Year of manufacture: 1995 - 2015
By Theun Mares
Publisher: Lionheart Publishing, Renascent Legacy Press
Series: The Toltec Teachings
Language: English
Volume I. Return of the Warriors
ISBN: 1-919792-09-0
Format: PDF / DOC
Number of Pages: 144
First in the Toltec Teachings Series, Return of the Warriors introduces the Warrior's Path and the Toltec Path of Freedom. This is an action-based approach to life, in which individuals are taught to value their own experience more highly than information from others. Theun Mares introduces the basic concepts of this path, as well as the practical techniques, and provides the tools used by warriors in everyday life to build self-belief, self-reliance and self-empowerment - the true foundations for freedom.
Topics include: Your view of the world – how it defines you, how you maintain it and the steps you need to take to break out of it. The power of true knowledge and how this leads to unwavering belief in self and true success. Becoming aware of your social conditioning and how to start freeing yourself from it. The secrets used by warriors on this path to achieve lasting change and freedom. Why your weaknesses are your unrealised potentials and the keys to using them to realise your dreams.
Since the principal raison d'etre of this and subsequent books is to put the reader in touch with the true essence of the Toltec teachings these books have, for the sake of clarity, been divided into separate volumes. Furthermore, so as to enable the reader to become systematically familiarised with this ancient teaching this first volume has been written in three parts. Starting from a broad overview each part gradually yields to greater detail and complexity.
The first part of this book covers the origin and historical development of the Toltec tradition. This history should be seen as the necessary backdrop against which to project the various concepts, since many of these will at first glance appear somewhat foreign. The second part deals in depth with the fundamental concepts which form the framework of the teachings. These fundamentals must be grasped fully if the finer aspects of the teachings are to have any value at all.
Inherent within all of the Toltec teachings are a great many axiomatic expressions which are upheld as being the life-essence of the teachings. These axioms, which have traditionally been termed aphorisms, are universal and timeless truths. For ease of reference all the aphorisms used throughout this book have been lifted out of the text.
The third part of this volume contains detailed instructions on the first steps taken by all apprentices of the Toltec tradition. However, a word of caution is appropriate at this point, namely that the Warrior's Path, (the traditional name given to the Toltec teachings), is like no other path known to man. As such it should not be rushed into helter-skelter, but approached with due consideration and respect.
In this day and age when the public is being offered all manner of ways in which to achieve so-called instant enlightenment, it will perhaps come as a disappointment to some to find that I am not claiming to bring the reader a formula for 'The Lazy Man's Way To Miracles'. I am not hereby implying that Toltecs are incapable of performing miracles, but merely that in order to do so even Toltecs have to serve a long and difficult apprenticeship. A condensed workshop yields a short-lived career and, as is well known, a little knowledge is inevitably dangerous knowledge.
I would be doing the reader an injustice if I were to infer that the Warrior's Path is easy, for this is far from the truth. Of all possible paths the Warrior's Path is quite honestly the most difficult. Few are the people who are prepared for the hardship required to obtain that knowledge which is needed in order to master the highest grades of this noble path. Nevertheless, provided that this path is tackled one step at a time, it is within every adult's capability to master enough of the elementary work to enhance the quality of his or her life beyond imagination.
The Warrior's Path is a bit like having to scale a sheer cliff face - at first glance it seems impossible, but then we see a handgrip, a foothold and we begin to climb, only to find more grips, more footholds. But the golden rule in such a climb is never to look up except to find another grip, and never to look down, to avoid being overcome by fear of failure. It is a long haul to the top of the cliff, but what an accomplishment, what a freedom and what a power, and it all starts with the very simplest of exercises.
Yet this is exactly where every apprentice discovers the first difficulty; namely that it all looks too easy and too simple. It is a Toltec axiom that everything which has power rarely, if ever, attracts attention, for man's rational mind is geared towards academic complexity.
Here lies the difficulty of the Warrior's Path, not in its academic complexity, but paradoxically, in its utter simplicity. Many of the teachings are so subtle as to be quickly and easily overlooked by the overly enthusiastic novice. Perhaps this point will be more firmly grasped if it is pointed out that in having read this far the reader has already taken his first step upon the Warrior's Path.
Volume II. Cry of the Eagle
ISBN: 1-919792-13-9
Format: PDF
Number of Pages: 215
Life challenge or life crisis? The crises in the world today – and in our lives – are forcing us all to re-evaluate. How do we respond to life when we are challenged? What happens when life deals us “an unfair hand?” The message of Cry of the Eagle is that none of us are victims. Theun Mares explains why, and shows how you can use the warrior’s techniques to overcome your challenges and build a successful and joyful life - whatever your present circumstances or your past misfortunes. In Cry of the Eagle, he reveals how to use your challenges to build your belief in yourself and how to acquire the warrior’s invincible spirit.
Topics include: The Warrior’s strategy for success. Four essential qualities for successful action: clarity, strength, warmth and feeling. How to unlock the true power of believing. Learning to listen to yourself, and stopping your internal dialogue. Releasing the stranglehold of your past. Guilt and the essence of real forgiveness. Who and what are we? The nature and meaning of dreams.
SHOULD A WARRIOR FEEL THE NEED TO BE COMFORTED, HE SIMPLY CHOOSES ANYONE OR ANYTHING, BE IT FRIEND, DOG, OR MOUNTAIN,TO WHOM HE EXPRESSES HIS INNERMOST FEELINGS. ГТ DOES NOT MATTER TO THE WARRIOR IF HE IS NOT ANSWERED. OR IF HE IS NOT HEARD, BECAUSE HE IS NOT SEEKING TO BE UNDERSTOOD OR HELPED - BY TALKING HE IS MERELY RELEASING THE PRESSURE OF HIS BATTLE.There comes a point in every apprentice's training, after he has done a fair amount of recapitulation and acquired some measure of sobriety, when he quite spontaneously experiences a most definite mood swing. Such a change of mood, depending upon the individual, can either be extremely noticeable to the individual himself, or not. Even if the individual at first notices nothing, those around him will nevertheless notice a definite change in his approach to life. However, such a change of mood, whether noticed by the apprentice or not, always has a most profound impact upon his life as a whole.
