Aristotle founded in 334 B.C. his philosophical school in the Lyceum, an ancient promenade in Athens, which was referred to as the peripatetic school.
Peripatetism was constituted as a doctrinal system within the Aristotelian school -the Lyceum-, because the philosophers -teachers- with their students -and among themselves-, dialogued and discussed ideas while walking. Always walking around a space.
Probably this practice was derived from the word “peripatos” which was used to designate a “covered walk or path”. It may come from “peripatoi” which is how the covered portals of the Lyceum were designated; but this word was also used to designate Aristotle’s habit of walking under the fronds of trees while reading [Future Post WALKING WITH THE TREES]. It seems that in any of these cases it has to do with a path or road that is covered with something and also that one is walking a certain distance around a point, defined or not, that is to say, one is walking in a certain circular way (Future Post WALKING AND CIRCUMAMBULATION).
Etymologically, the word peripatetism comes from the Greek: from the prefix “peri“, around; the verb “patein“: to wander (to walk, to wander aimlessly, without a definite end); and the suffix “ism“: system, doctrine.
Although in most translations of Aristotle’s works not much attention is paid to the teaching method he used in the Lyceum, it is obvious that it was intimately related to his thought and the way he dealt with the special way of transmitting his ideas and specifically with the teaching of the lessons in his school, to all his students. Manual for Walking, Reading, Writing and Drawing (*).
Similarly it is called ACROAMATIC (or ACROMISM or ACROMATISM) to the method or teaching that uses speeches, explanations or narratives, communicating them orally; and it was also applied to the more private teachings that Aristotle gave to his special and favorite disciples.
It is interesting to investigate the purposes that led Aristotle to use this system of teaching. What little or much we elucidate in this regard, in the future, will be very important.
Undoubtedly (first elucidation) that in those times it was known what walking meant from the point of view of promoting the physical health of the body, but they were also certain (second elucidation) that the practice of walking provoked the incontrovertible gestation and flowering of ideas, the stimulation, and development of the memory, fundamental aspects in the development of the field of creativity (ideas, memory, inspiration, imagination, etc.) and learning, always looking for the superior thought.
We have already mentioned that the coordinated movement generated by walking causes the brain to “promote and transmit” the self-production of various substances through the endocrine system, which in turn stimulates the development and full functioning of neurons, greatly increasing the number of connections between them and the functional areas of the brain itself. There are several fields where we can appreciate the effect exerted by provoking the gestation of substances and neuronal processes, and where we can obtain positive and effective results in human behavior (Post THE WALK-RWD SYSTEM AND THE SELF-PRODUCTION OF ORGANIC SUBSTANCES). The field of creativity (ideas, memory, inspiration, imagination, etc.) is one of them. Let us keep in mind that ideas are vectors with their own energy and that they are in movement and therefore provoke stimuli to all areas of the organism and fundamentally to the brain (Post THE WALK-RWD SYSTEM ENCOURAGES CREATIVE THINKING). So much has been experimented that walking promotes the harmonious functioning of the cerebral hemispheres, that there is no doubt about it. Walking is an exercise that causes effects on the 2 symmetrical parts of the human body, so any exercise that does so, will have similar effects. (Post THE SYMMETRY OF THE BODY, ITS BALANCE AND WALKING).
On the other hand, in Ancient Rome we have Seneca, in the first century of our era, who commented that because of the love he had for letters he had become lazy and this made him neglect his health and his physique, which indicated that he should also take care of his body through exercise. He therefore decided to take a walk while reading, so as not to neglect his devotion, since in this way, in addition to taking away his laziness, it was good for his health.
He considered reading as the most important of his needs to be satisfied, since it nourished his spirit, but he should not only limit himself to reading, but should complement it with writing; he recommended that they should be combined alternately: what is gathered from reading should be used in a composition. And he recommended that man should ingest all kinds of knowledge and concepts to process them and make them tend to new ideas.
It seems that in both times and places (Greece and Rome) it was known (third and last elucidation) that the best and most effective teaching and instruction should be done while walking, communicating ideas and knowledge in an oral way, in a loud voice, narrating, explaining knowledge and experience, in order to transmit them with effectiveness and erudition (Post WALK AND READ IN LOUD VOICE; Future Post WALKING READING POETRY IN LOUD VOICE).
Let us imitate Aristotle and Seneca, by setting ourselves to read and write, while walking, and if possible, orally, aloud; and also, let us draw those images that come to mind, while enjoying a walk in the open air.
(*) Loya Lopategui, Carlos, Manual for Walking, Reading, Writing and Drawing, EMULISA, Mexico, 2016. Distributed by Amazon, available in Kindle Edition: https://www.amazon.com/dp/B09K6N5FTL.
This post is the fourth of 9 that respond to a practical structure and are intended to present a new functional and social paradigm, which humanity requires to maintain, encourage and protect FUTURE DEVELOPMENT IN ITS WALKING.
It is also the number 124 that I have developed consecutively in the Blog with which 4 uninterrupted years with this theme on the walk of the human being.
This post could well be titled: HOMO SOCIABILIS OR SOCIALIS? HUMAN AGGRESSION WALKING AIMLESSLY, incorporates us in the future model of humanity that has much to do with these two apparently related concepts, but are intrinsically divergent; which leads us to ask: When we see a growing panorama of vulnerability and deterioration in “sociability” at the present time, is the human being really sociable by nature?
Much of the confusion on this issue of whether the human being is a social entity or not, comes from long ago, and rests in the very title of this post, so we must ask: What is social and what is sociable, so I think it is necessary from the beginning to define the concepts “sociabilis” and “socialis“, in order to convey the importance of walking in the future of humanity. These two words have been built up over the centuries, primarily since the Greeks. We can find these two concepts among the main ancient philosophers such as Socrates, Aristotle, Heraclitus, Plato, Thales of Miletus, Seneca, etc.; some analyzing them directly and others mentioning them indirectly.
On the other hand, also within this millenary culture, the word polis becomes relevant, which in Greek meant a grouping of people or entities, whether groups or villages. Of course, any polis was made up of individuals, where they interacted to achieve a common goal or several goals.
This human conglomeration is what later would be qualified as the sociability of the human being and would mean that every man united in collectivities is social and sociable by nature. Therefore, it is necessary to have a clear and precise definition of what is sociability, being sociable and being social, for this it is necessary to clearly understand some other concepts, such as human nature, instinct, conditioning, necessity and convenience, among others.
