The Mists of Dragon Lore, Book 3 — Théun Mares

As a response to the many letters received from those who read my first two books, it should be noted that not all Toltecs are the same and not every person entering the Way of the Warrior is Toltec. However, given the fact that the Toltecs have been "lone birds" for an incredibly long time, it is not surprising that the world as a whole is very little familiar - if at all - with us and our activities. In fact, some of the few who have heard of us have sooner or later decided that we are just a myth, while others (in particular, those who have learned about us from the books of Carlos Castaneda) tend to consider us magicians. The undeniable truth is that Carlos Castaneda, as well as other contemporary writers who claim to be associated with the contents of Castaneda’s books, actually reflect the Toltec tradition in terms of practical magic. And yet the genuine Toltecs do not condone the pursuit of magic that arouses such curiosity these days. The Toltecs are men of knowledge, and although without knowledge of magic our knowledge would be incomplete, I must emphasize that the practice of magic is only a tiny fragment of the general system of our knowledge. Moreover, the real Toltecs understand that magic does not lead to freedom, but, on the contrary, turns people to prolonged enslavement. Since the destruction of Atlantis, the Toltec brotherhood has been divided into two main groups: those who have devoted themselves exclusively to the development and, consequently, to the freedom of man, and those who are interested only in the evolution of awareness in the name of their own selfish goals. The first group includes those of us who are moving along the Path of Freedom. The second group consists of those members of the brotherhood who follow what is called the Great Adventure Path. Representatives of both groups are divided into different ranks, or levels of skill and experience; for convenience, these categories are listed in the Appendix. Generally speaking, there are only two ranks of those who have embarked on the Great Adventure Path, namely, first-attention warriors and second-attention warriors. In short, first attention represents the full potential of what might be called rational, or normal awareness, a potential that ordinary people have not even begun to develop. Second attention, on the other hand, means a totally irrational level of awareness that ordinary people don’t actually have even a vague idea about, let alone the possibility of exploring. This is truly an endless sphere of awareness, completely surpassing the relatively narrow and rather limited horizons of the rational mind of man. It is the second attention that is the strength of those of our brothers who are on the Great Adventure Path. Along the way, you can find all those fascinating aspects of the Toltec tradition that do not lead to freedom and that are inherent in what can best be described as manifestations of both frightening and delightful magic and witchcraft in the sense that most people understand them. The Toltecs who chose this path developed their skills purely within the framework of the first and second attentions, and their skill in these areas of awareness is called the first ring of power and the second ring of power, respectively. However, very few of those who are interested in the ancient practices of the Toltec tradition and who in one way or another try to translate these teachings into practice think that insufficient knowledge invariably turns out to be dangerous knowledge. This is especially true with regard to magical practices. Indeed, a small number of those who are attracted by the pursuit of this form of knowledge have ever questioned the efficacy of these practices, which by their very nature compel the practitioner to transfer his power to a particular person or entity. Can such practices lead to freedom? Yet there are a surprising number of those lost souls who cling stubbornly to practices that are completely out of date, such as collaborating with inorganic beings or accumulating energy through rituals and hallucinogenic substances. Believing that such practices will increase their strength or, more precisely, make them stronger than their fellows. Such practitioners are not at all aware that neither the first nor the second ring of power is an end in itself and is merely a necessary means of leading a person to the realization of his potentialities, namely, the third attention, a form of awareness that transcends the second and is available only to those who have undergone the preparation of the Path of Freedom. It is almost impossible to describe the third attention in a few words; suffice it to say that the third attention represents that part of the manifested universe, that level of awareness where awareness of the manifested and the unmanifested merges into one and becomes a manifestation of perfectly reasonable cooperation. This is the main paradox of the third attention, but it is this paradox that provides access to the scheme of the structure of the Universe itself and is called the third ring of power. This form of power is completely unknown to those who develop only the art of magic. One who reaches the third ring of power is not required to resort to rather petty magical practices, nor to those captivating forces that occur on the Great Adventure Path, since such a person literally finds himself at arm’s length from the final keys of creation and destruction. Obviously, there can be no magic above this. As a result, the warrior of the third attention does not need to throw at the enemies of lightning or resort to the help of inorganic beings, since it is enough for him to use only a thought aimed at the hidden paths of human awareness. It is for this reason that this type of force is not available to those who have not yet achieved the comprehensive vision necessary to avoid using such force for personal gain. The task of the warriors of the third attention is to use their power to destroy those forms that deprive freedom and strength. These warriors must provide humanity with all the knowledge necessary for each person to develop himself and at the same time develop others. It should be realized that all life is closely and inextricably interconnected, and therefore is in constant interaction and interdependence. Thus, the warriors of the third attention can and want to challenge all that stands in the way of any being capable of asserting their rights to power and subsequent freedom. In connection with the above, it should be realized that if you, the reader, are serious about following the Way of the Warrior, you absolutely need to be able to distinguish between the Way of Freedom and the Way of the Great Adventure. People often ask me what I need to get rid of. It will be necessary to repeat once again that in the framework of this preface this question is very difficult to answer, since the concept of freedom is truly unlimited. Suffice it to say that one should strive for freedom from the vast number of illusions generated by man’s lack of knowledge, from his social conditioning and ignorance of his own divine nature. Few people have realized that man is not a physical being, doomed to exist within the boundaries of the physical plane, but an incredibly important creature for the whole universe, endowed with both magic and power. For this reason, in guiding the freedom of others, the warriors of the third attention act in close cooperation with the Nagual in charge; together they push people to realize their true potentialities, to their true heritage of the magical beings of the universe. I myself am a Third Attention Toltec, and my official authority among the Toltecs is represented by a position I have held periodically for many lifetimes (though not always consecutively), the position of the Wolf Dragon. In short, the duties of the Wolf Dragon are to bring to the world the ability to distinguish, allowing the light of sobriety to illuminate the path to the development of awareness. Thus, the activity of the Wolf Dragon is associated with the separation of light from darkness, which exalts from the overwhelming, essential from the empty, nourishing from the destructive - that is, in the separation of all that brings freedom, from leading to shackles and enslavement; from the life-giving - from the destructive. But neither strength, nor peace, nor freedom can be given or given. For all this you need to fight, you need to claim their rights. As a result, the Wolf Dragon becomes the creature that teaches people, first, what exactly holds them in chains. Second, that no one can be trapped without their consent. Third, the Wolf Dragon helps us understand that humans are capable of claiming their rights to power by fighting for their liberation. Thus, the Wolf Dragon is always followed by a broad strip of discernment and struggle, but it is at the same time a trail of hope and renewed courage caused by self-respect. The reason for my reinstatement to the Wolf Dragon in this life was the extreme need to show humanity the enormous opportunities for change and freedom that are inherent in the circumstances of the modern world. In this regard, it should be realized that everywhere people begin to despair, as their former, such a cozy and familiar world continues to fall apart. The growth of cruelty and crime around the world, the precariousness of the economic situation, the destruction of ethical norms, human relations in general and family relations, the distortion of the truth for selfish purposes, the crude manipulation of consciousness, which is resorted to not only by individual politicians and the media, but also by self-proclaimed healers, prophets and fortunetellers, all this drives humanity into a complete impasse and forces it to press its back closely against the wall. In the end, no longer knowing who to trust and who to listen to, people around the globe have reached a desperate enough position to start fighting for their freedom. In fact, in today’s world, there are a huge number of people who are eager to develop their mental muscles and ardently strive to succeed in this world, but they are constrained by a lack of clear vision, lack of such necessary knowledge about what is the true nature of life and the whole world, ignorance about their own magical heritage. Add to all this the exhausting limitations of social conditioning. It is not surprising that in the modern world there are so many disappointed people - those people who with great pleasure would change their lives and the world around them, if only they knew how to do it, and did not feel so helpless. As for the Toltecs, their affairs are simply great, because only when a person is pressed against the wall, he can at least for a moment think about the fact that, perhaps, there is another way of thinking, feeling and acting. Only after that can a person get an emotional charge, enough to start fighting for what he believes in and what he aspires to. First of all, it is for this reason that the Freedom Warriors, called the Toltecs, again decided to take the place that belongs to them by right. Moreover, we, who are committed to the path of Freedom, are fully, truly ready to take advantage of man’s desire for change, his deep desire for peace, his intense search for well-being and, above all, his growing desire to find the knowledge that allows a person to assert his right to strength, since he is a person who has the right to think and act independently and for his own good. To achieve this, however, a person will have to face his past and destroy it; this includes the struggle to free himself from the debilitating limitations of social conditioning. Today there are many idle speculations about the end of the world and the coming of a new era. From Toltec’s point of view, the prospect of the world ending as it now exists is inevitable, if only for the reason that a person has reached adulthood, and instead of continuously creating sand castles and then destroying them with childlike intemperance, he will have to assume the responsibility of an adult and begin to play a truly important role in those boundless events that are associated with the evolution of awareness. He will also have to accept responsibility for being a magical creature with the power of creation and destruction. When a person takes responsibility for his own heritage, we will really see the birth of a whole new era and a whole new world - they will not come down from heaven, but will arise on the basis of the fact that a person with full responsibility will begin to fulfill his true role in the universe. Thus, speaking of the Warriors of Freedom, it should be realized that, unlike those of our brothers who follow the Great Adventure Path and devote themselves to magical practices, we fully give ourselves to freedom and intend to fully use this period and the current situation in the world for the benefit of all living things. For this reason, our cases are entirely devoted to the freedom, self-improvement, self-esteem and well-being of all individuals - both people and other creatures. It is for this purpose that I fulfill my role in conveying the Toltec heritage to humanity.

Your Chief in Washington is announcing that someone has bought our land. Your Leader sends us a message of friendship and goodwill.
He is very kind, for we know that our friendship is but a small price to pay for his affection. However, we will consider your proposal, because we understand that if we do not sell the land, the white man will come with guns and take it by force.

How can you buy the sky or the heat of the earth? We don't understand that idea. If we don’t manage the freshness of the air and the splashes of water, how can you buy them from us?

For my people, every inch of this land is sacred. Every glittering pine cone, every sandy shore, every speck of fog in a dark forest, every clearing and every gnat are all sacred to the memory and feelings of my people. The juice flowing in the trunks of trees carries the memory of redskins.

Having entered the path among the stars, the departed white-faced forget the country of their birth. Our dead never forget this beautiful land, for it is the mother of the redskins. We are a part of this earth, and it is a part of ourselves. The fragrant flowers — our sisters, the deer, the horse, the great eagle — our brothers, the mountaintops, the juicy meadows, the warm body of the mustang, and the man — are all one family.

When the Great Chief in Washington says he wants to buy land from us, he demands too much of us. The Great Leader informs us that he will leave us a place to live in comfort. He will be our father and we will be his children. But it is not so simple, because for us this land is sacred.

This sparkling water flowing in streams and rivers is not just water, but the blood of our ancestors. If we sell you the land, you must remember that it is sacred, you must teach your children that it is sacred, and any phantom gleam of the clear waters of the lakes tells of the deeds of life and memory of my people. The murmur of water is the voice of my father's father. The rivers are our brothers, they quench our thirst. The rivers carry our canoes and feed our children. If we sell you land, you must remember and teach your children that rivers are our brothers and your brothers; and you must henceforth treat rivers with the same kindness as you treat your brother.

The red-skinned always retreated before the white-faced advancing, as the mountain mist receded before the morning sun. But the dust of our fathers is holy. Their graves are sacred places, and therefore these hills, trees and tracts of land have become sacred to us. We know that the white man does not understand our thoughts. For him, one piece of land is no different from another, for he is a stranger who comes at night and takes from the earth whatever he wants. The earth is not his brother, but his enemy, and he goes on conquering it. He leaves the graves of his fathers behind, but that doesn't bother him. He steals land from his children, but he doesn't care. He forgets the graves of his fathers and the rights of his children. He treats his mother earth and his brother heaven as things that can be bought, robbed, and sold like sheep or bright beads. His greed devours the earth and leaves the desert behind.

I don't understand... our thoughts are different from yours. The sight of your cities is a pain for the eyes of the red-skinned. Perhaps this is because redskins are savages, and they don’t understand much. There is no silence in the cities. There is no place in them where you can listen to how the buds bloom in the spring, how the wings of insects rustle. Maybe I'm just a savage and I don't understand a lot. I think the noise is just an insult to the ear. Is this life if one cannot hear the lonely cry of a wandering light or the night spore of frogs at the pond?

I am red-skinned, I do not understand much, the Indians prefer the soft sound of the wind over the waters of the pond, the smell of this wind, washed with midday rain and soaked with the aroma of pine resin.

To the red man the air is a treasure, for all living things breathe with one; the beast, the tree, and the man breathe with one breath. The white man does not notice the air he breathes. He doesn’t smell like someone who has been dying for days.

But if we sell you our land, you must remember that for us air is a treasure, that air shares its spirit with all living things. The wind that breathed into our grandfathers takes their last breath. And this wind has to fill the spirit of our children’s lives.

If we sell you our land, you must stay away from it and treat it as sacred, as a place where even a pale person can come to taste the wind, with the smell of meadow flowers,

We will consider your offer to buy our land, If we decide to accept it, I will put one condition; the white-faced must treat the animals of this land as his brothers,

I'm a savage, I can't think otherwise. I saw thousands of dead bison in the prairies — they were left by a white man shooting from a passing train.

I'm a savage, and I can't understand how a smoking iron horse can be more important than the buffalo we kill. What will happen to man if there are no animals? If all the animals die, people will die from complete loneliness of the spirit. Whatever happens to animals, happens to humans. Everything is interconnected.

You must teach your children that the earth beneath their feet is the dust of our ancestors. Then they will honour this land and tell their children that it holds the lives of our people. Teach your children what we teach ours: the earth is our mother. Whatever happens to the earth happens to her children. When a person spits on the ground, they spit on themselves.

This is what we know; the earth does not belong to man, but man belongs to the earth. That's what we know; everything in the world is interconnected, like blood that unites a whole species. Everything is interconnected. Whatever happens to the earth, it happens to her children. Man does not weave the web of life; he is only one thread in it. If he does something to the web, he does it to himself.

And yet we will consider your offer to go to the reservation that you have prepared for my people. We will live away from you, we will live in peace. It doesn't matter where we spend the rest of our days. Our children have already seen their fathers humiliated by defeat. Our soldiers have already felt shame. After the defeat, their lives turned into idleness, and they destroy their bodies with sweet food and strong drinks.

It doesn't matter where we spend the rest of our days. There's not much left. Only a few hours, only a few winters, and there will be no sons of the great tribes who once loved this land so much and who now wander in small groups in the forests. No one will be able to mourn the people who were once as powerful and full of strength as yours. Why should I mourn the death of my people? The tribe is just people, nothing more. People come and go like waves.

Even the white man, whose God walks by his side and speaks to him as a friend, cannot escape the common destiny. Maybe we’ll be brothers, we’ll see.

But we know something that the white man has yet to learn; you and I have one God. Now you think you own your God just as you want to own our land, but you don’t.

He is the God of all men and equally compassionate to both the red and the white. For him, this earth is a treasure, and to harm this earth means to raise a hand against its Creator. The pale-faced ones will leave too, though perhaps later than the rest of the tribes, Keep getting your bed dirty, and one night you will suffocate in your own scum. But in your death you will burn brightly, enveloped in the flame of God, who has brought you to these lands and for some special reason has given you dominion over this land and over red-skinned people.

For us, such a fate is a mystery, for we do not understand why it is necessary to kill bison, why to tame wild horses, why to break the mysterious thoughts of the forest with the heavy smell of a crowd of people, why to stain the slopes of the hills with talking wires.

Where's the bush? They're gone. Where's the eagle? He's gone. Why you need to say goodbye to fast ponies and hunting It is the end of life and the beginning of survival.
We will consider your offer to buy our land. If we agree, we'll be safe on the reservation you promised.

We will be able to spend the rest of our days there as we wish. When the last red-skinned man disappears from this land, and only the shadow of a cloud hovering over the prairie will be remembered, the spirit of my people will still remain in these shores and forests, for they love this land as a newborn loves the heartbeat of his mother.

If we sell you this land, love it as we loved it. Take care of her as we did. Keep in your mind the view of this land as it was when you took it. And with all your strength, with all your thoughts, with all your heart, save it for your children — and love it the way God loves us all.

We know one thing; you and I have one God. For him, this earth is a treasure. Even a pale person cannot escape the fate of all, after all, we can still become brothers. Let's see...

This speech was delivered in 1854 by the Indian chief Seattle. This is not an attempt to prevent the inevitable, since Seattle knew perfectly well that nothing would change. Instead, Seattle turned his performance into a bitter warning about the dangers of human ignorance and its total disrespect for anything that goes beyond egocentric greed.

But the underlying motive for quoting this speech was not only to draw the reader’s attention to the insatiable human greed, but also to show that where there is a genuine understanding of the interdependence of all living things, there can be no blame, for the simple reason that in reality there are no winners or losers in our world. In his speech, Seattle expressed this idea very clearly, because he understood and learned the relationship of all living things.

He does not justify the actions of the conquerors and, despite the fact that he cannot understand them, does not take an irreconcilable and self-satisfied position of accusing white Americans. Instead, he insists that there is only one life and only one truth, and that ignorance is the only cause of division and difference.

Thus, Seattle does not curse white Americans, but openly expresses its opinion and ideas of its people, thereby clearly making it clear to white Americans that they are mistaken in their actions, because they do not take into account the interconnectedness of all living things.

Seattle understood that he and his people were not victims, even if fate did not dispose of their lives as we would like. His approach shows the spirit of an impeccable warrior - it would be very easy for him to be trapped in the idea that redskins were made a victim, but he prefers to admit that his people really lost the battle and, according to the rules of the hunt, the winner gets everything.

Seattle with perfect perfection accepts the test of fate and does not lose the dignity and grace of a true warrior who believes in the invulnerability of his spirit. He only regrets that some of his soldiers do not seem to have such a sense of self-worth, and therefore they allowed themselves to be ashamed and pitied.

In addition, Seattle's speech makes it clear that he does not consider white people to be winners, because he understands that their wrong actions have already begun to undermine these temporary successes. He again stresses the importance of behavior, because no one but blind fanatics will deny that all of us and the world in which we live are the result of our actions. If we are defeated, it is because we ourselves are victims of our own actions — physical, emotional and mental.

In this respect, it should be understood that Seattle and its people simply lost one battle, but in this battle white Americans fell victims to a sense of superiority, greed, disrespect for life; despite the fact that Seattle and its tribes had to part with everything that was dear to them, white people still continue to pay for becoming the so-called "winners", and the real victims on that day were not red.

NOTHING IN THE UNIVERSE IS GIVEN. EVERYTHING HAS A PRICE.
His price is defeat in battle, and victory in it. For this reason, it is quite ridiculous to consider yourself a victim, if in reality you just have to pay for the defeat in battle. As has already been said, for a real warrior, for one who recognizes and studies the interconnectedness of all living things, the principle of dividing into winners and losers makes no sense.

The only important thing for a warrior is how flawlessly he acts. The warrior cares only about this, and only this is his battle.

A warrior sees any fight as a battle for perfection. If he consistently manages to maintain his integrity, he is simply unable to fail, even if he loses some of his battles. For this reason, a warrior cannot consider himself a victim of the oppressors, since he perfectly understands that he can become such a victim only if he prefers to think and act as if the actions of his fellows could have power over him and turn him into a victim.

However, indulging in such notions and actions is completely unacceptable to a warrior. Instead, the warrior prefers to see the actions of his fellows as a rich source of opportunities for the development of his immaculateness.

This is an incredibly important principle, and its full understanding is absolutely necessary in order for the reader to be able to benefit from all the further presentation. For many centuries, a huge number of people and entire nations really had to experience the cruelty of other people, and yet the example of Seattle and its tribe shows that a person always has a choice of possible attitude to such situations. You can focus on thinking of yourself as a victim, but on the other hand, you can focus on the perfection of the military spirit.

However, a person cannot follow the Way of the Warrior if he stubbornly continues to consider himself a victim or believe in his own helplessness in the face of unequal forces of the enemy. All the trials of life arise in order that a person can comprehend the true meaning of the priceless gift of life and take on the enormous responsibility that such knowledge brings.

This remains true regardless of whether a person considers himself to be a “defeated” or a “winner.” Thus, if he wants to achieve the perfection of the warrior’s spirit, he cannot afford to perceive life’s circumstances superficially — he needs to find those gifts of power that carry these circumstances.

Apparently, today, one hundred and forty years after the touching speech of Seattle, not so many changes have occurred — at least at first glance. A person is still self-centered, and his greed is as insatiable as ever. Driven by this greed, man continues to devastate the natural wealth of our planet and exploit his fellow creatures without thinking about the possible consequences.

These consequences have long been apparent, and now they are not just rapidly accumulating, but are frighteningly approaching a critical point. When this point is reached, these consequences will bring man quite certain disasters, for, as Seattle warned, "continue to soil your bed, and one night you will suffocate in your own scum."

There is no way to upset the delicate balance of all living things and avoid the terrible consequences. Every Toltec learned it well in the days of Atlantis. In those timeless ages, the Atlanteans upset the balance of nature to such an extent that Atlantis was eventually destroyed by a natural cataclysm. Nowadays, modern man with such force destroys the balance of life that incredible and irreversible disasters are approaching in the relationship of all living things.

Truly, man has described the full circle, and now what was begun in the time of Atlantis will inevitably come to its completion. However, despite the literal meaning of these statements, I am not a prophet of the end of the world. On the contrary, I see the modern period as the prelude to the most exciting ordeal humanity has ever faced.

If people did not follow this sad path of self-destruction, if they did not drive themselves into such a deaf and choiceless corner, the amazing opportunities that appear today would not appear before them.

The nature of man is such that he never changes his way of thinking until there is a threat to his very life. This universal human trait is one of the consequences of the urgently needed development of the rational mind — development that has led man to a gradual realization of his God-like potentialities for creation and destruction, and the ensuing temptation to try both.

On the other hand, it should be understood that nothing can be done about it; in trying to learn to walk, a small child falls and bruises many times - in the same way, humanity had to go through many regrettable events that reached their peak in the current state of our world. Such a price had to be paid for a person to learn how to think independently and resolutely take up the development of their potential.

Thus, this mutilated planet, the devastation of its natural resources, the brutal extermination of animals, the inhumanity of man to his fellow men, and the destruction caused by the two world wars, are the consequences of the movement of mankind along the path of evolution.

Although the Guardians of the Race have sufficient power and could well prevent such cruel acts. They prefer not to interfere, step aside and allow young humanity to grow on their own. The Toltecs have always known that although none of us, including the Race Guardians themselves, has the right to judge human actions, we must accept the understanding that this is the only viable path for human development.

While any Toltec is well aware of the chilling consequences of such a decision taken by the Guardians of the Race, we also know that the consequences of other decisions would have been even more disastrous. It was literally a case of having to choose between two misfortunes, but based on our own personal experience, we never doubted the wisdom of the Guardians’ decision.
It is necessary to understand that the evolution of awareness has reached the level when a person begins to learn to think independently and as a result reveal his true potentialities. When this happened, the evolution of awareness began to move faster than one would expect, and the Guardians of Race and Toltec suddenly faced the trials that were caused by the coming of age of mankind.

The most important of these was the question of how best to prepare a person to take possession of his amazing heritage when the time was right. Naturally, in order to enter into these inheritance rights, humanity must assume enormous responsibility for its innate ability to create and destroy, which is the essence of its instinctive nature. Fully aware of this fact, the Guardians realized that in reality they had no choice but to follow the path they had chosen.

As terrible as the consequences of their decision may be, it must be understood that even the Guardians of the Race cannot alter man’s instinctive nature. Even if it was in their power. They would hardly consider such ignorant interference, such a gross violation of human rights, to be permissible, since they are all, without exception, committed to the Path of Freedom. All the Guardians could do, faced with the inevitable outcome of human evolution, was to decide to step aside and allow evolution to develop naturally.

Now, observing the evolution of awareness as a whole, it is very easy to understand the wisdom of the Guardians’ decision. In the current world situation, people all over the world are beginning to question everything that they used to accept at face value, without any hesitation. Ordinary people are slowly but surely awakening to the fact that all their lives they have been trying to escape responsibility and have always been content to hand their power to some Big Brother whose own interests clearly did not coincide with the needs of people. Corruption has become so pervasive in all spheres of human activity that people already consider it a normal phenomenon. The world’s political systems are notorious for gross abuses of power and non-political money.

Because of their overblown sense of self-importance and sense of supreme power, the legal systems have long since lost all sound considerations of true justice. Education professionals care more about the reputation of schools and teachers than about the true education and well-being of students. Religious figures are also responsible for disseminating those interpretations and philosophies that seem to suggest that all human beings are born mentally disabled. Even in scientific and medical institutions, there are too many “experts” who allow their vanity to prevail over professional duty.

In such circumstances, ordinary people begin to understand that Big Brother is more of an oppressor than a defender. However, what can be done about it?

In fact, the answer to this question is very simple and straightforward. We, as individuals, as well as the world we live in, are the products of our actions, and if we are turned into victims, it is only because we make ourselves victims of our own actions. For this reason, if we don’t like what is happening, we have to change our actions, and anyone can do it easily.

It is important to understand that although an individual, generally speaking, looks too helpless to change the state or, say, the legal system of a whole country, even one person has unimaginable power. The only thing that makes a person helpless is her belief in this helplessness. People are incapable of changing anything simply because they insist on believing that they cannot overcome a system that is actually a manifestation of their actions. As a result, the ordinary person in the most pathetic way plunges into indifference and at the same time gives even greater power to his oppressors.

If everyone stopped believing that they were helpless and instead took responsibility for their lives, reclaiming their power, the situation in the world today could change in virtually a single day.

To clarify this point, let us use an analogy: compare the strength of a person with the flame of a candle. It is easy to say that the flame of a single candle looks pathetic compared to, say, the power of the entire legal system of the country, but if all the people of the world who feel that such legal systems are unfair, unite, the total amount of power of millions of candles will become truly astronomical.

However, as you know, people never unite on such a scale, and therefore indirectly continue to support all that brings them so much grief. Why is this the way it is? Only because man thinks, feels and acts on the basis of separation, and where there is division, there can be neither unity nor unification. Thus, we once again became convinced that it is the personal actions of a person that make him so helpless and defenseless.

This idea has many consequences - especially now, when humanity as a whole has reached adulthood, since modern man is already able to think independently. Of course, the development of a rational mind should be thanked for this.

However, now that people have this ability, the Separative property of the mind must be turned into the ability to distinguish. It should be understood, however, that genuine discernment has nothing to do with unjust acts based on racial or any other prejudices with which the concept is connected; on the contrary, it means the ability of a person to clearly discern values. What has hitherto been called distinction-making has in fact meant the consequences of biased separation.

Transforming separation into the ability to discriminate is vital for humanity to learn how to cope with the challenges that come with its entry into inheritance rights. If a person does not learn to discern wisely, that is, to weed out the real from the unreal, truth from lies, which gives strength from the oppressor, his legacy will undoubtedly be in the hands of the Big Brother.

If this happens, the world will witness a hitherto unprecedented abuse of power and oppression, since the Toltec teachings are truly an endless and powerful system that, like everything else, can be monstrously distorted and used for evil purposes. If now, when these teachings begin to open, people will continue to indulge their indifference and sense of their own helplessness, their rightful heritage will be used against them by the very organizations that were supposed to protect man.

By the way, the reader should not lull himself with a sense of false security and think that the most important public institutions will dismiss the Toltec teachings as spiritual tricks. On the contrary, the experienced reader will quickly realize that such organizations consist of individuals — people who have not only their own belief system, but also personal ambitions and hidden intentions; for such people, their organizations are only a means to achieve their goals.

It should not be forgotten that many orthodox institutions in the past openly denied their interest in any area, but later recognized that such refutations were an attempt to hide special tasks or experiments in this field.

Since this is within the power of the Toltecs, they will try to make sure that the heritage of man is not in bad hands and forever remain what, by the divine right of birth, belongs to all people. This can be partly achieved by transmitting teachings, but the Toltecs have their limits. They cannot be held responsible for
Indifference of people. If people themselves do not begin to believe in themselves, do not want to rise to their feet and become warriors, we can not do anything, because the person can not be forced to assert their rights to power.

In this respect, much of what can be done has already been achieved by humanity itself after the Guardians of the Race made the crucial decision to step back into the shadows and allow man to grow on his own; this process has accelerated the development of a situation in the world that is now like a sword of Damocles hanging over his head.

Everything is ready for action, and now only one thing is needed: people all over the world must reach a sufficient degree of despair to begin to believe that they are able to assert their rights to power - and do it.

If a person can face this ordeal, the political, religious and racial barriers will immediately collapse, as people everywhere will unite in the spirit of true democracy to declare: “Enough! We want to regain our strength and determine for ourselves what the new world and new life will become.” This is the crossroads mentioned in the book “The Return of the Warriors” — a truly exciting opportunity for everyone to claim their rights to power, freedom and what belongs to him by the divine birthright.

Both the Guardians of the Race and we Toltecs firmly believe that ordinary people are ready to accept their heritage and claim their rights to power. This is the moment for which, as long as they remember themselves, they dreamed and prayed, for which the Freedom Warriors and Guardians worked.

This is the hour of humanity’s strength, this is the Eagle’s Scream — a fleeting moment of chance that a person simply cannot afford to miss.
The Toltecs are ready to play their part and provide any help they can, but I have to ask the reader a number of questions.

Are you ready to accept what we offer and take advantage of it?

Are you ready to give up life in chains and achieve freedom? Do you want to trade helplessness for strength?

Do you want to be a winner, not a loser?

Do you want to part with your boring and ordinary life for the sake of a bright journey of hope?

Do you want to rise up and become a force to be reckoned with instead of being an inconspicuous part of the crowd?

Do you want to live, not just exist?

Are you ready to take responsibility for your life, or do you prefer that your power remain in the hands of others?

Are you ready to believe in yourself?

Do you want to believe as a person that power is yours from birth?

And above all, do you want to change your actions, go beyond separation and join hands with those who dream of freedom for everyone?

If you think you have everything you need to succeed, stand up and stand by your side. Stop pandering to feelings of helplessness and willlessness. No matter how small and weak a person may be, everyone can do something, and I can assure you that in our time of extreme need, the smallest achievements are of great importance. To overcome the test faced by mankind, each person will be required, regardless of his abilities and talents, which is why this opportunity is absolutely unprecedented. Thus, the limit is not the sky, but only the faith of man in himself.

We do not call on you to fight the state or take up arms — we propose to fight social conditioning and arm yourself with sobriety, courage and the spirit of a warrior.

It is not a new world war that is needed, but a world revolution — a revolution in man’s way of thinking and his belief system. Governments should not be overthrown; people everywhere should simply demand their power back and no longer entrust it to unscrupulous types who are preoccupied with purely personal ambitions and who use the concept of democracy to do so.

It is not a matter of destroying the legal system, for in that case humanity will embrace unprecedented anarchy; in fact, people simply have to question those strikingly outdated legal dogmas that rely on human social conditioning.

We need to understand and follow the universal law, but there is no reason to subject a person to gross injustice and humiliation with the help of laws invented by man himself, based on ignorance and prejudice, especially those common laws that violate the country's constitution and its declaration of human rights.

The same standards should be applied to all other spheres of human activity - religion, science, education and medicine, since legal practice only reflects the situation in these areas.

It is time for people all over the world to stop trusting their lives and their futures to so-called “experts”; we must begin to use the skills of thinking and discerning on our own.
All this is one hundred percent connected with the responsibility of each person, so that only the person himself can claim the rights to his power. No one else will do it for us or on our behalf.

If people around the world respond to the opportunity that opens before us at this crossroads, we will all see how what the Toltecs call Dragon Knowledge comes to life.
The concept of knowledge of dragons is not easily described in rational terms; it is enough to say that it is the result of activating that part of awareness, which is called the ability to distinguish. The knowledge of dragons begins in sobriety, and ends with what can only be called the true expression of the divine potentialities of man as the magical being of the universe.

Superstitious ideas and fictions made a person believe that magic is achieved by some supernatural process, but this is not the case. The magic of a person arises through the manifestation of sobriety, which ultimately leads to the act of intention. For this reason, what appears to the uninitiated as magic is solely the action of intention, the potentiality inherent in any human being, even a child.

It is necessary to realize that only fools in awe freeze, watching the one who shows his potential. No sane person will not become like a village fool, staring at a professional tennis player and whispering some nonsense about the "supernatural". We can applaud with admiration and delight the skill and training of a tennis player, but treating his skill as something supernatural would mean simple ignorance.

The knowledge of dragons is an expression of the true nature of man. However, to become a professional tennis player requires many years of hard training - in the same way, to begin to discover the true nature of man, you need many lives of even more difficult preparation.

However, it should be understood that it is possible to start only from where we are now, and if we do not take the first step, we will never move from this place. Thus, even though the true nature of man may now appear to be something vague, “out there,” it is the present moment that is the beginning of the true man, the moment of the birth of a new star.

The greatest intelligences, which from time to time appear in those mansions which we call stars, begin their physical existence by using their intention to gather cold and rarefied gases around them. Then, using that aspect of their purposeful intention, which in science is called the force of gravity, these entities begin to materialize from these gases what is to become a star.

The real man, the microcosm in the macrocosm, is actually a solar entity. One day, the human being will reach a level in his evolution at which his true inner nature can manifest itself in life on the dense physical plane, and then, like his progenitor, the inner core of the human being will begin to direct its intention and gather around itself what are called the Dragon Knowledge Fogs. This is the beginning of the birth of a true human being - a magical being with all the potentialities, all the power of a real star.

As already mentioned, everything is ready for the beginning: people in general are ready to start their careers, but not as human beings, but as real people, as stars of the Universe.

In response to humanity’s intention, the fogs have already begun to thicken; the tide of evolution can no longer be stopped, but, like the process of birth of a star, this evolution is incredibly unstable and can therefore have dangerous consequences — just like the current period of human history marking the approach of a crisis. It is for this reason that the ability to distinguish becomes so important at the present time - the success of this birth depends entirely on the individual human being.

In order to fully understand all that has been said above, one should not forget that there is only one life and only one awareness. Each individual is a part of this one life and one awareness. In other words, each person is like a particle of gas — one such particle cannot become a star for the simple reason that the mechanics associated with the formation of stars require the interaction of an inexpressibly large number of particles. The same is true of man, and it is for this reason that the dreamers of mankind possess exclusively group consciousness.

Real group consciousness has nothing to do with the moral problems with which it is associated by most people - its basis is intelligent cooperation, based on interdependence, interaction and, consequently, on the interconnectedness of all living things. It does not mean that a person can never become a real, independent person, on the contrary, in order to achieve this, the person must abandon the concept of separation and merge with the group consciousness. For this reason, much attention is paid in this book to those preliminary steps that lead to group consciousness and are absolutely necessary for becoming a real person and, consequently, for all forms of real magic.

Having explained all this, I can tell you more about what I meant when I said that the Toltecs would do everything possible to ensure that the Toltec teachings would never be used as a weapon against individuals or groups, but at the same time remain the property of each and every one.

The above is enough to understand that each individual has a very real opportunity to release his true potential abilities, but in cases where this is done solely by the forces of the individual, there is inevitably a temptation to abuse the acquired power. Although some form of group consciousness is necessary to gain such power, it must be understood that there are many such forms, as well as many motivations, which make one strive for power.

In other words, group consciousness by itself does not guarantee either unselfishness or complete absence of harm. The only form of group consciousness which ensures the unselfishness and security of its members is that which rests on the reunion of man with his inner essence, since the dreamers of mankind are fully aware of the dangers that are associated with selfishness.

Realizing this, all the Warriors of Freedom of our days are contemptuously abandoning any aspect of their vast legacy of practices that rest on or simply imply a sense of separation. For the same reason, the form in which I transmit these teachings in my books ensures that to extract real benefits from them, the reader will have to turn to the group consciousness of dreaming mankind.

The transmission of these teachings in some other way would be as unwise an act as, for example, an attempt to give children an atomic bomb for fireworks, the Eagle's Creek has already sounded, and now the opportunities opened before each person have become truly limitless.

The fogs of Dragon Knowledge have begun to thicken, and in this book I will talk about the preliminary steps that should be taken at the beginning of the disclosure of their true potential abilities. However, in order to extract the benefit from these teachings, the reader needs, first of all, to at least try to fulfill three conditions.

First, you must begin to believe in yourself, second, to try to get rid of the feeling of separation and, third, to reawaken in spirit, to gain courage and join hands in a sincere manifestation of a real democracy based on group consciousness, which is generated by reasonable cooperation, and it, in turn, is based on the interconnectedness of all living things.

PART ONE
Dreaming

In deep sleep the sons of men will swim, sometimes briefly touching a single force, sometimes slipping past the spears, but usually not understanding what these fleeting encounters that flashed into their innermost essence were. Without the memory of what it means to be human, the sons of men will have to awaken in themselves the capacity for miracles.

For age after age, the heavens above the sons of men will remain pure and cold, like a gloomy and ghostly gray dream — only occasionally a spark of light flashes somewhere, when one wakes up and remembers the madness of one's dream.

But... in the memory of this madness, a little light increases... flashes suddenly and violently... a tiny flame... yes, very tiny... the smallest... and yet it is a flame... a little hope that the dream will not last forever.

Slowly... slowly... every tiny flash of flame is shrouded in tiny specks of mist... look!... responding to these particles of mist, the sleepers begin to sleep restlessly!

From the prophecies of the Nameless

FOUR STALKING POSSITIONS

THE MISFORTUNE OF HUMAN EXISTENCE IS THAT THE LIMITATIONS OF THE FINITE MIND MAKE IT REGARD THE MYSTERIES OF BEING AS DULL, EVERYDAY PHENOMENA OF NO PARTICULAR SIGNIFICANCE.

The fact that the Draco Knowledge Fogs are beginning to thicken proves that humans have begun to become aware of their true potential abilities, although so far this is happening at the deepest, unconscious level of understanding. However, if a person has to develop all the potentialities, it is absolutely necessary for him to consciously feel these profound changes, as this will allow him to understand that people should use any test, including modern world events, as a means of extracting their hidden potentialities.

The two preceding books laid the foundations necessary for the account of the more developed principles of the Toltec teachings, and it is now possible to begin a description of practical methods. In doing so, we will have to go back to the techniques that have already been mentioned to consider their deeper meaning, as they give rise to the advanced practices of the Way of the Warrior.
Given this deep meaning, as well as what was said in the introduction to this book, it should be understood that if humanity is to catch a fleeting moment of chance, it is imperative for a person to break out of his extremely rational approach to life and in the most conscious and meaningful way to address the riddle of his being.

The true meaning of the concept of “chance” is to understand the possibilities that lie in this or that test; to catch a fleeting moment of chance, in fact, is to derive the maximum benefit from such opportunities. The ability to grasp a fleeting moment of chance means both action and realization, and since it requires power, it is appropriate to begin this volume with the North - with the direction of force, action, and ultimate realization. However, because the North is by its very nature also a battlefield of a warrior, resorting to this side of the world invariably entails entering the battle, and this requires the use of a warrior's shield.

The nature and principles of the use of the warrior shield have already been described in the book The Return of the Warriors, but since that story was a brief introduction, we need to return to this important principle and consider it in depth. It is necessary to understand that the use of the warrior shield is not at all what it seems at first glance, since any deeds of a warrior are of the nature of a strategy. It should also be understood that all strategies are in fact techniques (sometimes composite), and each such technique is a multi-purpose tool that allows for a variety of applications. This is especially true of the warrior shield; although its apparent use is explained in The Return of the Warriors, one of the deepest forms of using the warrior shield results in idleness, which is, of course, associated with the art of stalking. The art of stalking is the secret of the heart, and when thinking about what it really is, it becomes obvious why this technique is considered one of the three arts necessary to follow the Way of the Warrior.

Although most people consider the act of perceiving a perfectly ordinary action, this incredibly important phenomenon has always fascinated the Toltecs, who understood that there is a universal key to all manifestations of genuine power. Why different people perceive the same event differently and why some people are able to perceive something that others do not pay attention to - only two of the huge number of questions from generation to generation occupied by the most experienced Totek-visionaries, and yet, despite the most selfless research, modern Toltecs came to the disclosure of the mystery of perception is not much closer than at the dawn of their work. They have only been able to acquire greater skill in the acts of perception, and as a result to accumulate vast experience and, consequently, vast knowledge; but the solution of the mystery of this most fundamental phenomenon still eludes any person.

WHEREAS, THE ACT OF RESPECT INCLUDES INTO THE DESIGN OF INTENTION. IT ALSO IS A MAGICAL INTERACTION OF TWO OF THESE SECRETS BREADING THE TUMAN OF KNOWLEDGE OF DRAGONS

As this saying emphasizes, the reason that the Toltec seers have not yet been able to solve the mystery of perception is that it is associated with that mysterious force, which is called intention. Thus, it is literally an example of a riddle inside a riddle - one interacts with the other and generates a third mystery, namely the phenomenon that the Toltecs called the Fogs of Dragon Knowledge.

In the introduction to this book, it has already been mentioned that the knowledge of dragons is not easily expressed in the logical categories that the rational mind of man requires. In fact, in many ways, it is much easier to make rational judgments about the act of perception and even the power of intention than it is about the Dragons’ Knowledge Mists.

The reason for this is that the principle of Dragon Knowledge is one of those strange paradoxes generated by the rational mind itself, since this principle has an incredibly deep meaning, but the moment logic is applied to it, it suddenly begins to look completely irrational. For this reason, all that has been said so far about stalking art makes it easy to understand why it is considered a mystery. The act of perception, which at first glance seems very logical and ordinary, is really three riddles in one phenomenon; since stalking originates in this threefold mystery, it cannot be taken literally - it should be treated as a special mystery.

It is impossible to solve the riddle when looking at the side if a person wants to solve any mystery. He has to get into it. AS ONLY HE CAN GET A MAP OF THE UNKNOWN.

The literal meaning of this saying speaks for itself, hinting that any mystery means the unknown, and the unknown cannot become known until a person explores it. The same principle applies to the mapping of unexplored terrain. In order for the cartographer to draw such a map, he must physically be in the area. However, if physical penetration and exploration of unexplored terrain is relatively easy, then the transition to the unknown areas of the human soul is a completely different task in complexity, and this is what allows us to assess the depth of the meaning of the above sentence.

The key to this deeper meaning lies in the words “man must completely immerse himself in this mystery.” This is one of the most difficult principles for a student to understand, since its true content cannot actually be expressed in words. As a result, each student initially makes the mistake of believing that a complete immersion in the mystery is just a turn of speech. However, the gifted student quickly comes to understand that stalkers, as a rule, do not use metaphors, but even when they have to do so, such metaphors invariably turn out to be expressions of abstract reality that exceed the limitations of the finite mind. Thus, the expression "fully immerse yourself in the mystery" far exceeds the usual meaning of the concepts of "immersion", "deeply carried away" or "direct all your thoughts." In fact, these words carry the key to the real art of stalking and, in particular, to the art of tracking yourself, that is, not doing.
Particularly noteworthy is the fact that when it comes to non-doing, the student usually perceives these teachings literally and thus is trapped in the supposed understanding. Like all other principles and techniques, non-doing can only be said in rational categories.

Every man can begin only at the level at which he is in the present moment; since all students begin at the level of complete limitation by the logic of the rational mind, it is only natural that they should at first regard these teachings from a rational position. This is especially true of those techniques that affect right-hand awareness, as the student almost unconsciously believes that he is given the right to apply in these practices.
Just your rational mind. It simply does not occur to him that he has not yet fully grasped the true nature of right-side awareness, since the student takes it for granted that his own, particular perception of right-side awareness must necessarily be true. As a result, the technique of non-doing is inevitably perceived in the literal sense, and this understanding is fixed for a long time.

Both stalking and not doing do have an impact on right-hand awareness, but that doesn’t mean we can afford to take them literally. The real reason these two techniques affect right-hand awareness becomes apparent on further reflections on their deeper meaning, but it will suffice now to say that the true meaning of both techniques is that they affect an act of perception that most people are only able to notice in the ordinary state of awareness.

However, unlike ordinary people, warriors do not make mistakes, assuming that their perception of something is the ultimate reality. Having learned from experience that the act of perception always reflects a person’s view of the world, warriors do not take their perception at face value, because they know that with any changes in the view of the world, changes also occur in how a person perceives the world and himself. For this reason, warriors accept what they perceive while not accepting it, and believe their perception without trusting it. Such is the undoing of the warrior; through such practice he avoids obsession with the superficial meaning of phenomena — whether it is a problem, a pleasant experience, the assertion of another person, the behavior of others or a certain principle, or the technique of the Toltec teachings.

Consequently, when it comes to the fact that a person must completely immerse himself in any mystery, the warrior understands without a shadow of a doubt that he has encountered a metaphorical description of some reality that cannot be expressed in words. Aware of this, the warrior realizes that it is completely foolish to ask how exactly this should be achieved - if it could be explained in words, then there would be no need to use a metaphor. Instead, the warrior engages in non-doing, that is, begins to track his perception of this statement. It is at this point that the student’s rational mind is inevitably turned upside down — and, without even thinking about it, the student asks the inappropriate question: “How?”

Tracking your own perception is not as difficult as explaining that action. Generally speaking, this applies to everything that warriors do, but until a person understands exactly how to do it, this principle looks very complicated - however, only because the rational mind persistently complicates everything. As soon as a person understands how something is done, he finds that the action itself was not difficult, but its explanation to someone who is inclined to complicate everything. The Toltecs have developed specific instructions for students, allowing them to independently understand what cannot be expressed in words. These instructions are called postulates, or presuppositions; they are usually presented as sets. The set of prerequisites that is given to students as an aid in learning what it means to track their perception is called the four postulates of stalking. Traditionally, they are presented in the form of the following sentence:

IT MUST BE UNDERSTANDING THAT, THE FIRST, THE WHOLE WORLD AND WHAT IT INCLUDES, IS AN IMMEDIATE FEATURE;
SECOND, THE DOUBLE OF THE WAR IS IN THE SECRET OF THIS SECRET, WHEN HE NEVER SHOULD HOPE FOR WHICH IT IS SUCCESSFUL;

THREETH, THE WARNERS KNOW THEIR ENVIRONMENTAL ENTERPRISE, CONSIDERING THEIR PART AND KNOWING THAT THEIR OBLIGATIONS CONCLUSIVE IN THE SECRET ARE THE ONLY SNOWS;

FOURTH, BEING UNIFORM WITH THIS MAGAZINE, THE WARNERS COME TO UNDERSTAND THAT THE BASIC SECRET IS THE ENDLESS MAGICITY OF BEING ALL THAT IS — ATOMA, STONE, PLANTS, ANIMALS, HUMANS

ACHIEVEMENT OF THIS CONSCIOUSNESS, THE WARRIOR IS CURRENTLY CURRENT, AS IN THIS MAGIC OF BEING ALL ARE EQUAL.

Needless to say, at first it is very difficult for the student to put these instructions into practice in his daily life. It is simply not easy for him to regard this world as a mystery, for he was taught that everything allowed for a rational explanation; it is not easy for him to regard himself as part of this mystery, since he believed for most of his life that he knew himself. Similarly, it is not easy for him to regard an insect as his equal, since the disciple has cultivated the belief that humans are the highest form of life. However, it is for these reasons that the Toltecs developed their postulates. Well aware that the disciples could not live up to these principles, the Naguals from time immemorial tracked down their students and pushed them to genuine learning, giving them these postulates.

To understand how they work, it is necessary to realize that during the struggle for the embodiment of these postulates in practice, the student has only one choice: to ask why he repeatedly fails in this. When such a disciple comes to his Nagual and asks why he fails to put these teachings into practice, he usually replies that it is likely that the disciple does not really want to change, or perhaps the Way of the Warrior is not his way with the heart. Faced with such a challenge, the student immediately and in complete despair makes every effort to convince the Nagual that this is still his way with his heart, and he really wants to change. Of course, the disciple convinces not the Nagual, but himself, and this leads him to the real foundations of all the difficulty. If the Nagual had not been convinced of the sincerity of the student, he would have immediately interrupted his training, and the student understands this too. It is quite obvious that by pitting the student against himself, the Nagual tracks him down. However, the beauty of this maneuver is that even if the student realizes that he is being tracked, he is well aware that the stalker never lies, and as a result is in an awkward position, as he becomes a victim of his own incorrect question.

There are only two possibilities for the student caught between the two lights: either to take the Nagual’s words literally (in which case the disciple must admit that he is really hampered by the lack of due diligence), or to understand that he is being tracked down (in which case he admits that there is some truth in the Nagual’s instructions that is not yet understandable to the student). However, no matter what choice the student makes, it will still lead to the fact that he will have to reassess both his motives and his achievements. By doing this, both independently and with the help of the Nagual, the student unwittingly begins to track down his own perception of himself and the surrounding circumstances. Finally, realizing that he cannot afford to accept his own perception at face value, the student begins to see his beliefs and behavior in a completely different light. Deprived of the conviction that he knows himself, such a student begins to ruthlessly question all his qualities.

However, the true meaning of such a maneuver goes far beyond all these explanations. By giving the disciple a series of instructions which the disciple will never be able to carry out, the Nagual effectively deceives him: he makes him, first, to track down his own perception, secondly, almost unconsciously to begin to consider himself a mystery and, thirdly, to congregate around himself the Fogs of Dragon Knowledge. Such a triple impact occurs when the student knows nothing about them in advance, and when he is well aware that he is being tracked. This is the miracle of the rational mind of man.

In its development, the rational mind has become so clever that it falls into the trap of its own mind with incredible ease. Generally speaking, the rational mind is so “reasonable” that it is willing to cooperate with such a maneuver if it is explained in advance, since rationality is easy to outwit it with its own logic, with its feelings of fear and vanity, even when it knows it is a trap! Ultimately, it is the ability to trap the rational mind with its own intelligence, fear, or vanity that is the art of the real stalker. However, a person still can not afford to take it at face value, since the stalker achieves skill only by practicing on himself.

It is impossible to learn to track others without being able to track oneself; for this reason, as soon as a student begins to understand how his own mind works and how easy it is to trap him with a tedious and persistent desire to be in charge, this student becomes able to track others. Even more important is that, beginning to see the limitations of one’s own perception and the increased seriousness with which one always believes in one’s own rightness, the student finds himself in a position that allows him to truly track his perception and, consequently, his own rationality.

By stopping to consider his perception unchanged, the student quickly discovers that the rewards of such freedom far exceed all the efforts it took to reach this level. First, the desire to evaluate other people’s actions begins to disappear, and as a result, the student does not waste precious time and personal strength on attempts to justify or condemn his opinions and actions. Instead, he begins to understand his own stupidity, and with this awareness comes the real ability to laugh at himself. Secondly, having learned from experience that people are indeed mysterious beings, the student learns to get rid of anxiety about the fact that he has not yet gained full understanding. Slowly but surely he realizes that one life will never be enough to fully solve the riddle of his own being; after that, the student gradually reaches that state of mind that can only be called genuine patience. Thirdly, having become convinced of the benefits of stalking itself, the student no longer exercises in non-doing - he begins to live by not doing and at the same time learns that the same principle applies to everything else that occurs on the Way of the Warrior.
In contrast to the practice of teaching, the ability to live by teachings is a concept that the student can least afford to understand literally, since the cumulative results of the ability to live by teachings are a mysterious phenomenon called Dragon Knowledge - a principle to which, as the perceptive reader has already noted, I constantly return. All this is most easily understood by thinking about the following sentence:

In the beginning, the principle of war seems to the student to be nothing but a romantic ideal in terms of training the student begins to get mad. IS IT POSSIBLE TO COMPLETE ALL OF THE TASKS SET BEFORE THEM IN THE RESULT? Which was his in the beginning. BUT, I'M LOST CONFIDENCE. The student will definitely fall into that trap. Which was prepared for him by us. I don't know. THE SCIENTIST STARTS TO MAKE THE WAY OF WAR MYTH. In that mig. WHEN THE GOVERNMENT UNDERSTANDS IT. HE CONFIDENCE OF THE STUDENT BY ALL POSSIBLE TESTS: NO OTHER EXIT. EXCEPT ENTRY INTO THE BATTLE. THE SCIENTIST STILL TRYING TO RUN INTO THE THOSE. WHAT HAPPENS FROM ALL FORCES. BUT THE SCIENTIST IS IN THE SHOW OF THAT MYTH. What was created by them. I'm in the west of this myth. HE UNknowingly STARTS TO LIVE THIS MYTH IN THE STRENGTH OF BEING IMPOSSIBLE — AND LIVES THIS MYTH TO THEM PER. Until it becomes them.

In view of all that has been said above, it is not at all difficult to understand the meaning of this saying. We all enter the Way of the Warrior with our own luggage, and this baggage is not much different from the luggage of another person, since its contents are prejudices and pre-arranged ideas accumulated due to social conditioning. Perhaps the most damaging view of all these possessions is the hope that we will be taught how to become warriors. As long as the student clings to this thought, he learns almost nothing, firstly, because genuine teachings cannot be expressed in words, and secondly, because power is knowledge that can be learned only by personal experience. Moreover, since the student hopes to be taught everything, he does not put the teachings into practice, but simply sits down and waits for the Nagual to hand over the teachings to him.

However, it should be understood that knowledge, as well as power, cannot be transmitted. To gain power, you need to assert your rights to it through personal experience. For this reason, the only thing the Nagual has to offer is guidance on how best to meet his or her trials and extract his or her own gifts of power from them.

Perhaps this is one of the most difficult propositions faced by any student, since students do not want to believe that all the knowledge and all the power that can be hoped for, they can find in everyday life. In any case, the disciple necessarily comes to the Nagual in the hope that he has some magic wand; they expect that the moment the Nagual decides that the disciple is ready, he will take out such a magic wand and turn the disciple into a formidable warrior. Alas! Although some unscrupulous individuals maintain such superstition to empty the wallets of their disciples, the Toltecs have so far failed to find such a powerful wand, despite all their knowledge and power.

The naguals are truly powerful creatures and, depending on the specific forms of training, can possess quite extraordinary abilities. However, regardless of its power, the nagual cannot use its power to transform that disciple who does not believe in himself. If the nagual wants to, he can (and in the past it has often happened) organize something like a continuous run around the circus arena in the hope that it will force the students to learn. He is able to push students into heightened awareness and pull them out of it, as if playing a Japanese toy yo-yo. He can surprise and frighten them by changing one impressive ritual to another. With the sound of his voice alone, he can shift the assemblage points of his students, and they will experience dizziness, begin to laugh or cry. He can change their perception, attracting their attention only with a glance. If all these methods fail, the nagual may resort to his seeing powers and instill in his disciples the fear of hell. But in the end, despite all the amazement of the disciples, despite the fact that they will sit in a corner, holding their breath, whispering to each other about all the miracles that they witnessed - despite all this, they will not become wiser and will still remain as helpless as they were before.

In reality, the nagual can do only one thing for his students: direct them to the study of their own inner abilities and explain how to use these abilities to assert their rights to power. But this is possible only when the student wants to start working on changing his life and thus set in motion those aspects of the teachings that are important to him at the current stage. Any fragment of the teachings received should be put into practice, if only it can bring any benefit, since it is absolutely impossible to exercise in those positions that cannot be used to overcome the tests. This is the greatest difficulty, for the disciples never notice their true trials, but even if they succeed, they prefer the Nagual to perform some magic trick — instead of meeting these trials on their own and extracting from them gifts of power.

The first thing a Nagual has to do with a new disciple is to deprive him of the confidence that the Nagual will do everything for him. If this does not happen, the disciple will remain a dependent person and will never be able to assert his rights to power, on the other hand, if the Nagual shakes out the disciple too vigorously, he puts him at risk of losing self-confidence, and as a result the disciple will become equally dependent. In other words, the student should be led to a position where he can understand that all his beliefs are only thoughtless hopes, based on a largely erroneous view of the world; at the same time, care should be taken to ensure that the student does not lose his head when he begins to realize that his whole life was based on lies and misconceptions.