This change of mood happens because the apprentice has begun to see his life for what it really is. Gradually but surely, he is beginning to grasp the fact that he is not a victim of his birth or circumstances but, on the contrary, can and must take responsibility for who he is and for what is taking place in his life. Once the apprentice has made this realisation, he quite unconsciously initiates the transmutation process, whether he knows of this process or not. Although in the beginning these changes are invariably small, they soon start to gather momentum to bring about effects which rapidly increase in number and in significance.
Because the apprentice is hardly ever aware that he has initiated the process of transmutation, he generally only recognises within himself the feeling that he must change his old behaviour patterns. No longer at ease in his old world, the apprentice starts to see aspects of himself which he had never before questioned, but which he can now see need to be re-evaluated if they are not to be detrimental to his well-being. Starting to work on these aspects by using the technique of not-doing, one thing leads to another, until one day the apprentice realises that he has crossed an invisible threshold. Having crossed that threshold, the apprentice no longer has any desire at all to return to his old world.
The two aspects that every apprentice sooner or later has to face, and therefore re-evaluate, are self-pity and self-importance. These two aspects are in fact identical, being but the opposite poles, or expressions, of the same force, namely, egotism. Also, every aspect in the life of an apprentice that may be classified as a vice or shortcoming can be traced back to the feeling of either self-pity or self-importance. These form the very basis upon which man builds his common view of the world, and are therefore also the two major factors impinging upon the development of social conditioning.THE WHOLE OF SOCIETY PIVOTS AROUND THAT FORCE WHICH MAN HAS COME TO UPHOLD AS HIS PRINCIPAL DEITY - EGOTISM.
UNDER THE INFLUENCE OF THIS JEALOUS DEITY. MAN IS FORCED TO PERCEIVE THE WORLD AROUND HIM ONLY IN TERMS OF GROSS SEPARATIVENESS; HIS PREVAILING THOUGHTS EVER CENTRED UPON THE THEME OF "I HERE, AND THE WORLD OUT THERE".Egotism is one of the most debilitating forces active in the life of man, for under its impact men and women always feel either victimised, or else exceedingly self-important. So it is vital that we look at this concept most carefully, for not only is egotism a crippling force, but it is also not at all what it appears to be.
Although egotism manifests as either self-pity or self-importance, these two principal expressions can and do manifest in literally myriads of different guises. Thus it is impossible to list and discuss them all, but by pointing out the modus operandi of egotism, all individuals who are serious about wanting to walk the Warrior's Path will be able to work out for themselves how this force manifests within their own lives. In this respect it is important to realise mat no man or woman is free from egotism, for this force is an integral part of life upon the physical plane.EGOTISM IS AN INHERENT QUALITY OF THE ISLAND OF THE TONAL AND THEREFORE CANNOT BE ERADICATED - IT CAN ONLY BE TRANSMUTED INTO ITS PROPER PURPOSE, AND PLACED IN ITS
CORRECT SPOT UPON THE ISLAND.The aphorism above serves to remind the apprentice that everything in life is there for a purpose. Although many purposes may at first not be apparent, we nevertheless cannot rid ourselves of anything that forms a part of the island of the tonal. The important point to be grasped here is that we can think it is not nice to be egotistical, and we may even deny most indignantly that we are egotistical, but the only way to achieve success upon the Warrior's Path is to adopt a stance of complete honesty. The reader would do well at this point to revise the teachings given in Volume I concerning the concepts of vices or shortcomings.
Let us now look at each of the two expressions of egotism separately, and see firstly; how they tend to cripple us, and secondly; how we can transmute them. In mis respect the reader is asked to bear the following aphorism in mind throughout this section of the teachings.THE WARRIOR'S SHORTCOMINGS ARE HIS TICKET TO FREEDOM.A great many people suffer from self-importance without even realising it, for the simple reason that they tend to equate self-importance with conceit. However, conceit is just one of the great many manifestations of self-importance, and is probably also the least offensive of them all, in that it is easily recognised and dealt with. The underlying cause of all aspects of self-importance is the sense of inferiority. Every man or woman who acts in a self-important manner feels inferior in some way or another. Let us look at two examples in order to see how this comes about.
Volume III. This Darned Elusive Happiness, The Quest for Maleness, Unveil the Mysteries of the Female
ISBN: 0-958-4576-3-6
Format: DOC
Number of Pages: 318
How can we find true happiness? Should we really strive towards it – or is it totally out of our hands? This Darned Elusive Happiness shows that we can find happiness and puts the keys firmly within our grasp. In this book, Theun Mares says that true happiness depends on the quality of our relationships with others, with the world around us, and especially with ourselves. As he guides us on a voyage of discovery, we come to a fresh understanding of ourselves, and we discover all the tools we need to radically transform our relationships – both at work and at home. Finally, we learn the choices we need to make in order to bring lasting happiness into our lives.
Topics include: Building a better relationship with yourself and with life. How to handle your fear. The power of respect. How to learn to trust yourself. What are the differences between male and female approaches? How to use feelings and emotions – and why these are not the same. How you can bring harmony out of conflict. Learning the art of true listening. The secret of unconditional love.
Every man longs to know his masculinity - yearns to touch the core of his maleness. This is the quest that all men undertake. Yet, why is this quest usually so fruitless? Why are true creativity, excitement and fulfilment lacking in so many men’s lives today? In this book, Theun Mares shows that the knowledge of what it means to be male has been partly lost, and partly distorted through myth and social conditioning. The Quest for Maleness explodes many of the myths surrounding masculinity. It traces a new map for men to understand themselves, their deepest fears and longings, and it provides the tools to enable them to unfold their full potential. Revealing the real nature of male sexuality, Theun shows how men can access this in order to regain their hidden power and creativity.
