visions and dreaming of a Toltec Nagual


The meaning of cave painting

Art is intended to guide society. Our early development as a species was principally based upon art, language and imagination. To our ancestors there would have been no barrier between the real and the imagined.

In the first place ‘Art’ was our sacred science, and the guiding force of culture…

Let me explain….

Cave paintings are some of the oldest forms of art in the world. There are many beliefs as to what they represent; including ideas about hunting and ceremonial rites, to the depiction of contact with extraterrestrial species. However, I have had many remarkable experiences with cave paintings, megaliths and petroglyphs, and this has led me to a conclusion regarding the practical nature of these early means of communication.

While man was developing the power of speech and self-reflection – along side there would have been the development of a stronger need to communicate through other forms such as drumming. It is perfectly possible that cave painting developed out of verbalization

The early experience of man was ‘Band’ culture. This is the form of society that existed before tribal societies grew up. From the beginning these societies were hunter-gatherers, but primarily they would have been nomadic in nature. With the need to hunt comes the need to move around with your prey. In north-west Europe – it is a widely documented fact, that the tribes of the British Isles, had very pronounced migration routes. In particular between Ireland, the north of England and Scotland – the Picts, Celts and the Scots, occupying various different regions throughout history. The prehistory of Britain would likely have been no different. This idea of migration can be extended throughout Europe. During the period just after the building of Stonehenge, for instance it is documented that a culture arose of itinerant Magi. Travelling around Europe with brass conical hats (much like wizards hats) these druids, possessed information regarding the movement of the heavens – knowledge which prior to this point would have been built inherently into the megalithic structures. These events happened upon the entering of the agrarian age, where for the first time societies were focusing more on growing crops and as such had the need to settle in one place for the first time. Prior to this the tribes of north west europe would have been no strangers to migration. The megalithic structures that were built before this time were generally aligned with stars. In fact most ancient monuments have some connection with the heavens. But whatever the nature of the knowledge these Structures were a means of relaying information – art represented a means of communication. But communicating what exactly?

In the first place – the very earliest form of art were handprints on cave walls. These were dated to some 40,000 years ago. Hand stencils have been found in various parts of the world from, Timpuseng cave Sulawesi, Indonesia to Cueva de las Manos located Perito Moreno, Argentina. The earliest known cave paintings/drawings of animals were at least 35,000 years old, these too found in caves in the district of Maros, located in Bantimurung district, South Sulawesi, Indonesia. The earliest figurative paintings in Europe date back to the Aurignacian period, approximately 30,000 to 32,000 years ago, and are found in the Chauvet Cave in France, and in the Coliboaia Cave in Romania.

There are also similar later paintings in Africa, Australia and South America, continuing until recent times in some places. There is a tendency worldwide for open air rock art to supersede deep cave paintings.


However these hand stencils, were more than just a means of self-reflection and self-identification. Rather they were a means of identifying yourself to others. They were a signature to allow others to know who had been present at a specific place at a specific time.  People who knew you, would have also know your handprint, and from this your whereabouts. Keeping track of each others movements in this early age would have been of vital importance. This information could have been mapped by leaving these markings. Also the movements and quantity of availability of game – marked in codes known only to the other members of the tribe. This would account for animal depictions seen in some of the earliest paintings.


To some extent there would have been a link to the spiritual side of the existence for the tribe. In as much as these stencils and paintings were a description of their outer world – they would have undoubtedly been also a representation of the inner world. Perhaps visions of prey, hunting and actual places or event were depicted as the same reality. For our ancestors there was little or no separation from the spirit; very different from our postmodernist approach of seeing spiritual practice as something separate from the rest of your life. Early man would have lived in accordance with the spirit – an existence uncorrupted and undivided by the passage of time.


So knowing where your friends family and allies were – would been an essential strategy for survival. I have no doubt – that this ritual became quite a developed science and subsequently an “art”, to the people of the Neolithic period. It would have developed alongside the growth and development of their civilisation. Bringing in more elements of ritualistic practice into sacred space. Making it more a representation of the abstract rather than the physical world. The need to map the outer world becoming less important over time as the balance tipped towards the metaphysical, as man’s success was assured.

But for the early ancestors looking to the stars for guidance – was also a cause and inspiration for how they decorated their world – perhaps they imagined messages from the gods written into the code of the celestial bodies and mapped the heavens as a direct guidance for their well-being and development too.


~ Toltec Warrior

The Eagle’s gift

shamanic_transe_energy_medicineIt is time now to tell you the “rule” as it pertains to the Nagual and his role, exactly as it was told to me. Being involved with the rule may be described as living a myth. In my case, a myth that caught me and made me the Nagual.