The nagual can guide the student in the only way: by this ingenious maneuver to set him up so that the student almost unconsciously begins to view the teachings as a form of myth. It should be understood that a myth is something in which most people cannot decide whether to take it seriously or not to pay any attention to it. This is an extremely important principle, because when a student begins to treat teachings in this way, without realizing it, he is deprived of his hopes; on the other hand, he is not sure whether he should believe what is happening, and therefore he is not threatened with loss of confidence in himself and in his judgments. However, not being sure that he will ever have to learn something truly valuable, or that, having finished with training, he will be able to return to his previous way of life, the student is trapped in a myth that was created by himself - and, of course, with the inconspicuous participation of the Nagual.

After that, the Nagual begins to track down the student and push him to the correct disposition of the spirit, transmitting the four postulates of stalking, - at first this is usually done implicitly, since traditionally the formal transmission of these postulates to the student is carried out in the later stages of learning.
When the student is trapped in this myth, the Nagual continues to give him some or other tests, as a result of which the student has to engage in a battle for his own dignity. In fact, his constant efforts to convince
The nagual is that he really wants to become a warrior more than anything else in the world, the student actually constantly convinces himself that he is capable and worthy of becoming one and will do everything to achieve success in this.

This is a beautiful disposition of spirit - it is the only condition that ensures that the student will really make all the necessary efforts in order to live as a warrior. The effort to live as a warrior is what is called the practical application of the teachings; unlike the previous way of life, it is the true practice of the teachings that is the student’s real failure, even if he does not realize it. It should be understood that any form of conscious non-doing by the student carries the only practical value: they contribute to his efforts to exercise in the life of a warrior.

During this period of his training, the student is very clearly aware of the fact that he is desperately trying to live as a warrior, but he is still very far from being able to declare such a status - and the Nagual constantly reminds the student of this fact. In other words, the student understands that he lives a myth, but being trapped in this myth, he also understands that he can not afford to give up everything, and therefore he has only one way: to exert all his strength to live this myth flawlessly. In practice, this means that the student is no longer just trying to practice non-doing in order to achieve a certain romantic ideal - he is so absorbed in his attempts to survive under the continuous onslaught of the Nagual that, in fact, he begins to live without doing.

The moment the student begins to live as if his whole life is not doing, he sets in motion an internal chain reaction that can no longer be stopped. From that moment on, he’s relentlessly tracking down his perceptions and no longer feels the need to ask the wrong questions — instead, he’s starting to formulate questions that he feels will lead him to a deeper understanding of his own potentialities.

Now that he has ceased to sit with an inflated view due to the fact that the Nagual does not meet his expectations, but instead has assumed full responsibility for his life, for his knowledge and, consequently, for his power, the disciple can devote all his efforts to lead an impeccable life of a warrior; in doing so, he comes to the realization that this can only be done within the framework of his daily life.

Such dramatic changes in the student’s mood mark the crucial turning point at which the transformation process begins — and it is not because the Nagual waved a magic wand, but simply because he tricked the student himself into starting the process within himself, forcing him to fight for survival, for the preservation of common sense and ultimately for self-respect. This is the greatest gift of power that the Nagual can bestow upon a disciple. Freeing ourselves from the debilitating limitations of our social conditioning, regaining faith in our dignity and in our potential abilities, is a truly enormous gift, but even it becomes paltry and insignificant compared to the gift of transformation that the student bestows on himself in the process that brings him to this tipping point.

The most important aspect of this act of transformation is an elusive phenomenon called the Dragon Knowledge Fogs. I hope that after this necessary introduction, the reader will no longer be tempted to treat this principle superficially, and he will be eager to learn many of the complex subtleties that the naguals have tried in vain to describe with words from time immemorial.

The most difficult principle for verbal expression is the fact that a person has the ability to translate into reality his dreams. Most people can easily understand this with the example of tangible objects. For example, many will readily agree that if a person dreams of ever opening his own business, buying a sports car or a beautiful house, then a fairly persistent effort will help him make these dreams a reality. Many will agree that a person who dreams of inventing a new type of aircraft or even a new principle of traveling in space can really do it if he devotes his whole life to such an activity. However, when it comes to being able to realize the true potential of the magical being of the universe, most people suddenly fall silent and begin to look suspiciously at someone who is trying to explain to them that it is within everyone’s power. And yet, this is the true potential of man.

As incredible as it sounds, everyone has the opportunity to make their dreams come true with the help of magic. Man is a magical creature, and therefore magic, like the teachings of the Toltecs, belongs to him by birth. There are two possibilities in every person’s life. On the one hand, he can continue to believe that he is a victim of the circumstances of his birth and life, that he cannot change this, and before birth and after death there is no existence. If you agree with all this, then life on the physical plane becomes a meaningless occupation that has no special purpose, no importance.

On the other hand, a person can believe that he exists outside the physical world, and the only reason that he occasionally arises on the physical plane is that he needs to learn to embody all his potentialities in the reality of the dense, physical world, while overcoming the many tests that this form of existence brings him. If this is true, then no one can simply be a victim of circumstances; if he is not a victim, then, of course, he has the ability to change both himself and his life. However, this ability means magic in the truest sense of the word, regardless of whether a person uses a magic wand for this or the magic of transformation, transformation and transformation.
The only reasons why people don’t believe in their magical abilities is either that in their commitment to superstitions and grandmother’s tales, they are looking for a magic wand, or that, in their opinion, everything can be explained rationally.

Ultimately, however, magic is not the ability to extract rabbits from a hat or materialize a pair of earrings out of nowhere; true magic is the ability to create and destroy - the ability of a person to turn his shortcomings into power, the ability to transform himself into impeccable warriors of the human spirit, the ability to transform himself into a real man, a microcosm in the macrocosm. Therein lies the greatest power of man as the magical being of the universe.

As stated in The Return of the Warriors, there are two main forms of magic, which are called the first ring of power and the second ring of power. Currently, both forms of magic are integral parts of the Toltec tradition, but the Freedom Warriors no longer teach the first ring of power - for the simple reason that this form of magic does not lead to freedom.

We have not gone so far as to explain the difference between these two forms of magic; perhaps one analogy will suffice. The first ring of force can be compared to the division of an atom, and the second ring of force can be compared to nuclear fusion. The first form of magic takes away: separates, separates, eliminates and, in general, destroys something. On the other hand, the second form adds, that is, combines, corrects, brings something previously absent and, in general, supports, improves and creates. The first form of magic is the power of the tonal, or material, while the second is the power of the nagual, or spiritual. By merging together, these two forms give rise to the third, the Knowledge of Dragons, the true power of man.

From the above it should be clear that the Warriors of Liberty rejected the first ring of power not because of its destructive properties, as destruction takes its place in the general scheme of existence; this was done rather so that neither they nor their disciples would fall into the trap of this form of magic. In addition, if the first ring of power begins to develop before the second ring, then the dividing nature of the power of this form of magic does not allow the student to master the second ring of power. In spite of this, it must be understood that the will of the spirit of man is to realize the full potentiality of his potentialities on the dense physical plane, and therefore implies the capacity to create and destroy; this means that the attainment of the second ring of power leads to the use of the first ring.

The strangest thing about the human mind is that people are more willing to believe in the negative than in the affirming. For this reason, if you tell someone who has never practiced magic that he is capable of it, a person will either simply not believe it, or, worse, will sit down with his eyes wide open and wait for him to learn how to do it, at least until this myth ceases to fascinate him.

However, another strange and no less paradoxical quirk of the mind is that when faced with a test, a rebellious spirit awakens in a person. For example, if someone has an obsession, but is told that its success is very doubtful, then sincere grief can raise this person to incredible heights, even if he does it only to prove that everyone else was wrong.

Aware of the existence of such strange quirks of the human mind, the devoted Way of Freedom, the Nagual, invariably pushes his students to fight for the right to exist, what they perceive, and they begin to realize their potential. In other words, in their attempts to survive the onslaught of the Nagual or in an effort to prove him wrong, the disciples begin to thicken around them the Fogs of Dragon Knowledge. In both cases, students unconsciously begin to put something into reality, extracting it from what was previously nothing.
I am not able to express this principle in other words, but this does not mean that in practice a person has to start from scratch, since the potential capabilities of the student always exist in him. On the other hand, such a potential not yet embodied in reality is no different from emptiness - until it becomes something. This "something" is called those fogs that will eventually turn into the Knowledge of Dragons - the true power of man.

The reader may now wonder why I have decided to talk about how the Nagual tracks down his student and pushes him to certain actions, but, in truth, what is known to the student or reader in advance does not matter much. I decided to talk about this tactic for two reasons. First, since readers of my books are unlikely to work with naguals, the only way I could benefit from my books was to describe this tactical maneuver. The fact is that most of the readers have already decided to work independently - otherwise, they would not spend time reading, but would try to find an experienced Nagual.

The fact that this tactical technique is known to the reader in advance does not matter, since it works with equal success both when they know about it and when the students do not suspect anything. Secondly, by revealing this tactical maneuver, I can not only explain the meaning of the concept of “Tuma of Dragon Knowledge”, but also show a deeper content of stalking and not doing - by the way, with regard to these concepts, last clarifications should be made.

The first clarification relates to what I described as the extraction of rabbits from a hat or the materialization of a pair of earrings. Except for cases of dexterity of hands, such magic does exist, but those people who are able to perform such miracles are very rare and usually do not take students. This is due to the fact that humanity as a whole is still very far from the ability to wisely manage such a force, as a result of which the dreamers of mankind themselves suppress its development and use.

In reality, this form of power does not refer to the magic that can be taught in the traditional sense, but rather it is the end result of many impeccable lives lived in the style of a fully trained warrior. Unfortunately — or fortunately, on the contrary — there is no other way to gain such power. If it existed, the modern world would be filled with such a large number of simple-minded people engaged solely in saturating their greed for material wealth that any evolution of awareness would cease completely; on the other hand, people could so zealously begin to rid the world of those whom they consider unpleasant types that there would be no forms of life left on the planet at all to develop awareness.

The second clarification concerns the premature acquaintance of the student with the four postulates of stalking, it should be noted that what has not yet been said. At first the student is simply unable to meet the requirements that are presented to him, but after he begins to live by teachings and, consequently, to thicken around him the fogs of Dragon Knowledge, there comes a time when the student really meets these requirements. I say this so that the reader does not come to the erroneous conclusion that the four stalking postulates are simply a tactical stalker's trick - this is too far from the truth. The four stalking postulates are not only vital to the stalker rule that we will discuss in the next chapter, but also represent the very essence of the Dragon Knowledge Fogs. To understand this, it is best to refer to a brief overview of the entire preparation of the student.

Moving along the Way of the Warrior, the student goes through the stages of striving for a romantic ideal, understanding the myth and the ability to live this myth and finally becomes the myth itself. In other words, having been able to see this myth, the student acquires sufficient sobriety to part with romanticism and recognize the fact that there is a lot of work ahead of him. At this point, he begins to put the teachings into practice and sets in motion the process of transformation. At this stage, he begins to live the teachings, and not just exercise in them, giving the life of a warrior only involuntary attention. Having begun to live this myth, it not only sets in motion the process of transformation, but also begins to thicken the Fogs of Dragon Knowledge.

Finally, thanks to a long life in the style of a warrior, the student crosses an invisible threshold, beyond which his whole life is transformed into nothingness, and the last remnants of his personal history are scattered by a ghostly haze. At this point it can already be argued that the disciple has become a myth; if he continues to lead the life of a perfectly impeccable warrior, then the final result will be complete transformation.

By this time there is power at his disposal, and the student has completed his training in all respects. He has reached the end of his journey as a human being, and the moment when the student drops the human form and passes into that state of awareness, which is called the fullness of essence, is only a matter of time. This transition marks the beginning of a new, final journey of the warrior. In this new journey, which represents the true journey of man, the warrior realizes that we are all beings of the Universe, possessing two rings of power, and that our divine nature is the magic of Dragon Knowledge.

THE INDEPENDENT EXPRESSES THE IMPOSSIBLE DOUBLENESS OF OVERALL AND TOnal — THE TWO RINGS OF POWER BETWEEN THESE RINGS IS A MAN RETURNING — THAT POINT OF UNITY. IN WHICH THE PERCEPTION OF LOOKING AND THE PERCEPTION OF THE TONALE INITIALLY HUMAN INTENSITY IS SO FREQUENCY AND IMMEDIATELY WHAT THE LOOKING THROUGH THE TWO EXTERNAL RINGS SAYS It will become a third ring. CONNECTING TWO OTHERS UNITED. THESE THREE RINGS CHANGE THE FULLNESS OF Essence — THE POWER OF MIXTURE. Based on the Dragons.

CHAPTER TWO
CONTROLLED EMPLOYMENT

We are in a dream trap. IF A MAN TAKES THIS SLEEP FOR REALITY, HIS INCOME IS TOTAL GLADNESS.

So far we have only briefly touched on the four postulates of stalking, but now we come directly to those teachings that are related to the art of stalking, since only the practical application of the teachings allows us to realize the true content of these principles of paramount importance. However, we should not lose sight of the fact that from time to time we will return to the four postulates of stalking and with each such repetition delve deeper into the truths inherent in them; in turn, such penetration will provide a deeper understanding of the stalker's rule and ultimately the art of stalking itself. All this time, we should not forget that the four postulates of stalking and the stalker rule are interdependent. In other words, without the four postulates of stalking, there can be no stalker rule and vice versa.

The above is vital for understanding this section of the teachings, but before this principle is explained in more detail, it is necessary to talk about another question: in order to perceive the stalker's rule in the right light, it is necessary to know that the four postulates of stalking correspond to the four sides of the world (Fig. 1).

Over time, with the next return to the four postulates, the reader will understand why this is the case and what follows from it, but now it will be enough to emphasize that the four postulates of stalking can be truly comprehended only by embodying them in practice - this is not one stalking technique, but, in fact, the four most important techniques, which, of course, are determined by the four directions of power (Fig. 2). After this explanation, we return to the discussion of the interdependence of the four stalking postulates and the rules of the trainee.

Four stalking postulates can be compared to the fabric that is used as the basis for embroidery, and seven aspects of the stalker rule can be compared with different types of stitching of such embroidery (Figure 3).

This embroidery uses threads of life, and its pattern is determined by the numerous small and large tests that occur throughout a person's life. The end result, of course, is the embroidery itself; within our analogy, it represents the impeccable life of a warrior, created on the basis of what are called the four postulates of stalking. The overall quality of a warrior's life obviously depends on how skillfully he applies the stalker rule, which in turn depends on the extent to which the warrior understands the four stalking postulates. Thus, the four stalking postulates, the stalking rule, the life trials, and all the possibilities encountered in life are four inseparable components, and each of them reflects the deeper content of the four stalking postulates. These four components are traditionally called the four components of sleep.

Rice, 3,

THE FOUR COMPOSITIVE PARTS OF A SLEEP

This analogy makes it clear that life is not what most people think it is. As the saying at the beginning of this chapter points out, the life of ordinary men and women is more like a dream, and their actions are nothing more than stupid. And yet this does not mean that life is unreal or may turn out to be unreal, nor that a person’s actions are meaningless. In fact, this saying implies that life is not what people think it is, and if our actions are based on some false idea of reality, then they willy-nilly turn out to be stupid.

Life is not something. This is the infinite chaos of possibilities. CHOOSE SOME OF THEM. WE FLY PAUTIN. A DIAGRAM THAT CANNOT BE KNEW BEFORE. IT IS THE CHOICE OF OPPORTUNITIES. PAUTIN’S COMPETITION OR PAUTIN’SSELF PEOPLE EXPERIENCE LIFE BUT YOU MUST KNOW. That life is eternally left with nothing. WHAT A MAN FLYS. We understand life that way. HOW WE WANT. BUT IN ACTUALITY, IT IS IMPOSSIBLE IN ITS CONDITION. INSIDE OF FORMS. But giving birth to all forms.

This saying perfectly describes life, although it is perhaps one of the most fundamental statements that a student has to cope with. People are so conditioned by their belief that they understand life that it is very difficult for them to reject the many misconceptions, preconceived opinions and prejudices embedded in them by education.

The best way to understand the true nature of life is to revisit the analogy used earlier. In it, the “threads of life” correspond to an infinite number of possibilities existing only in the current moment; a person chooses from them those that most attract him as a person. Naturally, such a choice is invariably influenced by the nature of the test that a person faces at the moment. The chosen opportunity literally represents the thread of life, and figuratively - the thread that a person threads into his needle and which "highens", that is, performs the actions that form his life. However, it should be understood that the test itself is determined by fate and ultimately by purpose; for this reason, the test is part of a pattern that is unknown to a person in advance and becomes apparent gradually, with each new test. Depending on how well a person follows this pattern, the end result - what is called life - will be either an impeccable picture or a complete mess.

The saying that describes the nature of life makes it possible to understand that traditionally this process is compared with the weaving of the web, but I personally prefer to use the analogy with embroidery - it not only facilitates the understanding of the stalker's rule, but also more clearly outlines the difference between the four stalking postulates, which are depicted as the basis of embroidery, and the stalker's rule, personified by intricate stitches that draw a pattern of purpose.

Continuing this preamble, it is necessary to consider more deeply what all this means, but before that it will be appropriate to give one advice. Although stalking is rightly referred to as the right side of awareness, it should not be forgotten that it is a mystery of the heart, and the heart is associated with feelings, not with rationality. This means that the art of stalking allows a person to work with the left side of ordinary awareness. Ultimately, it boils down to mapping the unknown and extracting from it practical use on the physical plane. However, speaking of the left side of ordinary awareness, we, as always, incredibly limit ourselves to the wrong set of words. In this respect, it should be understood that the difficulty lies not so much in the impossibility of finding suitable words for a satisfactory description of the knowledge of the left side, as in the fact that the left side carries such an astronomical content in its scope that words simply cannot express this vastness.

This makes it clear exactly where the trap of perceiving words in their literal meaning lies, and what is the hopeless position of any Nagual when he has to explain the left side with words. The end result is that if the Nagual does not want to get lost in trying to express the boundlessness inherent in the left side, he at best manages to verbally express only fragmentary concepts.

However, the verbal expression of such fragmentary concepts means their removal from the context, and everything that is taken out of the context is inevitably the object of misinterpretations. In order to minimize them, the Nagual always tries to express as much of such fragmentary information as possible, while risking being accused of empty chatter. No Nagual ever talks in vain, but his desire to express as much fragmentary information as possible and to consider them from all possible points of view often looks like incoherent conversations, walking around or empty chatter about what seems at first glance insignificant trifles.

By the very nature of the teachings, their further presentation will often concern such principles that will drag us into the depths of the left side. In this regard, I would like to warn the reader right now that it will often seem as if I jump from one topic to another or walk around. However, if the reader does not forget what has been said about the nature of the left side, he will avoid the temptation to throw his hands in confusion or to use this book as a soccer ball in complete irritation. The ability to understand the left side is available to everyone, but it requires time, patience and, above all, the developed ability to feel with the heart instead of being understood by the rational mind. In this sense, the reader should not forget that life is a feeling, not an intellectual exercise.

Generally speaking, people tend to waste their lives rather than live; they do not realize that the thing they consider life is not life at all. People tend to believe that life is the circumstances surrounding them and the conditions in which a person finds himself, but in fact they are just tests that form a pattern on which a person needs to build his life. In addition, people usually believe that their actions and behavior — as well as the actions and behavior of others — are life, but the actions of a person are only the embodiment of the possibilities that he chooses, and his behavior is simply a constant reproduction of these incarnations or probable incarnations.

But the most harmful of all such notions is the belief that life is an intellectual process that must be approached rationally. This destructive belief prevents us from treating perception and being as mysteries, and as a result, human life has no real meaning at all. Not recognizing the fact that life is a feeling, not an intellectual process, people do not use as the basis of their lives neither the riddle of their true existence, nor the four postulates of stalking.

Instead, their lives are based on intellectualism, devoid of genuine feelings and irrational knowledge. As a result, the life of such people does not have a “fabric-base”, that is, there is nothing in it that would firmly hold the “stitches” - there is no basis for action, there is no foundation that would support their actions. For this reason, it is not surprising that people are satisfied with empty intellectual abstractions, endless conversations and erudite philosophical discussions that do not receive any reflection in their actions.

To indulge in all the above-mentioned beliefs is to be trapped in a dream, a dream that for a huge number of people has already become a nightmare, or at least very close to becoming a nightmare. Considering this dream a reality, people are not able to act in the true sense of the word, since it is simply impossible to act in an unreal state. When a man is seized by an illusion, any action he takes will be determined only by that illusion, which is why such an action in itself should be considered complete folly. Since people cannot perform real actions, they have only one way out: to prolong this stupidity forever, constantly reacting to everything and everything in their lives.

Ultimately, it boils down to the constantly reproducing behavior generated by social conditioning. Of course, such social conditioning is a consequence of the common human dream, that is, the general illusion of all mankind.

Thus, it becomes clear that the illusion is not life itself, but the perception of life by a person. Life is not something at all, and therefore cannot be an illusion, since an illusion is by definition something that is mistaken for something else. However, we have now seen once again what mistakes human perception can make and how often people believe they understand, instead of testing what they think they perceive. In this sense, most people usually consider the illusion nothing - this proves their ignorance and inattention to the meaning of the words.
Every illusion is based on something.

For example, if a person walks in the dark and notices something moving in the bushes ahead, he may well assume that he has encountered another person, some animal or even a ghost. If he carefully examines what he saw and finds that it is just an old plastic bag that clings to the bush and flutters in the wind, you can conclude that the idea of a person, animal or ghost was just an illusion. However, such reasoning is wrong, since the plastic bag is quite real and not illusory at all - the illusion was the original perception of this package. On the other hand, it should be understood that this illusion was based on a person’s perception of something — in this case, a plastic bag.

Although the above example refers to a material illusion, the same principle applies to emotional and mental illusions. Never thinking that the world is not what it seems, people are rapidly coming to conclusions based on the assumed understanding. Trapped in intellectual assumptions, people are unable to take any action based on the reality of life; instead, they have to constantly reproduce previous patterns of behavior. Such people do not live in the true sense of the word, but simply waste their opportunities to live, constantly repeating their own stupidity.

To begin with, we are all trapped in a universal dream, a common illusion, and as a result, all our actions are just stupid. This state of affairs was established by force. This situation is a real savagery in the full sense of the word, because, on the one hand, we are not able to change it, but, on the other hand, we have enough strength and freedom to change it completely. Perhaps this is the most important paradox - the paradox is so complex that it leads to complete bewilderment, and yet in it lies a stunning truth with its simplicity.

The truth that lies in this paradox forms the inner core of the Toltec tradition, the core that is the original source of power. It can be the key to freedom, the key to magic, the key to creation and destruction. This key is Nitrogen, the greatest secret of Hermes Trismegistus. This is both the mythical elixir of life and that Lapis Philosoforum, the Philosopher's Stone, which alchemists have been searching for for so long. This is the miraculous rod of Moses, and the unearthly Excalibur, the sword of King Arthur. This is Mjollnir, Thor's hammer, but at the same time the Opera Serpent is the magic wand of the great votan of the Toltecs of Quezo-Couatl.

All these legends and myths have arisen around the truth hidden in this strangest of all the wonderful paradoxes; and yet, considering its nature, it is not at all surprising that a single truth has given rise to so many myths and legends. The reason that the Toltecs consider this truth to be the core of their tradition is that awareness of it in its entirety and subsequent embodiment in practice generates a dual power, which is metaphorically called the ancient Spear of Purpose when it is touched with the left hand, and the invincible Sword of Power when it is touched with the right hand.

Since it is the secret of creation and destruction, over the long ages, a huge number of people made the search for this core their only purpose of life. However, it cannot be argued that all of these seekers had pure motivations.

Generally speaking, the motives of the vast majority of these people were very far from pure. Those who were lucky were killed before they found the hidden core. The few who could find it were unhappy, but greed and vanity made their touch of this truth extremely brief. However, even for this fleeting touch, for these brief moments of bliss, the unfortunate scoundrels had to pay an exorbitant price: they lost their minds.

This is the nature of the core. It is truly the source of all power, pure power, whose antiquity is incredible, although it is constantly renewed, as it is forced to turn against itself under the unimaginable pressure of its inherent awareness and the truly stunning driving force of evolving awareness.

To touch this core is to reach the "center of the world" - that state of awareness which is called the point of rotation of the three rings of power. Manifested in the form of unity, called the spirit of man, or nagual, this level of awareness requires the fullness of essence, and in order to make a journey to this center, you need such perfection, which in all history were capable of only a few. First of all, it is for this reason that the Freedom Warriors were forced to break with the inherited tradition and seek such knowledge that would develop flawlessness better than anyone else. From their point of view, there is no point in gaining strength if that strength can destroy you.

In their quest for the required level of perfection, the Warriors of Freedom discovered a deeper content inherent in the Third Attention. This content revealed to them aspects of the teachings that had never been considered before — they looked so simple that the Ancient Seers abandoned them as banalities. Yet it was these “banal” aspects of the teachings that pushed the Freedom Warriors to a whole new dimension of knowledge with incredible speed.

As a result of this new knowledge, the Warriors of Freedom have once again changed the whole structure of the teachings and this time have focused not on gaining strength, but on achieving the necessary measure of perfection, which in itself generates a strikingly refined and high level of personal strength. This shift in emphasis has led to the emergence of a new method of teaching, to which the way these teachings are presented in my books are subject.

The discerning reader has already observed that the emphasis in the presentation is always on flawlessness, since the Toltec tradition is revealed, and its practical application becomes safe only when the appropriate level of flawlessness is achieved. Only after this can the fullness of the essence arise, only after that the warrior is able, without losing his reason, to squeeze the Spear of Purpose in his hand and, without being subjected to death, to arm himself with the Sword of Power.

We come back to the core discussion, but in the context of social conditioning, it is very difficult to understand the importance of this principle. To say that we are all trapped in a general dream and that our actions result only in stupidity is one thing, but to say that finding a way out of this situation is as easy as waking up from a dream is quite another. To the rational mind, such words have almost no meaning, and yet both statements conceal the truth of all truths. However, in order to achieve a true understanding of this principle, it is extremely important to remember the following two sayings:

A man is but a dream of his own. A man is not a body. NOT INTELLIGENCE AND NOT EVEN LIGHTY COCONE. AS ALL OF THEM PRESENT ONLY THE MAIN COMPOSITIONAL PARTS ARISING IN THE SLEEP OF THE EARTH AND RELATED BY THE FOCUS OF INTENSION. This misunderstanding remains invariable throughout life because of that intensity. WHAT DREAMING MAN HOLDS HIS ATTENTION ON THE TOP OF HIS DREAMS, ON THE MAN himself. All the properties of man. INCLUDING ITS BASIC SKILLS AND CAPABILITY. DEPENDING ON FOCUS AND INTENSITY. IN THAT MIG, WHEN THE FOCUS Cries OR INTENSITY CHANGES, THE TONALS CHANGE.

The meaning of these sayings is very broad - so broad that one book is not enough to fully discuss it. Although some of these implications were explained in the first two volumes and will be discussed in this book, there will still be many subtleties that can only be discussed in the following volumes.

One consequence, as already stated in The Eagle's Scream *, but not covered in any depth, but is extremely important, is the principle of reasonable cooperation. For this reason, further explanation of these two sayings will assume that the reader is already well acquainted with the simplest foundations of this principle, since we now have to consider reasonable cooperation much more closely.

Before we can move on, it is very important to explain what a dreaming person is. It should be realized that the part of the illusion in which a person is trapped is based on the fact that ordinary people do not know their nature and therefore consider themselves to be a physical body, mind or both at the same time. However, as the first of the sentences in question points out, man is neither his body nor his mind. Man is essentially the spiritual essence of the universe, which is called the spirit of man, or nagual. It is necessary to carefully take care of the correct understanding of this statement: students very often make the mistake of believing that the expression “human spirit” means that each person has his own nagual.

In a certain sense, this assumption of the disciples is quite correct, but, strictly speaking, not quite correct, since there is only one life, during which one awareness develops through a single material universe. In other words, there is only one nagual, one spirit, whose awareness is multifaceted, and one of these facets is the creature called man.

In a special sense, the nagual’s awareness manifests itself in an indescribable number of energy fields collected in a variety of bundles — one of these bundles forms a macrocosmic strip called a human.

This macrocosmic human band is called the human spirit for simplicity; since the principle of dividing its energy fields in bundles coincides with the scheme of the whole macrocosm, the human spirit is an exact copy of the manifestation of the macrocosmic nagual.

Ultimately, there is only one human spirit, hidden within millions of millions of energy fields, each of which has the potential to reveal self-awareness as a person. For this reason, what the disciple often considers his own personal nagual is in reality the only energy field within that immense totality which is called the spirit of man, whereas what has been called the dreamer is the same energy field which registers self-awareness as a person. In other words, the dreamer is a manifestation of the nagual’s awareness.

However, it should be emphasized that in reality all these individual energy fields at a certain level invariably remain a single and coherent whole, since there is complete interdependence and interaction between them, and in this sense they form the very basis of the interconnectedness of all living things. The true sense of separation arises only at the level of life on the physical plane. There are many complex reasons for this phenomenon, but it will suffice to say that the feeling of individual separateness arises partly from the dividing property of the mind, and partly because the luminous cocoon of man is also an exact copy of the human spirit, which, of course, is one.

When thinking about the dreamer, it is necessary to know that those energy fields that make up the human spirit have their own special rate of oscillation, determined by their inherent awareness. Like all the energy fields of the manifested universe, these energy fields are collected in bundles, but the special rate of oscillations that they have before the formation of bundles, and stains those fluctuations that were caused by the emergence of the beam.

In the spirit of man, this process has led to the formation of seven colors, each of which includes a wide range of shades. Each of the resulting colors means a certain cumulative oscillation, similar in nature to the resonance of the strings: each string consists of a huge range of close frequencies that have the character of consistent tones, or "shades" of one color. These seven colors correspond to the seven types of dreamers, and the coordinated resonance of each shade determines the purpose and ultimately all the actions of the individual.

From the above explanation it should be clear to the reader why the opposition of one’s own and another’s naguals or one’s own and another’s dreamers is not entirely accurate. However, when it comes to the correct use of words, we have to distort many concepts in the name of clarity. For this reason, the reader should remember that the following is only a rough verbal description of reality, which in fact is completely beyond the capabilities of words.

What is a dreamer?

Simply put, the dreamer is the awareness of one component of the nagual - personal awareness. The total frequency of the dreamer’s oscillations is determined by the potential of his inherent awareness; it is this total frequency that assigns him to one of the seven spectra, that is, to the visible color. The true shade of this color is determined by the level of development of awareness and, therefore, changes progressively in the process of evolution.

In order to develop their awareness, the individual components of the nagual explore their own potential abilities through the act of dreaming - that is why they were called dreamers.

In this regard, it is worth mentioning that the immediate task of all organic forms of life on our planet, as well as some forms of inorganic life, is the embodiment of the full potential of their physical and dense plane.

In order to achieve this, the dreamers of man from time to time focus their attention on the physical plane, focus their intention on it; the consequence of such increased attention is physical birth. However, it should be understood that such an embodiment becomes possible only if the dreamer is able to find in life on the physical plane those conditions that will contribute to the development of his awareness.

Thus, each birth is based on constantly changing possibilities, which are determined by the purpose of all living things. This means that by its nature, the next incarnation has a lot in common with the ability to catch a fleeting moment of chance.

Thus, physical birth would be almost impossible if it were not for the fact that there is only one nagual, that all living things are fully interconnected, and that dreamers have complete group consciousness.

Generally speaking, despite all this, physical incarnations still remain extremely complex for ordinary people, despite the group consciousness of dreamers, the evolution of awareness over a given period of time is associated with the development of those aspects of it that are inherently divisive and do not contribute to the interconnectedness of all living things.

All of the above makes it possible to understand that cooperation is reasonable not only because it is vital, but also because it forms the very basis of the interconnectedness of all living things, as well as a strong support for evolution. Reasonable cooperation manifests itself in many different forms, but cooperation with one’s own dreamer is of the greatest importance to us.

To understand how to achieve it, you must begin with the fundamental understanding that a person is not a physical body and not a mind.

This can be easily achieved with very simple techniques. 

Sit in a quiet place, sit comfortably and close your eyes. Perceive with all senses except physical vision; listen to the sounds of the world around you, smell the breath, taste the taste in your mouth, notice the touch of clothing to the skin, the way the body is pressed to the seat, and the feet to the ground. Realize that all these sensations arise through the physical body, but you are not that body.

Then focus on your mind. Watch your thoughts as if they are floating on the television screen in front of you. Let them wander freely, while still realizing that you are able to observe them as if they were not your thoughts, but simply the creations of the mind. Now change your thoughts in an active and conscious way as you please; realize that the ability to do this means controlling the mind; therefore, you are not the mind.
You are not the body or the mind. Ask yourself: Who are you? You will not be able to find the answer: there will be only thoughts, new thoughts. However, behind these thoughts, you can guess something reasonable that remains a silent observer. That intelligence is you.
Consider that if you are neither body nor mind, you cannot be a physical entity; for this reason, life cannot be what you have always believed it to be. Your name, circumstances of life, career, social and family status - everything you have exists only because you have a physical body that obeys the mind.

It is the physical body that gives you a name, an age and a social position, only it allows you to marry and have children, make a career, earn money, own a house, a car, insurance and everything else. All this, all life on the physical plane, is possible only because you have a physical body and a mind that directs and controls it. But behind this body and mind lies a certain intelligence.

The described technique allows you to achieve only such a depth of understanding, but for current purposes this is quite enough.

Realizing that a person is a body-clad intelligence and is able to control his mind, to direct it, ask yourself this question: "Am I managing my mind or, on the contrary, am I a victim of my own mind?" This small technique is incredibly simple, but the students who resort to it for the first time invariably find themselves overwhelmed by the overwhelming realization that they are not only completely identify themselves with the body and the mind!

From the above it follows that condoning the view of oneself as a victim is tantamount to recognizing that one is one's own worst enemy. However, if his life is not what he would like it to be, the only reason is that he does not take any effective measures to change it. Moreover, it is necessary to realize that people consider themselves trapped by the circumstances of their own lives only because they consider themselves trapped or, more precisely, indulge their conviction that their lives must necessarily be determined by the will of circumstances. Ultimately, only the physical body can be trapped in the true sense of the word.

The same can happen to the human mind if it indulges in the belief that man is limited by external circumstances. Man himself, that is to say, the intelligence that lies within him, can never be trapped. However, the conviction of the possibility of this is so overwhelming that usually such a belief not only completely deprives a person of his strength, but actually drives him into desperate situations.

It is this belief that we are victims of circumstances and constrained by these circumstances that is the universal illusion of humanity. This is the dream that immobilizes people until they wake up and realize the fact that they are neither body nor mind, and life does not mean the existence of a name and social status. One of the simplest things to do is to wake up, and even brief reflections quickly show that the consequences of such an awakening will be truly astronomical.

To understand what all this really means, let us return to the conversation about the dreamer; but first it should be noted that, from the point of view of the reader, the principle of the dreamer is still nothing but a theory and plays the role of an admissible hypothesis - at least until this theory is supplemented by its own experience. All students will have to put the teachings into practice if they hope to ever be convinced of their truth; the reader must understand that the same is true for him.

As mentioned earlier, the dreamer develops his awareness or rather discovers and reveals his potential abilities through the act of dreaming, and this action from time to time attracts his attention to the physical plane.

Such attention, the result of which becomes another incarnation, occurs every time.

When the dreamer focuses the intention on certain aspects of his continuous sleep. These aspects are connected with the manifestation of the full potentialities on the physical plane, that is, with the phenomenon that by its very nature requires not only life on the dense, physical plane, but also involves those tests that can arise only in the physical incarnation. However, it should be realized that, due to the division into bundles, the fluctuations of the dense, physical world are much lower than the fluctuations of the dreamer world. For this reason, the physical embodiment makes the dreamer’s sleep more “strong”, that is, more intense.

This deepening and intensification of sleep in the conditions of lower fluctuations of the physical world, combined with the concentration of the dreamer’s attention, causes the illusion of a sense of trap.

However, we should not forget that the physical embodiment is only a partial material manifestation of the dreamer’s awareness. This born “particle” of awareness consists of those aspects of the dreamer himself on which he has concentrated his intention and which he sees in the dream as physically existing, since he pays all attention to his incarnation.

It is this partial material embodiment of awareness that leads to the fact that the human being does not understand his true nature; such a lack of knowledge is complicated by the fact that at the moment of birth there is invariably a darkening of consciousness. As a result, the human being is completely identified with his body and socially conditioned mind — it is not surprising that the illusion of being trapped is so powerful.

As long as a person stubbornly identifies himself with the mind and body, the dreamer is not able to fully control his sleep: as a result, his human double - that is, the dreamer - temporarily manifests its own will. But the dreamer’s will is not a will in the true sense of the word; rather, it is the accidental consequence of the dreamer’s not being able to control his sleep fully. Such a lack of control can only be called psycho-cerebral paralysis, and its results almost coincide with the symptoms of a similar physical illness, since until the dreamer acquires full power over his sleep, the dreamer experiences something like “convulsions”.

Thus, the dreamer, not remaining on his plane, but his physical double, who resists control because of the identification that has occurred, goes out of control. The search for forms of control of the physical twin is the first step to the ability to deploy all of their potential abilities on the physical plane and therefore represents one of the reasons for the need for physical embodiment.

YOU ARE YOUR DREAMING AGAINST YOUR DREAMING MEANS AGAINST YOURSELF. AND THIS IS A PERFECTLY IMPOSSIBLE OCCASION

From all that has been said, it becomes clear why the cooperation of a person and his dreamer is so important. But this co-operation must be reasonable, for it must not be forgotten that although the dreamer concentrates his intention on developing awareness, it is the physical, emotional, and mental planes that seem to be the ones to take action. In other words, the dreamer keeps his intention focused on the desired goals, and the dreamer must decide how best to achieve these goals.

This means that instead of resisting his destiny, the Dreamed must accept it fully, which amounts to gaining control over the dream—and over his entire life.

Getting control of sleep does not mean that a person subordinates his dreamer; rather, he begins to control what happens in his dream. This means that instead of being a victim of their sleep and simply allowing life to happen, the person himself determines how the course of events in their sleep will develop.

In this respect, one should be aware that after the physical embodiment, the dreamer’s attention is fixed, and therefore he is no longer able to change the goal of his sleep - it becomes the fate of a person for the entire life span; however, a person is able to determine how to achieve this goal, that is, to control the content of sleep.

The content of the dream consists of what we regard as life’s challenges. These challenges are devised by the Dreamer and surround the actions of the one being dreamed. In other words, both the nature and the form of any challenge depend on cooperation—or its absence—between the Dreamer and the Dreamed.

Since it is the Dreamed who takes action, it is clear that he also determines both the nature and the form of the challenge. This again shows the futility of believing that we are merely victims of circumstances. It also makes clear that the closer a person’s cooperation with the Dreamer, the more control that person has over the content of the dream; the more intelligent the cooperation, the greater the degree of control.

Sleep management is what is called controlled stupidity. Stupidity arises, firstly, because a person has an illusory idea that he is a victim of circumstances, and secondly, because after the incarnation, a person is not able to change the purpose of sleep. Humans are incapable of changing the ultimate outcome of sleep, whether they control their lives or not, and so we must ultimately accept the fact that any of our actions are nothing more than stupidity.

And yet there is a certain difference: if a person tries to escape his fate by constantly avoiding trials, this only leads to more difficulties; this means that a person complicates his stupidity by submission to it. On the other hand, if a person meets his or her trials by fully managing his or her life, he or she not only controls his or her stupidity, but also, in essence, reduces it.

SMART COOPERATION INCLUDES CONTROLLED GLABILITY THIS ACTION PROVIDES A UNIVERSAL KEY TO ALL FORMS OF MAGIC AND LEADS TO THE PERFORMANCE OF KNOWLEDGE OF DRAGONS — TO THAT UNDERSTANDING OF COUNTRY

As this saying implies, controlling one's own stupidity is the universal key to what was previously defined as the Toltec tradition. However, it should be emphasized that although the principle of controlled stupidity is widespread among all warriors, only the Path of Freedom allows you to fully comprehend its true nature and meaning. The reasons for this are too complex to explain in this book; suffice it to say that the act of controlled stupidity is characterized by the ability to manipulate the power of intention.
The Return of the Warriors explained that those phenomena that the uninitiated perceives as magic are actually miracles caused by the manipulation of intention.

This is not magic per se, although it cannot be denied that the manipulation of intention is a truly impressive skill and actually looks like magic. And yet it must be remembered that intention is the property of the dreamer's awareness, and therefore, in the absence of reasonable cooperation and therefore controlled stupidity, there can be no manipulation of intention.

Genuine manipulation of intention can only arise if one is in full, conscious control of one’s stupidity; such actions imply an understanding of the interdependence of all living things, since one should not forget that there is only one nagual and, consequently, all dreaming mankind have group consciousness.

To fully understand this, once again a little deviate from the topic and talk about the difference between the mind and what is called the rational mind. Students often mistakenly believe that these concepts mean the same thing, but one can recall how the Eagle's Scream explained that the mind is one pole of the dreamer's awareness and the intention is another.

On the other hand, the rational mind is the dreamer's ability to make calculations, that is, to develop practical details of life on the physical plane. In other words, the rational mind is only the physical expression of a fraction of the real mind.

It must also be remembered that the functions of the mind are reduced to the separation of one from another for the purpose of evolution, while the functions of intention are, first, to push the mind to division and, secondly, in unity - also in the name of development. Ultimately, the mind and intention are one and the same, namely, the dreamer's awareness.

For this reason, what is called the first ring of power is that aspect of the dreamer's awareness which is called the mind, while the second ring of power reflects his aspect called intention. The first ring of power is a reflection of intention in the form of the urge to separate, or the ability to distinguish. This is due to the fact that the first ring of power is by nature a robber, and therefore it is argued that the true intention becomes effective only when the second ring of power is used. However, because intention is united, it is incremental in nature, which means that in order to manipulate the true intention, it is necessary to use the interconnectedness of all living things in practice.

In turn, all that has been said means that the only form of intention that can be used without the practical application of the interconnectedness of all living things is the reflection of the intention - in essence, dividing and, therefore, taking away.

This is what can rightly be called the power of reason as opposed to the rational mind, which itself has no real power. The power of mind is, of course, the first ring of power; this reflection of intention is used by those warriors who go on the Great Adventure.

First of all, it is for this reason that the Great Adventure does not lead to freedom, because when a person is concerned with the accumulation of power only for personal interests, any application of intention sets in motion a property shared by reason. Needless to say, this only complicates the separation, and as a result, such warriors become even more isolated, that is, not consistent with the interconnectedness of all living things.

The trap of the Great Adventure is indeed subtle, for it is the fact that man is quite capable of arming himself with such a force, while attaining only a small level of reasonable cooperation. To understand this correctly, it should be noted that although all dreamers are undoubtedly connected by group consciousness, but the separation, which is one of the aspects of dreamer’s awareness, plays a vital role in the development of awareness itself. As a result, the warriors following the Great Adventure do not resist the will of their dreamers directly because of their separateness.

On the contrary, being separated, they really contribute to the evolution of awareness, as they develop the ability to distinguish both themselves and others. Moreover, since the dreamers have group consciousness, and the Law of Economy invariably turns any actions of the individual, both good and bad, into the general good, such warriors are capable of manipulating in practice both the rational aspect of their dreamers and the general Law of Economy, while at the same time seeking to gain advantage in their self-serving desire for power that will provide them with the fulfillment of those vain desires that have nothing to do with the interconnectedness of all living things.

And yet it should be realized that because of the group consciousness of the dreamers, this state of affairs cannot last forever. Sooner or later, there will inevitably be an innate desire for unity.

However, sometimes it happens that in a particular embodiment the sense of separation becomes so strong that the dreamer almost completely loses power, and all his awareness suffers significant damage. Such a dreamer finds himself in a real trap of his own close attention to the actions of the dreamer; the illusion generated by the dream makes him so unbalanced that the dreamer closes at one pole of his awareness, namely, in the mind.

If the dreamer is trapped in this trap, he is called a faded star, because in order to get out of it, he usually requires whole epochs. Of course, by human standards, this time is an eternity; for this reason, and use the concept of "fading star".

These explanations make it clear why it is claimed that the Great Adventure Path does not lead to freedom and why the Path of Freedom pays such attention to the interconnectedness of all living things. As mentioned earlier in this chapter, the key to all of this lies in intelligent cooperation — this key can be used to divide and unite, as it opens the gates of the first and second rings of power and is ultimately the key to creation and destruction.

A force called the third ring makes the use of this key safe, balances creation and destruction, and therefore binds the first and second rings of power together. The third ring of power gradually arises when a person exercises in the final form of intelligent cooperation, which, in fact, means such a degree of control over stupidity that a person is able to control his sleep.

Gaining power over your sleep is not as easy as it may seem at first glance, since such control means, first of all, that a person must wake up in a dream. It is necessary to understand that this dream cannot be awakened for the simple reason that during the physical incarnation the dreamer’s attention is fixed, and the moment when this fixation is broken means physical death, since the dreamer abandons his intention.

Thus, what is called waking in a dream means, first, that the dreamer is aware that he is dreaming, secondly, that everything that happens around him is a dream and, thirdly, that he can control the content of this dream. In the beginning, all students treat this principle as a complete abstraction, but this is only because students always tend to forget that their social conditioning determined sleep in a completely different way, although in reality any dream is an altered state of perception.

Not understanding what the concept of altered state of perception really means, students often begin to ask such questions as: "So, this stone is only a dream?" or "Does this mean that this stone is only an illusion and does not really exist?" No, the stone is quite real, no less real than the dream itself; neither is an illusion in itself, but the perception of both phenomena will completely change if a person changes. Thus, the illusion is not in the stone or in the dream itself, but rather in the fact that we consider our current perception of the stone to be the only and true reality.

From the above, it is easy to conclude that in order to gain power over his sleep, a person must learn to shift the focus of attention, and this, in turn, means that his assemblage point must become fluid so that he can cause himself to have altered states of perception. Those who can’t move, of course, remain “victims” of their sleep. In this sense, the primary focus shift occurs at the moment when the student begins to realize that life can be perceived differently, even if the assemblage point shifts slightly. This little understanding represents a great step on the student’s way to waking in a dream; when he has attained a sufficient level of wakefulness, he will begin to control this dream.

It is after the student has begun to awaken that the technique of intelligent cooperation becomes incredibly important. If the disciple wants to attain freedom and avoid the temptations of the Great Adventure, it is absolutely necessary for him to come to the realization that his life is good as it is, and instead of struggling with his destiny, he must achieve all the reasonable cooperation with his dreamer.

Waking up really depends on understanding the fact that life with all its trials is not something to run away from, as it provides a person with opportunities to realize his potential abilities on the physical plane. Of course, this embodiment into reality of potential abilities is the true purpose of sleep; as soon as a person realizes this, he not only merges with the dreamer’s will, but also inevitably begins to control his stupidity and cause those trials and consequences that contribute to such a process of embodiment into reality. It is for this reason that waking up in a dream is also called the ability to see reality in a dream, that is, one's fate.

It is obvious that in order to see reality in a dream, a person needs to hone his dream art, since it brings the ability to cause altered states of perception.

However, as we have already seen in the example of illusion, there is no point in moving on to altered states of perception if the interpretation of the perceived remains inaccurate.

Dreaming invariably causes an altered state of perception, but the only way to make sure that the interpretation of this perception is correct is to track your perception of yourself and the world around you.

In order to pay tribute to the fundamental teachings related to the art of dreaming, which were set forth in the “Eagle Scream”, it is also necessary to translate into practice the provisions of stalking described in this book. Similarly, in order to understand the content of this book, the reader should familiarize himself with the basics of stalking, which were discussed in the Return of the Warriors.

It is important for the reader to understand that the art of dreaming and the art of stalking are in many respects inextricably linked techniques, the fusion of which is embodied in the Mastery of Awareness.

Essentially, the Mastery of Awareness is exactly what its name indicates; within this field, the art of dreaming is used to map the unknown aspects of awareness. However, since the development of awareness should be practical on the physical plane, the art of stalking is used to derive practical benefit from the information obtained through the art of dreaming.

It should not be forgotten that the practicality of new knowledge lies in their effectiveness and, consequently, reliability. There is no more correct axiom than the old saying: "to find out what a pudding is, you need to try it."

Those who have read The Return of the Warriors will recall that stalking is one of the three areas of skill that every student who hopes to become a true warrior must master. The reason that in this case the emphasis is on the art of stalking rather than the art of dreaming is not easy to explain in a few words, but I hope that the reader will gradually understand this in the course of the presentation of this book.

It will be enough to say now that the dream is a dream, and in working with it one can only dream and attain more and more experience in the art of dreaming. The reason for this is that the dreamer's dream is fixed, and nothing can be done in the dream that would disturb this fixation of the dreamer. Thus, a person is not able to change his dream - after all, this is his stupidity. However, stupidity can be controlled, and at the same time a person manipulates the content of sleep. Controlling your stupidity and manipulating the content of your sleep are the true purpose and meaning of stalking. For this reason, stalking is defined as the mastery of controlled stupidity, and stalker as the master of controlled stupidity.

We have already said that controlling our stupidity is the ultimate form of intelligent cooperation, but in order to achieve such control, it is necessary to wake up and realize the fact that we are trapped in a dream. Such an awakening implies sobriety, a property of awareness that is rightly associated with the East; this property arises from re-viewing. There is no better way to wake up than to re-watch your life and see it for what it really is. However, sobriety is also something more, since even a small fraction of it quickly allows a person to realize that neither he himself nor the world around him is not what a person has always considered them.

In other words, recapitulation brings only sobriety, but, thanks to the emergence of sobriety, it also reveals to a person the first postulate of stalking - the fact that the world and everything in it are an endless mystery. After this realization, even a relatively inexperienced student will no longer be able to look at his life as before: without realizing it, such a student began to track himself.

However, the art of stalking can be achieved only by following the instructions of force, since it is important to remember that it is force, not ourselves, that sets the rules. The development of awareness is a game of power, and therefore only power has the right to establish the rules of this game.

As always happens with everything that is connected with power, these rules are deceptively simple, but they give rise to unlimited consequences. On the one hand, there is a rule of hunting, and on the other - a game board, that is, a board of life, shown in figure 3, which shows the four components of sleep. This game is a universal form of solitaire, except that all four quarters are in complete interdependence and interaction, and every move responds to the force invested in this board of life. If a person's move promotes awareness, he gets one point, which is a measure of personal strength, and this point gives a person greater freedom of choice in the next move.

On the other hand, if a person’s move counteracts the evolution of awareness, he loses one point, and this not only reduces his personal strength, but also limits his freedom. The goal of solitaire is to get rid of all cards except one; similarly, the game of life also requires overcoming all life's trials in order to achieve unity, unity, or, in other words, the fullness of essence.

To play the game of life, you need activity and strength - these qualities are associated with the North. But in order to gain strength and act wisely, a person must effectively master stalking; in turn, in order to master this art, he must use the stalking rule, applying any combination of its seven aspects to everything he does in life.

It is the use of the stalking rule that slowly but surely brings a person closer to understanding the deep content of the second stalking postulate. These profound subtleties lead man directly to the Dragon Knowledge, which, being the essence of the third ring of power, is quite rightly connected with the South, the place of power and dream.

In one book it is simply impossible to state all the subtleties associated with the four postulates of stalking, the stalker rule and the knowledge of dragons, but all three principles are intertwined so inextricably that it is absolutely necessary, at least, to present them as a single whole. In the first part of this book, I have tried to give as much guidance as possible on how best to view and use the four stalking postulates.

Although this has not been mentioned before to avoid unnecessary confusion, the reader has probably already realized that all the teachings conveyed in the first and second volumes are connected, first of all, with the fundamental concepts of the first postulate of stalking.

Similarly, in this book I have so far paid more attention to the first postulate of stalking than to the other three. The reason for this was that, despite the interdependence of all four postulates, they still follow each other, that is, each preceding gives rise to the next. Thus, for a complete understanding of all four postulates, they must be considered in a natural order.

Further in this book we will focus on the rule of the Rack, which refers to the second postulate and is located in the North - in the place of power and action. Since the second postulate arises from the first, we now have to consider the deeper aspects of recapitulation, which becomes truly available only when we learn the second postulate.

Although we will continue to touch on the third and fourth postulates and also the knowledge of dragons throughout this book, only subsequent volumes will allow me to tell more about these deeper teachings. In the present book it is enough to limit ourselves to the stalker's rule and learn how to thicken the fogs of what will eventually become the Dragon Knowledge, for without such an understanding we have no hope of ever comprehending this Knowledge, let alone of using it in practice.

We are not at present in a position to define the Dragon Knowledge in any way clearly, however, having progressed to the current level, it is quite possible to at least study the following saying, which will be used as a starting point for subsequent exposition.

LEARN TO FIND YOUR OWN DREAM AND ENVIRONMENTAL DREAMS. THE WARNER IS POSSIBLE TO KNOW THE DRAGONS' KNOWLEDGE OF DRAGONS WILL ENTER THE WARNER IN THE WORD OF THE EARTH AND, WITH IT, LEARN TO CREATE SUCH OPPORTUNITIES WHICH NEVER BECOME THE BENEFITS OF THIS ACTION. WHAT THE CONDITIONS REQUIRED TO CONTROL WITH THE IMPOSSIBLE FACILITIES OF THE POWER OF THE WARNERS IS AVAILABLE TO CREATE PICTURE MAPS WHEN THEY NEEDED THEIR REQUIREMENTS

The concept of Dragon Lore cannot be understood without considering the reality of alternative worlds. In this respect, Dragon Lore tells us a great deal about the world known as the World of Sorcerers. Warriors of Freedom no longer resort to the ancient practices of sorcery, since those techniques do not lead to freedom. Yet the name of this world has remained unchanged for the simple reason that it is still the most appropriate name for it.

I would like to stress an important point: although this book is intended for readers taking their first steps in learning to attune to and enter this world, it must be clearly understood that several doors lead into the World of Sorcerers. They all open into a labyrinth—a labyrinth in which it is very easy to lose one’s way, as one illusion gives way to another.

There is only one right door. It looks like all the others, but leads to the very heart of this world. There, at the centre of the World of Sorcerers, the truth of Dragon Lore is revealed; there one can see the reflections of the pivot point of the three rings, as well as the reflections of the Spear of Destiny and the Sword of Power. It is to this doorway that I am leading the reader, rather than to all the others so familiar to today’s sorcerers.