Topics include: How to access true creativity. The nature and purpose of sexual energy. Understanding and unfolding your masculine potential. Getting to grips with gender. The place of role models. The effects in men’s lives of over-dominant mothers and weak fathers. Companionship versus competition amongst males. Exposing the truths behind myths of maleness.
Why were you born with a female body? What untapped potential lies hidden deep within your own femininity? Centuries of inequality between men and women have only confirmed that we have lost touch with the true nature and purpose of gender. In Unveil the Mysteries of the Female, Theun Mares reminds us of this, as he explains that the whole purpose of being born as a man or woman is to unfold our full potential as males or females - our masculinity or our femininity.
Yet, how many women today try to emulate men, and vice-versa? And how many men and women are feeling disillusioned and unfulfilled because of this? In this book, Theun leads us through myth to a new understanding of the real nature of femininity. He shows how women can use these principles in order to access the true female and to find deep and lasting fulfilment and meaning in their lives. He reveals the keys to how men and women together can learn to co-operate intelligently in order to build a life of joy and to realise their full potential
Topics include: Entering the world of the true female. How to understand and unfold the full potential of your femininity. Recognising the dual nature of the female. The place of role models. The effects on women of over-dominant mothers and weak fathers. The secrets of successful relationships. Exploding the myths behind womanhood.
I originally wrote the material contained in this volume as three separate books entitled, This Darned Elusive Happiness, The Quest For Maleness and Unveil The Mysteries Of The Female respectively. These three books together formed what was known as the Second Series, a less technical series that was meant to complement the First Series being written by me on the Toltec teachings. However, for various practical reasons it was later decided that it is altogether more convenient and less confusing to the reader to include these three books into the First Series, but because of the nature of the material imparted in these three books this is best accomplished by presenting them as one volume in three parts.
The concepts covered in this book are of prime importance to the serious student of the Toltec teachings, for the material imparted here serves to elucidate and expand upon certain aspects of the teachings that are of fundamental importance to a comprehensive grasp of the Toltec teachings as a whole. However, because of their highly specialized nature, these aspects of the teachings could only be dealt with in a very broad all-encompassing and somewhat technical manner in the two volumes preceding this one as well as the two succeeding it, so as not to inundate the reader of those volumes with a level of detail that would have been utterly confusing in terms of the already technical nature of the material imparted in those volumes. I would therefore like to re-iterate that the material contained within this particular volume is a much more detailed version of certain complex concepts covered in the two volumes preceding this one, and also in the highly technical volumes succeeding it, that both complements and augments their technical counterparts contained within those books.
With respect to what I have explained above it will also benefit the reader of this volume greatly if at this point I mention the different approaches I have taken in writing the three parts of this volume, for each approach has been chosen so as to assist in imparting to the reader the mood, or more precisely, the feeling, engendered in essence by each of these parts by virtue of the nature of the material contained within them. Therefore to highlight these different feelings does much towards immediately putting the reader in touch with how best to approach the various concepts covered in each of these parts.
In Part One, dealing with relationships in general, irrespective of gender, my approach has been to put the reader back in touch with what it means to have genuine fun. The implications within this approach are far more poignant than such an approach may appear to indicate at first glance, but if there is one thing in common between men and women, then it lies in the fact that we have all been taught since infancy to look upon life as a most serious affair, with the result that very few of us have ever learned to laugh at our never-ending folly as human beings. So instead of looking upon life as a fun-filled adventure, men and women alike set about striving to find and experience that elusive happiness that is meant to bring them lasting joy, all too often with a grim determination that is the very antithesis of happiness, and a lack of humour that defies the very meaning of any sense of joy. Consequently I made the decision to take a fun approach, with the result that technicalities in this part of the book are either ignored or else brushed over, for as we all know, fun is dependent upon feeling, rather than juggling intellectual concepts.
Furthermore, I have placed the accent throughout Part One, not on those huge boulders which are clear for everyone to see, but on those tiny irritating little pebbles which cause most of us to stumble and fall, simply because, being so apparently insignificant, we did not even see them to start with. In this respect, think for a moment; how many times a day do you have a car accident? But how many times a day do you have an “accident” with another person by inadvertently putting your foot in it and then, by trying to extricate yourself, you only seem to dig yourself in deeper?
Looking at the above from another perspective, Part One is all about that concept known as Shifting the Focus. The implications within this fundamental concept are best explained in the following aphorism:WE CHOOSE TO BE HAPPY, OR WE CHOOSE TO BE MISERABLE, BUT IN BOTH INSTANCES THE AMOUNT OF EFFORT REQUIRED IS THE SAME.This is a concept of vital importance, for few people ever come to realize that much of their unhappiness within life is caused by a conscious choice - the choice to hold onto the idea that our happiness is dependent upon circumstances and conditions beyond our control. And yet, as will be made clear in this part of this volume, it is perfectly within the scope and the abilities of each of us to change our lives into whatever we would like our lives to be.
Part Two and Part Three of this volume are both gender specific, and therefore my approach to both of these has been to adopt an approach which suits the topic of gender. However, as I am male the approach I am taking in Part Two is that of a male addressing males, whereas in Part Three it is that of a male addressing females. Having made this much clear I would now like to convey in this introduction, as with Part One, the feeling inherent within each of these two parts. I will do so by first addressing the male readers of this book on the concepts covered in Part Two, and then the female readers on the concepts covered in Part Three.
If somebody asked you what it meant to be a male could you answer them? A few years ago I would not have been able to answer this with any clarity, except to say that being a male in modern times is not easy and that there are probably as many definitions of maleness as there are men.
So how does one know if one is getting it right? Across the world this question seems to be becoming more and more important for men. Everywhere there are men's groups springing up where men meet to enjoy the company and camaraderie of other men. But does playing drums or singing around campfires make you a true male?
When I was a boy I looked around the world and became so disillusioned with the actions of men that I was embarrassed at being associated with them. The most common display of "maleness" that I saw was a strange kind of bravado that seemed to have no real substance. Everywhere men seemed to be destructive and insensitive to the world. In school locker rooms boys joked crudely about females. Later they worked for large companies that were equally insensitive to the environmental impact of their work, or else they took office jobs that were so heartless that they seemed to completely wither away.
