Editing Nagual

{{Short description|Shapeshifting sorcerer in Mesoamerican folk religion}}
{{More footnotes|date=September 2019}}
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 (mythology)|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.<ref>{{Cite book |last=Mares |first=Théun |title=Return of the Warriors |year=1999 |publisher=Lionheart Publishing |page=45 }}</ref><ref>{{Cite book |last=Castaneda |first=Carlos |title=The Eagle's Gift |year=1981 |publisher=Simon & Schuster |page=80 }}</ref> 

'''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.<ref>{{Cite book |last=Mares |first=Théun |title=Return of the Warriors |year=1999 |publisher=Lionheart Publishing |page=48 }}</ref>

The '''Nagual''' serves as a guide, helping individuals access hidden potential and spiritual insight by harmonizing these two aspects.<ref>{{Cite book |last=Castaneda |first=Carlos |title=The Power of Silence |year=1987 |publisher=Simon & Schuster |page=102 }}</ref>
[[File:Codex Borgia page 22.jpg|thumb|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'' {{IPA|nah|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 (mythology)|tonal]] animal within.{{sfn|Nutini|Roberts|1993|page=43}}

== Etymology ==
The word ''nagual'' derives from the Nahuatl word ''nāhualli'' {{IPA|nah|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 (animating force)|spirit]]," or "pure [[being]]."{{sfn|Theun Mares|1995|page=109}}{{sfn|Nutini|Roberts|1993|page=43}}

==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.<ref name="Mares1994">{{Cite book |last=Mares |first=Théun |title=The Toltec Teachings: Volume I - Return of the Warriors |year=1994 |publisher=Lionheart Publishing |isbn=0-958-4675-1-X}}</ref>

==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.<ref name="Mares1994"/>

==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.<ref name="Mares1994"/>

==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.<ref name="Mares1996">{{Cite book |last=Mares |first=Théun |title=The Toltec Teachings: Volume II - The Art of Stalking Parallel Perception |year=1996 |publisher=Lionheart Publishing |isbn=0-958-4675-2-8}}</ref>

==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.<ref name="Mares1996"/>

==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.<ref name="Mares1996"/>

==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.<ref name="Mares1996"/>

== Beliefs ==
[[File:Jaguarnagual.jpg|thumb|upright|A pre-Columbian [[Chatinos|Chatino]] stela possibly depicting a nagual transforming into a jaguar. His name is inscribed in [[Mesoamerican writing systems#Zapotec writing|Zapotec glyphs]] on his abdomen and translates to "Five Alligator".]]

Naguals use their powers for good or evil according to their personality.{{sfn|Stratmeyer|Stratmeyer|1977}} 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 calendars|Mesoamerican calendrical system]], used for divination rituals. Birth dates often determine if a person can become a nagual. Mesoamerican belief in [[Tonal (mythology)|tonalism]], wherein every person has an animal counterpart to which their life force is linked, is drawn upon by nagualism.{{sfn|Stratmeyer|Stratmeyer|1977}}{{sfn|Kaplan|1956}}

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."<ref>{{Cite web |date=2018-11-20 |title=Nahualismo y tonalismo |url=https://arqueologiamexicana.mx/mexico-antiguo/nahualismo-y-tonalismo |access-date=2024-04-20 |website=Arqueología Mexicana |language=es}}</ref>

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{{cn|date=May 2021}} 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 (genus)|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 (bird)|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.<ref>{{Cite web |date=2020-06-15 |title=Celebrando la Vida del Abuelo Domingo Choc Che y Exigiendo Justicia por su Asesinato {{!}} Cultural Survival |url=https://www.culturalsurvival.org/news/celebrando-la-vida-del-abuelo-domingo-choc-che-y-exigiendo-justicia-por-su-asesinato |access-date=2024-04-20 |website=www.culturalsurvival.org |language=en}}</ref>

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'',{{sfn|Brinton|1894}} 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 people|Mixe]], the [[Nahua peoples|Nahua]], the [[Zapotec peoples|Zapotec]] and the [[Mixtec]].

Subsequently, many studies have described nagualism in different Mesoamerican cultures such as the [[Zoque people|Zoques]] and the [[Jakaltek people|Jakaltek]], [[K'iche' people|K'iche']], [[Q'eqchi' people|Q'eqchi']], and [[Tzeltal people|Tzeltal Maya]]. Among the Jacaltek, naguals reinforce indigenism by punishing those who collaborate with non-indigenous [[Ladino people|Ladinos]].{{sfn|Stratmeyer|Stratmeyer|1977}}

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]].{{sfnm|1a1=Correa|1y=1955|2a1=Correa|2y=1960}} 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 [[Shapeshifting|therianthropy]] (shapeshifting from human to animal, or vice versa).{{citation needed|date=March 2016}}

