Хакеры сновидений: Архив 7-9

A: According to what don Juan Matus taught us, the shamans who lived in ancient Mexico discovered a series of movements

that when executed by the body brought about such physical and mental prowess that they decided to call those movements

magical passes.

Don Juan told us that, through their magical passes, those shamans attained an increased level of consciousness which

allowed them to perform indescribable feats of perception.

Through generations, the magical passes were only taught to practitioners of shamanism. The movements were surrounded

with tremendous secrecy and complex rituals. That is the way don Juan learned them and that is the way he taught them to his

four disciples.

Our effort has been to extend the teachings of such magical passes to anyone who wants to learn them. We have called

them Tensegrity, and we have transformed them from specific movements pertinent only to each of don Juan“s four disciples, to

general movements suitable to anyone.

Practicing Tensegrity, individually or in groups, promotes health, vitality, youth and a general sense of well-being. Don Juan

said that practicing the magical passes helps accumulate the energy necessary to increase awareness and to expand the

parameters of perception.

Q: Besides your three cohorts, the people who attend your seminars have met other people, like the Chacmools, the

Energy Trackers, the Elements, the Blue Scout . . . Who are they? Are they part of a new generation of seers guided by

you? If this is the case, how could one become part of this group of apprentices?

A: Every one of these persons are defined beings who don Juan Matus, as director of his lineage, asked us to wait for. He

predicted the arrival of each one of them as an integral part of a vision. Since don Juan“s lineage could not continue, due to the

energetic configuration of his four students, their mission was transformed from perpetuating the lineage into closing it, if

possible, with a golden clasp.

We are in no position to change such instructions. We can neither look for nor accept apprentices or active members of don

Juan“s vision. The only thing we can do is acquiesce to the designs of intent.

The fact that the magical passes, guarded with such jealousy for so many generations, are now being taught, is proof that

one can, indeed, in an indirect way, become part of this new vision through the practice of Tensegrity and by following the

premises of the warriors“ way.

Q: In Readers of Infinity, you“ve utilized the term “navigating“ to define what sorcerers do. Are you going to hoist the

sail to begin the definitive journey soon? Will the lineage of Toltec warriors, the keepers of this knowledge, end with

you?

A: Yes, that is correct, don Juan“s lineage ends with us.

Q: Here“s a question that I“ve often asked myself: Does the warriors“ path include, like other disciplines do, spiritual

work for couples?

A: The warriors“ path includes everything and everyone. There can be a whole family of impeccable warriors. The difficulty lies

in the terrible fact that individual relationships are based in emotional investments, and the moment the practitioner really

practices what she or he learns, the relationship crumbles. In the everyday world, emotional investments are not normally

examined, and we live an entire lifetime waiting to be reciprocated. Don Juan said I was a diehard investor and that my way of

living and feeling could be described simply: “I only give what others give me.“

Q: What aspirations of possible advancement should someone have who wishes to work spiritually according to the

knowledge disseminated in your books? What would you recommend for those who wish to practice don Juan“s

teachings by themselves?

A: There“s no way to put a limit on what one may accomplish individually if the intent is an impeccable intent. Don Juan“s

teachings are not spiritual. I repeat this because the question has come to the surface over and over. The idea of spirituality

doesn“t fit with the iron discipline of a warrior. The most important thing for a shaman like don Juan is the idea of pragmatism.

When I met him, I believed I was a practical man, a social scientist filled with objectivity and pragmatism. He destroyed my

pretensions and made me see that, as a true Western man, I was neither pragmatic nor spiritual. I came to understand that I only

repeated the word “spirituality“ to contrast it with the mercenary aspect of the world of everyday life. I wanted to get away from

the mercantilism of everyday life and the eagerness to do this is what I called spirituality. I realized don Juan was right when he

demanded that I come to a conclusion; to define what I considered spirituality. I didn“t know what I was talking about.

What I“m saying might sound presumptuous, but there“s no other way to say it. What a shaman like don Juan wants is to

increase awareness, that is, to be able to perceive with all the human possibilities of perception; this implies a colossal task and