I will allow myself to briefly present these conceptualizations -but not definitions-, before entering into what we should understand by this term of sociability, in all its philological extension:
Human nature: it is the conception of what the human being has by essence in its pristine composition.
Instincts: They are the natural impulses that allow and encourage the human being to behave naturally, in his condition coincident with the animals.
Gregariousness: Proclivity of animals to meet with other elements of their own species, with diverse objectives. Propensity of animals to coexist in groups, essentially for their survival.
Social norms: Moral and ethical principles, values, rules of conduct, customs, uses and traditions, by which a group of individuals behaves, in a certain way, in a geographical environment to live together as a community.
What it is to be social or what it is to be sociable, orients us objectively and decisively to better understand the subject:
Social Being (socialis) refers to an individual who lives permanently by his nature and essence within a group of his own species. The Social Being (socialis) is a fraternal, loyal, supportive, unconditional, sincere, empathetic and cooperative individual, who is inclined to maintain bonds of coexistence in human groups.
The Sociable Being (sociabilis) is an individual who is friendly, amiable, affable, kind, cordial and affectionate, because he likes the treatment he receives in general terms within society, but it is not necessarily fraternal, loyal, supportive, unconditional, sincere, empathetic and cooperative, and thus coexists with other human beings to receive benefits that allow him to survive with greater comfort and security, besides helping him to more easily satisfy his needs in general, but he is not necessarily a social being by nature.
The Social Being includes the Sociable Being.
Now, sociability is an interaction and linkage of human beings with other individuals within their environment and represents a behavior that leads to association, company, mixture, identification, unification with other human beings, leading to coexistence relations, harmony, understanding, empathy; however, it also leads to diversity, differences, incomprehension, intolerance, disagreement, incompatibility and antipathy.
And it is precisely in the face of this position of ambivalence of behavior that the perspective of considering it as a natural but very contradictory human condition arises. That is to say, it has to live in society for its own survival needs, both individual and of the species.
Likewise, we must ask ourselves about this condition that we call “gregarious being”, which is attributed to human beings, both in a natural and forced way. In other words, is it an instinct or innate impulse (inborn, congenital) in human beings or a social conditioning, that inclination to be gregarious, sociable, to meet with their peers?
Of course, the human being behaves within society regulated by guidelines, principles and ethical and moral norms that dictate and induce him permanently on how he should behave within it, which transforms him into a very constrained and different being, surely, to what he would be if those rules of behavior did not exist.
The above invites us to mention what Aristotle said: “the human being is a sociable being by nature”; but not social. His statement does not mean that it is natural for him to be and to remain by taste within a plural relationship. I believe that the philosopher of Stagira was referring to the fact that for his own natural survival needs he would have to be in a society by force. Besides, there is that instinct to associate with a “couple” (companion, mate) of the opposite sex, for the procreation of the species; but, in both men and women, it is done for a determined time and for the continuity of the species. And I am not talking about the meeting of couples for love; that is another subject.
It is because of these social norms and customs, imposed throughout life and for multiple generations, that human beings conduct themselves within a particular society. This social way of behaving is acquired, learned, respected and developed throughout one’s existence. Commitment that each individual has to be able to obtain the diverse benefits within the social group that he/she has to live, learning to “be sociable” and exercising in the family nucleus to coexist in society with the objective of being able to survive.
Living within a community allows the human being to develop a self-imposed coexistence through the achievement of social values, such as the following:
HARMONY
PACIFISM
WELFARE
TOLERANCE
EQUALITY
SECURITY
FRATERNITY
SOLIDARITY
KINDNESS
RESPECT
BROTHERHOOD
COMMUNITY
CORDALITY
EMPATHY
COLLABORATION
HELPING OTHERS
BE GRATEFUL
AFFECTIONATE
COOPERATIVE
However, not all individuals can achieve this. How capable is the human being to carry out these ways of acting within any group of individuals? Is he/she incapable or moderately capable?
Because throughout their lives they come up against different obstacles, which society itself imposes on them or induces them to act with:
Indifference
Individualism
Impatience
Selfishness
Violence in general
Aggressiveness
Lack of civic education
Domestic violence
Lack of communication
Intolerance
Infidelity
Need for power
Inconsistency
Need to control
Need to avoid being controlled
To get out of the rules
TO DEFEND THEIR OWN INDIVIDUALISM
As a prescription, we can say that the human being must tend to the universality of social values. In the past, it was claimed that there were universal values, which characterized every human being, regardless of ethnic and cultural differences. It was also stated that a civic education and culture should be imparted, or that civics should be inculcated, trying to globalize this instruction within a civic statute or regulation. But, are all those social values that we have pointed out imputable to his pristine nature, or are they derived from an imposed conditioning, in order to be considered a social being?
It is undeniable that the individual being requires norms of behavior that subject and control him in his aggressive impulses, which is a consequence of the disharmonies and vices pointed out above and his habitual state of being selfish; and perhaps more imperative when he is gathered in small, medium or large groups; These selfish tendencies, which are present in their nature as part of their human genome (natural individualism, the gene of selfishness), cause the cohesion of harmony, which was the initial objective to coexist, survive and develop in community, to break down.
Usually, the final product will be an individual who must learn to coexist with others of the same species and to survive within a society, behaving obligatorily and complying with the imposed social norms, which shows that he is not born with that nature of sociability, but that he develops it as life goes by, since he needs to live within a society to survive and perpetuate the species.
The demonstration of this fallacy is in the growing number of people who prefer to live outside social norms, the high degree of criminality and aggression in today’s societies, especially among the most developed ones.
It is a very interesting controversy. To highlight this disagreement it is enough to point out two thinkers who have had relevance in their studies and conclusions they have formulated regarding the behavior of the human being: J.J. Rousseau and N. Machiavelli.
Rousseau said that the human being by nature is good, and also that society is the direct cause that transforms him into an evil being, since it teaches him that since he is born he must compete and win at all costs, among other impositions and coercions, demands, obligations, conditioning. While Machiavelli expressed that the human being is evil because of his pristine nature, explaining that for this reason he must be educated and regulated in his behaviors, since they are dangerous for society as a whole.
Underlining, being social (socialis) should be understood as the instinctive and natural search of being grouped or wishing to meet with several people, on a daily and practically permanent basis, becoming friendly and amicable, even becoming fraternal, unconditional, loyal, sincere, affable, affectionate; that is, different ways to the concept of being gregarious, where the individual usually seeks a group to defend himself and solve problems such as fear, the threat and aggression he suffers, etc., and in this way, the human being who belongs to the gregarious scale, does not stay within his group in terms of fraternity and empathy, but accepts to submit to certain rules, but not entirely, nor for a simple taste or attraction, as happens in sexual relationships, but to be within a group that gives him security and satisfaction to certain needs, which otherwise, he could not easily achieve.
