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Nagual

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In Mesoamerican and Toltec spiritual traditions, aNagual(from the Nahuatl wordnāhualli) refers to a human being who can access spiritual power through transformation or deep connection with theirtonalcounterpart. This ability is not merely about shapeshifting but also about guiding spiritual development and fostering personal transformation by bridging the physical and metaphysical realms.[1][2]

Nagualisminvolves the belief that each person possesses a dual aspect: thetonal,representing their everyday awareness and ego, and thenagual,representing their deeper, limitless self.[3]

TheNagualserves as a guide, helping individuals access hidden potential and spiritual insight by harmonizing these two aspects.[4]

The Nahuals described in the Borgia Codex, metamorphic creatures capable of changing their physical form into any other animal form or even into human forms at will.

InMesoamerican folk religion,anagual(pronounced [na'wal]) ornahual(both from theNahuatlwordnāhualli[naˈwaːlːi]) is a human being who has the power toshapeshiftinto their tonal animal counterpart.Nagualismis tied to the belief one can access power and spiritual insight by connecting with thetonalanimal within.[5]

Etymology

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The wordnagualderives from the Nahuatl wordnāhualli[naˈwaːlːi],an indigenous religious practitioner, identified by the Spanish as a 'magician'.

In English, the word is often translated as "transforming witch," but translations without negative connotations include "transformingtrickster,""shape shifter,""purespirit,"or" purebeing."[6][5]

Nagual in Toltec Tradition

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In the context of Toltec teachings, aNagual(from the Nahuatl word "nāhualli" ) refers to both the unmanifested energy field of the universe and an individual with the ability to channel that energy for spiritual transformation. The concept is deeply tied to the energetic realms beyond the material world, known as the Tonal and Nagual. While theTonalencompasses the rational, known aspects of reality, theNagualrepresents the unknown and limitless potential of pure energy. The Nagual is not only a universal force but also a person who has achieved mastery over this force, guiding others through personal and spiritual evolution.[7]

Universal Aspect of the Nagual

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TheNagualin its universal form is the energy field from which all creation arises. It is unbounded by time, space, or form, and exists as pure potentiality. Toltec spiritual seekers aim to access this vast, unknown realm to transcend the limits of the Tonal, expanding their awareness and spiritual capacities. In Toltec terms, this corresponds to a state of total freedom and unity with the universe.[7]

Individual Aspect of the Nagual

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An individual Nagual is a person who can traverse the realms of both the Tonal and Nagual. These spiritual guides play a crucial role in the Toltec path, helping others reach higher states of awareness. They have mastered the energetic forces of the Nagual, using their understanding to influence change, heal, and bring forth transformation. In this role, they connect people to their own spiritual potential, guiding them on the journey toward greater consciousness and freedom.[7]

Nagual vs. Tonal

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The relationship between theNagualand theTonalis one of balance. While theTonalrepresents all that is known—our identity, the world, the self—theNagualis everything that remains beyond understanding, including the energy field from which the Tonal arises. Achieving personal mastery means integrating these two forces, realizing the limits of the Tonal, and embracing the vastness of the Nagual.[8]

Modern Interpretations of the Nagual

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In modern spirituality, theNagualhas parallels to concepts like theHigher SelforUniversal Consciousness.Although rooted in Mesoamerican spirituality, it speaks to a universal human experience of accessing deeper layers of awareness. Through practices such as meditation, energy work, and heightened states of consciousness, individuals aim to tap into the Nagual as a source of transformation, much like other traditions that seek unity with universal energy.[8]

The Nagual as an Archetype in Other Cultures

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While unique to Toltec and Mesoamerican spirituality, similar archetypes to theNagualcan be found across global traditions. InBuddhism,it can be likened to the concept ofShunyata(emptiness), or inHinduism,toBrahman,the ultimate, unchanging reality. Both describe states of being or energy that transcend the known and manifest world, much like the Toltec Nagual does.[8]

The Role of the Nagual in Personal Transformation

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TheNagualis central to personal transformation in Toltec teachings. By accessing the Nagual, individuals can break free from limiting beliefs and patterns of the Tonal. This energetic process allows for deep spiritual growth, healing, and a greater alignment with the higher purpose. The ultimate aim of Toltec spiritual practice is to create a balance between the Tonal and Nagual, leading to a state of "totality" where one is fully connected with both the material and energetic aspects of existence.[8]

Beliefs

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A pre-ColumbianChatinostela possibly depicting a nagual transforming into a jaguar. His name is inscribed inZapotec glyphson his abdomen and translates to "Five Alligator".

Naguals use their powers for good or evil according to their personality.[9]The general concept of nagualism is Mesoamerican in origin. Nagualism is linked with pre-Columbian shamanistic practices through Pre-classicOlmecandToltecdepictions that are interpreted as human beings transforming themselves into animals. The system is linked with theMesoamerican calendrical system,used for divination rituals. Birth dates often determine if a person can become a nagual. Mesoamerican belief intonalism,wherein every person has an animal counterpart to which their life force is linked, is drawn upon by nagualism.[9][10]

However, modern scholars have struggled to grasp the ever-evolving and contentious meanings associated with Mesoamerican Nahua terms like nahualli and tonalli. This includes their derivatives, such as nahualismo and tonalismo. Hence, it's recommended to use clearer, descriptive language. For instance, instead of discussing nahualism, we can talk about the belief that certain individuals, often in influential social roles, possess specific spiritual abilities. These abilities allow them to transform into animals or even natural phenomena like lightning, wind, clouds, or fireballs, enabling them to perform remarkable feats while in these "disguises."[11]

The nagual trait is acquired at birth, along with other characteristics associated with a person's birth day. Each day is associated with an animal that has strong and weak aspects. A person born on "Dog Day" would have both strong and weak 'dog' aspects. In Nahuatl the wordtonalliis used to refer both to a day and to the animal associated with that day.

