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PART I

Loneliness can be analyzed from 2 different scenarios, one pleasant and the other unpleasant.

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The pleasant or positive stage we can distinguish in our behavior seeking simply to develop certain activities in solitude, unrelated to any person, and in extreme cases outside the urban-city contact, which could refer to being alone in a remote place (with partial isolation), in the middle of nature. In this stage, the human being tries to use his free time to rest from social contact, social conditioning, social ties, and tries to take refuge many times in leisure, with no commitment, with anyone and sometimes, or with him same.

In this stage, we can enjoy solitude in several ways, in dialogue with oneself or else, simply in the absence of dialogue, without any thought, where our mind is inactive. Hardly the lazy human mind. There are occasions that one does not tolerate talking to anyone, nor to oneself, in which we are not able to address a single word, we do not want to talk to each other, and therefore we do not want to listen to each other. When we are in this circle of not wanting to say or wanting to listen, the walk in solitude, without people next to it, without books, without blocks of notes or drawing, is truly significant, revealing and decisive. Thus loneliness could become 1) Enjoy leisure, 2) Enjoy free time, doing something or doing nothing, 3) Simply waste time. But all these possibilities without company, in the dominant solitude.

The second stage of loneliness, I would like to raise it from the point of view of freedom, and not as a state of psychological disturbance or disorder, even if it contains it. It is a state where the human being feels physically and mentally immersed in an absorbing, overwhelming environment, which does not let him breathe, and of course, the person feels loneliness, makes her feel bad when having social contact, and this propels her to get away from people. It is a state of mind that forces him to stay away from everything and everyone. Many times the withdrawal takes him to an antisocial position, which takes him away from society and in some cases he encounters misanthropy.

I have used a dozen authors who have written works that explain precisely this binomial of “freedom-solitude”, with the aim of clarifying what is happening to the human being in modern times.

Besides the indeterminism, in the conception of J. P. Sartre, he thinks that the man, in the exercise of his freedom, drowns in a SOLITUDE and this allows him to rest in a total nihilism.

For existentialism, freedom implies nihilism, anguish, emptiness and a SOLITUDE of being, which defines and confirms a face contrary to the positive. The negative categorization corresponds to the “free-existence” of the human being.

For Dostoyevsky, freedom -as well as for existentialists- is being itself, within a void -nothing- uncertain, within an undefined and absolute contingency LONELINESS.

It is in the big cities, says Georg Simmel, where it is found that the freedom of prejudice enjoyed by the urbanite becomes a refuge in SOLITUDE and freedom is no longer linked to the vital feeling of happiness, as a synonym of well-being. That is, not always the greatest freedom will guarantee a higher level or degree of well-being, as LONELINESS awaits.

Erich Fromm comments that the enormous amount of factors -both internal and external to the individual- leads us to imagine that they potentiate and enrich the scenario in which freedom participates in the generation of various categories of crisis, observing that all of them have been mechanisms political, social and psychological that the human being has used to evade his own being of responsibility in freedom, what has prostrated him as an adaptable being, lacking in meaning and importance, accommodated in an existential solitude and isolation. Fromm tries to find the meaning of freedom for the modern being. Implicitly, throughout his psychological and sociological research, he asks himself and seeks the answer to: when and why was the search for the freedom of the human being abandoned? A search that is circumscribed, in part, to the fact that the being in SOLITUDE can not bear it and tries to escape from the responsibility that represents that freedom and that individuality reached. And although it does not conclude with a definitive proposition -as the author himself comments- we can envision it as a proposal, because it implicitly implies that we should look for another form of freedom that allows him -to be human- again not to be alone, with new relationships leading him to be together with their peers, with interdependent and psychologically sound relationships in a new reality; This new reality is characterized by a less oppressive social and productive system that guides it to develop in an integral way, accepting the consequences of its decisions and actions for having ceased to fear -and to have rejected- the consequences of the use of that freedom.

