The Book of Aphorisms - Preface

Author: Theun Mares. Link to original: (English).
Tags: Book of Aphorisms, Toltec Teachings Submitted by Warriorskeep 31.01.2017. Public material.

Translations of this material:

into Russian: Книга Афоризмов - Предисловие. Translated in draft, editing and proof-reading required.
Submitted for translation by Warriorskeep 31.01.2017


The work contained in this compilation of Toltec aphorisms is not mine alone, but is the accumulated work of great many generations of Toltec nagals, stretched across a vast expanse of time. In addition to myself, every nagal who has played his part over successive lifetimes in leading units of warriors belonging to his lineage has, since time immemorial until the present day, been full import of this it is necessary to know the nature of these aphorisms.

Each of the Toltec aphorisms, which range from being of untold antiquity, to being relatively new, encapsulate a vital truth as presented by the Toltec teachings. Yet this immediately raises the question, “What is truth?”

The Toltec definition of truth is somewhat different to that given by most people. The reason for this is that Toltecs do not uphold the concept of an absolute universe. On the contrary, they view the universe as being a system that is constantly evolving. However, even within an evolving system, evolution – if it is to proceed intelligently – is not a chaotic process that follows a random course, but is instead an ordered process, unfolding according to the dictates of an inherent intelligence that both circumscribes the field of evolution, and defines the process according to a predetermined purpose. Toltecs term the field of evolution; that is, the universe and everything contained within it, the tonal; and they term the all-pervasive indwelling intelligence animating and directing the evolution of the tonal, the nagal.

It follows that in order for evolution to proceed according to the purpose of the nagal, it is imperative for the nagal to govern the process of evolution by holding all unwaveringly fixed within its focused intent, for the entire duration of its evolution. This in turn implies that within the process of evolution there exist both the evolution which is taking place, as well as the factors determining and directing that evolution. Toltecs term that which determines and directs evolution cosmic law or, quite simply, the law; and they look upon the law as being that which remains for all time stable, immutable and therefore unwavering. To the law Toltecs have also given the name intent or, more precisely, the intent of the nagal – the one all-pervasive and eternal force within the universe.

Consequently there is intent, and then there is the result of this intent; namely, evolution. By virtue of the fact that it is the one immutable and therefore unwavering force within the universe, intent is rightfully looked on as being the One Truth; that is, the law. Intent, however, has many different aspects. But because these aspects must by the definition of intent, likewise be immutable, they form what Toltecs have called the universal laws, each of which has several subsidiary laws. Notwithstanding this, for the sake of clarity, Toltecs prefer wherever possible to refer to this universal laws and their subsidiaries, simply as intent – the One Truth – which remains for ever immutable and unwavering. Intent is therefore the very essence of truth and, at the same time, is also the yardstick by which all other so-called truths are measured also their authenticity, as well as their period of validity, within a universe that is constantly evolving.

From this is not difficult to see that if the only truth is the inviolable intent of the nagal, then any truth which emerges as a result of evolution must of necessity be relative to the process of evolution. Thus Toltecs have never looked upon knowledge acquired through experience; that is, through the process of evolution, as being the absolute truth – no matter how profound and inviolable this knowledge may appear to be. However, if we were simply to look on all knowledge gained with suspicion and doubt, the process of evolution would be seriously impaired, if not halted altogether. For evolution to take place it is vital to have a point of departure, and the only point of departure there is, is whatever knowledge we do have at our disposal. Furthermore, in order to evolve and grow our knowledge of both ourselves and the universe in which we live and move and have our being, it is equally important for us to use every bit of knowledge we gain upon our journey of learning, as a stepping stone that leads into an ever greater understanding of our role within an evolving universe.

This then, is the approach taken by Toltecs towards the concept of truth. Toltecs look upon all knowledge gained through experience as being of supreme importance, but equally, not something that is writ in stone. If it is to have any true value whatsoever, knowledge must be of a nature that it enables us; firstly, to acquire new knowledge as a result of acting upon it; and secondly, to adapt it to the new knowledge gained, in a way that violates neither itself nor the new knowledge gained. Conversely, any type of knowledge that does not allow for evolution, in that it either cannot be evolved, or else contradicts, rather than corroborates, the results of evolution, is a useless knowledge, than can at best lead to malpractice based upon superstition and an assumed understanding that is fake.