We can affirm, in summary, that man is not a social being by his natural condition. Man is a sociable being by necessity. He is not inclined, by his natural condition, to meet with other beings of his own species, but is impelled to socialize by external stimuli, to seek protection, greater strength within a group to defend himself, to seek food, to preserve the species. There is no such instinct in human beings that impels them to be social; the only natural impulse that makes them come together is the sexual one, an instinctive need to mate with members of the opposite sex, for the preservation of the species (sapiens animalis = wise animal), for their survival like any other non-rational animal. In most cases, it seeks to maintain the family group because of the need to protect its progeny, until they become self-sufficient and independent.
We rule out that the human being has a social instinct; it is a learned behavior. That is to say, his need to associate in groups is a consequence of those parental affections that the individual receives from birth until he becomes independent and also a result of the filial feelings formed in him during that period. Following the Darwinian evolutionary theoretical line, we could say that this behavior has been the answer that the human being has been able to grant himself through thousands of years, providing himself with a “natural selection” that has allowed him to survive as a species.
What are the differences and similarities between being gregarious and being sociable? An example of the similarities and differences between them can be seen in their comparison with groups of specifically gregarious animals, both in the mammalian group (herds) and within insects (hives, swarms) and fish (schools), where this type of conglomerates abound.
In the animal kingdom these collective behaviors of cooperative nature are observed from the most exemplary insects, such as ants, bees, locusts, even in unicellular organisms, which also form colonies, to the largest mammals such as elephants, through the countless herds of quadrupeds, as well as within birds (migratory) and those of the marine kingdom, in which we can clearly observe the expression of the concepts of association and grouping for the organization of the tasks they develop as strategies as an instinctive instrument to survive and perpetuate their species. For these purposes, we must circumscribe both concepts to the aspect of human relations, within a group or a community:
GREGARIOUS: An individual is qualified as gregarious because he is part of a group or lives in a community, out of necessity. And the question is: Is it natural to be part of a human group? Someone could say that by defining the human being as an individual, he is not necessarily deprived of his gregarious part. Or someone else would say: this distinguishes him from the others in the group and he does not participate in the ideas of the others; hence his qualification as an individual being.
SOCIABLE: A person is sociable because he likes to relate to other people, and only that liking is the normal and natural thing to do. And the question is: Does he really like to socialize, or does he feel needed and obliged to do so?
Freud, in his book Totem and Taboo, expresses: “… man may not be a social animal, and yet live, like the gorilla, with several women of his own…”.
Since the most remote times, human beings have shown their inclination to encourage and strengthen this instinct to mate by means of magical and religious rituals, and by this impulse they live with the chosen couple (or several females) and their litter (progeny), for a peremptory time, while their descendants reach a propitious age to fend for themselves. By the way, it is important to note that it is the mammal that takes the longest time to get up and walk after birth. Could it be because it is one of the few mammals that walk upright only on its two lower limbs?
In fact, that idea that was formerly defined by Aristotle with his politikós anthropós (πολιτικός ανθρωπός), political man, introjected in the culture of the West, that man came to believe himself a gregarious being in essence (according to the Aristotelian definition) and not because of the 9 factors that I will point out below; from which we can derive, the importance of that praxis of politics, for the control of the collectivities, llinikés póleis (ελληνικές πόλεις): Greek cities – from the times of Hellenic cultural hegemony – and their division into social classes that would have no reason to exist, up to our days, with tints of coercion for the exploitation of the various castes and of the most unprotected individuals, considering slavery as a necessary economic good.
Is he sociable by nature, or is he simply a gregarious animal?
Man defined by Aristotle as politikó zóo (πολιτικό ζώο), political animal, is an appropriate epithet to disguise his predisposition to human hierarchy, for his society was under a slave regime, and he had to define, first of all and prior to his political ideas and considerations, that the human being must be hierarchically ordered. First of all, he had to catalog him as an essential part of a guild, collective unit, where by definition he needs to be within a group, and therefore, only in this way could he continue to exist under his “adulterated and imposed instincts” of being gregarious, since otherwise, he would cease to exist as a species.
It is a mistake to think that by its very essence, homo sapiens is a sociable being. This consideration can be analyzed starting from the hominids -associated ancestors of homo sapiens- who stood up, and placing themselves in an upright position, began to walk on their two feet, millions of years ago, since it is precisely in the great majority of archaeological cases that he has been found alone. In the closest findings in which homo sapiens -and his “erectus” ancestors- have been observed living together in a community, it has always been due to the effect of agents or stimuli external to their natural essence, or because of their sexual instincts to perpetuate the species.
The human being always looks for his convenience or individual benefit to make the decision to group with other individuals, in favor of the protection of his own goods and of his progeny, which as we have already said, is the sexual union and the family permanence, as the essential, natural or instinctive-animal union, for the procreation and survival of the species, inscribed in the genetics of any gregarious animal, including not only in the superior ones, but also in the inferior ones, from the unicellular to the ants and the other insects.
In all epochs, from the most remote to the present time, HOMO SAPIENS has grouped in different forms, due to stimuli that forced it to stay within a group. Let us see in a general way which have been those activities, collectivities and organizations with the passage of time:
In remote times:
– To move
– To hunt
– To gather
– To sleep
– To migrate
In less remote times:
– In caves
– To sow
– To harvest
– To worship their divinities
In more recent times:
– In dwellings and rooms
– Sales, inns, and inns
– Taverns
– In villages
– In sanctuaries
– In monasteries (isolated from urban communities)
– For transportation and travel (a great variety)
– Military barracks (To attack or defend)
In modern times
– In buildings
– Hotels
– Museums, theaters and circuses
– In large residential and condominium centers
– In churches, hermitages, mosques, synagogues and temples
– In stadiums
– In cities and large settlements
– For walking (a wide variety)
– Factories, companies and workplaces of all types
– Schools and universities
– Health centers and hospitals
All these physical environments constructed or adapted by the same human being contain several elements in common, which have induced and forced him to become a sociable being, but he is not instinctively social. Some instincts evident in the human being that allow his security, conservation and survival, respond to these “motivations” imposed – by the same environment or by his condition of survival – with actions such as fleeing, escaping, gathering, running, repelling, joining, defending, evading, abandoning, grouping, saving, etc. (Future Post THE WALK AND THE INSTINCTS).
