The Witch's Dream. ©1985 By Florinda Donner-Grau.

Part 0 - Foreword By Carlos Castaneda.

The work of Florinda Donner has a most special significance for me. It is, in fact, in agreement with my own work, and at the same time it deviates from it. Florinda Donner is my co-worker. We are both involved in the same pursuit; both of us belong to the world of don Juan Matus. The difference stems from her being female. In don Juan's world, males and females go in the same direction, on the same warrior's path, but on opposite sides of the road. Therefore, the views of the same phenomena obtained from those two positions have to be different in detail but not in flavor.

This proximity to Florinda Donner under any other circumstance would unavoidably engender a sense of loyalty rather than one of ruthless examination. But under the premises of the warrior's path, which we both follow, loyalty is expressed only in terms of demanding the best of ourselves. That best, for us, entails total examination of whatever we do.

Following don Juan's teachings, I have applied the warrior's premise of ruthless examination to Florinda Donner's work. I find that for me there are three different levels, three distinct spheres, of appreciation in it.

The first is the rich detail of her descriptions and narrative. To me, that detail is ethnography. The minutiae of daily life, which is commonplace in the cultural setting of the characters she describes, is something thoroughly unknown to many of us readers.

The second has to do with art. I would dare say that an ethnographer should also be a writer. In order to place us vicariously in the ethnographic horizon he or she describes, an ethnographer would have to be more than a social scientist. An ethnographer would have to be an artist.

The third is the honesty, simplicity, and directness of the work. It is here, without doubt, where I am most exigent. Florinda Donner and I have been molded by the same forces; therefore, her work must conform to a general pattern of striving for excellence. Don Juan has taught us that our work has to be a complete reflection of our lives.

I can not help having a warrior's sense of admiration and respect for Florinda Donner, who in solitude and against terrifying odds has maintained her equanimity, has remained faithful to the warrior's path, and has followed don Juan's teachings to the letter.

- by Carlos Castaneda.

The Witch's Dream. ©1985 By Florinda Donner-Grau.

Part 0 - Author's Note.

The state of Miranda, in northeastern Venezuela, was populated by Carib and Ciparicoto Indians during pre-Hispanic times. During colonial times, two other racial and cultural groups became prominent there: the Spanish colonizers; and the African slaves that the Spaniards brought to work their plantations and mines.

The descendants of those Indians, Spaniards, and Africans make up the mixed population that presently inhabits the small hamlets, villages, and towns scattered over the inland and coastal areas.

Some of the towns in the state of Miranda are famous for their healers; many of whom are also spiritualists, mediums, and sorcerers.

In the mid-seventies, I made a trip to Miranda. Being at that time an anthropology student interested in healing practices, I worked with a woman healer. To honor her request for anonymity, I have given her the name Mercedes Peralta, and I have called her town Curmina.

As faithfully and accurately as I could, and with the healer's permission, I recorded in a field diary everything about my relation with her, from the moment I came to her house. I also recorded separately what some of her patients told me about themselves.

The present work consists of portions of my field diary, and the stories of those patients who were selected by Mercedes Peralta herself.

The parts taken from my field diary are written in the first person. I have, however, rendered the patient's stories into the third person. This is the only liberty I have taken with the material, other than changing the names and the personal data of the characters of the stories.