PART TWO
STALKER RULE

1. THE WARNER CHOOSES HIS BATTLE, AND ALWAYS WITH HUGE TRUTH APPRECIATES THE CONDITIONS AND CONDITIONS OF THE PRESENT CONDITION

2. IN HIS STRENGTH TO SIMPLE, THE WARNER REMOVES ANY EXCESSIVE ACTION

3. THE WARNER IS ALWAYS READY TO DIE HERE AND NOW

4. I went into battle. THE WARNER IS FULL OF HIS ACTIONS. LETTING YOUR SPIRIT FLOW EASY AND FREELY ONLY WITH THIS FORCE THE WARRIOR WILL CALL BEFORE THE WAY

5. STALKING WITH THE INJURIOUS PROTECT THE WARNER OPENS TO THE ENVIRONMENT OF THE WORLD AND ENJOYS THEIR MIND FOR THE FIVE SMALLS OF LIFE

6. A WARNER ALWAYS LOOKS AT THE TIME OF ANY BATTLE OF SMALL OR SMALL, IS NOT A LIFESTYLE, but DEATH, AND IN THAT AGE. WHERE A BETWEEN LIFE BECOMES THE MOMENT TRANSFORMS TO Eternity — THE Eternity DEFINITIONAL OUTCOME OF THE BATTLE

7. STALKER NEVER DISCOVERS HIS Essence — EVEN YOURSELF

CHAPTER THREE AWAKENING IN THE SLEEP

YOU CANNOT GET TO OWN YOURSELF WITHOUT AWAKENING. WAKEN TO KNOW WHAT THE PERFORMANCE OF THE PERFORMANCE IS. EVERY GRAND OF LIFE IS ON THE WAY TO ACHIEVE THIS LEVEL OF TRAFFIC, THERE WILL BE A REVISION OF THE WHOLE OF YOUR LIFE — FROM THE PRESENT INSTALLATION OF INTERNALITY, TO

If a person wants to have a reasonable cooperation with his dreamer, he needs to realize that the dream that he has been dreaming for so long is not a reality, but an illusion supported by social conditioning. However, it is at this point that most of the people who previously expressed a desire to become warriors suddenly turn around and walk away from the test that has arisen. Usually it is extremely difficult for a person to accept that everything he believed in, worked for and hoped for is an illusion; it is not even easy to accept this as a valid hypothesis. But even among the few who had the courage to face this challenge openly, there are only a handful of people who have what it takes to master the Way of the Warrior. The reason for this is quite simple: people do not want to change. Indeed, does everyone have to change just because someone proclaims himself to be the Nagual and says that change is necessary?

THEY CAN ONLY OVERCOME IF IT BECOMES A QUESTION OF LIFE AND DEATH

It is easy to understand that as long as people are reasonably satisfied with how their lives develop, they may not have good reasons to change anything. Instead, most people prefer to just get acquainted with new ways to make their lives richer. There are a huge number of people who do not mind gaining the strength and abilities of a warrior, but only as some additional benefits that enrich their current life. However, you can not achieve the strength of a warrior without becoming a warrior, and in order to become a warrior, you need a complete transformation of the island of the tonal.
Only those who honestly admit to themselves that they have nothing to lose are ready to undergo a complete transformation. However, there is always something to lose, and therefore the students resist change, but such resistance means that they unconsciously cling to the old way of life.

It is for these reasons that the naguals are never in a hurry to take the first person they meet as pupils, especially since the usual period of apprenticeship is from fifteen to twenty years. Thus, before investing time and energy in the student, the Nagual must make sure — at least as much as possible — that this student has everything necessary for successful learning.

These questions are very closely connected with the fragments of the teachings being considered at the moment and with our era as a whole. In the past, when the main task of each Nagual was to preserve the teachings, ensuring the continuation of his line of transmission was a vital task for him. Not being able to find a suitable change for his own group meant that the group’s stored knowledge would simply be lost. In this regard, it is often asked why the Toltecs never recorded their teachings. However, I hope that by now the reader has even vague ideas about why this option was never considered acceptable.

First of all, it should be realized that we are simply unable to properly express most of the teachings in words; secondly, the Way of the Warrior is the way of practice — if the teachings were simply written in books, they would eventually be frozen and outdated. The only way to preserve the vitality and practicality of the teachings, as well as their consistency with evolution, is to ensure that each new generation develops its knowledge, living as warriors, and, in turn, conducts the training of the next generation. If the teachings had been in writing, they would no doubt have been lost and forgotten thousands of years ago — there would have been no Toltec warriors left, and humanity would never have known it had a legacy.

As humanity has now reached the age of majority and is ready to enter into the ownership of its heritage, the whole situation has changed dramatically. The fact that the teachings are now being transmitted in writing has been made possible by a sufficient number of people who are able to take care of the teachings and will certainly do so.

Accordingly, it is no longer necessary for the naguals to maintain the life of their transmission lines, since the fundamental purpose of the existence of such lines has already been achieved. The Toltecs, without distortion, brought to humanity the innermost truths entrusted to them, and at the present moment fulfill their last duty to people, passing on to man what belongs to him from birth. The role of the guardians of human heritage, which the Toltecs have played for so long, is already over, and therefore there will be no new lines of transmission.

These dramatic changes have many consequences, but they will become clear in the course of further transmission of the exercises. The only consequence which is directly connected with the section of the teachings under consideration at this time is the fact that the Toltecs are now in many respects returning to their original role in the life of mankind, with the exception that they will no longer think for people, but will become only their mentors and advisers.

Humanity has approached the hour of strength, and if a person wants to claim his rights to power, he will have to take full responsibility for the fact of his majority and for what he now has to think and act independently. The Toltecs will continue to play their role as guides on the way, but the burden of responsibility for finding this guide will fall on the person himself.

Gone are the days when the Toltecs had to keep the human heritage intact. If people now squander their heritage, that is, do not put into practice and forget what is handed to them, or do not seek guidance on the best ways to use this heritage and thereby abuse it, it will be themselves and only them to blame.

Although before, in order to ensure the preservation of the teachings throughout the transmission line, the Nagual always had to make sure that his students have all the qualities necessary for turning into warriors, now the situation has changed. The modern naguals are no longer obliged to maintain their transmission lines, that is, they no longer need to find suitable successors.

In other words, while the Nagual still has a duty to guide people to freedom, there is nothing to make him either have personal disciples or worry about whether those who have come for his instruction possess the qualities necessary for success. In turn, this means that now the Nagual can afford to become even more picky in the choice of students, since even their complete absence will no longer matter.

As far as my books are concerned, I must emphasize a very important fact: I am in no way responsible for what the reader will do with the teachings given to him. Now there is an opportunity that has not arisen before: the teachings are written down and can be used by anyone who wants to. However, the conditions for becoming a warrior have not changed at all, except that this can now be achieved through written instructions, and not only through the verbal instructions of the naguals.

That the teachings are now available to everyone without any distinction is simply fine, but I would be unfair to the reader if I did not warn him of the hidden trap of this new situation. The danger lies in a person’s belief that he has the right to change the rules so that they are consistent with his goals. To indulge in such a belief is to waste time and effort. Let me say again that without becoming a warrior, there is no possibility of gaining the skills, abilities and strength of a warrior. To believe that you can complement the features of a warrior’s former way of life is like hoping to become a world champion in tennis without devoting your whole life, your career and yourself to this game.

Today, everyone can become a warrior, but only if he meets the requirements of adulthood. However, this does not prevent people from extracting from the teachings only what they consider useful or enriching. Generally speaking, there is nothing wrong with this - on the contrary, it is worth encouraging, seeking, however, the understanding that the lack of readiness for change and the desire to take only what you like will never make a person a warrior. Such a person can be compared to a tennis player who learns to play not to become a world champion, but only for the pleasure and enrichment of his life. It is foolish to hope that the average tennis player will be able to compete at the world championship; it is equally foolish to consider oneself capable of what a warrior can do if a person is not a warrior.

Even if someone turns out to be so dishonest in front of himself that he calls himself a warrior a hundred times a day, he has no way to fake the flawlessness of the warrior’s spirit or pretend that he has power. Sooner or later, a person’s actions will show that all this is just a stupid farce.

This reasoning brings us close to the stalker’s rule; if the reader intends to assert his rights to power and become a warrior, and not just enrich his current way of life with fragments of teachings, he will have to learn to track himself flawlessly. First of all, you need to ask yourself the question: “Do I really want to become a warrior? Am I ready to undergo a complete transformation?”

If every cell of the human being shouts that there is no other way, he is really ready to make every effort to translate these teachings into practice, regardless of how many failures he will suffer along the way. It should be remembered that such failures do not matter, since they teach a person more than the random luck of a beginner. Mastering the game of tennis, a person countless times misses the ball, but each missed serve allows him to learn from his mistakes. This is how life works, and this principle is true for all learning. And yet, in studying the Way of the Warrior, and in particular the ability to track yourself, one should not superficially treat anything, even if this seems incredibly logical.

Learning to play tennis is one thing, but understanding what it means to be a warrior is quite another. The reason is very simple: you can become a warrior only by embodying these teachings in practice, in your life, and not on the tennis court. If a person constantly loses the ball on the tennis court, he will lose the game at worst, but every loss of the ball in life means serious consequences - not only for the person himself, but for everyone around him.

As a result, no one has the right to make mistakes with impunity, because, learning the game of life, people do not just exercise for the day when they have to take part in a real tennis competition. In life, any exercise is a real event and causes real consequences; it remains true regardless of whether a person wants to become a warrior or not. However, if he is really going to become a warrior — not because it is a good idea, but because reaching the level of a warrior is for this person a matter of life and death — any exercise, any event represents a real battle — his last battle on earth. It is obvious that in a battle in which life is the stakes, a person simply cannot afford to make mistakes. And yet he will do them, he will learn from them, but such learning is very difficult. We all have to pay for each lesson with some part of our lives.

One of the first principles that each student learns when entering the Way of the Warrior is the first aspect of the stalker rule: the warrior chooses his battle himself and therefore always evaluates the circumstances and conditions of the upcoming battle with great care. The phrase "choose your own battle" should not be taken superficially. Now we will talk about this in more detail, but first it should be reported that those students who stubbornly do not pay attention to the first aspect of the stalker rule, that is, stubbornly clinging to an outdated way of thinking and behavior, are doomed to failure because they do not want to wake up. Such a student will never become a warrior for the simple reason that he insists on the stupidity of his dream.

One should fully realize a fact whose significance cannot be overestimated: the initial act of waking up in a dream is not so much a technique or an acquired ability as an act of survival. Why would a person wake up if they like a dream? You will want to wake up and get rid of the content of your sleep only if the dream begins to turn into a nightmare.

However, something terrible for one person does not necessarily scare another. We are all different, and therefore the concept of a nightmare is very individual. For example, for one nightmare may be poverty, and for someone else — the management of the financial empire. Similarly, one married couple is horrified by the thought of a delinquent son, while others shudder at the mere thought of a mentally retarded child.

And yet, in any case, the dream becomes a nightmare because the person who dreams has a feeling that his reason and, perhaps, life itself are threatened in the truest sense of the word - because in a dream there is nowhere to run and nowhere to hide. Then, and only then, does man begin to struggle to awaken.

Waking up in a dream is not as easy as suddenly returning to sober wakefulness in the middle of the night. The awakening in a dream begins after a person makes the most important decision to change.

Accumulation of true sobriety is a long process of struggle to see the content of sleep as it really is. The initial decision becomes a truly decisive change, but it must be followed by the necessary actions, but for any action to happen and bring results, it takes time. It is simply impossible to plant a seed today and see a lush tree at this place tomorrow.

Traditionally, the Nagual accepts a person as a disciple only when he sees that this person is already fighting for awakening. When the student reaches this level, he no longer needs to be convinced that any event is a struggle not for life, but for death. He already understands this, and now he needs to know what exactly to do.

The student’s only way out is to move forward, and he begins to learn to track his perception or, in other words, to track his dream. However, since such a student is always a beginner, he still lacks sobriety in order to understand the true meaning of the stalker rule, not to mention the four stalker postulates.

For this reason, let’s take a look at how a student should track their sleep. To do this, let us take an opportunity from the life of my own disciple; of course, I have changed his name.

Sean and his brother Willis work together, but since Sean founded the company, he has always been its managing director, although the brothers did not directly stipulate this, but completely imperceptibly the underwater currents that have been gaining strength in their relationship for some time break out, and Willis tells Sean that he takes over the management of the company and from now on is going to do things his own way. Moreover, Willis makes it clear to Sean that if he does not like it, he can leave, but he will not get anything.

After such a turn of events, Sean faces a real dilemma, since it is not only that everything is at stake that he worked for and hoped for; the problem is also that he provided guarantees of all the company’s obligations. Thus, if he remains in business, he will be in an awkward position, since he will have to account for everything to his brother - and, above all, for himself, because he founded the company. On the other hand, if Sean allows his brother to do things his way and just leaves, then the law is responsible if Willis goes broke, it will be him.

What should Sean do? To answer this question, one must first take into account the fact that Sean is a disciple of the Way of the Warrior, since this is what determines the possibilities of his choice. If Sean had not been a student, the options for possible behavior would have been very diverse — in the first place, which is why, at the beginning of this chapter, I explained the difference between someone who seriously intends to become a warrior and someone who just wants to use the teachings to make their lives richer.

Since in my books the teachings are transmitted in their pure form, that is, on the assumption that the reader is a real student, the burden of responsibility for applying these teachings with due caution and prudence falls on the reader himself. In other words, if the reader finds himself in an unpleasant position for the reason that he never seriously intended to become a warrior, he must understand that he has no right to blame either the teachings or me. If the reader wants to splash through the Toltec teachings, no one can prevent him, but he must make sure that he does not burn his fingers in this boiling water or, worse, does not lose his whole hand!

Let’s go back to Sean, a disciple on the Way of the Warrior. It is easy to understand that he cannot choose any of the options that would suit an ordinary person who is not a student, since any such choice would only lead Sean to strengthen the perception of the illusion of sleep and make him constantly repeat his own stupidity. Since Sean wants to be a warrior, he has no choice but to try his best to behave like a truly flawless warrior. This is extremely important, since students very often tend to forget that the only way to claim their rights to the power of a warrior is to face the challenge of strength, and this is exactly what happened to Sean.

And yet, when this happens, the student usually makes every effort to evade the test, desperately objecting to the fact that he is already ready to cope with this test as a warrior. However, we are not talking about training on the tennis court — we are dealing with a real challenge thrown by force; this test becomes a real battle for Sean, the outcome of which will affect his entire subsequent life — and not only his life, but the life of his brother, their parents and all those associated with this situation.

Such is the nature of the Warrior's Way: if one wants to become a warrior, one must be willing to jump on one's feet and fight with all one's might, regardless of whether one has the strength to win.

If Sean is going to treat this test like a real warrior, then the first thing he must do is apply the first aspect of the stalker rule, which states: the warrior chooses his battle.

This does not mean that the warrior himself makes decisions about which battles to take part in and which to refuse. Any test is very important, as it carries the gift of strength, and therefore warriors simply cannot afford to give up any battle.

In fact, these words mean that a person should be fully aware of what exactly is a real battle. Depending on the level of perception, any test can be viewed from several different angles, and all these perspectives allow you to evaluate the battle. Usually people do not achieve much clarity about the difficulties of their lives, since most of them tend to focus on the “bad” sides of the test and as a result are forced to fight in “bad” battles.

So, if Sean is going to make sure of what his encounter with his brother is, he can’t just choose his point of view randomly and find this view of the battle appropriate; instead, he must assess the circumstances and conditions of the battle with great care. In this sense, it is very important for Sean to remember that the world is not what it seems. In trying to do this, Sean does not forget that he must accept his ordeal at face value, as this is the beginning of the battle, but at the same time he should not be trapped in a superficial attitude towards the ordeal as a real battle. Sean also needs to remember that he must constantly strive to use the warrior’s shield — if he loses vigilance and does not enter his battle with fear, respect and full confidence, this will amount to defeat.

Having achieved this level of clarity about what he was facing, Sean still feels the need to make sure that it is in this situation that the real battle is for him personally. If Sean is not going to blindly stare at the surface meaning of this test, he urgently needs to shift the focus from the point of view from which he is used to considering trials of this kind. This implies that he must track his perception; otherwise, habits developed throughout his life will keep him within the limits of ordinary perception. To achieve this, Sean must strive to use the stalker rule, while not forgetting that this can only be done by taking into account all four components of sleep.

It should be understood that these four components are inextricably intertwined, and this interaction will determine, firstly, how Sean perceives his ordeal, secondly, his strategy, and, thirdly, the outcome of the battle. Any application of the stalker rule invariably triggers a chain reaction, the outcome of which cannot be predicted in advance due to the unpredictability of the quirks of force.

In other words, applying the stalker rule means jumping into the unknown, but any ill-conceived jump into the unknown is a complete folly. Anyone who turns out to be so stupid as to use the stalker rule this way will simply face even more trouble than they expected.
The true art of an experienced stalker is the ability to improvise, but such improvisation cannot represent any nonsense played out depending on the circumstances.

It must be remembered that we are talking about real life; if a person wants to avoid the sharp arrows of the Universe, any improvisation must be virtuosic, incredibly accurate and, above all, based on the truth.

The whole point of stalking is to gain survival benefits, but one who indulges in careless and undisciplined behavior based on lies will not be able to live long — especially if that person applies the stalker rule.

The art of improvisation is a skill that can only be achieved by following a precisely defined set of instructions. Please note that I use the word "instructions" rather than "rules". There can be no hard rules in improvisation, as each situation that arises is unique and therefore becomes an exception to the rules. The only reliable basis for stalking recommendations can be a strategy - it is this fundamental strategy that is called a set of guidelines.

In reality, these are not indications in the ordinary sense of the word, but rather descriptions of the nature of what is called the ability to feel the way in the dark. By tradition, these indications are verbally expressed by the following sentence, which, despite its extreme accuracy, is rather difficult to comprehend by the rational mind.

ANY MANEWER OF STALKING IS IMPROVING BY ESSENCE. SUCH IMPROVIZATION SHOULD EXPERIENCE ON THE TRUE ANALYSIS OF POSSIBLE INTERACTION BETWEEN THE FOUR COMPOSITIVE PARTS OF SLEEP. WHICH AUTOMATICALLY ARISES WITH ANY ACTION — PHYSICAL, EMOTIONAL, AND MIND. The only way to make such an analysis is to do so. TO ASSESS THE LINE OF EXTENSION. ARISING IN THE PAUTINE OF LIFE. THESE LINES OF EXTENSION WILL BE UNCHANGED TO BE AVAILABLE. WHEN A GAME OF STEALKING POSSITIONS COMES IN.

Let us carefully consider the implications of this statement in order to understand the meaning of the set of instructions in question. The expression "to estimate the lines of tension arising in the web of life" is very difficult to explain without resorting to complex technical details, but in the interests of presentation I will try to minimize the description of this technical theory.

It should be understood that since all living things are interconnected, every test that arises in a person’s life is only a consequence of the interaction of energies caused by the accumulating influences of force.

This means that in this example, Sean is not a victim of an unjust attack by his brother. In fact, Sean just faced a challenge that is the cumulative result of an untold number of perceptions both past and present. To understand this correctly, you need to realize that these perceptions belong not only to Sean and his brother, but also to their teachers at school and university, their friends and acquaintances, their business partners and many others. All these perceptions interact, since the personal power generated by each of them ultimately gives rise to universal power.

It must be remembered that the secondary impulse of the act of perception are emotions, and they also interact. All these interactions generate new perceptions, and in the end you can see a lot of perceptions that go round in circles — each circle generates a new force and, in addition, is charged with emotions.

Such divergent circles always produce certain consequences in the lives of all participants in events, and personal will will express these consequences in the concepts of any actions - mental, emotional or physical. Such actions are determined by what is called the intensity of the divergent circle that generated the action itself. The intensity of a divergent circle occurs when the personal power and emotion-induced emotions of one person come into interaction with the same qualities of another person. Obviously, if a large number of people are involved in the event, the intensity of the divergent circle will be determined by the interaction between the products of each participant’s perception.

The quality of this intensity is usually called a mood; it is directly dependent on the degree of perception experienced. For example, when two people talk to each other and the perception of both is clouded by social conditioning, neither will perceive well enough. As a result, there will be a serious misunderstanding between them, and incorrect interpretations of what the interlocutor says will lead to a conversation that will generate a very certain type of mood. This is true not only for the two interlocutors, but also for all forms of perception at all possible levels - even at the levels of race, country and the whole world as a whole.

Thus, depending on the degree of perception that prevails at the moment, the universal quality of perception, or mood, can manifest as cruelty, melancholy, peacefulness, excitement, and so on.

Such qualities invariably give rise to a certain form of tension, and since all living things are interconnected, these lines of tension are always present in the web of life, and each person feels them, or feels them. An experienced stalker uses these stress lines in his improvisations; it is understandable that his art of improvisation depends on how easily he reads and evaluates the nature of these stresses. This means that the skilled stalker not only has a high sensitivity to the smallest displacements of voltage lines, but also knows how to interpret with incredible accuracy all the subtleties of voltage lines, as well as in a split second to assess their potential capabilities.

By their nature, the voltage lines are energy that affects both the personality and the web of life itself. The story of how exactly this happens is beyond the scope of this book, and it will be enough to say that voltage lines usually interact with each other in a way that brings to reality what people consider life trials. This is the truth of such statements as “Be careful in your desires, for they can come true”, “The worst nightmares become reality” or “Man himself brings trouble”.
So, if a man wants to see what his battle really is, rather than become obsessed with its surface meaning, he must learn to figure out which particular lines of tension led to this battle. The only way to acquire this skill is to learn in practice the four postulates of stalking, since, according to these postulates, the infiltrating flow of force invariably obeys a certain scheme - despite the fact that the outcome of this flow is completely bizarre and unpredictable. To understand how this is done, let’s take Sean’s example again.
If Sean wants to understand what exactly is happening in his life, he needs to try to use the four stalking postulates and find out what exactly the stress lines gave rise to the test that arose before him. As the four stalking postulates show, the flow of power can be directed to the East, North, South and West, and therefore each test should be considered in the same order. Since the East is a place of sobriety, the first requirement in overcoming any test is, of course, to achieve clarity about the problem that has arisen. However, the first postulate of stalking says that the whole world and what it includes is an endless mystery, which, without a doubt, includes life trials. Thus, Sean cannot approach his test rationally, since this approach leaves no room for mystery and therefore will allow him to clearly see only the surface value of the test.

Sean can not escape from this test, as the second postulate of stalking states that the duty of a warrior is to solve this mystery. One memory of the second postulate is completely enough for Sean to understand that he can not leave and allow his brother to do things his own way. The second postulate refers to the North, the place of action, and therefore Sean needs to take some steps - of course, his actions should be aimed at solving the riddle, the embodiment of which is the test that arose before Sean.

The second part of the same postulate warns that a warrior should never give in to the hope that he will succeed. In practice, this means that any test is only a partial embodiment of the general mystery.

In other words, what happens between Sean and his brother is not the whim of a moment, but rather the result of something that has been brewing for a long time; quite possibly, this process continued throughout Sean's life, and his outcome will affect his entire subsequent life. This is a very important issue that will be discussed in more detail in the next chapter.

Turning to the third postulate, Sean realizes that if he is going to solve this riddle, correctly managing his test, then he must consider himself a part of it and strive to become one with it. There is no clearer indication in all teachings that a person cannot afford to indulge in the belief that he is a victim.

In other words, Sean must admit that he also bears part of the responsibility for changes in his brother's mood and behavior. This is not surprising, since perception and its product are in full interaction - it is amazing how often people stubbornly consider themselves completely innocent victims.
Now I would like to once again note that there are no victims in this world, but even if they were, they could never be completely innocent.

If a person prefers to consider himself a victim, then he really becomes one. On the other hand, if a person prefers to be a warrior rather than a victim, then he must realize that he himself is responsible for everything that happens in his life. If someone jumps out on the road and is hit by a car, then the pedestrian is no less to blame than the driver. First of all, the victim himself decided to go on the road at this moment. He could have crossed it either elsewhere, or a little later, or a little faster or slower. The victim could have been more vigilant. Secondly, it should be understood that, although the law established by man is likely to take the side of the victim, these petty laws will not relieve him from the guilt of the fact that the pedestrian caused damage to the car of another person, or for the fact that the driver was found guilty of careless driving.

Similarly, rape happens because the “victim” needs to go through such an experience — perhaps it will show her what humiliation is. It is likely that a person simply needed to experience humiliation in order to understand something about his own behavior. In other words, a person must understand what exactly in him made him an attractive target of rape? If a person is overly sexual, sympathetic or inclined to show their sexual attractiveness, they will have to be held responsible for this. On the other hand, it may have caused others such irritation that someone felt the need to humiliate him by rape — in this, too, a person must take responsibility for it. Moreover, it is necessary to recognize the fact that if the rapist was caught and convicted — perhaps even to the death penalty — the victim will be guilty of punishing this criminal, even if thousands of people around will begin to praise the justice of the jury and stand up for the victim.

Those who prefer to believe in the existence of victims often give an example of how children born with disabilities are the real victims of the circumstances of birth; however, this is superfluous evidence that such people completely forget about such wonderful examples as Helen Keller. Deaf, blind and dumb Helen refused to lead the life of a “vegetable” in a home for disabled children, although she could well stay there if she wanted to consider herself a victim. However, despite all this, I must admit with all honesty that there are indeed some cases that can be considered exceptions to the rule. An example of such an exception may be mentally retarded children or children born with serious brain injuries; they simply cannot lead a normal life in the true sense of the word, and as a result, the true meaning of their lives lies in the experiences they bring to their parents and loved ones.

In this book I cannot fully explain such cases, because the truth behind these most loving and sweet orphans of the world is a long and very tragic story, so now it will be enough to say that my arguments do not concern these children. Such children will never become warriors in their current lives. On the other hand, I am proud of the parents of such children who were able to use the test before them for good instead of, as often happens, running away, condemning these children to life in a home for the mentally retarded.

To cite these examples, I can already hear the angry cries of all the “victims” of our world. However, I am not saying that the crimes of the rapist can be justified in any way, nor am I saying that drivers have the right to be careless while driving. I am only saying the opposite: no one has the right to make rape possible and blame it on another; no one has the right to make the driver guilty of negligent driving, contributing to the appearance of half-sleeping or careless people behind the wheel.

And yet, first of all, it should be remembered that these books are written not for victims, but for those who do not want to become a victim, but want to assert their rights to strength and become a warrior. Such people do not tolerate pretense and, therefore, lies. Things must be called by their proper names, and men must meet the pure truth with their heads raised and with all the honesty that man is capable of, for without such honesty there can be no real sobriety.

Each of us plays a role in everything that happens to us in life, and therefore we are no less guilty of this than those who have acted badly towards us. This applies equally to parents who abandon their mentally retarded children, since this experience is necessary not only for the child himself, but also for these parents.

So, if Sean wants clarity about what’s really going on in his life, he needs to try to figure out his own role in these circumstances. In other words, Sean cannot afford to dive into his own righteousness and complain about his brother's behavior; instead, he must merge with this mystery, because only in this way can he understand his own contribution to what has happened.

Turning to the fourth postulate, Sean remembers that the basis of this mystery is the endless mystery of existence. This is the most valuable indication, since in the end all trials arise in the way of a person in order to learn more about who and what he really is in the struggle to overcome them. If Sean wants to shift focus and achieve sobriety, he can't view his brother's actions in terms of how a brother treats him; instead, he must see in his brother's behavior what a brother does for him.

Once again, the perception of victims is at the seams, and the place of such self-pity is taken by the amazing awareness of the fact that, showing injustice to Sean, Willis actually helps his brother become a warrior. This does not justify Willis' actions, but emphasizes that both Sean and Willis need tests to continue their life path. In this sense, we should never forget that we simply cannot condemn others, because we do not know who and what the other person is. So, you can’t say Willis is a “bad guy” because he’s doing something wrong or in some way worse than Sean; you can only say that Willis’s actions and behavior toward Sean are bad. However, the behavior of Sean in relation to Willis is not much better, because, feeling the need for such a test, Sean makes his brother behave badly, that is, implicitly turns out to be no less cruel than Willis.
I stress again the fact that this does not mean that Willis has the right to do so. What he did was really bad, and that mistake would help him learn his own lesson. However, just because Willis made a mistake does not mean that Sean is not guilty of anything. In fact, as soon as Sean comes to this understanding, he begins to see that throughout his life he has incredibly often done something that humiliated his brother, although Sean himself proceeded from the best intentions.

Finally, Sean begins to realize that he himself has caused this test to appear; he begins to realize that it was his actions that led to the fact that the relationship between the brothers reached this stage. Applying the mirror principle, Sean realizes that both he and his brother have always strived for high self-esteem and self-confidence. Sean expressed this in his desire to be the notorious “good shepherd” for his brother, and Willis in his desire to be a rebel who never gets along with the world around him and, in the end, tries to curb the actions of his “good shepherd”. Although the two brothers’ styles of behavior may seem very different, there is no difference in the Final Score between them. Having come to terms with this, Sean is forced to admit that in this mystery of being everyone is equal.

Now Sean described the full circle, because it is clear that he will have a serious re-view of his relationship with his brother, and, of course, this again directs him to the East, to the place of re-viewing. And yet even this introductory application of the four stalking postulates already brings Sean much more sobriety than before. This is incredibly important, as it should be understood that a complete re-view of the relationship with his brother, most likely, will take Sean several years, but he does not have such a period. For this reason, even the crumbs of sobriety that are at Sean’s disposal right now are incredibly valuable, and based on what Sean has already found out, he clearly understands that he and his brother are not fighting for the company at all — each of them in their own way is preparing for the battle for their own self-esteem.

This is the real test, the real battle, and therefore the lines of tension around Sean should focus not on what to do with material wealth, and not on the struggle for power, but on what to think about themselves both brothers.
Having reached this level, Sean, in fact, collected all the sobriety that he needs at the moment. Now he knows what his real battle is and which lines of tension will be most important to him. Having found out, Sean achieved the first aspect of the stalker rule: the warrior himself chooses his battle, thereby he began to effectively apply the stalker rule. After that, Sean has to work out the strategy that will allow him to use these lines of tension in the battle with his brother.

However, before considering Sean’s strategy, let’s recall the most important reason why trials arise in our lives at all. In general, students are usually so carried away by the practical action of this technique, so immersed in its results that they often forget to assimilate what the exercise itself teaches them. For this reason, we will talk about what Sean has already learned thanks to this test.

Perhaps the most important lesson for Sean was the realization that Willis did not make him a victim, but, on the contrary, provided his brother with a wonderful opportunity to improve his low self-esteem. Even the brief re-examination of his relationship with his brother, which Sean had managed to conduct, already made it clear to him that this test arose only because of his own low opinion of himself. As for the review, it should be understood that so far, in relation to Willis, Sean has only conducted a brief involuntary re-review, which was mentioned earlier. And yet, because this replay was done in the context of the current trial, the sobriety it generated has become incredibly important to Sean, and its significance cannot be overstated.

Pupils are often discouraged by the difficulty of re-viewing them, and as a result, they unconsciously try to forget about the existence of such a technique. They think that if they consciously forget, they will still become warriors. However, this is completely unnecessary, if only the students make a light effort and remember one of the fundamental sayings:

THE ONLY REAL TEACHING IS PRACTICAL EXPERIENCE. And because of everything. WHAT A MAN DOES. MUST STAY INTO THE CONTEXT OF THE CURRENT INSTRUMENT

Now I hear myself repeating this thought in many different words, and the students solemnly nod their heads, write it down in their notebooks, but three months later, when I ask them how things are progressing with a recapitulation, the guilty glances flashing on their faces speak for themselves.

If the assemblage point is still rigidly fixed, a person is not able to successfully review the past. Why not? For the simple reason that the assemblage point is stuck in place. It makes no sense to repeat everything that has already been said in The Return of the Warriors, so I will only recall one thing: intellectual memories of the past do not bring much benefit and are definitely not the goal of re-viewing. However, if we remember that everything that happens to a person here and now is the result of his past, it is easy to understand that it is the feelings and sensations that arise in the present that can direct a person into his past.

It is for this reason that students are always advised to re-watch, starting from the current moment and in reverse order. We invariably start with the present and go back to the moment of birth itself — never the other way around, as most people simply won’t be able to re-watch from the past to the present.

Sean’s example clearly shows how this manifests itself: the reason that Sean conducted an involuntary re-examination of his relationship with his brother was his test at the current moment. Thus, the present is the most suitable time for Sean to re-examine this relationship, since during his participation in this battle he will again experience many of the emotions and feelings that constantly arose in his relationship with Willis. If Sean is aware of this, and therefore will watch closely for the resurrection of these emotions and sensations, then, emerging again, they will allow Sean to temporarily shift and even shift the assemblage point and reconfigure it to those energy fields that store memories of forgotten events and problems associated with Willis. However, this can only happen if Sean intends to understand the value of these emotions and sensations. Otherwise, if they arise, he will pay no attention to them, since he will be obsessed with the surface meaning of his current test and will begin to indulge in an endless inner dialogue encouraged by the rational mind.

The importance of this cannot be overstated. At present, Sean has no reason to re-watch what happened in the past love story, as it has nothing to do with the current test. On the other hand, if Sean tries to re-watch his relationship with Willis, but he has thoughts about that love story in his head, Sean is obliged to make this case into his equation, as it will become obvious that that story is somehow connected with his relationship with Willis.

In any case, everything that the student tries to put into practice must be connected with the current moment. This is especially important in relation to re-viewing, as otherwise the student will be disappointed by the complexity of this technique.

This principle applies to all practices and techniques. For example, it is impossible to do not do, if a conversation with another person turns around in your head. But does it rarely happen? People spend long hours thinking about what they should have said and why they didn’t. In other cases, they cover themselves later, coming up with what they will need to say in the future, but when the upcoming moment comes, for some reason they never say what they were going to - either there is no suitable opportunity to burn out the prepared phrase, or, if such an opportunity arises, a person simply lacks courage.

Similarly, when trying to analyze a dream or interpret a sign, it is absolutely necessary to act on the grounds that the meaning of a dream or sign should be directly related to what is happening in a person’s life right now. This is especially true in relation to prophetic dreams, since what is happening now is the foundation of tomorrow.

Power always lies in the present moment, and therefore a person should begin to act based on his position in the moment.

There are two reasons why students find it so hard to remember. First, the thinking of modern people is based on separation, and students are no exception. As a result, when they begin their training, they never notice the relationship between what is happening in their lives right now and the world around them. Second, the students, trapped by their social conditioning, treat life as they do everyone else, and by using this universal view of the world, are trapped again and again in a superficial attitude to phenomena. This is especially true of self-importance, as students are so careful not to show it that most of the time it is simply ridiculous to observe how pompous they become in their complacency.

Having a mind that is naturally divided and taking everything in a superficial way, students are usually so busy at the beginning of their journey trying to be warriors — that is, trying to convince themselves that they are already warriors — that they completely forget that a warrior can only become in the context of everyday life. As a result, such students become victims of the temptation to evaluate their achievements by comparing them with the behavior of others. Generally speaking, this is a great exercise, as long as the student remembers (and this rarely happens) that you need to evaluate the behavior, and not the other person. Without realizing it, students make a fatal mistake again and again, comparing themselves to others.

The final result is that they inevitably begin to see their own shortcomings, but, in an effort to achieve a higher opinion of themselves, they forget that shortcomings represent the path of man to power. Instead, such students try to cover up their shortcomings by pretending that they have already become impeccable warriors — at least they have become more impeccable than others, that is, they are moving faster along the path to becoming warriors. They do not realize that their sense of self-importance has been bent back like a whip tip, and is about to hit the student right on the back of the head! Until one’s sense of self-importance is defeated, re-examination never results in anything more than a display of great self-pity, which very often occurs when a student remembers the hardships he has had to endure in the past.

A genuine recapitulation can begin to bear fruit only after the student has made a conscious effort to stop indulging in his belief that he is a victim and comes to realize that this sense of victimhood is caused only by a sense of self-importance. This is an extremely important principle, for if a person has true humility, he will never have the feeling that he is a victim of circumstances, only a firm understanding that he is dealing with a test.

Being tested is not the same as being a victim. However, people too often succumb to their fear, but at the same time prefer not to admit their own cowardice and hide behind a sense of their own rightness and bitter complaints that others have no right to treat them so cruelly. It is easy to see from Sean's example that, while remaining within his social conditioning, he would likely immediately conclude that Willis was treating him cruelly and unfairly. Sean would then restore justice with indignant snoring, a high-pitched nose, and a stone facial expression that would make the world realize how terribly he was suffering.

But to indulge in such behavior is to rise to the heights of arrogance and become the personification of self-importance itself, for such actions imply the inviolability of the sanctity of a person and his perfection, as if this person is the only one in the world who does not need the gifts of power that bring us all life tests. After all, how dare anyone challenge him? In other words, how did this man dare to do so much with a pig?

The destruction of self-importance is much like getting rid of social conditioning, since there is no special technique that allows you to do both.

In order to lose the sense of self-importance and social conditioning, a person should apply all teachings and all techniques in practice. However, it is worth noting that the fastest and most reliable way to deal a mortal blow to one’s sense of self-importance is to use the four stalking postulates and stalker’s rules to study how perception is tracked. As it became clear on the example of Sean, this makes possible a genuine and meaningful recapitulation, and, after a person begins to see his life as it is, any sense of himself as a victim and, consequently, all manifestations of self-importance begin to disappear easily and naturally.

In this sense, there are always people who challenge a person and deserve gratitude for the opportunities that arise at the same time to accumulate sufficient sobriety that allows you to destroy your sense of self-importance. In Toltec terms, such people are called petty tyrants, but since real petty tyrants represent rare luck, the Toltecs divided them into four categories.

The first category includes real petty tyrants - those people who will stop at nothing to annoy you in one way or another. They are cruel, capricious and, always remaining smart enough to stay within the law, incredibly cunning and insincere. Such a man, without hesitation, will go to rape only to "teach a lesson"; such a woman will literally tear the skin from a person alive without hesitation. Fighting with these people is truly a threat to life, as they are ready to kill another without the slightest hesitation!

The second category includes people who are not very different in nature from the representatives of the first type, except that they avoid physical cruelty and instead resort to various forms of emotional and intellectual violence, undermining the strength of a person and breaking his spirit. This type of tyrant is most often found at work; they always manage to escape punishment by instilling a deadly terror in their colleagues.

The third category includes those who are not a petty tyrant all the time, but if something excites their rage, are ready to do everything in their power to turn the life of the offender into a real disaster. They are not as cunning in deceiving justice as representatives of the first and second groups, and therefore usually resort to the help of the law to cause the enemy a lot of trouble. Angry, such people suddenly fall on the offender in the most unpredictable way and in those moments when he least expects it. If they are taken revenge, they immediately start a legal battle and, when this is in line with their goals, are ready to apply to the authorities for the slightest reason. Put garbage bags in the yard a day before the arrival of garbage collectors, and they will bring this to the city council. Leave the car in front of your house for only five minutes, and they will immediately call the traffic police. Such people are most often found among neighbors, as well as among relatives, rejected lovers or former spouses.

The fourth category includes notorious grumblers. They will always find fault in everything that others do, and with their chirps will lead another to complete insanity. They will not complain about you, but will constantly come with various complaints. It is worth taking up the car wash on Sunday, and they will complain that you are preventing them from resting. If you mow the lawn in front of the house with a gasoline lawn mower, they will express dissatisfaction with the noise and harmful to health exhaust gases; if the lawn mower is electric, they will certainly inform that we are all responsible for saving electricity!

When a student succeeds in finding a petty tyrant, the Nagual will surely encourage him and suggest that such a person be regarded as the greatest treasure, since, learning to track down a petty tyrant, a person learns much better and faster than in his absence. This is true of all categories of petty tyrants, and especially of the first and second categories. In the struggle for survival during the attacks of these people, students not only quickly get rid of their sense of self-importance, but also claim their rights to huge amounts of strength, as they increase self-confidence and self-esteem.

There is no need to say, however, that confrontations with petty tyrants of the first and second categories require great care, since even the slightest reason may be enough for a member of the first group to kill a person, and a petty tyrant of the second type to destroy his whole life.
By the way, I must give a very serious warning and note that students can deal with real petty tyrants with relatively little risk only if they are led by a well-trained Nagual.

Since it is unlikely that the reader works with the Nagual, I recommend that he avoid real tyrants and, if such a tyrant meets him in the way, get rid of his society as soon as possible. Whoever is going to become a warrior must first remain alive and unharmed. For this reason, it is necessary to obey all the requirements of the situation, and then throw away, remembering that with inexperience, caution becomes the best valor.

It should be understood that even when a person has to run away to save his life, this does not mean that he avoids his or her test. This is a very important statement that requires careful consideration, since a person never faces overwhelming trials.

If a trial arises, it happens only because it is necessary for a man, and he is able to cope with it; on the other hand, it should be remembered that the warrior himself chooses his battle. Thus, if a person suddenly faces such a test, which requires immediate action from him, but at the moment he feels that he cannot assess what exactly his real battle is, it is best for him to proceed from self-preservation considerations - until he can understand why he faced this test. The analogy will help us understand this principle.
Suppose you are not a doctor, but you suddenly have to take care of a seriously injured person. It would be foolish to think that the test is precisely this concern. If you do not understand anything in medicine or in the rules of first aid, then as soon as possible run in search of a knowledgeable person. Once you have found such a person, try to understand why you should have faced such a test. The same principle holds true for petty tyrants, especially the first and second categories. In all such cases, the main battle is to save one's own life or work for the simple reason that the dead will never become a warrior, and the unemployed will lose both the petty tyrant and the benefit that his existence brings. In the next chapter, we will come back to talking about petty tyrants for a moment, as this issue is especially important today, when the number of parents insulting their own children and thus exhibiting this type of behavior is growing rapidly.
It’s easy to see that in Sean’s case, Willis temporarily plays the role of a petty tyrant. This puts Willis in the third category of petty tyrants, that is, people who do not usually behave like petty tyrants, unless they are in any way pushed to do so. The way Sean should behave towards his brother and how any student should cope with his petty tyrant is explained by the stalker’s rule, since only the ability to track down both himself and others allows a person to finally get rid of any ideas about himself as a victim.
Assessing what Sean had already learned, it is easy to see how much this collision with Willis helped him; he not only began to re-watch and as a result increased his sobriety, but, in addition, got rid of his sense of self-importance, became more skillful in handling the warrior’s shield and, most importantly, learned to track both himself and others in his desire to wake up in a dream and become a warrior. Everything Sean has learned so far will help him understand what strategy to choose before the battle with Willis. 06 We'll talk about that in the next chapter.

CHAPTER FOUR
The Dignity of the Warrior

The virtue of a warrior requires the right tone.

In the previous chapter, we learned that if Sean wants to do his best, he needs to develop a strategy that builds on what he’s already learned. Sean aspires to become a warrior, and therefore all his trials are by nature opportunities to assert their rights to power.

To become a warrior requires a complete transformation of the island of the tonal, and any life test is an opportunity to gradually transform the island of the tonal. In the first and second volumes, this was explained in terms of the arrangement of what is called the correct tonal, an action that not only provides an accumulation of personal power, but also allows for the strengthening of self-esteem and self-confidence; all this increases the most authentic knowledge of a person about what it means to be a fully responsible human being, whose dignity is manifested in every action - physical, emotional and mental. As a result, Sean’s strategy will reflect his dignity — or lack of such dignity — and will be a measure of the flawlessness that manifests itself in his actions, which, of course, will be determined by the current state of his tonal.

A stalker’s approach to strategy development is vastly different from a non-warrior’s attitude. People want to win constantly, in all their battles - they always want to be right. And yet, ironically, most people spend their lives trying to avoid the trials in which to fight, and in those cases when you have to fight, they begin to fight in the wrong battles, which leads to the fact that even winning a battle does not bring them much benefit. From a stalker’s point of view, such behavior is not only a real dementia and a clear loss of time and personal strength, but also a sign of lack of dignity.

The question of honor is an extremely important consideration in the life of a warrior, since without a genuine sense of self-worth there can be no self-esteem, no self-confidence, and, of course, no self-confidence. In the absence of such qualities, a person cannot think and act as a warrior should. Thus, if he intends to become a warrior, he must treat any life experience as an opportunity to either strengthen or maintain his dignity.

However, very few people act in a way that never loses its dignity, and this is for the simple reason that almost no one understands the true meaning of the word. Most people believe that honor is about maintaining one’s social standing or feeling proud of oneself, but all this is a consequence of universal sleep, because pride usually rests on a sense of superiority, and the protection of these two illusions is not dignity, but the strengthening of social conditioning.

The virtue of a warrior is that every thought, feeling, and action is flawless, as is his ability to manage his emotions. Impeccability means the ability to act in the best way and on the basis of all the knowledge available to a person at the moment. In other words, to be flawless means to be fully responsible for oneself, one’s life and one’s knowledge, since such responsibility (or lack thereof) affects all human actions — physical, emotional and mental. At the same time, it is very important to keep in mind that the word “responsibility” means “ability to respond”, that is, to respond not only to all the events of your life, but also to yourself, your life and your knowledge.

Ordinary people are so busy strengthening their social position and social conditioning that they rarely devote time and energy to tracking themselves. As a result, most people lead a completely imperfect way of life, as they constantly support other people’s beliefs or, more precisely, other people’s prejudices, instead of acting on their own knowledge.

This is well reflected in Sean’s example, since if Sean had not followed the Way of the Warrior, he would likely have chosen one of three options. He would either become a beggar and accept his brother's unfair offer, or he would choose the coward's path and retreat without going into battle, or he would act like a real man, that is, he would behave smugly and screamingly like a self-confident fighting cock, and he would try to put Willis in his place with justice. But would any of its variants show its dignity? What would Sean learn if he chose any of these options? In choosing the first two options, he would achieve only a loss of self-esteem, and in the third case - even if he had won the trial - he would only prove himself that he was right and his brother was wrong, but this would simply strengthen the idiotic idea that it is enough to prove to himself that everyone around him is right and stupid!

In contrast to these options, Sean’s strategy should be designed in a way that strengthens his sense of self-worth and helps him transform the island of the tonal. Sean has already realized that the transformation needed at the moment is due to his image of himself and his belief in his own significance. Generally speaking, given the proper consideration of all his other shortcomings, Sean clearly understands that their cause is his low self-esteem and lack of self-confidence; thus, if he manages to change his attitude towards himself, it will greatly facilitate any change of everything else on his island of the tonal. This applies to all people in general, as it is the low opinion of themselves that is the cause of most of their shortcomings and interferes with everything they do. However, the reason most people today suffer from low self-esteem is that they have no idea of the true meaning of the word “dignity.”

The dignity of a warrior is described by the following saying:

A WARNER IS A DIGITALITY EXECUTED. HOW HIS MISSING DOESN'T LET ANY INCOME. VIOLATIONS OF THE RELATIONSHIP OF ALL AVAILABLE.

This statement has an extremely deep meaning, but at the moment the most important consequence for us is that the dignity of a warrior requires not only the recognition of the interconnectedness of all living things, but also the conscious strengthening of this law. In other words, a true warrior cannot simply express his devotion to the interconnectedness of all living things, but must live them in the truest sense of the word. This means that the warrior recognizes the fact that by exalting himself he simultaneously exalts everything around him, for everything in life is interconnected.

Any strategy developed by a warrior must certainly benefit not only the warrior himself, but also everything else in life, of which he is a small part. For this reason, a real warrior can never react to circumstances out of anger or pay the same coin for any neglect or insult. He cannot act on the basis of malice or revenge. Such reactions only strengthen one’s sense of self-importance and, of course, do no one any good.

All living things are interconnected, and therefore any actions of a warrior are necessarily beneficial to all participants of events, including himself. Among other things, this means that a warrior cannot afford to play the role of a martyr or victim, since such behavior, of course, does not benefit him, and what does not benefit a warrior cannot benefit anyone around him.

This is the law of Light and Reflection, which in the teachings of the Toltecs is reduced to the principle of mirrors of the soul.

Although the concept of mirrors has already been discussed in Return of the Warriors, it is now necessary to expand our understanding of this principle somewhat, which will allow us to realize how a warrior develops a suitable strategy. It should be understood that for an individual person, all people, living beings and the world as a whole simply reflect what this person must necessarily learn about himself. This is an immutable universal law, and none of us can avoid it or ignore it - it is impossible to bring a rose to the mirror and see in it a reflection of a tulip.
Thus, if others show cruelty towards a person, this is because a person himself must notice cruelty in himself. If dishonesty is reflected in others, then, similarly, a person should think about how and in what cases he himself admits dishonesty. On the other hand, if a person sees beauty and harmony around, he has the right to expect that he himself shows beauty and harmony in the relevant spheres of life, and can justly give himself credit. When a person looks into the mirror of the world as a whole and sees violence in it, the reason is that the whole society or the whole people needs to think about violence in themselves. And though men are so absorbed in the game of accusation that they are unwilling to recognize this most fundamental of all universal laws, it is true that mirrors never lie; in this connection, it will be very useful for the reader to read again what was said about this principle in The Return of the Warriors.

In addition, it is very important for the reader to remember that there are three types of mirrors: mirrors of the past, present and future. In other words, while most mirrors reflect what is most important for a person to learn about their current behavior or current beliefs, some mirrors happen to reflect both past actions and behaviors that could potentially manifest in the future, even if the person is unaware of it. It is necessary, however, to emphasize the need for complete honesty in front of himself, since it is easiest for a person to ignore the mirror in the world as something unrelated to the current moment.

However, for someone who wants to become a warrior, such behavior is complete stupidity and usually leads to a feeling of either superiority, or inferiority, or another similar feeling, since this person is convinced that the recognition of their own shortcomings (that is, the fact of their existence) is something terrible. Such notions inevitably arise from social conditioning, and anyone who shares them simply does not recognize that our shortcomings are a ticket to freedom and a road to strength.

There are two reasons why mirrors sometimes reflect a person’s past behavior. First of all, and most often, this is because past actions still contain some subtleties, or nuances, that should be paid attention to now.

The second reason is related to the fact that the disciples of the Way of the Warrior are often inclined to move from dishonesty to its complete opposite - they become

so obsessed with the pursuit of honesty that they usually subject themselves to destructive self-criticism.

Captured by this process, students completely forget about the need to honestly give themselves credit for the right actions, and as a result become victims of the erroneous assumption that it is self-criticism that is a sign of humility.
Nothing can be further from the truth, for self-criticism is a subtle form of self-importance.

Such students make the fatal mistake of convincing themselves that they are completely incapable of changing their own behavior or, in other words, are too good to subject themselves to “shameful” responsibility for bad deeds. As a result, instead of taking on such responsibility and recognizing the significance of their shortcomings, students begin to indulge in self-criticism, while believing that this will somehow solve the problem itself.

While the purpose of mirroring a possible future is almost the same as the purpose of past reflections, it must be realized that the very fact of demonstrating potential behavior means the urgent need for vigilance. Anyone who believes that the absence of any actions in the present completely excludes the possibility of their commission in the future is very seriously mistaken. A person never receives the instructions that he does not need. The fact that the mirror shows him the future is in itself a sufficient sign that such behavior is already beginning to manifest, although at the very beginning these manifestations may be so small that they seem completely insignificant.

At first, the potential seeps into reality with a thin trickle, manifests itself only in rare cases, but if it is not stopped right now, it can soon turn into a furious stream. The acorn looks small and beautiful, but if you invest it in fertile soil, it will reveal the potential of a huge oak.

The same is true of man’s potential defects, but the fact that these defects constitute the road to power does not mean that man can assume that he is entitled to develop in himself a variety of vices. For example, if a person can potentially become an alcoholic, then two or three drinks may be enough to turn this potential into a addiction. But if such a person honestly admits and soberly realizes the fact that the mere thought of alcohol leads him to excitement, he can use this drawback as a test, forcing him to be vigilant and behave flawlessly whenever drinking appears somewhere nearby.

If this person is a disciple of the Way of the Warrior, he will be advised to avoid drinking alcohol, but at the same time use this test to cultivate in himself a refined sense of self-discipline and self-respect. Such a student will achieve this by occasionally enjoying occasional booze in the company, but will never indulge his attraction to alcohol.

The most important issue related to mirrors is the fact that any strategy developed by a warrior, regardless of its specific form, is aimed solely at raising himself and the world around him. At first glance, this statement is paradoxical, since, on the one hand, the theoretical approach to this principle attracts a sense of morality of most people, for it describes something that is done for the common good; however, on the other hand, people usually frown at the practical implementation of this principle - it seems to them to pay attention to themselves.

Social conditioning leads people to dislike being caught in some form of selfishness, and very few people manage to understand that life is always attentive to itself and there is a huge difference between such attention and self-centeredness. As a result, most people who do not want to be considered attentive to themselves invariably begin to show the very behavior in which they do not want to be accused.

There is nothing wrong with paying attention to yourself; if a person recognizes the fact that everyone around him is a mirror of his own behavior, he constantly sees himself in them. When the mirror principle is implemented in practice, a person has only one task: to work on himself. A warrior will not even think of wasting his time or personal power in pandering to a stupid game of mutual accusations, since he understands perfectly well that in cases where he does not like the reflection in the mirror, it is not the mirror that should be blamed, but something in himself. So, the warrior is guided by the following rule: if you do not like the reflection in the mirror, do something and change yourself, but do not waste your time whining and complaining about others.

A person cannot change others, as he has no right to even wish it, but he can change himself, and when he changes himself, the reflections in the mirrors change. On the other hand, it sometimes happens that if the person who reflects this person cannot or simply does not want to change, she leaves this person’s life in one way or another as soon as he changes himself. There is one simple truth to this: the mirror cannot reflect falsehood, since all mirrors, including ourselves, obey the law of Light and Reflection.

For example, a completely honest person will never attract dishonest people, and a person devoid of cruelty will not face violence.

However, if a person has to deal with a pathological liar, he should ask himself what forms of lies are peculiar to him. It should be remembered that mirrors can not be treated superficially - you need to look into the essence; in this example, the fact of lying is important regardless of what specific form it takes. It is necessary to realize that such forms can be incredibly refined, almost unclear, and yet a person should understand that mirrors never reflect what does not exist at all, and he should understand exactly how he lies himself - if he searches well for a lie in himself, he will certainly find it.

For example, the subtle form of lying may be that a person with such efforts maintains his public image, which begins to compromise himself, that is, he loses honesty before himself; in this case, he literally begins to live a lie, which is even worse than simply lying in words.
When it comes to the mirror of the world as a whole, the student is usually much more difficult to get to the very essence, although this is done on the basis of the same principle that applies to personal mirrors.

For example, if crime grows in the country, students often simply shrug their shoulders, pretending that they are completely innocent of what is happening. I cite this example because today almost all countries of the world have a similar problem. Why has it become so urgent? It is only because humanity has reached adulthood that it must now accept the responsibility of the “adult.” Nowadays, not only public authorities, but also every adult, are responsible for curbing crime. That doesn’t mean people have to rush through the streets and fight thugs — they just have to look in that mirror and take full responsibility for what they see.

The student is asked the question: "How did your life contribute to the growth of crime?" Since there are no identical people, each did it in his own way. For example, the fact that a person accuses the government or public authorities of failing to deter crime means that he does not accept the responsibility of an adult himself and implies that he, as an individual, is completely powerless and cannot prevent the growth of crime.

However, this equally means that he considers himself a victim, giving himself to the mercy of any criminal. If he is truly convinced of this, he will no doubt attract into his life those people who will reflect his belief in his own helplessness. It has already been said that by attracting such people, a person becomes an accomplice to their crimes, because he contributed to them.

On the other hand, if he, as a warrior, prefers to assert his rights to force and stop believing that he is a victim, he will not attract criminals to himself, but, on the contrary, will begin to attract those who are also strong enough to claim their rights to force. If enough neighbors do, there will almost never be crime in the neighborhood, and what is possible in one neighborhood can be achieved in the whole country. Crime occurs only when people call it, and invariably thrives in an environment of fear and humility, inspired by the mentality of the victim.

In the end, it becomes clear that life is really a process of showing attention to oneself, since, by focusing on oneself and taking full responsibility for one’s knowledge and level of existence, a person is able to change the world around him and does it. However, this cannot be said about self-centeredness. Being self-centered means not believing in the interconnectedness of all living things, not supporting them. The literal meaning of this concept implies that a person considers himself the center around which the rest of the world revolves, and such a thought reflects a strong sense of self-importance.

Considering himself to be so significant, the self-centered person can never understand why others do not live by his own standards and in accordance with his expectations. Wishing that everyone would submit to their will and accept their point of view, such people are always at odds with others; refusing to recognize the fact that everything around them is only mirrors, they unintentionally strengthen the mindset of the victim. Such people always defend something “good”, act in the name of justice, blame all the ills of others instead of taking responsibility for their own state of being, and inevitably become obsessed with trying to “save” those around them from the cruel grip of torturers.