The human being has been able and has allowed himself to be gregarious because of his great capacities of psychological induction since he possesses within himself several potentialities that can be transformed into “gregarious factors”; that is to say, each one of us keeps certain faculties -capacities or skills- of the psychological “stimulus” type, that for diverse factors: dysfunction, inactivity, ignorance, incapacity, impotence, lack of resources (low socioeconomic level) and emotional aspects such as loneliness, can be transmuted into incentives or real and effective needs of association or gregarious impulses, such as:
– Family community
– Professional associations
– Offensive and defensive military and paramilitary groups
– Labor or guild corporations
– Union and cooperative corporations
– Social circles
– Guilds
– Criminal associations
– Criminal gangs
– Charitable institutions
– Social groups
– Economic groups
– Livestock communities
– Political parties
– Communal groups
– Financial consortiums
– Artists’ associations
– Professional associations
– Agricultural communities
– Writers’ groups
– Societies Organizations Clubs
– Religious sects
– Commercial leagues
– Commercial societies
– Churches
– Ecclesiastical congregations
– Mystical brotherhoods
There are 9 common elements that transform the human being into a gregarious, sociable being, and generate a confusion about the conception of being social in its pristine essence, namely:
Each of these factors are universes of mechanisms that induce human beings to create units or modules of gregarious coexistence to defend themselves and manage to remain as a species.
“Freedom, physical and mental, is born with the human being, it is inherent to him. Any action against it is reflected in a setback in the evolution of the species.
These involutions invade the different psychomotor spheres, which are impacted by subtracting from the human being physiological, psychic, emotional and instinctual aptitudes, both at the individual and collective level.
It is not possible to distinguish with certainty in which of these spheres the impact of the loss of freedom is stronger, however, we must review the one where injuries can be caused whose damage is not easily reversible, or that endangers the existence of the human being, by attacking his instinct of reproduction and survival as a people and as a species. The sense of adaptation as an option for survival has been one of the ways that has shown the greatest damage to the human race; submission to dogma plays a determining role in the suppression of vital instincts, and thus in the prolongation of the status of servility and secular stagnation that peoples currently show” (Pueblos sin Instinto *).
If we carefully analyze each of these 9 vectors of gregarious necessity or convenience -which we should call gregariousness- we will clearly see that homo-sapiens-sapiens has developed within “collectivities” that have had their respective “external stimuli” to strengthen those dependencies and keep him always under the standards of submission of the 9 indicated inducers.
A typical example of this type of behavior is religious behavior, since it clearly combines several of these vectors: fear, pain and guilt; although some specialists in this field also include ignorance and economic benefit.
Another of these stimuli, loneliness (psychic), creates a clear image of what happens to human beings in general, since it generates an imperious need to get together, to associate and to awaken this gregarious need, since loneliness is truly an impulse from individuality to sociality. However, this stimulus can be manipulated as it is now by the mercantilist system that favors homogeneity. The fact that an individual walks in crowded places does not mean that he or she socializes or seeks to socialize. This inclination of seeking to walk where there are conglomerates does not demonstrate that men and women are social beings. In fact, it is when they find themselves in these types of conglomerate relationships that they most openly convey that they are not social beings.
This search may even be a natural and inborn response to achieve an emotional state of solitude.
We must ask ourselves: Is the human being naturally designed for solitude? Let us leave the answer for later.
The educational norm in the West that has given rise to the concept of gregarious behavior and the impulse of sociability (socializing or being social), out of necessity for the survival and conservation of the species, has been disciplinarily shaped – as we have already mentioned – since the Greeks, and the result of these 9 vectors, whatever their structural conformation and weighting in each individual, is physical, emotional, mental and spiritual dependence on a conglomerate that is not 100% identical.
By nature, the human being is a wanderer, that when he is able to walk at 10-24 months after his birth, his first impulses and needs are to move away. His condition of insecurity -and incapacity- during the first months of age, to be able to feed and survive on his own, obliges him to remain under the guardianship of his parents (the “parental home”). The natural protection of the parents towards their children, during the first months of the infant -and sometimes for several years-, transmits to him an awareness of what they can do and of what they are incapable of doing for their survival. Awareness that moves and persuades him to remain in the parental home. It will depend on the parents themselves and on his temperament and character, whether or not he will be able to get out of this dependence, which can condemn him to be a HOMO-SOCIABILIS by induction or convenience (influence-incitement-stimulus-persuasion). (Post THE WALK AND THE INSTINCT TO LEAVE THE PLACE OF ORIGIN).
Now, how does the WALK-RWD system participate in this process of dependence and liberation, which has been going on for at least 5,000 years? Apart from temperament and personality, which are not collective factors, but individual, there is an additional element which is the age of the walker; that is to say, the different stages of growth and development through which the human being goes throughout, and which fill him with experiences, contain determining information for making decisions regarding his state of belonging or not to a certain community, as well as his own feelings regarding seeking or needing solitude, or the group experience with his peers; this is related to a differentiated emotional vision in each person. Therefore, it is very different what young people feel and seek from adolescence and after crossing this stage of bewilderment and psychological fragility, so they are inclined to seek groups to protect themselves and have greater security within themselves. Nowadays, these groups in big cities are so frequent that they are even called urban tribes. That instinctive process of leaving the home of origin (place of origin), taking place at an age of 11-15 years of age, results in the individual strengthening his personality “Strengthen your personality and you will find the way; and when you find the way you will find your destiny” [DISCOVER AND TRAVEL YOUR OWN WAY, IT WILL LEAD YOU TO FIND YOUR DESTINATION]. (Post THE WALK AND THE INSTINCT TO LEAVE THE PLACE OF ORIGIN).
In the same way, the vision will be different for those over 30-40 years old versus those over 50 years old and older.
Before going any further, I would like to emphasize that we must draw a line of separation between what has happened in the Western and Eastern spheres, because they are different idiosyncrasies. In other words, although the treatment is similar, they have different forms of behavior and above all the effects lead us down different paths, although the practice has the same structure.
