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Walking is an activity that, although everyday, can become a deeply musical experience. Our feet, when they touch the ground, create a natural rhythm, a percussion that resonates with each step. This percussion is the soundtrack of our walk, an endless number of cadences that form a unique symphony.

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Normally we hear the percussive sound (percussion) of our footsteps, however, sometimes that sound is inaudible. We hear them inside our body, not with the auditory sense but within our bodily interiority. It is an internal rhythm within our body. We make our steps with our own compass (The Compass of Footsteps). It must be considered that the beat is not an appropriate concept for the activity of walking, because it is reserved for music. Well, I would like to mention and emphasize that walking as a natural (instinctive) activity does include musicalization and is therefore performed by marking a beat. And it is a percussive musical beat (percussion). One could still add that as percussive (percussion) it does not entail notes; this is true. Then someone else might still ask: Is it music or is it not music? Of course it is music and it makes us walk with our own unique musical percussion, because it contains a percussive cadence that implies a rhythm (Rhythm and Cadence), but also organization and harmony. In percussive music (percussion) it involves rhythm and time periods. An arrangement that leads to intonation and harmony. It is the series of percussive sounds (percussion) that are performed in a standardized and regular way. The percussive cadence (percussion) in walking also implies the movement that is made with the body to match the intonation (tones) that is produced with the steps. It is the perfect and normal distribution and organization of the sounds generated by the steps and movements of the body as a whole. This cadence when walking can normally be combined with sounds, movements and pauses, in both cadence spheres, which participate in physical and auditory intonation, in full harmony. It is the normal harmonization that the body achieves when walking, when taking steps to a musical rhythm and compass.

Every time our feet hit the ground (Our Feet Percussion), they produce sounds that vary in pitch and intensity. This phenomenon, known as the percussion of our feet, resembles a constant drumming that sets the rhythm of our movement. The music we make when walking is subtle but constant, a melody that accompanies our thoughts and emotions. That is why walking is a source of healing for our morbid emotions (Posts EMOTIONS AND THE WALK-RWD SYSTEM; THE POWER OF EMOTIONS; AUTOLIBERATION OF NEGATIVE EMOTIONS THROUGH SELF SUGGESTIONABILITY; FIGHTING NEGATIVE EMOTIONS WITH THE WALK-RWD SYSTEM, SOLUTION TO PROCRASTINATION).

This rhythm is not only perceived externally; it has a deep connection with our body, it has an intrinsic relationship with our organism, as a whole: physical and mental. Walking activates various body systems, from cardiovascular to muscular, promoting blood circulation and improving oxygenation of our tissues. Additionally, the percussion of our feet can resonate with some of our internal organs. For example, a constant, balanced rhythm can help regulate breathing and stabilize heart rate, promoting a general state of well-being.

The footsteps have their own beat, their own rhythm and cadence. This beat can vary depending on the speed and intensity of our walk. A slow, leisurely pace may have a more relaxed, almost meditative beat, while a fast, energetic step has a faster, more vibrant rhythm. Finding our own compass when walking is essential to maintaining good health and enjoying the act of walking.

The rhythm of our walk is defined by the frequency with which we take our steps. Maintaining a constant rhythm helps our body adapt and optimize its functioning. The cadence, on the other hand, is the regularity with which these steps occur. A balanced, natural cadence is crucial to avoiding injury and maximizing the benefits of walking.

Huizinga in his book HOMO LUDENS (p. 222), comments: The same rhythm that “contains” the body, always, from the most remote times, which has manifested itself in the manufacture of food (archaic era), in an instinctive way. , we also observe that it is done by the body, unconsciously (imperceptibly), when walking.

“Sounds are eternal units that reside in the mind, in the interiority of the being, entities that participate in creation when they are emitted by the voice or received by the ear. It seems that someone whispered to us advising that the highest art, the best art, is that which is performed with the greatest number of human senses. And therefore, we could venture to say that the rhythm in corporeal movements has a profound and subtle effect on the preparation of the dishes. That rhythmic faculty, sensation and capacity are determining factors in the being for this. I do not wish to expand further on this, but I do wish to comment that the activities that take place in the kitchen, aimed at preparing food, have always been carried out in the company (association, adhesion) of work songs and tunes (tunes) since ancient times. oldest and in very primitive activities such as mashing, grinding, cutting, kneading, crushing, combining, chopping, beheading, cutting off, mutilating, topping, slicing, carving, mixing, baking, roasting, and all of them surely had a compass, a song, a rhythm, a melody, that accompanied and led them.”(1)

It is truly challenging and motivating to think that we can walk to the rhythm of our own beats.

