the Lady). For ancient Mexican, men and women formed a pair of complementing opposites. Finally will note that in the post-classical period and Aztecs decadence, the México-Tenochtitlan power was shared by two characters who depended on the Supreme Council called "Tlatócan". The "Tlatoani" (who speak) and the "Cihuacoátl" (female Serpent), who was responsible for governing and administering the empire, respectively.
These examples show how women share with men the same responsibility for the old grandparents administrative, political and religious world, which makes us suppose that in the Toltecáyotl field it is not different.
The Abelar and Donner work display a women's world in the Don Juan teachings; and provide a different vision not only of the lessons but also of Don Juan. On one occasion Castaneda asks Don Juan, that in the Toltequity there are female warriors and Don Juan replied yes. Moreover, claims that they are much better than men, and that he had always referred to the warrior concept in masculine, because he was addressing a man, but that in practice there are men and women in the secret Toltequity world.
Florinda Donner provides her contribution on "the dreaming art", and Taisha Abelar delivers her expert vision of the "stalking art". The Toltequity points out that according to their "basic temperament" practitioners are divided into two complementing groups: dreamers and stalkers.
The first are those who possess an intrinsic ease to achieve enhanced consciousness states through dream control. This ability is developed to the point of making it an "art". The latter, stalkers, in the same way, from their basic temperament, possess an ease -in principle innate- to deal with everyday world issues. Stalkers manage, through the management and control of their actions, entering states of enhanced consciousness; this is achieved through a sophisticated strategy called "the stalking art".
The two texts impeccably depicts women superiority to enter ancient knowledge fields called Toltequity, since their connection with knowledge is "expansive", while the male is restrictive. Males are connected with the concrete and tend to go to the abstract; women, on the other hand, are connected with the abstract and try to move to the concrete.
These books teach us the female connection with spirit; clearly demonstrate the feminine side of the argument; in other words, make us understand the Ometecihuatl concept.
Nagual Carlos Castaneda wrote prologues for both books, for the Florinda Donner book, points out that when he asked the author the reason for writing the book, she replied that it was essential to relate her own experiences in the "dreaming art" to intellectually "entice" those who intend to take seriously the Toltecáyotl knowledge managed by Don Juan, and which relate to the unlimited possibilities of human perception.
Entering "The dreaming art", we shall say it represents a challenge. On the back cover Carlos Castaneda says it was a difficult job, and that when finished he thought it should not be published. However, the warrior "transported" him to the second attention and years later the text transformed, with an "ominous force" that did not have when
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