In this case that we have pointed out in the present Post, we will have to put into practice the WALK-RWD System in an integral and complete way; that is to say, the walking together with the realization of the 3 structured activities, because this will take us to be able to reach the “final cause” that every human being looks for: The WALK-RWD system is a recurrent practice, that must be repeated daily, combining the defined and wandering walking to counteract the actions of fleeing, escaping, etc., with the other 3 activities (reading, writing and drawing) that organize it -consciously and unconsciously- and prepare it to reach the fundamental objectives, which will counteract the 9 elements of dependence, namely: 1) Physical, mental, emotional and spiritual health, 2) Creativity and artistic creation, 3) Concentration, relaxation, meditation and contemplation, 4) Mind-body harmony, 5) Understanding and acceptance of oneself, 6) Perception and knowledge of reality. These 6 transcendental objectives are direct opponents to the 9 dependency inducers that we have been suffering from for an eternity, and each one resolves important parts of these 9 vectors, with the prerogative that these 6 are potentiated as they accumulate in a process of reciprocal cooperation, on calculable periods of time.
The proposal is somewhat complicated regarding the degree of effectiveness that can be effectively obtained with respect to the achievement of these 6 transcendent objectives; however, the WALK-RWD system does allow us to materialize them determinantly, little by little, since we have no doubt of its effectiveness through our own experience; walking and performing the other three structured activities (reading, writing and drawing) will allow us to immediately observe benefits in these 6 different aspirations, of which we can be direct witnesses.
Let’s start with this and work our way up. If for a single individual it is observed as climbing a mountain, if we were talking about half of humanity, it certainly becomes quite difficult; however, let us become aware of it by walking and practicing the system, being witnesses of its effectiveness.
In a specific way we can point out that walking accompanied with one or two people to chat or exchange experiences, talking and listening, can be substituted -to that type of interaction- with the 3 structured activities within the WALK-RWD System, of reading, writing and drawing, since as we have explained in previous Posts, this allows a dialogue with ourselves (Post DIALOGUE WITH OURSELVES AS WE READ AND WALK; DRAWING AND THRESHOLDING, TO KNOW OUR INNER SELF; DRAW, TO KNOW OURSELVES BETTER). It is very likely that interacting with other people allows us to find an adequate understanding and enjoy the company – achieving some entertainment and fun – however, there is also the risk of not finding a dialogue that flows in all directions, and only one person is the only one who leads the conversation, without allowing the rest of the companions to speak. It is difficult to find an affinity of topics, interests and experiences shared in the same way and with the same affinity. The latter makes us lose the incentive to undertake walks accompanied, or in other words, it is difficult to socialize when walking. It transforms us into individuals who are reticent and withdrawn to socializing while walking. We want to remain in solitude in this activity, but not in isolation, not in a closed isolation, only reserved to enjoy our walking alone.
Whether we are gregarious beings or not, we should be aware that all the efforts we put into walking are valuable if we manage to do it, socializing or not.
On the other hand, I would like to direct my arguments and enunciations on the sociability of the human being towards another task, which deals with the future walking of the human being, which is intimately related to the aspects of sociability that I have analyzed. To do this, we must remember, and become aware of the countless times we have been assaulted (aggressions, hostility) by pedestrians and passers-by when we walk along the streets of cities, especially large cities. And in this last part of the post we will have to point out some aspects that we must take into account in order to define a better PARADIGM that will allow us an adequate model to be able to walk in the near future, without this great variety in the type of aggressions.
In this line there are many thinkers who agree that the human being is aggressive by nature, among them we highlight Hobbes, who like Machiavelli, considered that he was evil in essence, therefore he recommended that the State should issue the necessary laws to combat and control that aggressive impulse that germinates and emanates from the natural selfishness that nests in all human beings.
In the process that we will carry out to arrive in the future to define the new Paradigm of walking, we will point out the different and innumerable aggressive manifestations in all the environments and fundamentally when the human being moves walking in the cities, since this aggressive selfishness stands out when it is carried out in the great metropolis.
These aggressive manifestations have different levels of importance, that is to say, they can be slight as the outburst, the tantrum, the irritation; an intermediate level as the rage, the exasperation, the desperation; and a higher level as the anger, the wrath, the fury or the violence itself; that many of these states could be considered synonymous, nevertheless, all of them enclose a different degree of hostility and that is visualized when we are walking in the great agglomerations.
We know that they manifest themselves in human beings in their different activities, but there are also these degrees while walking next to other people. I must point out that the greater the number of people who are walking, the problem of aggression can be potentiated and exacerbated, so that these levels occur especially in large metropolises and in places of high concentration of people.
The recipe is to walk trying to avoid these levels of aggression. But how to achieve this?
I believe that part of what we have raised throughout the last 3 Posts that are structured to get to define the new paradigm of walking (Post THE 9TH GENERATION OF MODERN AGE CREATIVITY AND WALKING. PART I; THE WALK-RWD SYSTEM AND THE INTERDISCIPLINARY FLOW OF IDEAS. PART II; WALKING: A NECESSARY DISCIPLINARY HYBRIDIZATION. PART III ), is focused to begin to organize a design where walking can be achieved without aggressions: The conjunction of diverse disciplines on these aggressive manifestations of the human being could indicate us the path of non-aggression, fundamentally psychology, sociology, anthropology, biology, of child development, and some others that will be incorporated to these unpostponable goals, but all of them should be focused on human behavior, while walking in crowded places.
These aggressive manifestations are carried out in a conscious but also unconscious way, and both forms can lead to truly violent situations. Just as we have described the categories of aggression, of which there are many, so too these aggressions occur in different forms, which we could categorize (classify them, order them, by importance) in hundreds: clearly and perfectly differentiable and hierarchical. Later we will deal with that determination; for now, it is enough to say that we will have to know their origins and causes; that we will have to put a remedy to all of them; that the aggression (conscious or unconscious) from one person to another, implies that the second one can also respond with violence towards this first subject generator of the original offense, taking retaliation, or else, deriving it towards other people who have contact or relationship while walking at that moment.
The next actions to be taken -within the specialized hybridization of the disciplines mentioned- will be the definition of civic rules and the unrestricted compliance of a civic culture that includes the basic principles for the new pedestrian of the future. In such a way that in the future, no one will walk in public places, displaying that human selfishness by assaulting other people while walking. We can also underline the efforts we will have to make to strengthen the bonds of unity, solidarity, tolerance, equality, fraternity, brotherhood and cooperation.
Let’s start walking while respecting the pedestrians next to us.
KIND INVITATION: The book “WALK-RWD SYSTEM” will be published shortly, as the first volume, which will include the first 124 posts of this Blog WALKREADANDWRITE.COM, which can be purchased on Amazon. It has the fundamental purpose of providing people interested in this natural activity of the human being, immediate access to these posts, in a single compiled document.
All posts that have been published up to the current date will be included. Each transcribed post has its sequential number, the textual content, the date it was published and its title.
