Barbara Myerhoff, 1935 – 1985Even as a child, entranced by the tales her grandmother shared in their Cleveland kitchen, anthropologist Barbara Myerhoff knew that "stories told to oneself or others could transform the world." Born in 1935, she spent her lifetime studying the ways in which men and women from diverse cultures used their stories and sacred rituals to imbue difficult lives with meaning.Myerhoff was a renowned scholar, heading the University of Southern California's anthropology department in Los Angeles where she lived and raised her family. A creative and extremely popular professor, she urged her students to use the tools of anthropology to question and better understand their own lives and the lives of others. But Myerhoff's influence also reached far beyond academia, and she touched a broad audience with her books and films.Her earliest book, Peyote Hunt, delt with the Huichol Indians of Mexico. Guided by shaman-priest Ramon Medina Silva, Myerhoff was the first non-Huichol ever to participate in the annual pilgrimage to gather peyote. Her work explored the journey's rich symbols and rituals and the sacredness they conferred on Huichol life.Myerhoff and Two Center MembersDeclaring that the study of one's own culture was just as important as traditional anthropological research on the "exotic", Myerhoff began fieldwork with the elderly Jews of a Venice, California senior center in 1972. In her influential book, Number Our Days, as well as in essays, an Oscar-winning documentary film, an arts festival and even a play, Myerhoff showed how these Eastern European immigrants made every day meaningful, surviving amidst hardship, invisibility and poverty.Myerhoff's work throughout the 1970's and 1980's shaped the anthropological study of ritual and of life histories. She redefined academic and public perceptions of the elderly and was a pioneer in her scholarship on women and religion.Her research book took a more personal turn with her final documentary In Her Own Time. The film detailed Myerhoff's battle with cancer as the Hasidic community in the Fairfax neighborhood of Los Angeles led her through their rituals for healing. She died on January 7, 1985 at the age 49, soon after completing her last on-screen interview.Like those she studied, Myerhoff was a master at finding the sacred in the smallest details of everyday experience. From the intimate connections she made in each field interview to the decade-spanning friendships that characterized her private life, Myerhoff brought a clear intensity and sense of meaning to everything she did.http://jwa.org/historymakers/myerhoff
Rock Crystals & Peyote DreamsExplorations in the Huichol Universe (Hardcover)by Peter T. Furst QuoteAbout the BookThe Huichol people live in west Mexico’s Sierra Madre Occidental. The most authentically 'traditional' of all Mexican Indians, they have recently become famous for their vivid yarn paintings, their sacramental use of hallucinogenic cactus, and the well-documented peyote pilgrimages that take them three hundred miles east from their present homeland into the north-central desert.In the mid-1960s, Peter T. Furst began a lifelong encounter with their intellectual culture, facilitated by a growing relationship of mutual trust with Ramón Medina, an aspiring Huichol shaman, storyteller, and artist, and his wife Guadalupe de la Cruz Ríos. Ramón, who became a full-fledged shaman with his fifth peyote pilgrimage, also had a Huichol name: 'Uru Temay, Young Arrow Person.' Over the years Furst published a number of articles on various facets of Huichol life, many of them centered on what he learned and observed during his growing relationship with Ramón and his people.Bound together by personal reminiscences and background explanations, Furst here brings many of those articles together and updates them. It includes transcriptions of myths that function as charters for 'being Huichols, ' descriptions of deities, rituals, beliefs, as well as discussion of the place of hallucinogens in Huichol culture. Furst skillfully weaves current reflections with memories and older material in a manner that makes for a highly readable, contemporary presentation. http://www.betterworldbooks.com/rock-cr ... 08693.aspx---------------------MY SEQUEL TO CARLOS CASTANEDA, ACADEMIC OPPORTUNISM…SIXTIES Thirty four years of making pilgrimages to sacred sites, observing rituals and translating several hundred pages of songs and myths ancillary to them enables me see through the sensational and flawed publications of Drs. Carlos Castaneda, Peter Furst and Barbara Myerhoff; all of whom were involved with (non-traditional) urban Huichol. Fraudulent episodes evident in Carlos Castaneda’s first four books, combined with sensational portraits of Huichol peyote use published by Furst and Myerhoff, created a caricature of Huichol society which continues to captivate and mislead millions of readers around the world. One reason a sequel is needed is because New Age tourism to Wirikuta, the Huichol peyote country, continues. My sequel to Carlos Castaneda, Academic Opportunism and the Psychedelic Sixties will feature two 1991 interviews with Ramón Medina Silva’s widow, Guadalupe Ríos. I taped our interviews in Mexico on March 22-23, 1991. Portions of those interviews were cited in the 2007 BBC documentary, Tales from