The power that governs the destiny of all living beings is called the Eagle, not because it is an eagle or has anything to do with an eagle, but because it appears to the seer as an immeasurable jet-black eagle, standing erect as an eagle stands, its height reaching to infinity.
As the seer gazes on the blackness that the Eagle is, four blazes of light reveal what the Eagle is like, The first blaze, which is like a bolt of lightning, helps the seer make out the contours of the Eagle’s body. There are patches of whiteness that look like an eagle’s feathers and talons. A second blaze of lightning reveals the flapping, wind-creating blackness that looks like an eagle’s wings. With the third blaze of lightning the seer beholds a piercing, inhuman eye. And the fourth and last blaze discloses what the Eagle is doing.
The Eagle is devouring the awareness of all the creatures that, alive on earth a moment before and now dead, have floated to the Eagle’s beak, like a ceaseless swarm of fireflies, to meet their owner, their reason for having had life. The Eagle disentangles these tiny flames, lays them flat, as a tanner stretches out a hide, and then consumes them; for awareness is the Eagle’s food.
The Eagle, that power that governs the destinies of all living things, reflects equally and at once all those living things. There is no way, therefore, for man to pray to the Eagle, to ask favors, to hope for grace. The human part of the Eagle is too insignificant to move the whole.
It is only from the Eagle’s actions that a seer can tell what it wants. The Eagle, although it is not moved by the circumstances of any living thing, has granted a gift to each of those beings. In its own way and right, any one of them, if it so desires, has the power to keep the flame of awareness, the power to disobey the summons to die and be consumed. Every living thing has been granted the power, if it so desires, to seek an opening to freedom and to go through it. It is evident to the seer who sees the opening, and to the creatures that go through it, that the Eagle has granted that gift in order to perpetuate awareness.
For the purpose of guiding living things to that opening, the Eagle created the Nagual. The Nagual is a double being to whom the rule has been revealed. Whether it be in the form of a human being, an animal, a plant, or anything else that lives, the Nagual by virtue of its doubleness is drawn to seek that hidden passageway.
The Nagual comes in pairs, male and female, A double man and a double woman become the Nagual only after the rule has been told to each of them, and each of them has understood it and accepted it in full.
To the eye of the seer, a Nagual man or Nagual woman appears as a luminous egg with four compartments. Unlike the average human being, who has two sides only, a left and a right, the Nagual has a left side divided into two long sections, and a right side equally divided in two.
The Eagle created the first Nagual man and Nagual woman as seers and immediately put them in the world to see. It provided them with four female warriors who were stalkers, three male warriors, and one male courier, whom they were to nourish, enhance, and lead to freedom.
The female warriors are called the four directions, the four corners of a square, the four moods, the four winds, the four different female personalities that exist in the human race.
The first is the east. She is called order. She is optimistic, lighthearted, smooth, persistent like a steady breeze.
The second is the north. She is called strength. She is resourceful, blunt, direct, tenacious like a hard wind.
The third is the west. She is called feeling. She is introspective, remorseful, cunning, sly, like a cold gust of wind.
The fourth is the south. She is called growth. She is nurturing, loud, shy, warm, like a hot wind.
The three male warriors and the courier are representative of the four types of male activity and temperament.
The first type is the knowledgeable man, the scholar; a noble, dependable, serene man, fully dedicated to accomplishing his task, whatever it may be.
The second type is the man of action, highly volatile, a great humorous fickle companion.
The third type is the organizer behind the scenes, the mysterious, unknowable man. Nothing can be said about him because he allows nothing about himself to slip out.
The courier is the fourth type. He is the assistant, a taciturn, somber man who does very well if properly directed but who cannot stand on his own.
In order to make things easier, the Eagle showed the Nagual man and Nagual woman that each of these types among men and woman of the earth has specific features in its luminous body.
The scholar has a sort of shallow dent, a bright depression at his solar plexus. In some men it appears as a pool of intense luminosity, sometimes smooth and shiny like a mirror without a reflection.