The book will include three indexes: the GENERAL CONTENT, where the posts published during the first 4 years, from July 2018 to June 2022¸ are listed in chronological order noting their sequential number and their title; a THEMATIC INDEX where the most outstanding topics of the Blog are pointed out, and an ANALYTICAL INDEX OF CONCEPTUALIZATION (CONCEPT), where the subtopics and additional relevant aspects that are explained in the different posts that have a close relationship with the Human Being’s Walk are highlighted. This index facilitates its location and accessibility to any of those subtopics and conceptualizations that enrich the compilation, giving it greater dynamism and underlining the capital importance of this essential activity of the human being.
Loya Lopategui, Carlos, WALK-RWD SYSTEM, Westerville, Ohio, USA. Sommer 2022. Distributed by Amazon, available in Kindle Edition: https://www.amazon.com/dp/B0B4B9TP26.
(*) Edel C. Piñera y Loya Lopategui, Carlos, Pueblos sin Instinto, EMULISA, México, 2021.
For harmony and health to flow throughout the body, it is necessary that it is in perfect condition, and for this we must take care of it permanently, at the same time that we are listening to it.
The more we know our body, the better we can take care of it.
To know it and take care of it we need to observe it, listen to it, attend to its needs, respect its exhaustion, pay attention to its limitations and insufficiencies, rest it, love it, keep it away from dangers, and exercise it by walking. Although I remember that someone said that commenting on this in this way was an unhealthy view, since it was a dissociation between the self and the body, a view with which I do not agree.
In order to concentrate on what interests us about the care of our organism, we have proceeded to differentiate the different Bodies that make up Human Nature. For the purposes of its care, in my opinion, there are 4 “bodies” that constitute it:
a. Physical body itself: trunk, arms, hands, legs, spine, muscles, bones, etc.
b. Functional or systemic body: Organs, glands and the systems of the being itself.
c. Cerebral body: Brain and mind.
d. Spiritual and almathic body.
Some of the systems, such as the sexual, endocrine, lymphatic, nervous, and others, are constituted in such a way that they form part of the 4 body categories indicated, or of some of them.
For each of these “bodies”, we will have to proceed in a different way to give them their specific care.
Likewise, there are several different circumstances, environments and levels of functioning in which the human body requires attention and care:
1. While walking.
2. While performing any other exercise, other than walking.
3. While we are in motion.
4. When we are resting, at rest or in partial or absolute immobility.
5. While we are asleep, lying down or in any other position.
6. When we are seated.
7. While we are upright.
8. When we are in a balanced position.
9. While we are in an unbalanced position.
10. When we have suffered any discomfort, damage, or fracture in any of its parts or limbs.
11. When we suffer any illness.
12. When we are tired.
We will have to focus mainly on condition number 1, however, we should never neglect the other scenarios, whether the body is in motion or at rest. And as for the levels of care, it will depend on the aspect that we have to observe to keep it in acceptable shape and health.
In general terms, when we talk about the care of our physical body, in this condition number 1, we usually refer to a single body, but that completely involves the previous classification, that is, the being in an integral way; and so we will continue to refer in the future unless we make some differentiation.
We are sure that in order to exercise our body physically we will achieve it with the only fact of walking (Post WALKING: KING OF EXERCISES); that is to say, an activity healthy and practically out of dangers and accidents, by its own dynamism, labor, realization and functional reward. A natural practice of the human being. However, if we also wish to include in it the mental and spiritual part, we can do so by carrying out the 3 structured activities within the WALK-RWD system, which are closely linked to the c and d bodies.
We have already mentioned that we must know our body well and listen to it. We have also pointed out that in order to have a better knowledge of it, we must know that the human being is composed of several functional systems that we will have to take care of so that they work in physical, mental, emotional and spiritual harmony. (Post LISTENING TO OUR BODY WHILE WALKING, and Future Posts WALKING AS A SOURCE OF KNOWLEDGE, BY YOUR FOOTPRINTS YOU WILL RECOGNIZE THEM, and THE SILENT SOUND OF OUR FOOTPRINTS HEALS US). In addition, there are many books and sources that explain each of these systems and we can resort to them for their theoretical study and knowledge.
Thus, the knowledge of how our body is formed, using the defined categorization, will allow us to better perform all kinds of activities, because ultimately, what we seek is to achieve greater efficiency of it, and its full health, both physical and mental. Such knowledge will allow us to take better care of him. The customary phrase that manifests this, is: Listen to your body to know how it works, improve its health and raise its efficiency, avoiding injuring it.
In Post ADDITIONAL BENEFITS IN THE CONDITIONING OF THE BODY AND MIND, we expressed that our body records in its essence what it learns, for a certain time: “That learning achieved by our organism begins to bear fruit even before we begin to exercise walking.
“On our part, we have to comply with the complete routine, in such a way that the functions of all the organs will have to perform 100% satisfactorily.
The only thing that is recommended, being aware of this existential phenomenal process, of functional learning on the part of our organism, with our own experience, is not to betray that effort that has been made – our body – to learn physically and behaviorally (mentally), and that it is being taken care of properly, as it deserves.
“To achieve the habit (virtuous circle) there must be certain commitment and precision in the realization of this teaching-learning, transmitting that we are taking care of him under the order of certain parameters; that is, there should not be much variation in the periods or intervals of duration, in the quality, effort and frequency of the walks. Let us be aware that we are giving ourselves an opportunity to teach our being and learn from it.
“The ‘memory of our organism’ must not be lied to, for its response is always painful to itself.”
We are certainly not proposing to have an intense and deep knowledge of the human body, but only the most revealing, explanatory and meaningful of its functioning.
The concept of functioning of the body implies its constitution, its structure, how it moves and can move without problem, how it keeps its stability and balance (Future Posts WALKING AND THE 206 BONES OF OUR BODY, and WALKING AND THE 660 MUSCLES OF OUR BODY). That is to say, as for the physical part, to know the mechanical work that can be performed normally and healthily, without reaching levels of invalidation; and likewise in the mental part: the intellectual work that can be performed efficiently without reaching limits of major effort, which places it in a state of prostration or disease.
This physical functioning is based fundamentally on 2 aspects that must be observed in the human body: its stability or balance and its movement (Posts THE BODY’S SYMMETRY, ITS BALANCE AND WALKING; future Posts EXERCISES ON THE SENSE OF BALANCE, WHEN WALKING, and THE WALK-RWD SYSTEM AND DYNAMIC BALANCE).
