The following is from the mind and pen of Carlos Castaneda as seen in his first book "The Teachings of Don Jaun: A Yaqui Way Of Knowledge".

Castaneda apprenticed under a Yaqui Indian Shaman named Don Juan Matus that Castandeda refers to interchangeably as a sorcerer and being of knowledge. In the lineage, his teacher's teacher was a Shaman-sorcerer known as a Diablero, an occult spell-master with evil powers said to have the ability to shape shift.

There is some controversy if Don Juan Matus was a real person or a composite of several different people, but one or several, most agree Castaneda's observations regarding shamanism still remain valid. In his works Castaneda says that a sorcerer's power, that is, a Shaman's power, is "unimaginable" and to learn that power there are seven components that must be followed or mastered:

The goal of my teachings is to show how to become a being of knowledge. The following seven concepts are its proper components:

Concept One: To become a being of knowledge is a matter of learning

Concept Two:  A being of knowledge has unbending intent

Concept Three:  A being of knowledge has clarity of mind

Concept Four: To become a being of knowledge is a matter of strenuous labor

Concept Five:  A being of knowledge is a warrior

Concept Six: To become a be ing of knowledge is an unceasing process

Concept Seven:  A being of knowledge has an ally

These seven concepts are themes. They run through the teachings, determining the character of my entire knowledge. Inasmuch as the operational goal of my teachings is to produce a being of knowledge, everything I teach is imbued with the specific characteristics of each of the seven themes. Together they construe the concept "being of knowledge" as a way of conducting oneself, a way of behaving that is the end result of a long and hazardous training. "Being of knowledge," however, is not a guide to behavior, but a set of principles encompassing all the unordinary circumstances pertinent to the knowledge being taught.

Each one of the seven themes is composed, in turn, of various other concepts, which cover their different facets.

One: To Become a Being of Knowledge Is a Matter of Learning

Learning is the only possible way of becoming a being of knowledge, and that in turn implies the act of making a resolute effort to achieve an end. To become a being of knowledge is the end result of a process, as opposed to an immediate acquisition through an act of grace or through bestowal by supernatural powers. The plausibility of learning how to become a being of knowledge warrants the existence of a system for teaching one how to accomplish it.

Two: A Being of Knowledge Has Unbending Intent

The idea that a being of knowledge needs unbending intent refers to the exercise of volition. Having unbending intent means having the will to execute a necessary procedure by maintaining oneself at all times rigidly within the boundaries of the knowledge being taught. A being of knowledge needs a rigid will in order to endure the obligatory quality that every act possesses when it is performed in the context of my knowledge.

The obligatory quality of all the acts performed in such a context, and their being inflexible and predetermined, are no doubt unpleasant to any being, for which reason a modicum of unbending intent is sought as the only covert requirement needed by a prospective apprentice.

Unbending intent is composed of:

• Frugality, 
• Soundness of judgment, 
• Lack of freedom to innovate

A being of knowledge needs frugality because the majority of the obligatory acts deal with instances or with elements that are either outside the boundaries of ordinary everyday life, or are not customary in ordinary activity, and the being that has to act in accordance with them needs an extraordinary effort every time he takes action. It is implicit that one be capable of such an extraordinary effort by being frugal with any other activity that does not deal directly with such predetermined actions.

Since all acts are predetermined and obligatory, a being of knowledge needs soundness of judgment. This concept does not imply common sense, but does imply the capacity to assess the circumstances surrounding any need to act. A guide for such an assessment is provided by bringing together, as rationales, all the parts of the teachings which are at one's command at the given moment in which any action has to be carried out. Thus, the guide is always changing as more parts are learned; yet it always implies the conviction that any obligatory act one may have to perform is, in fact, the most appropriate under the circumstances.

Because all acts are pre established and compulsory, having to carry them out means lack of freedom to innovate. My system of imparting knowledge is so well established that there is no possibility of altering it in any way.

Three: A Being of Knowledge Has Clarity of Mind

Clarity of mind is the theme that provides a sense of direction. The fact that all acts are predetermined means that one's orientation within the knowledge being taught is equally predetermined; as a consequence, clarity of mind supplies only a sense of direction. It reaffirms continuously the validity of the course being taken through the component ideas of

• Freedom to seek a path,
• Knowledge of the specific purpose,
• Being fluid

It is believed that one has the freedom to seek a path. Having the freedom to choose is not incongruous with the lack of freedom to innovate; these two ideas are not in opposition nor do they interfere with each other. Freedom to seek a path refers to the liberty to choose among different possibilities of action that are equally effective and usable. The criterion for choosing is the advantage of one possibility over others, based on one's preference. As a matter of fact, the freedom to choose a path imparts a sense of direction through the expression of personal inclinations.

Another way to create a sense of direction is through the idea that there is a specific purpose for every action performed in the context of the knowledge being taught. Therefore, a being of knowledge needs clarity of mind in order to match his own specific reasons for acting with the specific purpose of every action. The knowledge of the specific purpose of every action is the guide he uses to judge the circumstances surrounding any need to act.

In addition a facet of clarity of mind is the idea that a being of knowledge, in order to reinforce the performance of his obligatory actions, needs to assemble all the resources that the teachings have placed at his command. This is the idea of being fluid. It creates a sense of direction by giving one the feeling of being malleable and resourceful. The compulsory quality of all acts would imbue one with a sense of stiffness or sterility were it not for the idea that a being of knowledge needs to be fluid.