As a result, self-centered people become innate “benefactors of humanity.” They make up a large part of those lost souls who are forever fighting for a right cause, whether it is marches against the rampant cruelty or protecting penguins from the threat of environmental pollution, although they themselves do not even think for a moment about their own role in strengthening crime and the frightening speed of environmental pollution.

Thus, the life position of self-care is very far from what social conditioning puts in the general mass of people.

The deepest basis of true humility is to stop blaming others and to accept full responsibility for who and what a person is, as well as responsibility for their knowledge and their state of being.

Being attentive to yourself, a person recognizes that you should work on yourself, but at the same time the interaction of all living things will bring good to the world around you. On the other hand, self-centeredness is the exact opposite, since there is nothing modest about it. On the contrary, it is not only a sense of self-importance, but also the height of arrogance and self-conceit - even if the "benefactors" of the whole world cry out in response and begin to defend their deeds, the truth will remain that love for one's neighbor begins at home.

If a person is not able to restore order in his own house, then how can he restore order to the life of another person? Similarly, if he himself cannot prevent others from tormenting him, who gives him the right to demand that the public authorities better perform their duties to protect him? For a warrior, such reasoning is simply meaningless: first of all, a person himself causes the appearance of torturers - why then does he demand that the authorities protect him from his own actions?

We have three issues that are directly related to the current topic. The first is that if one takes into account the real existence of petty tyrants, one may have the impression that this is somewhat contrary to the principle of mirrors. However, if such a person does not perceive small tyrants superficially and deeply into their essence, he will quickly come to understand that in fact there is no contradiction. The only reason for this seeming contradiction is the fact that not all people are obvious petty tyrants. Yet it is necessary to realize that if a small tyrant appears in a person’s life, it is only because the person himself has attracted the experience that he should receive in communicating with his small tyrant.

One should not forget that one should not get carried away by a superficial look at the principle of mirrors; first one must look carefully at oneself and only then come to the conclusion that one is not such a petty tyrant. The same precept is given to every student who is faced with a petty tyrant; when such a student looks into himself, he invariably realizes with shock what a petty tyrant really is — in the sense that, as long as he can remember, he has constantly made himself a victim of his own actions! The irony of attracting a petty tyrant to himself is that the only reason for his appearance is so low self-esteem that, in his own feelings, he is worth nothing at all. Is it any wonder that with such an understated self-esteem, a person attracts a petty tyrant to himself, and he reflects his own sense of worthlessness and unworthiness.

The second point is related to the fact that when a person changes, the same thing happens with his mirrors. While this is true, it still happens from time to time that some mirrors can’t change — because it’s not time for them to change, because these people still have to learn something from their current behavior; there are also mirrors that just don’t want to change for one reason or another. In such cases, these mirrors most often simply leave a person's life - either on their own or due to life circumstances.

Suppose, for example, that one of these mirrors was your boss, and you worked through everything that required attention — and yet despite the fact that you worked hard on every subtlety that could be overlooked at the beginning, your boss still shows no signs of changing in your relationship. When something like this happens, you can be ready for something to happen to you, or it will be transferred to another position - one way or another, the mirror of the boss must leave your life.

Contrary to what has been said before, you should understand that some mirrors that are not destined to change will simply not be able to leave your life - at least in the near future. Typical examples of such mirrors can be parents or children, and yet even these cases are not exceptions to the principle of mirrors. If the mirror cannot or will not change and the person is not able to get rid of it, it is logical to assume that, regardless of his feelings and assumptions, this mirror is still necessary for him. For example, if a parent or child continues to reflect, the behavior that, as no doubt known to a person, he has long overcome, a person should accept as a fact that this mirror is necessary for him for some reasons unclear to him.
In most cases, this happens because this mirror exists as a reminder that a warrior must learn to be free and detached from the world around him without subjecting him to judgments.

In other words, the warrior should learn that all life is in interaction and for this reason, any human behavior arises from his connection with others. Thus, even if a person got rid of the way of action that was reflected in his parents or child, he still needs to do some work on his relationships and interaction not only with parents or child, but with the whole world. When this is done, the parents or the child will certainly change their attitude towards him, even if it remains the same in relation to all others, for the simple reason that no one can escape the influence of the law of Light and Reflection.

The last question to be discussed in more detail is that if a person has put all his strength into an impeccable attitude with his mirrors, but some of them remain unchanged, then we can safely assume that this mirror has turned into a test. In such cases, the test is usually due to the fact that a person needs to take a firm position on what he is fighting for. It usually comes down to some form of compromise.

For example, students of the Warrior Path often make the mistake of not wanting to break off any personal relationship, even if keeping it puts students at risk. These can be love, business and friendship relationships, and occasionally - relationships with parents or children. And yet it should be realized that if a person is going to assert his rights to power, sooner or later he will face the need to take a firm position and protect himself and his beliefs.

Most often, to overcome such a test, it is enough to simply defend your rights, but it happens that the test is to choose between the Way of the Warrior and such a personal relationship. In this case, a person has no choice but to end the relationship, no matter how difficult the decision may be. Needless to say, this is especially difficult when it comes to your own child, who is also a mirror. And yet, at times, you have to show frank ruthlessness even to your child - if a person does not defend his rights, he will never be able to claim the right to force, and this will not benefit anyone - and least of all his child.

I do not mean that parents of criminals should absolve themselves of responsibility simply by leaving their children; on the contrary, I argue that such parents should take all necessary actions in order to capture in the mind of their child the complete inadmissibility of such behavior. How exactly this can be done depends solely on the circumstances of the family life; for example, you can send a child to a boarding school for difficult teenagers, and if necessary, to a correctional colony. In making such a decision, parents in all respects break off relations with the child, as he will not be around, but they do not shy away from responsibility for him. Such tests are very difficult to cope with, and this topic requires more detailed explanations than those presented, and yet without a story about such forms of testing, the presentation of this section of the teachings would be incomplete.

So, without blaming anyone and from time to time going back, a warrior has no choice but to approach life with humility. Day after day, working with the principle of mirrors, each student will sooner or later realize the fact that he is really no better and no worse than others.

Ultimately, we are all equal to each other and to all other life forms on this planet. The only real difference between the two beings is the variety of approaches we all use to bring our life experiences into reality.

Although there are a great number of people in the world who think they are superior to others, through working with mirrors, a warrior realizes that he is not an angel; having learned to honestly admit himself as he is, a warrior is not afraid of everything that exists on his island of the tonal. Having grasped all aspects of his being, from the worst to the best, he cannot condemn other people and beings in general - this is his greatest dignity.

Not ashamed of being no better than the lowest criminal in fighting, and not ashamed enough of being a saint, a warrior can honestly look into the face of all living things, straightening himself up and proudly raising his head - this pose does not mean arrogance, not a sense of self-importance and not false pride; it shows that the warrior has acquired that true humility, which rests on the basis of true knowledge.

Honesty and courage are the two qualities that are the hallmarks of the dignity of a true warrior, for in the end they are the two sides of the coin that is called dignity. To be honest with yourself, you need courage, and without honesty, there is no true courage - only an inflated bravado, hiding a deep fear that someone will be able to notice something in you that you do not want to know yourself, not to mention to open it to others. But can dignity manifest itself in a life that relies on lies, pretense, and fear-generated cowardice?

Can we hope to assert our rights to the strength of a warrior if a person lacks either honesty or courage? Knowledge is needed to gain strength; since knowledge can only be gained from life experience, how can one gain strength if one does not want to know what he really is? And yet it is necessary to understand that you should recognize the worst in yourself - and not hate yourself for it; recognize the best in yourself - and believe that you are worthy of such beautiful qualities. The ability to do this requires unquestionable honesty and unshakable courage.

The only way to achieve this honesty is to accept the fact that the world around you is a mirror. There is only one way to gain the necessary courage: to rely on the understanding that if a person does not like the reflections in this mirror, he has enough abilities and strength to change these reflections, changing himself.

Thus, although a warrior cannot condemn others, he is also aware that he is not obliged to justify unworthy behavior. A warrior does not tolerate such behavior in himself and therefore does not have to tolerate it from others. As a result, the warrior never evaluates the people themselves, but with the ability to distinguish the behavior of others. Where does their behavior lead, to freedom or to slavery? Does it increase or decrease? Is this behavior worthy or unworthy?

And yet, even with this approach, a warrior never turns out to be so arrogant as to condemn another for his behavior, since, recognizing his responsibility for the appearance of this mirror, the warrior tries to reveal such behavior in himself, and in other cases treats him as a test. In other words, the question is whether the behavior of another person reflects the qualities of a warrior that increase his dignity.

All that has been said about mirrors is extremely important to take into account when developing any strategy, since a warrior's strategy is not aimed at changing others by imposing his will on them, but is designed in such a way as to elevate the warrior himself and thereby all the living things that surround him. The warrior seeks precisely this; he does not do so because his moral principles demand it, nor because he is selfless; he simply has a sense of self-worth that he cannot do anything but himself. Thus, even if a warrior has to choose between a relationship with a person and the Way of the Warrior, he will still choose himself and his own development. Doing what is best for him, he unwittingly does the greatest good for any close person.

Such a practice is the very basis of stalking; it is thanks to it that a warrior controls everything without controlling anything, it should be understood that by changing himself, a person really changes the whole world around him and therefore does not need to resort to petty dictatorship at all. Using the law of Light and Reflection and putting into practice the interconnectedness of all living things, the warrior eventually becomes a truly invulnerable being at the disposal of which there is considerable power. However, at first, all students mistakenly perceive this statement too simple or simplistic.

And yet it accurately describes all that a warrior does: despite the fact that all his actions are deceptively simple and look ordinary and harmless, they carry unimaginable power. This is especially true with regard to the strategies developed by the warrior - the ultimate simplicity really gives them a harmless look, but in fact they are simply merciless. To understand what this looks like in practice, let’s go back to the example of Sean and his brother Willis.

When developing a strategy for a battle with his brother, Sean must take into account the second aspect of the stalker rule, that is, the fact that the warrior would discard any unnecessary actions in his quest for simplicity.

Given the knowledge of mirrors, this aspect of the stalker rule becomes easy enough to understand. Turning everything to himself and his own movement along the Way of the Warrior, the warrior gets rid of a huge number of actions, emotions, feelings and thoughts that can arise and have any meaning only in the context of self-importance and self-centeredness.
This statement does not require any further explanation, since even a single thought about the principle of mirrors will be enough to write entire volumes.

The actions, emotional state, incessant and moving in a circle of thoughts and the confusion of feelings of the vast majority of people are caused by their egocentric approach to life and the mentality of the victim. From the point of view of a warrior, any battle is absolutely simple - it is a battle for the dignity of a warrior. No longer trying to strengthen his social conditioning by refusing to acknowledge his own shortcomings or by trying to justify his behavior by condemning those actions that he does not approve of, the warrior does not take into account almost anything that does not help him to elevate himself and become an even more worthy being.

Nothing could be easier, and yet it is not easy to accomplish such a feat, since we are all mysterious creatures, and this mystery makes us act with truly amazing complexity.

In this regard, it is important to note that people in general invariably make one mistake: they believe that they know themselves and, therefore, understand their behavior. And yet ordinary people do not even have a vague idea of what exactly causes their behavior and why they have those shortcomings that are peculiar to them. People claim to understand all this, but even a simple test shows that what they call understanding invariably turns out to be nothing more than an individual version of the game of blaming others.

This leads us directly to the four postulates of stalking. In Sean’s case, the second postulate of stalking must first be considered, as it relates to action, and strategy development represents the very first action he takes in his battle with Willis. The second postulate states that the duty of a warrior is to solve this mystery, although a warrior should never give in to the hope that he will succeed.

We have already found out that Sean’s real battle is to get rid of his low self-esteem; to do this, he must admit to himself that in fact he, as a person, has high significance. First of all, Sean will have to re-examine to establish what exactly caused him a low opinion of himself. However, the review will reveal only the cause of low self-esteem, but will not be able to show the basis of why the battle for the right opinion about himself is destined to become one of the most important tests of Sean in his life.

Obviously, the answer to the last question is closely related to the purpose, and yet in this case, the reason why Sean has to deal with his low self-esteem remains part of the mystery of his being. This is the true meaning of the second part of the postulate under consideration, since it should be remembered that everything on the island of the tonal has its cause and, although a person gradually turns his shortcomings into a valuable asset, these shortcomings still remain with him throughout his life. In other words, despite the fact that over time Sean will conquer a low opinion of himself (learning to use it constructively instead of allowing him to cause those actions that undermine his self-confidence and self-esteem), such an understated self-esteem will still remain with him for life, as it is a feature of his tonal island.

This applies to any shortcomings, since turning flaws into virtues means only that a person learns to make them work for him, not against him. And yet in the process of such transformation he never gets rid of his shortcomings and does not destroy them - however, this is not desirable, since the shortcomings of a person are his ticket to freedom and the road to strength.

In the absence of flaws, he will never be able to turn himself into a warrior, because only the struggle for their transformation into dignity allows you to finally get rid of the behavior to which the shortcomings originally led.

It is by turning one’s shortcomings into a warrior that one can transform oneself; this means that one gets rid of only the behavior that caused these shortcomings, but not of themselves — carefree students too often forget about it.
It is logical to assume that if the shortcomings allow a person to reveal the mystery of his being, but they can not be eliminated, then the solution of this riddle, of course, requires a much longer period than one human life. In other words, the best thing that every person can do is to start from where he is and make every effort to unravel as much of the mystery of his being as possible during the current life.

This is what is said in the first part of the second postulate: the duty of a warrior is to unravel this mystery. The word "debt" suggests that the solution of the riddle of one's own being is a duty not only to oneself, but to everything around, since all living things are interdependent. However, the sense of duty inherent in a warrior does not coincide with the notions of duty inherent in ordinary people.

For a warrior, duty means recognizing the fact that he has no right to stand still and wait for everyone else to perform their duties, that is, to serve him. Everyone without exception is obliged to elevate themselves, not only because it contributes to the development of personal abilities, but also because such behavior benefits everyone, because all people are parts of one life. Thus, whenever a warrior manages to solve a part of the mystery of his own being, he simultaneously solves a tiny fragment of that huge mystery that covers all life, of which the warrior is a part. Ultimately, this is what is meant by the expression “making a map of the unknown” — and this is what the warrior considers his duty, as well as the only justification for being awarded the priceless gift of life.

It is understandable that, while continuing to develop his strategy, Sean should turn to the third postulate. Recall that this postulate says: warriors consider themselves part of this mystery - this fact has already been noted in the conversation about mirrors. However, in addition to this, the postulate also says that warriors become one with it. This is extremely important, because, as mentioned earlier, a person receives hope for solving this riddle only by diving into it completely. The reason is that when it comes to the mystery of being, the rational mind is of little use, and therefore one must rely on sensitivity; on the other hand, it is almost impossible to feel something without being immersed in it. The importance of addressing feelings is also indicated by the fact that when working with the third postulate, a person turns to the South - as is known from the book "The Scream of the Eagle", this side of the world is associated with the irrational, and therefore requires feeling, not rational intelligence.

Sean finds that it is not so easy for him to abandon conventional rationality and turn to feeling, as he has always been quite traditional and has relied widely on the rational mind. Turning to feeling is what is called listening to your heart — a complex skill that is rarely developed quickly and easily; fortunately, Sean has a third aspect of the stalker rule at his disposal. This principle will be explored in detail in the next chapter, but now, when studying how a warrior develops his strategy, it is necessary to briefly touch upon it.

The third aspect of the stalker rule is that a warrior is always ready to fight to the death right here and right now. Reflecting on this, Sean finds that it’s not really that hard to dismiss all his rational reasoning about how best to deal with the situation. All it took was to focus on the fact that no one has the guarantee of a long life, and therefore only the present moment has real importance. For this reason, as soon as Sean wonders what he would want most if this moment were the last moment of his life, Sean suddenly embraces a very strange feeling, causing an almost irresistible desire to free himself from a close relationship with his brother.

At first, Sean can’t figure out what exactly the feeling he is experiencing means, and yet he is sure of one thing: he definitely wants to finally break off relations with Willis. However, if Sean is going to break free of this relationship, he will have to claim his rights to the force in one way or another. This is not surprising, since when working with the third postulate, Sean turned to the South, which is not only a place of heat, but also a place of strength. This feature is characteristic of all strategies developed by a warrior, since ultimately the only purpose of all trials is to give a person the opportunity to assert the right to strength and at the same time to elevate himself.

Reflecting on how best to claim power in this battle, Sean recalls that his real battle is to make the best use of this opportunity to start turning his low self-esteem into dignity. However, the rational mind is not particularly useful here, since rationality can guide Sean only in what he already knows, that is, it could be useful if he took one of the commonly used options. But we've already made sure that none of them will benefit Sean in this battle. Sean comes to this conclusion with the help of the third postulate, but to complete the development of his strategy, he will face a new challenge - to find the option that is not yet completely known to him.

When meeting with the unknown, it is also necessary to use feeling, and this means that now Sean must turn to the West, the place of feeling, and take advantage of the fourth postulate of stalking.

Turning towards the West, Sean quickly realises that, since this quarter is associated with erasing personal history, his strategy must to some extent become an exercise in erasing personal history. This insight is profoundly significant for Sean, because he now understands that personal history—which, as explained in Cry of the Eagle, is our self-image—is the greatest obstacle in a person’s life. This is especially true at this point in Sean’s life, because he is now suffering acutely from the consequences of his low opinion of himself. We must recognise, however, that personal history firmly binds even people with an accurate self-assessment to their view of the world, and can therefore be found at the very root of every challenge in life. The only way to overcome our challenges and solve the mystery of our existence is to erase personal history in order to stop the world. Until we stop the world, the mystery of existence will elude us, our challenges will seem a heavy burden, and life as a whole will seem dull and joyless within the confines of the ordinary world.

Reflecting on the erasure of his personal history and realizing that it means the necessary transformation of his low self-esteem into dignity, Sean recalls that the warrior uses those lines of tension that relate to the current battle as instructions. In this case, these lines of tension no doubt entangle his opinions about himself and about his brother. Recall that the lines of tension are generated by the quality of intensity, and this intensity is a consequence of the interaction between the perceptions of two personalities.

In thinking about this fact, Sean suddenly realizes that if he has such a burning desire to free himself from communication with his brother, then this unspoken desire, even if he had never realized it before, was caused by a very long-standing tension between him and his brother. Moreover, since Willis started the battle, that is, there is every reason to believe that he feels the same desire; after all, saying that he begins to run the company, Willis probably meant exactly that.

This idea was already visited by Sean when he was trying to find out what his real battle was, but at that moment he could only be sure that he and Willis would have to fight for their self-esteem. Now, evaluating the lines of tension associated with this battle, Sean again recalls the strange sensation that he had before and which he then could not understand. However, he now realizes that this feeling, no doubt, meant his desire to free himself from Willis, everything finally falls into place.

Now Sean clearly understands that the most important line of tension in his business relationship with Willis has always been to get along with his brother at all costs - for the simple reason that they both were fond of common desires and dreams for the future. Realizing this, Sean can understand the meaning of his strange feeling, as well as choose a suitable name for him: "dependence on each other"! Since both Sean and Willis have long suffered from low self-esteem, each invariably relied on the support of the other in all their affairs, and as a result they began to depend on each other. This mutual dependence became so strong that, thinking about it, Sean found it very difficult to separate himself from those traits of his brother, which he involuntarily began to consider his own.

After this realization, it became quite clear to Sean that the most important task for him is to break up with his brother and find his own personality. As a result, the question of partnership with Willis was dropped. On the other hand, Sean will not benefit from trying to keep the company - although at the very beginning it really was his company, from the moment Willis joined the case, it also became a reflection of their dependence on each other. The company as a whole, the type of customers it attracted, and the nature of the orders it carried out all relied on the mutual dependence of the two brothers. Thus, if Sean is going to find his own personality, he needs to free himself from everything that in varying degrees retains this interdependence. In short, Sean now realizes that he should let Willis take over the company and everything in it, not because Sean is too cowardly to fight, but only because his destiny demands it.

Given the tension lines involved, Sean realizes that the essence of this struggle — both for himself and for Willis — is that both must get rid of the dependence on each other. The desire to own the company was only a way for Willis to express that he, too, wants to get rid of Sean’s influence in his life. In other words, from Willis’ point of view, the position of managing director of the company will allow him to treat himself better, to achieve greater self-confidence, and this will mean less dependence on Sean.

At this moment of clarity, Sean embraces the deepest reverence for the fact that people are really only mirrors; now he is able to realize from his own experience: as stated in the fourth postulate, the basis of this mystery is the infinite mystery of the existence of all things and in this mystery of being all are equal. As a result, Sean no longer feels angry at his brother - now he can truly understand his own role in what happened and therefore deeply immersed in the experience of the true meaning of the phrase "warrior achieves true humility."

In addition, Sean understands that if he intends to claim the rights to the power of a warrior, then it is absolutely necessary for him to do it in such a way as to simultaneously increase his own opinion of himself. In this sense, Sean realizes that for the first time in his life he really wants to be aware of his own desires and come to terms with his strongest desire to free himself from his brother. Thus, he only has to discuss with his brother the practical issues related to the transfer of the entire company in the name of Willis. After a brief reflection, Sean realizes that he only needs money for three months, which will allow him to hold out until he starts a new business, it is quite a reasonable and simple request: Willis does not even come to mind to object.

After developing his strategy, which is simplicity itself, Sean can only put it into practice, while again using those lines of tension associated with low self-esteem of both brothers as instructions. In other words, realizing that his brother is likely to take a defensive position, as Willis will be embarrassed for his unfair demands, Sean will have to make his brother understand that Sean himself is quite satisfied with Willis's proposal. This boils down to the fact that Sean has to convince Willis that he made the perfect choice for both and therefore Sean does not hold any evil on Willis.

Needless to say, Sean’s strategy is completely different from any development that most people would prefer if they were in his place, and yet this strategy is merciless. Willis least expects Sean to readily accept his demand, and this will undoubtedly put him off balance. At first glance, it may seem that Willis won the battle, but in reality, Sean begins to track down both himself and his brother in a completely inconspicuous battle that is just beginning. In turn, the brothers change places, and Sean turns from the object of hunting into the hunter himself. In this sense, neither of the brothers yet knows what price will have to pay Willis for superficially treating this battle as a "won". However, it should be understood that Sean’s strategy will benefit not only himself, but also Willis. Thus, Sean is not egocentric, although he acts in his own interests.

Another important point must be emphasized: although a warrior may seem very ordinary and harmless, he always remains a deadly enemy. Sean and Willis’s example clearly shows that a warrior can look like a retreater and a loser — and yet who knows what lies behind his strategy? What invisible blows does he plan, where will they be directed? At the moment, even Sean himself does not know this, but he undoubtedly knows one thing: with his actions, Willis opened the passage to freedom before Sean and Sean will not allow this fleeting moment of chance to elude him. Seeing that the chance to achieve complete freedom arises before him by the forces of his own brother, Sean is determined to take advantage of this chance and to get the maximum benefits from it. He has already claimed the rights to a huge amount of power, because he realized that he did not have to play the role of a "good shepherd" in relation to Willis to increase his self-esteem, and does not need the help of his brother to succeed in business. In this sense, Sean has truly shifted the focus from feeling victimized to being a winner; not only has he taken advantage of the intensity that was generated by the understated opinions of both brothers about himself, but he has also learned to manipulate it.

It is natural that the manipulation of intensity is the first step to transforming your tonal into the correct tonal, but that is not all, since such manipulation is also the first step to mastering the highest magic - Dragon Knowledge. In the next chapter, we will talk more about what this means.

As for the knowledge of dragons, at the end of this section, only one question remains to be covered. In presenting Sean’s example, I deliberately reduced the story of voltage lines to the simplest level. The reason for this is that the skillful use of tension lines leads to practices that go far beyond the scope of this book - and these practices can rightly be attributed to the highest levels of stalking art. And yet there is no possibility of putting the teachings into practice without at least a rudimentary idea of the use of voltage lines. In this connection, the reader is again advised to bear in mind that he should never think that the facts so far presented constitute a teaching in their entirety.

CHAPTER FIVE
STEP TO UNKNOWN

TO IMPLEMENT THE UNKNOWN, YOU SHOULD BE Able to MANIPULATE INTENSITY. As long as there is no loss of intelligibility, the point of assembly remains rigidly fixed, and the transition to the left side of consciousness and entry into the unknown is impossible.

Once a warrior has developed a strategy, it should be put into practice so that it will bring a particular result. However, the stalker rule is really only a definition of the parameters of the chosen direction of improvisation. This is a very important consideration, which should never be forgotten, because when dealing with strength, a person cannot predict the development of the upcoming battle and its consequences in advance.

One can be sure only that sooner or later the battle will overwhelm a person, like a wave of the ocean of life, and then the developed strategy will allow him to ride this wave and keep on its crest. What will happen after that, where the wave will carry it, all this is safely hidden in the kingdom of the unknown. For this reason, the Toltecs called the practical application of the strategy a step into the unknown.

It is necessary to realize how the approach of a warrior differs from the approach of an ordinary person. During their lives, people plan their actions as if they could accurately predict the actual course of events; the moment reality begins to develop at all not as they expected or hoped, people immediately rush to look for a way to cause a result that coincides with their aspirations. Such people consider this the reliability of their lifestyle, but from the point of view of the warrior, trying to exert force on the hand is an outright stupidity based on the illusory idea that people are able to control the currents in the ocean of life.

To indulge in such thoughts means to lose all common sense. Man is incapable of commanding power, for it is a universal power; on the other hand, since power is a product of perception, man is really able to control his own level of perception, that is, his adjustment, and this, of course, determines his level of personal power. Thus, although a person is not able to control the force directly, he may well choose any perception of the events of his life.

This is what people do; this action is at the very heart of the phenomenon of social conditioning, because, despite the gross sense of separation from everything around man, all human beings are instinctively inclined to group consciousness - as a result, they like to obey the unanimity of the group and, in particular, to seek the approval of their fellows. The end result of this behavior is that people cling to the universal dream, as if it is the ultimate reality, and at the same time forever adapt their perception to the limitations of this dream. For this reason, people not only limit their perception and reduce their existence to life within the framework of the illusion, but, worse, reduce their personal strength, that is, they deprive themselves of strength.

Support for universal sleep without affecting the basics of social conditioning requires relatively rigid fixation of the assemblage point of each person at the same level of perception. Moreover, since a person is constantly striving for a sense of reliability of his life experience, the position in which the assemblage point is fixed should always be within the framework of the known. Given what we already know, we can conclude that universal sleep — and therefore social conditioning — depends on the intensity that is anchored and maintained by most human beings.

That is why ordinary people tend to completely ignore the unknown; in any collision with it, they behave as if it were part of the known, which for some reason is formed in the "wrong way" and therefore must be subordinated or discarded, and as soon as possible. It is obvious that with this attitude, people constantly prevent themselves from consciously stepping into the unknown, and their lives turn into one-sided rationality, within which the unforeseen manifestations of the unknown are perceived as a complete mess of “good luck” and “bad luck”.

A warrior, however, is not one who clings to universal sleep or social conditioning. For this reason, any of his strategies is aimed at allowing him to cooperate with the forces manifesting in his life and to glide on the crest of the wave of the unknown to his potential abilities and his destiny. As a result, for a warrior who longs to penetrate the unknown, the main purpose of developing and applying strategy is to change its intensity.

In this sense, it should be recalled that the purpose of a warrior is to cooperate fully and intelligently with the goals of his dreamer; since the dreamer already tightly controls the purpose of his incarnation by means of a directed intention, it is logical to assume that the warrior needs to make his perception sufficiently mobile in order to perfectly cope with all the trials that arise.

Even more important is the fact that a person creates his own life tests, using the lines of tension in the web of his life, and the lines of tension, in turn, arise as a result of the intensity that a person produces when interacting with others during the act of perception. Thus, although man cannot escape his fate in the sense that he cannot change the dreamer’s intention, he is nevertheless able to control the quality of his tests if he learns to control the intensity produced.

Power over the quality of one’s trials does not mean trying to predetermine the course of one’s life. To explain this difference, I often resort to one analogy, comparing fate with travel. If in this life a person is destined to visit Rome, he will somehow get there, but how exactly this happens depends entirely on himself. Whether a person realizes it or not, in order to be in Rome, he will create a variety of tests that will direct him in the right direction. Some of these tests will seem to him “good” because they will provide a joyful and pleasant journey; others will look “bad” because they will make the journey unpleasant and sad. A person is able to turn his way to Rome either in an exciting adventure or in a nightmare, when it seems to him that he is being dragged there by the hair. It is this difference that means the ability to command the quality of your tests.

And yet it is necessary to understand that intensity is only a consequence of a particular level of perception. Thus, if you want to change your intensity and thereby learn to control it, you should strive to change the level of perception and control over it. This directly returns us to the principle of the need to have a movable assemblage point, since without such fluidity a person is not able to control his level of perception and, accordingly, his intensity. The easiest way to make your assemblage point moveable is to learn to track your perception; on the other hand, the best way to learn this is to be able to interpret the lines of tension that manifest in your daily life, as these lines are generated only by intensity. By learning to identify tension lines, you can move to changing your level of perception and intensity - this is achieved simply by using a warrior's shield and practicing not doing.

In other words, if you want to interpret the stress lines of your everyday life rather than content yourself with the surface meaning of events, you unwittingly begin to accept without accepting, and believe without believing; as a result, your perception is no longer fixed by obsession, and the assemblage point becomes mobile.

However, in order to reveal the lines of tension of everyday life, not to mention their interpretation, a warrior must be vigilant, fearless, full of respect and very calm. Of course, this involves the use of a warrior shield and at the same time brings us back to the fact that a warrior lives on the brink, and in this sense his whole life rests on the third aspect of the stalker rule, namely that a warrior is always ready to fight to the death right here and right now. The implications of this aspect of the stalker rule go far beyond the scope of this book, but the most important of them for the current presentation are the closely interrelated principles of stepping into the unknown and living in the current moment.

On the example of Sean, it should be clear that, starting to apply the developed strategy, he will immediately step into the unknown in the most literal sense of the word, since the outcome of this event cannot be predicted. Sean can only be sure that as a result of this action his life will change forever, and with it his perception of both himself and his life will change.

It is enough to think a little, and it becomes clear that for an ordinary person such an unpredictable state of affairs is tantamount to a nightmare, but for a warrior everything is quite different. As the warrior lives by his trials, this state of affairs is magnificent and is a confirmation of the fact that he has become fluid enough to be able to live on the brink, and strong enough to withstand the difficulties of mapping the unknown. In Sean's case, this moment marks his passage to freedom, but in order to enter this passage, Sean should consider the implications of the third postulate of stalking in all their depth.

The third postulate of stalking emphasizes that the world and events of human life are not at all what they seem - in fact, they are an endless mystery. Moreover, since the sense of this mystery changes with the change of perception, the person himself is also part of this mystery due to the fact that mystery is inherent in the act of perception itself. As a consequence, for a person like Sean, the only practicable way to approach one's own life, starting from such a moment, is to accept, not accept, and believe, not believing. Sean can no longer afford to treat events superficially and be content with it.

Now it is extremely important for him to live with a reliable understanding that every day, every moment of his life will have to be spent in unexplored territory, and every dawn will open new horizons for him of the unknown.

Step into the unknown is not at all like an ordinary walk - any penetration into the unknown is an irrevocable action that forever changes a person's life. Only those lost souls who want to gain the strength of a warrior, but do not have the necessary self-discipline, self-respect and dignity, dream of breaking into the unknown and leaving it of their own free will.

In other words, such people want to move into the unknown from the context of their current life, learn something new in the unknown, and then return to their former life with this knowledge. Although such practices are indeed possible, they are extremely dangerous, as such people lack either sobriety or flawlessness. Step into the unknown is somewhat similar to proximity to the nuclear reactor, because the moment a person finds himself in the unknown, his whole being is charged with incredible energy, which sets in motion an irreversible chain reaction. The only way to cope with this chain reaction is to surrender to it and direct your intention to complete transformation. Thanks to this transformation, a person becomes invulnerable to the destructive effects of “radiation”, but in the absence of a desire to change, there can be no desire to become a truly flawless warrior, and then the practitioner literally substitutes himself for the incredibly destructive influence of “radioactivity”. In this regard, the reader is advised to re-read the story presented in the "Eagle Scream" about the temptations of power in the form of one of the four natural enemies.

A step into the unknown, then, is an act that sets in motion the process of death, and only submission to death allows it to be made safe. At this point in his training, the warrior must be ready to part with his former life in the name of the transformation process. A warrior must come to a knowledge fully prepared for death, and the student will be willing to do whatever is necessary to become a warrior only if that transformation becomes an act of survival.

The principle of submission to death should not be taken superficially, since this is not at all what ordinary people can imagine. The submission of death is not only essential to the process of transformation, but it is absolutely essential to the attainment of freedom. In the final analysis, submission to death is only a natural consequence of living on the edge; hence it is often referred to as a dance on the edge. But life and dance are not the same thing. Living on the brink means that a warrior has reached a stage in his life when he is rapidly pushed into the unknown either through his own efforts or due to life circumstances.

Once in the unknown, the warrior finds that there he is in wait for a number of unknown tests that require new knowledge, and any imperfect behavior means physical, mental or emotional destruction. On the other hand, the ability to dance on the edge means the acquired ability of a warrior to balance the fear of death with sobriety; this ability allows him to ride any wave he encounters and slide on its crest, since the inability to do this also means destruction in one form or another.

In other words, a dance on the verge is a skill that a warrior acquires as a result of treating death as his best adviser, because a warrior understands perfectly well that to do otherwise means to refuse to recognize the existence of the shooters of the universe, whose blows can bring instant destruction.

Thus, the attitude to death as the best adviser comes down to the recognition that a person has no choice but to master the dance of death, which allows you to dance on the verge.
One of the deepest consequences of the principle of life on the verge is that life is eternally new, eternally renewed. As a result, a warrior who lives on the edge of life never seems frozen, repetitive or boring - on the contrary, every moment of his life is filled with reverent surprise and exciting miracles.

It is not very easy for a student to grasp this, as most students tend to think of the word "edge" as something like the "outer edge of life" if the reader allows me to use such a strange expression. I can try to explain this in one way only: by analogy, which has been used for this purpose since time immemorial. 

It compares life to a huge wheel, the wheel of life.
In addition to the wide rim, the wheel of life has many spokes departing from the central hub. Most of humanity should be attributed to the rim of this wheel, those who have advanced somewhat further than ordinary people - to its spokes; some of them are closer to the rim, and others - to the hub. Those readers who have been to amusement parks know that the centrifugal force on the outer edge of a spinning wheel is enough to cause a person to be dizzy; it is usually so great that it literally ties a person to one point. In other words, the position on the rim of the wheel of life is not only confusing, but also keeps a person in place.

However, it should be understood that most of the wheels rotate under the influence of the circular force that the hub gives them, and therefore what the Toltecs call the face, quite literally means the inner edge of the hub of the wheel, that is, the edge that is closest to the leading shaft; in the framework of our analogy, it corresponds to the source of manifested life. There, in the center of the wheel, with a solid concentration on the drive shaft, life does not look at all rotating at such a dizzying speed. In fact, compared to the outer rim and even spokes, the inner edge of the hub seems almost motionless and calm. On the other hand, a centrifugal force away from the wheel hub gives the impression that a violent wind prevents a person from breathing; the only way to stay alive is to oppose this force to the corresponding centripetal force. This is expressed by the following statement:

THE CENTER OF THE WHEEL OF LIFE IS WHICH IS THE POWERFUL WIND. AND THE ONLY PROTECTION OF THE WAR AGAINST IT IS THE UNLIMITED INTENSION TO ACHIEVE THE FULLNESS OF YOUR Essence AND TO SAVE IT. THE POWER OF THIS WHEEL IS THE SPIRIT OF MAN

As the above sentence emphasizes, it is the intention aimed at achieving the fullness of the essence that allows the warrior to move away from the rim of the wheel towards the hub and stay in the center of the wheel.

It should be remembered that the completeness of the essence implies a state of awareness in which the nagual, the dreamer and the tonal are perceived as one, or, in other words, the level of awareness that is best characterized by the word “unity”. However, as we have already seen, the unity, or completeness of essence, brings us directly back to the principle of group consciousness, in which, however, there is also only one nagual, the one spirit of man. Turning to the second chapter of this book, we can recall that the completeness of the essence allows the warrior to go to the center of rotation of the three rings and penetrate the third ring of power. It is important for a true warrior to strive not only for perfection, but also for freedom - both can be achieved only by achieving the fullness of the essence.
The completeness of the essence is not achieved quickly and easily, but the implementation of all the fragments of the teachings outlined to date will bring the reader an increasing degree of perfection and increase his personal strength, and these two qualities bring the warrior closer to the possibility of dropping the human form when moving to the completeness of the essence. What exactly is life on the brink?

The eternal novelty of life on the verge forces the warrior to live in a continuous state of movement and change, that is, to constantly adjust his perception of life and the world as a whole. This is the meaning of the concept of the fluidity of the warrior and the mobility of the assemblage point, and yet fluidity in itself is not an end, but only a means to a greater end — the completeness of the essence. As already known from the third postulate of stalking, a person is a mystery.

Although it is clear from the second postulate that it is man’s duty to solve this mystery, it is not to be hoped that it will ever be possible to do so. The implications are obvious, but also startling, for it is necessary to realize that the fullness of the essence is not the goal, but only the necessary stone for the transition, from which begins the even grander journey and adventure of knowing oneself.

It is for this reason that from the point of view of the real Toltecs, the real journey, that is, the final journey of the warrior, begins only after the transition to the third attention and the warrior achieves the fullness of the essence. Up to this point, the journey is to learn how from a human being to become human.

Then and only when this being becomes a human being is it able to embark on the final journey of a warrior to understand what it means to be a human being as opposed to a human being. Only then can a warrior become a Toltec, that is, a man of knowledge. This fact is easily overlooked by those carefree disciples who often tend to forget that the real human being is the human being who has shed the human form, for this reason such students mistakenly believe that they can become Toltecs by retaining the human form.

Becoming a warrior is not the ultimate goal, and anyone who embarks on the Warrior’s Path with the desire to know how long it will take them to achieve such a “goal” is doomed to failure.

The true state of a warrior can be achieved only by learning to dance flawlessly on the edge and at the same time live on this edge. The mark of a real warrior is a certain level of awareness, as well as the ability to manage this awareness with a skill that can only be achieved by long practical experience. There is simply no other way to the knowledge and personal strength of a warrior. What time it will take for a person to reach this level of awareness and mastery depends only on the person himself, but in any case, real progress is possible only after the student stops worrying about his imaginary goal.

The right knowledge is in the perception of your inner self.

THE PRICE FOR SUITABLE KNOWLEDGE IS THE LIFE OF A PERSON OF THE KNOWLEDGE TO WHICH A MAN COUNTS. YOU CAN ONLY DIVIDE THIS SEARCH FOR ALL OF YOUR LIFE.

These sayings are among those that any student must learn first. Although the Nagual persistently reminds the disciples to remember that it is not the goal, but the journey itself that is important, the students make a deadly mistake from time to time and strive to achieve the “goal”, which results in the strongest disappointment, since the goal does not even appear in the field of view.

And yet, paradoxically, soon after the student has parted with such a thought, he begins to see this goal and achieve it; he finds that he slips into the awareness of the real warrior only because he no longer seeks a specific goal and only cares about leading an impeccable lifestyle.

FEELING YOUR OWN IMPORTANCE leads to INTOLERANCE. And INTOLERANCE WILL MAKE YOU WORRY ABOUT WHICH CAN BE FAST ACHIEVEMENT OF WAR LEVEL AS INTOLERANCE INCOME YOU CONTINUE NOT TO BE INTERESTED IN WHICH IS BETWEEN THE TRAFFIC AND WHAT POWER HAS COME TO YOU

It is quite difficult for students to put this into practice, as social conditioning makes it almost impossible to work hard for what seems like nothing. However, the observant student usually quickly understands that nothing means “not something” — that is, the nagual, the spirit of a person. Thus, one cannot say that the student works aimlessly — he directs his efforts to pass to the awareness of the real warrior, which, of course, means the awareness of his own nagual, which, by definition, is not something. This is an extremely important consideration with enormous practical implications, and we should talk more about at least a few of these implications.

Without a specific goal of work, the student quickly learns to notice and, therefore, appreciate the little things of life. As a result, instead of striving for the level of a real warrior, he pays close attention to each new step on the path and at the same time unimaginably accelerates his movement, since most of a person’s life is devoted to what most students tend to consider completely ordinary and banal tasks that are integral to life on the physical plane. And yet, if you want to reach the level of a warrior, you absolutely need to devote your life to such searches. This means that every moment of life should be spent as a warrior does — this also applies to those moments when you brush your teeth, cook potatoes, perform your duties at work or go shopping!

If you are trying to become a warrior and strive for perfection only when performing such special exercises as re-viewing or dreaming, then, obviously, you will spend most of your life doing completely ordinary things. As long as students persist in considering the Way of the Warrior and their daily lives as completely different areas of activity, their development will remain extremely slow and limited.

The importance of what has been said cannot be overstated. The most common causes of failure in the Warrior Path, the most powerful constraining forces that throw the student back, are a sense of separation and the misconception that to become a warrior requires "occupation in a special environment." Unfortunately, there are so many lost souls today who defend such myths; it is not surprising that as a result, most of the students are constantly wondering when the Nagual will begin to transfer real knowledge to them and stop wondering how they clean potatoes or why they swear at the one who took their place in the parking lot at the department store.

However, the moment the student begins to understand the interconnectedness of all living things and realize that practical training in various techniques allows to achieve perfection in cleaning potatoes, his life acquires a completely new dimension, and the assemblage point becomes more and more mobile as he tries to change his perception and intensity.
The second consequence, which must be considered, has already been touched upon when we spoke of the warrior living in a state of constant change and movement, since life on the verge is eternally in its infancy.

Constant change does not allow a sense of reliability; the advantage of this is that the student — and, moreover, the warrior — invariably remains vigilant and ready for action. Since there is no possibility of becoming complacent before him, the student has no choice but to fight for sobriety in the current moment, otherwise he will become mired in the ever-increasing confusion of changing events.

Although students are told from day one that time is the essence of perfection, it still takes them some time to realize that no one person can allow their perception of life and the world as a whole to accumulate a bunch, like undiscovered papers on the desktop. Students often make the mistake of believing that what is perceived today can be dealt with tomorrow. The power lies in the current moment, and if a fleeting chance was not caught exactly when it arose, then “in a minute”, tomorrow or next week it will be too late.

Even the most selfless student often finds himself trapped in doubts about his own perception and as a result postpones his actions until he “thinks things through well.” And while it is not wise to take any action in a hurry and disorderly, it is equally true that the only way to live on the edge and dance on the edge is to try to do it. However, attempts alone are not enough, since the word “try” implies the right to make mistakes, but life on the verge makes any mistake very expensive. When the Toltecs use the word "try," it means trying to do something completely unusual, as if a person's whole life depended on whether he will be able to cope with the current test.

We are now addressing this topic in order to fully understand what exactly a step into the unknown means. If necessary, fight for sobriety in the current moment, the student, whether he realizes it or not, constantly tries to move the assemblage point. Such efforts not only provide invaluable help in the education of intention, but also help the student to become increasingly aware of the deep meaning of the teachings. When one begins to realize that great opportunities may be missed by a careless perception or delayed action, the student makes every effort to be extremely vigilant at the moment and track his perception every second.

The third topic to be discussed follows from the two preceding ones.

Once the student has learned to continuously track his perception, the technique of replay suddenly begins to acquire a completely new meaning. As the student seeks sobriety in the present moment and is already aware of all the seemingly insignificant details of his life, an involuntary re-view is significantly increased; in addition, the student begins to realize the many subtle feelings that can arise from only one word, the melody of an old song and even the fleeting smile of another person. In all such cases, the student is aware of the lines of tension in the web of life, and the very fact of such awareness soon helps him to begin to rewatch the events that gave rise to these lines of tension.

Awareness of the lines of tension of the web of life benefits the student not only in re-viewing, but also in not doing. Realizing much more clearly than before, the student begins to see in his usual actions than they really are, and as a result becomes more detached and objective in relation to the world around him. Increasing detachment not only makes it easier to track your own perception in the moment, but also makes it possible to evaluate any action - physical, emotional and mental - before you take it. Such a student acquires what the Toltecs call speed. Instead of feeling trapped in repetitive actions, he reaches a speed sufficient to identify the intentions that give rise to any actions, whether they are physical, emotional or mental. This speed makes the practice of not doing simple, and as a result, the student very soon begins to live from a position of not doing.

One of the greatest advantages of this way of life is that the student is further removed from the rational mind. As a result, the inner dialogue is dying, and more importantly, the student begins to listen more and more to his heart. As soon as he reaches this level, life once again acquires a completely new meaning: getting out of the trap of constant thinking about everything around, the student begins to feel the world and everything around him, and he comes to understand that such a feeling of the world is much more accurate, faster and more joyful than an approach from a thinking position.
The ability to listen to one’s heart does not mean that the warrior completely stops thinking; it is more correct to say that his rational mind takes its proper place and is used only when necessary - the warrior does not allow him to interfere in his life with endless internal dialogue. The rational mind is only a small part of the general human mind and is nothing more than a computer built into a person.

Of course, the programs used by the rational mind are social conditioning; for this reason, it is vital that the rational mind be put in the proper position as soon as possible, as soon as the person is then able to change the programs of his computer. Computer reprogramming can only be done by reassessing the world and your life, and the best way to do that is to learn to listen to your heart.

The ability to listen to your heart is an acquired ability, understanding and improving which takes time, since social conditioning does not teach anyone how to feel - it focuses on the ability to think, that is, to think rationally. Pupils often do not understand the principle of listening to their heart at all - they tend to believe that they have already dealt with this principle without trying to master its true meaning from their own experience.

We should consider this principle in order to achieve a clear understanding of it and to get rid of the misconceptions that have arisen with regard to this topic. However, in order to do this, it is necessary to start with the seven electromagnetic centers of the glowing cocoon, which are located in the physical body along the spinal column. The story about these centers will be as short as possible.

First of all, it should be realized that the concept of “heart” does not mean a physical organ, in fact, it is one of the seven main electromagnetic centers listed below. These centers control various parts of the nervous system, as well as certain organs of the body.

At the moment, we are interested in the center that is located between the shoulder blades; in the physical body it corresponds to the thymus, or thymus. This center controls not only the physical heart - by means of the thymus gland it affects many other functions of the body, which are not yet completely known to modern medicine. The frequency of oscillations of this center corresponds to the level of awareness at which the interconnectedness of all living things becomes distinct and clear; for this reason, the Toltecs consider it as the center of fusion, or group consciousness. Since the dreamers of mankind are united by group consciousness, it is the heart center that is the most important means of communication between the dreamer and the dreamer.

Consequently, the Toltecs say that the Dreamer speaks to the Dreamed through his heart (Figure 4). For this reason, the ability to listen to one’s heart really means the ability to listen to the Dreamer.

THE SEVEN MAIN ELECTROMAGNETIC CENTRES AND THEIR MANIFESTATIONS
CENTRE — ORGANS — MANIFESTATIONS

HEAD — Pineal gland — Intention

BROWS — Hypophysis — Mind / Ability to distinguish

HEART — Elbow gland — Feeling / Fusion / Involvement

GORLO — thyroid — Rational mind / Separation / Separation

SOLAR COMPETITION — Pancreatic gland — Emotions

CROSSES — Sex glands — Reflection of intent
BASIS OF THE CALLER — Adrenal gland — Dragon knowledge / Human strength

On the other hand, the rational mind — it must be remembered that it is only a weak reflection of the true mind — is manifested through the throat center, the physical manifestation of which is the thyroid gland. It is this center that bears the primary responsibility for the sense of separation and, therefore, for the state of awareness that allows the human being to feel himself as a person.

As a result, the Toltecs regard the throat centre as the main determinant of how the Dreamed—that is, the imperfect tonal—perceives life and the surrounding world. Because of its divisive nature, this centre is called the centre of separation.

The real mind, which is one of the poles of the dreamer’s awareness, is expressed through the second center in the head, the physical manifestation of which is the pituitary gland. Since this center is located approximately at the level of the center of the forehead, esotericists called it the "third eye"; it is the conductor of the true expression of the present, or the correct tone of a person. Thus the same centre is also the source of the ability to distinguish, which, of course, is reflected in the dividing property of the rational mind.

However, this center can be activated only by opening the heart center - this explains why a warrior so needs to open his heart.

Let us return to the heart. Recall that intent is a capacity of the Dreamer. Since the heart centre is the most important means of communication between the Dreamer and the Dreamed, the heart is also the main centre for activating intent.

It should be noted, however, that in reality pure intention manifests itself through the center of the head, which corresponds to the pineal gland. And yet the Toltecs believe that the action of intention, as well as of the true mind, originates precisely in the heart, since only the use of the heart center allows the pineal gland to be activated. This once again proves how important it is for a warrior to learn to listen to his heart.

Given all of the above, it is very useful for the reader to know that the reflection of the intention mentioned in the second chapter is expressed through the sacral center, the physical manifestation of which is the sex glands. First of all, it is for this reason that sorcerers and those who follow the Great Adventure Way mistakenly believed that the will, or personal power, comes from the lower abdomen.

Since the heart is the most important means of communication between the dreamer and the dreamer, and the intention comes into action through the mediation of the heart, it is not surprising that the assemblage point of a person should be on the surface of the luminous cocoon opposite the heart center. When the student realizes the interconnectedness of all living things, he essentially begins to work at the rate of oscillation that corresponds to the heart center, and then it can be argued that such a student began to open his heart. When the student is detached from the rational mind and opens his heart, he literally shifts his focus, because instead of perceiving the world through the throat center associated with the rational mind, he feels it through the heart center.

Now the student begins to perceive in accordance with the goals of his dreamer - this is the true meaning of the expression "learning to see reality in a dream."

When the student finds a connection with his heart, real thinking becomes possible, because instead of rational reasoning about everything around, which invariably leads to a closed circle of thoughts, that is, internal dialogue, the student begins to perceive the world as a whole and his life from the point of view of feeling. Feeling leads to the feeling that a person knows something with every cell of his being. Since the student no longer perceives everything from a position of separation, events and phenomena are no longer considered independently of each other - on the contrary, they appear to the person as closely interacting and, consequently, interdependent threads of one life. Since the student himself is also a part of this one life, he is able to feel, or feel, where certain threads will lead if they are followed. He begins to act instinctively, trusting his feelings to the same extent that ordinary people rely on the feeling of the heat of the fire and pull away his hand when they burn it.

Real thinking is not connected with internal dialogue and does not require time for reasoning. The thought that causes a person to pull his hand away from the burning flame is truly instantaneous and does not need slow, diligent, logical and balanced reflections generated by internal dialogue.

This is what is really meant by the expression “listening to your heart” — an act of genuine thinking as opposed to rational reflection caused by inner dialogue. As soon as a person acquires such a skill, he is able not only to reprogram the rational mind, but also to pave the way for the ability to stop the world, that is, to learn to completely erase personal history.

It takes time, patience, and above all hard work to learn to listen clearly to your heart and get rid of the constant interference of the rational mind; it is for this reason that the devotion of the disciple of the Way of the Warrior must be truly impeccable. With complete dedication, patience, diligence and perseverance, one step entails another, and each new step brings the student appropriate rewards and brings him closer to real mastery in this most important skill.

Listening to your heart is the first step to seeing. The art of the real seer involves setting in motion and then sharing all three centers in the head (we have only talked about two of them so far).

The step into the unknown is connected, first of all, with the fourth postulate of stalking, placed in the West, in the place of feeling. It is the third aspect of the stalker rule that leads to the fact that a warrior needs to treat death as his best adviser. The West, where the Sun sets, is not only the Temple of Death, but also the place where a warrior goes for the sake of a full understanding of the interconnectedness of all living things and the understanding that the basis of this mystery is the infinite mystery of the existence of all things. We already know that any strategy of a warrior is built in such a way that he can come into contact with this mystery, and the practical application of such a strategy means a step into the unknown.

Having stepped into the unknown, the warrior can no longer repeat this - of course, if he does not intend to then return to the known, and this, as already noted, is not only very dangerous, but also extremely undesirable, since it prevents complete transformation. For those warriors who are devoted to the Path of Freedom, a step into the unknown is a path without return. By taking this step, such warriors never return to their former lives; they simply die in relation to their former personalities and actions. When a warrior applies a new strategy, he does not repeat a step into the unknown - rather, such a new strategy takes him to another unexplored path in a new area of the unknown. Thus, the Warriors of Freedom take a step into the unknown only once in the current life, and this step marks their path to freedom and the bet on strength.

On the other hand. Freedom Warriors never feel the desire to return to their former lives. Once they have tasted life on the verge and witnessed only a few miracles occurring in the Temple of Death, these soldiers will not even think about returning to the narrow and dull framework outlined by the rational mind. Having experienced what it means to be free in the vast expanses of the unknown, the Warriors of Freedom want only one thing: to remain free, to stay on those frontiers where life is in an eternal origin.

They achieve this by studying the dance of death, which allows them to dance on the verge; in this incessant dance of rebirth, they rejoice in the creative abilities of the dreamer, which pour into the Warriors through their hearts, wide open to the interconnectedness, interdependence and interaction of all living things.

The inability to leave the unknown should not be taken literally, that is, it should not be assumed that warriors remain forever in the consciousness of the left side. This would be simply impractical and therefore highly undesirable. Pupils often come to this conclusion, because the unknown as such can be directly achieved only by shifting the assemblage point to the awareness of the left side, and yet now it is not about this at all. It must be realized that even within the framework of ordinary awareness, a person has to deal with the unknown whenever he does not do something or faces an unfamiliar test, since in all such cases he is not able to predict the outcome of these events in advance.

One can only speculate about what will happen in the future, or make assumptions about it, based on similar cases or events in the past, but if this test is completely different from everything that is known to man, its outcome will be unknown until it begins to manifest itself; the same applies to non-doing.

Thus, we are talking about the novelty that the discoverer faces, about drawing up a map of the unknown, and not about the unknown that awaits a person in the awareness of the left side. Of course, there is only one unknown, and the only difference is when a person encounters it - in ordinary or increased awareness of the left side.
Using death as an advisor and learning to dance on the verge of life, the Freedom Warriors can no longer look at life in the way that ordinary people teach their social conditioning.

For the Warrior of Freedom, death is not something vague, “out there”, not something that can be comprehended only in old age, but a completely real and active force that guides every step of it, any decision, feeling and sensation. Realizing that death can overtake him at any moment, the Warrior of Freedom does not waste a single moment or a single drop of personal power and strives to make every moment and every act as meaningful and accurate as possible. A warrior is always ready to fight to the death right here and right now, since any of his actions are completely flawless and represent an expression of his innermost predisposition. Warriors have no regrets; they only experience a sense of excitement and excitement.

A true warrior almost always lives in the current moment, and this principle is directly related to the fourth aspect of the stalker rule. By following this principle, the whole life of a warrior is completely transformed. Instead of worrying about the future and hoping for the future, the warrior is fully satisfied and enjoys any of his actions, whether significant or small. Pleasure also
It is one of those principles about which ordinary people have a completely wrong idea, caused by their ignorance of words.
The word pleasure literally means to be confused with joy.

But it is easy to see that it is not really possible to enjoy in the true sense of the word as long as one remains a prisoner of the rational mind and a slave to social conditioning. Only a free man is able to enjoy himself in the full sense of the word, and above all for this reason ordinary people are constantly looking for some form of escape from reality, which they tend to consider an appropriate type of entertainment. Yet escape from reality is very far from freedom, and indulgence on such an escape is equally different from real pleasure.

