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 will come to Mexico for the first time, says Lucero Arce, seminar Coordinator of his theories..." And Mexico city newspaper "La Jornada", on Monday, January 29, 1996 appears in an interview made by Arturo Garcia Hernández, which we reproduce the following lines:

"—You have written that the warrior path is a solitary path. Is it not contradictory to make massive Tensegrity courses?

"—No. I am talking here of hard things. Maybe Tensegrity gives them the energy to speak of really heavy things. It is a start.

"What do you expect of the opening now starting?

"—I don't know what is going to happen. Don Juan never told me what is going to happen in front of masses. { ... } Before we were attentive to continue according to Don Juan mandates. Now I want to teach as such because it is a tremendous debt that now I cannot pay to him.

''"—Are you not afraid of becoming guru?" ''

"—No, because I have no ego. There is no way."

All events and interviews that have occurred since the last publication lead us to believe that nagual Castaneda is initiating a new path, without his former team and the advice of his teacher, nagual Juan Matus. In this way the "Tensegrity" concept and the so-called "magical passes" come to share a place with the "old" nagual, tonal, personal importance, stalking, dream, lace point, etc. concepts

Another important contribution of the so-called "Don Juan teachings" are the splendid warrior books: "Being in the dream", by Florinda Donner, published in English in 1991 and "Where the witches cross", by Taisha Abelar, published in English in 1992. These two books point out something basic and important for Toltequity, such as "women's knowledge vision". In the nine Castaneda books there is a "male" approach to this wonderful, amazing and frightening knowledge world of ancient Mexico called Toltecáyotl or Toltequity.

For a colonized mind, product of Judeo-Christian culture, in which indigenous peoples and women always have been undervalued; an Indian and a woman are unable to access, and even less manage knowledge. That is why these contributions enrich the Toltequity vision, because in the ancient Mexico cultures, women was complementary to men.

In our old grandparents world a "Supreme divinity" was revered, which had no name because it was unspeakable, and had no physical representation because was invisible, and was only known metaphorically as "Tloque Nahuaque" (owner of the nearby and the next ), or also as "Ipal-Nemohuani" (he for who one lives) or "Yohuali-Ehécatl" (night wind), and that altogether poetically approach the totally abstract concept of "God father" in the Judeo-Christian culture.

But immediately after this abstraction appears "Ometeótl" (the divine duality), a second invocation of the same divinity, from which detach a pair of complementing opposites: "Ometecutli" (of the two, the Lord) and "Ometecihuatl" (of the two, ____________________