Zygmunt Bauman expresses that all kinds of freedom have both their costs and benefits. The desire for freedom of each individual being is a function of the social oppression it receives. The social relationship forces the individual, limiting their behavior and producing a loss of freedom, for which seeks privacy with the inherent costs of it, such as the loss in the sharing of desires and objectives, fears, security, protection, tastes, happiness, and others. The fear and rejection of oppression is balanced by the fear of SOLITUDE -isolation- that results from the achievement of obtaining privacy.

A permanent balance is achieved between the desire for freedom, for being in solitude, and the desire for social relationships; the degree of achievement of one, is balanced in a balanced way with the result or degree reached by the other, which could be understood as greater isolation -or loneliness- greater freedom, and vice versa. The degrees of one and the other change in different societies, as well as in different periods.

Krishnamurti recommends, repeatedly, that the individual must take an attitude -for himself- decidedly responsible, in order to free himself from the external constraints, themes that are innumerable and among which stand out: the absorbing and oppressive society, the ignorance of oneself same, beliefs, fear, desires, isolation and loneliness, thought and knowledge, self-deception, self-centeredness, power, patriotism and nationalism, competition and suffering, war, boredom and interest, hatred, criticism and self-criticism, religions and belief in God, memory, sexuality, lying, death; but above all, look for inner strength to free yourself from your conscious self, an entity that is conditioned from the first day of birth. That inner power refers to the understanding of “myself”.

Benjamin Gibbs gives special emphasis to the ideas of J.S. Mill, which encompasses the “romantic liberalism” that “is the doctrine that the restrictions and repressions imposed by society prevent the individual to develop and exercise their dispositions and skills innate professes that man has been solitary and independent by nature, only that he has been handcuffed and enslaved through the ruse of laws, customs and economic systems “His opinions are focused on the study he did in the essay of this author” On liberty “, written in 1859. The analysis of Mill’s thought leads him to examine other concepts related to freedom, as well as necessity and responsibility, such as SOLITUDE, tolerance, utility, autonomy and therefore heteronomy, moral skepticism, Comteano positivism, ethical values, etc.

Paul Eluard in one of his verses of his poem “Freedom”, addressing freedom, expresses:

• In the absence without desire
• in nude LONELINESS
• on the stairs of death
• I write your name.

Llano Cifuentes, with respect to freedom and individuality, affirms that life as well as massifying man also frustrates him by the profound SOLITUDE that characterizes him within the mass. Michel Foucault expresses us: Penitentiary architecture is developed in the eighteenth and nineteenth centuries, throughout Europe, as part of the state system to punish, and with the firm purpose of manifesting the strength of the sovereign. There were three forms of detention: the prison, as a simple confinement; la gêne, restricting food and light, and increasing the LONELINESS index; and the dungeon, where these measures increased extraordinarily. The author describes the functional system and the basic principles of several of the prisons that were built in Europe, models such as the one of Rasphuis and the Spinhuis of Amsterdam, the correctional one of Ghent and the one of Philadelphia. It exposes the different principles that founded these prison institutions: compulsory work, the duration of sentences, idleness as a fundamental cause of crime, etc., which aroused a concern to promote a certain pedagogy of work in prison systems. In any of the models, it was -with certain variants- to correct and modify the form of behavior they had, a correction that always involved producing subject subjects “reconstitute the legal subject of the social pact, or form a subject of obedience …”

Anthony de Mello proposes us to put aside fears and fantasies in order to live the reality that is presented to us and to be able to develop ourselves integrally as free and complete people. De Mello agrees with the opinion of other psychologists and sociologists that man is afraid of freedom, as well as of LONELINESS and happiness, and prefers to become a slave of ideologies and mental schemes rather than take the “risk of flying” “On their own, that is, with personal ideas and without ties. And even points out: “we bind ourselves voluntarily, filling us with heavy chains and then we complain about not being free […] We have become accustomed to the prison of the old and we prefer to sleep so as not to discover the freedom that is the new. […] Who has to free you if you are not aware of your chains? “

