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The aim of this Post is to help identify and define for each of us what our own healthy Vital Opportunities are, and to a large extent, to have a better knowledge and understanding of them.

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Vital Opportunities are a difficult subject to analyze as it involves the human attitude towards needs of all kinds. Each human group presents conceptual variations around its understanding, philosophical, anthropological, social, etc., however, we will approach them through the application of the WALK-RWD System and its fundamental activities, which will allow its adaptation and facilitate its understanding and use.

Let us briefly look at the anthropological philosophical thinking of human behavior in relation to the satisfaction of any need, in its surrounding reality.

“In ordinary experience we connect phenomena according to the category of causality or purpose. Depending on whether we are interested in the theoretical reasons or in the practical effects of things, we think of them as causes or as means. In this way we usually lose sight of their immediate appearance, until we can no longer see them face to face. […]. It is characteristic of man’s nature that he is not limited to one specific way of approaching reality but can choose his point of view and thus pass from one aspect of things to another”. E. Cassirer in Philosophical Anthropology, F.C.E., 1968, p. 251.

Space, time and number are continuous and infinite magnitudes, and are pure intuitions. Space and time provide the logical foundations for number, for mathematics. Only under the regulation of these three intuitions can the representation of the remaining things be realized, that is to say, by means of them and only by means of them can phenomena be produced in human consciousness. These three magnitudes permanently bind us to reason and do not allow us to meditate peacefully and undisturbedly on objects without their participation. Ernst Cassirer is quite solid and meaningful in his ideas when he asserts that existence – of any human condition, need or activity – is accessed through space, time and number. Each factor or entity that constructs itself independently achieves a hypostasis that structurally considers the principles and norms of a whole functional system in which it is immersed. All the images and impressions that the human being receives from the outside, he shapes and transforms into the kind of languages, which, voluntarily or not, consciously or unconsciously, he uses to understand, apprehend and process them in his personal inner source, and once translated, he communicates them to his outer circumstance.

The concept of Vital Opportunity is an ideal means of satisfying needs of a certain kind, as well as transforming unpleasant emotions, negative habits, sufferings, anxieties, distresses, misfortunes, sufferings, into pleasant, wholesome and healthy ways of feeling, perceiving and appreciating them.

Every Vital Opportunity that comes our way can help us to repair, understand and avoid those regrets and afflictions that we are constantly suffering and enduring, as well as give us an indulgence to our needs.

Every Vital Opportunity consists of these 3 pure intuitions, and therefore it is difficult not only to understand them, but how they can be identified (space and time) and quantified (number) for their utilization.

However, there is a great possibility to define, in each particular case, an identity between a negative feeling (need or suffering) and a vital opportunity.

The programme to carry out this identification of the great world of Vital Opportunities consists of 4 steps:

STEP 1. Get ready to walk;

STEP 2. Identify our needs and refuse to suffer or have any negative feelings.

STEP 3. Become aware and accept that we have certain needs and certain negative feelings, identifying them by name;

STEP 4. Match each unpleasant feeling and each need (or several) with a Vital Opportunity.

By achieving the first step, we will have advanced 50% of our commitment to move forward and “be able” to implement any Vital Opportunity, whether we seek it or it presents itself.

Let’s look at how we can take that first step. To do this we must understand the aspect of “power”; that capacity we have to achieve anything.

If we refuse to feel negatively, we will be opening the door to a possibility (juncture, circumstance, chance, eventuality, opportunity); we will be fighting against the conditioning of everyday life and social norms, we will be opposing all that we sense is negative within ourselves, we will be showing ourselves against that which has prevented us from achieving or attaining some vital opportunity, some level of pleasure and to live it to the full.

Before I go on to detail how to put vital opportunities into practice – to seek and find them – to reach a certain level of satisfaction and to eliminate our negative feelings, I will express a few words about the significance of Vital Opportunity.

SIGNIFICANCE.

Its understanding is linked in the answer to why I have used this concept to face the process of vital development of a person, at any moment of his existence. Concepts such as happiness, prosperity, success, fame, etc., are generally used and do not allow us to be fully aware of what they mean and how they are measured, except by the very parameters that the suffocating society embeds in us, and leads us through them all, without fully understanding them; and worst of all, without knowing how essential they are to the well-being and full development of our being.

According to the most common opinions, we are told that the vital opportunity must be understood as that circumstance which, within the existence of each individual, is a fundamental juncture to propel him/her in the social, working and creative environment, in some sense and to some degree, and which allows him/her to live (or survive) without asphyxiation and with full awareness of what he/she is and what he/she can become. Each vital opportunity is a possibility for personal development, through the use of one’s own physical and mental capacities, and with which to respond to our desires, expectations and commitments to ourselves. Let us keep in mind that this concept does not isolate us from the society that overwhelms us and that the opportunities themselves are, in part, defined and structured by it. They are all factors of change and improvement.

In our conception, vital opportunities are not only great, sporadic and opportune moments that we can seize, but, apart from their opportunity, which is fundamental, they are also small encounters, but above all, they present themselves continuously, i.e. daily, and therefore we must seize them daily, since all these opportunities lead us permanently to others.

With this expressive (verbal) binomial of “Opportunity” and “Vital” we refer to important moments in the life of an individual or community in which important and significant decisions can and must be taken that will affect their future and well-being.

However, there are other types of opportunities; as large a typology as required. They may be educational, professional, personal or economic, physical and mental health, and all offer the possibility of improving the quality of life and achieving personal goals and objectives.

Due to social conditioning, perhaps, the opportunities that we are most aware of and seek out are economic ones. Economic opportunities include times when decisions can be made that affect an individual’s (or community’s) financial and economic situation. Specific cases of economic life opportunities are:

– Acquiring vocational education and training: this can increase the chances of getting a well-paid and stable job.

– Starting a business or entrepreneurship: this offers the opportunity to generate income and build long-term wealth.

– Investing in the financial market: this can be a way to build wealth and protect against inflation.

– Buying property: can provide a long-term investment and a place to live.

– Saving money: can be a way to prepare for uncertain times and ensure long-term financial security.

These opportunities can have a significant impact on a person’s (or group of individuals’) financial life, so it is important to assess them carefully and make informed decisions.

The rest of the typology is very similar in format to the economic opportunities, so we will not spend more time describing them.

We can be sure that for each person, man or woman, over the course of a lifetime, there is a different set of vital opportunities, although the vast majority are repeated, but to a different degree and importance.

By definition, vital opportunities imply the quantity and supply – essential and sufficient – of satisfiers, so we should always take advantage of these moments and encounters in an optimal way.

Each individual must analyze and investigate in which personal circumstances he or she can increase the number of vital opportunities of which he or she can make use; but more decisive is that he or she can know the conditions in which he or she can identify and can put into practice one of them (a vital opportunity).

We can say that for each human being there is a special set of vital opportunities, and so we could ask: The greater the number of vital opportunities, the greater the number of satisfaction for each person? The answer is left to each person to structure according to his or her own circumstances.

CHARACTERISTICS OF VITAL OPPORTUNITIES

The main and common characteristics of vital opportunities are four: freedom, consciousness, will and change. All are structural and functional.

Vital opportunities, in general, are always involved in dissimilar circumstances and their occurrence depends on us and the external environment. We must eliminate chance, coincidence and eventuality from our circumstances. We must not let ourselves be carried away by “chance”. We will have to be more assertive and more timely in choosing a vital opportunity, because we have sought it out, and to put it into practice as a real handhold; the entrance to a portal where we can discover the solutions to our discomforts. I could say that we will have to act with precision and urgency; which will give us an additional advantage to find various answers that will make us more “aware” of those circumstances. Part of our analytical and decision-making position must be supported by a timely environment of speculation, sufficient reflection, which allows us to strongly probe our emotional, economic, physical and responsive positions. Anachronism must be eliminated, we will have acted in the “here and now”.

Freedom is generalized in all of them, it is immersed in each one, participating in a general as well as in a specific way.

Vital opportunities are just that, opportunities to satisfy pressing and basic human needs. If a vital opportunity is available, it must be made available.

In general, we can always identify some negative feelings or unpleasant emotions and relate them to the Forging Factors (FF) of the opportunities that human beings require for their survival and stable existence.

Without pretending to be exhaustive or definitive, the following table sets out the functional relationships between Negative Needs or Negative Feelings and the Forging Factors (FF) of human Opportunities.

The FF to be considered are elements that are used to determine the Human or Vital Opportunities, being these activities (actions, acts, practices) that human beings can carry out and that lead them towards the treatment and achievement (attainment) of these essential FF for their existence and survival.