Thoughout my early years I had a string of male heroes. These were men who in some way seemed able to sense something more in life, men who had not lost their sense of adventure.
I would watch their eyes gleam as they animatedly discussed their dreams for the world. But the sad truth is that few of these men have ever materialized any of their dreams. How is it that the world could become so difficult, or men so weak and impractical, that most of the noblest ideas are never brought to fruition? What is the world coming to when even the heroes are giving up?
Through the work I have done as a student of Theun, I have learned that in order to turn the tide it is not necessary to save a nation or to lead a country into war. It is the little things in every individual's life that count the most - the little drops that eventually cause the bucket to overflow and start a ripple effect in the world. You and I can make a difference. If each man were to start to stand up and reclaim the honour, beauty and power of their true masculine potential, then the world would change. If you reclaim this power for yourself you will see the changes in the world around you.
How can one do this? That's what Part Two of this book is all about. In the simple, practical language and style that is the hallmark of Theun's work he answers the question of what it is to be a male. Working from the premise that we have everything we need right here and now, Theun shows how, within the heart of commonly- held myths about maleness, lie the seeds of truth. He demonstrates how you can find this potential in your everyday life and how to encourage it to grow. True growth is never easy, but it is also far from impossible. Working with the material contained in this book I have acquired a completely new experience of male awareness. I have seen the inspiration, beauty, hope and openness; the warmth and strength.
May you too have the courage to tackle this journey and may you also find as much joy in your journey as I have in mine.
Neil Mason-Jones, Cape Town
With women having broken away from some of the out-dated and preconceived ideas of what being a female should be, it has naturally brought about new challenges. A good example of this would be the fight for equality. Whilst agreeing that change within these social confines is necessary, it is however, outrageous to find women at every turn, giving up so much by compromising themselves.
This is partly due to not having the tools of how to become female, as well as partly due to not actually having a willingness to become female. The result being that instead of becoming female, women have become second-rate males or doormats. Surely, and as is apparent, this measure of equality is indeed proving to be most unfulfilling.
Here, possibly the most glaring of all, is seeing the inherent qualities of the female being forgotten, ignored or side-lined, as being inferior. If we consider the word mystery as encompassing these qualities, how then is it possible that we have come to view mystery as being inferior? A startling fact. For, in fighting for equality, and in having achieved the socially accepted and socially understood position of equality, we have to acknowledge the very real sense of dominance, lack of self-respect and disillusionment that is being experienced. For the additions to one’s life in the form of material acquisitions, the rivalling for “success” in the business world, within relationships, or the quest for quick-fix “spiritual enlightenment” is wearing thin. This “achievement” thus gives rise to the question, what will woman be fighting for next? A question which implies that aching sense of longing, that sense of melancholy. Melancholy being the desire to change, thus indicates the presence of opportunity.
In Part Three of this book, Theun imparts teachings which provide a key. This key is being held out for us, to take and with a true willingness to learn through our day- to-day experiences, learn how we can take the next step in becoming female. For, to actually live the teachings Theun imparts in this book, is to enable us to take a meaningful step forward in a direction where opportunity presents itself in ways that are uplifting beyond what we have, up until now, imagined possible. It allows us to acknowledge the priceless gift of life, and having incarnated as a woman in this lifetime, with a growing sense of respect and belief in oneself.
Having come this far, I feel it is important to mention the stumbling block of frowning down upon simplicity by viewing it as being secondary to the complicating dialogue of the mind. It is through simplicity that we find the ability to hear the clear voice of our hearts, the ability to act on it, and to sense that as female, you are a mystery.
That, as a woman, you step forward, and take this opportunity with all that you have, and truly go with it, is a decision that only you can make. Once having made that decision, should you take the key provided, so too will you find your own unique and joyous experience of what it is to become a female.
Moya Campbell, Cape Town
Volume IV. The Mists of Dragon Lore
ISBN: 1-919792-02-3
Format: PDF
Number of Pages: 176
What is true belief in self? How can we learn to believe enough in our own abilities to follow our own dreams with total conviction? What can we do to break free from our self-limiting doubts and fears - all that stops us from realising our full potential? The Mists of Dragon Lore, by Theun Mares, describes how we are imprisoned within the common dream - slaves to our past conditioning, with little control over our thoughts, feelings and reactions. In this book Theun Mares shows how we can use the techniques of the Warrior's Path to recognise the nature of the dream and gain the belief and confidence in ourselves to wake up to our full potential and claim our freedom. Once we have woken up in the dream - once we have started to realise our potential - Theun shows how we can take full control of the circumstances of our lives and carve out a unique life, based on our own dream - a life filled with joy and meaning.
Topics include: Waking up in the common dream. How to acquire enough belief in self to control the contents of the dream. How to acquire the true honour of the warrior. The life challenge of stepping into the unknown. The powerful technique of learning to shift the focus. The meaning and existence of alternative worlds, and the mysteries surrounding the 21 different aspects of awareness.
The speech above was delivered in 1854 by the Red Indian chief, Seattle. It was not an attempt to reverse the irrevocable, for Seattle understood full well that it was too late for that. Instead, Seattle offered this speech as a poignant warning against the dangers of humanity's ignorance and its total disrespect for anything other than its self-centred greed.
However, the deeper motive for quoting this speech here is not just to draw the reader's attention to man's insatiable greed, but to illustrate that where there is a true understanding of the interrelationship of life, there can be no blame, for the simple reason that there are no real victims or victors in this world.
Seattle made this very clear in his speech, for he understood and practised the interrelationship of life. Therefore, whilst he neither condoned nor grasped the actions of his conquerors, he did not stand back in self-righteousness to cast judgement upon the white Americans. Instead he repeatedly pointed out that there is but one life and one truth, and that the only cause of separation and division is behaviour. Thus Seattle did not condemn the white Americans, but he did speak up for what it is he and his people stood for, and in doing so made clear to the white Americans that their behaviour is wrong, for it does not take into account the fact that all of life is interrelated.
