Nagual

In Mesoamerican and Toltec spiritual traditions, a Nagual (from the Nahuatl word nāhualli) refers to a human being who can access spiritual power through transformation or deep connection with their tonal counterpart. This ability is not merely about shapeshifting but also about guiding spiritual development and fostering personal transformation by bridging the physical and metaphysical realms.

Nagualism involves the belief that each person possesses a dual aspect: the tonal, representing their everyday awareness and ego, and the nagual, representing their deeper, limitless self.

The Nagual serves as a guide, helping individuals access hidden potential and spiritual insight by harmonizing these two aspects.

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.

In Mesoamerican folk religion, a nagual (pronounced [na'wal]) or nahual (both from the Nahuatl word nāhualli [naˈwaːlːi]) is a human being who has the power to shapeshift into their tonal animal counterpart. Nagualism is tied to the belief one can access power and spiritual insight by connecting with the tonal animal within.

Etymology

The word nagual derives from the Nahuatl word nāhualli [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 "transforming trickster," "shape shifter," "pure spirit," or "pure being."

Nagual in Toltec Tradition

In the context of Toltec teachings, a Nagual (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 the Tonal encompasses the rational, known aspects of reality, the Nagual represents 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.

Universal Aspect of the Nagual

The Nagual in 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.

Individual Aspect of the Nagual

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.

Nagual vs. Tonal

The relationship between the Nagual and the Tonal is one of balance. While the Tonal represents all that is known—our identity, the world, the self—the Nagual is 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.

Modern Interpretations of the Nagual

In modern spirituality, the Nagual has parallels to concepts like the Higher Self or Universal 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.

The Nagual as an Archetype in Other Cultures

While unique to Toltec and Mesoamerican spirituality, similar archetypes to the Nagual can be found across global traditions. In Buddhism, it can be likened to the concept of Shunyata (emptiness), or in Hinduism, to Brahman, the ultimate, unchanging reality. Both describe states of being or energy that transcend the known and manifest world, much like the Toltec Nagual does.

The Role of the Nagual in Personal Transformation

The Nagual is 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.

Beliefs

A pre-Columbian Chatino stela possibly depicting a nagual transforming into a jaguar. His name is inscribed in Zapotec glyphs on his abdomen and translates to "Five Alligator".

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

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."

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 word tonalli is 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 the familiar spirit of the day. It is probable 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 the jaguar or puma. In Aztec mythology the god Tezcatlipoca was the protector of nagualism, because his tonal was the jaguar and he governed the distribution of wealth.

In modern rural Mexico, nagual is sometimes synonymous with brujo ("wizard"); one who is able to shapeshift into an animal at night (normally into a dog, owl, bat, wolf or turkey), 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.

The Western study of nagualism was initiated by archaeologist, linguist, and ethnologist Daniel Garrison Brinton who published Nagualism: A Study in Native-American Folklore and History, 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 the Mixe, the Nahua, the Zapotec and the Mixtec.

Subsequently, many studies have described nagualism in different Mesoamerican cultures such as the Zoques and the Jakaltek, K'iche', Q'eqchi', and Tzeltal Maya. Among the Jacaltek, naguals reinforce indigenism by punishing those who collaborate with non-indigenous Ladinos.

In 1955, Gustavo Correa suggested nagualism is not pre-Columbian, arguing that it was wholly imported from Europe, where he compared it to the medieval belief in werewolves. However, shapeshifting folklore is not limited to Europe, nor to the Middle Ages; for example, some of Earth's oldest literature, the Bronze Age Eastern Semitic Epic of Gilgamesh, and East Asia's Huli 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 folklorical therianthropy (shapeshifting from human to animal, or vice versa).

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.

The nagual was popularized in shamanism books by author Carlos Castaneda.

Practice

The practice of Nagualism was often accompanied by use of hallucinogens, including peyote, ololiuqui, and psylocibin mushrooms known as teonanácatl. Use of these medicinal herbs were said to unlock powers of perception and insight in those performing the nagual rituals.

See also

• Cat People (1982 film)
• Familiar
• Huay Chivo
• Power animal
• Skin-walker
• Totem
• Tutelary spirit
• Wayob
• Werecat
• Werehyena
• Werejaguar
• Werewolf

References

Works cited

• Brinton, Daniel G. (1894). Nagualism: A Study in Native American Folk-lore and History. Philadelphia: MacCalla & Company, Printers. OCLC 465085853.
• Correa, Gustavo (1955). "El espiritu del mal en Guatemala". Nativism and Syncretism. 19. New Orleans: Middle American Research Institute Publications, Tulane University: 37–104.
• Correa, Gustavo (1960) [1955]. El Espíritu del Mal en Guatemala. New Orleans: Middle American Research Institute Publications, Tulane University. ISBN 0-939238-21-7. Reprint.
• Frost, Melissa June (August 10, 2017). Herbs That Madden, Herbs That Cure: A History of Hallucinogenic Plant Use in Colonial Mexico (PDF) (PhD). Charlottesville, VA: University of Virginia. Retrieved March 10, 2022.
• Kaplan, Lucille (October–December 1956). "Tonal and Nagual in Coastal Oaxaca". Journal of American Folklore. 69 (274): 363–368. doi:10.2307/536346. JSTOR 536346.
• Nutini, Hugo G.; Roberts, John M. (1993). Bloodsucking Witchcraft: An Epistemological Study of Anthropomorphic Supernaturalism in Rural Tlaxcala. Tucson: Arizona University Press. ISBN 0-8165-1197-7.
• Stratmeyer, Dennis; Stratmeyer, Jean (1977). "The Jacaltec Nawal and the Soul Bearer in Concepcion Huista". In Helen L. Neuenschander; Dean E. Arnold (eds.). Cognitive Studies of Southern Mesoamerica. Dallas: Summer Institute of Linguistics, Museum of Anthropology. ISBN 9780883121528. OCLC 4337155.

Further reading

• Boyd, Carolyn E. (2003). Rock Art of the Lower Pecos. Texas A&M University Press. ISBN 978-1585442591.
• Foster, Charles (2011). Wired For God?: The Biology of Spiritual Experience. Hodder & Stoughton. ISBN 978-1444722055.
• Hoag Mulryan, Lenore (1996). Nagual in the Garden: Fantastic Animals in Mexican Ceramics. Los Angeles: Fowler Museum. ISBN 978-0-930741-49-5.
• Mancilla, C. (1981). The Nagual Concept and the Collective Unconscious. Sonoma State University.
• Pearson, James L. (2002). Shamanism and the Ancient Mind: A Cognitive Approach to Archaeology. Rowman Altamira. ISBN 978-0759101562.