De Mello believes that being awake is the requirement to be able to achieve freedom, but also to be able to exercise it and transmit it, asserting that the only experience that is truly worthwhile in life is to achieve awakening. Likewise, it identifies, congruent with Buddhist ideas, that the source of suffering is in the desires, which within the Eastern tradition are called attachments. That is, sterile desires that end up obfuscating the conscience and producing obsessions that lead to nothing positive, but to keep us asleep. By definition, when an unimportant desire becomes compulsive and all forces are directed to achieve it, because it is believed that doing it will achieve happiness, it is in reality an attachment, which is not wanted or can not be done to the side , because it is believed that without it you will never be able to conquer happiness. But, as the author reminds us, that happiness is a function of inner freedom (in SOLITUDE and society) and truth, in reality, living with those attachments, leads us to suffering, because “insecure people do not want Real happiness, because he fears the risk of freedom and, therefore, prefers the drug of desires “, which keeps them asleep.

Carlos Loya in his poem Liberéstula, in one of his strophe, addressing Freedom, expresses:

• Defeated by time
• emancipated by the same pain
• accompanied by the shaft,
• you are the objectified expression
• with narrowed eyes
• -looking without seeing-
• &
• Nymph in elevation
• you are the Greek ode
• the smiling proclamation
• you inebriate in SOLITUDE;
• the architrave gives you continuity
• epistyl of sustenance that extracts
• those versifications of the sunset,
• even with your diluted silhouette
• there is no confusion in you.

We will continue in a few days with Part II, as we walk firmly grasping the solitude of the hand, to feel another perspective of the world and of life.

Post PART II. WALKING AND THE ELECTION OF LONELINESS.

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In this post we will deal with pointing out and briefly describing the most important physical roads that have been traveled to a greater extent by the human being, from the most remote times.

We must clearly differentiate between what are the paths that have been built in history and what the individuals, men and women, comment on walking and what their particular objectives have been.

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Well we can divide the roads in those of Antiquity that goes back to us several thousands of years in time and those that have a less remote past, around 1000 years before our era. Both can be subdivided according to the type of use to which they were destined: commercial (goods, animals and slaves), religious (pilgrimage, crusades, processions, penances, celebrations, ceremony), military (conquest and invasion), migrations, transit and circulation of persons, funerary and mortuary (death, funeral, mourning), etc.

There are several important regions and countries in the world that merit mention for their distinction in the construction of roads that were made in antiquity about their territory, which were distinguished by their extraordinary features in their lattices and configurations, by their design, stroke, amplitude, architecture and construction. China and India are the most outstanding nations in this line, in the most remote periods. In the most recent epoch, of 1000 years b. C., we can point to the ancient nation of the Mayans, the Inca roads with the Chaskis, and those built by the Roman Empire on the many lands conquered.

The great roads were initiated by the need to exchange merchandises and goods between nations. Originally they were performed on foot (pedestrians, walkers), however, they were incorporating to those crossings the animals of load, and later, with the invention of the wheel (3000 years b. C. in Mesopotamia) a greater exchange was achieved by using carts thrown away for animals. The world civilization advanced as the need to transport and market large volumes of merchandise among the peoples increased, so that road communication had the imperative destiny to develop mostly.

There are records that from the sixth century b. C., in the territory of Persia, they began to connect certain cardinal roads with others, arriving to have important networks that communicated commercial zones separated by 1500 to 2000 miles of distance. With the invention of the wheel, in the 3rd millennium b. C., there was a considerable increase in the connection of these roads and the construction of new ones in the region of Mesopotamia, Egypt and the Indus Valley (Pakistan, Afghanistan and part of India).

The most important route, probably, was the one that was built for the commercialization of silk, in China, in the 11th century b. C. Likewise, in this same nation, in the third century b. C., the most important road system was developed, allowing a network of communications throughout the country.

