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The Toltec Legacy The Institute for the Study of Man Toltec Foundation


Volume IV

We discover that "Dragon Lore" is nothing less than the process of learning how we can fully take charge of our life and the future. The book explores the fascinating frontiers of the human psyche, and introduces concepts such as the 21 aspects of awareness; the meaning and existence of alternative worlds; the 4 postulates of stalking and the 7 aspects of the stalker's rule. The practical techniques covered include how to shift the focus, and all that is entailed in stepping into the unknown.

ISBN 0-958-4675-4-4

This book was first published in 1998 under the title The Mists of Dragon Lore.



Preface i

Introduction 1

PART ONE : The Dream

Chapter 1 - The Four Postulates of Stalking 27

Chapter 2 - Controlling Folly 47

PART TWO : The Stalker's Rule

Chapter 3 - Waking Up in the Dream 79

Chapter 4 - The Warrior's Honour 107

Chapter 5 - Stepping into the Unknown 133

Chapter 6 - Shifting the Focus 157

Chapter 7 - Combing the Shadows 177

Chapter 8 - Beyond the Veil of Time 205

Chapter 9 - The Folly of Identity 221

PART THREE : The World of Sorcerers

Chapter 10 - Preview of the Fourth Dimension 247

Chapter 11 - The Twenty-one Jewels 263

Appendix 311

Index 313


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.


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 to 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 are 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.