It is primarily because of the Toltec approach towards truth and knowledge that Toltecs have, in the past, always refrained from recording their teachings in a written format. Knowing the human propensity for looking at the written word as being the ultimate and incontestable truth, Toltecs have, since time immemorial, adhered to the practice of imparting their teachings and knowledge through the medium of an oral tradition only. This they have done in order to achieve two principal objectives.

Firstly, by imparting their teachings to their apprentices orally, Toltecs achieve their initial objective; namely, to instill within their apprentices the concept that to knowledge can be absolute. In order to grasp how this is achieved, it is important to realise that it is only natural for every apprentice to hear and absorb the teaching imparted in a manner that is peculiar to him or her. This means that what one apprentice understands of the teaching imparted will not necessarily be the same as what other apprentices have understood from the same teaching. The result of this apparent dilemma is that once they have discovered that they have differences in perception concerning the teachings, the apprentices concerned automatically begin to question both their own knowledge, as well as the knowledge of others. As a result, the apprentices quickly begin to see for themselves that any knowledge, including their own, is not inviolable, and therefore, if it is to be proved true, the only way in which this can be done, is to put it to the test.

Secondly, putting knowledge to the test can only be achieved by acting upon it and learning from the results achieved. When apprentices start to do this, Toltecs achieve their second objective; namely, the ongoing evolution of knowledge – thereby preventing it from becoming static and ultimately out-dated. To this end Toltecs make every effort possible to ensure that each bit of knowledge imparted to apprentices is delivered in such a way that it forces the apprentices to actively live the teaching imparted. In so doing, apprentices are not just putting their knowledge of the particular teaching to the test, and thus evolving their understanding of it, but they also make the knowledge gained as a result of this, their own knowledge, earned through their own experience. Naturally, knowledge wrought from one’s own experience is not knowledge that is static and caught within a time loop – instead it is a living legacy that is constantly being evolved and passed on to succeeding generations.

Set against the necessary backdrop of all of the above, it is now possible to start to explain more fully the true nature of the Toltec aphorisms. At the outset though, it is important to realise that the Toltec teachings, having developed over a vast expanse of time, are in their entirety also vast. In addition, every nagal across the ages has had his own unique way of imparting the teachings. Therefore if these great many accumulated differences in approach were to be recorded, it would add considerable bulk to the teachings. Moreover, the various Toltec lineages throughout the world, and throughout time, have all evolved the teachings according to what was for them the utmost pressing priority at the time. The results of these differences within the evolution of the teachings have not only immeasurably enriched the teachings as a whole, but have also led to the natural development of specialized fields within specific areas of the teachings. If such specialized fields were to be recorded, it would once again add considerable bulk to the whole body of the Toltec teachings. It follows that the biggest challenge facing Toltecs since time immemorial regarding their teachings, has been how to record them in their entirety, while keeping such records in a manageable format. The results of this endeavour are what are termed the Toltec aphorisms.

In order to truly grasp the nature of the aphorisms, it is also important to know that every active Toltec nagal is a seer, and thus has access to the collective consciousness of humanity. Within this consciousness it is possible to access all knowledge gained, imprints itself upon the collective consciousness. Successive generations of Toltec seers have, over the ages, been working with the contents of the collective consciousness, and have sifted from it that knowledge which has proved to fit the criteria for being true. This knowledge they have formulated into what are known as the aphorisms. Being imprinted upon the collective consciousness, these aphorisms can therefore be accessed by anyone who has the capacity to access the collective consciousness. As a result, Toltecs in time have come to look upon the knowledge thus collected and formulated, as being the Toltec memory banks. Since they are part of the collective consciousness of humanity, these memory banks exist independently of the confines of time and space, meaning that they have been accessible to Toltec seers, irrespective whether nagal or not, at all times, and from every quarter of the earth. Thus have Toltec seers been able to continue collecting and collating the knowledge gained within life, both past and present, and in doing so have carried on formulating this knowledge into aphorisms.