The Eagle’s Gift ~ Carlos Castaneda


“Nostalgia is just a distraction for the shaman. Although it is a pleasant experience, it is something which draws him away from intent. It diverts his attention away from the task at hand.
Recapitulation is how the warrior recalls the past. And recapitulation cannot be done with a mood of attachment, nor infatuation, and certainly not through entanglement. Only by adopting a mood of detachment and sobriety is it possible. This means not longing for the past but being able to relive the situation sufficiently without emotion, to release the energy trapped there. Within the energetic field of the human being, energy becomes en-crushed on the surface of the luminous cocoon through the experiences we go through. Recapitulation has the effect of moving the assemblage point back to the same location it was when you went through the experience. With the sweeping breath, it is possible to redeploy this en-crushed energy to the vital organs of the body. What nostalgia amounts to is a personalising of the experience you are recalling and it serves no purpose to the warrior.”
~ Toltec Warrior15junib bolg

The definitive Journey:

We are part of the cosmic consciousness. We are given a portion of this awareness with which to develop and enrich the energy we are bestowed. Through our experience and through the knowledge we gain in particular, this awareness becomes built upon. Our evolution is the collective process of the development of this awareness from a universal standpoint. We are born of the infinite source, and we return to the place from which we emerge. Only through developing some means of retaining our portion of this consciousness, can we hope to reclaim our existence. Our purpose and the only thing which brings meaning to our lives is our struggle to survive the destructive process of our return to the source – and to maintain our awareness even after death.

~ Toltec Warrior


Shamanism vs Schizophrenia

 The shaman is by no means the chief of the tribe. He is the one who is somewhat removed, even commonly living separately from the rest of the community. This person has the responsibility for the spiritual well-being of the group. Shamans are intermediaries between the human world and that of the spirits. Shamans treat individuals by healing the soul, alleviating traumas and removing foreign bodies that afflict the spirit and restoring the physical body to balance and well-being. Shamans may visit other worlds or dimensions to obtain guidance from the spirits, bringing back information that will benefit the whole community.

“Shamanism is really applied animism, or animism in practice. Because Nature is alive with gods and spirits, because all aspects of the cosmos are perceived as interconnected – the universe consisting of a veritable network of energies, forms, and vibrations – the shaman is required as an intermediary between the different planes of being….
…We can define shamanism as a person who is able to perceive this world of souls, spirits, and gods, and who, in a state of ecstatic trance, is able to travel amongst them, gaining special knowledge of the supernatural realm. He or she is ever alert to the intrinsic perils of human existence, of the magic forces which lie waiting to trap the unwary, or which give rise to disease, famine or misfortune. But the shaman also takes the role of an active intermediary – a negotiator in both directions. As American anthropologist, Joan Halifax points out: ‘Only the shaman is able to behave as both a god and a human. The shaman then is an interspecies being, as well as a channel for the gods. He or she affects the interpretation of the diverse realms.'”
(Neville Drury)

 Shamans are called to their vocation in differing ways. For some, it is a matter of ancestral lineage or hereditary bonds which bring them into the position to seek initiation from an already established shaman. In other cases, it would seem that the spirits rather choose the shaman. To begin with, as children or young adults, shamans are often of a nervous disposition and may be strangely withdrawn from society. Anthropologist Ralph Linton is quoted as saying: “The shaman as a child usually shows marked introvert tendencies. When the inclinations become manifest they are encouraged by society. The budding shaman often wanders off and spends a long time by himself. He is rather anti-social in his attitudes and is frequently seized by mysterious illnesses of one sort or another”.

shaman (9)

The Cukchee peoples of Siberia believe that a future shaman can be recognized by ‘the look in the eyes’ which are not directed towards a listener during a conversation but seemed fixed on something beyond. The eyes also have a strange quality of light, a peculiar brightness which allows them to see the spirits and those things hidden from the ordinary person. Waldemar Bogoras, who studied the Chukchee at first hand, provides a context for this occurrence: “The shamanistic call may come during some great misfortune, dangerous and protracted illness, sudden loss of family or property. Then the person, having no other services, turns to the spirits and claims their assistance.”

With the concept of the vocation of the shaman being born out of trial and crisis, a natural comparison can be drawn from the experience of the shaman compared to that of a Schizophrenic. The parallels between shaman and schizophrenic are obvious, and it is the view of Julian Silverman, a leading proponent of this theory that suggests the difference between the Schizophrenic and the Shaman is that in some way the Shaman is sanctioned by the community; ‘institutionally supported’ whereas the condition of the Schizophrenic is seen as an aberration. A description of Schizophrenia makes clear the striking similarity between the two cases: “The experience which the patient undergoes is of the most awesome, universal character; he seems to be living in the midst of struggle between personified cosmic forces of good and evil, surrounded by animistic enlivened natural objects which are engaged in ominous performances that it is terribly necessary – and impossible – to understand.” The clear distinction between the shaman and the schizophrenic however seems to be that although they both share the same ability to move between different states of consciousness, the shaman is able to integrate these states into his role within the community and as such is able to bring this ability under control.