Generally, when we walk freely we do so at a beat that our body defines unconsciously. When we are not conditioned and forced to a rhythm imposed by the group of people walking next to us, or by the deafening traffic driving a disconcerting dynamic, we can manage to walk – we say – at our own rhythm.

The easiest way to become aware of one’s own beat is to think that our feet can achieve a percussive system (percussion) that is animated by beats that encourage us to do so.

That form will be in compasses of the binary type, where it ends in a pair, and repeating the beat to infinity; however, it will also be possible to make compasses where one of the feet does not settle as well as its pair, and repeating also this beat to infinity.

“A particular habit is a sustained rhythm, where all acts are repeated, fairly exactly equaling their novelty value, but without ever losing that dominant character of being novel” (pp. 61-62). THE INTUITION OF THE INSTANT, F.C.E., Mexico, 1987 (1932 in French), Gaston Bachelard.

Walking with rhythm is pacing our body as if we were instituting (establishing) a musical compass, of any kind, in our walk.

This allows us to put our entire body in motion, as well as each part that makes it up, with a cadence (beat) while we walk.

We have learned that cadence that we use (and use) when walking over millions of years.

“The human being is an integral sum of rhythms” ; “Chronotropisms will be those that integrate habits into that integral sum of rhythms that form the being”, THE INTUITION OF THE INSTANT, F.C.E., Mexico, 1987 (1932 in French), Gaston Bachelard, p. 64, 65.

YIN YANG

We could equate (compare) this harmony that we achieve with walking (with walking) through the analogy with the Chinese Yin and Yang (Post WALKING AND SEXUALITY), which They are two principles that go hand in hand in life, and keep the individual, male or female, in balance – harmonious and dynamic – with their complementary counterpart (Future Post THE PATH OF TAO: ANCESTRAL WISDOM OF WALKING).

“Walking on the shady side of the mountain (YIN) or walking on the sunny side of the mountain (YANG)”, History of Philosophies, 21st century, volume I, p. 233, 237, 255.

YANG: Sure, positive, masculine, active. Cosmological force or active and masculine principle in Taoism. See Yin. Jung, Psychological Types, Volume I, . 290.

Walking with a beat (rhythm, cadence) – any one – is a simile of dynamic balance movement, comparable to maintaining the rhythm (beat, cadence) of life (vital rhythm). That compass that we implement when walking, we always perform – consciously or unconsciously – in order to give our physical organism and its component parts a dynamic strength, and likewise, our mind a stable and harmonious balance.

LEGS AND ARMS IN THE YIN AND YANG

On the other hand, we must point out that walking with our own rhythm implies a synchronization of various parts of the body and fundamentally of the upper and lower extremities. For example, the natural coordination of the movement of the opposite leg and arm, i.e., when the right leg is forward it is done naturally with the left arm, and when the left leg is placed in the forward part of the body it is accompanied by the right arm.

We can compare both legs to these two natural principles: the left leg corresponds to Yin, that is, to the woman, and the right leg relates (refers) to Yang, to the man.

Both parts exercise (work) together when walking, with a certain compass (rhythm, cadence).

As we can see in the previous figures, the right leg and the left arm are balanced forward, while their opposite ones are backward, and vice versa.

Generally speaking, it is unhealthy for the social environment to impose its rhythm on us  in all its indications and manifestations: in eating, at work, in transportation, in walking itself, etc.; we must impose our rhythm, and the first thing we have to start with is walking with our own rhythmic cadence, with our own natural walk.

ATTITUDES AND ACTIONS TO WALK IN OUR OWN COMPASS

To walk according to our own beat and ensure that it is healthy, it is important to adopt certain attitudes and actions:

1. Listen to Our Body: Pay attention to how we feel when walking. If we feel tired or in pain, it is important to adjust our pace.

2. Adopt Good Posture: Maintaining an upright and relaxed posture helps you walk more efficiently and avoids unnecessary tension.

3. Breathe Deeply: Deep, regular breathing synchronized with our steps can improve our oxygenation and reduce stress.

4. Wear Appropriate Footwear: Wearing shoes that provide good support and cushioning helps protect our feet and maintain a healthy pace.

5. Practice Mindfulness: Being present in the moment, enjoying the environment and the act of walking, can transform our walk into a more pleasant and meaningful experience (Post WALKING WITH THE TREES).

6. Vary the Terrain and Pace: Changing the terrain (such as walking in parks, beaches or trails) and varying the pace from time to time can make the walk more interesting and beneficial (Post WALKING BAREFOOT. PART I . Types of soil).

In conclusion, the percussion of our feet when walking is an intrinsic melody to our existence, an intimate connection between our body and the environment. Finding and walking at our own compass not only improves our physical health, but also allows us to fully enjoy every step we take.

Let’s go out for a walk with our own compass and listen to how it beats.