Seattle knew that he and his people were not victims, even though destiny had decreed a fate other than what he would have preferred. Through this approach he demonstrated the spirit of the impeccable warrior, for although it would have been easy for him to fall into the trap of believing that the red man had been victimised, he chose to acknowledge that his people had lost the battle and, true to the rule of the hunt, the winner takes all. Therefore Seattle accepted the challenges posed by fate with utter impeccability and with all the dignity and grace of the true warrior who believes in the invincibility of his spirit.
Seattle's only regret was that some of his warriors apparently did not have that same measure of honour, and so allowed themselves to indulge in a sense of shame and self-pity. It is also clear from Seattle's speech that he did not see the white Americans as victors, for he knew that their wrong actions had already started to undermine their temporary triumph. Here Seattle again pointed out the importance of behaviour, for unless we are total bigots, none of us can deny that we. and the world we live in, are but the products of our actions. If we are victimised, then it is only because we have become the victims of our own actions, physical, emotional or mental.
In this respect, realise that Seattle and his people had merely lost a battle, but in that struggle the white Americans had become the victims of their own sense of superiority, greed and disrespect for life, for although it is true that Seattle and his people had to relinquish everything that was dear to them, it is also true that the white American people have never stopped paying the price for having been the so-called victors. Therefore the real victim on that day was not the red man, but the white man.NOTHING IN THIS UNIVERSE IS FOR NOTHING;
EVERYTHING HAS A PRICE ATTACHED TO IT.Losing a battle has a price. Winning a battle has a price. It is therefore quite ridiculous to believe that we are being victimised when we are called upon to pay the price for having lost a battle. As has already been pointed out, to the true warrior, who recognises and practises the interrelationship of life, the concept of victor versus victim makes little sense. The only thing that does make sense to the warrior is the fact that we can either act impeccably or unimpeccably. This is the warrior's only concern, and therefore also his only battle.
The warrior sees every battle as a battle lo be impeccable, and provided that he always does remain impeccable, he can never possibly be defeated, even if he does lose some of his battles. Therefore the warrior cannot see himself as being victimised by his oppressors, for he understands full well that he can only be victimised if he chooses to believe and to behave as if the actions of his fellow man have the power to make him a victim. But to entertain such a belief, and to indulge in such behaviour, is totally unacceptable to the warrior. Instead the warrior chooses to look upon the actions of his fellow men as being so many opportunities to practise being impeccable.
This is an enormously important point which must be grasped fully if the reader is going to draw any real benefit from what is to follow here. It is true that a great many individuals, as well as whole races of people throughout the ages, have had to suffer all sorts of atrocities inflicted upon them by others. And yet, as we have seen from the example of Seattle and his people, we always have a choice as to where we place the focus. We can place the focus on being a victim; or we can place the focus on the impeccability of the warrior's spirit.
However, we cannot learn the way of the warrior if we insist on seeing ourselves as victims, or if we continue to believe that we arc powerless in the face of the odds against us. All our challenges in life are there so that we may learn the true value of the priceless gift of life and, in doing so, also learn what it is to take charge of the huge responsibility inherent within knowledge. This is true no matter whether we are the so-called victors or victims. Therefore, if we wish to acquire the impeccability of the warrior's spirit, we cannot afford to take our circumstances in life at face value, but must strive instead to find the gifts of power they bring us.
Volume V. Shadows of Wolf Fire
ISBN: 1-919792-05-8
Format: PDF
Number of Pages: 181
Freedom is not just a vague mystical concept - it sits right within your grasp. But what is true freedom, and how can you find it now?
In Shadows of Wolf Fire, Theun lifts the veils of myth as he takes us back to the roots of freedom buried within another time, another place. From these origins we discover the startling nature of real freedom.
A clear pathway is revealed through the timeless Toltec concepts encapsulated within the Rules of the Three- and the Four-Pronged Nagal, as well as the Sorcerer's Explanation. These unique and intensely beautiful verbalisations reveal truths about life and the source of life that have always remained elusive - beyond the boundaries of our normal understanding.
Topics include: Escaping the limiting trap of perception. Finding heart in everything you do. Resolving the confusion and conflicts of. How to make the Bid for Power. Taking the Gap to Freedom. The keys to finding true friendship and warmth.
If this book is to play a meaningful role in enhancing the reader's perception, and in bringing a greater sense of purpose and a deeper meaning into his or her life, I would like to recommend the following approach to this section of the teachings. Firstly, it is vital for the reader to be fully familiar with the teachings contained in the first four volumes in this series, in the sense that he or she is actively living the teachings and not merely studying them from a passive intellectual angle. Such a student of the teachings will know from experience that the subtleties of the various concepts cannot be grasped unless the teachings are put into practice, and that unless these nuances are grasped, the teachings can become utterly confusing. Needless to say, once confusion has set in, no further progress is possible and the student becomes disheartened.
In addition, when one is trying to grasp the irrational, it is always wise to remember that such knowledge would not be irrational if it could be encapsulated within the limitations of the rational mind. It stands to reason that in trying to grasp the irrational one is going to be stretched beyond one's normal frame of reference, and so plunged headlong into having to wrestle with concepts that at first appear to make no logical sense, and all too often also appear to be contradictory to everything we think we know and therefore assume to be true.
But to be stretched beyond one's frame of reference means having to enter the unknown, and the only way in which we can find our way around within the unknown, is to try to get a feeling, or an intuitive sense of what that particular part of the unknown entails. Without such a feeling we become prone to rationalisation as we attempt to force the unknown into something that must somehow fit logically into what constitutes for us the known. This process leads us not only to distort the new knowledge, but also unconsciously to fall into the trap of using it to confirm to ourselves those preconceived ideas and prejudices that form part of our normal frame of reference.
Another point to bear in mind is that although people assume they know themselves and their world, the truth is that both man and the world are simply not what they appear to be. We are an unfathomable mystery even unto ourselves, and so is the world around us. If this were not true, then there would be no evolution of awareness, and we would not be able to expand our consciousness beyond its present state.