A true warrior does not seek to escape from reality in one way or another, as this would mean that he not only tries to avoid life’s trials, but also wastes time, and these two actions, both individually and in combination, destroy the possibility of true freedom. Instead, the warrior tries to extract from any situation of his life the gifts of strength, and to do this, he must live in the current moment. The warrior does not try to escape from life, but, on the contrary, is fully involved in this process, which, as mentioned in the “Eagle’s Scream”, is a definition of unconditional love. From all this it follows that a real warrior is able to enjoy every moment of his life and does it, because his heart is so wide open that his absolutely unconditional love extends to all living things. To confess, I simply do not know how to express it otherwise, since this is one of those principles that go so far to the left that their verbal expression is practically impossible. For this reason, I ask the reader to think carefully about all that has been said above with regard to life in the present moment and pleasure, and also to reflect on the meaning of the following sentence.

IN THE BEGINNING OF ANY WARNER, A WARN SHIELD IS NEEDED. Enabling you to hold the arrows of the universe. SAME. WHEN THE WARNERS ENTER THE HOUSE OF DEATH AND CAN DANCE ON THE BORDER IT NEEDS NOTHING TO BE DONE TO DANCE AND QUICK MOVEMENT WITH THIS INSTANT WHICH THE WARNERS USE THE DANCE IS NOT TO PROTECT THE DANCE

Fully participating in the process of life, a real warrior no longer feels the desire to avoid any life trials. A warrior perceives tears and laughter, happiness and sorrow, health and disease, wealth and poverty, plant and insect with equal joy and genuine humility, for in the very depths of his heart he knows from his own experience that in this mystery of existence all are equal. However, it should be realized that, having learned to remain free, the Freedom Warriors do not cease to fight fiercely with everything that leads to slavery, and with any creature that tries to impose its will on warriors or other brothers. Such is the joy of a warrior, such is his passion for freedom. With this understanding of freedom, the life of a warrior is subject to constant changes, innovations and, consequently, eternal renewal, and each of his actions leads him into another exciting adventure in the unknown areas of the mystery of being.

CHAPTER SIX

FOCUS DIFFERENCE

FOCUS REDUCTION FROM PRECAUTIONS TO EXTENSION — THE GREATEST ACHIEVEMENT OF THE WAR

So far, we have only briefly dealt with the principle of shifting focus, but now it is necessary to consider it in a little more detail, since the ability to shift focus in all respects is the greatest art of a warrior. But as often happens with all manifestations of true power, when a warrior shifts focus, the consequences and the full meaning of this action usually go unnoticed, and if they are found, they cause only slight interest.

In order to approach this principle of primary importance closely, it is necessary to place it in the proper context, since this principle is so contrary to social conditioning and, in particular, to the Western mentality that for most students the embodiment of this aspect of the teachings in practice becomes an incredibly difficult test. Often it is completely taken out of context, and being out of context, the shift in focus becomes similar to the situation when a person takes a photo of one door, and then tries to determine which of the hundreds of houses it belongs to, although he does not have photos of all these houses and their doors. It is obvious that such a task seems impossible.

The most important reason why students tend to pull the ability to shift focus out of its context is the dividing property of the rational mind. In other words, such students forget that all aspects of the teaching are one hundred percent interdependent, that they interact and, therefore, are closely interrelated. If the student does not take this into account, he again and again makes a mistake, trying to shift the focus only when all other means do not help. However, this approach sooner or later leads to such confusion that the student is plunged into complete confusion and chaos, and then is surprised that the shift in focus did not help him at all.

The shifting of focus is the first thing that the student is taught in one way or another, but this principle refers to the awareness of the left side, and therefore the Nagual is simply not able to talk about it until a much later stage of the student’s development. And yet, if the student is eager to follow the Way of the Warrior, he notes from the very beginning that something unusual is happening to him. It is quite possible that the student will not be able to accurately determine what exactly happened, but even what he managed to notice is quite enough to understand without a shadow of a doubt that he has no choice but to study the Way of the Warrior. The reason for all of these cases is that the Nagual helped the student shift the focus sufficiently that he found a connection with his heart. Once this happens, and no matter how brief the connection, the student is free from any doubt, as deep down all people are well aware that the heart never lies.

The shift of focus cannot be grasped by the rational mind, for it is the action of the heart and the effect of this action can only be realized in the context of the path with the heart. Shifting focus means being able to think with the heart as opposed to thinking with the rational mind. The focus shift is related to the depth content of the non-doing technique. Although it does not play a decisive role in tracking down its perception, the shift in focus is the most important ability to achieve Dragon Knowledge. Unable to shift the focus correctly and voluntarily, the warrior will remain as weak and defenseless as any ordinary person.

IF A WARRIOR WANTS TO WIN — WANTS TO RISK AND BE WINNER — HE SHOULD DEMAND HIS FOCUS. APPLICATION OF THE FOURTH ASPECT OF THE STALKER RULES IN THE CONTEXT OF THE FIRST POSTULATE OF STEALKING

This saying is a formula for shifting focus, and so we need to understand what it means. First of all, remember that in the fourth aspect of the stalker's rule it is stated: entering the battle, the warrior completely surrenders to his actions, allowing his spirit to flow easily and freely; only in this case the forces of destiny guide the warrior, paving the way for him.

Entering a battle, even if it is a battle with another person, does not mean that the warrior fights with this person as a person, but rather it is a battle to unravel the mystery of his own being. This idea is very important for two reasons.

First, with whomever or whatever the warrior fights, for the warrior himself, this opponent is not an oppressor, but only a mirror of his own, hidden inside unknown features.

Secondly, since the second postulate of stalking the warrior knows that he should never hope to solve this mystery, he is not obsessed with the idea of victory and therefore can completely relax during the battle. However, these two reasons should not be taken superficially, and therefore they need to be considered in a little more detail.

With regard to the first reason, it is necessary to realize that when choosing his battle, a warrior never chooses those battles in which he will not be able to learn anything, since such an action would be a waste of time and personal strength. A warrior fights only in those battles that bring him a deeper understanding of the mystery of his own being. There is a huge difference between a real battle and what is called the ability to distinguish. This principle is also one that students often take very turgidly; as a result, they turn the test that can be overcome by the simplest application of the ability to distinguish into something similar to a battle, or rather, a fight in the dark. On the other hand, they may dismiss the actual battle as a minor nuisance.

These considerations bring us back to the principle of mirrors and to the fact that all surrounding, any event of life and, for that matter, even inanimate objects reflect some aspects of the inner unknown traits of the person himself. For example, if he is trying to dig a stone in his garden, but he does not even move, you can not even doubt that a person is faced with a reflection of his own perseverance, since in life he can be no less stubborn than the rocks of Gibraltar. Similarly, if a person is driving in a car, and he suddenly begins to have a moody ignition, then the person himself is almost certainly at this moment in a disordered state of awareness. Similarly, if he has just received a reprimand from the boss and when leaving the office, the draft slammed the door loudly behind him, the person should take into account that his own motives may well lead to his being fired.

When a warrior faces a test that he knows without a shadow of a doubt can teach him nothing, he realizes that the test itself is not in the battle, but in the development of the ability to distinguish.

Let, for example, a person try to dig a stone in his garden, but no matter how deep he digs, no matter how much force he leans on the lever, the stone does not start from the spot. If in this case a man is quite sure that although he really was stubborn before, but has already turned this stubbornness into an advantage one hundred percent, he can have no doubt that the next test presented to him in the form of this inflexible stone is the development of the ability to distinguish. Perhaps there is some reason why this stone should not be moved. It is possible that there is something in a person’s life that can not be changed in any way, and the stone simply symbolizes this.

In any case, it all comes down to the ability to make decisions based on the ability to distinguish, and this does not mean the need to engage in battle in the full sense of the word. Thus, the storming of the stone by all available means would be a complete waste of time and personal strength.

When it comes to the people with whom we are connected in life, the ability to distinguish often entails the need to choose between compromising with yourself in order to preserve the old mirrors and leaving the sphere of influence of these people in one form or another. When a person is faced with such a test, a battle is really possible, since it may turn out that it is not so easy to free your life from any person. However, it should be understood that even in such a case, a battle does not mean a battle with a specific mirror and is a struggle for the ability to wisely distinguish.

In reality, a man cannot fight a battle with himself, even if at times he has to engage in real battles for the practical realization of what he knows he must do. A person can only fight with an opponent - whether he is another person, an animal, an inanimate object or the force itself. Moreover, as is already known, the only permissible reason for starting a battle with any opponent is the condition that the battle with this opponent will allow a person to learn about himself something that he did not know before.

Thus, a sign of whether a person is going to fight or is it just an exercise in developing the ability to distinguish, becomes the answer to a simple question: "What is reflected in this mirror?" If this is an outdated mirror, then you will have to develop the ability to distinguish. If this mirror reflects current behavior, you need to prepare for battle. If it reflects potential behavior in the future, it is only a warning about the upcoming battle.

The need for a lack of obsession with victory is another topic that brings a lot of unnecessary trouble to students. The main reason for this is social conditioning: even if the student has fought his battle flawlessly but failed, he is inevitably overwhelmed by a sense of failure, or worse, embarrassment and even shame for that failure.

However, such indulgence is the worst form of self-importance, as it shows complete ignorance. There is nothing shameful about defeat, because even failure brings experience, and experience always leads to knowledge. Is knowledge shameful? Even if a man loses a battle because of his lack of integrity, the experience still means knowledge for which a price has been paid; in one way or another, there is no reason for embarrassment or shame.

It is for this reason that the Toltecs claim that defeat does not exist at all. The worst thing that can happen in any case of so-called defeat is that the student’s sense of self-importance will be shocked — but this is what the Nagual usually finds extremely amusing; he will begin to applaud rather than weep! As a result, those students who after failures try to get sympathy from the Nagual usually retreat from him with indignation, since they do not manage to squeeze anything out of the mentor except a loud laugh.

It is appropriate to deviate from the main topic for a while to note what can cause a true shame in a warrior. A warrior can feel shame only if he intentionally and deliberately indulges in behavior that, as he knows full well, is not flawless. However, among the millions of imperfect actions, there are several that Freedom Warriors consider to be inviolable taboos:

   First, the abuse of force. 

   Secondly, the neglect of the interdependence of all living things for selfish purposes and, 

    Third, insulting the Supreme Mother by neglecting reasonable cooperation.

Freedom warriors consider these three major misdeeds to be completely contrary to freedom itself, and any warrior who violates these commandments at any stage of life will quickly find himself before the edge of the sword of a real warrior; among other things, such criminals are usually expelled from the brotherhood. Moreover, if this warrior has access to mental connection, it is, of course, interrupted; he becomes an outcast, and the consequences are, to put it mildly, severe.

Back to the topic under discussion. It is the deep consequences of the second cause that will become the center of our attention when talking about the current section of the exercises. Having got rid of the obsession with victory, a warrior can completely surrender to the ongoing battle.
First of all, we should talk about the true meaning of the word “discharge”. This usually means that there is no strict control, and this definition is almost in line with the ideas of the Toltecs. It is important to note, however, that, from the Toltec point of view, looseness does not mean that a person becomes careless and reckless or loses control of himself in the sense that he becomes helpless. On the contrary, the warrior's control is always impeccable. For this reason, it is necessary to talk in more detail about what the unfreezing of the warrior means.

By this concept, the Toltecs mean that the warrior is completely immersed in the current battle. Such immersion can mean neither complete absorption, nor obsession, nor obsessive commitment. To fully immerse oneself in the current battle and at the same time remain alert, fearless, respectful and completely self-confident - all this requires that the warrior completely move to the state of awareness in which he is in unity with everything around him. This state of awareness cannot be achieved within the framework of ordinary consciousness, which invariably has a divided perception of itself and the world around it. Thus, the state of awareness we are interested in is on the left side.

Inattentive students often lose sight of the fact that when they move to the left side of the consciousness, ordinary awareness stops, and the warrior in all respects temporarily becomes “abnormal”.

Although the ability to move to the awareness of the left side of your own will brings huge benefits, this type of awareness does little to help you deal with the practical issues of life on the physical plane and, without a doubt, is completely impractical during battle. As a result, even though a true warrior is able to voluntarily move to the awareness of the left side and leave it, he prefers to act primarily at the level of ordinary awareness - for the simple reason that the warrior is primarily a practical being.

The warrior only passes to the awareness of the left side when he has to make an act of dreaming or engage in battle. What happens when a warrior passes to the awareness of the left side before the battle begins? The very conduct of battle is an extremely practical occupation, which is very different from the purely personal practice of dreaming.

It is important to remember that the awareness of the left side refers to the unknown, and the unknown is the infinity in which a person risks “going too far”, that is, becoming helpless when faced with completely unfamiliar and unknown tests. This is the benefit and danger of the unknown and, therefore, the awareness of the left side. In other words, mindlessly jumping into the unknown is simply stupid, to put it mildly; and since a warrior's control is flawless at any moment, it will never occur to him to do so.

For this reason, it is easy to understand that when a warrior passes to the awareness of the left side before the battle begins, he himself chooses which section of the unknown to transfer his awareness to, since he cannot afford to be where he will quickly find that, so to speak, he has "went too far".

For a well-trained and experienced warrior in the unknown, there are a huge number of such sites with which he is well acquainted. And yet, if necessary, enter the battle, all real warriors prefer one special position of the assemblage point. This special position is called a place without pity, and the reason that the soldiers prefer this position is those properties that are most suitable for warfare.

A place without pity is not at all what can be assumed from its name, although in a certain sense such a concept is extremely suitable for this special adjustment of perception. The main reason that warriors like to use this position in battles is that in a place without pity, the feeling of inclusiveness becomes so strong and acute that a person completely immerses himself in the interdependence, interaction and interconnectedness of all living things. Moreover, since this setting refers to the depths of the left side, it is characterized by a complete lack of thinking; as a result, instead of a linear and sequential perception of events, you think that everything happens simultaneously - in such a way that it is impossible to indicate with certainty where the past, present or future.

From the point of view of ordinary awareness, this principle always seems to be a state of complete chaos; it is easiest for me to explain it by resorting to an ancient analogy, according to which place without pity is compared with a special form of emptiness. The Toltecs likened the place to emptiness without pity, because it has the strange property of seeming isolation of the event on which the warrior focuses, and at the same time he is aware of nothing but the smallest details inherent in the event in question. Due to the lack of thinking, place without pity has the property of complete silence, in which the concept of time is devoid of meaning. As a result, a person finds himself stuck in the emptiness of silence and timelessness, where nothing remains except the details of the current battle.

Since in this state there is no awareness of time in a linear sense, the warrior perceives everything around only in categories of interconnectedness; thus, the sense of time begins to be determined solely by the speed of perception of the warrior. In other words, if a warrior quickly learns the interdependence of everything around him, it seems to him that everything happens quickly; if his perception is slow, everything looks protracted in time. The advantage of such a strange change in the sense of time is that the warrior has the opportunity to choose at his own will how fast events will develop. 

For example, if an opponent makes a physical attack on a warrior, the warrior may prefer to consider the opponent's movements at a slow speed and thus gain enough time for a retaliatory strike. The same tactics can be used to evaluate the mental and emotional actions of the opponent. It is necessary, however, to realize that all these rules apply only to a place without pity, which, it must be remembered, represents a special state of awareness; this means that from the point of view of one who watches the actions of a warrior throughout the battle, all events will develop in time quite normally.

The great advantage of moving to a place without pity is that, although on the left the ordinary awareness is suspended, the warrior is nevertheless subjected to such strong vibrations of all-encompassingness that it seems to reach an incredibly high level of sobriety - although this special setting is extremely different from true sobriety. Being literally exposed to the feeling of interconnectedness of all living things, but at the same time deprived of a rational mind, the warrior does not perceive himself as something different from everything around him. He becomes one with everything around him, including his opponent, and as a result feels each movement of the opponent as his own. This means that if at this point the opponent is at the level of ordinary awareness, the warrior will merge with his thoughts, feelings and emotions.
The advantage of all this is that the warrior does not notice anything that does not apply to the current battle. He is not subject to any thoughts and emotions, that is, he simply flows after the movements of the enemy only in order to defeat him.

A warrior who fights his battle from a place without pity becomes a completely ruthless being, and yet, devoid of thoughts and emotions, he never responds to what is happening with anger, hatred, thirst for revenge, hostility and any other forms of emotion or bad intentions caused by prejudice or erroneous thinking. It is for this reason that it is emphasized that, despite complete ruthlessness, a place without pity is not at all what a person can represent due to his social conditioning.

That's what a warrior's loose-lippedness means. Once in a place without pity, deprived of all thoughts and emotions and at the same time being in full unity with everything that is involved in the current battle, the warrior does not feel the need or desire to control everything around him, since he has enough of the very sense of unity.

However, although the warrior experiences the feeling of being in a void, the place’s inherent, without pity, deepest sense of inclusiveness holds him in close connection not only with the smallest details of this void, but also with the broader consequences of his battle that runs beyond the void. In other words, although the warrior is completely immersed in the current battle and becomes one with it, he still remains vigilant in the deepest sense of the word.

The true meaning of the concept of "distraction" is the absence of a sense of need to control everything; the same meaning is also given to the words "allows your spirit to flow easily and freely" - to be free from the need to control and free yourself from the burden of thoughts and emotions, that is, not to be overwhelmed by their influence. Moreover, through a deep sense of all-inclusiveness, a warrior is closely connected with his destiny and, consequently, with the destiny of his dreamer, since at this level of awareness a warrior perceives everything around him from the point of view of the progressive development of his destiny. As a result, the warrior willy-nilly perceives and experiences his battle only in terms of what it will allow him to achieve in relation to his own destiny. Regardless of the outcome of the battle, the warrior always completes it, learning a lot about himself and his fate. This means that he wins his real battle, as he solved a new fragment of the mystery of his own being - even from the point of view of the battle itself, he could lose, that is, not win over his opponent. This is the meaning of the words "a warrior is able to win despite defeat in battle."

Since in this position the warrior is closely connected with the purpose of his dreamer, the force that guides the warrior in his battle is in fact the power of purpose, since at the time when the warrior acts from the place without pity, he does not have any disturbing thoughts and emotions.
The conversation about the place without pity took place for the most part in terms of physical actions, but real warriors very rarely have to fight in physical battles.

The example of a place without pity is given from a physical point of view only because in this case it is easier to understand its nature and principles of use. In most cases, a warrior has to fight non-physical battles, but in them he uses the place without pity in the same way as in physical battles. The only difference is that when using a place without pity in a non-physical battle, the warrior must remain in it until he discovers all the upcoming actions of the enemy and his intentions. Of course, a warrior is able to re-transfer to a place without pity, whenever there is a need for it, although even a few seconds in this place is usually enough to figure out everything necessary, because in a place without pity time does not exist.

A warrior has no urgent need to remain in a place without pity during non-physical battles, since staying in this place has one serious drawback. It arises because the left side in general and the place without pity in particular exclude the linear perception of time and, therefore, incredibly complicate the logic of the sequence of events necessary for coherent speech. As a result, a place without pity does not contribute to verbal expression. Of course, this disadvantage is not very important in a physical battle, but in cases of non-physical battles it can turn into a real problem - especially when the warrior has to stay in the place without pity for quite a long time.

Trying to overcome this drawback, the Toltecs eventually found out that in a place without pity can be carried with different levels of intensity. Thus, an experienced warrior can either completely identify with the setting that marks the place without pity, or simply very easily "touch" this setting. Naturally, the described possibilities are two extremes, and between them there is a whole range of various forms of interaction available to the warrior. If a warrior simply “touches” a place slightly without pity, he can use the properties of this setting, while maintaining most of the usual awareness, and then his speech will not be subjected to violations - while the warrior, of course, will not be able to fully take advantage of the lack of thinking and emotions.

On the other hand, if the warrior goes completely to this setting, his speech abilities will temporarily be impaired; this does not mean that he will completely lose the gift of speech, he will simply be able to express himself only with short orders or statements. When trying to conduct conversations, the speech of a warrior immersed in the left side becomes almost incoherent, since, as already noted, the left side is devoid of logic and consistency caused by the linear perception of time. You can add that even the voice of a warrior changes dramatically: it usually becomes low and sharp, and when you completely move to the place without pity, it sounds evenly and dispassionate.

It should be noted that in reality there are two positions of place without pity: the one mentioned above, which belongs to the left side, and another placed in the sphere of ordinary awareness. Personally, I prefer to call the second setting a place of cruelty. A true warrior will never get caught up in this setting, because it represents exactly what I used to call cruelty. Being the complete opposite of its counterpart, the second place does not exclude thinking and emotions, but, on the contrary, can be achieved only with the complete lack of respect for life or with the help of such strong emotions as hatred, thirst for revenge or bad intentions that are caused by the desire to make another creature suffer.

I do not want to go into more detail about the place of cruelty, because, from the point of view of the Freedom Warriors, deliberate setting at this place is the most despised act, since it reflects the intentional desire to inflict suffering on others. I mention it only so that the reader can clearly understand the huge difference between a place without pity and a place of cruelty.

The reader will be interested to know that a huge number of ordinary people at least once in their lives involuntarily found themselves in a place without pity. This happens quite often: sudden and terrible accidents cause a person to unconsciously move the assemblage point to a place without pity, and as a result, such a person begins to act with an exciting speed and usually becomes a hero.

However, when he is subsequently asked any questions, he behaves rather shyly and admits that he does not really understand what happened; he can report that he suddenly began to perceive everything around him at a slow pace and began to act without any thoughts and feelings.
For those who are not yet able to see, the ability to move to a place without pity is a good substitute for this ability, although in reality it can not serve as a full substitute for vision.

Having considered the consequences of the fourth aspect of the stalker rule, we need to talk about its application to the context of the first postulate of stalking. I am obliged to warn the reader that the skill of a master stalker lies in his ability to apply any aspect of the stalker rule to the context of each of the four stalking postulates. The manifestations of each aspect of the stalker rule produce different effects depending on the context to which that aspect has been applied.

We will deviate a little from the topic to get acquainted with what are called the five elements of the One Force. Traditionally, these elements are called earth, fire, water, air and spirit; thanks to modern esoteric and science fiction literature, it is widely known that so-called wizards work miracles by manipulating one of the elements or their combinations. These are stories that have spawned many superstitions.

The four main elements are only symbolic reflections of the four attributes of the warrior, that is, something like a stenographic record, which for an experienced warrior turns into whole volumes of knowledge, if the student has already undergone the necessary training and became familiar with the content of these symbols. Air symbolizes sobriety, earth - stability, water - cordiality, fire - feeling, and spirit - pure intention (Figure 5).

For most actions, only one element is required, but some actions are associated with their combinations. For example, only air is needed to distinguish. On the other hand, when an athlete is preparing for a race, he needs both land and spirit. Similarly, if a warrior is going to heal another person, then, depending on the nature of the disease, he may need various combinations of air, water and spirit, and sometimes a combination of all five elements.

THE FIVE STRENGTHS OF ONE POWER AND THE FOUR ATRIBUTES OF THE WAR
STYHING / A TRIBUT / SIDE OF LIGHT

AIR / Sobriety / East

EMLA / Sustainability / North

FIRE / Feeling / West

WATER / Heart / South

SPIRIT / Intention / Pervades everything

The five elements have four distinct properties associated with the four basic dimensions of MEST (Matter, Energy, Space, Time), discussed in Cry of the Eagle. These four properties are explained by the four postulates of stalking (Fig. 6). For example, within time, sobriety has a completely different quality from that in the dimension of energy. Thus, although there are only five elements, each can acquire particular properties according to the dimension in which it manifests—that is, the postulate of stalking within which it operates.

The same is true of the seven aspects of the stalker's rule, since these aspects only play the role of necessary details that allow us to identify the deep consequences of the four attributes of the warrior.

In other words, the stalker rule applies to any of the four attributes of a warrior, and in each such case the seven aspects of the stalker rule reveal seven different characteristics of the corresponding attribute. In the end, there is only one rule that has seven facets.

In one volume it is simply impossible to consider all the subtleties inherent in the four postulates of stalking and the stalker rule. In this connection, I only mention briefly the details that are currently either causing unnecessary confusion or may attract excessive attention and, as a result, cause an increase in superstitions due to humanity's lack of necessary knowledge.
Back to the main topic.

The first postulate of stalking is related to sobriety in the context of time measurement. “If a warrior wants to win — although he risks being defeated — he must shift his focus by applying the fourth aspect of the stalker rule in the context of the first stalking postulate.” So, the fourth aspect of the stalker rule should be applied in the context of that property of sobriety, which manifests itself within time.

Let's see what that means.

Sobriety in the context of time implies the level of sobriety at which everything that happens is seen in its logical sequence, that is, in linear development in the course of time. In other words, in a person’s life there is an event that generates a number of divergent circles, and each of these circles, in turn, causes new divergent circles to appear.

It is necessary to bear in mind, even during a battle, the need to take into account the entire chain of events leading to the current moment of battle, as well as the fact that the results of the battle have already begun to generate a new chain of events. Any battle should be based on sober thinking, not become a messy response based on unbridled emotions or impulsive thinking.

This leads us to the principle which the Toltecs call endurance, although they put in this concept a completely different meaning than ordinary people, since they do not mean at all that a condescending warrior necessarily turns into a “sick-ass rag”.

On the contrary, endurance requires a significant level of genuine patience and resilience; nothing develops intention faster and more effectively than endurance education.

This is the meaning of the Toltecs: leniency is a manifestation of resilience, during which a warrior tames his patience to such a level that it does not become like a well-stretched bow, which is lightness itself, but at the same time has a deadly internal tension.

A warrior does not consider patience what ordinary people call this word, since the so-called patience in the ordinary sense is only an inactive submission to the need to wait, which is imposed either by another person or by the circumstances of life. On the other hand, the patience of a warrior is not an inactive, obedient expectation, but a conscious and deliberate expectation of the right moment - this action is taken at the will of the warrior himself and is not imposed on him by external circumstances.

The reason for the need for a warrior to cultivate endurance is the purpose of stalking not only his victim, but also his own perception of current circumstances. Developing endurance, the warrior gets the opportunity and, above all, acquires sufficient detachment to fully and thoroughly assess the current situation in the midst of action and battle. This principle is of great importance, and neither the student nor the reader should treat it superficially.

In this regard, the reader is advised to refresh the example from the “Return of the Warriors”, which spoke about a soldier trying to save his life during the passage through a minefield, since all the teachings set out during the discussion of this example are directly related to the current topic.

Unobsessed with victory or defeat in his battle, the warrior enters it without the frenzy inherent in an ordinary person whose only desire is to fight.
- to win quickly. A warrior who educates endurance does not need to rush, because during the battle time does not matter to him.

Instead, the warrior tastes every moment of battle, and in this completeness of evaluation of every fraction of a second, he perceives so many details, as well as their consequences, that every moment becomes an eternity for him - an eternity with a taste of timelessness, although the warrior acts in the context of time. As a result, he simply follows every action and intention of his opponent in an action that, paradoxically, resembles not so much a battle as the refined movements of two dancers performing pa-de-de, carrying all the signs of reasonable cooperation.

Ultimately, a warrior does not enter battle because of his desire for revenge or his desire to destroy the enemy, but only because he wants to get from his opponent the gifts of power that he is able to give him. This is the deep meaning of the following two sentences.

A HUNDER IS VERY familiar with his world. I want to stay away from him.

The hunter does not have his own world, he takes only that from him. WHAT IT REALLY NEEDS.

By developing endurance, and therefore not striving to finish the battle quickly, the warrior uses his patience to cultivate the intention, which, of course, is absolutely necessary to receive from the battle the necessary gifts of strength. Thanks to the restraints that the warrior, while maintaining patience, deliberately imposes on his actions, his intention begins to gain strength and as a result leads to the movement and displacement of his assemblage point.

In turn, this brings him such a perception setting that allows the warrior to perceive with complete clarity not only the events that manifest themselves in the battle, but also the true gifts of power that it brings to him. Instead of entrenching on the thought of victory or defeat, a warrior can behave uninhibited and allow the powers of destiny to direct his actions. This is the true meaning of the shift in focus.

Due to the detachment that the warrior has accumulated during the development of endurance, his actions acquire an “easyness” that can be achieved only in the absence of intensity. However, as the warrior’s intent steadily grows stronger throughout the battle, his actions become more deadly — not only because of the intent, but also because the clarity he achieves with each second increases the accuracy of each of his actions.

When using the fourth aspect of the stalker rule in the context of the first postulate, it is only necessary to touch the place slightly without pity. As already noted, complete identification with the place without pity stops time, but in order for the battle to proceed properly, this element is absolutely necessary. It is important not only to learn to move to a place without pity, but also to learn how to manage interaction with it.

Excerpt is not only applicable in battle, it is often used in practice before entering the battle. However, regardless of whether it is used before or during a battle, the development of endurance invariably leads to one result. The main advantage of training endurance before a battle is the fact that it allows the warrior to develop his strategy of the upcoming battle faster and more effectively. This is especially true when one is dealing with a petty tyrant.

A warrior who cultivates endurance by applying the fourth aspect of the stalker rule in the context of the first stalking postulate always ends the battle by achieving his goal, that is, he receives from his opponent the gift of strength that he intended to win first. Such a warrior simply cannot be defeated in the true sense of the word, although it may seem to the outside observer that the warrior has lost the battle.

This is easily seen in the example of Sean and Willis: although at first glance Sean was defeated in the battle with Willis, the gift of power that as a result took over Sean, that is, the knowledge about himself and, in particular, the newly acquired self-confidence and self-esteem can not be measured by the categories of monetary gain. Sean would not have been able to acquire such a gift of power for any money; he would not have been able to achieve it if he had not entered this battle, for which he must wholeheartedly thank Willis.

CHAPTER SEVEN
SHADOWS COMING

FOR A EXPERIENCED WARNER, THE SHADOWS WILL BECOME A CONNECTION BETWEEN THE KNOWN AND THE UNKNOWN — A LITTLE DOOR THAN THOSE WHO CAN SEE THE UNKNOWN STAYING IN THE FRAMEWORK OF THE KNOWN.

We move on to the fifth aspect of the stalker rule. We will be introduced to one of those strange and mysterious principles of the Way of the Warrior, which are extremely rarely correctly understood by those who do not follow the Way of Freedom. Magicians call this principle close contemplation of the shadows and use this technique to transition to altered states of perception. Freedom Warriors use this method in a slightly different way and call it shadow combing.

Like any ordinary man, a warrior faces such circumstances in his life when he has to confront a much superior force; at first glance, it seems that the warrior simply cannot move forward and literally found himself between two lights. However, all such situations are only the result of an illusion, and this illusion inevitably leads to the fact that the warrior is squeezed within the framework of a specific view of the world. This may sound strange, since the reader will remember that a warrior does not have a rigid view of the world - how can he be trapped in any worldview?

And yet we should not forget that although the warrior really does not have a hard view of the world, others usually find themselves completely confused in their own worldviews, and therefore, when interacting with these people, the warrior inevitably has to take into account the views of the world of his fellows.
Although a warrior is free to choose any view of the world that suits his strategy, there are battles that require a warrior to use the same worldview as his opponent.

However, any view of the world has its limitations that can complicate the actions of even a warrior, because in cases where he has to act only within the framework of this view of the world, the warrior, of course, must limit his actions imposed by this worldview framework. Thus, despite the fact that the warrior is well aware that he is dealing with the illusion inherent in any view of the world, these illusory ideas are not always easy and easy to overcome, while remaining in the context of the worldview to which they belong.

To clarify the above, let’s go back to the example of Sean and his brother Willis. In a battle with Willis, Sean has no choice but to take Willis’s view of the world into account. Sean just can’t start his battle without confronting his brother as part of Willis’ worldview.

This means that Sean needs to communicate with Willis on his territory and adapt his external actions to the requirements of his brother’s worldview. Any other approach would only lead to Willis feeling even more threatened by Sean and as a result become more nervous, suspicious, belligerent and unfriendly than before. Obviously, if Sean wants to "win" his battle with his brother, it is absolutely necessary to track Willis in a cooperative environment. In fact, Sean can only do this in one way — to make Willis believe that he defeated Sean, after which Sean will have to play his role in accordance with the parameters defined by Willis’s view of the world.

Although the warrior does not have a hard view of the world, when entering the battle, he can still be trapped for a while in the narrow framework of someone else’s worldview. For an experienced warrior, such a trap will only be a temporary nuisance, which, however, should not always be avoided. Thus, a warrior, sometimes of his own free will, deliberately engages in such a trap if such an action contributes to his strategy and, especially, in cases where his strategy involves the need to lull the enemy with a false sense of security. However, if the warrior is caught in such a trap, he will immediately resort to the practical application of the fifth aspect of the stalker rule, which states: when faced with an unequal opponent, the warrior opens up to the world around him and allows his mind to deal with the little things of life.

The implementation of the fifth aspect of the stalker rule in practice usually turns out to be a completely deceptive tactical technique, since the enemy invariably has the impression that he has already outwitted the warrior. As soon as a warrior "falls into a trap", he immediately performs the most unexpected from the point of view of the enemy: stops all resistance. Of course, this is only an illusion, since in reality the warrior only temporarily suspends the battle in order to be able to carefully assess the circumstances. In other words, temporarily distracted from direct confrontation, the warrior re-evaluates both the situation and his tactics in order to gain an advantage over the enemy. As a result, he does not suffer defeat at all, but, departing from the struggle, he simply gathers with forces to suddenly, at any moment, again go on the attack with an even greater reserve of hardness and strength than before.

When a warrior temporarily retreats as a result of facing superior forces of the enemy, he uses his ability to distinguish. In moving away from the situation, the warrior in no way weakens his control, but, on the contrary, strengthens it. Thus, by Toltec’s definition, such a “retreat” does not mean flight at all — on the contrary, it is understood in the most literal sense of the word, that is, as a step back and a new offensive using a different tactic. It may seem that the warrior has given up his position and lowered his sword, but in fact he is just preparing to take other, new actions.
This naturally takes us to a deeper consideration of the concepts of action, response, and response. In the dictionary of the warrior, they are not synonymous, since each word carries a special meaning, although their contents closely interact with each other.

ACTION IS THE REFUSE OF A WARNER TO PRESENT HIS DREAMING. WHEREAS, AS A RESPONSIBLE ACTION IS THE MAIN MEANS TO WHICH A NORMAL MAN APPLIES TO THE DEPLOYMENT OF HIS COMMANDS.

Action involves the use of something new and original, whether it is a new level of perception, new sensations, emotions and way of thinking, a new way of talking, eating, doing business or communicating with others. Action means the ability to live in the current moment and, therefore, dance on the verge.

Thus, action is possible only when a person part with his hard view of the world. This comes down to waking up in a dream and gaining control over the content of this dream. A warrior who has gained control over the content of his dream simultaneously gains power over his life; in turn, this means that he is flawlessly one with the purpose of his dreamer.

The warrior responds impeccably to the purpose of his dreamer, constantly taking action on the physical plane; since any of his actions are invariably new, each of them transfers him to new realms of experience, and each new experience generates new dimensions of power.

On the other hand, the response, as explained in the second chapter, is simply a repetition of one’s own stupidity, that is, something that, from the point of view of the warrior, is not only a waste of time and personal strength, but also the right way to continue a rigid chain to someone else’s stupidity. Thus, if a warrior makes a temporary retreat during a battle, he does not submit to the situation, but takes an action that leads him to new knowledge.

In order to fully grasp the significance of this principle, it is necessary to realize that whenever an ordinary person encounters what seems to him to be superior forces, he either tries to avoid the circumstances in one way or another, or simply surrenders to the enemy. In other words, the ordinary person mistakenly believes that superior forces in one sense or another mean his complete defeat, and therefore he must obey the will of his opponent, regardless of whether another person or a number of life circumstances is his opponent. But repeating the same mistake means repeating your own stupidity.

Realizing that the clash with unequal forces is simply a test to explore the unknown, the warrior does not submit to defeat, even if from the outside it may seem that he has already lost the battle. As a result, the warrior takes advantage of his supposed defeat to completely reevaluate current circumstances in terms of what is called shadow combing.

Shade combing is an action that is itself an endurance exercise, and in this respect its meaning is clearly described in the preceding chapter. Since the technique of shadow combing arises due to the manifestation of aging, in order to properly understand this principle, it is necessary to fully understand what exactly this mysterious expression implies, and for this reason we have to discuss the meaning of the concept of "shadow".

Those of our brothers who follow the Great Adventure Path take the word "shadow" literally and use the technique of close contemplation to work directly with the rather bizarre properties of physical shadows. A rational justification for the technique of close contemplation of shadows is the fact that physical shadows arise as a result of the existence of objects that prevent the natural flow and spread of light. The Toltecs of the past viewed this phenomenon from the point of view of resistance.

In other words, an object casts a shadow because it reflects, absorbs or partially transmits light rays that fall on its surface. However, regardless of whether the light was reflected, absorbed or partially missed, that is, met with resistance, the fact remains that light cannot pass through the object and this object prevents the free propagation of light, which the Toltecs consider resistance.

Toltecs consider everything that exists an expression of life, and all forms of life in varying degrees need the life-giving properties of physical, sunlight. Already in the early stages of their quest for knowledge, Toltec seers became seriously interested in why physical life forms reflect, absorb, or partially resist light. Taking advantage of their ability to see the process of life, the Toltecs quickly realized that the phenomenon called resistance is caused not so much by the density of objects as by the state of their awareness, which is inherent in all levels of existence, including even those that are scientifically immaterial; it is the state of awareness that generates density and the formation of bundles.

After this discovery, it did not take long for the Toltecs to realize that shadows do indeed possess certain properties directly related to awareness. In other words, being a manifestation of a particular state of awareness, resistance can have different levels of intensity, and these degrees of intensity of resistance determine the quality of a separate shadow.

Thus, although for ordinary vision all shadows look exactly the same, an experienced seer is able to identify differences in the characteristics of shadows. This feature led the Toltecs to practice close contemplation of shadows, because in the end shadows are not just shadows. With the correct interpretation of skillful internal visions, the shadow reveals a rich information about the dominant state of awareness of the object that this shadow casts, regardless of whether this object is a man, an animal, a plant or a stone.

Using the technique of close contemplation of shadows, the magician can shift and shift his assemblage point, using as a conductor the properties of shadows. However, this technique is entirely based on identification - something that Freedom Warriors avoid like the plague, since identification almost never leads to freedom. In spite of this, I shall now have to explain this technique, not at all because the students of the Path of Freedom are advised to identify, but only because without knowledge of the technique of close contemplation of the shadows it will not be possible to understand the combing of the shadows.  

By closely contemplating the shadows, the practitioner chooses any shadow and then “opens” to the vibrational quality of that shadow. The need to open up to something requires complete inner silence, and, of course, this is possible only in the absence of internal dialogue, which, as we should remember, plays the role of a shield that fences a person from the outside world. When such a state of inner silence is reached, that is, a person gets rid of the separating shield, it is quite easy for him to go into a state of complete identification with what he is concentrating on.

If a person focuses, for example, on the shadow of a tree, he will soon begin to identify with the quality inherent in this shadow. Prolonged identification with this quality sooner or later causes the assemblage point to either shift or shift, as this is necessary to fully adjust to the appropriate quality. This adjustment will be an altered state of perception, allowing a person to feel that part of the awareness of the tree that generates his resistance.

The reader will no doubt pay close attention to what has been said regarding the adjustment to tree awareness. Note that such a setting is entirely based on identification, which lacks objectivity, since any identification is devoid of sobriety and therefore represents the complete opposite of detachment. Man is not attuned to the full awareness of the tree, but only to that part of it that generates resistance.

Let us remember that the ten points of man are interspersed and connected by twenty-two aspects of consciousness, called gems. However, in addition to these twenty-two gems, which are called gems of light, or simply light gems, there are eleven other dark gems, so named, because they all tend to reflect, absorb and partially transmit light.

Although not all dark gems have the property of resistance, we are interested in the one that is called resistance, since this dark gem in a certain sense is the very embodiment of resistance.

It is almost impossible to explain the essence of dark gems before acquaintance and full understanding of light gems. For this reason, it will suffice to say that dark gems are intrinsic characteristics of awareness, and therefore should not be confused with principles such as evil or what might be called the forces of darkness.

Dark gems are a vast part of the unknown, but they are such deceptive and elusive shades of the unknown that it seems that they resist the absorption of the known by light. Thus, dark gems are understood to refer to the dark side of awareness, although the dark side of awareness has nothing to do with what are called the forces of darkness.

In this regard, it is useful to deviate slightly from the main topic to talk about what many people consider evil, the devil and Satan. From the Toltec point of view, such concepts are meaningless at all, since the Toltecs are well aware that in the manifested universe everything has a certain purpose. Since all purposes inevitably reach their fulfillment in the form of the development of awareness, none of them can be considered evil. And yet, as the old adage goes, “In all things incomprehensible lies the devil.”

The only reason that an ignorant person looks upon the actions of others as pure evil, or considers them the source of the devil or of Satan himself, is the fact that all seemingly evil actions inevitably go back to the misuse of one of the eleven dark gems. If a person does not understand what these gems really are, he is simply not able to treat them flawlessly, and the consequences of mishandling these gems invariably manifest themselves in a destructive or diabolical way. Since ordinary people habitually choose to play at mutual accusations rather than to be responsible for their actions, Satan, or the devil, becomes an extremely convenient scapegoat for them; as a result, people are very willing to blame demons or Satan. In fact, there are no such creatures as Satan, since in the end the devil is only the personification of man’s lack of perfection, the cause of which is ignorance about his own dark side.

However, the most ironic feature of Satan’s general concept is the fact that ordinary people do not regard the actions of their neighbors as mirror images of their own behavior. As a result, a large proportion of people are completely immersed in identifying Satan’s followers among others; these people do not realize that those traits of others that they consider bad or evil, in reality, are only reflections of their own behavior in the past and present or in the potential future. Yet, passionately playing the game of recrimination and swiftly condemning his fellow humans as evil, the common man is forever trying to separate himself from those he considers evil, and in this process continually making plans for the destruction, collapse, and destruction of Satan and his followers.

The real irony lies in the fact that the word “Satan” literally means “conspiracy” or “troublemaking against someone.” Thus, the real Satanists are those lost souls who are so separated from the outside world by their false sense of holiness that they are constantly burning with the desire to punish any person whose views do not coincide with their own. Such a ridiculous state of affairs can be compared to a shot in the foot, for it is precisely those who believe in the devil or Satan who are the most zealous Satanists!

Such reasoning invariably raises the question: "Does all this mean that evil does not exist at all?" The answer is very simple, but at the same time it is difficult to express in a few words. Suffice it to say that the only real evil in the world is the sin of separation, and therefore any action or response based on ignorance regarding the interconnectedness of all living things should be considered a potential evil. Note that I have called this evil “potential” because not all manifestations of separation are necessarily evil. The ability to distinguish is, without a doubt, also associated with separation, and yet in the absence of such a skill, awareness simply could not develop.

Only the urge to seek differences makes the application of the ability to distinguish “good” or “bad”. In other words, if a person exercises this skill in order to achieve clarity in any matter, this action is “good”; on the other hand, if he discriminates people based on their race, skin color, culture, religion and other similar characteristics, he does so only because he seeks separation, and such a distinction can rightly be called “bad”.

Another frequently asked question is that of what the Christian Church calls Lucifer, the fallen angel. Although at the present stage of the presentation of the teachings such a question is quite legitimate, it is almost impossible to give a satisfactory answer to it if the questioner does not have deep knowledge in the field of cosmology, otherwise this question becomes similar to the request addressed to mathematics to talk about differential calculus, although the one who asks for it is not yet familiar with the basics of algebra.

So I can at best try to explain that Lucifer is not a creature, but rather the collective consciousness of a whole host of ancient beings belonging to the inorganic branch of life. In addition, the disciple of the Way of the Warrior must not make a mistake and believe that Lucifer is the embodiment of evil. Although this is correct in a certain sense, the Toltecs themselves do not consider Lucifer to be anything more bad than the undeveloped potential of any person. Once again we are faced with the fact that “in all incomprehensible lies the devil”.

The name Lucifer means “carrying light,” and its meaning is difficult to associate with evil. At this point, I just can’t say anything more, and I’ll just end with one sentence: Those with eyes can draw one or two hints from it about Lucifer’s true nature and purpose.

IN THE BEGINNING OF THIS SOLAR SYSTEM, THE SPIRIT OF ATHLE WAS INTRODUCED AND ACCEPTED THE PHYSICAL LOOK OF ALL SUN SHEETS. THE SUN'S SHEETS ARE YOUR IMPROVED TEST. LEFT FROM THE OLD SOLAR SYSTEM; By nature, they are a form of exposure. A POSSIBLE WAY TO BACK THE REFRIGERATING SYRIA. OR COME IN ABSOLUTE DARKNESS. It is the sun that penetrates the light of the earth. GIVE ALL FORMS OF LIFE ON THIS PLANET A COUNTRY LOAD TO INTELLIGENCE. BUT AT ONE TIME ENJOY THEIR POTENTIAL CAPACITY TO BECOME THE BEST SOURCE OF RADIOACTIVE LIGHT. FOR THIS REASON, THE WHOLE COMPATIBILITY OF THESE ShardS WAS NAMED LUCIFER. "NOT LIGHT".

Back to the topic of resistance. Thus, dark gems are not evil or bad, although in essence all types of resistance are manifestations of separation, and therefore the wrong use of dark gems usually results in some form of evil. This consideration is very important for discussing close contemplation of the shadows, since it is quite obvious that if a person is identified only with resistance, this resistance will not be in the right place, since it will not be considered in the context of the whole, of which it is an integral part. To clarify this, let us again turn to the example of the ability to distinguish.

If men could not objectively distinguish between day and night, light and darkness, summer and winter, man and woman, positive and negative, profit and expense, and so on, mankind would never have succeeded in developing a rational mind as a whole, and without the dividing properties of the rational mind there would be no mathematics, no science, no technology; the development of religions, education, and even politics would be impossible. As a result, the world would remain in a chaotic mess, and human beings would still be little different from animals that live only by instincts. And yet, despite the importance of discernment for the development of awareness, the world around us makes it clear that a person cannot afford to detach this quality from the context, because otherwise, instead of distinguishing between what can be called “right” and “wrong” in the name of clarity, a person would begin to discriminate between phenomena based on considerations of separation.

People have never understood the ability to distinguish as it should be done, precisely because they were ripping out its language context. As a result, people want the summer to last all year round, so that the wind never rises, so that the sun always shines in the sky and this joy is not spoiled by clouds or rains. What they want most, however, is for everyone around to have the same skin color, the same culture, the same language, and the same religion.

Having learned to discriminate in a biased rather than objective way, people generally claim to be striving for equality, but in fact are extremely selective in separating one from the other, and as a result, there is no true equality anywhere in the world.

On the contrary, there is division and hatred, suspicion and fear everywhere; there is a growing tendency towards boring uniformity, in which it is almost impossible to determine where a woman is, what is truly valuable and what is devoid of meaning, what is “right” and what is “wrong” — and, above all, which laws are universal and which are established by man.

Resistance, like the ability to distinguish, should be developed and considered in the appropriate context, otherwise its use can become destructive. Anyone who is simply compulsively attuned to some form of resistance inevitably becomes an anti-social rebel who does not understand why he wanted to rebel, let alone whether he has a good idea of what he is rebelling against. So it is logical to assume that identifying with tree resistance is simply stupid, no matter what the reasons a person tries to do it, since ultimately humans are not trees but human beings — what’s the point of resisting life the way a tree does?

The charm of power offered by the Great Adventure is so great that those who have turned to this path become more and more separated with joy and are readily identified with anything, so long as it provides them with access to such abilities that will elevate them above their brothers and other creatures. The fundamental principle of the Path of Freedom is the path with the heart; similarly, the leitmotif of the Path of Great Adventure becomes greed. The correct application of the ability to distinguish on the Path of Freedom generates the properties of inclusiveness and humility, and the abuse of this skill on the Path of Great Adventure leads to the development of the qualities of separation and self-centeredness.

Self-centeredness is another dark gem, the most common manifestation of which is greed. On the other hand, the ability to distinguish refers to light gems, although, as it became clear, you can abuse these gems. It is not difficult to understand how dangerous dark gems can be, since by their very nature they cause temptation and push the practitioner to abuse.

This leads us to the need to discuss the true nature and purpose of resistance, for in the absence of understanding this aspect of awareness it will not be possible to grasp the true meaning of shadow-sweeping. The easiest way to understand the true meaning of resistance is to consider an example of one of its most common manifestations, namely frictional forces. If there were no friction at all, a man would be unable to walk, use a car, or drive a boat; he would not even be able to hold in place any piece of furniture not attached to the floor.

People tend to treat the force of friction as something taken for granted, and therefore they do not realize how invaluable this force is. The force of friction is only one of many manifestations of resistance, whereas resistance itself, as we have seen, is one of eleven different manifestations of a single and universal force called inertia, the oldest aspect of solar awareness.

Resistance manifests itself at all levels of the manifested universe, and without it the development of awareness would be impossible, for the simple reason that even the evolution of awareness depends entirely on various forms of friction. For example, if there are no trials in a person’s life, he will never claim his right to force. Never having faced a conflict, a person will never learn how to distinguish. The basis of the general process of resistance is a universal law called Harmony by Struggle, because where there is no opposition there can be no resistance and friction, and in the absence of resistance there would be no need to be able to distinguish, that is, there would be no possibility of achieving harmony, because in this case the manifested universe would be in a uniform state of chaos.

Resistance has three important properties: it causes both animate and inanimate objects to reflect, absorb and partially transmit light or to manifest in their behavior various combinations of two or all three properties.

Let us limit ourselves to discussing the resistance of human consciousness. Toltecs define the entire manifested universe in terms of intelligence, which presupposes the existence of awareness and its development. Thus, even plants and stones use resistance to develop their awareness, but the goals of this book do not allow us to deviate to discuss the development of awareness in other kingdoms of nature than human.

I mention them only so that the reader will not forget that if he hopes to master the more complex teachings of the Way of the Warrior, he must cultivate the habit of thinking in the categories of the inclusivity and interconnectedness of all living things.

All the gems of awareness — that is, both light and dark gems (sometimes called hidden gems), as well as special gems called forbidden — behave in many ways like atoms. Essentially, atoms are unstable ions that join with other atoms in the formation of molecules; similarly, all aspects of awareness are also unstable ions that are eternally combined with other atoms and form molecules of awareness. The molecules of awareness can either crystallize into rigid structures of thinking, or maintain their natural fluid state of being; in the latter case, the atoms of awareness are constantly “contacted by the edges with other atoms in the most fantastic and exciting way.

An important consideration to understand is the fact that whenever an atom of awareness comes into contact with the edges of another atom, these atoms for a time connect and form what can be called molecules of perception - the mind of the seer visually perceives these formations as bubbles of perception.

Thus, in the case of a person with a crystal structure of awareness, these bubbles of perception are so compressed that there is almost no movement in the awareness of this person. Even the movements that manifest themselves in it are so slow that they are almost impossible to perceive.

On the other hand, the more fluid a person becomes, the freer and faster such bubbles of perception form and move, and over time this person turns into a truly fluid warrior whose consciousness looks like a foaming fountain in contrast to the almost “hard” crystal of ordinary man’s awareness.

What exactly do the concepts of reflection, absorption and partial transmission imply? When using concepts associated with awareness, the word “light” becomes synonymous with “perception”; thus, when it is said that a person reflects light, it means that it reflects perception. From a purely logical point of view, this seems quite clear, except that we still do not know what it means to reflect, absorb and partially miss perception.

To fully understand this principle, let us give a few simple examples. First of all, consider a person who is easily intimidated by words or actions. Usually, those people who are easy to intimidate, quickly feel the need for self-defense and become either very talkative, trying to verbally justify their actions, or quite aggressive up to the desire to physically kill the person from whom the threat they feel comes. At the moment, the most important thing is to realize that the basis of both styles of behavior is necessarily a sense of danger.
When such a concerned person — say, John — communicates with another person — let’s call him Peter — John’s sense of threat will be reflected, absorbed, or partially missed by Peter according to Peter’s own level of perception. If Peter is also unsure of his own safety in some way, he will reflect John’s sense of threat, that is, he will begin to behave towards John in such a way that he will immediately justify his actions or, otherwise, become aggressive. However, in both cases, John will become angry: either he will be annoyed by Peter’s excuses, or he will feel that Peter is shifting the blame on himself; this will also happen if Peter becomes aggressive for no apparent reason. Either way, both John and Peter will simply reflect each other’s perceptions — of course, that’s where the mirror principle lies.

However, if Peter turns out to be from the breed of people who are always right, he will immediately try to prove his superiority over John - verbally, physically or in both ways. Depending on how persuasive Peter is in his assertiveness, John will either be angry or feel an even greater threat; in the latter case, he will likely just slip away like a punished animal. Obviously, in this case, Peter will partially miss the perception of John.

On the other hand, if Peter is not so firm in his view of the world and has a more fluid level of perception, he will not respond quickly to communication with John and instead carefully evaluate their communication in the categories of his own knowledge. In this case, Peter will begin to absorb John’s perception in order to fully absorb and assimilate it in accordance with his level of perception.

These simple examples are sufficient to make clear what reflection, absorption and partial transmission mean when it comes to perception, and it is necessary to realize that all three cases examined are related to resistance, since even absorption is a property of resistance.

It is easy for most students to understand why reflection and partial perceptual transmission are resistance, but it is much harder for students to understand why its third property is absorption.

In any absorption, the gem of the ability to distinguish is put into action, but, since this ability by its very nature divides, the absorbing action invariably turns out to be associated with separation.

In other words, even if Peter is an extremely fluid warrior who does not allow for any manifestations of separation in practice, he still cannot indiscriminately absorb communication with John. Peter still needs to objectively distinguish his own knowledge from that of John. Thus, regardless of Peter’s level of perfection, and despite the fact that in his heart he can perfectly understand that, like John, he is a part of one life, Peter has no way to avoid the act of discernment. He is able to avoid only one thing: the abuse of the ability to distinguish, that is, to some extent biased distinction in relation to John.

Ultimately, despite the extreme importance of the ability to distinguish, it still remains divisive. This state of affairs was determined by force, and therefore the most impeccable and all-embracing warrior is not able to avoid manifestations of resistance, if necessary, wisely distinguish in the act of absorption.

In speaking of resistance, I deliberately simplify everything as much as possible, but the reader should understand that if he wants to succeed in the Way of the Warrior, it is absolutely necessary for him to pay attention to every fragment of the transmitted teachings and explore the full depth of their meaning, comprehending any subtlety of each shade.

No nagual is able to convey the teachings in their entirety, for life is too short for their verbal expression. Consequently, the Nagual conveys only the most necessary things for understanding a principle, allowing the student to put every facet of the teachings into practice and thus experience in full detail what would require exorbitant amounts of time. In this regard, the reader is advised never to forget the following sentence.

RECEIVED INDICATIONS FOR ANY FRAGMENT OF KNOWLEDGE. A SCIENTIST FOR ACCOUNTING THE MINUTES OF PRACTICAL PERSONAL EXPERIENCE IN ACCORDING TO SFERA CAN GET A LOT OF GREAT KNOWLEDGE. WHAT CAN YOU GET OUT OF THE HUGE SOURCES OF KNOWLEDGE. COMMUNICATE TO HIM FOR LONG WEEKS.

I will continue to do everything humanly possible to transmit as much information as possible in all my books, but I would be unfair to the reader if I did not emphasize that the burden of responsibility for the implementation of all transmitted teachings lies entirely with the student himself, since only personal experience allows you to learn these teachings in full. It should be realized that even if I write books until my death, I still will not be able to state the teachings of the Toltecs in their entirety.