(1)Loya Lopategui, Carlos, Cocinopea, EMULISA, México, 2011, p. 9

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“Furthermore, the path of virtue is not, as some have believed, rough and difficult, but rather one proceeds along it with sure footing. I do not come to tell you vain things: the path to a happy life is easy.” Seneca, “Of Anger“

Seneca as a Stoic sought happiness as his main objective and to do so he commented that we should approach all pleasant emotions and move away from negative emotions (Posts EMOTIONS AND THE WALK-RWD SYSTEM; THE POWER OF EMOTIONS; AUTOLIBERATION OF NEGATIVE EMOTIONS THROUGH SELF-SUGGESTIONABILITY; – FIGHTING NEGATIVE EMOTIONS WITH THE WALK-RWD SYSTEM, SOLUTION TO PROCRASTINATION).

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In the ethical-moral sphere he sought wisdom which should be found by following the steps of Nature, guided by its natural laws. To achieve fullness in life and happiness, one must imitate Nature, with a healthy body and spirit, and this is achieved by living with reason, a human function that should have influence and dominance in the rest of human activities, subjecting itself to (submitting) to the virtues, avoiding distress and maintaining a healthy body.

We said in Post WALKING AND PERIPATHETICS: “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 told him that he should also take care of his body through exercise. He decided for the same reason to start walking while he read, so as not to neglect his devotion, since in this way, in addition to eliminating his laziness, it was good for his health.”

He considered reading to be the most important of his needs to satisfy, since it fed his spirit, but he should not only limit himself to reading, but should complement it with writing; he recommended that they be combined alternately: what is collected from the reading is used in the composition. He recommended that man must ingest all kinds of knowledge and concepts to process them and make them tend to new ideas.

Seneca practiced walks, reading, meditating, lecturing or explaining some ideas. During those philosophical walks, Seneca used to harangue that nothing can be controlled, nothing of external things; we can only have control of ourselves, of our body. That is why he recommended walking every day to hear the physical body say what he did not want to hear from others. Paraphrasing the Senequista exhortations, we could recommend – what we should ask ourselves at the end of each day – the following 3 questions: 1) Have I walked today? 2) How much more could I have walked?, and 3) What thoughts did I have and what other activities I did while walking.

I have extracted these notes from one of Seneca’s letters to Lucilo, titled “On Reading and Writing”; However, I would like to be a little more emphatic and profound in the interpretation of this letter, considering the philosophical thought, in general, of Seneca, with the sole purpose of convincing my readers of the importance of the WALK-RWD system that Seneca himself transmits it. Below I explain the relationship between his thinking and the WALK-RWD system.

Seneca points out 3 fundamental activities that are deeply connected to the WALK-RWD system covered for 6 years through the blog “WALKREADANDWRITE.COM.” Seneca, a Stoic philosopher who sought balance in all facets of life, offers a reflection on three of his essential activities: walking, reading and writing. Each of them not only has intrinsic value, but also serves to correct, complement and nourish the other two. In the context of the Blog, the dynamic interaction between walking, reading and writing, as well as drawing, is promoted, and this letter has a particular resonance.

Walking: An antidote to laziness and food for the body

Seneca begins by pointing out how walking has helped him combat laziness and improve his physical health. This notion is a philosophical confirmation of what has already been highlighted in the Blog: walking is not only a physical act, but a tool that allows you to clear the mind, release tension and revitalize the body. At a time when sedentary living dominated academics and philosophers, Seneca emphasized the need for movement as part of a healthy balance between body and mind. Walking as a way of life has been promoted in the WALK-RWD system, and this philosophical emphasis adds a layer of depth to the simple act of walking. It is not just a means of transportation or physical exercise; It is a way to activate the body to activate the mind.

Read: A window to dialogue and intellectual rest

When Seneca talks about reading, he highlights two important functions: on the one hand, it protects us from intellectual arrogance, reminding us that we are not the only ones or the first to think of certain ideas. This, according to him, introduces us to a continuous dialogue with other thinkers, allowing our mind to evolve through what has already been thought and discovered. In the Blog, where I have highlighted the value of reading in a thousand ways, Seneca’s reflection takes on special relevance. Reading is an act of intellectual humility, an opportunity to listen to other voices, incorporate their ideas and adapt them to your own.

Furthermore, Seneca adds that reading offers a necessary break from “true study.” Here he introduces an interesting distinction: reading is not the same as studying, just as walking is not simply physical exercise. Reading is an activity that nourishes us, it allows us to enjoy other people’s thoughts, but without the weight of active creation that writing or composing entails. For those who make reading a fundamental pillar, this distinction emphasizes that reading is not only preparation for writing, but also a space for mental recreation, intellectual relaxation, which prevents creative exhaustion.