Each individual must personally identify these functional relationships, through their own experience and knowledge, either because they have lived and felt them, or because they perceive and intuit them; that is, become fully aware that they exist within our being, and finally, achieve a functional correspondence of each unpleasant feeling or need – or several of them – with a human opportunity.

VITAL OPPORTUNITIES PROGRAMME (VOP) TO BE REALISED

Let us now look at the vital opportunities most related to our theme of walking, that is, those that are more related to our health and our state of mind. They are those that include key moments when decisions can be made that affect an individual’s physical and mental health and well-being.

I have been able to develop a functional and systematic scheme where we can make a Vital Opportunities Programme (VOP) that serves as a model of personal behavior, with the specific purpose of taking advantage of the 4 Vital Opportunities that I consider essential in human existence.

The mechanism to achieve the Vital Opportunities Programme, as I have called it, consists of practicing the 4 steps indicated at the beginning of the post, enabling and disposing of 4 vital opportunities.

This programme consists of projecting the Vital Opportunities of Bifurcation, Conscious Experience and Liberation, together with that of Walking. Starting with the first step, let’s analyze our negative feelings and emotions and look for the functional correspondence between these and Human Opportunities.

Some examples of health related opportunities include:

– Adopting a healthy lifestyle, by taking regular walks and including a balanced diet, which allows for stress reduction.

– Getting regular medical check-ups: to detect and treat health problems in a timely manner.

– Take preventive measures: such as getting vaccinated against diseases, avoiding smoking, alcohol and unprotected sun exposure – while walking – etc.

– Seek professional help: if mental health or emotional problems occur.

– Be informed about health: educating yourself about health and how to prevent problems can help you make informed decisions.

Decision-making within the Vital Opportunities Programme can have a significant impact on a person’s health and well-being, so it is important to consider them and make informed choices.

Now, within this Vital Opportunities framework that we need to look at, walking plays a major role. Let us take into account that walking is practically free in its development. Daily walking has an important relationship with the other three vital opportunities. Regular walking has a direct relationship with the Vital Opportunities because of its positive impacts on health, both physical and mental, in all individuals who do it. Some ways in which walking can influence Vital Opportunities include:

1. Improved health: walking can help prevent chronic diseases such as diabetes, hypertension and heart disease, and a dozen other diseases, which we have already mentioned in previous posts.

2. Stress reduction: walking can be an effective way to reduce stress and improve mental well-being (Future Post THE WALK-RWD SYSTEM AND STRESS HORMONES).

3. Improved productivity: Walking can improve energy, concentration and decision-making ability. It increases productivity at work and in other activities (Posts EFFICIENCY AND PRODUCTIVITY IN OTHER FIELDS, THE SYSTEM CAN BE INCORPORATED TO COMPANIES).

4. Improved self-esteem: walking can increase confidence and self-esteem (Future Post SELF CONFIDENCE AND SELF-ESTEEM IN THE WALK-RWD SYSTEM).

5. Strengthening social relationships: Walking can be a social activity and help strengthen relationships.

Decisions that lead us vitally to walk put us in a positive perspective that puts us on the path to the rest of the other categories of opportunities. And, note that I have only pointed out 5 points where walking exerts a magical force to put us on the path of opportunity. That is, daily walking has – without a doubt – a positive impact on many areas of life, including health, productivity, social relationships and self-esteem, which in turn can influence Vital Opportunities and help improve quality of life.

Let us now look at what those Vital Opportunities are. They are not just circumstances by which we can or should act; they are not just (mere) occasions where our bodies and minds are engaged in acting for the achievement of different ends. These vital opportunities are handholds or supports that allow us to feel and function with a high probability of certainty – almost 100% – of favoring a state of personal satisfaction, with oneself, and with the people around us, as well as a very acceptable state of health.

One action -physical and mental- that we should carry out to start this Vital Opportunities Programme, is to move away for a while from social conditioning, and let’s observe which would be the essential opportunities that would not help everyone to reach an authentic personal development.

FIRST VITAL OPPORTUNITY: WALKING.

One of the main pressing needs we have is to walk; it is connected to a great number of other needs and organic functions (Post HARMONY OF THE BODY WITH THE MIND; BODY PARTS FOR WALKING-THEIR CARE; LISTENING TO OUR BODY WHILE WALKING), but above all with the other 3 vital opportunities. It is an activity that we can always do and that will help us to feel existentially liberated. (Post WALKING AND FREEDOM; Future Post WALKING AS A SYNONYM FOR FREEDOM). If we manage to set foot on a path, we can also achieve other goals through the integral application of the WALK-RWD system, when reading, writing or drawing, as we have mentioned in several posts (Posts WHY READ AND WHAT FOR?; WHY AND WHAT TO WRITE FOR?; READING-WRITING-DRAWING, VIRTUOUS CIRCLE; DRAWING, KNOW BETTER OURSELVES; DRAWING AND THRESHOLDISM, TO KNOW OUR INNER SELF; WHY AND WHAT TO DRAW FOR? THE GREAT BENEFITS WHILE WALKING.

SECOND VITAL OPPORTUNITY: BIFURCATION.

Bifurcation is in itself a privilege, a canon, not an obstacle. The existence of bifurcations in our lives is another of our vital opportunities (Post WALKING, AN EXISTENTIAL METAPHOR. PART 1 OF 4; future Post SARUTAHIKO, GOD OF TRAVELLERS IN ANCIENT JAPAN). To have and to use the bifurcations that present themselves to us, is to respond to our vital opportunities. To be presented with a bifurcation in our lives is to have new possibilities to make decisions and take actions.

This vital opportunity of the bifurcation is the one from which we will gain a more effective and transcendental liberation.

It is an attitude of alertness that we can realize in all our activities, reasoning out what the possibilities mean in our personal lives: They are options for moving forward.

THIRD VITAL OPPORTUNITY: THE CONSCIOUS EXPERIENCE

This third Vital Opportunity is related to the acquisition of experience during the vital and opportune stages of any human being’s existence: during infancy, during childhood, puberty, adolescence, etc. As long as we are alive, we are on the move, we are walking.

By refraining from taking an action or a decision (2nd O.V. Bifurcation) we will continue to lengthen a process that leads us to continue experiencing unpleasant emotions, acquiring negative habits, suffering, anguish, distress, misfortune; however, as we know, we could come to determine an identity between an experience (positive or negative) and a correlation with a vital opportunity, so that we could transform those experiences into nourishing satisfiers. An experience – positive or negative – is the key that opens numerous doors that can lead to the satisfaction of needs and the alleviation of anxieties.

FOURTH VITAL OPPORTUNITY: LIBERATION

I prefer to call it Liberation rather than Freedom. The difference lies in the fact that Freedom is usually understood as something that is far away from us; very complicated, distant and difficult to reach.

Liberation is a word that is more accessible to me personally. I feel it will be available if I want it.

Let’s try to be more empathic, healthy, active, more positive, authentic, objective, and with that we will be liberated; we will feel freedom within ourselves, within our interiority. A simple and free practice is to walk. Let’s start walking and we can feel that we are freeing ourselves; moreover, when we read, write or draw, while we walk, this liberation is reinforced. This will allow us a greater capacity within ourselves to discover, select and reach the vital opportunities that our own being needs. We will become more aware of past experiences and the experiences we will have to have in the future. This must be a free decision and choice for ourselves. We will only have to seize that Vital Opportunity to WALK.

It is a matter of reciprocity. We feel healthy physically and mentally when we feel free, when we achieve that feeling of freedom in us, that we are not oppressed by anything. We feel good about what frees us.

What things free us? Walking frees us from oppression of ALL KINDS. It also liberates us to read, to write, to draw while we walk. Open space makes us feel liberation, freedom. We encounter open space; we encounter multi-colored wefts when we walk in the countryside; an encounter with that liberation. We will come to a collision with Freedom itself.

These activities that allow us to feel freedom are the ones that set us in motion, and with the movement we can feel our liberation and reach the other vital opportunities, to put them into practice.

ATTAINMENT OF VITAL OPPORTUNITIES

Freedom is a sine qua non-condition for the achievement of Vital Opportunities, so we must act in search of an existential metaphor to achieve, even if only for small periods, a specific physical, mental and spiritual liberation, and we are sure that by becoming aware of this resource, everything will become easier for us.

During our daily walk we can achieve this. This means that to the extent that we walk freely, becoming aware that we must rid ourselves of our negative feelings, we can move towards liberation from the social conditioning – of all kinds – that has prevented us from carrying out some fundamental activities, such as walking, and we miss some of the opportunities – in general – that are presented to us.

Social conditioning, usually translated into economic, social, professional, educational, political, urban and labor oppression, destroys the environment in which the opportunities that are available to each individual are developed, because they disorientate and blind us to them, we do not even observe them, let alone know that they can help us. These oppressions, in other words, create high contradictions in our minds (in the minds of individuals), which almost reach the level of being insurmountable.