Remember that so far we have considered resistance only from the perspective of human awareness, and even here, for the sake of clarity, I have deliberately only skimmed the surface of the subject. Now consider the other jewels mentioned, beyond which there are thirty-nine more! Let us not forget the interactions among all these jewels. Even after all this, we will still have left aside the ten dimensions and the interactions between those dimensions and the jewels, to say nothing of what these concepts mean within MEST. I hope this example clearly shows the vastness of the Toltec teachings and explains why it is so important for each apprentice to use every opportunity to learn from personal experience in a disciplined way.

Everything that has been said before should not only clarify the meaning of the phenomenon of resistance, but also clearly emphasize what deep interaction, interdependence and interconnectedness are inherent in all aspects of awareness. Moreover, at the moment it becomes clear why the Toltecs define the shadow as the product of resistance.

RESPONSE IS INDEPENDENTLY RELATED TO THE ACT OF RESPECT. Like a third, with movement. WITHOUT RESISTANCE, THE RESISTANCE HAS BEEN TRANSFORMED INTO IMMEDIATE ACTION. But the experience did not bring knowledge.

Any shadows are what we have hitherto called defects, for no matter what turns out to be man's deficiency, such defects invariably result from some manifestation of resistance.

In other words, flaws occur whenever a person reflects, partially misses, or absorbs perception. Moreover, it is extremely important to remember that man’s shortcomings are determined by his undiscovered potentialities; of course, this implies that shadows conceal a potential, the study of which is a man’s duty, since shadows represent not only a passage to power, but also a ticket to freedom.

However, the potential lies not only in the shadows of man himself, but also in the shadows of all other people and beings. An experienced warrior, even if he is not a seer, is able to understand the language of shadows, just as ordinary people are able to read an open book.

Everything we have learnt so far makes it easy to understand that combing the shadows means “reading” the shortcomings of oneself and others. We should recognise, however, that any such “reading” involves perception. Since all meaningful forms of perception rest on the proper use of resistance, combing the shadows is formally defined as a state of detachment brought about by positive resistance.

Now it should be clear to the reader why at the beginning of this book I have repeated time and again that when retreating a warrior does not run away and does not submit to his defeat. Any such retreat is but an outward indication that the warrior has passed into a state of detachment caused by positive resistance.

The term "positive resistance" is used to refer to the absorbing aspect of resistance - as opposed to negative resistance, as the partial transmittance aspect is called, and neutral resistance, that is, the reflective aspect.

Thus, although the warrior is removed from current circumstances, he remains completely absorbed in them; this means that he is acutely aware of the smallest details of what is happening.

At this point, it is very important to understand that, despite the constant vigilance of the impeccable warrior, the shadow combing represents a level of awareness that exceeds ordinary awareness; this means that the level of perception of the warrior increases, and therefore the warrior is aware of what is happening more acutely than at the usual level of awareness. This is a crucial consideration, since the average person is only moved to this level of awareness when his physical survival is threatened, but even in these cases he is rarely able to withdraw from what is happening to such an extent that he does not succumb to fear or panic.

On the other hand, the warrior is able to achieve and achieve such complete detachment from all the details of the situation - including his own emotions - that he is able to consider it from the point of view of a completely objective witness and as a result perceive those tiny details that would otherwise go unnoticed.

All this is easier to understand by looking at an example from the life of an ordinary person.

Let's talk about a man named Allan, whose boss reproached him with the fact that Allan is allegedly ignorant in his work. When faced with such a situation, most people resort to one of two typical reactions. Allan may feel caught by surprise and in this case, most likely, panic, however, giving way to panic, Allan is unlikely to be able to listen carefully to his boss, as he will either constantly interrupt him, trying to justify his actions, or direct all his thoughts in search of excuses, but even then he will not be able to listen carefully. In the second case, Allan may suspect that he is going to be fired, barely learning about the call to the boss’s office, and then will come into conflict with his own mind, overflowing with a variety of assumptions combined with a mixture of uncontrollable emotions — mostly suspicion and shame. Being in such a state, Allan will also not be able to listen carefully to the boss, since his pre-existing ideas and uncontrollable emotions will color the conversation with the boss in such shades that Allan is unlikely to be able to perceive this conversation with a sufficient degree of sobriety.

And yet, both cases basically boil down to the fact that Allan performs a response in such a way that his ability to listen is violated; as a result, he will hear only what he wants to hear, or, more precisely, will perceive what his own view of the world tells him, and not delve into the true meaning of the words of the boss. In this regard, the reader should carefully consider in what sense the word "listen" is used in this context.

Toltecs do not limit their ability to listen to the sense of hearing; they define it as the ability to perceive all the fibers of their luminous being. In other words, warriors are more concerned with the sound itself than the concrete meaning of words, since sound is the basis of feeling, and, following his heart, a warrior prefers to feel the world with every particle of his being, including the physical senses.
Without the ability to truly listen to his boss, Allan will not be able to pay enough attention to his feelings about what is going on; instead, he will become completely mired either in trying to convince his boss that he is actually a sufficiently experienced employee, or in thinking about what he will do after he is fired. 

Regardless of Allan’s reaction, it is fair that he allowed himself to be completely submissive to what is happening, that is, immediately admitted defeat. If Allan tries to get his boss not to fire him, he'll actually just ask for another chance. This is tantamount to admitting that he may not have really worked at his full capacity, but will now try. On the other hand, if Allan has already come to terms with being fired, he can no longer hear anything, because he is thinking about where to look for a new job, and this is equivalent to reasoning about how quickly he will be able to escape from the test.

However, if Allan were a warrior, he would approach this conversation with his superior in terms of a trial in which, at first glance, he had to face far superior forces. In other words, being an impeccable warrior, Allan is well aware that in fact he is quite doing his job, but if the boss accuses him of being out of competence, then this means that he is faced with the perception of the boss and his view of the world. It is obvious that in such circumstances a warrior cannot overcome the test in a way that does not correspond to the enemy's view of the world, since the enemy has the ability to "shoot from above" - at least at the moment.

In such situations, the warrior always relaxes in combing the shadows. Note the word "relaxes" - it implies that the warrior goes to such actions, which, as he knows perfectly well, will allow him to gain an advantage over the enemy, and therefore the warrior has no reason to worry. Naturally, this concept has nothing to do with relaxation as a sense of meaninglessness of any actions. Relaxing in his shadow-sweeping, the warrior is completely absorbed in what is a truly virtuoso stalking maneuver, a maneuver so powerful and yet so refined that no adversary can comprehend what the warrior is actually doing until he suddenly notices, as if by magic, the edge of the sword that has arisen before him.

Surprised by such a stunning turn of power, any opponent either surrenders in complete confusion or throws himself into the insane confusion of excuses that inevitably expose the weaknesses of his own position. In both cases, however, the warrior's opponent strikes a deadly blow himself, admitting his defeat or tearing out for himself an even deeper hole generated by his frantic self-justifications.

And yet, starting to comb the shadows, the warrior does only one thing: reveals the small details that reveal the potential opportunities hiding in the shortcomings of the enemy. It is important to remember that as long as a person has not transformed his shortcomings, they remain weaknesses that are extremely vulnerable to the outside world. This becomes especially noticeable when others deliberately or unintentionally grope for these flaws in one way or another — commonly referred to as “touching a sensitive string.”

Thus, combing the shadows, the warrior carefully monitors the behavior of the enemy, since the behavior of a person always exposes not only his shortcomings, but also all the subtleties of these shortcomings. Moreover, if a warrior is completely objective in his sense of detachment, he perceives the shortcomings of the enemy against the background of what remains hidden inside him unknown for the opponent himself.

As a result, the warrior is always able to clearly understand how to use the shortcomings of the enemy to take him by surprise and bring him out of balance. This is what is implied in the sentence given at the beginning of this chapter, where it is said: for an experienced warrior, shadows become a connection between the known and the unknown - a kind of door through which you can see the unknown, remaining within the framework of the known.

In other words, comparing the shortcomings of the enemy with what this enemy really knows about himself, the warrior instantly notices the weaknesses of the opponent, that is, his untapped potential. After assessing the ratio of the unknown and known in his opponent, the warrior can only force his opponent to face his own weaknesses, after which he must either immediately surrender, or dig himself an even deeper hole.

Moreover, since the unknown always instills fear in a person, such a collision causes the enemy a growing sense of danger. As a result, the enemy is rapidly moving from full confidence in his victory over the warrior to a frantic search for some way to escape.

Let’s go back to the example, Alan.

Allan's boss, Errol, runs a large clothing wholesale company. He begins to clash with the claim that Allan seems to spend most of his working time laughing and chatting with customers who turn to him instead of helping them economically, quickly and politely. Errol has already described the nature of his discontent, but Allam does not respond to it immediately - he relaxes in combing the shadows, confessing that he really likes laughter and jokes, but would be very grateful if Errol described his point of view in more detail. Because Allan’s reaction makes Errol feel safe, he feels confident enough to put all of his complaints about Allan on the table — including me, which he himself thought were pretty childish or petty. While Errol lays out all his claims, Allan simply listens carefully to his words, nodding his head from time to time, as if he agrees with everything said. After taking Allan's full attention and facing what seems to him the absence of any resistance, Errol begins to relax and at the same time more and more opens up to Allan, allowing him to see those sides of himself that he usually carefully hides.

Carefully listening to all the shades of Errol's words and the sound of his voice, noticing the subtleties of body language, Allan quickly understands that the real problem is that Errol is jealous of his sociability and uninhibitedness when meeting with the most difficult buyers. Seeing this, Allan begins to scour the shadows in search of something that will allow him to take advantage of Errol's envy, and he again does not need much time to notice that, despite his bravado, Errol is a very shy and withdrawn person who prefers the relative safety of his own office. At the same time, it is quite obvious to Allan that Errol himself does not realize his envy of Allan, preferring to see his friendship as an unnecessary waste of time for a good-natured exchange of jokes.

Thus, an attempt to confront Errol directly with his real problem will not help Allan at all, since Errol will simply begin to deny it and, in addition, when meeting the truth, will most likely become extremely angry and become aware of his own rightness. Instead, Allan takes Errol’s assessment in terms of what he knows about himself and what he doesn’t know. To understand how this happens, it should be remembered that after Allan realized what exactly is the real problem, he notices that Errol hides his shyness even from himself and tries to make an impression of a dispassionate person. However, the consequence of this behavior is that Errol is not only easy to confuse, but also, due to isolation, it is easy to intimidate with a threat to put him on public display. This information is all that Errol knows about himself, but he does not realize that the basis of all these shortcomings is his lack of confidence in his own worth. Because of such suppressed fear, Errol rarely becomes open and friendly. Preferring alienation and maintaining distance in communication with others, he hopes that no one will be able to get close to him enough to notice that in fact he is not at all what he would like to be. Thus, trying to impress a very strong person allows Errol to hide his deep fear even from himself, and yet it remains his vulnerable place.

Having determined what Errol’s vulnerability is, Allan can only push him face to face with his fear in order to completely put him out of balance. In this regard, Allan recalls that in the past he often wondered why Errol tried his best to avoid meetings with ordinary customers, quickly transferring them to Allan's care and simultaneously carefully depicting the charm and touching care for the best service to customers. The way Errol did it always gave customers the impression that they were being trusted with the most reliable hands, that is, Errol convinced them that they would get the special attention they deserved. Now, however, it suddenly becomes clear to Allan that such inflated charm and care were for Errol only an opportunity to avoid the possibility of exposing his weakness,
When Errol finishes his speech, Allan simply smiles back, and then "simply" makes Errol face his fear, offering him a couple of days to work with him in the showroom so Allan can learn the craft from Errol's example. Having experienced a sudden fright, Errol begins to invent a variety of excuses to the point that he simply does not have time to do this and Allan will have to find the best form of customer service on his own. However, pretending to be completely confused, Allan replies that he is puzzled, since he always respected Errol's employment and that is why he tried his best to find the best way to work and not be obsessive.

Errol, caught off guard, has only one option: to agree with Allan. Taking advantage of this trick, Allan plunges his sword deeper, asking if the sales level is the reason for his dissatisfaction with his work. Once again trapped, Errol is forced to admit that the sales results are quite satisfactory and he cares only about the fact that Allan’s extraneous conversations with customers can affect the company’s reputation. This time, Allan pulls Errol's gaze out until he is embarrassed and looks away; then Allam asks Errol if there were any complaints from buyers. Frankly telling Allan that there were no complaints — and secretly admitting to himself that customers always noted how pleasant it was for them to deal with Allan — Errol is finally forced to understand some truth about himself.
Flashing with fury, he asks Allan to leave his office, muttering indistinctly so that he thinks about this conversation, deep down already well aware that Allam won, showing his own envy for an open and friendly person. Allan suppresses the understanding smile and politely thanks Errol for his "useful instructions" before leaving the office.
Throughout the collision with Errol, Allan firmly relied on his own knowledge, but at the same time did not endanger his career. On the contrary, having caught Errol in a completely stupid position, he earned his respect by not openly proving him wrong, while clearly showing Errol the pettiness of his impudences caused by envy. By doing so, Allan provided Errol with a rich food for thought, and his envy began to turn into admiration for Allan's courage and brilliant abilities. And yet it should be understood that in reality Allam did only one thing: he pushed Errol face to face with his own fear. If Errol is honest enough to fully come to terms with what was revealed in this conversation, he will not only admit that Allan outsmarted him, but will thank him for helping him realize his hidden fears.

If Errol wants to face his fear, he will gain a deeper understanding of himself and thereby realize the potential associated with his shyness and the isolation caused by it. However, after a battle with a warrior, only rare people are able to understand what help he has provided them with such tracking. Faced with the power of a warrior, an ordinary person will simply try to forget about what happened as soon as possible and will continue to live as if nothing happened.

In closing the conversation about what constitutes shadow combing, it is necessary to give one warning. Think carefully about the example given. But do not assume that the combing of shadows is always as simple as it looks in the case considered. I use simple examples only for the sake of clarity, but in truth, in the meandering ways of the human mind there is nothing simple. To master the art of combing shadows, you need time, patience and extensive practice. In this regard, we should never forget that there are no identical people or identical situations, no matter how similar they may seem at first glance. The art of stalking always remains the ability to effectively and masterfully improvise in the current moment - of course, such skill can not be achieved in one day.

In the hands of a skillful stalker, shadow combing becomes a powerful tool - so inconspicuous and sophisticated that after the battle the enemy often has a terrible feeling that the warrior had some supernatural force at his disposal, in whatever sense this rather meaningless word is understood. However, there is nothing “supernatural” about shadow-sweeping, and the warrior does not have any powers that are not available to all those who are ready to invest the necessary effort and time in studying the art of stalking.

Unlike the first four aspects of the stalker rule, I did not consider the fifth aspect in connection with the four postulates of stalking. This is due to two reasons. First, as previously explained, all seven aspects of the stalker rule can be applied in the context of any stalking postulates or combinations thereof.

There are no strict and definite rules that determine which aspect of the stalker rule should be applied in the context of a postulate. Understanding which aspect of a rule is related to a particular situation and applying it in the context of a proper postulate relies on skillful discernment, which can only be achieved by constant practice.

Thus, by describing the first four aspects of the stalker rule in the relevant examples, I was simply trying to give the reader the opportunity to understand the principles on which their action is based, so that at least he could begin efforts to effectively apply the stalker rule.

Theoretical explanations cannot provide more help, since only practice can bring the reader a true understanding of how to use the stalker rule in the context of the four stalking postulates.

The second reason I omitted to explain the application of the fifth aspect of the stalker rule in the context of each individual postulate was the requirements of simplicity. It is important to understand that the consequences of the fifth, sixth and seventh aspects of the stalker’s rule are so extensive that in almost any context of application they will certainly stretch over the manifestation of two or all of the four stalking postulates.

As for the fifth aspect of the stalker rule, this aspect is almost entirely related to action as opposed to response action. Action refers to the North, and the same side of the world corresponds to the absence of the usual response to any event, that is, not doing. Thus, there is no doubt that this aspect should be considered in the context of the second postulate of stalking. However, given that the overall purpose of shadow combing is to achieve the usually impossible level of sobriety, it becomes clear that shadow combing should also be considered in terms of the first postulate of stalking.

Returning to the example of Allan and Errol, it can be seen that when faced with the view of his boss on the world Allan is at a disadvantage and therefore should strive to use the fifth aspect of the stalker rule. As already known, this means the need to apply non-doing, that is, firstly, not to respond to circumstances with a surface perception and, secondly, to take the action that is called shadow combing. It is logical to assume that if Allan is going to succeed and prevent retaliation, he must approach the collision with Errol from the point of view of the first postulate, since this will only allow him not to be trapped in a superficial attitude towards what is happening. In addition, Allan needs to comb the shadows - an action directly related to the second postulate. However, one fact should be realized: despite the fact that the combing of shadows helps Allan to find in this collision the clarity that will allow him to gain an advantage over Errol, this clarity is applicable only in this situation. The next day or a few days Allan may well face a very similar test in communicating with another person, and therefore it is absolutely necessary for him to admit the folly of hoping that he will ever be able to solve the mystery of being - and, of course, this idea makes him head forward to dive into the depths of the fourth postulate.

Chapter Eight:
BEGINNING TIME

TIME EXPRESSES A SMART FACTOR IN THE FRAMEWORK OF THE FOUR-STANDING DESTINATION OF THE UNPROVABLE. FOR THIS REASON, WHAT IS RESPONSIBLE AS TIME IS IN ACTUAL IS THE MOVEMENT IN THE PRESENTATION OF KNOWLEDGE — THE SUCH EXPRESSION OF INTENSION AND UNDERSTANDING OF THE INDEPENDENT. AUTHORIZED TO BE A TIME OF ALL COUNTRIES, AND THE THREE STANDING DIRECTIONS (MATTER, ENERGY AND SPACE) ARE IMPOSSIBLE IN THE SUBSTITUTION OF THE STATUS, PERMANENT THE CONSEQUENCE OF THIS PERSON LOSES THE MATTER OF FOOTFULLY IF THE TIME IS NOT RECOGNIZED BY A SIGNIFICANT UNIVERSE — A ESSENTIAL SENSITIVE FOR ALL, EXTREME UNCLEARLY.

Before considering the content of the sixth aspect of the stalker rule, that is, the fact that a warrior always compresses time, it is necessary to achieve a clearer understanding of the true nature of time itself. In the first two volumes, time was defined as the result of perceiving the process of life — a definition that is good enough for both the layman and those who have eyes to see. However, for the forthcoming discussion of time, it is very important that we try to take at least some advantage of the technical description of time presented in the opening sentence of this chapter.

The true nature of MEST is very difficult for the rational mind to grasp, and the four expressions of the Ineffable’s fourfold purpose are the most abstract and difficult principles to understand. Similarly, for any Nagual, trying to describe the nature of MEST in words is a rather futile undertaking. Yet because people must use spoken and written language, we have no choice but to attempt the impossible. You must develop a feeling for the meaning being conveyed.

In trying to explain the principle of time, I will have to use time to the point of absurdity — nothing, but at the same time, everything; in this it looks like a space that is empty and at the same time filled to the point of failure. What a man measures with his clock is not time, just as what he perceives as a void between two atoms or two planets is not space. Time and space are the two opposites that make the universe possible. As a result, both are manifestations of innate awareness, that is, innate awareness of the Ineffable. Thus time and space are distinct and opposite states of awareness; in this sense, they remain inseparable and interdependent, since without that awareness, which is called time, there can be no awareness of space, and without awareness called “space” there can be no awareness of time.

From a mathematical point of view, the concept of "time awareness" means "consciousness enhanced by time", and the expression "consciousness of space" means "consciousness enhanced by space". However, both time and space are states of innate awareness; this means that, regardless of whether we are talking about “time awareness” or “space awareness”, both concepts are equivalent to the expressions “awareness of awareness”, “awareness enhanced by awareness” or, more precisely, “awareness enhanced by innate awareness”.

On the other hand, what is that awareness that allows you to enhance innate awareness? A brief overview of cosmology in The Eagle’s Creek made it clear not only that there are two types of awareness — innate and evolving — but that both types of awareness have two poles: separation and inclusiveness. The dividing pole is reason, the principle of thinking, and the unifying pole is intention, the principle of feeling. Since we are now more interested in innate awareness, it is logical to assume that the "other" awareness in question is one of the poles of innate awareness; this implies that the phenomenon formerly called innate awareness is actually the second pole of this awareness.

Thus space and time are the two poles of innate awareness, and in this sense space is the expression of reason, the principle of thought that divides and thereby generates the element called space.

On the other hand, time is the expression of intention, the principle of feeling, which unites and at the same time causes the element of progressive development, that is, the sequential or progressive inclusion of the unknown into the known, and thus this principle generates time. And yet it should be realized that when we refer to time and space, we are talking about a part of the Ineffable called "It Moves."

The expression “time-enhanced awareness” means “time-enhanced space,” and the words “space-enhanced awareness” are equivalent to “space-enhanced time.” Of course, all this is the same thing, thus showing not only that time and space are the two poles of innate awareness, but that their result is the same - both lead to It Moves, that is, to the active intelligence described in the Eagle's Scream.

From the layman’s point of view, space is defined as the result of perception of the purpose of life, and time as the result of perception of the process of life. In other words, space is inextricably linked to the purpose of life, and time to the process of life.

This means that space is awareness of the Ineffable’s purpose, and time is awareness of the process by which that purpose can and must be fulfilled. This suggests that time is not only an expression of the desire to manifest, but also an expression of intention. For intention is the one and only power of the whole manifested universe, and the manifested universe itself is only the result of intention (see. It becomes quite clear why the Toltecs regarded time as the primordial essence of the manifested universe.

Thus, despite the fact that time and space are opposite poles of innate awareness, time nevertheless precedes space. This fact is not easily understood by the mind, and therefore it is possible to reflect on the following for its awareness: as long as in the emptiness that the Ineffable notes, the Something moves, this emptiness determines Not Something, but as soon as, or when, a movement arises, what marks this emptiness becomes accessible to perception. But the expressions “as soon as” and “when” imply the element of time — of course, this immediately makes the void perceived in the form of space, or, more precisely, a certain space.

This helps to realize not only the interdependence of time and space, but also their interconnectedness. Moreover, as the Eagle Scream already knows, it is the intelligent cooperation between the two poles of innate awareness that allows and ensures the manifestation and development of awareness. In fact, only the constant interaction of these two poles allows the manifested universe to exist, because the moment these opposites merge, the interaction ceases and it will arise It does not move anymore, that is, the Inexpressible again becomes a fixed void.

It is this continuous, real constant interaction between the two poles of innate awareness, between space and time, that eluded Albert Einstein as he developed his theories of relativity and tried to describe it in terms of light. As a result, it becomes clear that his equation E = mc 2 stands for E/m = with 2, that is, the energy divided by matter is the result of time multiplied by space (with 2). This means that when the two poles of innate awareness come into interaction, the result is a particular from the division of uniform consciousness into a separate consciousness (the “Eagle Scream”) — this particular is called the formation of bundles.

However, it should be remembered that energy is a consequence of force, and since force is a product of perception, the equation E = mc 2can be interpreted as follows: energy (E, consequence of force) = separate consciousness (m), multiplied by the product of space and time ( s 2, the interaction constant between the two poles of innate awareness).

All of this is said to make you feel something about what time means and its relationship to space, energy, matter, and power.

As already mentioned, however, all this is merely a stimulus to feeling and should therefore not be taken literally. A superficial approach to these explanations will leave the reader with nothing but a sense of meaningless confusion. If, on the other hand, the information just conveyed is taken as an aid to developing a feeling for what is meant not only by time itself, but also by MEST and power as a whole, this feeling will give rise to certain experiences. Needless to say, experiences are not only real knowledge but, more importantly, knowledge gained at first hand.

As we move forward, you will notice how deeply we have sunk into the unknown over time; as in all other cases of encountering the unknown, the rational mind can do nothing to help us. In such cases, one has to deal directly with the unknown in the context of left-hand awareness, but until one learns to penetrate and leave the left-hand side of awareness on one's own, the best means of moving forward will be to pay attention to any feelings that arise from his experiences.

Information can never replace direct personal experience, but when used wisely, it can help a person to catch at least hints of what kind of sensations he should expect from certain experiences. When a person has certain ideas about what to expect, he is able to catch the right feeling caused by the corresponding experience, and this feeling will be a manifestation of awareness of the left side.

At first, such feelings bring little insight. But as other noticed and already familiar feelings are added to the first, an entirely authentic picture slowly but surely begins to form. At first it is hazy, but sooner or later it takes shape at a level of feeling accessible to the rational mind. I therefore hope that the information conveyed will provide at least faint clues that will eventually lead to a deeper understanding of what not only time itself but MEST as a whole really means, and of the part power plays in this overall picture.

Having learned that time is the original essence of the manifested universe and in this context is at the same time an expression of intention, it is not difficult to understand why the Toltecs consider time sacred. It should be realized that in the absence of the original essence, nothing can be created, and only thanks to the presence of the original essence, creation becomes one of the possible options. In other words, everything created depends on the existence and use of time.

However, it is also necessary to realize that the universal understanding of time is only a person’s opinion about how time manifests itself on the physical plane. When a person comprehends the deeper meaning of number systems and begins to understand that this meaning can be comprehended only with the help of the forgotten science of numerology, a completely new form of mathematics arises - the form that is associated with amazing psychological analogies, and therefore not only takes into account the interconnectedness of all living things, but also recognizes the need to include a time variable in all mathematical equations.
Due to the elements of time, we do not live in an absolute universe.

The entire universe is relative to both time and the Ineffable’s intention; once one has grasped what this means, science will come to realize that the manifested universe itself has some emotional quality that cannot be ignored.

Just as emotions are the expression of intention on the physical plane, time is the universal expression of intention throughout the manifested universe, to which the physical, visible universe is only a small part. Thus, strange as it may sound, time is the original expression of what can be called a universal emotion. Time is literally an emotion of the Unspeakable, whatever that means or implies, for from our human point of view we simply do not know enough about ourselves to be able to judge the emotions of the Unspeakable.

However, in our time, the Toltecs know enough about time to say with certainty that it is not only part of the fourth dimension, but also has the character of pure emotions. These emotions, however, are stretched out for an eternity and therefore so incomprehensible in their entire extent that during its thousand-year history, man was able to catch only their slight hints.

For incredibly long centuries, Toltec scientists have worked hard, one generation passed on the fruits of the efforts of his entire life to his descendants, so that as a result, gradually, very soon, universal cycles of time will open to man - each such cycle, without a doubt, serves as an expression of a separate emotional wave. Consequently, we know today that there are no coincidences or coincidences, that all history is the result of what can rightly be called times — or, more precisely, the result of universal intention, manifested first in the form of force and then in the form of energy charged with emotional motivation.

Thus, for Toltec warriors, the impeccable management of time is of great importance. No true warrior will regard time as something that can be carelessly squandered on all sorts of insignificant banalities or trifles. Any waste of time for a warrior is simply unthinkable, because to do so means to miss the opportunity to take part in the universal creation.

Therefore, for a true warrior, life on earth makes no sense if he spends it only to achieve a good position, to buy a new car or house, for a family and a large bank account. For a warrior, life on earth takes on real meaning only if he uses it to leave his mark on the universe of which he is a creature.

It is obvious that a warrior can achieve this only way - life in the context of time; it is also obvious that the only form of effective time management is complete control over their awareness, because, as already known from the time equation given in the first and second volumes, time is inversely proportional to awareness.

Since time is an expression of universal intention, man, of course, has no opportunity to manipulate it. However, time is inversely proportional to awareness, and therefore a person is still able to manipulate time in a certain sense, since he is able to control his awareness.

In other words, although man cannot in any way directly influence time itself, he is nevertheless able to change his perception of time and thereby either accelerate or slow down its course. It should be realized, however, that any such change in the speed of time flow occurs purely within the framework of perception, and not in the physical, manifested world. And yet, with the ability to change the speed of time flow within the perception, a warrior is able to perform absolutely amazing actions that often seem to the average person real miracles.

To explain exactly what the slowing and acceleration of the flow of time means, let us briefly consider the example of Toltec-seeing. The art of the seer lies in his ability to adjust his perception so precisely to the perception of, say, the person he sees, that at the same time the awareness of the seer merges with the awareness of another person for a while. By its nature, this merging of awareness is a complete identification with the external object, so that one can say that the seer literally temporarily becomes a different person.

The moment such identification takes place, the seer immediately changes his perception of time in such a way that it either slows down or accelerates according to the purpose of the seer.

If the seer wants to see, say, the cause of another person’s behavior, he will accelerate the passage of time. One should, however, be aware that this does not accelerate the flow of physical time, but only the perception of time to the seers. In turn, this means that, thanks to a complete identification with another person, the seer is able to observe the entire sequential chain of perception of this person, which led to the current style of behavior.

In other words, everything happens as if the seer returns for a few moments to the past, although in reality he does not move anywhere and simply transfers the past to the present by compressing time within the framework of perception, which in itself is not limited by either time or space, for any perception of the past, present and future is only the result of adjustment, and all possible settings are invariably present in the luminous cocoon.

On the other hand, if the seer wants to make sure, for example, in the motives of another person, then after adjusting for his perception, he slows down the passage of time in his perception. This time dilation is in many ways reminiscent of such a close analysis of the current moment that even the smallest details and all shades of these details become accessible to perception. This can be compared to a motion picture slowed down to the point that a person is able to look at each frame individually. As a result of the ability to see everything in such detail, each detail tells a person a whole story; putting all these stories together, the seer begins to see everything that the other person is trying to hide.

In other words, by slowing down the passage of time, the seer stretches time within perception, and then the other person's intentions become so distinct as if they were lying on a microscope glass.
Of course, this account of the Toltec seer’s skill describes only one facet of his art, since the seer’s abilities are not limited to animate beings but extend to inanimate objects and to MEST as a whole.

However, since the art of the seer is associated with complete identification, it should be clear why the real seer is rarely tempted to use his abilities to spy on others. Complete identification is rarely pleasant, since even temporarily identify with other people's fears, doubts, anxieties, distorted thinking habits or disordered emotions and experience them as if they were their own - most often, such an experience becomes, to put it mildly, rather unpleasant.

To conclude the conversation about what it means to change the speed of time, it should be noted that even a warrior who does not possess vision can control time, although until he learns to tune in accurately to another person, he will not succeed in acquiring knowledge available to the seer. And yet, having learned to control his awareness, the warrior really becomes able to change the speed of the passage of time and, consequently, to work miracles. For this reason, it is necessary to dwell in more detail on how the life of a warrior who does not possess vision is organized in practice.

The sixth aspect of the stalker’s rule is that a warrior always compresses time; any battle, large or small, is a battle not for life, but for death, and in that battle where life becomes the stake, the moment turns into eternity — into eternity, which determines the outcome of the battle.

First of all, it says that a warrior always compresses time. However, this statement should not be taken literally, since in this case the word "compress" is used in a broader sense than the previous meaning that we used when discussing changes in the speed of time. In fact, this statement means that regardless of whether a warrior compresses time or stretches it, he never waste time.

The ability not to waste time does not mean that a warrior is in a hurry and washes his fingers to blood twenty-four hours a day; it means that in any of his deeds a warrior uses time sparingly and efficiently. In other words, if a warrior is busy with work, he is completely immersed in this work; if he sleeps, he is completely asleep, if he relaxes, he is completely at peace.

However, regardless of what the warrior is doing, he is always fully aware of the smallest details of his occupation, his response to this occupation, as well as everything that is connected with him and what is happening around him. This means that a warrior never forgets his purpose, even during sleep hours, as for a fully trained warrior, sleep is only an altered state of perception, during which normal physical activity is temporarily suspended.

The same can be said about relaxation, because for a warrior, relaxation does not mean the ability to just put your head back and plunge into a semi-dormant state. Relaxation is an opportunity for a warrior to re-evaluate his sense of purpose in the current moment, but he does so in a context of feeling rather than immersion in some mental, emotional, or physical activity.

Constantly aware of his every movement and any change in the world around him, the warrior constantly feels the development of his sense of purpose, and also understands how best to embody it within the framework of this boundless life of which he is a part. In this sense, the warrior is fully aware of the fact that in life there are no coincidences, no coincidences, and all the events of life, all his actions come together and form a part of the common purpose of the Ineffable.

Thus, only by following one’s own destiny with the help of a sense of destiny can a warrior truly leave his mark on the universe, that is, declare his rights to an impeccable life.

However, the impeccable life of a warrior is associated with a lifelong struggle or, more precisely, with a continuous struggle for constant vigilance and attentiveness throughout the current incarnation. Such a struggle is in many ways like a battle, for in the long run the continuous resistance to the tendency to inertia is a real battle. However, to succumb to inertia means to start sliding down a downward spiral - the spiral that leads to a complete cessation of movement and, consequently, to decomposition and inevitable death. In this regard, it is important to remember that there are other forms of death, more refined than death on the physical plane.

Thus, when it is said that any battle is a battle not for life, but for death, it is meant that a warrior fights not only for survival on the physical plane, but also for the preservation of life in the sense of leading an impeccable lifestyle. Only an impeccable way of life allows a warrior to leave his mark on the universe; it is this mark that represents his future and his immortality.

It is important to understand that a person loses what he did not use; for this reason, there are now many disembodied beings who can no longer incarnate due to the fact that they did not keep up with the times. Hopelessly lagging behind in the development of their awareness, such people are no longer able to play any significant role in the fulfillment of the Ineffable’s destiny and therefore have become superfluous in the process of life.

Thus, the expression “battle not for life, but for death” implies something more than its literal meaning, and the warrior is well aware of this. Actions performed in a few moments in any life can influence the warrior for much longer than ordinary people can imagine, and the consequences that diverge from one moment of circles can eventually cross the boundaries of one incarnation and move to another, where they give rise to new circles - they will also be transferred to the next life and so on.

For this reason, the assertion that “the moment turns into eternity” and “the eternity determines the outcome of the battle” are not mere metaphors, for every action done today forms the basis of the future, just as every current ordeal is an accumulated result of the past.

People are completely constrained by the belief that a time-bound life is given only once, and as a result they begin to consider each new day of their lives as an independent event that has nothing to do with the total length of life. As a result, people behave as if time does not matter, and the consequences of any actions can simply be brushed aside as something that has nothing to do with the present and, especially, with the future.

Everything learned to this point makes it easy to understand that such an approach to life is not only a sign of insanity, but also the most correct way to self-destruction. And yet, despite this, humanity as a whole has so little respect for life and time that most people still continue to waste their lives on suicidal and self-destructive actions.

A true warrior does not waste a single moment of his stay on earth. Considering time not only precious, but also sacred, the warrior diligently learns how best to compress time. There is no single method of achieving this, since a warrior learns to compress time only when he is fully living the teachings. However, it should be understood that time compression does not mean attempts to “save” it occasionally. Compression of time means that a person is constantly allergenic: first, he understands that his fate is contained in the current life, and secondly, he is always ready to catch a fleeting moment of chance.

Whatever ways the Nagual tries to explain the meaning of time compression, students always find that this principle does not become easier to understand when trying to put it into practice. The reason for this is that by nature, time compression is not so much an action as a kind of mood. This fact is reflected in the following sentence.

THE CREATE TIMES PRESENT YOUR EXPANSION IN THIS INDEPENDENCE. Which is called the process of life. IN THE RESULT OF WHAT A MAN STARTS TO KNOW HIS COURSE. I saw my fate in the frame of a great whole. MAN. THE AGE IS FILLED WITH A STRONG FEELING OF PRESCRIPTION. WHICH WILL BECOME A ALL-GOVERNMENTAL MOOD — A MOOD. PERHAPS BECOMING INTENSIVE.

Since time is the expression of universal emotions, it is not surprising that attempts to work with time or contact with one’s destiny should be accompanied by the emergence of certain emotions. However, universal emotions far exceed the range of the human, and therefore any meeting with them leaves a person with only an indefinite, albeit quite distinct feeling that something is “missing” in his life. Of course, what seems to him to be missing is in reality his unfulfilled destiny; such a feeling begins to change only after the fate of a person is embodied in reality.

At the moment, it is necessary to realize that until a person knows what his fate is, the element of time manifests itself in his life in a way that causes a strange mood that increases with time. This happens regardless of whether a person is trying to follow the Way of the Warrior or not. Moreover, such a mood persists even when a person determines his fate and consciously tries to realize it, although at the same time his sense of something “missed” turns into a feeling of incompleteness.

In order to fully understand what all this means, it should be remembered that all people are particles of life and fulfill their roles in the development of this great whole. This is what is called destiny; to fulfill one’s purpose, one incarnates from time to time on the physical plane and accumulates the knowledge that is necessary for the realization of this goal. At the moment, the knowledge needed by a person can be obtained only through experiences on the physical plane and appropriate tests that allow a person to learn everything necessary.

For this reason, what is called destiny literally means the knowledge required to fulfill a person’s destiny. How a person receives this knowledge and what the tests will become are dependent only on the person in his physical embodiment, although throughout his life on earth, dreamers are constantly trying to show him the right direction of movement. It is this guide, not the knowledge that should be accumulated, that people usually call fate.

As a result, people very often feel themselves victims of life circumstances, instead of looking for the true gifts of power that arise in their path due to trials.
It is so difficult for people to truly understand their destiny primarily because of the eclipse of consciousness that occurs at the moment of birth. Because of this eclipse, no one can remember why he embodied and what knowledge he is looking for.

As a result, the dreamer has no choice but to try to imprint in the mind of the person the fact that he has no time, that is, no purpose or, more precisely, no purpose for the reason that he temporarily forgot about the purpose of his incarnation. In this connection, it should be remembered that the sole purpose of man is his destiny, that is, the role he is obliged to play in the development of the great whole, the expression of which is reflected by a particle in the universal intention.

In each person, this feeling of lack of time manifests itself in different ways, but sooner or later everyone begins to realize the rapid flow of time in one sense or another and as a result changes his attitude not only to time itself, but also to the goal of his life. This revaluation invariably causes a very distinct mood in a person - a mood that each person can also be special, but always fills him with the feeling that something is missed.

After the beginning of this process, one of two things can happen: a person will either retain this mood and do everything possible to find the missing, or he will begin to increasingly indulge in a variety of forms of escape from reality in order to alleviate the numbing feeling of emptiness that is generated by the feeling that he is missing something.

Starting the search for the lost, a person inevitably realizes everything around him much more acutely than before, and as a result, even if he does not follow the Way of the Warrior, his life acquires a completely different meaning, and this slowly but surely leads him to a deeper understanding of how he can manage his time. From that moment on, the student suddenly begins to understand the deep content of one of the first sayings that are given to all students at the very beginning of the training.

TIME IS THE ESSENCE OF INFACITY. ONLY THE IMPROVEMENT OF THE IMPOSSIBILITY OF DEATH INCREASES A PERSON’S DESIRE TO ACT IMMEDIATELY

Thus, time manifests itself in two ways: first, it leads a person to a moment of awareness that he cannot afford to waste life on earth on trifles, and secondly, it allows him to understand after such realization that his life has a goal - in fact, each person must realize something special. Whether one understands it or not, however, the awareness of the importance of time forms a connection with universal emotions that evoke a kind of undescriptive mood in it. Under the influence of this mood, a person begins to look for his fate, and then fulfill it. In doing so, he responds to the universal intention, that is, begins to intelligently cooperate with his dreamer and learn what it means to aim the intention at the realization of his destiny. And yet, in the end, it should be understood that all this is as simple and deep as the following sentence.

WHEN THE TIME COMES. A MAN SHOULD PROVIDE A sufficiency of personal power. TO SEND WINGS OF PERCEPTION. COMPLETE AS WITH PUMP. TONAL AND TO KNOW THE MEANING OF Eternity. IN THIS FLIGHT, THE TIME HE STOPS THE MEANING OF INTENTION. And the name and purpose of all things.

In this chapter we have touched only briefly on the vast subject of time, but for the purposes of this book the information provided is sufficient for now. At the start of the chapter, I warned that MEST is a truly inexhaustible subject, and until you understand the teachings as a whole more fully, there is no point in going deeper into it. In Christian terms, those times can come, can arise, only when you understand that the essence of every battle, great or small, is the struggle to compress time. In this connection, you have already been given a description of everything needed to compress time: the warrior’s shield.

If every trial is seen as the last battle on earth, and every battle is approached in terms of time, he will instinctively use the shield of the warrior. What else can a person need if he lifted this shield, that is, became vigilant, fearless, respectful and fully confident?

It remains only to take action. Thus, when time is compressed, the warrior takes a position in the North, at the scene, and, acting in the context of the second

PART III

WORLD OF SORCERERS

CHAPTER TEN

Briefly about the fourth dimension

BEYOND OUR WORLD LIES ANOTHER, WONDROUS WORLD CALLED THE WORLD OF SORCERERS—DAZZLINGLY BRILLIANT AND SUFFUSED WITH AWE-INSPIRING POWER. BUT IT WOULD BE MADNESS FOR ANYONE WITHOUT THE KEYS TO ENTER THIS WORLD. ALTHOUGH MANY HAVE SOUGHT IT THROUGHOUT THE CENTURIES, ITS NAME IS EXPLAINED BY THE REMAINS OF SEEKERS WHO LACKED THE PROPER KEYS, EMBEDDED IN ITS VERY FABRIC.

For most students, nothing is perhaps more appealing in Toltec tradition than the concept of other worlds. On the idea that Toltecs are able to reach the invisible worlds beyond the usual world, many fairy tales are based, and the stories of warriors about these worlds do not cease to fascinate people. However, these stories, although instilling in the disciples a true spirit of heroic adventures, also in most cases become a source of deep despondency for them: the spirit of adventure is generated by an intuitive recognition of the divine nature of man, while despondency turns out to be an oppressive testimony of the state of apathy and impotence in which humanity now resides.

More often than not, students are simply unable to imagine that someday they will gain a personal power sufficient to perceive other worlds, let alone achieve them. Firmly convinced that they do not possess what is necessary to claim their divine heritage, such disciples often waste precious time on groundless dreams of finding some simple or magical way to gain strength. But though it is an inalienable sacred right of man to possess power and to use the magic of that power, there is neither a simple nor a magical way to gain power.

Many people, filled with superstitions, may believe in the existence of so-called supernatural power; performing rituals and using hallucinogenic means can allow a person to take a glimpse of alternative states of reality, but anyway, there is only one true power called the One Power, which is not supernatural at all - it is natural, like nothing else in nature. Being perfectly natural, the One Force does not suddenly materialize, like a flash of lightning among the clouds of smoke - it, like any creature of nature, must be carefully nurtured and curbed. Although the Toltecs have so much power that they can work miracles, this power is not acquired through so-called supernatural phenomena, but is the product of hard work over several lives. Anyone who wishes can gain strength if he is willing to work for it and pay the proper price for the possession of power, a price that few of the disciples have seriously considered expressing a desire to possess it.

Achieving altered states of perception and consciously entering other worlds are, according to the Toltec tradition, only two, and insignificant, rewards for the master of power. Without succumbing to the charm inherent in such acts of power, the Warriors of Freedom see them as nothing more than a means of achieving true freedom. From their own experience, knowing too well that the desire for power for the sake of power is one of the four natural enemies of mankind, the Toltecs try in every possible way to prevent their students from allowing themselves any antics designed for an external effect. In this regard, they often remind them that a true warrior is not a trained animal, and therefore should not behave like him.

The spirit of sacrifice, the spirit of self-pity, and the sense of self-importance are so characteristic of the average person that even though the disciples generally do not allow themselves to do anything of the sort, most people embark on the Way of the Warrior with a secret desire to ascend by force over their fellow men. The student may tremble before the One Power, have his ideal possession of the Spear of Purpose and the Sword of Power, but almost always he is actually captivated by just this rather naive idea - to gain the ability to control others with the help of magic. For this reason, very few of them are truly prepared to go through the difficulties of training necessary to attain true power. The vast majority of people, despite a sincere desire to master the One Power, are not ready to pay the required price for this.

Preferring this at first glance not requiring so much and easily accessible practice of magic, many people for centuries chose the path of shamanism, believing that it will free them from all kinds of oppression and thus ensure success in all areas of life. But ironically, those who made such a cheap “acquisition” ended up abandoning both the second and third rings of power, while sacrificing their true freedom — a price that is extremely exorbitant and cannot justify the few benefits that the shaman’s power promises. True knowledge is really expensive, but its price for those who have embarked on the Path of Freedom is negligible compared to that paid by the shaman, the reward they receive, in turn, is much more majestic.

However, it should be realized that the actual value of such a fee is completely determined by what exactly a person decides to focus his attention on. The price of true power is the life of the person who claims it; given how we usually feel about our lives, it can seem terrifyingly enormous. For those who come to the conclusion that their present life is no longer of value to them, this price, although it remains high, is completely incomparable with the one to be paid to a person who does not seek to sacrifice his life. It is for this very reason that it is said that only those who embark on the Way of the Warrior with a willingness to die can hope for success, for mastering the One Force requires a complete transformation, a transformation that involves the death of the old in the process of completely restructuring the island of the tonal.

Precisely because the Path of Freedom requires the death of the former, most people find this price prohibitive, even if their former way of life was worthless and debilitating. Only if the student is forced to make a choice for his own survival will he decide to give up the only life he has ever known. Therefore, it is not surprising that to this day not so many can effectively master the One Power, although thousands and thousands of people tried to find it “easy and simple”.

I know that many readers of these books will be unable to resist the temptation to seek power by a “quick” route, entering the World of Sorcerers the “easy” way. I can do nothing about this except remind them once more of the immense dangers involved. These dangers arise because people generally have no idea of the power contained in the act of perception. Most find it too difficult to believe that the world is precisely what we perceive. When they encounter someone who perceives it differently, they invariably turn away, regarding that person as mad or intellectually deficient. Yet only a few of those medicine calls mentally unbalanced are truly ill. Some indeed are, but many are merely outcasts of a society that fears alternative states of perception. Conversely, most of the truly insane are not in psychiatric hospitals or asylums at all: often they are the very people society regards as honest, respectable citizens and living embodiments of wise rulers.

In such a situation, it is not surprising that so many people around the world adhere to their ideas of what it means to be reasonable, reasonable and practical. It is even less surprising that so many of those who seek to gain strength are in the most absurd error that it can be given by sacrificing one's own freedom. And although such reasoning is completely meaningless, there are (and have always been), imagine thousands and thousands of people who quite seriously believe that the end justifies the means, and therefore there are always those who would gladly take the opportunity to get at least a little power at any price, if only they are promised that this will happen easily and quickly. The same fact that such promises are unlikely to translate into something tangible is completely ignored.

And yet it is surprising to observe how many, generally speaking, intelligent people are attracted to the practice of magic simply because it gives, more precisely, promises to give them an advantage over their own kind. Instead of seeking a power that gives them freedom from the dictates of other people, they want to subordinate them to their will in terms of social manipulation - the Toltecs call this phenomenon the madness of sleep.

It was the madness of the dream in the time of Atlantis that split the Toltec brotherhood and ultimately led to the destruction of that continent. Yet despite the lessons of history, many still persist in this madness, even though humanity has passed through two world wars since the destruction of Atlantis. Year after year, generation after generation, millennium after millennium, people try to gain power the “quick” way by entering the World of Sorcerers along the “easy” route, despite the heavy price most such unfortunates have paid for these reckless attempts.

The World of Sorcerers is different for each person, even for those who have never heard of it, because it is precisely the Other. Thus, if you are poor, the Other is an abundance of riches; if you are ill, it is robust health; if you lack knowledge, it appears as a vast store of every kind of learning; if you are a victim, the Other means being a victor. If you seek worldly power, it offers such a wide choice that your head spins. If you are drawn to mysticism, the Other bestows inexpressible religious ecstasy. If you seek the secrets of shamanism, it is populated by beings of every imaginable kind revealing deeply tempting mysteries. In essence, the Other is everything a person can imagine or hope for—and therein lie the deadly traps of this enthralling world of wondrous magic.

How can one explain to someone with settled views of the world that fantasy is not fantasy, but merely seems so because it conflicts with established ideas of reality? How can such people be told that the magical power inherent in the act of perception can turn so-called fantasy into reality? When the Wright brothers first conceived of the aeroplane, many thought them dreamers. Until Armstrong took his first steps on the Moon, space travel was regarded as the province of science fiction. Today, however, neither aeroplanes nor spacecraft are seen as baseless dreams or the fantasies of a madman: they have become as familiar as cars. Yet although many people today could attune the World of Sorcerers correctly and usefully, disbelief in themselves prevents them from doing so. It is vital to understand that if the Wright brothers had not believed they could build a heavier-than-air machine capable of flight, they could never have done it. Likewise, had scientists continued to believe that a controllable craft travelling beyond the Earth’s atmosphere was impossible, space travel would still be no more than fantasy.

There is no act more powerful than an act of faith. A warrior is one who believes in his divine abilities as the magical being of the universe. MAG does not believe in his divine potential, and therefore he must try to find something that can be used to contain the power that he believes is not enough.

The above aphorism very clearly shows the difference between a true warrior and a magician, but despite the fact that the Toltec brotherhood has always taken an extremely clear position on this issue, the strange quirk of the human mind is that it is much easier for him to believe that something can not be, than in the opposite. As a result, there have always been those in the brotherhood who, not believing in the divine potential of man, also could not believe that it was possible to accumulate power without the help of magical practice. It was this unbelief that divided the Toltec brotherhood for so long, as all magical practices are based on the principle of violent manipulation, contrary to the Warriors of Freedom.

Most people, even sincere Christians, will not understand that magic, no matter what is told about it in fairy tales, is nothing more than a certain set of practices designed to force someone to do someone’s will. This is so, whether it is a ritual used by the so-called shaman to send misfortunes to his opponent, a businessman who is trying to financially remove his opponent from the market, a doctor trying to cure a patient with herbs, or a criminal lawyer who is trying to dust the jury in the eyes with the help of verbal intricacies. The basis of all magical practices is forced manipulation, regardless of whether the person using them looks like a magician and what exactly he hides his actions. It is pure folly to believe that the magician makes his lyceum a magician, as well as that he is given power by incomprehensible words uttered in the performance of mysterious rituals. The magician makes his actions and the motives that push him on them. Remember that although the judge is usually dressed in the same unusual clothes, and legal jargon sounds unusual for the uninitiated, this does not mean that all judges are magicians. However, if such a judge uses his knowledge of the law to manipulate the court so that the decision is consistent with his own understanding of justice, he is exactly the same magician as those who openly recognize themselves as shamans.

The example above shows once again how ignorance of life breeds superstition among fools. The World of Sorcerers is far more accessible than most people tend to think, and today there are far more sorcerers active in ordinary human pursuits than those who still adhere to traditional names, attributes and rituals.

What, then, is this World of Sorcerers? As already stated, it is different for each person, but essentially it is a world of completion, where Everything is possible simply because there is no distinction between what was, what is and what may be. The concept of potential is therefore meaningless there: everything potential is real solely through its immateriality. This makes it the complete opposite of the tangible physical world, hence its name, the Other. Yet the World of Sorcerers is not merely the physical world’s complete opposite. As the potential of Everything, it is also a copy of the physical world. It therefore contains everything known now, everything once known and everything that will ever be known, all existing completely and really in the present moment, which is also past and future. Hence the description of the World of Sorcerers as an extraordinarily intricate labyrinth. Every part of this labyrinth is complete in itself. To be everything, this Everything has neither beginning nor end, neither flow nor definiteness; the world continually turns within itself to become everything else. Thus here is always here, but also there, and then suddenly everywhere. Wherever the observer stands in the labyrinth, they may be in many places simultaneously while being nowhere but here. Likewise, now is always now, but also just now and shortly before, and then suddenly outside time. Because of its immateriality, the completion that distinguishes the World of Sorcerers is consequently beyond comprehension.

To understand the World of Sorcerers and find a path through its labyrinth of constantly changing forms, one needs the keys the Toltecs call the twenty-one jewels of awareness. These keys, as intangible as the World of Sorcerers itself, are also called the twenty-one abstract cores because of their formlessness. Although the Toltecs usually speak of twenty-one jewels, there are actually twenty-two. Behind this fact lies one of the deepest mysteries of awareness and the act of perception. Essentially, the mystery surrounding the twenty-one jewels of awareness is a kind of “Catch-22”—an allusion to J. Heller’s novel of that name, meaning an internally contradictory, ambiguous situation. It is virtually impossible to understand anything of the World of Sorcerers without understanding these keys; equally, without understanding that world, it is extremely difficult to grasp the meaning of the keys, which are not really keys at all. Such, however, is the enigmatic nature of much of the Warrior’s Path. The only way to grasp the meaning within a riddle is first to determine exactly what constitutes that riddle.

Understand that mysteries as such do not exist, just as there are no coincidences and coincidences. Any mystery only seems a mystery because of the "gaps" in our knowledge. Needless to say, each such “gaps” is a relationship between what seems to us contradictory paradigms. In other words, the absurdity or insolubility of the riddle is only the illusion of contradictory paradigms. However, only a small effort of thought allows us to conclude that nothing in the universe can be really contradictory, for such a concept assumes that the universe is a chaotic set of unrelated fragments - that there is an obvious absurdity. Thus, insoluble mysteries do not exist in principle, there is only a ridiculous persistence of a person in the belief that any paradigm that contradicts his own only rational paradigm is necessarily nonsense, fantasy or, at best, an insoluble riddle. In this regard, one can only be surprised to see how often an ordinary person falls into the traps of his own rational way of thinking. It does not occur to him that all paradoxical situations are nothing more than the product of a cycle of rational thinking, and that, since this cycle is created by himself, he himself can break it whenever he wants.

In dealing with the apparent mystery surrounding the World of Sorcerers and its keys, it is therefore vital to understand their relationship as far as possible if we wish to avoid becoming entangled in cycles of rational thought. It is equally vital to remember that warriors’ actions and understanding always rest, in one way or another, on relationships. Ultimately, there is only one life, whose components interact intimately, depend on one another and are therefore interconnected. There is absolutely nothing in the Universe that is unrelated to something else, that does not interact with something else and that is therefore independent of something else in its being, purpose and essence. I repeat: nothing exists—that is, No-Thing—except the single void containing Everything, that is, Every Thing. Since the World of Sorcerers is the potential of Everything, it is evidently the potential of the manifested universe, the potential of the cosmic tonal.

Let us recall, however, the extensive background to the nature of the World of Sorcerers. As the potential of the cosmic tonal, the World of Sorcerers is precisely that part of the Ineffable’s potential currently being realised as the manifested universe. In other words, it is what the Ineffable wishes to reveal in Its present incarnation. What is reflected in the World of Sorcerers is therefore the Ineffable’s fourfold purpose and, consequently, the true purpose and essence of the human being—the microcosm of the macrocosm.

This is why, of all possible worlds, sorcerers are compelled to concentrate all their efforts on mastering the Other. However, as the aphorism at the beginning of this chapter shows, the World of Sorcerers takes its name not from its popularity among sorcerers, as one might suppose, but from the many would-be sorcerers who, over the centuries, have fed this world with their awareness, their personal power and, above all, their vital substance.

This artificial feeding was so powerful that the World of Sorcerers now contains an accumulation of chaotic human power which appears to have taken on a life of its own, independent of the power inherent in that world. This chaos of human power has spread throughout the World of Sorcerers and, over thousands of years, has become so powerful that it resembles the legendary will-o’-the-wisps. This, of course, makes an already dangerous world even more dangerous. Indeed, many legends about will-o’-the-wisps, sphinxes, harpies, evil beings guarding crossroads, the Leader of the Wild Hunt and the like are based on illusions generated by the human remains accumulated in the labyrinth of the World of Sorcerers. The Toltecs call these human remains the mirror of justice. A look into it brings illness or death to anyone who lacks the keys to the World of Sorcerers; to those with the power needed to use the keys, it brings liberation through the power of intent.