Notice that I use (he term, "an unfathomable mystery." I use this term purposely and for two reasons. Firstly, because all awareness depends upon perception, every time our perception changes, so too docs our awareness of ourselves, of others, and of the world in general. Bui because perception is not dictated to by reason alone, it usually follows a course of change which, although yielding answers that can be highly fulfilling and satisfying, also invariably lead us into asking more and more questions about ourselves and about life. Therefore far from the normal assumption that we can wrap ourselves up into a tight little box of self-understanding, the practitioner of the Toltec teachings soon comes to realise that any change in perception and any growth in awareness always serves to prove just how little we really do know about ourselves and the world we live in.
Secondly, inherent within the term "unfathomable mystery," is the realisation that so much of our perception lies beyond the confines of rationality. As a result, our awareness is for ever touching upon the fringes of a vastness that is always just beyond the scope of understanding, no matter how much our awareness expands, and no matter how much we learn about ourselves and about life.
The final point which should be kept in mind all the way through this book is that, if we are truly willing to learn, and if we are truly wanting to enhance our awareness, then we must be willing to stand challenged on our perception of ourselves and of the world we live in. There is simply no other way.
Why? Because it is very easy to acquire new information and still hold onto our view of the world. This is so because unless information is acted upon in some way, it cannot translate into experience, and where there is no experience, that information will remain at the level of information, and in time will be forgotten. But this is not true learning, for no real change has been brought into one's life as a result of having acquired that information. True learning implies that the knowledge gained has the power to change one's thinking and one's life in some meaningful way, and the only way of acquiring such new knowledge is through experience.
The implications here are that unless the teachings contained in this book are put into practice and grasped through experience, they will remain an interesting proposition that has no real value to the reader. Propositions in themselves cannot possibly empower anyone.
If you follow my recommendations, you should have no problem in acquiring a genuine feeling for what is imparted in this volume. Once you have acquired that feeling, allow the circumstances and the events within your life to start translating that feeling, bit by bit, into a growing sense of knowing without knowing. By this I mean that if irrational feelings are allowed to unfold naturally within daily life, then in time they gradually begin to make sense, even though we can never really rationally explain why they do seem to make sense.
However, if, instead of trying to explain and understand such feelings, we simply act upon them, then we very quickly begin to corroborate them through the results achieved. Further, because all action leads to experience, and because experience is knowledge gained, once we do act upon feelings which are perhaps at first not understood, the knowledge gained through that experience will reveal all the understanding we may require.
The problem is that people have become completely conditioned into first wanting to understand something before they are prepared to risk having the experience. But realise that although we are entitled to make such demands when we are working with the known, when it comes to working with the unknown, to make such demands is tantamount to putting the cart before the horse. By definition we cannot possibly know the unknown beforehand, and therefore if we wish to know it, there is simply no other way than through experience. This is especially true of the teachings contained within this book.
Volume VI. The Book of Aphorisms
ISBN: 0-958-4675-0
Format: DOC
Number of Pages: 188
The only true learning there is, is learning about the self, for man is the microcosm of the macrocosm.
The true Scholar has known for ever that it is insanity to assume that we can understand life, and therefore the world around us, unless we acknowledge that we too are a part of this ineffable mystery we look upon as being life, and which we are wanting to fathom and understand. But, being part of this mystery, our every action, our every thought and our every feeling, affects our perception of our experience. And what is knowledge, if it is not that which we perceive as being our experience within life?
Therefore, the act of learning, like every action we take within life, must and does have a direct influence upon our perception of the knowledge which arises from having taken that action. It follows that the act of learning directly affects how we perceive the knowledge gained in the process of learning.
The profound truth that emerges from this is that, in learning, we create the answers we seek, according to our perception of what is revealed to us during the process of learning. In other words, we create our own reality, whether we are aware of this or not.
So the question facing everyone who wishes to learn is; “How do we know that the reality we have created is in fact the truth we are seeking?” or, more precisely; “How do we corroborate the subjective reality, when the only reality we can measure it against is our perception of the objective reality to which we bear witness by virtue of being alive, for is it not this very perception we are questioning when we set out to learn?” This difficulty in learning is a conundrum for which there is no logical solution, other than to start the process of learning from the premise that whatever we experience within life; that is, whatever we perceive to be factual, is not necessarily the objective reality to which we bear witness, but merely the subjective reality which causes us to look upon our experience as being the factual reality we are dealing with.
This, however, does not presuppose that the subjective reality which arises from experience is any less true than the objective reality we arc witnessing. Instead it serves to confirm that the subjective reality, being dependent as it is upon our perception, is what we are experiencing, whereas the objective reality, which exists independently of our perception of it, must at best be witnessed without judgement, until such time as we have gained the necessary knowledge with which to bridge the gap that exists between our subjective experience and an objective reality that transcends the limitations of perception. It is this gap between our perception and the objective reality being witnessed that instils in us, the Observers, the desire to gain the needed skill with which to fill the gap between the subjective and the objective.
If we, as the Observers, are to fill the gap existing between the subjective and the objective, then it is vital that we bear in mind that the subjective, by definition, implies the purely personal, whereas the objective, also by definition, implies that which is transpersonal, and therefore existing independently of the purely personal nature of our perception. It follows that the Observer is not only the point at which perception is being assembled in relation to the experience of the Observer, but that for there to be any experience at all, the Observer must of necessity also be the catalyst that brings into existence the experience he is having of the objective reality to which he bears witness.
Consequently, although the Observer starts off by being an impartial witness to life around him, the moment he starts to interact with the world he has the choice of cither seeing himself as being the victim of circumstance, or else seeing himself as being the catalyst that causes objective reality to start imposing itself upon the subjective reality he has created according to his perception. The first option is clearly antithetical to learning anything of real value, which means that the true Scholar has no option other than to see himself as being the creator of his reality.
Once we are clear on this much, it becomes perfectly possible to acquire skill in the technique of learning, for all that is required in order to gain this skill, is to remember that the Observer is both the Witness of objective reality, as well as the Experimenter directing the process entailed in learning how to relate perception of that objective reality to the reality underlying his subjective experience of it.
