Thought Experiment – Could a Toltec Fake Science Know-How?

The notion of Men of Knowledge, Toltecs, and the warrior’s path first came into the public domain via the opus of Carlos Castaneda. Many have been on a mission to prove him wrong and label him a charlatan. Unmasking and debagging and disproving generates a lot of clicks and kudos.

“Look at me aren’t I clever, Trevor?”

In his narratives the Nagual don Juan is wise in plant and fungal lore. Juan takes the piss a lot and makes Carlos trip his nads off. He makes him sew together the lips of lizards. Nevertheless Carlos got an Anthropology Ph.D. for his work at a respectable university in California. Juan is part yokel-part shaman. So for him to remain wise in his own context out bush is more acceptable. In general I’ll speculate that things flaky are more acceptable in California than in London or Oxford, old chap.

What would happen should such a being end up in a world top ten university trying to teach fee paying undergraduates? How long could such a charlatan maintain his disguise?

My own personal view is that a true man of knowledge should have a wide subject coverage and that should include “modern” versions of science.

Théun Mares outlines a putative organisational flow chart:

So the not doing of a Toltec might be to act as a mainstream science academic for over a decade, publishing papers, writing grant applications, raising venture capital and filing patent applications.

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Could a Toltec fake science know how?

Could a scientist fake Toltec know-how?

Would the Toltec be the not doing of the scientist or vice versa?


Born in the USA – Schuylkill County, Pennsylvania

Following the Evans thread this morning I came upon my great grandmother Annie Morgan. Who was born in Schulkil County Pennsylvania in 1890.

In the 1891 census they are back in Aberdare. Her parents must have popped over there between 1881 and 1891…It turns out she was the first teacher in the family…

Perhaps they offered some Welsh coal mining expertise… the family is all about steel and coal.

Around forty years ago we had a visit whilst  in Wales from two American women claiming to be relatives.

Perhaps when David and Elizabeth were in Pennsylvania they were staying with relatives in or near the so called Welsh Tract…

Does this mean that I can claim American citizenship by birth?

Far out…

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These below excerpted from Wikipedia

The Welsh Tract, also called the Welsh Barony, was a portion of the Province of Pennsylvania, a British colony in North America (today a U.S. state), settled largely by Welsh-speaking Quakers in the late 17th century. The region is located to the west of Philadelphia. The original settlers, led by John Roberts, negotiated with William Penn in 1684 to constitute the Tract as a separate county whose local government would use the Welsh language. The Barony was never formally created, but the many Welsh settlers gave their communities Welsh names that survive today. A more successful attempt at setting up a Gwladfa (Welsh-speaking colony) occurred two centuries later, in the Chubut Province of Patagonia, Argentina.

Thomas Holme’s 1687 map of Pennsylvania. “The Welch Tract” appears to the left of center.

Prior to the arrival of Welsh settlers, the land of what would become the Welsh Tract was inhabited by Indigenous peoples, such as the Okehocking band of the Lenape.

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Schuylkill County  is a county in the Commonwealth of Pennsylvania. As of the 2020 census, the population was 143,049. The county seat is Pottsville. The county is part of the Northeast Pennsylvania region of the state.

The county is part of the Pottsville micropolitan statistical area, and borders eight counties: Berks and Lebanon counties to its south, Dauphin and Northumberland counties to its west, Columbia and Luzerne counties to its north, and Carbon and Lehigh counties to its east. The county is approximately 47 miles (76 km) west of Allentown, the state’s third-largest city, and 97 miles (156 km) northwest of Philadelphia, the state’s largest city.

The county was created on March 1, 1811, from parts of Berks and Northampton counties and named for the Schuylkill River, which originates in the county. On March 3, 1818, additional territory in its northeast was added from Columbia and Luzerne counties.

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19th century

Schuylkill County was created via an Act of Assembly on March 1, 1811, from portions of Berks and Northampton counties. More land was added to the county in 1818, from Columbia and Luzerne counties. At the time of its creation, the county had a population of about 6,000.