Because the World of Sorcerers reflects the Ineffable’s fourfold purpose, problems concerning matter, energy, space and time can be solved more easily in this world than in any other. In fact, only by understanding the meaning and purpose of MEST can one survive in the World of Sorcerers. To do so, however, it is important to remember that MEST is in no way what the average person imagines it to be. We partly explained this in Cry of the Eagle, and the reader would do well to review that part of the teachings carefully, since what follows is difficult to grasp without an understanding of the foundations of cosmology presented there.

Although time was discussed in somewhat more detail in Chapter Eight, it is not possible to explain MEST fully at this stage. For our present purposes, however, we should at least try to understand MEST more deeply in the context of the World of Sorcerers. We should remember that all ten worlds are actually dimensions of awareness existing in the four directions. In other words, the World of Sorcerers is not a distant world but a particular state of awareness that forms a substantial part of this world while also existing beyond it. This concept is extremely difficult to express. An analogy with the atom may help, but the reader should remember that the atom here is only an analogy for a reality that cannot be described in words.

Imagine the tangible physical world, that is, the manifested universe in its entirety, in the form of a giant atom. It is now similar to the matter of the inert neutrons contained in the nucleus of this atom, and energy is also contained there positively charged protons. This core is surrounded by a layer bounded by negatively charged electrons orbiting around it; in our analogy, this layer represents space and the electrons represent time. However, unlike the atom, where neutrons and protons exist independently of each other, energy surrounds and impregnates all matter, as well as space is not an empty nothing, but a completely tangible force that surrounds and impregnates both energy and matter. Similarly, time is not a simple collection of electrons orbiting the nucleus, but is a single holistic force that determines the parameters of space and thus exists everywhere in space, energy and matter.

Although this analogy helps to explain the concept of the fourth dimension in some way, it also distorts reality to the same extent as the three-dimensional model, which we abandoned. The fourth dimension can neither be explained in practical terms nor illustrated graphically for the simple reason that it is a dynamic sphere without a fixed center. I do not know what other words can describe it, but the reader may be able to imagine such a sphere in terms of the analogy above, and then visually imagine its center, constantly moving in such a way that as it moves, the sphere is redefined, being drawn by the movement of the center inward. However, each location of the center determines the sphere of existence, and therefore none of them can not be neglected. Thus, all the positions of the center - past, present and future - exist simultaneously. It is the unceasing movement of the center that forms the fourth dimension, for if it were stationary, there would be only three dimensions left, the fourth dimension and, in this case, the development of awareness would be impossible.

Returning to the World of Sorcerers, imagine that the entire tangible physical world—the manifested universe—is a collection of neutrons within an even greater atom. In other words, what is MEST in the manifested universe is merely matter in the World of Sorcerers. This is why we say that the World of Sorcerers is part of the ordinary world while also existing beyond it. This holds for every world, since as we ascend the Tree of Life, each world contains the preceding one as matter. Eventually, the first world is enclosed by the void signifying the nagual—that is, No-Thing, signifying the Ineffable. This is, of course, the primary sphere of being, whose centre is the tenth dimension: the tangible physical world, which, as already stated, is in ceaseless motion caused by the development of awareness.

Now that we have a better idea of how the four components of MEST coexist, it is easier to understand why they should be called the four directions. It must be noted, however, that we can take only the first steps in this respect. The Toltec teachings are interconnected in such a way that the reader must study them in much greater depth before truly understanding why MEST should be called the four directions, and why it is appropriate to speak of directions here at all.

Recall that in the book The Scream of the Eagle it was said that materialization, that is, the materialization of the Nagual’s desire to embody the unknown in the known, is the main purpose of manifestation, and since it must inevitably be carried out through practical experience, such materialization, obviously, can only occur in the context of life within the manifested. If this were not so, there would be no need for the manifestation of the Ineffable in the first place. Materialization, therefore, is the main thing in the purpose of the nagual, and therefore can rightly be called the center of the sphere of being, which is not surprising, since the manifested universe, as already mentioned, is the innermost essence of the cosmic tonal.

However, the materialization is linked to the North. This fact cannot be explained at this stage, except that the inherent awareness is prone to linear progress, and linear progress is the magnetic north of the manifested universe. In addition, since materialization represents the Battle of the Unspeakable, the Toltecs also call the North a battlefield. However, it should be remembered that materialization is the center of the sphere of being, and therefore the North within the fourth dimension is, in fact, at the center of this sphere. Hence the assertions such as that the battle takes place inside, not outside, and all knowledge comes from within.

Materialization is the center of being, but since this center is also the battlefield and given that every action implies movement, it is not surprising that the center of the sphere of being should be constantly in motion. Since all materialization is prone to inertia, such a constant movement of the center is the main thing in the act of not doing, that is, not doing the Ineffable, as a result of which the North also turns out to be a place associated with not doing, which, as we know, is the art of tracking oneself. The ineffable can materialize and materialize its purpose by tracking down its perception of itself. And since such materialization takes place at the very center of His manifested being, the North is called the center of the world.

Now that you have a clearer idea of the essence of the North, it is useful to recall that materialization is nothing more than the transformation of energy, and therefore, speaking of motion as such, the Toltecs usually mean not so much the movement of the center of the sphere of being, but rather the transformation, as a result of this movement of energy into matter, or, more precisely, that action, which is called the non-doing of the Ineffable. Thus true movement is the act of nourishing, or more strictly the act of nourishing, the sleep of the Unspeakable, which, as has already been pointed out in the book The Scream of the Eagle, is connected with the South. Again, the reasons for this cannot be explained here, except to say that, while the North is the focus of action and materialization, its polar opposite, the South, must represent the energy necessary for this action. But since energy is a product of personal power, the only way to master energy is to dream, that is, to access as many perceptual settings as possible.

If we now return to our “atomic” analogy, it will become clear from all of the above that, in the fourth dimension, matter and energy form a nucleus, which is motion. Any such movement is limited by the limits of the purpose that gives it a boost. In other words, the purpose of the manifested life is to give impetus to movement, which generates both energy and matter. Only such a purpose is accessible to the senses, for in the final analysis we can make assumptions only about the manifested purpose of the Ineffable. The same thing that perhaps constitutes the deep purpose of the Unspeakable, so far lies in the realm of the unknowable. Therefore, in our attempts to understand the purpose of life, we can at best feel our way in darkness, which is undoubtedly an act of exploring the unknown, and therefore requires erasing personal history.

Erasing personal history is associated with the West, the focus of feeling, that is, feeling your way in the darkness. It is the same as opening the heart, but because it entails listening in the Toltec sense, it is obvious that the West is what is called sound. Furthermore, as the erasure of personal history gradually opens up the fullness of essence, it must lead to an ever-increasing understanding of the purpose of life, or to an ever-increasing sense of it. However, we have already found out that space is defined as a product of witnessing the purpose of life, in the sense that space is actually a manifestation of the purpose of being and that which gradually and consistently opens up as the fullness of purpose arises. This is practically all that can be said at this stage about the true nature of space, since it is impossible to fully explain it yet.

Now let us consider the “electrons”, which correspond to time in our “atomic” model. From Cry of the Eagle, the reader knows that time is the first component of MEST to materialise in the manifestation of the universe. This is unsurprising, since time is the universal expression of intent (see Chapter 8). Apprentices, however, are often puzzled by an apparent contradiction: as the universal expression of intent, time is undoubtedly the feelings of the Ineffable. On the other hand, time is associated with the East, the focus of sobriety—a quality of mind. There is no contradiction here, however, since, as the reader may recall, intent and mind are two diametrically opposed sides of the same awareness. Awareness itself precedes manifestation, so the sole reason the Ineffable manifests is that It began recapitulation, and this recapitulation attained the sobriety needed to understand the necessity of manifestation. Once that level of sobriety is reached, the Ineffable’s intent begins to manifest as desire. As already stated in the first and second volumes, desire is not only what the Toltecs call colour, but also the basis of every feeling and therefore, of course, of time.

Unfortunately, a fuller explanation of why feeling should be called colour, and why time should be associated with the West, is so complex that it lies beyond our present purpose. Here we are merely trying to give the reader some sense of what lies behind the concept of the fourth dimension, so as to acquire at least the necessary minimum of practical knowledge about the World of Sorcerers. Its essence is to reflect Everything, including the fourfold purpose of the Ineffable—that is, MEST.

MEST cannot be fully understood without a thorough grasp of every aspect of the Toltec teachings. At this stage, we are merely trying to give the reader an idea of the foundations of cosmology that go beyond Cry of the Eagle. Nevertheless, we have made some progress in understanding the nature of the four directions, allowing us to consider them in the next chapter in terms of awareness. We must remember that the four directions are ultimately particular states of awareness, and that to understand the essence and nature of the World of Sorcerers, it is to these states that we must turn our attention.

CHAPTER ELEVEN

TWENTY-ONE SELF-CREATION

THE KEYS TO THE WORLD OF SORCERERS ARE TWENTY-ONE JEWELS WHOSE REFLECTED LIGHT IS DEADLY TO THE UNINITIATED. BUT ONE WHO HAS SUFFICIENT POWER TO WIELD THESE KEYS IS MASTER OF THE WORLD OF SORCERERS AND CAN ENTER AND LEAVE IT FREELY AND WITHOUT FEAR.

The four directions can be considered in terms of awareness in several ways, depending on the intended focus. For our present purposes, I intend to use the method employed to explain to apprentices their role in the Toltec community. Although this method leaves many questions unanswered, it is quite simple to use in relation to the four directions. In time, the reader will receive answers to all these questions, but for greater clarity, let us first turn to the simpler method.

The Toltec detachment is organized in accordance with the laws of development. These laws are not formulated by man, but discovered by many generations of Toltec seers. I draw special attention to this here, because in the next section I intend only to refer to the situation behind the situation without trying to give them any justification, because if we intend to achieve clarity in this matter, we will simply have to leave the consideration of the details for later. If I tried to explain every point in detail, the reader would be so confused that he would not be able to look beyond the trees of the forest.

Looking at the Toltec detachment, we will see that the force organized it in a rather remarkable way. First of all, it should be noted that every community is made up of men and women, and that men and women are ultimately divided into four distinct groups. In other words, despite the fact that each person is unique, in accordance with the four-sided purpose of the Ineffable, there are ultimately only four types of men and four types of women. As a result, these four human types are also associated with four directions.

It is important to remember that the male is positive towards the female (see. "Eagle Scream") and that in practice it means that the masculine corresponds to the known and the feminine to the unknown. Remember also that it is men’s purpose to record all knowledge, in the sense that it is their duty to make knowledge practical in the physical sphere of life. On the other hand, the purpose of women is to help men to explore the unknown, namely: to draw their attention to fragments of the unknown, important in terms of specific efforts. As mentioned in the “Eagle Scream,” this makes it necessary to act in a reasonable way between a man and a woman, which undoubtedly implies and entails an element of inclusiveness. Thus, although the leading role in the entrance into the unknown belongs to the woman, physically through the opening of the heart is led by the man. In this case, not only should there be reasonable cooperation, but also an element of inclusiveness, since without this it is impossible to embody the unknown in the known. Accordingly, each of the four directions in the Toltec detachment consists of the male and female halves, whose purpose is reasonable cooperation that generates inclusiveness.

Having understood what four types of men and four types of women are, the reader will easily understand how warriors — men and women — unite in a Toltec detachment. I do not intend here to explain in detail the essence of the four human types, but to say that they arise because all men and women have a natural predisposition to one of the four directions. Such a predisposition, however, is determined not by the arbitrary choice of the person himself, but primarily by purpose, and moreover, by fate. Thus, it is not the will of a person to decide which direction to belong to; in this case, it is not even the nagual who decides. The role of the nagual here is to use his ability to see to indicate to the student - the future warrior of his detachment - his direction and functions.

In this respect it is also useful to recall that since the unknown is feminine in relation to the known, and the nature of the female dual (mother is female), each female direction of the Toltec detachment reflects this duality. Consequently, each female direction consists of two women: one of them concentrates (channels) the power of the mother, and the second - the power of the woman.

To understand how this structure works, it is important to know that all men and women have a natural predisposition to either the art of dreaming (in this case they are called dreamers) or the art of stalking (in this case they are called stalkers). Dreamers are those men and women who are naturally introspective, and therefore comparatively reserved and withdrawn. Stalkers are extroverted by nature, and therefore sociable and prone to leadership. In women, this kind of inclination is manifested in the fact that the dreamer becomes the one who naturally concentrates the strength of the woman, and the stalker is the concentrating power of the mother. Accordingly, stalkers are always “regulators”, and dreamers are those who are more restrained and introverted.

Before we talk about the real structure of the Toltec detachment, let us list these four types of men and women. The feminine types are usually named after the four original winds, whose characteristics closely resemble those qualities of awareness that mark the Four Directions. Accordingly, we have the Eastern woman, called simply the East, which includes those women who have a natural predisposition to sobriety. As a result, such women are prone to liveliness and carelessness, and therefore are like the morning breeze. The next type is the North; such women are naturally predisposed to efficiency (strength, physical strength, source of strength, strength, resistance, efficiency) and for this reason are similar to the north wind, because the north wind usually blows closer to noon and differs in pressure and destructive power. The West is a pure feeling, because like the evening wind, usually flying from the West, Western women tend to think and melancholy. Finally, the South, predisposed to cordiality and cultivation, is likened to a warm night wind blowing from the South.

The four male types are usually named according to their natural predisposition. Accordingly, the East is a Scientist prone to sobriety, and, consequently, to the Art of Awareness. The North is a Man of Action, and as this name implies, is prone to action, and therefore to materialization. The West is the Man Behind the Scenes, as he is mainly focused on erasing his personal history, and is therefore prone to feeling and especially the Art of Intent. The next type is the Courier, which, without having a certain direction on its own, can join any of the male and female directions.

To understand what entails the belonging of a man to the fourth type, that is, the Courier, it should be remembered that the direction to which a person belongs is determined by his purpose, and therefore unchanged. In other words, if your purpose is to be a Scientist in the male incarnation and a Woman of the North in the female incarnation, then whenever you become a Man, you will automatically become a Scientist, and when you become a Woman, you will become a Northern Woman. However, if the purpose of your incarnation is to develop awareness, then whether you can only incarnate as a Scientist or a Northern woman would be a highly limiting factor. However, strength gives a person the opportunity to overcome this difficulty in such a way that he can also incarnate in the Courier, due to the fact that the Courier does not have a specific direction as such. That is, the Courier is something like a “free shooter” and can lean towards any of the male or female directions, which allows a person to acquire the knowledge and experience characteristic of them.

Thus, each male and female direction is accompanied by a Courier, and the specific role is once and for all determined by fate. That is, if a person is embodied by the Courier, the direction to which he will lean depends on what he must learn in this life. For example, if he has to learn female effectiveness, he will gravitate to the women of the North, and if he does male action, he will somehow cooperate with representatives of the Action People. We shall soon examine this in greater detail; I have given the same example here only in order to explain better the essence of the Courier. In this regard, another point should be mentioned. Although the Courier is most often one of the four male types, it occasionally happens that he incarnates as a woman. Explaining why this happens would take us too far from our current goals, but I think it’s worth mentioning because women Couriers do exist.

In the process of getting acquainted with the four male types, the reader must have noticed that, since the Courier does not have a specific direction, the place of the male South remained free. This is due to the fact that the place of the man-South, which is characterized by cordiality, cultivation and sepoy, is always occupied by the Nagual; this type of man, due to its special energy configuration, is able to play the role of any of the four male, and after completing a full course of training - and female types. Accordingly, the nagual is not, generally speaking, a type of man, since in the highest esoteric sense it is a mixture of all male and female types. Therefore, it is also obvious that it is the nagual who has the leading role both in determining the goals of the Toltec detachment and in directing it, since his main duty is, firstly, to train those students who are to become his detachment of warriors, and secondly, to lead this detachment to freedom.

In addition to the male nagual, there is also a female nagual who is very close to him in energy configuration, with the only exception that it has the characteristics of only four female types. Because of this fundamental difference in their constitution, the training of the nagual-woman and the nagual-man is different in that her duties are neither to teach nor to lead — she must help the nagual lead the Toltec detachment to freedom. To clarify this point, I usually use the following analogy.

Let us imagine that the Toltec detachment is a ship whose crew consists of soldiers of this detachment, and its captain is a nagual. The purpose of the nagual captain is to guide the ship across the ocean of life through the darkness of the unknown to freedom. However, it is difficult for a captain to see all the dangers hidden in the darkness of the unknown, which we will liken to reefs in the ocean of life. To make it easier for the nagual to control the ship, she uses the services of a female nagual who is not on board the ship, but is sailing in a small boat, which she can easily navigate between treacherous reefs invisible from the ship. So the nagual woman moves ahead of the ship and, pointing the nagual where the danger lies, helps him chart the best course. It is clear from this analogy that the Nagual Woman is a very important component of the Nagual Warriors, and that by the very nature of her duties she is, moreover, removed from the detachment, not physically, but in terms of awareness. Accordingly, the Nagual woman, unlike the rest of the women, also does not adhere to a specific direction, but because of its propensity for strength and freedom and proximity to the Nagual, it is quite definitely related to the South.

Having understood all this, we can now talk about each of the four areas in terms of awareness. However, one warning should be made here, because although we intend to consider awareness in terms of twenty-one gems, the reader should remember that, although each individual has a predisposition to certain aspects of awareness, our constitution has each of the twenty-one aspects. Predisposition lies only in the nature of the approach, which means that in no case does not mean ignoring the other aspects or any neglect.

Man’s predisposition to one aspect of awareness consists, in practical terms, in his particular approach to the greater whole, which, of course, is the fourth dimension. In addition, in defining the four directions in terms of their aspects of awareness, we will talk about the flow of power that takes place in the process of manifestation, not in the framework of manifestation. The reason for this is that it is easier to understand the question of the fourth dimension, speaking about the flow of force in the process of manifestation, while the flow of force in the framework of manifestation is associated with the development of awareness in the process of life on the physical plane.

It is impossible to understand what is meant by the twenty-one gems of awareness without very briefly discussing another question. This question concerns what is called the science of numerology. Among other things, it is the fact that numbers denote certain perceptual settings, although at this stage it is very difficult to explain why certain settings are attributed to certain numbers. For the time being, however, let us be content only with the observation that although the Toltec seers have for many generations carefully studied the laws of this science, the laws governing this science are not invented by the Toltecs, but are based on universal laws and principles much more accurate than any human constructions or calculations.

Thus, having considered the structure of the Toltec detachment, we find in the East, in the direction of the rising sun, the Scientist, and since such a man is mainly inclined to sobriety, the aspect, or, say, the gem of awareness, which is central to his approach to the development of awareness, is the gem called knowledge, which is attributed to the number 14. The companion of the man who occupies such a position in the Toltec detachment is the Courier, called simply the Courier of the Scientist and predisposed to the gem, called the distinction, to which the number 17 is attributed. If such men act together, that is, there is reasonable cooperation between them, the result of their joint efforts is equal to the sum of their gems. In other words, if the Scientist and his Courier cooperate intelligently with each other, the result will be knowledge plus discernment, that is, the acquisition of new knowledge through the act of discernment.

However, one should be aware that new knowledge can arise only if one is ready, firstly, to rely on existing knowledge, and secondly, to abandon the previous level of perception. However, the rejection of the level of perception implies the death of the old, since any new knowledge must necessarily include a new level of perception. In this particular case, it is obvious that new knowledge is generated through a distinction based on existing knowledge, and this, of course, entails the death of the old. In numerology, this is expressed as

17 + 14 = 13

.

To understand this seemingly rather strange mathematics, bear in mind that, under the rules of numerology, the addends are generally first reduced to the sums of their digits, after which those sums are added together. If the final result exceeds 33, it is again reduced to the sum of its digits, and so on until the result is less than 33. Thus, in our example we have:

17 + 14 = (1 + 7) + (1 + 4) = 8 + 5 = 13.

If the final result was more than 33, say 67, then it should be reduced again to the sum of its digits, that is,

67 = 6 + 7 = 13

. This is true even in the case where we would get, for example, the number 96875. Then we would have

96875 = 9 + 6 + 8 + 7 + 5 = 35 = 3 + 5 = 8

.

Here it will be appropriate to take a bit of a break and notice that Couriers, like all men, can be both dreamers and stalkers and that it does not matter who they really are. This is essential only for women's areas, each of which necessarily has only one stalker and one dreamer. Similarly, both the nagual (like all men) and the nagual woman, being the only woman in this role and in a certain sense not being a member of the squad, can be either dreaming or stalkers. Female Couriers can also be either dreamers or stalkers, since the fact that a woman is a Courier does not affect the female quality of her direction.

Returning to the question of the Toltec detachment, we see that the men of the East generate new knowledge through distinction, and as a result the old one dies. In numerology, however, a two-digit number is a product of the relationship between the numbers that make it up. Knowledge, that is, self-love 14, represents a highly specific vibration of awareness, unique in its configuration (1 and 4). Note, specifically 1 and 4, not 1 plus 4, Which is not the same thing. There may, of course, be many other types of knowledge, but none of them can be considered a gem, called knowledge, for the simple reason that in their configuration they are different from the gem 14.

To understand this, it should be borne in mind that the gem 14 It is a product of the relationship between 1 and 4, It means that in this case 14 I have 10 + 4, Not, say, 7 + 7 or 3 + 6 + 5, Which also gives 14. However 14, Formed as 7 + 7, and 14, Formed as 3 + 6 + 5, have an energy configuration other than 14, Formed as 10 + 4, Both can be considered knowledge. In addition, 10 is also a two-digit number, that is, in fact, it is a product of the relationship of variability (1) and absolute freedom (0). The numerological background here is that 10, It is the jewel of perfection that can be obtained only by variation, provided that it is absolutely free. More strictly, this means that in the absence of perceptual variability, under the condition of absolute freedom from social manipulation, flawlessness will necessarily be violated.

It is clear from the above that although every 14 is the co-creation of variability and stability, none of which is identical to the gem 14, which is based on 10 + 4. The Deep Meaning of Self 14 When perception is changeable, and yet stable, the result is true knowledge, but changeability must be achieved through perfection within the framework of life on the physical plane, since it must not be forgotten that the physical plane is the tenth world and by means of which the gem called perfection must develop. In other words, true knowledge, or personal power, is inherently flawless (10) Plus sustainability (4). Please note that the true knowledge (14), That is, personal power, gained through practical experience, always leads to freedom and change, because

1 + 4 = 5

.

Similarly, the distinction, the gem 17, is a product of the relationship between variability (1) and management (7), but, as with all other two-digit numbers, this variability must be rooted in the flawlessness of (10) in the context of physical life. Simply put, this means that the perfection (10) plus leadership (7) It makes a distinction. Thus, the gem of discernment is assumed to be sufficiently variable to derive guidance from the difficulties created by life on the physical plane, and in this sense true discernment always leads to harmony and balance (8) (because 1 + 7 = 8), in contrast to, say, racial discrimination based on the configuration of 1 + 25.

In the light of the above, I would like to give an example of bias to show how the interaction of different aspects of awareness in the context of the fourth dimension can produce not only positive results, called gems, but also such negative phenomena as racial discrimination. The case of racial discrimination based on the tendency of rational thinking to divide, therefore, undoubtedly refers to the East, since it is connected with sobriety, or more precisely, with its negative side.

The reason for this negativity is that, firstly, awareness is concentrated in the East, and secondly, we are dealing with pure variability (1), which, without being based on the flawlessness gained through life experience, tends to manifest itself in the form of a personality that does not have personal power sufficient to think and decide for itself. Accordingly, variability will be expressed in such a person in that he will simply “swim with the flow”, leaning towards everything that seems more or less justified to him.

Moreover, without perfection, such a person will not accept the difficulties of life, extracting guidance from them (7), but will succumb to the temptation to avoid such difficulties through the manifestation of a dark gem called temptation (25). In other words, with a biased distinction, whether racial discrimination or any other form of discrimination, one makes a distinction based on the variability of the fool (1), combined with the temptation (25).

As a result, although 25 It also comes down to 7, this 7, Being a creature 25, manifests itself in its negative form - in the form of the need for leadership, and final equality will give a "product of the relationship between variability and the need for leadership", that is 1 + (-7) = – 6. Negative form of gem 6 — It is the need to choose between the old and the new, which manifests itself in the form of a distinction, which, however, in no way can lead to harmony and balance (8).

It is also clear from the above example that when numbers are reduced to one digit, a sign change should also be used when a two-digit number falls in the range from 22 to 32, since these numbers, called dark gems, are numerologically positive only in double-digit form. Note that I say “numerologically positive” because dark gems are inherently never manifested in a positive sense, except in the context of a larger whole of which they are also a part.

In other words, in the process of life in its entirety, dark gems provide the friction necessary for the development of awareness, and in this sense they are considered positive. Similarly, within the framework of the life of the individual, as a result of the interaction of light and dark gems, its shadow side arises. And since our shadows are our imperfections, which are for us a pass to freedom and a payment for power, dark gems, again, make possible the development of awareness.

Now back to the gem 13 — Let us note that we must not forget that we are talking here about the aspect of awareness that leads to the death of the old, and not about death in terms of universal power. Thus, the gem 13 It implies that the death of the old is the product of the connection between variation and heterogeneous abundance. However, it should be remembered that since this number is two-digit, it can be said with equal success that the (10) And with a great deal of wealth comes the old man. The background to this is that the death of the old must have the character of a deliberate "removal" of what is undesirable within the framework of heterogeneous abundance. Please also note that in any case where there is such a deliberate removal of undesirable (which is inevitable in the presence of heterogeneous abundance), the result will be stability (4), As if 1 + 3 = 4.

What is now known to the reader about the man of the East further elucidates the question of how new knowledge is acquired through distinction and what it entails in reality. Moreover, it is clear that the death of the old from the East is the result of intelligent cooperation between the Scientist and his Courier, cooperation leading to freedom and change (5), together with harmony and balance (8), both of which are perfectly consistent with the deliberate removal of all undesirable things.

All this also makes it easier to understand how the male warriors of the East use their inherent propensity for specific gems to acquire sobriety and its continuous development. In this regard, it should not be forgotten that the duty of a warrior is not only to realize his full potential, but also to explore this potential and develop it in accordance with the requirements of his fate.

If we talk about the women of the East, then among them are the Eastern Dreamer, the Eastern Stalker and the Courier attached to the East. The predilection of the Eastern Dreamer is the gem 13, the death of the old. However, as we have already found out, since such a woman belongs to the East, she realizes her potential by acquiring variability based on perfection. Then, by directing this variability to heterogeneous abundance (3), it intelligently removes all undesirables within the framework of heterogeneous abundance, thereby generating a quality of stability (4) through the death of the old (13).

The woman of the East Stalker, being mainly focused on the development of awareness through life on the physical plane, has a natural predisposition to the gem 12 — condescension. True condescension is the product of the connection between variability and purpose. There is a very subtle undertone behind this, because 2 — The number is not only of purpose, but also of humility and understanding. In other words, it is only through humility and understanding that a conscious and flawless deployment of the power of purpose is possible. Furthermore, because 12 This is a double-digit number, and it can be said with equal (12) There is the sum of perfection and humility and understanding. It should be borne in mind, however, that true condescension, i.e. perfection coupled with the power of purpose, inevitably generates creativity and joy (3), which ultimately always lead to a heterogeneous abundance (3).

The courier of the East has a natural predisposition to the gem 2, since for this man both the power of purpose and the quality of humility and understanding are extremely important. Being an unambiguous number, gem 2 at first glance does not have the complexity inherent in double-digit numbers, but this is another example of the fact that the world is not what it appears at first glance. In order to understand the background of the gem 2, we note that the number 2 is inherent in the fundamental duality of the nagual and the tonal in the sense that this duality is associated with the power of purpose in a complex way. The gem 2 is thus related to the relationship of the nagual to the tonal, and therefore represents the very essence of reasonable cooperation.

The result of the intelligent cooperation of these three warriors is again the sum of their gems, namely:

2 + 12 + 13 = 9

.

The background to this is that when the power of purpose, forbearance, and death of the old are combined in the East, the result is fulfillment or completion (completion can be translated both as fulfillment and as completion. Depending on the context, we prefer a particular translation.) However, gem 9, like all single digits, is not as simple as it may seem, since this gem is characterized by the coordination of two seemingly diametrically opposite qualities, namely stability (4) and freedom and change (5). It is impossible in this book to cover in any way all the questions connected with single-digit numbers; let us say only that all single-digit numbers are related to the nagual consciousness, that is, to the primordial awareness, while double-digit numbers are related to the dreamer awareness, that is, to the developing awareness. Yet the other numbers are merely complex permutations, relating to life on the physical plane, that is, to the dream.

Considering jewel 9—fulfilment—thus shows that 9 in some way defines the outer parameters of primordial awareness. This is true in a very specific sense, because 9 marks precisely the range of vibrational frequencies called the World of Sorcerers. As we have established, this is an expression of the Ineffable’s fourfold purpose and therefore also of Its potential in the present manifestation. This is chiefly because materialisation, which is essentially stability (4), always tends towards inertia and is therefore continually opposed by the force of freedom and change (5). Jewel 9 thus proves, in the highest esoteric sense, to be the fundamental manifestation of not-doing. As stated in the previous chapter, it is this initial not-doing that gives rise to the fourth dimension.

Thus the sum of the Oriental gems gives rise to the resistance to the force of inertia necessary for the Ineffable to be brought to completion, rather than being fulfilled in part. As a result, the women of the East have a common quality of striving for fulfillment through humility and understanding, born of the indulgence and withering away of the old.

The result of reasonable cooperation between men and women of the East is the sum of the corresponding amounts, namely:

(14 + 17) + (2 + 12 + 13) = 13 + 9 = 13

.

In other words, the predominant quality emerging in the East is the withering away of the old, generated by the withering away of the old, carried out by the male East in response to the striving for fulfillment carried out by the East-woman. In short, it comes down to the technique of recapitulation, and it is for this reason that the man-East always surpasses the East-woman in sobriety. Moreover, since the East is also a source of time, it will be appropriate to note here that the warriors of the East are in one way or another constantly dealing with the deeper background of time, and therefore they are traditionally called temporary stalkers, regardless of the fact that one of them can be a stalker, and someone dreaming. It is not possible to explain this in detail here; I have only mentioned this in order to complete this section of the teaching.

Following the direction of the flow of power that it has in the process of manifestation, we come to the West - the center of death and the setting sun. Here we find the Man of Backs, who has a natural predisposition to work with the power of intention. For this reason, he is closest to the gem 16, called liberation through the power of intention. The courier of such a man in his inclinations is in many respects similar to him, and therefore he feels best in the darkness of the unknown. Accordingly, the Courier of the Man Behind the scenes likes to work with the gem 15, that is, light in the dark. Since the West is on the same axis with the East and is also the center of death, it is not surprising that the reasonable cooperation of these two men also leads to the death of the old one, that is, the death of the

15 + 16 = 13

.

The West's background is, however, quite different from that of the East, which is not surprising, since the West is after all the polar opposite of the East. First of all, if we look at the gem of the Man Behind the scenes, we will see that 16 In fact there are 10 + 6, The sum of perfection (10) The choice between old and new (6) Deliverance through the Force of Intent (16). On the other hand, it can be seen that liberation by the force of intention is also the product of a connection between variation and (1) The choice between old and new (6). It must, of course, be borne in mind that the variability required here must be rooted in flawlessness.

The background to all this is that the choice between old and new is very similar to the distinction, in the sense that such a choice must be thoughtful or flawless. This is because 6 is not only an aspect of the original awareness (being an unambiguous number), but also a characteristic of female duality. In other words, 6 is the basic expression of discernment, in the sense that it is related to the most important act of discernment by divine inspiration between mother and woman, both of which are necessary for the purposes of development.

From the Toltec point of view, the mother is an aspect of the mind affected by the force of inertia, in the sense that it has a propensity for preservation, unity, and stability. Woman, on the other hand, is an aspect of reason affected by the power of separation, in the sense that it seeks to separate the known from the unknown, thereby contributing to the attainment of the aims of men, for before the unknown is intelligently and meaningfully embodied in the known, they must be separated from each other and form polar opposites.

It should be clear from the foregoing that the Toltec phrase “divine inspiration” implies that in choosing between the old, that is, mother, and the new, that is, woman, a warrior should not base his distinction on any kind of prejudice or arbitrary assumption, but should rely on divine inspiration — a term used to refer to the act of listening to the heart. It is obvious that the gem 16 quality of leadership, because 1 + 6 Really gives 7. Moreover, it is also clear from this that the West must be credited with feeling, as it is extremely important for both men and women of the West, when feeling their way in the darkness of the unknown, to listen to the heart — while the unknown is identified with the setting sun, and the known with the rising one. Accordingly, the Man of Backwards is a man who works directly with the heart and the senses, while his polar opposite, the Scientist, works directly with reason and sobriety.

The courier of Man Behind the scenes is mainly engaged in the study of the unknown, and therefore is predisposed to the gem, called light in darkness. Gem 15 is a product of the relationship between variability (1) Freedom and Change (5), On the other hand, the amount of perfection (10) Freedom and Change (5), For in no case should we forget that, when speaking of the variability which is the product of 10, We mean the kind of variability that comes from the experience of life on the physical plane and that ultimately comes down to the same flawlessness. Thus, light in darkness can arise only under the condition of freedom and change within the framework of perfection.

The background of the above is such that light cannot arise in the darkness of difficulties if a person seeks to get rid of them, trying to avoid them, or tries to somehow change his fate. Light in the dark can arise only as a result of an honest and open confrontation with difficulties. True freedom and change are freedom from the painful limitations of social manipulation and the corresponding changes in the ego image. Needless to say, it is obvious from this that light is in the dark (15) The ability to choose between old and new (6), because 1 + 5 = 6.

We see, therefore, that the main feature of the men of the West is the generation of sustainability (4) in the realm of the irrational unknown by the death of the old (13) through liberation by the force of intention (16) together with the light in the darkness (15). This is achieved through the guidance received as a result of listening to the heart (7 from 16), combined with the ability to receive divine inspiration when choosing between old and new (6 from 15), Again, as a result of listening to the heart.

Women of the West who are predisposed exclusively to single-valued gems do not have the calm stability characteristic of the other three female trends, prone mainly to double-valued gems. For this reason, fellow warriors lovingly call the women of the West, as well as their Couriers, insane. In this respect, Western men have to constantly restrain Western women, for as soon as they have one of the periods of “madness” (which is not so rare), their Courier, prone to heterogeneous abundance, seeks to join them, and then the light-representation begins! This is another example of the need for polar opposites, since in many cases it is the “madness” of Western women that brings quite calm and sometimes impenetrably sober representatives of the East out of balance.

The Western Dreamer is the most “crazy” representative of Western women. Without being particularly scrupulous in terms of logical judgments, it is naturally predisposed to pure variability (1). Being focused mainly on the One Force, this woman is not inclined to the small-mindedness so common in the human world, and therefore has a very amazing ability to penetrate the very essence of the problems, eliminating everything secondary. So flexible by reason of an innate dislike of human pettiness, the Western Dreamer is able to pass his life path "upside down", as he does not accept any importance and to an even lesser degree of self-pity, since both these qualities can prevent the acquisition of a One Power (1). Having such a character, the Western Dreamer also does not pay attention to the importance and pity for other people. Consequently, if not restrained, she is able to turn upside down everything around her as soon as she comes to her head with fury to attack everything that prevents man from mastering his divine heritage. In this respect, it is interesting to note that most of the so-called female martyrs, like Joan of Arc, were Western Dreamers.

In connection with the above, it should be borne in mind that the gem 1, being an aspect of the original awareness, is naturally prone to linear progression. Therefore, although variability is limited in the sense that it is rooted in the perfection achieved through practical experience within the framework of life on the physical plane, it is bound to be dominated by a natural tendency to be straightforward in all sorts of disagreements. This does not mean that the Western Dreamer is not perfect in his actions. On the contrary, when she is struck by “madness,” her understanding of the true purpose of the One Life becomes supremely flawless, in that it is completely freed from her sense of self-importance and self-pity. However, being completely alien to the importance as such, this woman also does not take into account the attitude to her actions of others, and therefore, if she is not restrained and not directed during those periods when she is overtaken by "madness", she can simply rush to goals that give away stupidity or jest.

The Western Stalker, however, being far more engaged than the Western Dreamer in the practical side of life on the physical plane, is somewhat less "mad" than the latter, but, at the same time, being predisposed to the gem 5, is also inclined to approach matters with a degree of frenzy. The gem 5 is, of course, freedom and change, but in addition to all that has been said about this gem, it should be borne in mind that it is also an aspect of the original awareness, and in addition, very close to the gem 1, since its inherent quality is the One Force and its quadripartite manifestation, namely, sobriety, stability, feeling and cordiality. As a result, the Western Stalker during periods of “madness” is usually a very bizarre mixture of all four manifestations of the One Force, resulting in one certainty in its “madness” — this certainty is that it will behave fervently and steadfastly in its desire to share highly valuable but frantic feelings, sometimes resembling a bulldozer sweeping everything in its path.

Any warrior will confirm that if you have difficulty understanding the true meaning of freedom and change, you should seek the help of a Western Stalker. This woman is very unceremoniously going through the steam rink in your views of the world, and if you do not understand what freedom is after that, she will show you changes, completely changing your views on yourself, and, most likely, she will not leave you a shadow of doubt that she considers you a completely brainless idiot. After such a lesson, this woman will surround you without any vanity with the love and cordiality of a caring aunt, pat you on the head like a beloved dog, and if you do not have time to run away before, immediately begin to watch how you perceive the next lesson! And although it is true that being under the supervision of East Stalker means not having a shadow of a doubt about the fact that you are under supervision (to be stalked by an Easternly Stalker is to know without dubt that your have been stalked. To be stalked, to be watched, to be watched by the West Stalker, is to be in doubt, not to be the victim of serious manipulation!

However, despite all that has been said so far about the women of the West, both of them are truly the soul of the Toltec detachment in the most literal sense. To fully appreciate the women of the West, the soldiers of the Toltec detachment have to go through many difficulties and bitter mistakes, but when they finally understand what the “madness” of these women really is, they begin to literally wear them on their hands. Completely ruthless in their innate tendency to go ahead and have no fear in their simplicity and straightforwardness, they become truly formidable opponents in any skirmish.

Moreover, because of their utter inability to waver in any way, the fearlessness of the women of the West is such that their devotion to the cause and to their comrades is not only unsurpassed, but also delightful to the core. For this reason, a Western woman will not blink an eye to sacrifice herself for a fellow warrior, but will not fail to reward him with a portion of verbal reproaches. And although these reproaches are usually such that they do not leave their sacrifice of self-love on the stone, at the same time they are filled with such deep meaning and insight that tears involuntarily come to the eyes of others. Such is the true inner beauty of these very specific persons — the inner beauty that springs from their innate selflessness, the beauty that is their most distinctive feature.

Western women are accompanied by the Courier of the West, which, as we noted above, has a predisposition to heterogeneous abundance. The quality inherent in the gem 3 is the fundamental trinity of the manifested universe. Accordingly, 3 is a product of the connection between original awareness and evolving awareness, but in terms of the purpose of the Unutterable. Thus, gem 3 is concerned primarily with how best to nurture and preserve the result of the link between linear advancements of circular reach, which is the product of developing awareness centered at its center. Since the result of this interaction is associated with both initial and developing awareness, it is called heterogeneous abundance.

At the same time, the gem 3 is also called the ability to creativity and joy, since its inherent quality is a childish (but not infantile!) desire to surround oneself with heterogeneous abundance for the sake of obtaining pure joy, due not only to accumulation, but also the ability to create something from accumulated fragments and fragments, be the latter something material or just tidbits of interesting information. We all had to face the fact that the child is able to cry, and the next moment to laugh, fun to build a sand castle, and finishing, just as joyfully to destroy it, with great enthusiasm to collect sea stones, and then forget about them, suddenly inspired by something else.

From the above it is obvious that the Courier of the West, having its own unique number and therefore having a natural disposition to the initial awareness, is much more inclined to move forward than to attempts to order heterogeneous abundance. In the end, the Courier of the West turns out to be a great collector, because because of his love of moving forward in terms of heterogeneous abundance, he literally collects everything that will be in his field of vision, whether it is rumors, art objects, musical instruments, poems, books, photos, in short, everything that can be useful in principle. However, despite the amazing talent of this person for joyful creativity, his childhood enthusiasm for life does not allow him to stop for any long on one book, so he does not have time to read it to the end. However, it should be recognized that due to the spontaneous openness of his heart, he is quite capable of intuitively understanding its content. Similarly, he will find it an excessive waste of time to master a particular musical instrument from his collection, although, again, his intuitive grasp of anything allows him to improvise magnificently on any one of them.

The result of the intelligent cooperation of these three warriors of the West is, as before, the sum of their gems, that is, the sum of their gems.

1 + 5 + 3 = 9

.

The meaning of this is that in the female West, fulfillment (9) is achieved through the medium of pure variability (1), combined with freedom and change (5) in the childish pursuit of that joyful creativity that generates heterogeneous abundance (3). This kind of fulfillment is evidently somewhat different from that which is produced in the East, namely, the striving for completion through humility and understanding, arising from the indulgence and withering away of the old. Fulfillment of the East, subject to the requirements of sobriety, means completion in the sense that everything is given its place, and nothing is connected with anything else. The East is thus always neat, well-groomed and devoid of any ambiguity. The performance of the West, on the other hand, most often lacks the quality of completion in the true sense of the word, but rather represents something like a rather charming and truly childish “concise order” in the midst of what can only be called inspired chaos.

Speaking of the women of the West, we will allow ourselves to be somewhat distracted to give the reader one example, which in a rather curious way illustrates the universality of the One Truth. An example of this is the well-known episode from the Christian Bible, when Christ, returning from a trip, found his disciples at sea in Galilee fishing from a boat. After learning that they had not been able to catch anything all night, Christ invited them to choose a net and throw it from the other side of the boat. Despite the fact that such a proposal seemed meaningless to the students, they obeyed. When they chose a net abandoned, as suggested, on the other side of the boat, they witnessed a miracle - there were one hundred and fifty-three fish in the net (the author, most likely, refers to the Gospel story about one of Christ's appearances to his disciples after the crucifixion (Jn 21:1-11). The action in this episode takes place at the sea of Tiberias).

This episode is an excellent example of the rational confronting the irrational. If there were no fish on one side of the boat, how could there be fish in the same place on the other side? Yet on that day Christ showed his disciples how important it can be to shift their focus, rather than concentrating exclusively on rational premises. Moreover, by inviting them to cast their net on the other (9) side of the boat, he showed them the importance of attuning the World of Sorcerers, which makes it possible to work miracles.

In this particular example, Christ showed his disciples that attuning to the World of Sorcerers requires, first, a shift of focus and, second, sufficient variability (1) to change (5) their view of the world and their self-image, thereby gaining the freedom (5) needed for true creativity (3). As we already know, the result was the disciples’ joy (3) when they hauled up the net full of fish—more precisely, 153 fish: 153 represents the jewels attributed to the female West, namely 1, 5 and 3. We shall return to attuning the World of Sorcerers below. I give this example here only because it illustrates so well that where true knowledge exists, there is only One Truth. Everything that divides and separates, makes people suspicious of others or provokes religious conflict ultimately comes down to a lack of true knowledge and a vision confined within the narrow limits of rational premises that are usually mistaken.

Returning to our discussion of the West, we note that when the warriors of the male West intelligently cooperate with the warriors of the West female, the result, as always, is the sum of the corresponding gems, that is,

(15 + 16) + (1 + 5 + 3) = 13 + 9 = 13

.

The background here, again, is very different from what we see in the East, for, although the ultimate result is still stability (4) through the death of the old (13), it must be remembered that according to the laws of numerology these two kinds of stability are completely different because of the difference of their components. Accordingly, the stability of the West is based on pure feeling, and therefore completely irrational, while the stability of the East is based solely on sobriety, and therefore represents the personification of the same sobriety clarity that comes from the impeccable use of rational thinking.

Thus, the West is stable in its generation of the death of the old through sobriety; The East, in its turn, is also stable in producing the death of the old through the medium of feeling. This is a horizontal axis, which symbolizes a person with arms stretched out to the sides, uniting the rising and setting sun, East and West. Thus, man embodies in his being not only the known and the unknown, but also the very essence and purpose of life along the horizontal axis, that is, on the physical plane. By uniting East and West by uniting the two polar opposites of life on the physical plane, that is, the rising sun - life and the setting sun - death, a person acquires true stability, giving rise to the death of the old, or the death of everything that prevents him from moving along the Path of Freedom, and does so with the help of both sobriety and feeling - with the help of reason and heart.

Finally, note that, since both men and women of the West are mainly focused on feeling in one way or another, they are also always acutely aware of their duty as a warrior to contribute to the fulfillment of the Ineffable's destiny because of their openness of heart. Due to this, and the fact that space is defined as the product of perception of the purpose of life, the warriors of the West are traditionally called dreamers in space. Thus, on the horizontal axis, or within the framework of life on the physical plane, we find the need to use, first, the art of stalking within the Art of Awareness, and secondly, the art of dreaming within the Art of Intention. As mentioned earlier, this does not imply that all warriors of the West are dreamers, but it does mean that when dealing with sobriety, it is extremely important to constantly track your perception. When dealing with feeling, one should cultivate the openness of the heart, which is possible only through dreaming.

Let us now turn to the South, which, as the reader knows from the book The Scream of the Eagle, is called the gateway to the world of the nagual. Accordingly, the male South includes the Nagual and his Courier. The Nagual, not belonging to a particular human type, does not, unlike all others, have a predisposition to a certain gem, since his duties require him to be equally hasty in terms of all, both male and female, gems, as well as those gems that are called dark and forbidden. Nevertheless, by virtue of what is required of him as leading others to freedom, the gem commonly attributed to the purpose of the nagual is the gem 18, whose primary meaning is courage.

Everyone understands courage differently, but essentially it is the product of the relationship between variability (1) and harmony and balance (8), equivalent to the sum of impeccability (10) and harmony and balance (8). The quality inherent in jewel 8 is the harmonious balance between the tenth and ninth worlds: the tangible physical world and the World of Sorcerers. This balance, founded on harmony and sustained by it, is inherently extremely fragile and easily disturbed. Moreover, since all harmony is determined by the interconnectedness of all life, it is human beings who tend to upset this balance by ignoring that interconnectedness through their physical, emotional or mental actions. True freedom is therefore clearly impossible without harmony and balance between the ninth and tenth worlds. The ninth world is not only a copy of the tenth but also a mirror reflecting the Ineffable’s purpose. Whenever the balance between these worlds is disturbed, the resulting disharmony, reflected in the World of Sorcerers, produces distortions in life on the tangible physical plane.

It follows from the above that the true meaning of courage is to work for the restoration and preservation of equal harmony and balance. This task, because of human ignorance about the interconnectedness of life, is at best extremely difficult, and in most cases practically impossible. But despite this, the nagual at all times was required to maintain hope in the face of difficulties and to persevere, even constantly suffering defeat. Maintaining hope when the case seems hopeless, and showing perseverance when no light is seen at the end of the tunnel, requires courage of a special kind, courage that cannot be described in words. But if the nagual loses hope and gives up, will those whom he must lead to freedom retain it?

The only way for a nagual to fulfill his destiny is to reconcile the two aspects of awareness that make up his gem. In other words, the nagual should seek to reconcile variability (1) with harmony and equilibrium (8) — aspects that are inherently, fortunately, quite compatible. Ultimately, it boils down to the fact that the Nagual must make every effort to be so flawless in his perception as to find ways and means by which to achieve even a small degree of freedom amid the chaos and storms generated by humanity in both the ninth and tenth worlds. Whenever the nagual achieves even such a modest result, at least the smallest particle of the Ineffable materializes. Materialization takes place through execution, since it is to it that the aforementioned courage is reduced:

1 + 8 = 9

.

The nagual-woman helps in his hard work. I would like to explain her role here, despite the fact that the Nagual woman is not, strictly speaking, part of the squad. However, due to her extremely close relationship with the nagual, she becomes part of the male rather than female South.

The nagual-woman's gem is 9, performance, which in itself tells the perceptive student about many things. 9 — Not only the sum of all four women's movements in the Toltec squad, but also the nagual-woman's gem. This is not surprising when you remember that the nagual woman has the characteristics of all four types of women. However, what is inherent in the gem 9, is one of the great paradoxes of the Toltec teachings, namely the harmonization of gems 4 and 5, because 9, According to the laws of numerology, there are 4 + 5. The answer to the question of why 4 + 5, Not, say, 6 + 3 or at all 3 + 3 + 3, beyond the scope of this book; we shall be satisfied, for the time being, with a statement of the importance of this fact.

It is the purpose of the Unutterable to embody the unknown in the known, but this can be accomplished only through practical experience acquired in the process of life on the physical plane, and it does not matter whether this physical plane is tangible or not. As we already know, the fulfillment of this destiny is what we call materialization, but since all materialization is naturally inert, there is always a danger that the process of development will stop before the true fulfillment of the destiny of the Ineffable is achieved. It should be borne in mind that the force of inertia is ultimately a negative manifestation of the very force we speak of as stability (4). In order for an act, including the embodiment of the unknown in the known, to be truly meaningful, it must be based on sustainability, and this is precisely the danger mentioned above.

Thus, the inertial force (-4), The Resilience (+4), counteracts the aspect of awareness called freedom and change (5), This is the paradox, because it is obvious that (-4) + 5 = 1, but not at all 9.

The basis of this paradox is the question of how execution can be achieved at all, if everything is in a state of constant variability (1). In fact, we have already answered this question in the previous chapter, when in the process of a brief consideration of the nature of the fourth dimension we found out that the center of the sphere of being is constantly in motion, that is, it is in a state of constant variability (1).

The conclusions drawn then imply that the variability of the centre of the sphere of being arises because freedom and change (5) counteract the force of inertia (-4). It should be remembered, however, that despite materialisation’s natural tendency towards inertia, it can occur only because the stability (+4) inherent in MEST itself makes fulfilment of the Ineffable’s purpose possible.

In other words, on one side we have the sum of MEST’s stability and the striving for freedom and change (5), producing fulfilment (9); on the other, the sum of the force of inertia (-4) and the striving for freedom and change (5), producing the ceaseless variability (1) of materialisation. What is particularly intriguing is that inertia and stability are not two different forces, but one and the same force manifesting simultaneously in two different aspects, both of which act in perfect harmony with freedom and change.

The result of this extraordinary paradox is that the materialisation of the Ineffable’s purpose, despite its continuity, remains in a state of ceaseless change, so that premature stagnation is by no means impossible. For this very reason, the World of Sorcerers can be called a world of fulfilment, since it continually adds to itself, thus becoming Anything. The reader should recognise that we are discussing one of the most fascinating phenomena in the Universe: how fulfilment is possible when it is, in fact, a ceaseless approach to fulfilment.

The true nature of the eternal present is also connected with this striking phenomenon, since in the World of Sorcerers—and therefore within jewel 9—the past, present and future coexist as a single potential. Every facet of this potential can materialise. Because of the state of ceaseless change, once materialised it has neither beginning nor end, neither past nor future. Within that potential, what has been, what is and what may be coexist as an interconnected whole whose parts are not only wholly interdependent but constantly interact, so that every moment is the present and, within the present, every event is fulfilment.

It follows that, through her affinity with jewel 9, the nagual woman embodies, in the highest esoteric sense, the nature and purpose of the World of Sorcerers. Moreover, because all the female directions add up to 9, it is easy to see why the nagual woman must possess the characteristics of all four types of women. Since she embodies the nature and purpose of the World of Sorcerers, a fully trained nagual can readily “read” in her being the reflections of humanity’s actions in that world. This is why the nagual woman can be said to help the nagual identify where the greatest threat or danger lies at any given moment. Because of this ability, she is traditionally called the lighthouse whose beam guides the nagual’s ship—the group of warriors.

Reasonable cooperation between the nagual and the nagual woman leads to the sum of their gems, that is,

18 + 9 = 18

.

The explanation is that the nagual woman attains the highest degree of courage and true completion when she fulfils her purpose by cooperating with the nagual, since 18 reduces to 9. The last equation also shows that cooperation with the nagual woman doubles the nagual’s courage. Because he needs courage beyond the capacity of an ordinary person, every nagual prizes this addition above all else. Together, the nagual and nagual woman give one another courage and strive for completion, yet each knows inwardly that true victory can never be attained. Like her progenitor, the World of Sorcerers, the nagual woman can at best remain in constant transformation, becoming Anything in the process of fulfilling the Ineffable’s purpose. The nagual can at best retain the hope that every small gain in freedom shows his efforts to restore and maintain harmony and balance have not been in vain, even though he suffers defeat every minute of every day. Yet the nature and disposition of these two beings are such that they cannot be truly happy or fulfilled without seeking a way to turn a hopeless battle into one that could, at least in principle, be won.

In connection with the above, it is worth recalling the Courier of the nagual: a person primarily predisposed to jewel 20, or nobility. We should remember that nobility ultimately constitutes the warrior’s inner essence. Yet, as has been said repeatedly, a warrior understands nobility quite differently from an ordinary person. True nobility is the product of the connection between humility and understanding (2), and absolute freedom (0).

Although we have already discussed the gems 2 and 0, it will be very appropriate to dwell a little more on the deep meaning of the mysterious gem that does not have a number, because despite the fact that we attribute a number zero to this gem, it, in fact, means nothing, that is, Not-Something.

It is by no means possible to pay tribute to the gem 0 in this book, for, in truth, many volumes can be devoted to this gem alone, and yet it is more than likely that even then the reader would not feel more informed, for how is it possible to explain something that is essentially something. Let us therefore, for our present purposes, content ourselves only with stating that the gem of 0, being nothing, is the beginning of all gems and is present in each of them. Like its progenitor, the human spirit, the nagual, the gem 0 is a void containing all things, for paradoxical as it may sound, emptiness is the basis of awareness, for in this emptiness the nature, essence and purpose of all things are revealed in the eternal present. Within this void, that is, within that aspect of awareness to which no number is attributed, there is no question, for there is nothing here to be understood. Similarly, there is no freedom within the void, for there is nothing from which one can be free. For this reason it is called absolute freedom. One should not, however, understand what is said literally, since nothing implies emptiness. To say that emptiness is something only means that it is not something we can express in words, for it is essentially the Ineffable.

From all this it is clear that true nobility is the product of the bond of humility and understanding (2) and emptiness (0). The background of this is so extensive that it is extremely difficult to convey in words. It would be most appropriate to speak of it in the context of the philosopher Socrates' deepest saying: "I am the wisest man in the world, for I alone know that I know nothing."

In this truly brilliant saying, Socrates tried, as far as possible for him, to express in words the true essence of nobility; but to the Toltec warrior, who is well acquainted with the properties of words, it truly says more than volumes of books. However, in order to reveal all its nuances, it would take a very long explanation, and personally I have always in this regard attached to Socrates immense envy, because even if someone who is well acquainted with the properties of words is able to express everything that is required, the problem is that students who go on the Way of the Warrior are never well prepared. Judging by the teachings of Socrates, his students came to him, being fully educated!

It should be borne in mind, however, that the meaning of this statement of Socrates is for the most part in the recognition of humility - Socrates understood enough in life to realize that, with regard to life in the broader sense, the life of which we are all units, none of us knows much. Only an ignorant fool, who has enclosed himself in a narrow case of his views on the world, is able to believe that his rational mind can give an answer to anything. Thus, claiming that he knew nothing, Socrates, in fact, in the greatest humility, retreated, bowing his head, because he was fully ready to admit that even his whole wisdom of the philosopher is nothing compared to what he does not know. Such an understanding, which inevitably entails humility, in itself gives out a very wise person in it.