The more individual freedom we feel and have, the more capacity we will grant ourselves to achieve certain Vital Opportunities.

The fundamental negative conditions are those we have with ourselves: guilt, fear, insecurity, frustration, pain, and a dozen other negative feelings that haunt our inner self, our intimate reality. Of course, we are also overwhelmed by economic deprivation, social deprivation, denial of success, lack of prestige, material emptiness. And of course, what commonly overwhelms the majority of the human race are physical and emotional ailments, but above all psychological ailments.

We will always have the choice to change and thus find liberation as we walk. This will lead us to mentally meet each of the Vital Opportunities we require.

Whenever we wish to put this programme into practice, let’s start by walking and then we can get to know our unpleasant feelings and negative emotions (ailments in general) and thus come to identify and qualify our own Vital Opportunities.

Final Note: With the publication of this Post we start the 6th consecutive year of the WALKREADANDWRITE Blog.

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I would like to comment on a universal aspect of mythologies. The degree of importance that culture has given to some human condition, natural phenomenon, animals and plants, or essential categories of the behavior of men and women, is related, almost generally, to the number of divinities -gods and goddesses- that it has created with respect to that inclination, aversion or repulsion. That is to say, the greater the number of that divine representation, the greater the importance, inclination, or rejection, that people have towards those phenomena.

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A fundamental aspect is that of fear in the human being. We could say that fear of natural phenomena, of the unknown and the strange, is one of the fundamental elements for which gods have been created in all mythologies.

In our fundamental theme of walking, without a doubt, all mythologies have at least one goddess or god protector of the roads, travelers, and walkers. But likewise, walking (and its derivations) is not one of the representations that have several gods in their mythologies, and there are other physical, material and spiritual conditions that are more complex to understand and discern, and therefore, they are attributed greater importance, so it requires a greater number of divinities for their attention and observation.

As this is not the only Post where I will be commenting on some gods and goddesses that are related to walking, I must expose -from my particular point of view- why it is important to pay attention to the divinities in relation to this crucial topic of the Blog: walking -and its various derivations, such as merchants, walkers, roads, pilgrims, travelers, etc.

In the mythologies of the West there are apparently few gods protectors of the roads.

Hermes is a god of Greek mythology, the son of Zeus and the goddess Maia, known as the messenger of the gods, the protector of merchants and thieves, and also as the god of eloquence and athletes. He was very swift and cunning, and was attributed with the ability to deceive the gods. He was depicted as carrying a staff and wearing winged sandals -sometimes with a winged hat-, he had the function of guiding the deceased to the world of the dead. He was also associated with trade and prosperity, and sacrifices were offered to him to ensure a good journey and protection against dangers along the way.

Hermes, in addition to being the god of various representations of human actions and conditions, is a caretaker, watchman and protector of the wayfarers. This function of protection, surely entrusted by Zeus, was developed on the land surface but also in the sea and rivers. He protected travelers as well as fishermen, and sailors in charge of navigational aspects in large, medium and small vessels. In the mythological annals that I have consulted, it seems that he did not like stowaways or vagabonds, which seems a bit contradictory to me, since Hermes was a protector of travelers and also distinguished himself for his acts of larceny.

As protector of the roads and travelers, he was also the protector of merchants and pilgrims who moved by land from one place to another, in order to develop their commercial, tourist, and religious activities or as emigrants.

Hermes was one of the gods of Olympus who had more divine representations, which I will mention in full in order not to stay with the single image that he was only a god protector of travelers and roads. He was one of the main advisors and messengers of Zeus, God’s defender of merchants and commerce, the mediator of thieves, and sponsor of the arts; he was also the god of chance.. He created the system of weights and measures, with which trade was perfected. He was in charge of Zeus to take the souls of the dead to hell. Zeus commanded him for reconciliation between enemies, as Apollo had given him a golden staff (a rod) that had powers for mediation, appeasement and reconciliation.

In the aspect of the divine attribution of chance, I would like to mention G. Ephrain Lessing in his work Laocoön. He states at the beginning of his chapter XX, warning his readers that: “I prefer to return to my path, if one who goes for a walk can have a path”, showing his modesty as a writer and thinker (pp. 21 and 203), recognizing the image of Hermes in his divine faculty of chance, as an indicator that things come about by chance and randomness, and not necessarily by reasoning, because what he considered -as he surely considered it- are loose reflections that are externalized as they arise in his thoughts, rather than elements of a structured study carried out in an organic and harmonious way. As the Greek people themselves surely felt when attributing to their God that divine dimension of chance.

As part of his physiognomy (image) Hermes was represented with wings on the heels of his feet or on his sandals and with a winged cap, which transmitted an immutable inclination to walk permanently, with care and lightness.

Rome, as we know, imitated Greece in almost everything; in the divine (mythological) aspect it had a repetition practically equal to the Greek pantheon, with its own names. Mercury was the replica of the Greek god Hermes, and as such was a very important god for the Romans of that time. Of course, he was also the protector of roads and travelers. Like Hermes, Mercury was an effective reconciler between enemies.

This personality of Hermes – and Mercury – as protector of travelers and roads reflected the importance the ancient Greeks placed on safety and prosperity in travel and trade.

I will allow myself to relate several events of the god Hermes that were related to the roads, to walking and to wayfarers.

Zeus wanted to know for sure how effective Hermes was as a mediator and reconciler, and one day when Hermes was walking in the forest, Zeus made him see two snakes that were fighting furiously. Hermes, who always carried that rod that Apollo had given him, granting him divine powers for mediation, appeasement and reconciliation, immediately intervened in that dispute. Zeus, observing the whole scene, advised the snakes not to stop fighting.

Hermes, addressing one of the serpents, asked him: -What do you wish to obtain from your enemy: her surrender, to kill her or to humiliate her?

To which the serpent replied: -Only defeat her! Then I will be the only one on this ground.

Hermes replied: “But there are many more snakes like you.

-There are only two of us.

Immediately, he asked the same question to the opponent, and she answered: “I wish to annihilate her forever!

-Why? -asked Hermes.

-Just because I don’t like the way she crawls.

-But you crawl in the same way.

-That’s not true. I walk upright.

Before such an answer, Hermes with his magic rod intertwined them and gave them his staff, since it would be of no use to him before those two answers. The two snakes were united forever, embracing the staff, which prevented them from crawling ever again, they could only walk upright, leaning on each other.

Zeus’ answer was never known.

In a popular story from Greek mythology, Hermes protects a merchant named Autolycus. Autolycus was known to be a cunning and skilled thief, but he also considered himself a successful merchant. One day, while traveling along a dangerous road with a large amount of precious goods, he was attacked by bandits. Hermes, as his protector, intervened and tricked the bandits with his eloquent skill, allowing Autolycus to escape with his goods intact. This story from Greek mythology shows how Hermes, despite his fame as a patron of robbers, also protected merchants and helped them succeed in their trading voyages.

In another story from Greek mythology, Hermes defends a wayfarer named Battus. Battus was a pastry chef living on the island of Crete and one day he came face to face with the god Zeus, who was disguised as a traveler. Zeus asked Battus to show him the way to a water source, and Battus agreed. However, when Zeus reached the fountain, he tried to steal the gold at the bottom. Battus saw him and ran to tell the other gods. Hermes, who had been sent by Zeus to keep an eye on Battus, realized that Battus had found out and reported him. Instead of punishing Battus, Hermes protected him and swore an oath to Zeus that he would not reveal his true identity. This mythological story shows how Hermes, as protector of wayfarers, defended Battus from the consequences of his action of denouncing Zeus, and how his cunning and his ability to keep secrets made him an effective defender of travelers and merchants.

In another story from Greek mythology, Hermes defends a wayfarer named Iphicles, who was the twin brother of Achilles. Iphicles was traveling along a dangerous path and encountered Apollo, the god of the sun and music. Apollo asked Iphicles to show him the way to a temple, and Iphicles agreed. However, when Iphicles took him to the temple, Apollo tried to steal a sacred image that was there. Iphicles discovered this and ran to tell the other gods. Hermes, who had been sent by Zeus to watch Iphicles, realized that Iphicles had discovered Apollo’s attempted theft. Instead of punishing Iphicles, Hermes protected him and confronted Apollo, who eventually returned the sacred image. This legend shows how Hermes, as protector of wayfarers, defended Iphicles from the consequences of his action in denouncing Apollo, and how his cunning and courage made him an effective defender of travelers and merchants, even when other gods were involved.

Now let us analyze the importance of the creation of divinities to protect the roads.

The myths that are related to the theme of the gods and goddesses that have been created throughout the times are abundant and very enriching. However, we do not have enough space in this Post and in the measure of their importance, we will be commenting on them in the series of Posts that I have programmed within this topic.