The nagual is considered different; where the tonal is the day spirit itself, the nagual is thefamiliar spiritof the day. It is probable[citation needed]that the tonal represents the daytime aspect and the nagual the nighttime aspect of the tonalli, 'the things of the day'. Practitioners of powerful magic were normally born on days related to animals with a strong or harmful aspect. They would have specific tonals such as thejaguarorpuma.InAztec mythologythe godTezcatlipocawas the protector of nagualism, because his tonal was the jaguar and he governed the distribution of wealth.

In modern rural Mexico,nagualis sometimes synonymous withbrujo( "wizard" ); one who is able to shapeshift into an animal at night (normally into adog,owl,bat,wolforturkey), drink blood from human victims, steal property, cause disease, and the like.

In some indigenous communities the nagual is integrated into the religious hierarchy. The community knows who is a nagual, tolerating, fearing and respecting them. Nagualli are hired to remove curses cast by other nagualli. In other communities the accusation of nagualism may result in violent attacks on the accused by the community.[12]

The Western study of nagualism was initiated by archaeologist, linguist, and ethnologistDaniel Garrison Brintonwho publishedNagualism: A Study in Native-American Folklore and History,[13]which chronicled historical interpretations of the word and those who practiced nagualism in Mexico in 1894. He identified various beliefs associated with nagualism in modern Mexican communities such as theMixe,theNahua,theZapotecand theMixtec.

Subsequently, many studies have described nagualism in different Mesoamerican cultures such as theZoquesand theJakaltek,K'iche',Q'eqchi',andTzeltal Maya.Among the Jacaltek, naguals reinforce indigenism by punishing those who collaborate with non-indigenousLadinos.[9]

In 1955, Gustavo Correa suggested nagualism is notpre-Columbian,arguing that it was wholly imported from Europe, where he compared it to the medieval belief inwerewolves.[14]However,shapeshiftingfolklore is not limited to Europe, nor to the Middle Ages; for example, some of Earth's oldest literature, theBronze AgeEastern SemiticEpic of Gilgamesh,and East Asia'sHuli Jing(origin of this folklore is of unknown date, but eighteenth century at the latest), contain shapeshifters. The werewolf (lycanthropy) is neither the only nor the earliest form of folkloricaltherianthropy(shapeshifting from human to animal, or vice versa).[citation needed]

Kaplan concludes that, in Oaxaca, the belief in naguals as evil, shape shifting witches is common in both indigenous and Mestizo populations. According to Kaplan, the belief in animal spirit companions is exclusively indigenous. This is certain for some groups and communities, but for others, such as the Mixes, Chinantecos, Triquis, or Tacuates, those who can control their nahual or alterego are protectors of the people, natural resources and culture of the community, highly revered, but also feared.[10]

The nagual was popularized inshamanismbooks by authorCarlos Castaneda.

Practice

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The practice of Nagualism was often accompanied by use ofhallucinogens,includingpeyote,ololiuqui,andpsylocibin mushroomsknown asteonanácatl.Use of these medicinal herbs were said to unlock powers of perception and insight in those performing the nagual rituals.[15][better source needed]

See also

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References

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Citations

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  1. ^Mares, Théun (1999).Return of the Warriors.Lionheart Publishing. p. 45.
  2. ^Castaneda, Carlos (1981).The Eagle's Gift.Simon & Schuster. p. 80.
  3. ^Mares, Théun (1999).Return of the Warriors.Lionheart Publishing. p. 48.
  4. ^Castaneda, Carlos (1987).The Power of Silence.Simon & Schuster. p. 102.
  5. ^abNutini & Roberts 1993,p. 43.
  6. ^Theun Mares 1995,p. 109.
  7. ^abcMares, Théun (1994).The Toltec Teachings: Volume I - Return of the Warriors.Lionheart Publishing.ISBN0-958-4675-1-X.
  8. ^abcdMares, Théun (1996).The Toltec Teachings: Volume II - The Art of Stalking Parallel Perception.Lionheart Publishing.ISBN0-958-4675-2-8.
  9. ^abcStratmeyer & Stratmeyer 1977.
  10. ^abKaplan 1956.
  11. ^"Nahualismo y tonalismo".Arqueología Mexicana(in Spanish). 2018-11-20.Retrieved2024-04-20.
  12. ^"Celebrando la Vida del Abuelo Domingo Choc Che y Exigiendo Justicia por su Asesinato | Cultural Survival".culturalsurvival.org.2020-06-15.Retrieved2024-04-20.
  13. ^Brinton 1894.
  14. ^Correa 1955;Correa 1960.
  15. ^Frost 2017.

Works cited

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Further reading

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