In Post THE BODY’S SYMMETRY, ITS BALANCE AND WALKING we point out, as conclusion 2 principles of the WALK-RWD system, that we will have to observe and take care of, to maintain the body healthy and in harmony:
1st Fundamental Principle or Principle of Symmetry:
“All the exercises to be performed must be carried out with respect to the vertical axis of anatomical symmetry of the human body, either simultaneously or alternating the 2 respective symmetrical members, always in a harmonic way, in both options”.
2nd Fundamental Principle or Principle of Dynamic Balance:
“Keeping the body in physical movement through walking generates a vibration of the brain, which causes it to enter into an imbalance and normal functions are carried out, generating dynamic effects on the different systems, organs and glands of the body“.
In this same post, we express: “All exercises should be carried out with respect to the vertical axis of anatomical symmetry of the human body, either simultaneously or alternating the 2 respective symmetrical members, always in a harmonic way, in both options”.
“Walking is an example of the application of this principle, with respect to the second option of alternating the respective symmetrical limbs, in this case, the legs, knees, ankles and feet. Bipedalism – walking on two legs and feet – is an activity that should be deeply analyzed to better understand its functionality and the benefits it generates on the whole human body, physical and mental.”
Indeed, we know that walking, on the one hand, is an excellent example of the application of the 1st principle since it is performed alternating the lower limbs (bipedalism) and this principle is fundamental in its unrestricted application for the efficient care of the body and its full development. Secondly, the practice of walking is a dynamic balance that rests on the 2nd principle, this being essential for the achievement of what are the displacements in disequilibrium and the “unbalanced” states in movement, which as we know, walking generates very important effects on our brain and body (stable unbalanced movement).
About the normal parameters of efficiency to which we can resort to put into practice the WALK-RWD System, we have pointed them out specifically in 2 posts, namely: RECOMMENDED DISTANCES, and READING INDICATORS WHILE WALKING.
We can also turn to the small Manual, which gave rise to this Blog, and which we mentioned in Post A SMALL MANUAL THAT EXPLAINS THE SYSTEM:
Loya Lopategui, Carlos, Manual for walking, reading, writing and drawing, EMULISA, Mexico, 2009. This book is available at AMAZON.COM, Kindle Edition: https://www.amazon.com/dp/B09K6N5FTL.
So, as we have already mentioned, there is no doubt that our organism has a great memory, it is not necessary to put it to the test, let us just start walking every day, “and we will observe, in the respective times that it is instructed, adjusted and able to respond, that its manifestations are gifts of our own being, body and mind”, and of course let us make a conscious effort to take care of it in every step we take.
Let’s revive our limbs, muscles and joints of the body with walking, taking into account these 2 principles of the WALK-RWD System. Let us take care of our body by fulfilling and respecting the 7 conditions of the following summary:
SUMMARY TO TAKE CARE OF OUR BODY:
1. Let’s walk daily.
2. Let us observe and listen to our bodies.
3. Let’s get to know how it works.
4. Let’s not expose our body to abnormal or extreme activities; let’s abide by the defined parameters.
5. Let’s perform the 3 structured activities within the WALK-RWD System.
6. Let’s cultivate the great memory that our body has.
7. Adhere to the 2 principles defined in the WALK-RWD System.
W: The king of all questioning, of all interrogative words beginning with the letter W. The king of all questions: What, When, Where, Wherefore, Wherever, Which, Who, Whom, Why. The activity of walking provides direct and indirect answers to all these questions.
A: Air, the King of the natural elements. His Aspiration is the fountain of life and youth.
L: Liberty, the King of the supreme and essential values. Walking leads us to full freedom.
K: Key, the magic key to health. For hundreds of objective and demonstrable reasons, walking leads us to full health, both physical and mental, which moves us spiritually towards deeper spheres of our interiority, achieving psychological balance and integral development.
I: Ideas, the king of the generation of great ideas. Good ideas arise when we are walking and creative thinking is potentiated.
The fundamental activity of walking puts us in a determinant positive attitude, it opens our mind, soul and spirit to other dimensions of the human being that cannot be achieved if we are in a static position.
N: Natural, it is the king of natural activities performed by human beings.
It is the natural movement that has been performed since man stood upright and began to walk.
I would always like to leave aside religious matters, however, sometimes I find myself with topics that I must dabble in it since it has a very close relationship with walking, as is this case of the KAABA Mosque.
I would not wish to touch the subject of religions in an abstract way, much less talk about the Mohammedan religion, Muslim, Islam, when referring to the KAABA. However, I consider that I must ask myself the following very specific question: Why walk around a sacred center?
KAABA
Answering this question invited me to investigate everything related to this millenary practice of Islam.
Let’s see how far I have been able to investigate, trying to circumscribe myself to the aspects of walking.
The KAABA is a Mosque located in Mecca, where Muslims (Mohammedans, followers of Islam) walk 7 times around the religious center of KAABA. Both men and women walk together, giving those 7 laps to the center of the KAABA.
Let’s go in parts. Let’s look at walking around. To make laps, in a certain way to a central point, either psychologically or physically, is with the purpose of centering the spirit or thought and to be able to channel the will towards a transformation of the consciousness (Future Post WALKING AND CIRCUMAMBULATION). Not necessarily the turns must be performed in a physical way, but can also be carried out in a mentalized way, that is, keeping the contemplation on an image, preferably concentric and symmetrical, such as the yantras. The yantra is used in tantric yoga practices, being a mechanism where images are used for meditation, contemplation and transformation of consciousness. (Post WALK AND READ IN LOUD VOICE). The yantra uses the mandala that the unconscious manifests the spiritual state of the individual, and is not necessarily a religious representation or a specific divinity. Mandala in Sanskrit means Circle. The mandala represents the unity of the personality of the individual. These images that are generated in the unconscious are always referred to the most essential parts of the being and their expression is always manifested around a center, and all the other figures that conform it have a significant central correspondence.
These configurations that are generated around a center and that are all arranged concentrically in a radial and symmetrical way, make up the totality of the mandala, which should be the subject of a deep analysis for the people who generate them. Their function and knowledge, in this case of the KAABA, can serve us as a representation of these unconscious images that during the 7 turns that are made around the sacred center has its interpretation within Islam as a meditation (inner search and inquiry of the divinity that we all have inside), a contemplation (to perceive our mystical inclinations in order to seek contact with divinity, and thus, to seek reconciliation of our contradictions in the self – as mentioned by C. G. Jung – and to have contact with our archaic origins), and a transformation (the mandala itself is the symbol that results from the practice that during millennia periodic and habitual actions were carried out and recorded in the unconscious and that make contact with the archetypes, for the transformation of the personality of the individual that evokes them).