Each element that constitutes the roads has been extracted and considered relevant by the human mind: its nooks and crannies, its geological accidents, its bridges, its fords, its bifurcations, as well as its different benefits that have granted, and dozens more of those components that have given shape and symbolism.

For the time being, I will try to respond succinctly to this subsection.

The answer involves two fundamental spheres of the human condition: its religious part and its psychological part.

As in all religious manifestations, this also rests on two aspects: one positive and the other negative. The positive inclination can be called love, affection, salvation, admiration, liberation, idolatry, awakening, devotion, enlightenment, hope, etc.

The negative contrariety can be called doubt, hatred, pain, frustration, fear, ignorance, guilt, etc.

However, if there is anything negative about walking, it is the frustration one feels for not having placed oneself on the path to begin the walk.

But all the positive meanings (representations, expressions, signs) we begin to find them from the very moment we start walking, because they begin to parade inside us.

The answer immediately arises as to why people create divinities to protect the roads: Because this activity is essential and the roads must be free of negative forces. Otherwise, they would eliminate from the human being one of his inborn activities.

And likewise: Why protect the walkers and other derived entities that use these means of communication? The answer is very similar: because there has been a deep fear of losing that innate activity.

The psychological part rests on the unconscious function of the human being, supported by a conscious and an instinctive part. Briefly we will say that the unconscious works storing all the contents repressed by the consciousness -desires, impulses, fears, etc.- and also keeps -together with the “it”- the essential habits of the being (positive and negative), as well as its instincts or archaic impulses such as the one we are referring to (Future Post THE CONSCIOUS AND THE UNCONSCIOUS IN THE APPLICATION OF THE WALK-RWD SYSTEM).

The psychological position leads us to think that in an unconscious way that fear -mentioned in the religious sphere- is found in the deepest part of the unconscious, due to the fact that the conscious has been repressing it and for the same reason does not allow it to fully emerge to the consciousness.

Since human beings landed on earth, these two spheres worked together to create those divinities that have protected both the roads and the users of them.

Let us remember again what Prometheus advised the human being, in those mythical times, when he was released from his chains: “Your mission is to walk on the planet Earth“.

The creation of gods protecting the roads in different mythologies is due -as we have already mentioned- to the degree of relevance that the peoples have conferred to some human condition or to the different natural phenomena, either as an inclination or as a rejection.

The fundamental psychological aspect is that of the human being’s fear of what he does not understand, of the unknown. Since ancient times, humans have traveled dangerous roads in search of food, trade and exploration. These journeys were dangerous because of enemies, wild animals, adverse weather conditions and other natural hazards. As a result, humans have created myths and legends to explain these dangers and to assuage their fear of the unknown.

In these mythologies, the protector gods of the roads symbolize safety and protection during travel. All gods – male or female – offered a sense of security and comfort to travelers, to wayfarers, as they were represented as powerful and benevolent beings who were always ready to help travelers in confronting these dangers. These gods were also seen as symbols of hope and overcoming obstacles, and their presence in mythology could motivate travelers to keep going and succeed in their journeys.

The creation of protector gods of the roads in different mythologies is a reflection of the innate human fear of the unknown and their constant search for safety and protection during journeys. This category of gods and goddesses have served as symbols of confidence and certainty, and their presence in mythology motivated travelers to move forward, leaving fears behind.

In this way, we can assure that there is a direct relationship between the fear that human beings have suffered throughout the ages and the creation of gods and goddesses in different mythologies. Since ancient times, human beings have experienced fear before the challenges and dangers of everyday life, such as natural disasters, diseases, death and other dangers. To overcome these fears and to find meaning in their existence, humans have created gods and goddesses to represent them and to provide protection and comfort.

These gods and goddesses are a reflection of people’s fears and concerns (manifested at different times) at a given time and are often associated with aspects of life such as war, fertility, death, nature and other important aspects. By believing in the protection and help of these gods, humans can overcome their fears and find greater serenity and confidence in their daily lives.

Thus, the creation of gods and goddesses in different mythologies is a response to the fears and challenges that humans have experienced throughout history. These gods and goddesses provide comfort and protection and give human beings a sense of encouragement and optimism amidst the dangers and challenges of their life existence.

The more fear a people have had of certain things and natural phenomena, the more gods and goddesses they have created to protect themselves from the unknown and incomprehensible. In many ancient cultures, the creation of gods and goddesses was directly related to the fears and challenges people faced in their daily lives.

For example, in a society that lived in an area of frequent earthquakes, there might be an earthquake god who was revered and asked for protection. In a society that depended on agriculture, there might be rain and fertility gods who were worshipped to ensure a good harvest.

Specifically, the creation of gods and goddesses is a way to address the fears and concerns of the people at any given time. By having a divine figure to protect them, humans can overcome their fears and find greater meaning in their lives.

Of course, Fear is not the only element that generates it, but also Pain, Guilt and Frustration. All of them considered as the undefined variable (X) in an algebraic expression, being religion and its gods the determined variable (Y).

Y=f(X)

Each of the religions and mythologies, with their creation of gods and goddesses, manage to mitigate these unconscious or real sufferings:

For Pain: Liberation/Salvation.

For Fear: Faith/Belief/Hope

For Guilt: Solidarity/Empathy

For Frustration: Acceptance and Renunciation.

To conclude I would like to say one more characteristic of the god Hermes in this context.

Hermes plays a very important role in this theme of walking, for apart from his divine “walking activities”, his image is very eloquent with his wings on his ankles (or sandals) representing the swiftness of his walking. The wings were not placed on his upper extremities, arms and hands, but on his feet, and this relates him to walking. As with all the gods that have been created as protectors of the roads and walkers, Hermes is a clear response of the Greek people to the fear of detriment, neglect or loss of this innate activity in the human being.

The importance of Hermes in the mythological context of that people, we find it in its multiple representations and its proximity to Zeus, which assigns the highest degree to this divinity and therefore to the roads and the practice of walking.

As we publish some Posts about the myths and elements that have been represented in a relevant way in this subject since archaic times, we will explain and analyze them in those moments. About the concept of bifurcation in the paths, I have expressed in Post WALKING, AN EXISTENTIAL METAPHOR. PART 3 OF 4, the following: “The bifurcations in the roads (Future Post SARUTAHIKO, GOD OF TRAVELERS IN ANCIENT JAPAN, God of the bifurcations) are analogies of the crucial moments in the decision making of our existence”. That is why in that Post we recommended that we should start walking because each walk can be used as an analogy that physically communicates us with our unconscious, since when walking along any path, we can use each bifurcation as an existential metaphor that enlightens us in our own circumstantial decisions. This will help us to better understand and make decisions in our lives and also motivate us to take daily walks.

Final Note: With the publication of this Post we end the 5th consecutive year of the WALKREADANDWRITE Blog.

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“The sea is not an obstacle; it is a way to reach new horizons”. – Amyr Klink

This Post is a consequence of the book that I will publish in the coming weeks, entitled THE MAYAS: THE CULTURE OF THE 4 SEAS (1), and it is also a complement to Post MAGIC TREKKING. PART I, inviting you to walk on the sands of the beaches, including a gastronomic guide to the typical Mayan food.

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When we refer to the seas, it immediately comes to mind -at least to me- the different dishes that are enjoyed in that region based on fish, shellfish and mollusks, from 4 seas; and that is why they are marine species that have some differences and therefore make up dissimilar recipes with extraordinary flavors.

Of course, our main theme is walking and therefore it is important to invite you to do this practice barefoot on the sand (Post WALKING BAREFOOT. PART I) on the beaches of the coasts of these 4 seas.

The Mayan region is surrounded by the following seas: the Gulf of Mexico, the Pacific Ocean, the Caribbean Sea and the Atlantic Ocean. “The Maya nation occupied, during the period of its maximum growth and extension (4th-10th centuries A.D.) a vast territory located in Mexico and Central America, about 135,000 square miles. This region included the entire Yucatan Peninsula and large areas of the Mexican states of Tabasco and Chiapas, large parts of Belize and Guatemala, as well as a part of Honduras and a small strip of El Salvador”. The Mayan Arch Route, p. 14 (2)

The Mexican states and the other countries of Central America, which today make up that ancient nation, are the following: Quintana Roo, Chiapas, Tabasco, Campeche, Yucatán, all belonging to Mexico; and the countries of Belize, Guatemala, Honduras and El Salvador, a geographical conformation that can be appreciated in the following image:

Geographical distribution of the Maya world by states and countries.