Writing: An exercise that condenses and channels knowledge

Finally, Seneca suggests that writing should not be an isolated exercise, but rather the result of the synthesis of what reading has left us. What we have absorbed, we use in writing. Writing for Seneca is an act of creation, but it is also a process of distillation of previously collected ideas. This reinforces the notion that reading and writing are not opposites, but complementary activities. Reading dissolves, writing condenses. Reading expands, writing organizes. In the WALK-RWD system, where both activities are fundamental, it is suggested – like Seneca – that one cannot exist without the other, if a balanced creative process is sought. Reading nourishes and diversifies ideas, but writing concretizes them and gives them shape.

The relationship between the three activities: Walking, Reading and Writing

What is most interesting in this letter is how Seneca weaves together the three activities—walking, reading, and writing—as parts of an indivisible whole that benefits both the body and the mind. Walking, in its function of clearing the mind and activating the body, seems to generate a space conducive to reflection and, therefore, to the act of reading and writing. In the blog and in the WALK-RWD system, where these three activities are already part of the same scheme, this reflection by Seneca emphasizes that true intellectual and physical balance is achieved when none of these three activities is isolated. Walking facilitates the reflection that is nourished by reading, and this, in turn, is condensed and finds its culmination in writing.

Seneca warns of the dangers of limiting oneself to a single activity: writing alone exhausts one’s strength; just reading dissolves the mind. Therefore, both must be alternated, and this is where walking comes in as a third corrective element. In the WALK-RWD system, where the fusion of these three practices, plus drawing, is promoted, it seems that the central idea of Seneca’s thesis is prefigured: walking activates the body and mind; reading introduces new ideas and points of view; and writing crystallizes those thoughts into something more concrete and personal.

Final reflection

Seneca’s letter offers philosophical guidance that fits perfectly with the mission of the WALK-RWD system. By reflecting on the interconnection between walking, reading and writing, we find a stoic balance between body and mind, an integration of human activities that prevents overload in any area and encourages a healthier creative and reflective process(2). For those who can follow the guidelines that I recommend in my Blog WALKREADANDWRITE.COM and the fundamental principles of the ALK-RWD system, this letter from Seneca serves as a reminder that true intellectual and physical development is not achieved by exclusive dedication to a single activity, but with the harmonious alternation between body, mind and spirit.

Let’s imitate Seneca, starting to read and write, while we walk, and if possible, drawing some images that come to mind, while we enjoy a walk in the open air.

(1)Loya Lopategui, Carlos, WALK-RWD System, EMULISA, Mexico, 2022. Available on Amazon, Kindle Edition: https://www.amazon.com/dp/B0B4B9TP26

(2) Loya Lopategui, Carlos, Caminar: del acto físico al acto filosófico, EMULISA, México, 2024. Available on Amazon, Kindle Edition: https://www.amazon.es/dp/B0DDDLHKHC

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“Walking, an eternal return to our origins and a constant advance towards our destiny.”

Walking is closely related to the archetype of the Eternal Return (1) in various ways, whether as a repetitive cycle, a connection with the past or a symbol of renewal and change.

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This ancestral and natural practice of the human being can also provide us with a metaphorical perspective on the cyclical nature of life and the importance of moving forward, despite the apparent repetitions in our existence (Posts WALKING AS A PHYSICAL PRACTICE AND AS AN ALLEGORY; WALKING, AN EXISTENTIAL METAPHOR PART 1 OF 4).

The archetype of the Eternal Return suggests the cyclical repetition of events in history or in personal life, and can be inevitably related to the act of walking in various ways, as I explain in detail below.

One of the most obvious aspects is the idea that, through walking, we repeat a similar cycle every time we take a step. Each step forward takes us to a new point on the path, but also brings us closer to the starting point in a continuous cycle. This can symbolize the idea that, although we move forward in our lives, we also return to the same physical or emotional place where we started, thus creating a sense of repetition and continuity.

Another way to look at this analogy is that walking can be seen as an act that connects us with the past and with previous generations. Many routes and trails have been used for centuries, and by walking them, we are following in the same footsteps as those who walked them before us. This can evoke the idea that we are repeating the footsteps of our ancestors, keeping an ancient tradition alive.

A third aspect is that the act of walking can also represent the idea of renewal and rejuvenation. Every time we take a step, we are creating a new moment in our lives, leaving the past behind and moving towards an unknown future. This idea of constant renewal can be associated with the notion that, although life may seem repetitive, there is always room for change and transformation.

Let’s briefly see its relationship with the archetypal and the spiritual.

Carl Gustav Jung, the Swiss psychologist and founder of analytical psychology, would undoubtedly find the relationship between the Eternal Return archetype and the act of walking interesting. For Jung, archetypes are universal and innate patterns that are part of the collective unconscious of humanity and that influence our behavior and experiences.

