Theun Mares - The Book of Aphorisms [Nagal Section]

Author: Theun Mares. Link to original: (English).
Tags: Theun Mares, Toltec Teachings Submitted by Warriorskeep 10.05.2018. Public material.

Translations of this material:

into Russian: Теун Марез - Книга Афоризмов [Нагваль]. 1% translated in draft.
Submitted for translation by Warriorskeep 10.05.2018


At birth man is a pure nagal being, for his tonal is, to all intents and purposes, undeveloped. But from the moment he is born man can feel that, in order to function within the physical world, he needs a physical counterpart. This sense of being incomplete forces man to focus his attention exclusively on the development and the functionality of the tonal, to such an extent that the tonal and its functionality become all-consuming, and the nagal is ignored. The result is that by the time the tonal is fully developed and he has achieved full functionality within the world, man is so utterly identified with the tonal, that he has become all tonal .Yet this causes him to start feeling incomplete again, for he now senses that an essential part of him is missing.

It is the tonal that rules in the life of the average man, but it is a very delicate and vulnerable ruler, for the tonal can easily die if seriously threatened. Therefore the tonal has to be protected all costs, because if it dies, the man dies too. For the warrior this state of affairs is a very real dilemma, since on the one hand, the tonal must be forced to give up its control, while on the other hand, it must be maintained and protected as a guardian. The only way around this is to make the nagal surface, in order to support the tonal. Yet this too constitutes a problem, for the nagal rarely — if ever — acts, but when it does act, it terrifies the tonal to the point of death.

The art of the warrior is a very delicate and difficult balancing act, in which the tonal must be coaxed, bit by bit, into gradually being able to accept and then withstand the impact of the eventual emergence of the nagal, without succumbing to death. The only way of accomplishing this most difficult balancing act is to live the impeccable life of the warrior, so as to gain the required personal power to cleanse and re-order the island of the tonal thoroughly. Only an island that is immaculately clean and uncluttered offers no resistance to the impact of the nagal, for it is as if there is nothing present to offer resistance.

The nagal, once it begins to emerge, can cause great damage to the tonal by surfacing in an uncontrolled outburst, for the actions of the nagal are deadly to anyone who does not have the personal power to withstand its impact. Generally speaking, average man does not have the necessary personal power to withstand a direct experience of the nagal. Therefore, should such a man come face to face with the nagal, the shock to his tonal would kill him. It takes a great many years of diligent training to prepare the tonal for a direct experience with the nagal. Thus the aim in a warrior's training is not to teach him the tricks of sorcery, but to teach his tonal the art of not resisting the impact of the nagal and so not dying from shock. This is a most difficult task to accomplish, for the tonal can only be convinced with reasons, while the nagal can only be invoked by enticing it with action. Yet whenever the nagal does act, the tonal tends to lose all sense of reason, because of its fright. It is therefore imperative for the warrior to achieve a complete emptiness of everything which could possibly obstruct or resist the actions of the nagal, before he can safely risk a direct encounter with the nagal.

Whenever the tonal relinquishes its control, the nagal, if it is motivated to do so, will surface, take control, and perform the extraordinary. How this happens is not known.

The nagal can accomplish extraordinary feats, feats which are considered to be impossible, and which are therefore mostly unthinkable and terrifying for the tonal. Yet the reason why such feats are extraordinary is because the warrior has no knowledge of how they are accomplished. They simply happen. The only knowledge the warrior has at his command is how to reach the nagal, but once the nagal surfaces in him he has no idea what takes place.

No-one knows how the nagal works, or how the warrior uses it. We can only witness the acts of the nagal.

The acts of the nagal can be witnessed only with the body, not with the reason.

For the nagal there is no matter, energy, space or time. The nagal moves within its own beingness, and its beingness is not the beingness of the tonal.

If you wish to talk about the nagal your reason is not invited to join the discussion. We can talk about the nagal as much as you want, provided you do not want it explained to you. The nagal cannot be explained, it can only be witnessed. Therefore we can talk about what you witnessed, and how you witnessed it, but we can never even begin to explain how it is possible. Any attempt at explaining the nagal is an utter anathema, for it is disgracefully stupid to want to explain the nagal with the tonal. Talking and reason have validity only within the boundaries prescribed by the tonal's rules, and neither those boundaries nor those rules are applicable to the nagal.