the Jungle: Carlos Castaneda. Fifteen years of super-sensational media coverage of CIA and scientific experiments (e.g., of Dr. Timothy Leary), the massive surge in marijuana and psychedelic drug use, inspired by Aldous Huxley and other authors, and Gordon Wasson’s report on Mazatec entheogenic mushroom rituals helped Castaneda’s first book become an instant anthropological and counter-cultural success. His first four books made him as famous as Margaret Mead, who was for decades the world’s most eminent anthropologist. Castaneda’s first two books dramatized his extraordinary experiences with jimsonweed (Datura stramónium), psilocybin mushrooms (Psilocybe mexicana) and peyote (Lophophora williamsii). Peyote, fundamental to initiating Carlos Castaneda’s alleged apprenticeship with a “Yaqui Indian sorcerer”, became virtually synonymous with Huichol shamanism by 1975. While Castaneda’s fame was increasing, a peyote-centered portrait of the Huichol ritual cycle was being popularized by sensational publications of Myerhoff and Furst, two of Castaneda’s colleagues at the University of California, Los Angeles. Because Yaqui Indians lack peyote rituals and because there is no evidence that Carlos Castaneda’s Yaqui sorcerer, Don Juan Matus, ever existed, Furst and Myerhoff’s publications and Furst’s 1969 film dramatizing a peyote hunt led by Ramón Medina Silva functioned like a magnet, attracting seekers of shamans to the Huichol (Furst 1975: 18). Five New Age tourists became the first foreigners to be arrested in the Mexican state of Nayarit, in 1990, for possession of peyote they brought back from Wirikuta, guided by non-traditional Huichol associated with Guadalupe Ríos and her adopted father, José Ríos. New Age tourists, inspired by Castaneda, Furst and Myerhoff, are still entering Huichol peyote country (Weigand and Fikes 2004). My sequel also compares the infamous Piltdown Man hoax with acrobatic displays near Mexican waterfalls, displays celebrated in publications of Drs. Castaneda, Furst and Myerhoff. Myerhoff’s connection to Castaneda is significant: “Carlos and I often talked about shamans and sorcerers, and his deep understanding of these matters contributed greatly to my own thinking” (Myerhoff 1974: 14). Myerhoff hinted that she collaborated with Castaneda to popularize their fable of shamanic balance. “Even the waterfall episode was not just Carlos [Castaneda] reflecting me back to me. There was something besides [that]” (Myerhoff quoted in DeMille 1990: 346). In his legal deposition Peter Furst admitted (on page 219) that he has never had any fieldnotes to document the waterfall incident. He declared under oath that his numerous photos of Ramón Medina Silva are his fieldnotes. If those photos are speaking, as some sort of substitute for Ramón Medina Silva, they must be speaking in some language known only to Furst. We know now that there is no documentation, other than those photos, to support Furst’s unsubstantiated claims about the meaning of Ramón Medina Silva’s antics at that waterfall. We know now that there are three strikingly similar accounts about “shamans” performing at waterfalls which were published without Castaneda, Furst or Myerhoff ever having any fieldnotes or tape recordings to verify their incredible assertions about Castaneda’s don Genaro and Ramón Medina Silva (Fikes 1993: 70, 2009: 64). I invite scholars to ponder the meaning of Myerhoff’s “something besides” in addition to the absence of recordings or fieldnotes required to corroborate three strikingly similar accounts of antics at Mexican waterfalls. What if anything is missing for such “reports” about acrobatic displays at waterfalls to be defined as fraud and conspiracy?http://www.jayfikes.com/Castaneda_Book_Summary.html
About the BookThe Huichol people live in west Mexico’s Sierra Madre Occidental. The most authentically 'traditional' of all Mexican Indians, they have recently become famous for their vivid yarn paintings, their sacramental use of hallucinogenic cactus, and the well-documented peyote pilgrimages that take them three hundred miles east from their present homeland into the north-central desert.In the mid-1960s, Peter T. Furst began a lifelong encounter with their intellectual culture, facilitated by a growing relationship of mutual trust with Ramón Medina, an aspiring Huichol shaman, storyteller, and artist, and his wife Guadalupe de la Cruz Ríos. Ramón, who became a full-fledged shaman with his fifth peyote pilgrimage, also had a Huichol name: 'Uru Temay, Young Arrow Person.' Over the years Furst published a number of articles on various facets of Huichol life, many of them centered on what he learned and observed during his growing relationship with Ramón and his people.Bound together by personal reminiscences and background explanations, Furst here brings many of those articles together and updates them. It includes transcriptions of myths that function as charters for 'being Huichols, ' descriptions of deities, rituals, beliefs, as well as discussion of the place of hallucinogens in Huichol culture. Furst skillfully weaves current reflections with memories and older material in a manner that makes for a highly readable, contemporary presentation. http://www.betterworldbooks.com/rock-cr ... 08693.aspx
Interesting observations and references Michael K. Thank you.