“In each step, the walker relives the past and projects himself towards an infinite future, in an eternal return.”

In the context of the Eternal Return and the journey, Jung could interpret this connection as a manifestation of the journey or quest archetype. Walking, in this sense, would represent the journey of self-discovery and transformation that each individual undertakes throughout their life, turning to the past and looking to the future.

Each step taken along the way would symbolize progress in this inner journey, where the individual faces his fears, discovers new perspectives and constantly renews himself.

Furthermore, Jung could see in the act of walking an expression of the duality of human nature, where each step forward also implies a return to our roots and basics. This would reflect the Jungian idea of the integration of opposites, where the individual seeks to balance the different facets of his being to achieve wholeness.

Jung would likely consider the relationship between the Eternal Return and walking as a profound symbolic expression of the human condition, where the individual embarks on a constant journey of self-discovery and growth, facing the repetition and continuity of life while seeking to achieve totality and integration of your being.

Mircea Eliade, the prominent Romanian historian of religions and philosopher, would have an interesting spiritual perspective on the relationship between the Eternal Return and walking. For Eliade, the Eternal Return is a fundamental concept in many religious and mythological traditions, representing the idea that cosmic, historical and personal events repeat cyclically.

In the context of walking, Eliade could interpret this practice as a ritualistic act that connects us with the sacred and the transcendental. Walking, in many religious and mythological traditions, is an important element in rituals and pilgrimages (2) (Post THE PILGRIMAGE, AN ANCIENT PRACTICE OF WALKING), where one seeks to reach a state of higher consciousness or communicate with the divine. In this sense, each step taken along the path could be seen as a way of participating in the Eternal Return, where the individual joins the cosmic cycle of “creation-destruction-and a restart”. A restart that we must take into account for the immediate future (3) “Caminar: Futuro de la Humanidad”.

Furthermore, Eliade could highlight the initiatory aspect of walking, where the individual goes through a process of transformation and rebirth when walking a sacred path. Each step taken along the way could symbolize a step towards a new understanding of himself and the world around him, in line with the idea that the Eternal Return implies not only the repetition of events, but also the possibility of renewal and change.

“Walking, a ritual of renewal where the Eternal Return manifests itself in each path traveled.”

This perspective highlights the importance of walking as a practice that transcends the physical and becomes a deep spiritual and existential experience.

I invite you to walk holding that archetypal-ritualistic being with our two hands, one, its ancestral part and the other, its spiritual-creative-artistic part. Let us respond appropriately to Prometheus when he broke his chains and revealed to the human being of those ancient times that his unavoidable mission that he should carry out eternally was: “Walking on Planet Earth” (Posts WALKING WITH UNCHAINED PROMETHEUS; PROMETHEUS’ PUNISHMENT AND ITS PSYCHOLOGICAL ASCENDANCY. NEUROCOGNITIVE ASPECTS).

(1) The Eternal Return archetype, deeply rooted in the collective unconscious, reflects the idea that events and situations in history follow a repetitive cycle. This archetype proposes that certain events, patterns and experiences repeat themselves in both individual and collective life, and that these cycles may be inevitable or beyond human control. It is a psychic projection that alludes to the periodic repetition of certain events and circumstances in human existence. Thus, this archetype suggests that certain aspects of human experience tend to manifest themselves over and over again, regardless of the particularities of each situation.

(2) Loya Lopategui, Calos, El Camino de los Milagros, EMULISA, México, 2024. Disponible en Amazon, Edición Kindle: https://www.amazon.es/dp/B0DH2V4VCF

(3) Loya Lopátegui, Carlos, Caminar: Futuro de la Humanidad, EMULISA, México, 2024. Available on Amazon, Kindle Edition: https://www.amazon.es/dp/B0DNGLS67N

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The conception of this Post has its beginning in 2008 when I was deciding to write a Manual on walking. In this book (MANUAL FOR WALKING, READING, WRITING AND DRAWING) I expressed: “It was on this occasion when, after having walked about 1 mile, I made a relationship between the technique of transcendental meditation, Tai Chi, Yoga and my walking exercises, because when I walk I invariably carry with me a book, which I read as I walk; and I also carry with me some small sheets (28×33 cm. office size sheets cut in ¼) that while I walk, I also carry with me some small sheets of paper (11×13 in. sheets cut in ¼) that, as I do this exercise daily, I can make progress in my reading and writing”.