The Mayan nation is the only culture in the ancient world that when it settled in its territory could look out over four seas. At that time they were called as follows:

Pacific Ocean: The shores of the Pacific Ocean in the Chiapas region were called “Moch-Cuáan,” which can be translated as “the sea of reefs” or “the sea of big waves”.

Gulf of Mexico: The Gulf of Mexico was known as “Háaytza’an,” which means “the land of the sea” or “the land by the sea.”

Atlantic Ocean: The coastline of the sea off the coast of the state of Yucatán was known as “Kabáah,” which can be translated as “the seashore” or “the shore.”

Caribbean Sea: The Caribbean Sea was known as “Ekab,” which means “dark place” or “black water.”

The four seas are very distinct from each other, belonging to different oceanographic formations. These formations include underwater topography, ocean circulation, water temperature, current patterns (with the Gulf Stream and the Atlantic Current). These features influence and play an important role in the climate of the entire Maya region. The 4 seas interact with the region and influence the temperature and weather patterns associated with each of the 4 seas. There is also a difference in marine biodiversity and ecosystems vary between the 4 seas.

The Maya settled in this region of southeastern Mexico to communicate with and through them, which is why I have designated it as The Culture of the 4 Seas.

This nation developed significantly in all aspects, and from my personal point of view, the location of the lands that the ancient Mayas chose were determinant for their cultural development.

LENGTHS OF THE 4 RESPECTIVE COASTS

The extensions of each one of the coasts of these four seas that surround the Mayan region are quite large, which is why the communications that this nation had with the seas represented diverse activities. The coastal contacts of the Mayan region in those ancient times are the same that we can admire and enjoy today, being the following:

Pacific Ocean. It is located south of the Yucatan Peninsula. The coastal length in this area is 350 Miles.

Gulf of Mexico. It lies to the west of the Maya region. Its coastline, in the area corresponding to the Yucatan Peninsula, is approximately (385 Miles.

Atlantic Ocean. lies to the north of the Yucatan Peninsula. Its coastal development, in this area, is approximately 294 Miles.

Caribbean Sea. It is located to the east of the Mayan region. The Caribbean coast was the most important part of the Maya region. The coastal length is about 1,464 miles.

The total coastline of the Mayan region of the 4 surrounding seas is 2,493 miles. This distance of 2,500 miles gives us an idea of how important it was for the Maya to be located in this vast region.

The difference between the results of complete coastline 3062 Miles and effective coastline 2,493 Miles, comes from the following: All the coastlines of the states of Mexico are defined with 100% of their surrounding developments of the Mayan region, as is Belize; however, Guatemala and Honduras are counted with only 35% of their coastlines, and El Salvador with 40% of its coastlines.

Each zone of contact with these 4 different seas has shaped a different ecosystem.

ISLANDS IN THE 4 SEAS REGION

As important information, I will comment that there are several islands in this Mayan region of the 4 seas:

Campeche: 1) Isla Arena: It has a territorial extension of 25 Mi². It is located about 3 miles off the coast of Campeche; 2) Isla del Carmen, with a territorial extension of 618 Mi². It is located at a distance of approximately 0.9 miles from the coast.

Tabasco: There are no islands off the coast of Tabasco.

Yucatan: There are no islands off the coast of Yucatan.

Quintana Roo: 1) Cozumel Island: It has a territorial extension of 185 Mi². It is located about 12 miles off the coast; 2) Isla Holbox, off the coast of Quintana Roo in Mexico. The territorial extension of Isla Holbox is 15 Mi². It is located at a distance of about 6 miles from the coast of Quintana Roo, in the northern part of the Yucatan peninsula. Isla Holbox is known for its beautiful beaches and rich marine biodiversity; 3) Isla Mujeres: It has a territorial extension of 4 Mi². It is located at a distance of about 8 miles from the coast of Quintana Roo.

Archipelago of the Chetumal Bay Islands: This archipelago includes several islands, such as Isla Tamalcab, Isla del Angel, Isla Blanca and others. They are located in Chetumal Bay and lie off the coast of Quintana Roo.

Chiapas: There are no islands off the state of Chiapas.

COASTAL HABITATION AND/OR CEREMONIAL CENTRES

At the time before the arrival of the Spanish, at the beginning of the 16th century, the population of the Mayan nation was estimated at 15 million inhabitants.

In each zone of influence of the four seas, certain habitation and/or ceremonial centers could be found in their coastal areas. In some of these centers, rituals and ceremonies related to fishing and the seas were carried out. The most important of these centers, which still exist today, are mentioned below:

Tulum: Located on the Caribbean coast of the Yucatan Peninsula, Tulum was an ancient Mayan city with an important seaport. Ceremonies and rituals were performed here in honor of the aquatic deities, as well as to ask for protection and success in fishing.

Xcaret: Located in the Riviera Maya, near Playa del Carmen, Xcaret was an important Mayan ceremonial center and port. Rituals and offerings related to fishing and the seas were performed here, especially in honor of aquatic deities such as Ixchel and Chaac.

El Cuyo: Located on the northern coast of the Yucatan Peninsula, El Cuyo was a Mayan coastal settlement where fishing was traditionally practized. Here, Mayan fishermen performed rituals before setting sail, requesting the blessing of the deities for a successful catch.

Xcalak: Located on the southern coast of the Yucatan peninsula, near the border with Belize, Xcalak was an important fishing center for the ancient Maya. Rituals and ceremonies were held here to honor the aquatic deities and to ask for their protection in fishing.

Some dozens more settlements existed in the coastal areas of influence to these 4 seas, however, they are only archaeological areas, most of them.

MARKETS

In the Mayan civilization, markets were known as “k’íiwik” and were held in plazas or urban centers. Traders were highly respected and travelled long distances to exchange goods. Bartering was common, but also products such as coins, seashells or cacao were used as a means of exchange. The Maya traded a variety of foodstuffs, a diversity of textiles, obsidian, jade, precious feathers and a wide variety of other items.

In general, the great vendimias in pre-Hispanic markets were lively and vital events for the economy and culture of indigenous civilizations. These vendimias were not only opportunities for commercial exchange, but also moments of social and cultural encounter where knowledge, traditions and experiences were shared.

WHITE ROADS

The Mayan white roads (Post THE ANCIENT MAYAS AND THEIR WHITE ROADS. PART I) were the typical infrastructure that this people used to communicate from the habitational and ceremonial centers to the coastal points where they continued their journeys to transport their products to different points in their own region (cabotage and circumvallation) or outside of it to other towns (transoceanic journeys).

MAYAN GASTRONOMY

The names in Spanish and Mayan of the 30 most important stews of the ancient Maya, which are still prepared in this region, are:

1. Chak k’ích (stone broth): Soup made with fresh fish, Mayan herbs and vegetables, cooked directly on hot stones.

2.       Chaya paak (Chaya pak): Stew of chaya leaves cooked with tomato, onion and Mayan spices.

3.       U po’ot puk (Wild boar stew): Wild boar was a prized meat of the ancient Maya. To prepare this stew, chillies, garlic, onions, tomatoes and herbs such as coriander and oregano were used. The meat was cooked slowly until it was tender and full of flavor.

4.       Chilmol (Chilmole): A dark stew made with pork or turkey meat, achiote, spices and corn dough, served on corn tortillas.

5.       Chirmol: A traditional Mayan stew that included fish, such as mojarra, cooked with tomato, onion, chillies and coriander.

6. Kakik: A traditional Mayan broth made with turkey, but shrimp was also added for extra flavor.

7.       Chochinita (Cochinita): Wild boar stew with chili, tomato, onion and Mayan spices, simmered over low heat.

8. k’óom (Seafood soup): A savoury broth prepared with a variety of seafood, such as shrimp, squid, mussels and fish, seasoned with traditional Mayan spices and herbs.

9. K’uutbil u koch (Cochinita pibil): A preparation of wild boar marinated in achiote and sour orange juice, wrapped in banana leaves and slowly cooked underground.

10. K’ak’ik (Chicken soup): Thick soup made with Creole chicken, spices, tomato and corn dough, seasoned with Mayan herbs and achiote.

11.     K’iinich u po’ot (Spiced deer): This stew was prepared with venison, which was cooked with spices and local herbs. Ingredients such as chillies, garlic, onion and banana leaves could be added for flavor and aroma.

12.     Kak’ik (Caldo de gallinácea): Soup made with Creole hen, spices, herbs and corn dough, seasoned with achiote.

13.     Pepian (Pepian): Thick stew made with turkey meat, pumpkin seeds, chili, spices and traditional Mayan herbs.

14.     Pibipool (Pibipollo): Stew wrapped in banana leaves, made with guajolote or creole chicken, achiote, spices and corn dough.

15.     Pok chuk (Poc chuc): Wild boar fillets marinated in sour orange juice, grilled and served with onion and chili sauce.