In addition, when speaking of himself as "I am one," Socrates meant his all-one self, the fullness of the self, and the words "I alone know" actually mean "I, all-one, know." It seems obvious that the only possible true knowledge is the knowledge of the self, that is, the knowledge of the fullness of the self — all-one, and when such knowledge becomes fully conscious, a person can really say: “I, all-one, know” or “I know all — one (that is, myself)”. However, Socrates does not just state that he knows the fullness of the self, as he continues: "I alone know what...", meaning "I, the all-one, know what..." What is that? Socrates himself responds by saying “nothing,” that is, something, an aspect of awareness called emptiness. Meanwhile, he emphasizes the fact that his knowledge of emptiness is conscious, as it precedes the answer with the words "I know (nothing)." In other words, Socrates actually states the following: “I am conscious of being all-one, who knows what is called nothingness, but I am fully aware of what I know.”

With this knowledge and humility, generated by a full realization of what he knows, Socrates has every right to consider himself a sage. Moreover, since he certainly sees the true extent of his wisdom, saying "all over the world," that is, knowing perfectly well that there is only one life, and therefore only one fullness of self, he is truly the wisest of the wise, for only the wisest of the wise has enough nobility not to claim that his personal self has knowledge.

Thus, in his magnificent saying, Socrates not only describes the connection between individual identity, the fullness of self and emptiness, but also very accurately determines the true meaning of nobility in the context of the interconnections of one life. This is perhaps the best thing one can do to endow what is called nobility with a little sense. In general terms, true nobility is the humility that embraces a warrior when he comes to understand the deep meaning of what it means to be absolutely free. To know oneself as one with all, good, bad, indifferent, is to understand what it means to be humble; freedom from the necessity of judging and being judged is true freedom. Such absolute freedom is nothing but the highest essence of being, and what, after all, is such nobility but being?

The result of reasonable cooperation between the Nagual and his Courier is

18 + 20 = 11

.

In other words, the interaction of the nagual with his Courier generates efficiency, the quality they both need to fulfill their duty. The laws of numerology, known to the reader at the moment, say that the efficiency we are talking about here is in fact the sum of flawlessness and pure variability. The background to this is very extensive, so we will limit ourselves to stating that since the nagual in the esoteric sense represents the nagual, that is, the spirit of a person, and also, due to the specific nature of his duties, he usually has to act with extreme variability, which has not yet stood the test of life on the physical plane. This, of course, requires the nagual to improvise according to the present moment, and for this reason he often has to balance on a very thin wire, at the risk of being not leading his warriors to freedom, but a complete idiot. Being very close to the nagual, his courier is naturally exposed to a similar risk. The same is true of the Nagual Woman, since the result of the intelligent cooperation of the three men is again efficiency:

18 + 20 + 9 = 11

.

Given that the South is the gateway to the nagual world, it is not surprising that three gems are found in the female South - immaculateness (10), vitality (19), and leadership (7). The Southern Dreamer, being a warrior, engaged mainly in cultivating the purpose of the Toltec detachment, has a natural predisposition to the gem 10, since without perfection it could not in any wise distinguish what requires cultivation from what should be avoided.

To understand this, let us remember that 10 It is actually a product of pure variability (1) and absolute freedom (0) and that this implies that without the variability of perception in the context of complete freedom from social manipulation, flawlessness will inevitably be violated. Furthermore, what we know about absolute freedom shows that the Southern Dreamer also focuses on pure variability in relation to emptiness, but in a much more direct way than any of the warriors who have double-digit gems, since its gem is precisely that 10.

In connection with the above, it should be noted that the reader should revise this chapter, as well as previous books, and bring together all the information contained there about each of the gems of awareness. I do not have the opportunity to repeat what I said earlier to systematize this information. It is the duty of each student to make such a comparison on his own, since only in this way can one really understand the teachings, and only in this case the nagual will be able to move on to a new topic without wasting time in convincing the student to do the “homework”. After these words, we no longer need to dwell on the gem 10.

The Southern Stalker is predisposed to the gem 19, since one should not forget that the South is the focus of personal power and that vitality is an aspect of energy that is the product of personal power. Further, since all stalkers are primarily focused on life on the physical plane, this woman is acutely aware of the fact that true vitality is the sum of perfection (10) and fulfillment (9), since all vitality comes from flawlessly executed work. In other words, negligence seeks to deprive a person of stability, while flawlessness restores it, replenishing the supply of personal strength. As can be easily seen in the example of this gem, the product of the relationship of variability (1) and execution (9) is flawlessness, because to bring something into perfect execution, you need to be changeable.

In the last sentence of the previous section, I carefully selected words to draw the attention of the reader to one point, which I have not mentioned yet, but which should be stopped, since inattentive students quite often tend to overlook it. It should be borne in mind that the benefit of numerology is, firstly, that when operations on numbers can be performed according to ordinary mathematical rules, the obtained equality leads to useful definitions, and secondly, that when numbers are not included in the equality, but only connected, they can be exchanged places without violating the truth of the result of their connection. In the latter case, there is an interdependence of qualities represented by a number.

Looking at the above example, we can see that the gem 19 is a product of the relationship between variability (1) and execution (9), However, as we already know, it must be borne in mind that the kind of variability implied here is the variability of perception within the framework of complete freedom from social manipulation, which ultimately represents flawlessness (10). It can be said with equal success that the 19 There is also a sum of perfection (10) and execution (9).

Continuing to consider this equality, it can be seen that perfection in the amount of execution gives vitality:

10 + 9 = 19

.

In other words, we immediately come to a useful definition of what is meant by resilience. At the same time, from this equality it is also clear that perfection is vitality minus fulfillment (10 = 19 – 9). This equality points to the most subtle, but very important background, namely: for a warrior to be flawless, he must be strong enough to fulfill everything that is required of him. This does not mean that a warrior must fight to the point of exhaustion - in this case, he will not be able to benefit anyone and least of all himself, or even give up without completing his task. Needless to say, this equality leads us to yet another definition of perfection.

It can also be seen that performance is vitality minus flawlessness (9 = 19 – 10), which means that in order to bring something to fulfillment, a warrior must have the vitality sufficient to maintain perfection, since it seems obvious that if a warrior does not have sufficient vitality, his actions — physical, emotional, mental — will not be flawless, and therefore the execution will be flawed. In this regard, it should be borne in mind that equality of this type does not allow for any inaccuracy. In other words, this equality can be true only when 9 = 19-10; In the case of, for example, 9 = 18,999 – 10 or 9 = 18,999 – 9,25 It will be false. In the case of, for example, 9 = 20 – 11 Equality will be true, but there can be no question of performance related to flawlessness and resilience. Again, this equation leads us to a beautiful definition of execution, indicating its deeper meaning.

If we now consider the connection that exists between the numbers of the gem 19, it will become obvious that vitality arises whenever a person is sufficiently changeable in his perception to bring it to a natural completion, that is, fulfillment. In order to bring something to completion, it is necessary to be sufficiently changeable in their perception in order to gain the necessary vitality. Similarly, in order to be changeable in one’s perception, one must have sufficient vitality to bring that perception to completion, unless one intends to confine oneself to a superficial aspect of it.

As an exercise in numerology, the reader can try to find the deep meaning of various equations, possible regarding different aspects of awareness, and extract new definitions from them. In this regard, it is important to keep in mind that wherever there is a lack of something, it is indicated by a minus sign. For example, what will be the quality of the final result if a person does not perform the task flawlessly?

In this case, there is a lack of perfection, and we, wanting to know the quality of the final result, that is, execution, simply summarize the lack of perfection (-10) and execution (9) and record the answer. Equality thus takes the form of

-10 + 9 = –1

.

Its meaning is that if the task is performed with insufficient flawlessness, but nevertheless brought to completion, the result is negative variability, in the sense that the end result will be “no thing”, something that has no clear definition, is not intended for a specific purpose, and therefore has no real value.

Having discussed the two women of the South, we should not forget about the Courier of the South, predisposed to the gem 7, that is, to leadership. In order to penetrate into the deep meaning of this unique number, it is important to bear in mind that 7 is related to the relationship between the trinity of the dreamer and the quadrilaterality of the dreamer. This is a highly convoluted question, far beyond the scope of this book, so that here we shall confine ourselves to saying that the quality inherent in the gem of 7 is the very essence of intelligent cooperation: for every incarnation to have true meaning and purpose, there must be complete intelligent cooperation between the dreamer and the dreamer. In essence, the dreamer always cooperates fully and intelligently with the dreamer, which cannot be said of the dreamer. It is understood that the dreamer must be ready to accept the tests that the dreamer puts before him in the framework of life on the physical plane, for only under this condition can a completely reasonable mutual cooperation be possible between the dreamer and the dreamer. It would therefore be incorrect to say that 7 is also a number of reasonable cooperation.

When all three warriors of the female South cooperate intelligently with each other, the result is as follows:

10 + 19 + 7 = 9

.

This time we see that, while the female South also generates fulfillment, this fulfillment is the sum total of flawlessness, resilience, and leadership — a result that speaks for itself. When perfection and vitality are combined with the willingness to accept guidance from the dreamer, everything can be resolved, that is, any difficulty can be brought to an end. Thus, it becomes clear why the South is called the gate to the nagual's world, because, as we have already noticed, the nagual not only needs efficiency (11) himself, but also requires it from the soldiers of his detachment, so that all difficulties are brought to completion (9).

When all the warriors of the South, both men and women, cooperate intelligently, the following result takes place:

(18 + 20) + (10 + 19 + 7) =11 + 9 = 11

.

The background of this is too simple to dwell on, for it is quite clear that if the efficiency (11) of the men of the South is added to the performance (9) of the women of the South, i.e., there is a perfection and vitality, combined with a willingness to accept guidance from the dreamer, only one result is possible, namely, an efficiency capable of moving mountains. Let us now add to this efficiency the jewel of the Nagual woman, that is, execution, and this efficiency will only increase. If we go back to the sum of the Southern gems of courage, nobility, integrity, resilience, and leadership, it is not difficult to see why this quarter, the center of cultivation, should be attributed to the quality of cordiality. By adding to this cordiality and nurturing the performance produced by the Nagual Woman, we will also easily understand why the South is the center of power.

Finally, let us turn to the North, the center of materialization and the mystical place where the Fogs of Dragon Knowledge connect. It is the very center of the world, also called the center of the three rings, the place of action and the battlefield of the warrior.

In the masculine North, as one would expect, we find the Action Man, whose natural disposition is the gem 6, that is, the choice between the old and the new. Since we have already figured out the meaning of this unambiguous number, we do not need to talk about it here. All that is to be said is that every action, in order to be a true action and not an opposition, must be based on the act of discernment. If this were not so, every action would be nothing but stupidity. And only when there is a choice between the goal, and what is needed at the moment, the action can be controlled stupidity. Accordingly, the Action Man is rightly considered a master of controlled stupidity, and thanks to the humor inherent in all stupidity, he can always, in any situation, find himself the object of ridicule. For this reason, teammates traditionally refer to the Action Man as the Clown, who retains an innate sense of humor even where everything is crumbling.

Since the main duty of the nagual is to lead the soldiers of his detachment to freedom, he is, of course, always attentive to what is the needs of the detachment at the moment. For this reason, there is a very close connection between the Nagual and the Man of Action. This relationship is determined by the sum of their gems, namely

18 + 6 = 15

.

Courage, coupled with the ability to choose between the old and the new, often causes the two to delve into the unknown in search of light, which must cut through the darkness inherent in every test. In such cases, it is the humor of the Action Man that can make even the most serious test extremely funny. And thanks to this ability to see the bright side of life, he can always distinguish light.

The companion of the Action Man is his Courier. Due to his close proximity to the Action Man, predisposed to choose between the old and the new, he, as expected, has a tendency to gem 8 - harmony and balance. We do not need to dwell on this gem, because we have already figured out its meaning.

Reasonable cooperation between these two warriors leads to knowledge, or rather, to new knowledge (14):

6 + 8 = 14

.

Since we have already discussed the background of this concept, we can only note how much the knowledge generated here differs in quality from the knowledge of the Scientist. The reason for this is self-evident, because its components are completely different, but in due course we will discuss this fact in more detail.

The fact that the Action Man Courier has a predisposition to the gem 8 naturally leads to its proximity to the nagual. At the same time, there is a close connection not only between the nagual and the Man of Action, but also between the corresponding Couriers. As before, this relationship is expressed by the sum of the gems:

18 + 20 + 6 + 8 = 16

.

In other words, when there is courage, nobility, and the ability to choose between the old and the new along with harmony and balance, the only possible result is liberation through the power of intention (16).

In discussing the female North, we shall first consider the North Stalker. This woman has an affinity with jewel 4, stability. We have already discussed this single-digit number. In relation to the North Stalker, however, it is important to remember that, beyond everything mentioned above, this number relates very directly to the Ineffable’s fourfold purpose and thus to the World of Sorcerers. Accordingly, to the best of her ability, this woman seeks to discover how that purpose strives to manifest as potential within life on the physical plane. In other words, the North Stalker is the warrior in the Toltec group who best understands the tensions in the web of life.

At the same time, fully aware of the fact that its gem has a dual quality of stability and inertia, Northern Stalker directs its activities in terms of tension in order to make these tensions as stable as possible, because, paradoxically, only in this way can inertia be overcome. This is not easy to understand, but the analogy with the movement can help here. It should be borne in mind that every action is generated by tension. Thus, if you imagine something like a clock pendulum, you can see that its continuous movement is determined by the tension in its driving spring. It is clear that if you do not maintain tension in the spring, inertia will prevent the movement of the pendulum. Of course, if we talk about the tension of the web of life, this example is a very strong simplification, but for our current purposes it is quite suitable. When we get so far that we can get back to the issue of tension, we will look at this concept in much more detail.

From the above, it is thus clear that the North Stalker, directly working with tension, not only seeks to direct them with his stalker abilities, but also quite often feeds them! It is thanks to this that the North Stalker earned its traditional nickname Spoon, since most of the time it really embellishes everything around.

Northern Dreamer is also very sensitive to tension, but being predisposed to efficiency - the gem 11 - she tends to explore tension rather in terms of the possibility of matching something with something else. To understand this, it should be noted that 11 is actually the sum of the flawlessness (10) and the net variability (1). Thus, this woman is looking for an opportunity to reconcile the flawlessness with the pure variability of the tension existing in the web of life. To do this, you need to have a special ability to balance on the thin edge, beyond which a flawless person turns into a “full of bums” (as the Northern Dreamer often calls himself my own squad). Possessing a penchant for such balancing, such a woman, quite naturally, has good abilities in politics, and if her friend in the North is called the Spoon, then her nickname Boiler is firmly entrenched. Thus, the North, where on the one hand the North Stalker is balamut, and on the other the North Dreamer is brewing porridge, like any battlefield, becomes a truly treacherous (if not more) place! However, it should be borne in mind that just as it takes strength to resist strength, it takes cunning to resist the tricks of the spirit.

The companion of the two Northern women is their Courier, a rather unexpected companion for them, since it is predisposed to the gem 21, that is, to the world. Again, this is a case where words should not be taken literally in any way. The true world is inherently noble (20), plus pure variability (1), and it is clear from what has been said about the Northern Dreamer that this man too has an innate love for danger.

The alignment of nobility with pure variability, i.e., variability not yet tested in physical life, is indeed to a higher degree like balancing on a thin wire, but it is easy to see that success in such a dangerous undertaking cannot fail to bring peace to those who carry it out. There is nothing better than knowing that, despite the possibility of total failure, success — at least for a while — will lead to even greater nobility. And next time? The next time things may be different, but there is nothing but a sweet world coming out of the realization that you have emerged victorious from a dangerous alteration.

A reasonable cooperation between the three warriors of the female North gives

4 + 11 + 21 = 9

.

From what we have found above, it is obvious that performance in the North in terms of quality is also significantly different from performance in the remaining quarters. Where action is concentrated, performance is a risky undertaking, for it is by its very nature based on a highly unstable state — a state that can be called a fragile truce. Because of the dual nature of sustainability, political uncertainties associated with efficiency, and vague prospects for peace and success, performance in the North may at best be seen as an intermediate step that may well prove to be only a lull before the storm. Materialization must remain fluid, for the center of the world can in no way be inert, for otherwise the fourth dimension will collapse into itself and the development of awareness will stop. Accordingly, after each step, the intermediate stage is destroyed by the flow of life. The force organizes this process in this way, and therefore the three warriors do not just play a dangerous game - the love of danger is their hallmark. The fear of these warriors is such that they do not hesitate to rush wherever the angels do not go.

Reasonable cooperation of warriors of the male and female North gives the following:

(6 + 8) + (4 + 11 + 21) = 14

.

The reason for this is that it can be made both complex and very simple at will. Personally, I prefer simplicity, because when a person enters the battle for survival, it is simple things that matter most to him. Thus, according to my point of view, the point here is that it is best to enter the battle, being armed with knowledge, fearlessness and, of course, a sense of humor.

How can a person who is faced with the most difficult obstacles do without a sense of humor? If a person has no sense of humor, then he takes himself too seriously, and obstacles will seem so difficult to him that he will put his hands down before he enters the battle. To maintain a sense of humor in the face of any troubles means not to treat yourself with trepidation, but to rush into battle, giving yourself all. When a person feels that he has given himself without a trace, it is time to remember that the only failure in life is failure in battle. At this point, the impeccable spirit of the military spirit rises in him, giving him strength for a new throw and giving him even more purpose than before. Thus, to take ourselves seriously is to give in to our stupidity, and not to take ourselves seriously is to know by every part of our being that all we can do is control our stupidity.

WE DO NOT MANAGE LIFE. IN THE BEST CASE WE CAN CHOOSE THE WAYS WHICH WILL MAKE A MESSAGE ON THE OCEAN OF LIFE.

If a person rushes into battle, being armed with knowledge, fearlessness and a sense of humor, and gives himself without remainder, then, regardless of whether he wins or not, he leaves the battle, having received a good lesson. Thus he acquires new knowledge through practical experience and acquires power - personal power, for 14 is reduced to 5.

Looking at the twenty-one, and in fact the twenty-two gems of awareness, we have seen, among other things, how they interact with each other. Therefore, it will be relatively easy for us to understand how warriors use different aspects of awareness in their quest for power and freedom, because despite what we have said about the aspects of awareness in connection with the Toltec detachment, it should be borne in mind that the Toltec detachment is only a model of a true person on the physical plane, a model of the magical being of the Universe, a four-dimensional in essence. Accordingly, the result of the reasonable cooperation of all the soldiers of the Toltec detachment becomes, as one would expect, the sum of the sums in all directions, that is,

13 + 13 + 11 + 14 = 15

.

The background of this is that, through the combined efforts of its warriors, the Toltec detachment generates light in the dark, which ultimately boils down to the ability to choose between the old and the new, as 15 obviously boils down to 6.

This is the purpose of a true person standing right along the vertical North-South axis, stretching out his hands along the horizontal East-West axis. Embracing in this way both life and death, a person unites the capabilities of the mind and heart, generating stability through the death of the old. Then, by "rooting" this stability in efficiency, which is gained by the tendency to cordiality, cultivation, and strength, he finally attains knowledge by fearless action, and this knowledge enables him to turn darkness into light. Knowledge is the true power that enables man to take a firm place among magical beings.

Such is the nature of the true human being, and such is the human being’s divine destiny. Able to command the power inherent in each of the twenty-one jewels of awareness, the human being is master of the World of Sorcerers—a world in which one feels as free as on the tangible physical plane and in the natural environment called MEST.

All that has been said gives us at least some idea of how a person should use the twenty-one keys to the World of Sorcerers and what results from using them. If we carefully recall everything discussed so far, we can see that the four female directions embodied in the nagual woman add up to fulfilment, or completion—jewel 9. Yet if this completion is added to any male direction, the quality of that direction does not change in any way. Its quality remains untouched, though enhanced by fulfilment. Such is the nature of true fulfilment, and of the World of Sorcerers, which is essentially a world of fulfilment.

If you are not a sorcerer, the World of Sorcerers is nothing! Being nothing, it cannot make you a sorcerer. Yet striving to become a sorcerer solely to gain access to the World of Sorcerers is a fatal mistake, for doing so means never discovering the value of the twenty-one keys needed to enter and leave this world. These keys can be mastered only on the Path of Freedom. Entering the World of Sorcerers without them is a foolish venture whose outcome you may never be able to recount.

From time to time, I am asked why the World of Sorcerers cannot be visited safely without the twenty-one keys. Each time, I can only shake my head in silence, for how can the ineffable be put into words? I can only stress again and again that the World of Sorcerers is a fantasy that is not a fantasy: a potential more real than reality itself, though immaterial; the Ineffable’s fourfold purpose, with neither beginning nor end, neither definition nor essence in the human understanding of those terms. To enter this world without the proper keys, which allow one to remain untouched by its power, is to become lost in the labyrinth of infinity—or primordiality, depending on where the focus is placed.

Once a warrior has mastered the twenty-one aspects of awareness, he can enter and leave the World of Sorcerers safely whenever he wishes. With these keys, he becomes master of the Four Directions and can never become lost, even in a labyrinth as treacherous as the World of Sorcerers. It should be remembered that, like every world, the World of Sorcerers exists in four different dimensions, collectively called MEST—the fourth dimension. Yet because each expression of MEST is an expression of the Ineffable’s fourfold purpose, the World of Sorcerers in time, for example, is far from the same as the World of Sorcerers in energy. Although this is true of each of the ten worlds, it is especially true of the World of Sorcerers: as a reflection of the Ineffable’s fourfold purpose, it makes it impossible to determine which of its dimensions one has entered. Again, only someone skilled in using the twenty-one keys can find the way through the World of Sorcerers and, most importantly, out of it.

In time, when I can give a Magical Explanation of everything said here, it will seem far more meaningful than it probably does now. Yet you, my reader, already have more than enough information to begin “collecting” the twenty-one keys to the World of Sorcerers and learning to use them correctly. In acquiring these skills, you will in effect begin consciously attuning the World of Sorcerers.

In closing, I ask you to remember that, having read everything in this book, you have taken only the first steps towards bringing together the Mists of what will eventually become Dragon Lore—the human being’s divine ability to work wonders and practise true magic, the magic of life. In this respect, attuning the World of Sorcerers is only one such step. From this book and its two predecessors, you have already learnt much more. Whether you put these steps into practice and begin to walk is up to you. Whether you run is also up to you. Whether the momentum generated by these steps is enough to let you take flight likewise depends, to a great extent, on you.

My deepest desire is that you find your way and, finding it, take off, because there is no greater joy than rushing, giving all of yourself, without a trace! Remember this, for the obstacles in the Warrior's Path are truly formidable. I do not say this to frighten or discourage you, but only to warn you that even very talented students quite often turn off the Way of Warriors just because they give in to their stupidity. In moments like this, when you think your path is too far away and you can never overcome it, remember my words:

HOW WE LIKE THE WARS, WE STAND UP AND GIVE OURSELF WITHOUT LEFT. WHEN A MAN FEELS THAT HE GAVE HIMSELF WITHOUT LEFT, IT IS TIME TO REMEMBER THAT THE ONLY FAILURE IN LIFE IS LOST IN THE BATTLE. IN THIS MOMENT THE PERFECTNESS OF THE MILITARY SPIRIT REVEALS, BUILDING TO IT A STRENGTH FOR A NEW BREAK AND ENJOYING MORE THAN ANYTHING BEFORE, PURPOSE.

CHAPTER NINTH-GLASS VISIT

STALKER NEVER DISCOVERS HIS Essence — EVEN YOURSELF.

In considering the seventh aspect of the stalker rule, we will have to face what for most students is probably one of the most fascinating principles of the Warrior Path, namely that the stalker has many faces. In light of what is already known about the art of stalking, this is hardly surprising, but this principle always at first causes every student a strong sense of awe, mixed with a considerable share of anxiety and suspicion. As a result, even students often unconsciously play into the stalker’s hands, allowing him to use many of his faces.

By their nature, a stalker’s many faces are less his own masks than the different perspectives from which others see him. The stalker therefore constantly chuckles at the absurdity of it all, since ultimately he does “nothing” and simply enjoys the manifestations of other people’s perceptions. In this sense, stalkers truly are the most cooperative people in the world, as they never refuse to play a game by someone else’s rules. After all, a game is just a game, and games bring joy—even those that hurt. A stalker thus never misses a chance to have fun, because even when the game brings tears, those tears need not be signs of self-pity or suffering: they may be tears of joy arising from the intensity of being alive.

For a stalker, all life is a game with great potential to bring joy; of course, provided that a person leads it perfectly. Thus, when a stalker laughs and jokes, it never means frivolity or irreverence - on the contrary, his fun is caused only by the joyful feeling of the wonderful gift of life. Constantly being able to see everything around, including his own tests, inherent beauty, stalker can take seriously his own or someone else's tears only when he prefers to notice their beauty. However, even in the ability to see the beauty of tears, the love of a stalker for life manifests itself in such a way that a piercing laugh can very unexpectedly interrupt the most sincere sobs.

This is the fun of the stalker, and in this sense of fun lies both his art and his power, which, frankly, makes most people feel incredibly embarrassed. After all, laughter at funerals is not considered ordinary, and the explosions of laughter in the solemn atmosphere of the church service are considered as incredible rudeness. For the stalker, life is a non-stop fun adventure, and whatever hardships fall on him, both in joy and grief, his life is invariably filled with such energy that he simply does not have time for feelings of sadness or gloom, depression or dejection. Even if such moments occur, as happens to every person, the stalker recognizes their essence and immediately begins to carefully look for potential opportunities for fun in them, for this is the tendency of the stalker.

And yet it should be realized that the ability to view life from this point of view can not be achieved in one day and it is not easy. Like any other art - virtuosity in the treatment of a violin, tennis racket or gymnastic projectiles - to become a skilled stalker, you need to spend a lot of sweat and tears. To do this, it is necessary not only to live the teachings perfectly in their entirety, but also, most importantly for the stalker, with incredible care to erase personal history. It is impossible to master the complex teachings of stalking as long as there is even a drop of personal history in a person, since the true art of stalker is not the ability to mislead others, but the lack of attachment to the ego, which the stalker must protect and protect. With no hard personality, the skilled stalker is not afraid to cheat; without fear of being fooled, he fools others with incredible ease.

All this leads us to the very essence of the Mist of Dragon Knowledge, namely, that, without any personality, without identification even with himself, the skillful stalker is in fact a master of controlled stupidity. This principle was briefly addressed in chapter two, but it should now be stressed again that controlled stupidity is in fact a manifestation of reasonable cooperation. Now, however, it is time to consider this principle in more detail, since controlled stupidity implies that a person takes control over the content of the dream, which is called life.

What does it mean when it is claimed that the stalker has many faces? To understand this principle, it should be remembered that all people are trapped in a dream, and in the context of this dream, everything is frankly stupid. Only after a person wakes up in a dream can he learn to control stupidity or, in other words, to gain power over the content of this dream through reasonable cooperation with his dreamer.

Until a person wakes within the dream, they retain a sense of identification. Since this identification rests, first, on the conviction that the dream is the only reality and, second, on social conditioning, it is also sheer folly. Moreover, as we know from the fourth postulate of stalking, the true essence of the riddle of life is the mystery of being; any identification can therefore only be a consequence of personal history. How can a person understand what they are if they remain a mystery even to themselves? For a true warrior, every form of identification remains an integral part of human folly.

In the concepts of the Way of the Warrior, the only worthwhile identification is the education of the fullness of the essence. And yet, as we have learned before, there is only one life, one awareness, and therefore one personality, for although each person is a separate part of this one life, there is only oneness at the level of the true personality. This principle is too abstract for attempts at verbal expression, and therefore it is very useful to think about it with the help of the following considerations.

It is necessary to understand that the feeling of individuality in the concepts of separation exists only on the physical plane. At the level of the dreamer there is only group consciousness, so that at this level any sense of one’s own individuality is based solely on reasonable cooperation. In other words, at the level of the dreamer, the sense of individuality exists only in the categories of interconnectedness and in this sense the sense of one’s own personality is connected exclusively with reflection. This, of course, is the basis of the principle of mirrors, since man cannot see himself without a mirror; consequently, the group consciousness of dreamers has nothing to do with ethics or morality - it is a necessity caused by the universal law of Light and Reflection.

However, at the nagual level, that is, the human spirit, there is no sense of separation or group consciousness, since even group consciousness still implies separation. I can express the sense of individuality at this level in one way only — to liken it to what might be called a group mind. Anyone who has ever experienced the manifestations of the group mind will understand perfectly well what I mean. The spectacle of how at times a whole crowd of people begins to think and act like one person may seem very supernatural, but if you ask any participant of such a phenomenon at its end, he will be able to confirm that, despite the prevailing feeling of complete unity, in this unanimity he still retained a certain sense of individuality. Although when compared with the human spirit, such an analogy is not entirely accurate, in some approximation it helps to show the deeper meaning of the concept of “fullness of essence”.

It is extremely important to realize that a person is so conditioned by thoughts about himself in the categories of separation that he can imagine with great difficulty a certain entity based on collective consciousness in contrast to the type of awareness that causes a sense of separation. As a result, ordinary people are not able to think about the personality within the framework of integrity or completeness. However, this is what the term completeness of essence implies. The following considerations help to understand this.

There is only one unity, called the spirit of man, the nagual, and it manifests itself in millions and billion separate units. At the very beginning, the individual manifestation of this unity does not realize itself (or itself) as a whole, and as a result, each unit considers itself independently of all others. Thus, each particle develops an individual identification based on a sense of separation, and this manifestation of unity (but not unity itself) is devoid of a sense of common purpose - it perceives the world as complete chaos. However, then, as time progresses, one unit after another begins to realize that there is only one true purpose, that it is universal and represents the purpose of unity. Sooner or later, when all the units have responded to this purpose, it can rightly be said that a separate manifestation of unity has known itself (itself) as an integral part of the unity that is called man or, more precisely, the spirit of man.

In other words, from the human point of view, the manifestation of unity at first simply does not realize its lack of understanding that all its parts together form a single whole. This can be compared to a person who does not know that he has certain organs. However, as awareness develops, the manifestation of unity gradually begins to realize that in reality its limbs and internal organs belong to it and form a coherent integrity, which means the fullness of essence. And yet it is quite obvious that such a gradual development of the consciousness of the manifestation of unity can only occur when the completeness of the essence begins to be realized one particle after another.

The most important thing to understand at this point is that in the quest to achieve that identity, which is called the fullness of essence, all feelings of separation must give way to a feeling of complete inclusivity, since without it there can be no unity. Consequently, it is logical to assume that in his desire to educate the fullness of the essence of the warrior, wives should open their hearts widely, and the only way to do this is to live the way with the heart.

It is important to understand that the depth of the concept of the path with the heart is so extensive that, as I know, no Nagual has ever even attempted to express this section of the teachings in words. In the past, without trying to express what is beyond the scope of words, the Nagual simply posed certain tasks to the student that led the student to understand what it means to live the way with the heart. At first glance, such tasks always seemed quite meaningless or, at best, completely ordinary, but with the right construction, careful guidance of the Nagual and impeccable performance by the student, they inevitably transferred the latter to a level of awareness that he could not achieve in other ways. Such tasks must be conceived in a way that is fully consistent with the individual needs and character of the student, and in this sense the Nagual usually uses the daily life of the student as the basis for such tasks. If I were to ask you this task, it would be of no use to you, especially since you would not read this book if you were already learning from a Nagual. For this reason, I have no choice but to try to do what has hitherto been thought impossible. So we have to dive deep, using the following saying as a starting point.

A WARRIOR COMES IN A LIFE WHEN IT IS ALREADY NOT ENOUGH TO FOLLOW THE WAY OF THE WARNER. WHEN THIS TIME COMES. A WARNER WITHOUT A SHADOW UNDERSTANDS. WHAT. Like all other paths. THE WAY THE WAR WILL NOT LEARN. AND THE ONLY ADVANTAGE OF LOOKING TO THIS DIFFICULT OF THE WAYS IS THIS. WHAT A WARNER HE IS A WAY WITH HEART. HOW THE POSTITIONAL SIGNIFICANCE OF COMPATIBILITY.

From time to time, the Nagual reminds the disciples that the Way of the Warrior does not lead anywhere and becoming a warrior is not the goal at all. From time to time, the Nagual asks his disciples to fully immerse themselves in this journey and forget about any goals. However, human nature is such that students with an important view nod their heads, fully agreeing with the wisdom of these words, and then passionately continue to achieve the goal! It looks as if they have not heard the Nagual’s instructions at all; students continue to ask a variety of questions: “What do you need to do to make life better?”, “How do I behave in communicating with others?”, “Should I agree to the proposed work?”, “Should I buy this car?”, “Should I buy a new house?”, “What do you think about it?”, “What do you think?”. Questions arise one after another, but most of them are completely wrong and show complete misunderstanding.

The wise are not those who constantly accumulate new information, but those who have learned to ask the right questions. In this regard, it is necessary to understand that most people do not ask questions because they want to learn something. Many people do this only to carry all the idiotic nonsense. For such people, the questions are not really questions, but simply a fascinating form of chatter. There is another type of people: they ask questions only because they expect to prove themselves right, not agreeing with the answer received. Some people use unanswered questions as an excuse for their faulty behavior, and for them honest answers become a real taboo. However, the vast majority of people ask questions for the simple reason that they do not want to be responsible for their own actions and lives. Very few people know how to ask the right questions.

The ability to ask the right question means that a person is responsible for himself, for his knowledge or lack of it, for his own trials and, above all, for his life. Any Nagual who is committed to the Path of Freedom will categorically refuse to accept responsibility for the life of the student. The Nagual will intervene and try to guide the disciple, so to speak, to the true path only if he clearly sees that due to genuine ignorance the disciple is about to fall into a trap; on the other hand, if the Nagual knows that the disciple has all the necessary knowledge, he will simply step aside and wait until he shoots in his own leg. Personally, I usually explain this fact to my students by saying: “You know what I know, and I know what you know, what I know. Why do you ask?”

So when a student asks me what he can do to make his life better, I am not in a hurry to give him any instructions and I just ask him to tell me what he is doing now, as it is logical to assume that his life is not getting better because he is doing something wrong. As soon as the student begins to explain what he is doing, I can only push him to the desire to achieve greater clarity about some of the nebulous areas of his life. I usually achieve this by asking him a series of questions, and I do so until he finds the right answer. On the other hand, when I notice that the student begins to speak clearly, I simply listen to him and confirm that he is right in his analysis of the circumstances. Such communication with the student allows him to quickly learn to ask the right questions; ultimately, this means that he asks questions in a way that can answer them himself.

The importance of the student learning to ask the right questions cannot be overstated, for without this skill he will never be able to think for himself, achieve sobriety, take responsibility for his knowledge, believe in himself, achieve self-esteem and self-confidence; in general, he will remain a dependent person for whom no freedom is simply impossible. In this regard, I often behave rather ruthlessly towards those students who deliberately try to fool and pretend to be stupid. Stupid questions only deserve stupid answers, and if the student wants to pretend to be an idiot, I do not hesitate to reflect this stupidity in my behavior. When I see that the student already knows why his life can’t work out, but still asks me about it, I just give him some ridiculous advice: “I think you need to pay more attention to sex,” or “Try to become a vegetarian,” or “Buy a new car.”

And yet, despite the fact that from time to time students pretend to be fools to hide their inaction, the ability to ask the right questions can become difficult enough in cases where a person is conditioned to remain as ignorant and stupid as everyone else. However, in reality, learning to ask the right questions is easy enough, given that you do not forget that the right question is made by the ability to answer it yourself or, otherwise, the undoubted belief that at the moment you are simply not able to find the answer to it yourself. To understand this principle more clearly, let us return to the examples of questions listed above.

The first of them - "What needs to be done in order for life to get better?" - in one form or another occurs most often. For this question to be acceptable, or correct, it is necessary to change its wording so: "What my actions prevent me from becoming happy and successful?" At the moment when the question is put in this way, it becomes obvious that this question should be addressed to himself and to anyone else, since only the person himself will best appreciate what he does.

A reasonable student will prefer not to waste time talking to the Nagual in the hope that the Nagual will be able to point out to him what he is able to reveal on his own; instead, such a student will immediately undertake a complete reassessment of his current way of life. A special value in this period is a diary, since the very fact that a person sits down and writes down his assessments, that is, makes a list of his actions, allows him to achieve a level of clarity that is usually impossible due to mental and emotional turmoil caused by an endless internal dialogue.

Upon completion of this assessment, the student finds that it has led to new questions. For example, he may notice his own tendency to estrangement in communicating with others, but if he asks himself why he behaves so detached, then most likely he will not be able to find an answer. Instead, he should ask how that alienation was manifested and re-compose a full list of its various manifestations. As a result, he will achieve amazing clarity about himself.

If this procedure of finding the right questions to address oneself is carried out constantly and regularly, the student will quickly realize that his list of questions to the Nagual has become quite short and, more importantly, clear and relevant. Having achieved complete clarity about what exactly he wants from the Nagual’s instructions, the student not only more fully reveals his instructions, but also does not experience difficulties in understanding them. This is what the statement implies that the student must put the teachings into action.

Having carefully considered the issue under consideration, a person understands that he does not need to disturb others, since it is enough to simply change its wording and turn it into an acceptable question. How to change the question: "How to behave in communication with others?" One look at it is enough to realize that such a question would never arise if it were not for a very important relationship. So the real question is, "Do I have a connection with a person and, generally speaking, do I understand what the real connection is?"

Similarly, consider the following question: "Should I agree to the proposed work?". Would a person ask such a question if he was satisfied with his current work? Obviously, the question should be put like this: "Does the new job provide something that I do not have now?" Let's move on to the next question: "Should I buy this car?". Since a car is quite an expensive purchase, no sober person will think about buying a new car if he does not need it. Thus, the correct formulation of this question is: "Do I need to buy a car at all and, if so, will this machine satisfy my needs?"

Let’s consider another question: “Should I buy a new home?” What would the reader say if such a question were asked? Personally, I'd say, "What are you really asking me? You're asking me if you or I like this house? You may be wondering if you can afford a home like this. If so, how the hell do I know if you have enough money, because I'm not your banker or accountant!"

"What do you think?", "What do you think?", "What do you advise?" - such questions are asked very often, and, generally speaking, these are quite normal and acceptable questions, if only a person asks them for the right reasons. In this regard, it should be realized that people in general love it when they are told what to do, but they like it only because if the proposed advice does not work as they would like, they can always blame the person who gave the advice. Such questions are usually asked only for two reasons: a person either wants to confirm what he already knows, or is trying to find a different point of view that he himself could have overlooked. In this sense, one should be careful enough not to be interested in other people’s opinions just because a person is not confident in his own knowledge, since this undermines his self-confidence and self-esteem. In fact, in such matters there is nothing wrong if the person is aware of his own understanding of the circumstances under discussion. This does not mean that a person should cling dogmatically only to his view of the world; on the contrary, interest in the worldview of another allows us to compare it with those decisions that he made on the basis of his own knowledge, and he invariably comes to a new point of view, completely different from the previous one.

In spite of all this, it should be understood that students in confusion ask the wrong questions only because they are striving for a certain goal instead of being content with caring about the flawlessness of each action. As a result, impatience takes over: a diary flies to the wall, a chair almost collapses from a furious kick, a bruised leg is brutally rubbed, and all verbal insults addressed to the Nagual are transferred to a pet. It is all the fault of the student.

Very rare people at least once think that their whole life is based on their own wrong questions and faulty motives that make these questions ask. Thus, instead of using any life circumstances to accumulate knowledge and power, people waste their lives playing at mutual accusations, as if they set themselves the goal of becoming dumber than everyone else. To some, ignorance may seem like a blessing, but is it not ironic that it is this “blessed ignorance” that simultaneously becomes the basis of mutual accusations? It is this that leads to the endless: “Do you not see that I am in a difficult situation? Why don't you help?" or, "What's wrong with you? I tell you, "Why are you looking at me like that?" Did I do something wrong?” Although such an ignorant state is universal, it will never lead a person to such questions: “What gifts of power will I receive if I do it on my own?”, “I am not understood — maybe the fact is that I do not explain well?” or “What in my behavior made him look at me so judgmental?”.

Similarly, students are constantly pushing themselves to achieve a goal that exists only in their head. Determined to become warriors, they constantly tire themselves with the question: "Why do I fail?" Whenever a student asks such a question, he only once again convinces himself of his own stupidity, worthlessness, and inability to do something. However, in order to understand that he is intelligent, not stupid, to feel worthy, not worthless, to believe that he is able to achieve something, it is enough for him to ask himself this question: “What have I just learned?” Such a simple shift in focus is so powerful and encouraging that it may seem the easiest part of a student’s learning. In practice, however, every student is fighting incessantly for such a shift in focus, and this is only because it looks too simple to be taken seriously. Being trapped in the desire to be right or the desire to do things right, students constantly devalue what they have learned in the moment, and as a result never embody the general idea of what it means to be a warrior.

From time to time, the Nagual asks the apprentice what he has learnt and whether he gives himself credit for such great achievements. Every time, however, the apprentice looks at the Nagual as if he has gone mad. The reason is that, in the apprentice’s view, he has yet to reach his goal, and so he doubts that his correct actions have any significance. Can the ability to peel potatoes impeccably really bring him knowledge of the World of Sorcerers? Can apparent failures be signs of real learning?

A real warrior simply watches the stupidity of his own behavior, recalls his own struggle for the ability to shift the focus and meekly goes to clean potatoes. Such a warrior, on the basis of his own experience, is well aware that only after the student is finally tired of chasing his goal, he will finally realize that in reality he needs to begin to live as a warrior, and not try to become a warrior. Yet, paradoxically, this is the greatest difficulty one has to face on the Way of the Warrior. As mentioned in The Return of the Warriors, the true complexity of the Warrior's Path lies not in academic entanglement, but in sheer simplicity. Although there are many phenomena on this Path that can confuse the most intelligent mind, any academic difficulty appears on it only because the rational mind is fully striving towards a certain goal and as a result is eternally striving for a linear movement forward, caused by separation, while sacrificing a circular expansion, which is a sign of inclusiveness.

In their quest for linear progress, students are always at odds with the world around them for the simple reason that their thinking remains divisive, and the students themselves constantly feel as if they should be in some other place and next to other people and do a completely different thing. They very rarely understand that power is in the present moment; therefore they believe that they cannot be in the right place and next to the right person and surrender to the right occupation. For such students, the present has no consequences. In their attempts to escape from what is happening right here and right now, they are constantly asking one question: “Why is this happening to me?” Of course, the answer is very simple. What is happening here and now is our ticket to freedom and the passage to power, but if you are going to make good use of the gift of power, you need to assert your rights to it, not complain about what is happening.

The ability to assert your rights to the gifts of power means, first of all, the ability to recognize this gift, and then recognize that you have the right to take it. Achieving such clarity not only means living in the present moment, but also requires a willingness to become inclusive rather than remain separate. In other words, instead of trying to avoid what is happening in life, a person should become so inclusive that he learns from each situation as much as possible, since only this approach allows him to truly go beyond the need for these life circumstances. It should be realized that as soon as a person acquires the necessary knowledge, or power, hidden in any circumstances of his life, he does not need to re-experience the same situation.

This seems quite logical, but it is all the more surprising how long people have been trying in vain to evade their trials despite the fact that they understand all the above. In most cases, the reason for this is not the unwillingness to learn, but rather the lack of readiness to become inclusive — some students struggle for this principle desperately and incredibly for a long time just because they lack sufficient sobriety. In the absence of sobriety, such a student is not able to objectively distinguish between actions caused by desires and actions that are caused only by the fact that they correspond to his path with the heart.

THE DESIRE TO DO SOMETHING IS THE EXISTENCE OF BEHAVIOR: IF SO MUCH IS MONITOR PURPOSE, THE ACTION WILL BECOME GOOD. BUT IT SHOULD BE KNOWN THAT THE MOTOR ONLY REPLACES THE HEART. ANY ACTION THAT THE HEART TAKES UP WILL BE UNCONDITIONAL AND DOES NOT NEED MOTIVES.

All students enter the Way of the Warrior on the basis of some motives, since such motives are part of their luggage. Some of them are pretty clean, but others can be quite nightmarish! However, the force does not distinguish students on the basis of the indecency of their motives. Whatever the students’ initial motives may be, they can all work to translate their potentialities into reality and, following the Way of the Warrior, be able to claim their rights to power. And yet, in the training of those students who are inclined to the Path of Freedom, there comes a moment when force challenges them, forcing them to make a choice between the Path of Freedom and the Path of Great Adventure. If the disciple originally entered the Way of the Warrior with a pure impulse to attain freedom, he will easily make the choice that will transfer him to the firm ground of the Way of Freedom. On the other hand, if the student came to the Way of the Warrior with impure motives and in the intervening time could not get rid of them, he will face a truly turning point, and such a crisis will end either with the “healing” of the student or with the termination of his training.

No man can achieve freedom simply by wanting to be free. The above sentence perfectly emphasizes that any desire implies a motive, and any urge, paradoxically at first glance, always becomes an obstacle. Is it possible to be free when faced with obstacles? Real freedom must be unconditional, otherwise it will not be real. But any motivation is conditional, and it is for this reason that students are taught day after day that their decision to follow the Way of the Warrior must finally be freed from fear and ambition, since any motives are based either on some form of fear or on vanity. In this regard, it is important to understand that close examination allows you to find fear or ambition even in the purest motives.

Thus, to achieve freedom, it is not enough to have pure motives. Achieving freedom means that one has no motivation at all, and this is the real difference between the Great Adventure and the Freedom Path. All of our brothers who have strayed into the Great Adventure have started out with the purest of motives, but because they have never been able — or unwilling — to give up those motives, they have had to give up their freedom.

To give up your motives, on the one hand, is extremely difficult, and on the other hand, it is incredibly simple. The secret lies in a sufficient level of sobriety, which allows you to understand the difference between following the Way of the Warrior based on some motives and simply living by the Way of the Warrior, since it is for a person the path with a heart. When a man follows the Way of the Warrior for certain reasons, these motives hold him rigidly on the thought of a certain goal of becoming a warrior, and such a goal invariably becomes more important than the journey itself; consequently, a person involuntarily passes into a separating and excluding state of awareness, since for him nothing is more important than the goal.

For such a disciple, the end always justifies the means, and therefore he does not succeed in learning to open his heart. Having established his thoughts on achieving his goal, he begins to draw more and more strength from his innate awareness, which has a linear nature. As a result, the developing awareness becomes less important for the student, since the source of his powers becomes the content of innate awareness. As the driving force of this awareness takes over, the student is increasingly subjected to the pushing force of linear forward movement. Such a student, regardless of his sex, slowly but surely elevates the masculine over the feminine, since one should not forget that innate awareness plays the role of the masculine in relation to developing awareness. In other words, such a student is deprived of the reasonable cooperation of the inner male and female principles, innate and developing awareness - instead, his male principle gradually kills the female.

The Eagle's Scream stated that it was the power of evolving awareness that twisted the innate and forced it to turn against itself, which gave rise to an element of all-inclusiveness that was not only an expression of universal intent and hence a manifestation of the nagual's destiny, but also an expression of what in Christian writings was called the principle of Christ and in Toltec's it was the heart. This leads to the conclusion that the true purpose of the nagual is not to destroy the feminine principle, but to establish a reasonable cooperation between the masculine and feminine principles, between innate and developing awareness; thus the development of general awareness can continue in the conditions of inclusiveness, for only in this way can the unknown merge into the known, providing the possibility of achieving the fullness of the essence.

However, for the emergence of inclusiveness, the student simply cannot afford to remain purposeful. Sooner or later, all goals must give way to the pleasure of the journey itself, and the student can achieve this only in one way: to develop a reasonable cooperation between innate and developing awareness, between the male and female principles. Only when the student is content with remaining where he is trying to absorb everything that is happening right here and right now, can the power of inclusiveness generate liberation through intention, through circular expansion. Thus, instead of missing out on the gifts of power that his or her trials bring to man — and that is what happens when the student is aiming for a linear forward movement — the student should openly meet these tests, absorb all the gifts of power; as a result, thanks to the power of all-inclusiveness, he or she will be able to literally outgrow these tests in its circular expansion. If this happens, all motivations disappear by themselves, since motives can only exist when a person has a purpose.

To understand all this clearly, one must realize that the goal is even the pursuit of freedom, and the existence of the goal, in turn, implies certain motives. In other words, at the very beginning, each student proceeds from certain motives, but even if such motives are connected with the desire to achieve freedom, they still remain motives, and therefore students with the purest motives are still purposeful. This state of affairs can change only after the student begins to understand the stupidity of his own motives and his own determination. Yet in order to achieve this sobriety, the student must be brought to a level from which he can clearly understand the difference between following the Way of the Warrior, no matter how flawlessly it is done, and living the way with the heart.

In the beginning, no student ever has the sobriety to make such distinctions, and so all people begin their training by following the Way of the Warrior with truly remarkable zeal and determination, which at times can be, to put it mildly, merciless. Sooner or later, however, any student begins to tire of the incessant struggle to achieve a certain goal, which is increasingly forgotten with each new step. They are like those lost souls from old tales who try to catch the wandering lights; it is during this period, when the student reaches extreme exhaustion, that he begins to wonder whether the Toltec teachings are not a real myth. This is the tipping point mentioned above, and every student faces it sooner or later.

When such a crisis comes and the student has enough sobriety to understand without a shadow of a doubt that he cannot return to his former way of life, he is trapped in a myth, whether he wants it or not. And yet it should be realized that it is as a result of the fact that the student begins to consider the teachings as something slightly different from the myth that he has to get rid of any aspirations for achievements. He no longer hopes to come anywhere - and, therefore, for any rewards. This means that the student has finally reached the outer edge of power. Literally, I was on the verge of a completely different life. Such a student performs one of two possible actions. On the one hand, he can retreat before a lack of sobriety and in one way or another give up all his attempts. If such a student is trained under the guidance of a Nagual devoted to the Path of Freedom, his apprenticeship simply ends. On the other hand, the student may come to realize that, since he does not seem to be going anywhere, he may at least try and do his best to live the way with the heart, no matter what it takes. Although the student himself begins to understand this only later, much later, at this moment he not only part with the motives that led him to the Way of the Warrior, but, paradoxically, receives his reward - freedom!

As soon as the student reaches this stage in his preparation, there is nothing left to restrain his further development. With all his strength to live a blameless life as a warrior, he is so deeply immersed in the constant and diligent practical realization of the teachings that this practice becomes his second nature: instead of trying to live like a warrior, the student, without noticing it, simply begins to live like a warrior. In other words, what began with conscious non-doing turns into an unconscious reality; having lost any hopes or motives, the student does the only thing he is capable of doing - begins to open up to the world around him.

Without realizing it, the student begins to open his heart and generate the power of inclusiveness; in doing so, he unconsciously becomes a myth — turns into a warrior! And yet the disciple himself is still unaware of this transformation, and it is only after power comes to him by itself that he is suddenly overtaken by the fact that the discipleship is already over, he has become a warrior and now has power at his disposal.

When such a moment comes in the student’s life, he is invariably overwhelmed by a feeling of genuine humility, absolutely indescribable in its power, that humility which can be expressed only by an even wider opening of the heart. It is at this moment that the warrior takes a step back and bows his head, for he comes to the realization that no act of man as a human being can bring him one step closer to becoming a warrior - the key to becoming a warrior, that is, the power of all-inclusiveness, lies only in recognizing the limitations of his own humanity. There is nothing more desolate than such an awareness, and at this moment every warrior is forever deprived of the desire for anything but true freedom — freedom from everything that prevents him from opening the most secret and previously jealously guarded corners of his heart.

Such is the true nature of the Path of Freedom, such is the nature of living the path with a heart. In order to be free, one must reach the moment of parting with the very idea of what it means to be free, and it is for this reason that no man can become a warrior in a simple or deceptive way - it is simply impossible to pretend to be a warrior. A warrior’s state comes from the heart and implies a life of the path with the heart. Love under some conditions is easiest in the world, but unconditional love is available only to warriors.

In his unconditional love for all living things, a warrior meets with his fellows among the manifestations of their stupidity and, although he does not support this stupidity, also understands that people cannot be blamed for it. Having been able to see in the madness of this dream what it really is, the warrior knows without a shadow of a doubt that such creatures are integral parts of one dream, one stupidity and one life. As a result, the warrior no longer feels the need to impose his will on others in an attempt to rise above others; instead, he devotes himself to the task of transforming the world through a constant effort to raise himself in such a way that all around at the same time rise.

In his attempts to break out of the madness that marks the boundaries of sleep, the warrior slowly but surely embraces a greater part of this madness; the more madness is contained in it, the greater part of it the warrior turns into beauty, peace, and finally into harmony. In layman’s terms, through his inclusivity, the warrior becomes everything in everything and as a result loses the identity based on separation, finding instead the rudiments of what will eventually become that state of awareness, that identity, which is called the completeness of essence. However, having lost a rigid identification and becoming everything in everything, the warrior also finds many faces.

A true warrior literally has a special face for each person and for every occasion, since there are no identical people or completely similar events; since in the life of a warrior all people and all phenomena are of equal value, they deserve everything that is determined by their needs. For this reason, the various faces of a warrior are not masks behind which he hides, but expressions of his innermost inclination to humility and unconditional love.

Yet the stupidity of mankind leads to the fact that different faces again and again cause the warrior's fellows the most sophisticated reactions - such responses that cause the warrior himself to explode with sincere laughter. However, this laughter never turns into a mockery of others, since it is only a consequence of the unconditional love of a warrior for all living things. During his efforts to become a warrior, he cried so many tears that over time, these sobs led to the formation of a certain emptiness within him - lack of motivation, lack of hope - and this emptiness was filled with the power of all-inclusiveness, the power of unconditional love. Such a warrior can afford to laugh, for in his laughter there is neither malice nor bad intentions — only a spirit of belonging to those who are immersed in the folly of sleep. But now, having seen the stupidity of all that is happening, the warrior is able to understand the stupidity of supporting and protecting any identification. As a result, the warrior has no sense of identifying with anything, and as a result he continues to become even more inclusive in his quest for the fullness of the essence — not because he is spurred on by the urge to move forward, but only because there is so much heart in this path that he turns into the most cheerful joy in the world.

If a person takes only this joy, will he become worried about the destination or about the goal even in moments of severe trials, grief or happiness? Right here and right now you can find quite enough joy, because in the end, the joy brings the journey itself, because any goal when it is achieved, leads only to certain disappointments. For a warrior who understands the stupidity of rigid identification, however, the greatest mystery of all mysteries is his own being, and this thought naturally forces him to sink into the four postulates of stalking over and over again. So, having no choice but to constantly track your own perception of yourself, a real warrior turns out to be playing a never-ending game. What a joy it is to play the game of life again and again, each time freezing with sincere happiness, because all its beauty is revealed to your eyes!

THE WARNER is he who has learned to love life, all the things that it brings him, and first of all, the way in which he goes. There is no greater joy for a warrior than to walk with his heart. He follows this path, awakened by its wonders, and in his happiness from his whole heart he thanks for this amazing privilege. WITH LOVE AND RECOGNITION, I HONOR EVERYTHING THAT MEETS ON THE WAY.

• PREFACE
• PART ONE OF THE DREAM
• CHAPTER ONE OF STALKING'S FOUR POSSITIONS
• CHAPTER TWO CONTROLLED DEPLOYMENT
• PART TWO OF THE STALKER RULE
• CHAPTER THREE AWAKENING IN THE SLEEP
• CHAPTER FOURTH DIGITALITY OF THE WAR
• CHAPTER FIFTH STEP TO UNKNOWN
• CHAPTER SIXTH THING OF THE FOCUS
• CHAPTER SEVENTH SHADOWS
• CHAPTER EIGHT BEYOND TIME
• CHAPTER NINTH FEEDFULNESS OF THE WITNESS
• PART III WORLD OF SORCERERS
• CHAPTER TEN OF THE FOURTH MEASUREMENT
• CHAPTER ELEVENTH TWENTY-ONE SELF-CREATION
• Notes