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Meditation is very similar or almost equivalent to the concentration I do on my walks (Post WALKING, MEDITATION AND CEREBRAL WAVES; Post DYNAMIC OR ACTIVE MEDITATION), either through reading or writing about a topic I am developing. On the other hand, Tai Chi is similar to the principles of the WALK-RWD system (Post THE FUNDAMENTAL PRINCIPLES OF THE WALK-RWD SYSTEM) and equivalent to my own walking exercises. Of course -I said to myself-, I will have to review the philosophy of Tai Chi and go deeper into transcendental meditation to know these techniques better and to be able to relate them satisfactorily with the new system I was creating; so when I decided to write the Manual, I started to document myself better about these systems to know their outstanding aspects, which I organized independently, for a better use and analysis. This same functional model I used to investigate the Yoga system (Future Posts THE WALK IN YOGAKARA; THE WALK-RWD SYSTEM AND YOGA KUNDALINI).

I have mentioned during the last 5 years, through this Blog, that the stable imbalance generates stimulations to various organs, systems and glands of the body, and fundamentally to the brain (Post THE WALK-RWD SYSTEM ENCOURAGES CREATIVE THINKING, PART I). The most evident part of this stable imbalance can be seen in the fact that the organism itself generates a hundred substances that are essential for its correct functioning (Post THE WALK-RWD SYSTEM AND THE SELF-PRODUCTION OF ORGANIC SUBSTANCES), apart from the fact that there is sufficient evidence that it boosts creativity and other specific benefits (good digestion, better breathing and circulation, improves memory, and a long etcetera). The functional and essential axis of the WALK-RWD system is the process that is achieved by reading, writing and drawing, while walking, by placing the body in a permanent stable imbalance.

This stable imbalance is also observed in the Yoga system as well as in the Tai Chi system, although I consider that in the latter the functional development (process, transformation, evolution, transit) is more profound, and therefore stimulates the physical body and the mind in a more efficient way. This increase in its power – and efficiency – is achieved because in Tai Chi the number of postures in stable imbalance are performed in 100% of them, while in Yoga only 75%; moreover, in Tai Chi, the transit and transfer from one figure (posture) to another is developed through dynamic chaining, that is, through evolutions in movement, in a continuous fluidity, and this is what gives it greater efficiency.

Just as the WALK-RWD system is developed in a gentle way, just as we walk naturally, Tai Chi is performed respecting its essential principle, which is tranquility. All its sequences are also performed in a relaxed and loose way. Both WALK-RWD and TAI CHI take place in movement and in a fluid way.

Naturalness, softness and flexibility are characteristics of both systems, which enable their practitioners to achieve meditation and personal introspection. Both physical and mental concentration can be achieved (Future Post WALK OR RUN, THERE IS A DILEMMA).

The practice of both systems is achieved through the cultivation of breathing, physical and mental relaxation, without the obligation to perform exercises with great efforts, nor high speeds, nor accelerations, and less efforts that force the stiffness of the musculature, legs, arms, or some other members of the body.

Each sequence (or Form) of Tai Chi is composed of a number of steps or figures, which are developed in a continuous and fluid way, that is to say, with constant displacements and translations. The Tai Chi practitioner advances from one figure to the next by means of certain movements that place him in the next one; and so on, permanently and successively until the sequence is completed.

The strength of Tai Chi, both physical and directed towards the mind, is located in these two great aspects of the laws of movement: in the figures (positions of the body in stable imbalance) and in the transition from one to another of these postures.

Let us analyze the “postures” of Tai Chi in a generic way in order to corroborate the above-mentioned.

We said that these postures are based on a stable imbalance, where the body and mind seek to remain in balance, and this is what stimulates both the physical body and the brain.

To analyze the instability of the “postures” and “figures” of Tai Chi is easy, up to a certain point; not so for the moving developments of the transition from one position to the next, even if they are predefined, and are performed slowly and calmly. However, the very movement between the different figures involves an instability of the physical body, which does not need to be demonstrated. The axiomatic or self-evident basis of kinematics is: a body is in disequilibrium when it is in motion by itself or because of another body.

The body as a whole is analyzed during the whole translation that it undergoes from one figure to another, and in all this transit the movements that the extremities carry out, the arms-feet and the legs-hands, stand out, which is one of the fundamental aspects that generate an increase in the stimulation of the body and the mind. “Execution – movement – of the sequences from one form (posture) to another”.

Note that Tai Chi sequences are rhythmic processes in cadence and with rhythm. Much of this I have analyzed in the exercise of walking, as it also contains these elements and components of “musicalization” (Posts RHYTHM, COMPASS AND CADENCE IN OUR WALKING; THE SILENT SOUND OF OUR FOOTPRINTS, HEALS US; Future Posts ENJOYING OUR PERCUSSIVE MUSICAL WALKING; THE PERSONALITY DEFINED BY THE RHYTHM WHEN WALKING).