What then are the Toltec aphorisms? The Toltec aphorisms are relatively brief, but exceeding concise, précis of truths within truth – every aphorism being much like an onion with an infinite number of layers – each layer containing deeper and therefore more profound expression of the truths contained within it. Consequently, the Toltec aphorisms quite literally encapsulate vast amounts of the Toltec knowledge that has been distilled and condensed into minute forms; some containing as little as five words. It follows that although the aphorisms appear to the untrained eye to be very easy and self-explanatory, if they are read merely at face value they will reveal nothing of any real significance. In this respect it is not incorrect to liken reading the Toltec aphorisms to looking at the microchip of a computer, for just as the microchip does not reveal the immense knowledge stored within it, to the naked eye, so too do the Toltec aphorisms not reveal the vast amounts of knowledge contained within them, to the uninitiated reader. It is therefore imperative for the reader of this volume to first familiarize him or herself fully with the Toltec teachings, before attempting to make use of the aphorisms; for without an in-depth knowledge of the Toltec teachings, these aphorisms will fail to do for the reader what they were designed to do.

When working with the Toltec aphorisms it is also important to note the following two guidelines. Firstly, each word of an aphorism has been chosen within the infinite care, so as to convey to the reader the greatest number of possible, but nevertheless clearly-defined, points of departure, it terms of the truths contained within it. I say “possible points of departure,” because the aphorisms all loop back to one another in a great many different ways. Consequently, if an apprentice takes any one of the aphorisms, and starts to work with the truths contained within it, those truths will automatically lead him or her to another aphorism, and that aphorism will in turn lead to yet another, and so on; with the overall effect not only of widening the apprentice’s understanding of the knowledge contained within the aphorisms, but also of deepening the level at which this knowledge is being assimilated and grasped. This is a most important point, because, as the apprentice’s knowledge broadens and deepens, when returning to the original aphorism with which he or she started, the apprentice will now be able to peel back yet another layer previously not noticed, and thereby uncover an even deeper and more profound level of truth. This in turn will lead the apprentice into exploring again those aphorisms which led on from the original point of departure, and with this new-found depth of understanding he or she will likewise be able to glean from these too a greater depth of knowledge. And so the process of learning will continue to loop the apprentice back from aphorism to aphorism – each loop enabling the apprentice to peel back more and more layers of truth.

Secondly, the true teachings can never be verbalised, for the simple reason that words in themselves are but an approximation of truth being conveyed by them. Since approximations are open to interpretation, it stands to reason that the real truth is ever vulnerable to being misconstrued and therefore distorted by the words used to convey it. Thus no matter how carefully an aphorism is verbalised, the words can at best point the apprentice in the right direction, by attempting to impart a feeling for the ineffable truth underlying the outwardly visible form. From this it follows that because the words contained within the aphorisms are chosen with enormous care regarding the implications inherent within them, it is incumbent upon the reader also to have a profound knowledge of the language being utilized, so as to be able to grasp the subtle nuances of these implications. This is important, for not only does this eliminate the danger of an assumed understanding of any one word leading the apprentice off on a wild tangent that has very little to do with truth; but it also ensures, as far as possible, that the subtleties expressed in the nuances contained within the implications of a word do in fact guide the apprentice into gaining a feeling for the ineffable truth veiled by the outer teachings forming an aphorism.

Another point needs to be explained here for the reader who is familiar with the Toltec teachings, is the concept surrounding the teachings for the right side versus the teachings for the left side, for this is relevant to the manner in which the aphorisms have been collated in this volume.

In the teachings scheme used by Toltecs, apprentices are always taught using two main approaches that are very different, but which complement each other. One approach addresses the rational thinking principle in the apprentice, by seeking to provide guidance and answers that serve to satisfy and appease his or her mind. This approach is termed the teachings for the right side. The other approach addresses the irrational feeling principle, through speaking to the apprentice in a way that will appeal to his or her emotions, so that the emotional impetus generated will encourage the apprentice to activate and thereby utilize the intuiting principle, termed the heart. This second, much more difficult approach, is termed the teachings for the left side. Bridging these two approaches is a mixture of two, chosen at random, specifically to force the apprentice to question his or her perception of what he or she is being taught. This questioning has the effect of making the perception of the apprentice much more fluid and therefore more capable of grasping the teachings for the left side, Consequently, it has always been traditional, as far as possible, to divide the teachings into these approaches.