Castaneda was more than a little jewey, although there is no hard proof that he himself was a Jew. For instance, the details of his "Toltec" seers system of occult knowledge have a strong resemblance to Kabbalah. One give away is Castaneda's cosmological concept of the "Eagle's emanations," or in other words dimensions or planes of existence. The Kabbalah, according to A.E. Waite is, "essentially a system of emanations." There are many more philosophical similarities between the sorcery of Castaneda and that of the Jews.Google, "Jewish Castaneda," and you will find ample proof that the name itself belongs to many Hispanic Jews: ex. "Jorge Castaneda Gutman is one of many high level government officials of Jewish descent in President's Fox administration" ; "Danielle Castaneda | Jewish Reconstructionist Federation" ; "Rosie Castaneda. Medicare account rep at National Jewish Medical and Research Center" ; "Jorge Castañeda, “Can Mexico Get Its Act Together?” | Jewish Journal." It certainly seems as though the stories of Castaneda are fictional coverings for real Kabbalistic beliefs. Don Juan is in fact a personification of rabbi of a traditional sort which exists in the New World, partly hidden from view because of the prejudices of the Catholic culture. In fact, when I realized this about these books, I was at once impressed with the ingenuity of the literary invention, and confronted with some very uncomfortable facts about my own beliefs at the time.The "sorcerers lineages" of which the later books by Castaneda speak are undoubtedly metaphoric tales of the struggle of Marrano Jews to secretly carry on their ancient Chaldean sorcery in the New World under the watchful eyes of the Inquisition. And to incorporate the knowledge of sorcery gained from the indigenous Indians into that system of occult power. Far from being bullshit, the core story is very real with extremely far-reaching implications, one of which is that through these books millions have been given an invitation to study the Kabbalah, mistakenly thinking that the subject matter was neither Jewish nor a product of the thinking of the Western world.CSR's point about the Jews at the UCLA department of anthropology just about ties up the bundle neatly. Almost everything New Age is essentially, and dishonestly, crypto-Kabbalism.
Classic J-tribe inside-out spin. But do let me attempt to rejoin! So then, the indigenous tribes of South America never ingested peyote or ayahuasca? None of the South American natives exercised extra-sensory perceptive faculties? You mean all of the Incan, Mayan, and related South American indigenous cultures never evolved their own mythology? All of that mythology was really crypto-Jewish? So then wow man, it really must have started somewhere with the Spanish then, right man, like the J-tribe infiltrated the Spanish first so that they could invade South America and enact the Protocols and all the natives succumbed to it then. Wow man. Just so they could set up Castaneda to write all that new-age crypto-J-tribe mind control and brain wash millions. Fuck man, it gets more sick and insidious the more we go. And wow man, thanks for putting my fears to rest about any Marrano Jews engaging sorcery practices or fucking around on astral planes seeing how thats all metaphoric tales and kabbalistic shit and such.
Of course they ingested power plants and such, its just that Castaneda's books are not genuine cultural anthropology about the subject. For a genuine anthropological look at the Toltecs, such as they actually still exist in the Wirrarika people of Mexico, read Victor Sanchez's, Toltecs of the New Millennium, by Bear and Co. There are many better and more accurate accounts of the ethno-botany and cultural anthropology of Central and South America than that of Castandena's books.
Actually I kind of see it as a long-term practice that was picked up Jew "Sociologists" that over-promoted it to "kids" in mostly fiction books. yBasically, it was the over promotion of a mostly non-J activity. Like people in area A believe this.... hey, here are some drugs why don't you believe it too? While I am partial to psychedelics in the same way as Ernst Junger, I don't over promote it as a "movement" or alternative reality seen in Castaneda and money-grubbing, book publishing, over-promoted, J-Psychos...
ahaze wrote:So what's really going to happen to all those fools engaging Castaneda's lucid dreaming exercises? They're going to hell right? The J-tribes got 'em so disoriented with Castaneda, dishonoring the god of Abraham in some way shape or form for sure somehow, such that god won't have anything to do with 'em in the end, will he? Wow, that's some fucked up shit right there man, the very god of Abraham, compelling his chosen people to fuck with humanity like that, disorienting people so badly they can't even find Jesus and then the poor suckers end up going to hell.I am a little confused though, since the rabbis don't engage sorcery, how do they know what god wants them to do? All these elaborate schemes you spell out make for some pretty complicated tactics to carry out to manipulate humanity like that, so with all the logistics involved, just how does the god of Abraham download all that information to his followers needed to orchestrate? Seems like a sound-clip would've surfaced on the interweb by now if the communication were real.