MANDALA
As far as I can see, the geometric center of the mandala corresponds to the sacred center of the KAABA. The configuration of the image of the mandala responds to the process of walking the 7 laps around the sacred center of the KAABA. (I have not yet been able to elucidate why the number of laps around the KAABA is 7).
The mandala is an unconscious spiritual construction, it is the confession made by the unconscious of each individual looking for a communication with his conscious. An expression towards the conscience but also looking for a response-reaction from it. The effects sought by the unconscious through this manifestation are diverse: reconciliation, renewal, resignation, submission (subordination), restraint, exaltation, care, lamentation, satisfaction, displeasure, punishment, etc.
All mandalas are an irrefutable sign of the unity – harmony or disharmony – of the spiritual unity of the human being. The personality – or the human soul, according to C. G. Jung – is the entity that the mandala seeks to protect.
In each mandala there is a spiritual figure at the center -not necessarily of a religious type- that is supposed to be valued or at least contemplated with admiration and devotion. Abstract images can also be observed centrally. The person who perceives a mandala feels included within it and must seek -consciously or unconsciously- the conjunction of his individual unconscious with his consciousness; that is to say, to transcend his disordered or spiritually unbalanced situation.
In the Sacred Mosque, the walkers themselves voluntarily generate their mandala and thus perform the 3 previous invocations (meditation, contemplation and transformation), achieving a confession of the unconscious, automatically, creating a natural mystical spiritual state through which they reach communication with their divinity. The mandala is the symbolic regeneration of archaic practices and ceremonies that in ancient times were habitual actions of the human being. In a practical way we could say that the Mohammedans have renounced to the “voluntary waiting” of the work of the unconscious to obtain their mandalic messages, creating and constructing their mandalas, using their own bodies by voluntarily putting them to walk, for their tracing, but at the same time, using them as connections and mechanisms for meditation, contemplation and transformation of the personality, and communication with their divinity. We pointed out in Post WALKING AND ITS SYMBOLISM that “Walking is the symbolic mechanism that has the meaning of reconforming and integrating the character and personality of the individual.”
The three activities of meditation, contemplation and transformation, together with the communication with the divinity, that are developed during this Islamic practice, at the same time that its believers walk around the KAABA, have a similarity with the activities of walking, reading, writing and drawing of the WALK-RWD System. I am not saying that the System is an analogy of this millenary practice, or anything like that, but simply that there is a similarity in terms of certain mental and spiritual effects and results.
What are these functional relationships with our WALK-RWD System?
In principle, the fundamental activity is walking and this places us in a determinant positive attitude, which makes us think that this exercise, as we have already mentioned, opens the mind, the soul and the spirit towards other dimensions of the human being that cannot be achieved if we are in a stationary (static) position. Future Post WALKING: KING OF EXERCISES.
Of course there is not a strict correspondence between the other three activities that are developed, however, in a general way the functional results of our System oscillate towards introspection, reflection, thought, imagination, as well as abstraction, concentration, recollection, observation, and also towards harmonious communication with the interiority of being, contacting with other diverse mental and spiritual strata, as well as making emotional and empathic contact with other entities and individuals of the society and environment that surrounds us.
In this analogical scenario I would like to underline other aspects that I have already mentioned in several Posts that reinforce this similarity of the WALK-RWD System precisely with the mental and spiritual effects.
In post LISTENING TO OUR BODY WHILE WALKING we asked ourselves: For what causes and reasons does our body communicate? Apart from its direct and expressive physical language, our body has a symbolic body language, which we must know and understand, being always ready to “listen” to what it is communicating to us.
In general, we can say that body language is universal, however, each person has some features that differentiate them in a particular way.
This symbolic language through which the human body communicates is a reliable interpreter of our interiority, our feelings, emotions, thoughts and how we feel at certain moments, both physically and mentally.
The different forms, postures and movements that our body performs are a direct response and translation of who we are, how we feel, think and why we behave in front of other people and the physical and social environment that has surrounded us. It communicates with us through its “cryptosomatic” language, so let us try to understand this symbolic language.
We have also pointed out that the individual unconscious is a user of the physical body. In that way I underlined that: The healthy, acceptable and balanced expression of our organism, both physical and mental, is generated when our conscious part is equanimous; tranquility is fundamental. Our unconscious is a permanent user of the body; it communicates through it -and other means- using it to send its messages -more or less encrypted- so that they are captured and attended by the conscience. Both positive and negative messages.
Most probably, this form of communication are the mandalas that are gestated by the walking of the physical body, programmed by the individual unconscious.
Likewise, in Post THE SYMMETRY OF THE BODY, ITS BALANCE AND WALKING, I mention the following: “…we can differentiate the physical-anatomical axes from the almathic or hermetic ones, such as those we observe in the conceptualization of the CHAKRAS. The latter irrigate the spiritual body along an axis that is also vertical, but of the almathic, not somatic, type. The CHAKRAS are maintained on the same symmetrical anatomical-physiological (organic, somatic) axis. Each of the symmetrical and proportionate parts, which make up the human body can capture the reality of the world in a specific and different way to its corresponding symmetrical one, and the joint work of the couple, by the simultaneous harmonic perception and its dynamic-energetic assimilation, allows us to have a better complete and unique representation of the external reality”. The axis of the CHAKRAS is of the hermetic-somatic type (esoteric, sibylline), which orients us to move in an unconscious way but which has a symbolic configuration that should be translated, by bringing together these constitutive aspects of the human being.
Also in Post HARMONY OF THE BODY WITH THE MIND we commented this form of unconscious construction, because the WALK-RWD System looks for and achieves a harmony in general (mind, body, spirit and soul), situation that can be extrapolated to the consolidation of the personality and the conscience. This is part of the communication that the unconscious achieves with the consciousness to harmonize the displacement of the body with the mental and spiritual function of the human being.
Finally, in Post WALKING AND ITS SYMBOLISM, we have pointed out that walking in itself has a symbolism that can be equated with mandalas; that is, the walking of the being can be performed and surely is performed -unconsciously- by tracing mandalas. I repeat: “Walking is the symbolic mechanism whose meaning is to reconform and integrate the character and personality of the individual”.
Let’s put our body to walk to let it freely build its mandala, in a similar way to the circumambulation performed in the KAABA.