This is the theory, and if one adheres to the theory it appears that this should be a relatively simple exercise to accomplish, given the required time and the due diligence. However, in practice it is not quite as simple as the theory would have us believe, for although gaining the skill to learn is undoubtedly within the grasp of any man or woman, achieving this skill is nonetheless the task of a lifetime. The reason for this, as Toltecs have discovered in mapping out the process of learning, is that acquiring skill in learning entails conquering seven distinct areas of expertise.
Volume VII. Numerology {Revealed}
ISBN: 978-0-620-44990-8
Format: DOC
Number of Pages: 133
Numbers underlie everything in our world. As Plato was famously recorded to have said; “God geometrizes continually.'' In this book we find out why, as Theun Mares explains the origin of numbers and shows why they permeate the structure of our lives, including our names. In straightforward and simple terms we are shown how to work out our complete numeroscope, beginning with our Destiny Number, our Soul Urge and Personality type. We learn the meaning of our first name, our BirthPath, Middle Name and the significance of our unique signature, as well as other vital numbers, including our Power Number.
In addition to the exoteric meanings of our numbers, Theun provides the keynotes of the esoteric values, illustrating these with reference to the Major Arcana of the Tarot.
Of enormous use when computing different names is the fact that, apart from the English Alphabet, Theun also gives the numerological values of the Spanish, Greek, Bulgarian and Russian alphabets, since these have unique and hidden variations.
My approach to the ancient art and science of numerology in this book is from the Toltec perspective. It is important to understand this, because there are several different forms of numerology, and they all differ depending upon what is seen to be the purpose of numerology.
According to the Toltec perspective, numerology is the study of universal vibrations. This includes the different frequencies of these vibrations as expressed both in numbers, as well as the letters of the alphabet. Numerology then concerns how these universal vibrations are expressed within life. From this it follows that numbers were not invented by man and neither were the letters of the alphabet. Instead man gradually discovered numbers through the evolution of awareness, and learned how to use them through trial and error. In other words, true numerology by far predates mathematics.
The reason why Toltecs look upon numerology as being both an art as well as a science lies in the fact that numerology has two distinct aspects to it. It can be approached either as an art or as a science, depending upon which of the aspects are selected, in accordance with the level of complexity that is desired. In order to grasp what is meant by this, it is important to know that in working with numerology there are three principal processes involved, and that these three processes divide into two aspects.
The first process is termed the Layout and Computation, a very simple and straightforward process of setting up the components to be studied. The second process is what is termed the Analysis, which once again is a straightforward and easy to understand mathematical process, following very clearly-defined rules. These two processes together form a whole which, strictly speaking, is complete in itself. Because these two processes together are based upon clearly-dcfmed rules of mathematics, they may rightfully be termed the science of numerology. Toltecs call these two processes taken as a whole, exoteric numerology.
The third process, termed the Interpretation, is not at all straightforward and neither is it easy to explain. Although the interpretation does have rules, these rules cannot be defined as easily as the rules for the first two processes. The reason for this will become clear as we proceed.
The rules for both the analysis, as well as the interpretation, allow the numerologist to derive what is known as the expression of the numbers. For the purposes of numerology it is important to know that the expression of the numbers is relative to the digits forming the origin of the numbers. In a nutshell this means that whereas numbers as used in mathematics are exact, numbers as used in numerology are dynamic, and are therefore NOT absolutes.
In exoteric numerology we work only with the numbers ranging from 1 to 9. The reason for this is because the laws governing numerology state that there are only nine prime vibrations existing within Absolute Potential; that is, the Every-Thing inherent within the No-Thing of the Ineffable Cause of manifestation, known to Toltecs as the Unspeakable. And with the advent of manifestation Absolute Potential becomes both described, as well as defined by the zero, or the circle marking the parameters of the manifested universe.
These laws take us into the realm of cosmology, which goes way beyond the scope of this book. Suffice it to say for the purposes of this book that Absolute Potential is what most religions acknowledge as being that which in esoteric Christianity is known as God Transcendent, but once it become described and defined within manifestation, it becomes God Immanent, which has three aspects; namely, Potential Intelligence, the Pressure of Intent and Active Intelligence. This trinity is geometrically represented as three equilateral triangles imposed one on top of the other, and the points of which describe the parameters, or the circumference, of the circle demarcating manifestation, known as the Circle of Beingness. The triangles are formed in such a way that their points divide the circle into nine equal parts, resulting in the nine prime vibrations, which we know as the numbers ranging from 1 to 9.
Analysis of the Soul Urge
Once we know the meaning of the numbers it is very straightforward to do the analysis. So let us first analyse your Soul Urge.
For the sake of clarity it may be helpful to refresh our memory by looking at the whole computation again.
Soul Urge = (6 + 11) = (6 + [1 + 1]) = (6 + 2) = 8.
Soul Urge = 8 from (6 + 11).
Analysis
Remember that your Soul Urge shows what you need to learn in this lifetime. Since you will already have learned at least some of what you are meant to learn by the time you read this book, I am going to write the analysis of your Soul Urge as if you have already mastered all your lessons. But as you read what follows bear in mind that some of the analysis will ring true for you, in that you have already managed to leam this much, whilst other aspects of your Soul Urge may seem strange and unfamiliar. This will be because these are the aspects of your Soul Urge which you still have to leam, before you can incorporate them into your own knowledge as well.
Having an 8 Soul Urge indicates that harmony and balance is very important within your life. What this means is that because you have a natural affinity for both materialistic pursuits as well as spiritual pursuits, you should guard against favouring one above the other. In other words, you should strive for a happy medium between simply making money and working on your self-development, so that you can see money as a means to an end and not as a goal to be achieved at all costs. If you achieve this happy medium you will be very successful at being able to materialise all of your material needs.
In this lifetime you need to leam much about conservatism, which means that you will have to leam not to take unnecessary risks, but rather to work with what you know to be tried and tested. Although this is good in one way, you should also take care that you do not limit yourself, by being too conservative and therefore never striving for anything new.