16.     K’uutbil u xikin (Pollo pibil): Chicken marinated in achiote and other seasonings, baked in banana leaves.

17.     U po’ot ak (Adobo de pato): Duck stew was another popular dish among the Maya. The duck meat was cooked with a mixture of chillies, tomatoes, onion and garlic. Sometimes herbs such as epazote were also added to enhance the flavor.

18.     K’oxk’ol (Puchero de tres carnes): Stew prepared with three types of meat (venison, wild boar and turkey), vegetables, spices and herbs, cooked slowly.

19. Tikin Xic: Fish, such as sea bass, is marinated with achiote, sour orange juice and spices, then wrapped in banana leaves and grilled.

20. Kib’ik (Stuffed cheese): Hollowed out cheese stuffed with turkey or wild boar meat, sultanas, olives and spices, bathed in tomato sauce.

21. K’ochob (White stuffing): Stew of wild boar or turkey meat with spices, wrapped in banana leaves and steamed.

22.     U po’ot sibil (Rabbit stew): Rabbit was a commonly eaten meat by the Maya, and was prepared in tasty stews. It was cooked with chillies, tomatoes, onions, garlic and local herbs. Some variants could also include pumpkin and other vegetables.

23. K’ab kak (Black stuffing): Thick, dark stew made with creole hen or wild boar meat, spices, achiote and corn dough, served with corn tortillas.

24. Säbuts’ (Salbutes): Fried corn tortillas topped with shredded turkey meat, pickled onion, avocado and tomato sauce.

25. Sikil pak (Sikil paak): Sauce made of roasted and ground pumpkin seeds, to which shrimps or prawns were added, combined with tomato, chilli and other ingredients.

26. Ts’itun (Ceviche): A popular dish throughout the region, Mayan ceviche was prepared with fresh fish, such as sea bass or grouper, marinated in lemon or sour orange juice, mixed with onion, chili, coriander and tomato.

27. k’iin (Tamales de elote): Tamales made of tender corn dough wrapped in corn husks and steamed.

28. tzic ts’o’ot (Tzic de venado): Venison stew with achiote, chilli, tomato, onion and spices, slow cooked.

29.     Xnipec tso’ob (turkey Xnipec): turkey stew with achiote, chilli, tomato, onion and spices.

30.     Xoc-ch’ic: Marinated wild boar with a sauce made with various dried chillies.

The Spanish influence can be observed in certain dishes, as some of the original ingredients have been lost and replaced by others. Also, some of the main meats and fish have been modified at the present time, and we do not find wild boar in the cuisine of this Mayan region, as it has been replaced by pork. Nor are native chickens used in Mayan dishes, as they have been replaced by chicken. Deer has been replaced by beef, although it is still found in some typical dishes.

Independently of this invitation to enjoy Mayan gastronomy, our main purpose is to extend an invitation to walk barefoot along any of the beaches of these 4 seas (Post WALKING BAREFOOT. PART I). The sands are fine, medium and coarse, depending on the coastline where we go, which advises us to take some special shoes, in case we are sensitive or we find certain coasts with some stones, there are even rocky areas. Also bring a hat and some sun protection oil or cream to protect you from the sun’s rays.

We are pleased to extend you a special invitation to visit the wonderful region of the Mayas, a place surrounded by the four seas. Here you will find a natural and cultural paradise that will fascinate you.

Imagine enjoying beautiful beaches bathed by crystal clear waters, where you can relax in the sun and dive into the refreshing sea, in each of the 4 mentioned. The sensation of walking barefoot on the soft sand will be an unforgettable experience.

In addition to its incredible coastal scenery, the Mayan region has a millenary archaeology that will transport you back in time. You will be able to explore more than 250 archaeological sites, discovering the majestic pyramids and temples that are still standing. Every corner holds ancestral stories that will invite you to reflect on the past and admire the legacy of this ancient civilization.

Set out to walk along the marvellous white trails that wind through the jungle, surrounded by lush vegetation and diverse fauna. It will be like stepping into a true green paradise, where nature manifests itself in all its splendor.

You cannot fail to marvel at the monumental ARCHES that decorate the Mayan region, true architectural jewels that bear witness to the ingenuity and skill of this ancestral culture.

And if we are talking about gastronomy, the Mayan region is not far behind. Indulge in a variety of flavors and traditional dishes that fuse local ingredients with unique culinary techniques. Every bite will transport you to an explosion of flavors and sensations.

Also, don’t miss the opportunity to explore the coastline and discover the diversity of marine life that this region is home to. Dive into the crystal clear waters and discover the underwater world full of color and life.

And to make this region even more accessible, we present the new Mayan Train, which runs through a large part of this marvellous territory. You will be able to enjoy a comfortable and safe journey while admiring the landscapes and connecting with the essence of the region.

Dear friends, the Mayans are waiting for you with open arms to share their culture, their history and their natural beauty. Don’t miss the opportunity to live a unique experience in this land full of magic and charm.

We are waiting for you in the Mayan region surrounded by the 4 seas!

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“As for us, we can only investigate by groping, walking in the dark and by conjecture, without being sure of finding what is certain, but also without despairing of it.” Seneca, Natural Questions, Seneca practiced walking, reading, meditating, dissertation or explaining some ideas.

I consider that there is a lot of good in being somewhat syncretistic and eclectic. Somehow, the ideas and theses of human beings have been shaping the world. It is only necessary to extract the best from them and, as far as possible, to reconcile the best and most viable ones.

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The generic scheme of the Stoic philosophy of life is that every human being should live in function and according to Nature. They contemplated it from the point of view that we are social beings (Post HOMO SOCIABILIS OR SOCIALIS? HUMAN AGGRESSION WALKING IN CROWDED PLACES. PART IV of IX), that we function within a society and for this we must apply our reasoning. They considered that our behavior should be governed by reason and thus, the rest of the things will have to be conducted according to reason.

The fundamental lever of their philosophy was to apply (observe, attend, take into consideration, take care to comply) with care the human virtues, and thus tend to the improvement of society as a whole and to improve as a person.

They were 4 the virtues that they showed as mechanisms for this progress of the human being: 1) Wisdom, 2) Courage, 3) Temperance and 4) Justice.

In the words of the Stoic Seneca we could say, paraphrasing him, that the human being must seek wisdom, which is reached by following the wise steps of Nature, a trace that is defined by its natural laws. Of course, Nature is governed by reason.

From my perspective, the Stoics presented in their actions an extremist position, being that, as Aristotle and other thinkers have affirmed, one must walk through the intermediate points (Post THE PATH OF VACUITY).

Now, we said in Post EMOTIONS AND THE WALK-RWD SYSTEM that emotions can be of the positive or pleasant and negative or unpleasant type, and in Post THE POWER OF EMOTIONS, we said: “In addition to that grand categorization, of positive and negative, the acceptably ‘healthy’ human being, of adult age, is a complex and continuous whole of mild emotions-at one extreme-and powerful ones-at the other extreme; that is, they are dissected into maximally opposite pairs: Simple and Complex, Tenuous and Acute, Weak and Strong, Hesitant and Firm, etc.; in short, emotions ranging from the Mildest to the Most Powerful threshold.

Something very significant about them is that they can become the cause of various diseases.

In this regard, the Stoics classified emotions into positive and negative, and their naturalistic exhortation was that the human being should move away from the unpleasant ones and approach the pleasant ones, for which they defined -within their philosophy of life- several effective and specific recommendations; one of them we expose below.

Why have some of the theses of the Stoics been abandoned?

Independently of the answers, which we will expose in the following conceptions, the contact with nature for them was fundamental: “every human being must live in function and according to Nature” and “the human being must seek wisdom, which is reached by following the wise steps of Nature, a trace that is defined by its natural laws”. This philosophy can be glimpsed in our syncretism (eclecticism), on the concept of ‘Nature’ and its link with walking.

Walking is something natural in the human being, and we have been abandoning it: In a planned way in response to technological interests?

In the words of Stoicism itself: every event or state of things is the necessary consequence of previous causes, it is the result of an indispensable and essential causality, but is it really indispensable and essential? Here would enter determinism, an aspect that we take into consideration as well as the concept of cause-effect.

It is put into consideration if everything that happens is necessary. We could well question that if I will not go for a daily walk for the rest of my days, it will be necessary to change my approach.

The answer: not everything that happens is natural; so it is not necessarily Nature’s answer.

The Stoics have their own answer: their Determinism. They asserted that every event or state of affairs has a cause, -to walk or not to walk-, and that every cause is truly sufficient for its effect -we walk because we choose to. If they were to invent a medicine to supply the body (physical and mental) with the same beneficial effects as walking, the Stoics would argue -as would I- that this is not natural.

And here two concepts come into play: the responsibility of the subject and his freedom.