In both activities -WALK-RWD and TAI CHI- we can observe that combination (rhythm) of times between one physical movement and another, in such a way that we observe harmony. In both walking and Tai Chi we observe pauses and accentuations in the movements, which harmonically result in a successive cadence.  Speed and acceleration are also factors found in both systems, which show us the constant structuring of a beat, both in the various movements of walking and in the figures of Tai Chi, in the same sequence.

Another common element between these two systems is the principle of verticality which is recommended in both (Principle No. 4 of the WALK-RWD System).

I could even say that the cadenced rhythm of Tai Chi could be an analogy with poetry. With this I do not intend to idealize Tai Chi artistically, but we can homologate a sequence with a poem, a simile between both creations – one philosophical-motor and the other artistic – because undoubtedly that cadence of Tai Chi carries intrinsically spiritual elements – just like poetry – and so we can re-evaluate it in terms of the stimulation it generates in the mind, which is what I intend to make relevant.

I have practiced Tai chi very lightly in two periods of my life: in 1983 – for 6 weeks, once a week – and in 2023 – for 8 weeks, once a week – and only in teaching-learning rooms, but never at home or elsewhere; what I want to emphasize is that I am not an expert in this system.

However, it was enough to make me realize the benefits of developing its phases of: MOVEMENT + VERTICALITY + CONCENTRATION + RELAXATION + BREATHING.

– MOVEMENT

– VERTICALITY

– CONCENTRATION

– RELAXATION

– BREATHING.

Every movement we perform must be done with Balance and Coordination of all the parts and limbs of the body. Tai Chi is designed to maintain this balance and coordination. In other words, the forms and poses we take in movement – even in a state of rest – must be in accordance with the natural movement of the physical body.

Tai Chi is a holistic discipline, and has been called the “Art of Relaxation and Meditation in Movement”: ARMM. In general, it does not have unnatural poses like Yoga, such as head down.

During the constant practice of Tai Chi you can develop and manifest yourself effectively. The benefits that are achieved I have organized into 3 categories, namely:

Physical Benefits:

– Improved Flexibility: The slow, flowing movements of Tai Chi help to increase the flexibility of joints and muscles, which helps to maintain a greater range of motion.

– Muscle Strengthening: Although the movements are gentle, Tai Chi involves several muscle groups, which gradually helps to strengthen the overall body.

– Balance and Coordination: Consistent practice of Tai Chi improves coordination and balance, reducing the risk of falls, especially in older people.

– Improved Posture: The principles of alignment in Tai Chi promote better posture, which can help alleviate back pain and prevent postural problems.

– Muscle Relaxation: The slow movements and focus on deep breathing promote muscle relaxation and reduce accumulated tension.

– Cardiovascular Improvement: Although Tai Chi is low intensity, regular practice can improve blood circulation and overall cardiovascular health.

Mental Benefits:

– Stress Reduction: The combination of gentle movements and deep breathing helps reduce stress levels and promotes a sense of calm.

– Improved Focus: The mindfulness required during Tai Chi practice improves concentration and the ability to focus on other areas of life.

– Promotion of Mental Relaxation: The flowing movements and concentration on breathing help to relax the mind, reducing anxiety and mental agitation.

– Increased Body Awareness: Tai Chi encourages the mind-body connection, which increases awareness of the body’s sensations and movements.

– Cognitive Stimulation: Regular practice of Tai Chi can have a positive impact on cognitive function, such as memory and problem-solving ability.

Other Benefits:

– Longevity Promotion: Because Tai Chi is a low-impact activity that benefits both body and mind, it can contribute to a longer, healthier life.

– Mood Connection: For some practitioners, Tai Chi may have a mood component, i.e., it fosters connection with oneself and the universe.

– Encouraging Socialization: Tai Chi classes provide opportunities to interact with other practitioners, which can contribute to greater socialization and sense of community.

Uniquely, and therefore I have left it for this last part, Tai Chi supports Meditation, in several ways, as it shares principles and practices that align with meditative goals:

1. Mindfulness: As in meditation, Tai Chi emphasizes mindfulness in the present moment. During practice, you focus on your movements, breathing and body sensations, which encourages mindfulness similar to meditation.

2. Mindful Breathing: In both Tai Chi and meditation, mindful breathing is fundamental. In both practices, deep, rhythmic breathing calms the mind and helps to enter a state of relaxation and focus.

3. Mind-Body Connection: In both meditation and Tai Chi, a greater connection between mind and body is sought. In Tai Chi, movements are performed in a conscious and flowing manner, which promotes a synchronization between thoughts and actions, similar to the focus on the mind and sensations during meditation.

4. Reduced Mental Agitation: The consistent practice of Tai Chi can help calm mental agitation by requiring a constant focus on movements and breathing. This can lead to a calmer state of mind, similar to that sought in meditation.