You will also have to leam to be very efficient in everything you do, while taking care that this does not lead to obsession with perfectionism, and therefore turning yourself into a workaholic. Once again, it is harmony and balance that you need to strive for.
A good way for you to make the money you need and desire is to turn your attention to anything to do with industry, irrespective of what type of industry this is. However, if politics is for you a Path with a Heart, which it often is for people with a Soul Urge of 8, then you will also be very successful in anything to do with politics. This does not necessarily just mean being a politician, but it can also mean anything from being actively involved in politics at any level, to running a support business for political campaigns, to managing projects with political interests, to fund-raising projects for your local municipal endeavours.
Because you are so drawn towards money, another area of expertise for you to consider is anything to do with banking and money, like for example, the stock exchange and trading in commodities.
Working with journalism and the typical self-help type of literature is also for you. In this area you can either take to writing self-help books, or to working as an editor for such books or magazines, for you have a natural aptitude for knowing what interests people and also for editing.
What you should guard against is the negative aspect of being a conservative, for unless you are careful you will find yourself being indecisive and tending to sit on the fence, waiting to see which way the wind blows before committing yourself in any way. If you do this you will become caught up in inertia and you will lack any real insight of your own, always being dependent upon the whims of others, and therefore being like a leaf at the mercy of the wind.
The other thing you need to guard against stems from your great desire to strive for harmony and balance, for unless you take care you will find yourself in the invidious position of trying to please everyone, and in the end pleasing no-one, least of all yourself. In such situations you will often try to rectify matters by trying to play both sides of the fence, and thereby gain a reputation for being untrustworthy.
Another negative aspect of the person with a Soul Urge of 8 is the tendency to be very biased, either for or against. Once again it is harmony and balance you need to strive for, so as to be objective and fair at all times. Also stemming from this bent towards being biased is the tendency to want to preach to other people about what is right and wrong. Taken to its ultimate end, this leads to the proverbial bible-thumper who will even go as far as becoming a fanatical evangelist of sorts.
Your own 8 comes from (6 + 11). What this means is that whilst everything we have said above is still applicable to you. you will also always be faced with having to choose between the old and the new (6), something that will constantly challenge your need for learning conservatism (8).
The 11 in your Soul Urge shows us that you have to consider stepping out of your natural conservatism (8), and be far more daring in every area of your life; mentally, emotionally and physically. Your visionary abilities (11) will help you to do this, as will your natural aptitude for politics, for deep down inside you have no fear of exposure, of being in the limelight, of operating within the public eye and of public speaking (11). So even though at heart you are a conservative (8), you should also strive for achieving harmony and balance (8) between the old and the new (6), by being much more tolerant, unbiased and innovative in your thinking and in your actions (11).
Health & Holism in the 21st Century
ISBN: 978-0-620-59979-5
Format: DOC
Number of Pages: 195
Health & Holism in the 21st Century is Theun’s last book. It was written during the time when Theun was establishing Radiant Life Technologies and incorporating principles of healing for the development of coMra-Therapy. It was therefore decided to wait until coMra-Therapy had been established, before publishing Health & Holism. An important aspect of both these endeavours relates to self-sufficiency and providing a framework through which people can learn to empower themselves.
Through learning to empower ourselves and by consequently uplifting ourselves, we also uplift those around us by virtue of the interrelationship of all of life.
As Theun explains; “Holism means that the well-being, the prosperity and the happiness of the individual is dependent upon his or her ability to see that all of life is thoroughly and completely interrelated, interactive and therefore also interdependent.”
We live in possibly the most exciting times ever within the history of humanity. We have so much opportunity for all sorts of marvellous adventures, arising from the great many challenges facing us. The world situation today is such that it calls for pioneers, adventurers and go-getters. In fact, if you have ever dreamed about being a hero or a heroine, now is the time to fulfil that dream, for the world is in need of heroes and heroines, and humanity is in desperate need of men and women who are prepared to step out of the circle in showing the way forward.... So then, where do we start in creating for ourselves a new reality and the world we would like to live in? The answer, as with most things in life, is simple. We start right here and right now, with what we have available to us. What do we have available to us? Again the answer is exceedingly simple: we have ourselves. But before we rush off to save the world let us never forget that charity starts at home, and therefore before we can save anyone or anything else we must first be able to save ourselves....
Holism teaches us that it is unreasonable to assume that the individual can flourish when the greater whole is perishing - and moreover that this is also impossible. But this does not mean that as individuals we are powerless. No, not at all. For holism also teaches us that the well-being of the whole is completely dependent upon the well-being of its constituent parts. We therefore see that the individual and the greater whole, of which he or she is a part, are one hundred percent dependent upon one another. The one cannot flourish without the other, and the one cannot perish without the other also perishing....
So let us return to our question: “Where do we start?”
A great many people simply stare themselves blind at the face value, and so it is hardly surprising that they feel helpless and powerless. For example, most people would say that it is a lack of money that makes them helpless, because without money there is not much choice in what we can do. But this is not true. Although all of us need money, money in itself is not what makes us powerful or powerless, even though this is the biggest illusion Big Brother is imposing upon us - and not just Big Brother, but also our fellow human beings. Today nearly everyone believes that if you have enough money you are powerful, or at least, can be powerful.
It is true that money helps, but a lack of money in itself is not what disempowers us. If we look closely at the world we live in we see two major areas in which we have become almost completely disempowered; namely, food and health. We can be the richest people in the world, but if there is no food to be bought, we would still starve to death. And of what use is all your money if you are suffering from ill health, or even a terminal illness that allopathic medicine cannot heal? But worse still, even though there is at the current time still food enough to be bought, and there are allopathic doctors on nearly every street comer, why are people generally speaking less and less healthy, and why are their mindsets deteriorating into ever more negativity?
In this book we are going to look at these two major areas; food and health, in detail, and we are going to learn in a practical way what we can do about becoming much more self-sufficient with respect to these two vital aspects of our lives.
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