The issues of my analysis have been the following:
 1. The fragment of don Juan’s teachings which I have presented here consisted of two aspects: the operative order or the meaningful sequence in which all the individual concepts of his teachings were linked to one another, and the conceptual order or the matrix of meaning in which all the individual concepts of his teaching were embedded.
 2. The operative order had four main units with their respective component ideas: (1) the concept ‘man of knowledge’; (2) the idea that a man of knowledge had the aid of a specialized power called an ally; (3) the idea that an ally was governed by a body of regulations called the rule; and (4) the idea that the corroboration of the rule was subject to special consensus.
 3. These four units were related to one another in the following manner: the goal of the operative order was to teach one how to become a man of knowledge; a man of knowledge was different from ordinary men because he had an ally; an ally was a specialized power, which had a rale; one could acquire or tame an ally through the process of verifying its rule in the realm of non-ordinary reality and through obtaining special consensus on that corroboration.
 4. In the context of don Juan’s teachings, becoming a man of knowledge was not a permanent accomplishment, but rather a process. That is to say, the factor that made a man of knowledge was not solely the possession of an ally, but the man’s lifelong straggle to maintain himself within the boundaries of a system of beliefs. Don Juan’s teachings, however, were aimed at practical results, and his practical goal, in relation to teaching how to become a man of knowledge, was to teach how to acquire an ally through learning its rale. Thus the goal of the operative order was to provide one with special consensus on the component elements perceived in non-ordinary reality, which were considered to be the corroboration of the ally’s rule.
 5. In order to provide special consensus on the corroboration of the ally’s rule, don Juan had to provide special consensus on the component elements of all the states of non-ordinary reality and the special states of ordinary reality elicited in the course of his teachings. Special consensus, therefore, dealt with unordi— nary phenomena, a fact that permitted me to assume that any apprentice, by accepting special consensus, was led into adopting the conceptual order of the knowledge being taught.
 6. From the point of view of my personal stage of learning, I could deduce that up to the time when I withdrew from the apprenticeship don Juan’s teachings had fostered the adoption of two units of the conceptual order: (1) the idea that there was a separate realm of reality, another world, which I have called the ‘reality of special consensus’; (2) the idea that the reality of special consensus, or that other world, was as utilizable as the world of everyday life.
 Nearly six years after I had begun the apprenticeship, don Juan’s knowledge became a coherent whole for the first time. I realized that he had aimed at providing a bona fide consensus on my personal findings, and although I did not continue because I was not, nor will I ever be, prepared to undergo the rigours of such a training, my own way to meet his standards of personal exertion was my attempt to understand his teachings. I felt it was imperative to prove, if only to myself, that they were not an oddity.
 After I had arranged my structural scheme, and was capable of discarding many data that were superfluous to my initial effort of uncovering the cogency of his teachings, it became clear to me that they had an internal cohesion, a logical sequence that enabled me to view the entire phenomenon in a light that dispelled the sense of bizarreness which was the mark of all I had experienced. It was obvious to me then that my apprenticeship had been only the beginning of a very long road. And the strenuous experiences I had undergone, which were so overwhelming to me, were but a very small fragment of a system of logical thought from which don Juan drew meaningful inferences for his day-to— day life, a vastly complex system of beliefs in which inquiry was an experience leading to exultation.

Книги КастанедыУчение дона Хуана Путь знания индейцев Яки — Приложение А. Процесс проверки специального соглашения