If, in considering the nagal, you fail to understand anything, then you are in a fine state of mind. It is when you think you understand the nagal that you have hopelessly missed the boat. Naturally, this is from the perspective of the warrior. From the perspective of the average man you are lost if you fail to understand, and you are well on the way to losing control of your wits unless you force yourself to gain some measure of understanding.

The nagal is that part of us which can never he explained, much less understood, for we can attribute no descriptions, no words, no names, no feelings, and no knowledge to that which we call the nagal. It is that part of us which is, quite simply, No-Thing. In fact, average man never ventures anywhere near the nagal, for he does not even know it exists.

Even if we do not know anything about the nagal, we can nonetheless sense that there is more to us than just the tonal. Yet whenever we try to figure out what this other part of us is, the tonal immediately takes over, for it is very petty and therefore extremely jealous of the limelight. The tonal overwhelms us with its cleverness and, once overwhelmed, we lose even the slightest feeling we may have for our true inner self, the nagal

The tonal's greatest accomplishment lies in how it can suppress any manifestation of the nagal, to the point that even if the nagal’s presence is blatantly obvious, the tonal will ensure it is completely unnoticeable. To truly explain this is impossible, other than to say that no matter how clever are the tonal's manouevres in retaining its position of supremacy within life, the nagal does spontaneously make its appearance from time to time. Yet because the tonal is utterly terrified by the presence of the nagal, it immediately sets about obliterating any trace of that presence with its cunning reason.

The acts of the nagal can be witnessed by anyone, but it is only a seer who can see the presence of the nagal. Someone who does not see would witness nothing in the presence of the nagal, other than something he can account for according to his view of the world. If the surfacing of the nagal is powerful, such a man will believe he is witnessing something like a strong wind that has sprung up out of nowhere, or a fierce downpour of rain when the sky was blue a minute before, or a sudden unseasonal heat-wave. But when the surfacing of the nagal is subtle, such a man will appear to have noticed nothing at all and, if questioned, will say that he imagined he had detected something, but is not sure what. This is only natural, and it is not that the man is being devious or dishonest; on the contrary, he is being perfectly honest and sensible, for his eyes, being attuned to the world of the tonal, would have seen nothing extraordinary. Average man is always forced to interpret the unknown in terms of the known, for his eyes are the eyes of the tonal and therefore limited to the tonal's world, in which there is nothing out of the ordinary, nothing new, nothing that the eyes cannot grasp, and nothing that cannot be explained by the tonal.

When one encounters the nagal one should never stare at it. It is far more beneficial, and much less taxing on the tonal, to glance at the nagal as if it were something quite common, and to keep moving and blinking the eyes so as to prevent one's attention from becoming fixated upon it. This movement of the eyes, though, should be done only to relieve the tonal of the undue stress it would be caused, should its attention become fixated upon the nagal. It should not be done to enable the tonal to squirm out of the encounter, by regaining control of its petty reason and thereby immediately re-establishing its own order. Because of its obsession with control, the tonal is quite convinced that everything it cannot account for according to its rules, is threatening its rationality. Yet this fear is a total illusion, for the nagal has no inherent wish to obliterate its other polarity.

Not staring directly at the nagal, and keeping the eyes moving, are important, because our eyes are the eyes of the tonal or, more precisely, our eyes have been trained by the tonal and therefore the tonal controls them. Consequently, every time we encounter the nagal, our eyes go stiff and unyielding as the tonal struggles to keep its control and force the world into continuing to obey its rules. So it is not surprising that looking at the nagal through eyes that are controlled by the tonal should bring about utter confusion and huge fear. Therefore, part of the warrior's training is learning how to free the eyes from the control of the tonal. To this effect the tonal must be taught that there are many other possible arrangements of the world, and that these alternative arrangements can be allowed to pass in front of the same windows, without being a menace to the tonal. In order to meet with the nagal the eyes of the warrior must be free from control, so as to become true windows. The eyes can be windows revealing the boredom inherent within the world of the tonal, or windows repeating the awesome wonders of infinity.

A few encounters with the nagal should be enough to dismantle anyone's view of the world, and yet the tonal's grip is so strong that most people's view of the world will remain intact, even if they have been struck dumb through witnessing the incredible feats of the nagal. In a bizarre kind of way this is average man's greatest strength.