5. Deep Relaxation: Both Tai Chi and meditation seek to induce a state of deep relaxation. The smooth, flowing movements of Tai Chi combined with deep breathing have a relaxing effect on the nervous system, which is beneficial for meditation.

6. Stimulation of Sensory Awareness: During the practice of Tai Chi, attention is paid to body sensations, posture and balance. This encourages sensory awareness similar to meditation, where attention is paid to physical and mental sensations.

Tai Chi, like our WALK-RWD system, is an active form of meditation in movement. It is certainly not the traditional meditation that we are taught to be silent and in a state of rest, but shares elements of concentration, abstraction, relaxation with movement and thought, resulting in an effective way of achieving the same benefits for the mind and body.

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The ancient Mayans built a vast and sophisticated network of white roads (Post THE ANCIENT MAYAS AND THEIR WHITE ROADS. PART I), known as sacbeob, that connected their cities, ceremonial centers, and plazas. These paths, covered with a layer of white stucco, not only served as physical routes, but also had deep spiritual meaning. They were earthly reflections of the movement of the stars in the sky, a tangible representation of the connection between heaven and earth. The Mayans, expert astronomers, traced these paths in alignment with celestial trajectories, granting them a sacred value that went beyond their practical usefulness.

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However, in the midst of this complex network of white roads, an intriguing question arises: why did the Mayans, who knew the principle of the wheel, never use it in their daily transportation activities along these roads? The answer, as we have explored, is deeply rooted in their religious and cosmological beliefs (1).

For the Mayans, the circle and the wheel symbolized the Sun, the source of life and energy that governed their universe. The Sun, represented as a circular figure, was a central element in their worldview, being venerated as the main god, Itzamná, or as Kinich Ahau, the god of the Sun in its most direct aspect. Using the wheel on the white roads would have been, in a way, a desecration of the divine symbol, since this would imply bringing the Sun, or its representation, into direct contact with the earth, where the dead and the forces of the underworld lived. This symbolic contact with the earth would have extinguished its divine light, reducing the Sun to a state of inactivity or death, which was inconceivable to the Mayans.

The white roads, for their part, were conceived as sacred routes, not only for the transit of human beings, but also as reflections of the paths of the gods and the stars in the sky. By traveling these paths, the Mayans not only moved physically, but also participated in a cosmic ritual, aligning themselves with the movement of the stars and the Sun. The absence of the wheel in this context highlights the importance of maintaining the purity of these roads, avoiding the desecration of the solar symbol.

It is possible to imagine that, for the Mayans, walking through these sacbeob was a way of emulating the movement of the gods and stars in the sky, an act of devotion that connected the earthly with the heavenly. The wheel, with its solar symbolism, had no place on these sacred paths, since its use would have distorted the divine nature of the path and its relationship with the cosmos. In this way, the decision not to use the wheel on the white roads was not a technical limitation, but a conscious and deeply religious choice, rooted in the Mayan worldview.

This analysis of the relationship between the white roads and the wheel in Mayan culture reveals how technology and religion were intertwined in a complex network of meanings, where each choice was loaded with symbolism and respect for the divine forces that governed the universe. The Mayans, by refraining from using the wheel, not only preserved their religious beliefs, but also maintained the purity and sacred purpose of their white roads, as routes for divine and human transit, reflecting the orderly dance of the stars in the firmament.

Walking is an ancestral act that connects the human being with the very essence of life. In a world where the wheel, a symbol of mobility and technological advancement, has transformed the way we get around, it is easy to forget the simplicity and benefits of a walk. The wheel, in its modern automobile form, takes us quickly from one place to another, but often at the cost of our health and well-being.

When walking, we leave aside the impersonal speed of the vehicle and immerse ourselves in the natural rhythm of our body. Each step is a heartbeat that connects us with the earth (Post WALKING WITH UNCHAINED PROMETHEUS), a breath that oxygenates our being and a moment of meditation in movement. Walking not only strengthens our body, but also clears our mind, offering us a break from the daily whirlwind.

Just as the ancient Mayans walked their White Paths, following the sacred trajectories of the stars, we can also find in the walk a path to inner peace and well-being. By choosing to walk, we choose a path of health and serenity, reminding ourselves that sometimes the most valuable journey is the one we take on our own feet.

I invite everyone to rediscover the beauty of walking, to enjoy nature, to connect with themselves and to remember that, although the wheel takes us far, it is walking that keeps us truly in touch with life.

(1)Loya Lopátegui, Carlos, La Rueda en los Mayas. Explorando un misterio ancestral, EMULISA, México, 2024. Version available on Amazon, Kindle Edition: https://www.amazon.com/dp/B0DJV7151Y.

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