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The numerous jobs in the mining industry comprised a catalyst for mass immigration to Schuylkill County from the British Isles and Europe in the 19th and 20th centuries. As mines became more numerous (by 1846 there were 110 operators in the region and 142 collieries in Schuylkill County) and more complex (in 1846 there were 35 collieries below water level), mechanical breakers, steam locomotive, it became more labour-intensive both for accomplishing mining tasks and supporting mining’s peripheral industries. Such industries included manufacturing of explosives, metal screens, pump components, piping, and timber for support. This led to an influx of population into Schuylkill and other anthracite counties to fill these jobs.

Beginning with the Irish immigration in the 1840s, which was fuelled by the Great Famine and followed the end of the Civil War, immigrants from Eastern Europe, including Poles, Hungarians, Lithuanians, Slovaks, Rusyns, Ukrainians, and Belarusians (which were usually known as Ruthenians), often from the Austro-Hungarian monarchy, settled in Schuylkill County and laboured in the county coal mines. By the 1880s and 1890s, thousands of Italians immigrated to the county in pursuit of mining jobs.

Myrddin’s Treasures – Merlin’s Treasures


The warrior hunts for power, and one of the finest ways of hunting power is dreaming.

Dreams are not just dreams; dreams are based upon reality – a reality that exists beyond your thoughts.

Toltec Dreaming Aphorisms – Théun Mares


Myrddin’s Treasures.—Local tradition is content with leaving the story of the interval between Vortigern’s departure, and that of Myrddin’s, to pass into oblivion, but describes the manner of his leaving his famous stronghold in the following interesting way.

Myrddin remained in Dinas Emrys for some time, until he was joined by Aurelius Ambrosius, who induced him to go away with him. When they were about to set out, Myrddin placed all his treasures in a large golden vessel, hid the vessel and his golden chair in a cave in the city, and then rolled on the mouth of the cave a huge stone. He then covered the whole over with earth and green turf, so that no one could possibly come across it. It was his intention that this wealth should become the possession of some one in particular, belonging to a future generation. Tradition adds that the heir will be a golden-haired and blue-eyed stripling, and that when he draws nigh to Dinas Emrys, a bell will ring to invite him into the cave, which will open out, of its own accord, as soon as his foot touches it.

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Young Hopeful and Dinas Bell.—The story of the strange dreams of the old bachelor had raised great hopes within the breasts of his relatives, that one of their kin would be the destined heir of the ” great treasures.” One of his sisters had a son, who was a tall, fine-looking young man, and the very image of his uncle. When a child he used to frequently hear of his uncle’s strange dreams, and his boyish breast swelled with pride at the thought of his being one of the family of the “great treasures.” When the child grew up to be a young man, and people continually told him that he was almost exactly like his uncle, he used to wish every night that he would get the same dream, and see the same vision, as his uncle. He was far from being timid ; indeed, he seemed as if he had inherited his uncle’s share of courage in addition to his own. But with all his wishing, the dream never came.

One night, however, when passing the Dinas about midnight— the hour appointed for the rightful heir to enter into his inheritance,—when right opposite the middle of the hill, he thought he heard a bell ringing. He stopped, and he heard the bell ringing again. He became all ears, and, as he listened, he thought he could hear a voice calling, “Come here.” Then the bell rang the third time, and, leaping over the wall, he went in the direction of the sound. Now the bell began to ring in real earnest, and to move on before him. He followed after the sound through the trees, in the dark, as far as Beudy Bedd Owen, then through the hazel copse to the top of the hill, and in a field called ” Y Rofft,” the ringing ceased. He then paused to listen for a few minutes, and the bell began to ring and move on again. Once more he followed after it, and at last he seemed to be drawing nearer and nearer to the sound—a fact which greatly strengthened his faith that he was at last being led to the treasures. The ringing ceased right under the ridge which is immediately behind Hafod y Forth, and he had no doubt but that the cave was quite near. He made straight for the ridge ; but when he came up to the dark object in front of him, a black hand-fed calf gave a leap and darted by him, furiously rattling an old bell which hung by the cord around its neck. As he had never seen a calf carrying a bell, he immediately concluded that he had seen a ghost and ran home as fast as his feet could carry him. He related his experience to his family, who, when they understood what the midnight bell-ringer was, made endless fun of his folly.

