his talk, Patterson asserts that you can’t “get at the truth through a lie.” A description, it would seem, of what Carlos attempted his entire life, but it’s not clear that Patterson caught the irony.
Carlos himself is not the only enigma here, rather the way countless people react to his life and writings offer up an enigma sandwich–several slices of cheese thick–as well.
And what do we really know of this phenomenal man?
His adopted son remembers, as a very young child, travels with him, down highways and byways, sometimes encountering Natives in his journeys. He remembers as well his father surrounded by boxes and boxes of documents. Notes from books? Notes from the field? We’ll never know.
As near as we can determine, the written works of Castaneda, are based on light experiences in the Southwestern US and Northwestern Mexico, with Natives, but on heavy time spent reading and borrowing ideas.
Don Juan Matus, as we know him, was much more fiction than fact.
(We’ll always wonder, when did it dawn on him that he was a decent anthropologist, but a born novelist? Why, and when did he move, surreptitiously, into his true calling?)
But what of the life and trajectory of Carlos Castaneda himself?
He lived out of the limelight, sometimes teaching some workshops related to his beliefs, but more and more, as the years went by, simply living off the grid, not easy for anyone to locate. No one was going to be able to do any “enthnographic research” on him, he was harder to track down than the proverbial Don Juan. Early on, he would give an occasional interview in his thickly accented English, to a a journalist who was still thoroughly credulous. On YouTube you can stream a long talk with Carlos and the noted writer Theodore Roszak.
As time went by and the questions would have been more and more skeptical, he simply ducked the challenge. If you wanted to put it charitably, he was too deeply involved in higher spiritual quests to wish to fritter time away answering unenlightened questions.
Spend even a short time in the study of Castanology, and you’ll soon encounter the phenomenon of Carlos and his…spiritual harem, for lack of a better term. The crowd of women, substantially more than men, that became cultish followers, often living in the same home, often sharing Carlos’s bed.
(Those who hated their influence on him—though it was more the other way around—dubbed them “the witches.” Then again, so did many in the inner circle.)
Couldn’t we simply interview those intimates, and construct his later years from their accounts? A few devotees are still heard from, some worshipful of their time with Castaneda, and many who feel they fell for a con. But learning from that closest cohort of women isn’t possible, they’re generally either deceased, or at least unaccounted for. As one Castaneda cynic put it, “four of the five women closest to him” died soon after he did.
One example of the ultimate devotee was Patricia Partin, an adopted daughter as well as lover—yes, you read that correctly. Of his women followers who are missing and unaccounted for, Partin is a special case in point, her bleached bones finally found in Death Valley. Speculation: she believed, as Carlos taught her, that in the raw desert you could cross over to the other, metaphysical side of consciousness. As she wandered the Valley, heat and dehydration took her down as they will any mortal soul. In time hikers found her bones, we may never know what happened to her spirit.
That’s a tragic, intriguing cult-mystery, all it’s own.
In the end, we’re left to construct impressions of what the older Carlos became. Consider this:
Certain types of famous writers become reclusive, shy of even being seen, photographed. They live cloistered in some corner that only a few intimates know about, with every possible detail of their lives screened from view. Check, that was Carlos.
Some celebrities stop seeking public adulation, preferring to spend time with a tight group of disciples, people available at their beck and call, people who hang upon their word as the word of God. Often, for a certain type of male, his admiring entourage is largely female. Check, that was Carlos.
Certain celebrities claim to have eschewed the shallow things in life, money and the material, casual sex, and the like, while indulging in private. Check, that was Carlos.
And savvy celebrities of the spirit, they know just how to scratch the spiritual itch of potential followers. They broker superpowers, sure roads to inner peace, nirvana, even ecstasy. Think about it, a method to achieve a spiritual magic–flying as the crow far above pedestrian cares, one of the oldest dreams of mankind. A metaphysical discipline leading to immortality, a life of utter serenity, without end, or rather ending in an eternal beam of consciousness.
The spiritual product for sale could hardly be more attractive, could it?
Are we left with an irony—that this most unique of individuals was also a sad stereotype? A “spiritual leader” who took not a vow not of poverty, but of wealth. A being who soared above mere worldly pleasures, and did so with a bevy of live-in lovers. A being who claimed to offer the highest, most etherial of truths, who couldn’t manage to meet the basic truths of his chosen profession. A being followed in hopes of receiving his great gift, which was often a gift of sheer abuse.
More than a decade ago, Salon weighed in with an interminable article: “The Dark Legacy of Carlos Castaneda.” It begins:
“The godfather of the New Age led a secretive group of devoted followers in the last decade of his life. His closest “witches” remain missing, and former insiders, offering new details, believe the women took their own lives.
For fans of the literary con, it’s been a great few years. Currently, we have Richard Gere starring as Clifford Irving in “The Hoax,” a film about the ’70s novelist who penned a faux autobiography of Howard Hughes. We’ve had the unmasking of James Frey, JT LeRoy/Laura Albert and Harvard’s Kaavya Viswanathan, who plagiarized large chunks of her debut novel, forcing her publisher, Little, Brown and Co., to recall the book. Much has been written about the slippery boundaries between fiction and nonfiction, the publishing industry’s responsibility for distinguishing between the two, and the potential damage to readers. There’s been, however, hardly a mention of the 20th century’s most successful literary trickster: Carlos Castaneda.
Salon.com, Robert Marshall, April 12, 2007
Although this article’s so “thorough” it drops clarity and focus, those willing to hang in and read a long while learn about the gradual collapse of the hoax, and the miserable history of his cult. Cult, there’s no other word for it when the guru assumes demonic powers, and incites demonic acts. Take your pick from a hundred examples. Our “favorite:”
Carlos tells one young woman, for no reason that’s clear, to go home and whack her mother, a holocaust survivor, in the face. Which, fearing Carlos’s disapproval, she does.
What more do you really need to know?