Nagual is the word chosen by Castaneda-that is, the one he learns from Don Juan-to refer to the leader of the group of sorcerers. After all, these texts represent dialogues between the subjective voice of the author and that of the native Other, but they eventually appear to us as subjective monologues wherein the voice of the Other, despite its underlying presence, is ultimately submerged into the voice of the author-although, as I have stated elsewhere, it could be seen as being precisely the other way round. In fact, we are still to find out what these strange texts really are and how we should read them due to their cross-disciplinary nature, which brings about a narrative that has both scientific and literary characteristics. We are dealing here with texts that do not quite fit any traditional representational form. We get to know these figures through the account of the white, literate other but also through their own narrative “autobiographies,” albeit written by someone else. During my examination of the cases of both Black Elk and María Sabina, we have been presented with a range of interdisciplinary representations of the religious phenomenon, which outsiders have named shamanism. So far I have dealt with the representation of shamanism and the encounters between the shaman and the outsider.