If we are already determined to lose our practice of walking, there is nothing to be done about the responsibility of the human being, since everything is already defined.

In other words: We cannot be responsible for taking an action (walking!) if we did not have the freedom to do it (Post WALKING ALONG 2 IMPREGNABLE SUMMIT OF FREEDOM, Future Post THE WALKING OF 20 THINKERS ON THE CONCEPT OF FREEDOM. PART I of III). As Humanity it seems that everything indicates that we will not be able to avoid becoming a sedentary living mass!

However, the Stoics affirmed that every individual -man or woman- was fully responsible for his or her actions, and therefore, although human acts are determined, the human being is responsible for his or her own actions, and therefore, he or she can, according to his or her restricted freedom, make certain decisions for his or her natural and pertinent sense of life.

According to this Stoic thesis, we can, with judgment and reasoning, take up again the path that Nature has traced for us to walk on this planet Earth. Let us remember Prometheus in his most significant message, in those mythical times, that the only unavoidable mission that we must carry out is: “To walk on the planet Earth”. The same we can indicate and assure, paraphrasing Ortega y Gasset: “Man has a mission to walk on the earth. This mission has not been imposed by anyone or anything. He carries it within himself, it is the very root of his constitution”.

By way of conclusion.

Regardless of whether everything was determined and defined, we will still have to walk, even if we were to lose this natural activity.

Placing ourselves in this diatribe, it would be interesting to prepare ourselves to walk challenging the stoic determinism and thinking that since walking is an innate activity in the human being and therefore natural, it would respond to the laws of Nature, and perhaps in the future we would find that walking in the human being would be responding to a determinism because he has listened to the indications of Prometheus. Therefore, let us start walking to the natural rhythm of the Stoics.

“…happening to them what happens to walkers, who, while they are engaged in some conversation or some reading, or some inner thought, find that they have reached the place before they understood that they were near. Thus this continuous and hurried journey of life, in which we go at the same pace, the sleeping and the awake, is known only to the busy ones when it is over”. Seneca.

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NANAHUATZIN, after jumping into the flames was reborn as TONATIUH, and subsequently became NAHUI OLLIN, the Sun of the Movement; upon observing this, TECUCIZTÉCATL jumped into the flames and was reborn as the MOON; and thus, humanity began to walk.

The Post presents an emphasis on Venus, as a planet; however, we will also have to analyze the correspondence of this star with the Goddess Venus for what mythologically has been established, and for the same reason, with the Greek Goddess Aphrodite.

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Let’s start, but let’s go by parts.

A) Characteristics as a star.

Venus is the second planet of the solar system, being located at an average distance of 67 million miles from the sun. Its mass is 0.815 times the mass of the Earth, that is, it is 20 percent smaller. Its diameter is 7,520 miles; its orbit takes 0.72 Earth years.

It rotates in a retrograde direction, that is, in a direction opposite to that of its orbit, which causes its day to be longer than its year.

Venus has a dense atmosphere composed mainly of carbon dioxide and sulfuric acid clouds.

The surface of Venus is one of the hottest planets in the solar system, with an average temperature of 460 degrees Celsius.

Its translation around the Sun takes 123 Venusian days (280 Earth days).

Of all the planets in the solar system, Venus is the most Earth-like in size and composition, yet its climate is extremely hot and quite hostile, making it inhospitable to life as we know it on Earth.

B) The planet Venus as the morning and evening star.

Since ancient times, the planet Venus has been known as the “morning star” and the “evening star” because of its bright appearance and its movement in the sky. From Earth, Venus appears as a bright star before sunrise and after sunset, which explains why it is called “morning star” and “evening star,” respectively.

Several ancient cultures called it this way: the Mayan culture, the Babylonian culture, the Egyptian culture and the Hindu culture.

In the ancient Mayan nation, the astronomical behaviour of Venus was very important, since its use was implicit in the determination of astronomical calculations related to the Sun: “All astronomical calculations were made by relating the stars to the Sun (Kín), fundamentally to the Earth, the Moon (Uh), Venus (Chac Nom Ek or Nohoch Ek), and to the visible constellations such as the Pleiades (Tzab). The astronomical coincidence of the Sun was defined in two ways: 1) with the culmination of the constellation The Pleiades, which occurred every 52 years (half a Mayan century) and 2) with the 65 synodic revolutions of Venus which occurred every 104 years (1 Mayan century)[ The Mayan calendrical reset period consisted of 18,980 days, which was the minimum number of days in which the two calendars, the Haab and the Tzolkín, both restarted from the beginning; this cycle corresponded to 52 Mayan astronomical years (365 days) or 73 . sacred years (260 days)]. “(1) El Dintornismo en la plástica de los Antiguos Mayas.

The astronomical trajectory of Venus as “morning star” and “evening star” refers to its apparent position in the sky as seen from Earth. It is considered “Morning Star” when it is on the opposite side of the Sun from the Earth and appears before sunrise. From Earth, it appears to move to the right in a straight line across the sky until it reaches the highest point in the sky, at which time it begins to fade.

It is considered an “evening star” when it is between the Sun and the Earth and appears after sunset. From Earth, it appears to move to the left in a straight line across the sky until it fades.

It is important to note that this description is based on the Earth’s perspective and that the actual orbit of Venus around the Sun is actually an ellipse, not a straight line. However, this simplified description is useful for understanding the appearance and disappearance of Venus as “morning star” and “evening star”.

The appearance and disappearance of Venus as “morning star” and “evening star” from Earth depend on its position relative to the Sun and Earth. In a tropical year, the following are some approximate astronomical data for the appearance and disappearance of Venus in the sky:

As the “Morning Star,” Venus may be visible in the east before sunrise for approximately about 2 to 3 months. The exact duration depends on the position of Venus in its orbit around the Sun and the geographic location of the observer on Earth.

As the “Evening Star”, Venus can be visible as in the west after sunset for approximately 8 to 10 months. The exact duration also depends on the position of Venus in its orbit and the geographic location of the observer on Earth.

It is relevant to note that these periods may vary slightly from year to year due to the complexity of planetary orbits and the axial motion of the Earth.

However, if we place an observer at the Earth’s Equator, we can refine these data.

The exact dates of the appearance and disappearance of Venus as “morning star” and “evening star” for an observer positioned somewhere on the Earth’s Equator vary from year to year due to the complexity of the planetary orbits and the axial motion of the Earth. However, in general, the following approximate patterns can be expected. As the “Morning Star,” Venus may be visible in the east before sunrise for approximately about 2 to 3 months, beginning in December or January through March or April.

As “Evening Star”, Venus may be visible in the west after sunset for approximately 8 to 10 months, from May or June through November or December.

It is also relevant to make the clarification that these periods may vary slightly from year to year, and that the best way to know the exact dates is to consult an astronomical calendar or an astronomy program.

C) Relationship of Venus as a planet and Venus as a Goddess

Venus as a planet and Venus as a goddess have a historical and cultural relationship. In ancient times, Venus was regarded as a deity in many cultures, such as ancient Rome, where she was known as Venus, the Roman goddess of love, beauty, and fertility. The identification of the goddess Venus with the planet Venus was probably due to the fact that the planet Venus is one of the brightest and most easily visible celestial bodies in the night sky and was often associated with love and fertility in mythology. Thus, the relationship between Venus as a planet and Venus as a goddess is an example of how astronomy and mythology have been closely intertwined in human history.

Venus as a goddess was not venerated, in any mythology, as a protector of roads and wayfarers, so we will not include her in future posts. However, we will analyze her importance as a Goddess, both in Roman and Greek mythology, as Aphrodite (Goddess of Beauty and Love) in the future Post FOLLOWING THE STEPS OF ADONIS (VENUS-ASTARTÉ) is where I express what refers to the divine influence -in general terms- in walking, and likewise, in the participation of the Gods protectors of the roads and the walk (series of future Posts), mentioning Astarte as the infinite lover of Adonis, who was in turn one of the lovers of the Goddess Venus.

D) The relationship of the planet Venus with the human being’s walk

There is no direct, scientifically proven relationship between Venus as a planet and human walking. However, some ancient cultures have associated Venus with luck and fortune, and in some cases, it was believed that observing the movement of Venus in the sky could predict success or failure in human activities and actions, including travel and walking. For example, in the astrological discipline, Venus is considered a planet associated with harmony and cooperation, and its position in the sky can be interpreted as an indicator of the ease or difficulty of interpersonal relationships and the ability to reach agreements during a journey or walk. However, these interpretations are merely symbolic and have no solid scientific basis.