However, since the effectiveness of dividing the teachings into these sections, and of imparting these to the apprentice, is dependent upon the nagal’s understanding of where the perception of the apprentice is at in that moment, it stands to reason that this approach can only be successful within the context of a personal apprenticeship. Therefore, the approach I have taken in this book, which is being written for those not working under the guidance of nagal, is that instead of classifying the aphorisms into those pertaining to the right side, those pertaining to the left side, and those that serve as the bridging aphorisms, I have chosen to compile the aphorisms into seven categories. Each of these categories, numbered from I to VII, relates to the corresponding stage within what Toltecs term the seven stages in learning. The seven stages in learning are fully explained in the introduction to this book, and therefore we do not need to dwell upon them there, other than to point out that the teachings contained within the introduction are an invaluable aid to studying the aphorisms, and should be used as such. Furthermore, the last paragraph of the introduction is an aphorism belonging to the main body of the teachings, and thus it should not be overlooked when working with the aphorisms contained in the principal text.

One final word is called for here. Earlier I pointed out that all of the aphorisms loop back to one another. This is because the aphorisms compiled to date have been strung together in as close to a seamless progression of Toltec knowledge across the aeons, as it has been possible to do. Therefore, one aphorism quite naturally links up, not only with the aphorism following it, but also with all other aphorisms in one way or another. However, because mapping out the unknown is an infinite task, Toltec knowledge is not complete, and thus gaps within their knowledge do exist. Where such gaps occur I have shown this by a break in the category, in much the same way as a chapter break would be used in any other book. Although some of the gaps in knowledge as shown in this compilation may appear to be of little consequence, the unknown is such an immeasurable domain, that we have absolutely no idea how small or great these gaps may not be until such time as they have been filled. This in itself presupposes that there may well be gaps within Toltec knowledge that have hitherto gone undetected, awaiting some future time in which to become revealed.

Notwithstanding the apparently seamless nature of Toltec knowledge, there are also a great many aphorisms which pertain to knowledge that is so highly specialized that these aphorisms have not yet been able to become incorporated within the greater body of the teachings in a progressively coherent manner. As a result, these particular aphorisms are of a stand-alone nature, and can only be viewed within this context. For the purposes of this book I have eliminated these stand-alone aphorisms, with the exception of the three given in the postscript. The aphorisms contained in the postscript have been assembled from research work done comparatively recently, and although they fall into the category of stand-alone aphorisms, I have nevertheless them because they are of enormous significance to humanity at this time in which the Cry of the Eagle has been sounded.

In relation to the above, I also need to point out that, apart from the stand-alone aphorisms, which pertain to knowledge which is so very specialised, that it is of no immediate value to humanity, there are a great many aphorisms within the main body of the teachings that are of such an advanced technical nature as equally to be no real benefit to humanity, now or in the foreseeable future. These aphorisms too have been excluded from this book because, in having no immediate benefit to humanity as a result of their exceedingly advanced technical nature, they would only serve to clutter any thereby confuse the mind of the apprentice of today. Furthermore, since many of these aphorisms pertain to the training and the specialized knowledge of seers and fully-trained nagals, they are of little value to those other than seers. Therefore should this knowledge be required, it can be accessed within the Toltec memory banks by the seer who needs the knowledge.

In conclusion, I would like to express that it is my deepest hope and my most sincere wish that work on the Toltec aphorisms will serve the reader in the same deeply inspiriting, hauntingly poignant and highly motivating way that it has always served an untold number of generations of Toltecs, throughout the ages of life upon this planet. The fact that the stupendous honour and the heart-rending privilege of recording the Great Work of the Toltec Seers has befallen me, is a fact that fills me with an indescribable sense of awe. I can only hope with utter humility that the compilation contained within this volume will do justice to the Great Work of the Toltec Seers.

In honour of my brothers and sisters, who have spent many lifetimes, often enduring unthinkable hardships, remaining true to their ancient commitment, and thus also giving expression to their deep and unfaltering love of and for all of live, I sign myself, in the name of service, and as I am known amongst them;

Theun of the Great Waters,

Son of Mara, the One of Tears.

Portfolio: The Dragon Wolf

Caledon, December MMV Anno Domini