The treasures are still hidden in the secret cave, and a jealous spirit keeps a continual watch on behalf of the rightful heir. Knowing this, can any one wonder at people trembling in passing Dinas Emrys by night, or at their feeling a cold perspiration trickling down their foreheads as what in the daytime would be a wood-pigeon whirls by them, or an owl gives forth a mournful cry—each of which at night-time is a ghost, the guardian spirit of the treasures of Dinas Emrys ?


  • Gold is the dreaming symbol for spirit or nagal.

Spooky – Who Are You ? – Gwrach

Last night we watched an episode of “Who Do You Think You Are?” with Greg Davies.

His search was uncanny in similarity to mine Tremadog , Nantmor etc.. It was so close as to be spooky. He visited places I know well.

So I have been back on the ancestry bus.

In 1841 one of my relatives lived here..

Somewhere between Sygyn Bach and Cae Du at Sygyn Isaf {not shown on the map}.

Here is the mill…centre left on the map.


It is rumoured than one of my realtives was a witch…

Taliesin – Radiant Brow – Illuminated Ajna Centre

Taliesin (6th century AD) was an early Brittonic poet of Sub-Roman Britain whose work has possibly survived in a Middle Welsh manuscript, the Book of Taliesin. Taliesin was a renowned bard who is believed to have sung at the courts of at least three kings. Taliesin means “shining brow” in Welsh.

« Le nom Tallysin (parfois orthographié Talliesin) est dérivé de la langue galloise, où il se traduit par “sourcil brillant” ou “front radieux”. L’étymologie reflète une combinaison des mots gallois *talo*, signifiant briller, et *sien*, signifiant sourcil ou front. Ce nom est souvent associé à la lumière, à la brillance et à une présence notable, évoquant souvent un sens de mystère et de richesse culturelle.

Tallysin est surtout associé à un personnage de la mythologie et de la littérature galloises, en particulier dans les œuvres du barde du VIe siècle Taliesin. Taliesin était une figure légendaire qui a servi en tant que poète de cour et qui était crédité d’un vaste corpus de poésie, dont une grande partie concernait la mythologie, l’histoire et les louanges des nobles patrons. Son histoire est imprégnée de thèmes magiques, y compris la transformation et la renaissance. Le nom a perduré à travers les siècles, devenant emblématique de l’inspiration artistique et de la sagesse dans le folklore gallois. »

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The Tantra of the Blue-Clad Blessed Vajrapāṇi

Bhagavannīlāmbara­dhara­vajra­pāṇi­tantra

Toh 498

Degé Kangyur, vol. 87 (rgyud ’bum, da), folios 158.a–167.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

  • Celu
  • Phakpa Sherab

Translated by the Dharmachakra Translation Group
under the patronage and supervision of 84000: Translating the Words of the Buddha

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“The text begins with the bodhisattva Vajrapāṇi requesting the Buddha Akṣobhya to teach a tantra that can tame all evil spirits that live beneath the ground. The notion that an underworld exists in which various forms of evil spirits flourish was well developed in Indian Buddhism since the very early days. Both of the two other Caryātantra tantras on Blue-Clad Vajrapāṇi (Toh 499 in seven chapters and Toh 501 in five chapters) share the same theme, unfolding as Vajrapāṇi requests the Buddha to teach the rituals that can tame the nāgas and yakṣas below the ground and, in the process, accomplish the wealth that they guard and repel the disease that they inflict on humans. These two other tantras thus appear to be slightly condensed (or perhaps earlier) versions of The Tantra of the Blue-Clad Blessed Vajrapāṇi.

The Buddha Akṣobhya agrees to Vajrapāṇi’s request, and then prepares to teach the tantra known as The Vajra That Subjugates the Evil Forces Below the Vajra Earth, which throughout this text is synonymous with the main title of the tantra. Before he begins, however, he first blesses Vajrapāṇi with the ability to tame the various serpent beings living in the environment below, headed by the nāga king Anantaka (another name for Śesa, the serpent associated with Viṣṇu). Once tamed in this way, the serpent beings join in the request being put to the Buddha that he teach the tantra. With the stage thus set, the Buddha Akṣobhya proceeds to teach.”



Excerpted from. https://84000.co/translation/toh498#UT22084-087-003-introduction