On that correlation, it is possible that some ancient cultures may have taken into account the trajectory of Venus to trace some antique paths, that is, a relationship with walking. The Mayan culture most probably took into account the astronomical trajectory of Venus in the construction of their roads and in the layout of their cities. The ancient Maya had an advanced knowledge of astronomy and were experts in the study of celestial bodies, Venus being one of the most important. It is known that they resorted to the observation of celestial bodies, including Venus, to predict eclipses and to establish their sacred calendar and civil calendar, and it is possible that they used this information to orient their roads and cities in relation to the movements of Venus. However, there is no conclusive evidence that the trajectory of Venus directly influenced the construction of their Maya White Roads (Post THE ANCIENT MAYANS AND THEIR WHITE ROADS. PART I). This is an interesting theory, but needs to be further investigated through archaeological excavations and more detailed studies of the astronomical and archaeological records of the Mayan culture.

For the ancient Maya, the appearance and disappearance of Venus as the “morning star” and “evening star” had important significance for their earthly journeys. Venus was seen as an important god in Mayan mythology and it is believed that its movement in the sky had an impact on agriculture, astronomy, religion and calendarization of this people. In addition, the movement of Venus in the sky was used by the Maya to mark the passage of time and to guide their treks in the jungle. In short, the appearance and disappearance of Venus in the sky had a profound meaning and functioned as a valuable tool for the ancient Maya in their terrestrial journeys. (1) El Dintornismo en la plástica de los Antiguos Mayas.

E) The concept of the appearance and disappearance of the stars.

It is of utmost importance to understand the essence of the appearances and disappearances of the Sun and the consequent appearances and disappearances of the Moon and the stars, of the eclipses and the movement of Venus. Light hides the existence of certain things, in the same way that when the Sun sets other forces that were hidden in the day appear and flourish in the dark night. In the period of 584 days it takes to complete its cycle to return to the same point of the solar system, Venus (NOHOCH) was observed appearing sometimes in the east and sometimes in the west, contrary to the sun, as the ‘evening star’. In the Mayan region, 43% of its appearances were made by the west and 40% observed it appearing in the east, as ‘morning star’; the rest of the days of its cycle, 17%, could not be observed on the firmament. “Such a knowledge of the apparent revolution of the planet Venus, which takes approximately 584 days in its apparent revolution around the Earth, enabled the ancient Maya priests to predict to their parishioners that Venus would appear as the morning star for 236 days; that it would not be visible after withdrawing from the east on its journey to the west for 90 days (disappearance in its upper conjunction); that it would reappear in the west for 250 days as the evening star, and finally, that it would take 8 days to return to the east (disappearance in lower conjunction)”. Pavón Abreu, Raúl and Morley, Silvanus G., Cronología maya, Ayuntamiento de Campeche, Mexico, 1985, p. XX. For that reason, of appearing in the morning and in the afternoon, some other cultures considered that they were two different stars. The Maya knew that it was the same celestial body.

I would like to mention some outstanding aspects of the archetypes and of the collective unconscious in order to better introject the importance that the planet Venus has had in all peoples since the most remote antiquity. The archetype “ABSENCE”, like all archetypes, is an absolute and universal concept (Jungian conception). It is also a psychic projection or spiritual images (productions) generated in the collective unconscious and that emerge to the consciousness after long periods of time, generated by repeated experiences fundamentally from the most remote times by the observation with the naked eye of the behavior of the stars (the Sun, the Moon, Venus, etc.) following one another, appearing and disappearing, in a reiterative and infinite way in time and space, in such a way that they have been engraved in the collective unconscious. They manifest themselves and reveal themselves to the physical medium in various ways, among them plastic art. It is probable that in this archetype “Absence” that I have been defining can or should be included the renewal of God as one of its forms of manifestation.

The archetype “Absence” is a variant or derivation of the archetype of Creation; it represents the concealment and annulment of images, as well as the appearance in both the conscious and the unconscious of the human being in an infinite persistence of occurrences. I have erected the archetype “Absence” to characterize and identify those spiritual projections and psychic images that the unconscious of the human being transmits by diverse means and that emerge to the consciousness after long periods of being stored generated by recurrent and controlled experiences in the collective unconscious since very remote times. The experiences were generated from the origins of the human being by the observation at simple sight of the behavior of the stars (the Sun, the Moon, Venus, etc.) happening in a reiterative and infinite way in time and space, in such a way that they have been recorded in the collective unconscious.

This antithesis or figuration of the astral occultation, the Mayas observed it more reliably in the presence and disappearance of Venus (NOHOCH), since the same star appeared on the opposite sides, sometimes from the east (the most) and other times from the west (the least). Venus appears in the west (black: Tlapallan) as “morning star” and is hidden in the east (red: Tlillan) as “evening star”. “This identification of the morning and evening stars has given rise to multiple myths in humanity and explains almost all the legends of Quetzalcoatl”. Caso, Alfonso, El pueblo del Sol, F.C.E., Lecturas mexicanas, S.E.P., Mexico, 1992, p. 37.

To demonstrate that the astral positions and movements, fundamentally of the Sun, Moon, Venus, Mars, and some other celestial bodies observed with the naked eye – without the aid of modern instruments – are the generators of that archetype “Absence” is a very complex task and it is not within my modest plans for this Post to reach that goal. “A different question is whether each of the forces of nature in particular are made the object of mythological interpretation and religious worship, or whether, so to speak, they only appear as carriers of a universal temporal order. In the first case we are still entirely in the realm of the substantialist view; the Sun, the Moon and the stars are animated divine beings, but they are also individual things endowed with perfectly determined particular forces. In this respect, between these divine beings and the subordinate demonic forces that dominate nature there is a difference of degree, but not of essence. But another conception, a new sense of the divine is maturing when the mythical-religious sense ceases to be oriented simply towards the immediate existence of the individual objects of nature and the direct operation of the various forces of nature and both acquire a well-expressive characteristic in addition to their direct existential significance; when that feeling becomes a means through which one arrives at the idea of a lawful order that rules and prevails in the universe.” Cassirer, Ernst, Philosophy of Symbolic Forms, volume II, F.C.E., Mexico, 2003, pp. 149-150.

The most important manifestation of the archetype “Absence” is that it is intuited, or in its absence, it is known and recognized with complete certainty that the “object” is hidden (since the star is somewhere) because it is out of our sight and that it will appear again. It is known, by one’s own experienced observation that one only has to wait for a certain period (time T) and the object will reappear. Surely this astrodynamic process of all celestial bodies is also the origin of the essential universal and cosmogonic myth of creation, but equally difficult to prove.

An outstanding aspect of this process of archetypal formation is the influence that leads the human being in three aspects of his condition: one, trying to recreate what his astro-god performs and is, during the time he cannot observe it, triggering mechanism of his imagination -not to say that it was most probably an essential element of his ingenital structuring-; in the other, having the conceptualization of space and time -surely of number as well-, driving element of inquiry (curiosity) and of the inclination to research (technique and science); and in the third, the circumstance and expectation that the star will not reappear, then we will be immersed in the case of non-existence, a stimulus towards the understanding of the meaning of death, as a constituent part of the continuum of life. Probably this third astrodynamic circumstance is the cause of the myth of the Apocalypse that has been generated in almost all the peoples of humanity.

I have no doubt that the Sun, the Moon and Venus are the 3 main actors (essential) creators of this archetype “Absence”.

Now, what closer relationship can we observe between what has been for mythologies the planet Venus and walking and with the WALK-RWD system, in what aspects and ways are they linked?

There are in total 5 cycles that relate the planet Venus with our essential cycles (rotation, translation, energetic, vital, mortuary, harvest, annual, solar, lunar, etc.).

1. Venusian cycle of 584 days that it takes to complete its cycle to return to the same point in the solar system.

2.            Cycle where Venus appears as the morning star of 236 days.

3.            Cycle of absence or non-visibility of 90 days.

4.            Cycle where Venus appears as the evening star of 250 days.

5.            Cycle of absence or non-visibility of 8 days.

The last 4 cycles (2 to 5) make up the complete cycle of Venus around the sun. We see it appear 486 days and disappear 98 days (Venus cycle of 584 days).

Our circadian rhythms are governed by the light of the sun and the darkness of the night. As we have observed, walking in these periods have a different influence on our body, both physical and mental, but what about Venus, does it have any influence?

Of course, archetypes are sources of human behavior. The archetype “Absence” also participates in our behavior and attitude.

Venus has always invited us to walk in the morning (very early) and in the evening at dusk), and the Moon, the always silver guest, to participate in our lives, inviting us to walk in the evenings.

I propose that we start walking in these Venusian cycles and observe the results that we will obtain, becoming aware of the movement that the archetype “Absence” generates in us.

(1)Loya Lopategui, Carlos, El Dintornismo en la plástica de los Antiguos Mayas, EMULISA, Mexico, 1995.

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