To assume that the nagal is God is the ultimate in arrogance, for God is Some-Thing that belongs to the realm of both the personal tonal as well as the tonal of the times. God is a construct of the mind and is therefore very much part of the tonal's world. So although man can and does talk about God with absolute familiarity and authority, this is where the reality of God stops, for God cannot ever be witnessed or called upon at will. The nagal, on the other hand, can be witnessed, for it can be invoked into action by the warrior. Yet neither the nagal nor its acts can ever be talked about. In fact, it is the idea called God, as well as the tonal's incessant talking about God, that enables it to justify its sense of reasoning and supremacy, whereas the witnessing of the nagal in action renders the tonal speechless and incapacitated.

The nagal is at the warrior's command. But this does not mean that the nagal is experience, or knowledge, intuition or consciousness, for all of these are merely aspects of the island of the tonal. The nagal is purely an effect. To grasp this is not easy, but it helps to think of the nagal as being the effect brought about whenever power is manifested. This is the only way in which we can make reference to the nagal, by saying that its effects are present wherever we find power.

The nagal is simply there. The tonal comes into being at birth and ends at death, but the nagal never ends, for the nagal has no limits. The nagal is therefore all around the island, on the island and within the island. The nagal is there before the island comes into being, it is there whilst the island exists and it remains after the island has gone. The nagal is always there where power waits. The nagal is aware of everything.

It is the nagal that is responsible for both creativity and creation, for the nagal is the only part of us that can create.

Creativity is not something we think about, plan, and then bring to fruition. Creativity is the result of having become inspired into spontaneous action by the surfacing of the nagal. Creativity comes upon one in a flash of brilliant insight, and one finds oneself acting without premeditation. It is the tonal that needs the structured order born of reason in order to act; but not the nagal. The nagal does not need a precise plan of action to act, but when it acts, it does so with a breathtaking precision.

All human beings come into incarnation with eight distinct aspects. Two of these aspects, reason and talking, are well known to everyone. Feeling is somehow known, but is forever vague and nebulous. Yet it is only upon the Path of Knowledge that one becomes acquainted with dreaming, seeing and will. Two further aspects, the dreamed and the dreamer, remain elusive for all except the warrior who has learned to see. These eight aspects form the totality of the self, that is, the reincarnating self known as the true self. The true self in its totality is the awareness factor of the nagal within manifestation. Just as life has two polarities; namely, Life within Manifestation and Life Un-manifest, so too does the nagal within manifestation have two aspects; namely, the tonal and the nagal. The tonal and the nagal are the two poles of man’s beingness, and these two poles, together with the eight aspects comprising the totality of the self, make up the ten aspects of man, of which the human being within incarnation is a reflection.

When one is finally ready for a direct and wilful encounter with the nagal, one has to be alone; for we all have to stand alone or, more precisely, all-one in our understanding of the nagal, the inner self.

It is the task of the nagal being to lead the warrior into the nagal. This immediately raises the question, what is being led into the nagal? With questions such as these reason is of no use, for as soon as reason is stretched beyond the limits demarcated by the tonal’s rules, it is rendered useless.

It is not the tonal that is led into the nagal, for the tonal and the nagal are the two polarities of man’s beingness, and therefore they cannot be led into one another. But as meaningless as this is to reason, it is the warrior's perception that is led into the nagal.

A Man of Knowledge can produce alignments of energy fields which are just as powerful as those of the sorcerer, but even more compelling, through the use of his eyes alone. A Man of Knowledge can do this, because he has learned the secret of will that eludes the sorcerer. Any of the seven centres can be used for perception, but by far the most powerful centre in man is the heart. Once the heart is operative, the will becomes transformed into pure intent, the most powerful force in the universe, and it is then directed through the eyes, the portals of the nagal

Dreaming is the most powerful tool devised by Toltecs. Toltecs learned how to solicit the help of the nagal, by training their tonals to relinquish control for a while, and then claiming it back again. This is not an explanation which makes logical sense, but that is actually what is entailed in dreaming; namely, learning to let go without losing one's sanity. Dreaming is the greatest achievement of Toltecs, for it is the ultimate act in co-operating intelligently with the nagal.