Mircea Eliade a scholar of comparative religion is quoted as saying: “The primitive magician, the medicine man, or the shaman is not only a sick man; he is, above all, a sick man who has been cured, who has succeeded in curing himself. Often when the shaman’s or medicine man’s vocation is revealed through an illness or epileptoid attack, the initiation of the candidate is equivalent to a cure.” Eliade also goes on to say in his book ‘Birth and rebirth’: “The shamans and the mystics of primitive societies are considered – and rightly – to be superior beings; their magico-religious powers also find expression in an extension of their mental capabilities. The shaman is the man who knows and remembers, that is, who understands the mysteries of life and death.”

shaman (10)

Ancient man came together in tribal social groups. ‘Tribe’ is described by theorists as representative of a stage in social evolution intermediate between bands and states. A Band society being the simplest form of human society. Tribalism had a very adaptive effect on human evolution as humans are social animals, and ill-equipped to live on their own. Neolithic man gathered himself into these small groups to provide himself with the greatest opportunities for survival. Through anthropology, we know these ancient societies are the basis for the modern indigenous shamanic cultures of today. The means by which a successful hunt was achieved was through the shaman who would enter into states of non-ordinary reality/states of ecstasy, in order to deliver information to the tribe about the hunt from omens gained from the spirit world. The hunt was of utmost importance to Neolithic man living in these tribal/shamanic societies and cave paintings are an early example of a means by which the shaman could present these omens in a practical pictorial form to the rest of the tribe. The shaman is then the ancient of EVOLUTION, he is the catalyst to our early development. He is the one who saw us through these difficult times and enabled man to grow and develop. In a sense the foundation of modern culture itself. Had we not survived these harder times there would be no civilization to this day.

There is a genetic predisposition for both the calling of the shaman and the schizophrenic – two sides of the same coin if you like. People with mental illnesses are renowned for their artistic ability, it almost seen in some cases as their only redeeming factor. There are examples of success stories where mental illness is concerned. Generally in cases where the person seems to have ‘found their niche’ – the mental illness is deemed controlled and it can even seem to be of benefit to the community, if not the sufferer. Like for instance the case of perhaps an executive with bipolar disorder who for at least a period is able to make incredibly courageous decisions that benefit the company. Think also of the many artists who have suffered mental illness, Van Gogh is an obvious example. Surely a throwback to a time when the creation of art would have been an absolute necessity for the survival and guidance of the group. Art is fundamentally a means of pushing back the barriers of reality – a way of exploring the world and the universe. It is a means of communicating the very nature of reality and by pointing out its flaws a means of correction of culture and civilization. Modern art still performs the function of informing and enriching society, perhaps now in a more sophisticated way but still the purpose to heal the community in some way in these abundant times as well; as it was in the beginning with early man.


Modern man has the same dispositions as he always had namely:- the same instincts for survival, the same genetic makeup and the same needs and requirements for living on the planet. People with mental health disorders especially schizophrenia and bipolar disorder, I believe are those who possess this same genetic disposition to altered states of consciousness that were so beneficial to early man. They are the link to our past and the spirit yet they are diagnosed as unwell, locked up in mental institutions, and medicated being shunned by society. It was this very connection with the spirit that was established by such people who enabled us to survive ice ages, cross the ice floes and allowed civilization to flourish as it has. What a difference from the role of the shaman in a tribal society where they are still revered and esteemed – The Catalyst of our Evolution is being rejected.

Most aspects of human biology involve both genetic (inherited) and non-genetic environmental) factors. The mapping the human genome has allowed an exploration of subtle genetic influences on many common diseases. Schizophrenia is one of those illnesses that has been investigated as having the possible genetic cause. It is suggested that schizophrenia is a condition of complex inheritance, with many potential genes each of which has a small effect, with different pathways for different individuals. Due to difficulties of diagnosis and the complex nature of the condition, involving many genetic and environmental factors, there is some disagreement in particular cases whether it can be termed a genetic disorder. Some have suggested that several genetic and other risk factors need to be present before a person becomes affected but this is still uncertain. Schizophrenia is identified by abnormalities in the perception or expression of reality. It most commonly manifests as auditory hallucinations, paranoid or bizarre delusions, or disorganized speech and thinking with significant social or occupational dysfunction. The onset of symptoms typically occurs in young adulthood, with around 0.4-0.6% of the population affected. Diagnosis is based on the patient’s self-reported experiences and observed behavior. No laboratory test for schizophrenia currently exists.