Most people today have heard of the concept that we all have the ability to materialise a dream. For the majority of people this is not difficult to accept in the sense of material things. For example, most will readily agree that if it is your dream to own your own business one day, or to own a sports car, or a beautiful home, then provided you make the effort, you will be able to fulfil those dreams. Most will also agree that if your dream is to invent a new kind of air transport, or even a new kind of space travel, then you can do it if you are prepared to make it your life's ambition. But when it comes to the concept of having to materialise one's own true potential as a magical being of the universe, most people will suddenly fall quiet and begin to look askance at whoever is trying to tell them that they do have the ability to do so. And yet, this is man's true potential.
As incredible as it may sound, every man and woman does have the ability to materialise their dreams in the sense of conjuring. Man is a creature of magic, and therefore conjuring is as much his birthright as are the Toltec teachings.
In his approach to life man has two options. The first is that he can continue to believe that he is the victim of his birth and his circumstances, that he is powerless to change any of it, and that there is no life before birth or after death. If this is true, then life upon the physical plane is a meaningless exercise with no special significance or any real value. The second option is for man to believe that he exists beyond the confines of the physical plane, and that the only reason he does periodically come into physical existence is to learn how to materialise his full potential upon the dense physical plane by overcoming the many challenges this form of existence brings us.
If this is true, then we cannot possibly be victims, and if we are not victims then it stands to reason that we do have the ability to change both ourselves and our lives. However, such an ability implies conjuring in the truest possible sense of the word, irrespective of whether we use the magic of a wand, or the magic of transmutation, transformation and transfiguration.
The only reason why men and women do not believe in their magical abilities, is either because they are looking for a magic wand in their pursuit of superstition and old wives' tales, or else because they believe that everything can be explained in rational terms.
At the end of the day, though, it is not the ability to pull a rabbit out of a hat, or the ability to materialise a pair of earrings out of thin air, that constitutes true conjuring, but the magical ability we all have to create and to destroy - the ability to transmute our shortcomings into power, the ability to transform ourselves into impeccable warriors of the spirit of man, and the ability to transfigure ourselves into true MAN, the microcosm of the macrocosm. Herein lies man's greatest power as a magical creature of the universe.
In terms of magical powers, it is important to know that there are basically two kinds of magic, termed by Toltecs the first ring of power and the second ring of power. Both these forms of magic are today part and parcel of the Toltec tradition. However the Warriors of Freedom no longer teach the first ring of power, for the simple reason that this form of magic does not lead to freedom. If pursued it leads to what we refer to as the Path of High Adventure, sorcery and the phenomenal.
Although it is still too early in the teachings to be able to explain the real differences between these two forms of magic, maybe an analogy will suffice for now. Think of the first ring of power as being like atomic fission, and the second ring of power as being like atomic fusion. The first form of magic is subtractive in quality, in that it separates, divides, removes something and, in short, destroys. The second form, on the other hand, is additive in quality, in that it unites, heals, adds something that was not present before and, in short, upholds, uplifts, and creates. The first form of magic is the power of the tonal, or the matter aspect, whereas the second form of magic is the power of the nagal, or the spirit aspect. When these two forms of magic are united they bring to birth a third form of magic - Dragon Lore - the true power of man.
From the above it should be clear that it is not a case of the Warriors of Freedom having spurned the first ring of power, for destruction does have its place in the greater scheme of things, but rather it is a case of not allowing either themselves or their apprentices to get caught up in this form of magic. Another important reason is that, if the first ring of power is developed before the second ring, then because of its separative nature, the power of this first form of magic prevents the apprentice from ever being able to learn the second ring of power. And yet, realise that because it is the will of the spirit of man to materialise its full potential upon the dense physical plane, which means the ability both to create and to destroy, acquisition first of the second ring of power automatically yields also the use of the first ring.
From this brief explanation of the rings of power, it should now be clear why it is stated that the Path of High Adventure does not lead to freedom, and why it is that upon the Path of Freedom so much accent is placed upon the interrelationship of all life.
The Toltec teachings show how the key to the true materialisation of our potential lies in the concept of intelligent co-operation. This is a key which can be used for separation; or unification. It is the key to both the first and the second rings of power, and ultimately it forms the key to creation and destruction.
That which makes this key safe to use, and that which balances creation and destruction, and which therefore binds together the first and the second ring of power, is the force termed the third ring of power. This third ring is gradually brought into being whenever we practise the ultimate form of intelligent co-operation. This, in the final analysis, means that we learn to control our folly to the extent that we take control of the dream, and it is this that leads us into unfolding our true potential.
By an apprentice Scholar