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.{{sfn|Kaplan|1956}}

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

== Practice ==
The practice of Nagualism was often accompanied by use of [[Hallucinogen|hallucinogens]], including [[peyote]], [[Ipomoea corymbosa|ololiuqui]], and [[Psilocybin mushroom|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.{{sfn|Frost|2017}}{{better source needed|date=March 2022}}

== See also ==
{{Portal|Latin America|Mexico|Mythology}}
{{Columns-list|colwidth=30em|
*[[Cat People (1982 film)|''Cat People'' (1982 film)]]
*[[Familiar]]
*[[Huay Chivo]]
*[[Power animal]]
*[[Skin-walker]]
*[[Totem]]
*[[Tutelary spirit]]
*[[Wayob]]
*[[Werecat]]
*[[Werehyena]]
*[[Werejaguar]]
*[[Werewolf]]
*[[La leyenda de la Nahuala]]
}}

==References==
===Citations===
{{reflist|2}}

===Works cited===
{{refbegin|2|indent=yes}}
* {{Cite book |last=Brinton |first=Daniel G. |year=1894 |title=Nagualism: A Study in Native American Folk-lore and History |url=http://www.gutenberg.org/ebooks/26426 |location=Philadelphia |publisher=MacCalla & Company, Printers |oclc=465085853}}
* {{Cite journal |last=Correa |first=Gustavo |year=1955 |title=El espiritu del mal en Guatemala |journal=Nativism and Syncretism |location=New Orleans |publisher=Middle American Research Institute Publications, Tulane University |volume=19 |pages=37–104 }}
* {{Cite book |last=Correa |first=Gustavo |year=1960 |orig-year=1955 |title=El Espíritu del Mal en Guatemala |location=New Orleans |publisher=Middle American Research Institute Publications, Tulane University |isbn=0-939238-21-7}} Reprint.
* {{Cite thesis |last=Frost |first=Melissa June |date=August 10, 2017 |title=Herbs That Madden, Herbs That Cure: A History of Hallucinogenic Plant Use in Colonial Mexico |url=https://libra2.lib.virginia.edu/downloads/jh343s605?filename=1_Frost_Melissa_2017_PHD.pdf |type=PhD |location=Charlottesville, VA |publisher=University of Virginia |access-date=March 10, 2022}}
* {{Cite journal |last=Kaplan |first=Lucille |date=October–December 1956 |title=Tonal and Nagual in Coastal Oaxaca |journal=Journal of American Folklore |volume=69 |issue=274 |pages=363–368 |doi=10.2307/536346 |jstor=536346 }}
* {{Cite book |last1=Nutini |first1=Hugo G. |first2=John M. |last2=Roberts |year=1993 |title=Bloodsucking Witchcraft: An Epistemological Study of Anthropomorphic Supernaturalism in Rural Tlaxcala |publisher=Arizona University Press |location=Tucson |isbn=0-8165-1197-7 |url-access=registration |url=https://archive.org/details/bloodsuckingwitc0000unse }}
* {{Cite book |last1=Stratmeyer |first1=Dennis |last2=Stratmeyer |first2=Jean |year=1977 |chapter=The Jacaltec Nawal and the Soul Bearer in Concepcion Huista |title=Cognitive Studies of Southern Mesoamerica |editor1=Helen L. Neuenschander |editor2=Dean E. Arnold |location=Dallas |publisher=Summer Institute of Linguistics, Museum of Anthropology |isbn=9780883121528 |oclc=4337155}}
{{refend}}

==Further reading==
{{refbegin|2|indent=yes}}
* {{Cite book |title=Rock Art of the Lower Pecos |last=Boyd |first=Carolyn E.  |date=2003|publisher=Texas A&M University Press  |isbn=978-1585442591}}
* {{Cite book |title=Wired For God?: The Biology of Spiritual Experience |last=Foster |first=Charles |date=2011 |publisher=Hodder & Stoughton |isbn=978-1444722055}}
* {{cite book |last=Hoag Mulryan |first=Lenore |year=1996 |title=Nagual in the Garden: Fantastic Animals in Mexican Ceramics |location=Los Angeles |publisher=[[Fowler Museum]] |isbn=978-0-930741-49-5}}
* {{cite book |last=Mancilla |first=C. |year=1981 |title=The Nagual Concept and the Collective Unconscious |publisher=Sonoma State University |url=https://books.google.com/books?id=_qveNwAACAAJ}}
* {{Cite book |title=Shamanism and the Ancient Mind: A Cognitive Approach to Archaeology |last=Pearson |first=James L. |date=2002 |publisher=Rowman Altamira |isbn=978-0759101562}}
{{refend}}

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[[Category:Legendary creatures in Aztec mythology]]
[[Category:Aztec mythology and religion]]
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[[Category:Maya legendary creatures]]
[[Category:Maya mythology and religion]]
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[[Category:Shamanism of the Americas]]
[[Category:Therianthropes]]