Already in a closer time (2nd century b. C. to 3rd century AD), the Romans built a network of road communications, the famous Roman Roads, which united all the provinces and peoples conquered with their city-state Rome, which allowed them to have the administrative and governing control of all of them. The total development of Roman roads was 55 thousand miles, equivalent to 80 thousand kilometers, joining together all of Europe along with North Africa.

In America, during the second millennium of our era (Empuaries Huari and Puquina), one of the most important road networks was built, the Inca Roads, which communicated large areas of land in the south of the continent, from Peru to Chile and Argentina, including intermediate countries such as Ecuador and Bolivia, which had an extension of 7500 miles of development. It is important to note that the rugged geography that it had in some parts of its route (rivers, ravines, canyons), forced to build hanging bridges.

In the same American continent, in its central part, the ancient Mayans built a network of roads (1st millennium AD), called “White Roads” (in Maya Sacbé or Cuxan-Sum). Unlike the Roman Roads, the Mayan Roads were not defined to address a hegemonic center, because there was not, but obeyed the strict communication needs for the flow of people and goods, among all the villages and housing centers of this nation.

Let us praise those ancient roads by daily practicing our walks along the paths near the neighborhood.

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As we have already pointed out in some of the previous posts, the walk along with reading, writing and drawing work in a similar way to the different methods and practices of meditation.

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Meditation is the technique that uses the generality of mystical sciences and seeks, through its practice, to modify the conscious stage in the person. There are a great variety of methods by means of which one arrives at meditation, all of them are philosophical disciplines that are related to mysticism. Our system allows us to achieve results similar to those obtained through Tai Chi, Yoga, Shaolin Kung Fu, Buddhism and others.

All this great variety of types of meditation, however, we can group -for our purposes- in two categories, the introspective and the concentration, since our system, like some others, covers these two fields of meditation. Yoga is representative of the concentration meditation, while Buddhism is more identified with the introspective type.

Any type of meditation allows us to reach a greater perception, both external and internal, as well as in our particular case, we can increase understanding and acquisition in reading and in literary and artistic creativity.

Although it could be thought that meditation involves only abstraction from reasoning and thought, that is a mistake, since the objective of meditation is also to get a focal attention on some object, aspect or theme, free of emotions and worries. Walking -jointly reading, or writing, or drawing- is a meditation activity that, in our system, does include the function of thought, which causes a high degree of sensitivity of the physical and cultural environment in the subject that executes it surrounds, and a greater creative index regarding the parallel activities that develops during his walk. The application of the WALK-RWD system generates an increase and amplitude in the perception of the individual, who before starting the walk did not have it; state of inner penetration that is generated by releasing awareness of the ties that obscure those mental processes that are related to inspiration, imagination and creativity.

There will be opinions that consider that as long as we have this intermediate level of consciousness, at the same time that we walk, read, write or draw, a deep level of relaxation and diminution of the senses is not reached. There are different levels of rapture when using meditation; the maximum leads to what mystical philosophies call Nirvana, Illumination, etc. Specifically, what we intend is not to reach these degrees of abstraction and loss of consciousness and the senses, but an intermediate level that leads us to creation in any of its forms, related to writing and drawing; achieve what we have described as ecstasy during the walk (See writing: THE ECSTASY IS ACHIEVED DURING THE WALK)

It is true that the maximum degree that is reached through meditation can be the total disappearance of thoughts of the rationalist type (they call it transcendental meditation), however, our purpose is not such; it is convenient to reach the level where we stop having concerns and ideas that distract our attention regarding the interest of reading or writing. There is no discipline or philosophical current that does not consider this last phase of enlightenment as the most important, although there are other intermediate such as achieving good health, both physical and mental, tranquility, happiness, abstracting from material things, relaxation, etc. Specifically, with our WALK-RWD system we seek, on the one hand, to achieve physical and mental health through exercise and relaxation; On the other hand, by reading obtain greater knowledge; and finally, in writing and drawing, artistic creation, what we have called dynamic or active meditation.

When do we know or we realize that we are absorbed or ecstatic in our walk? That moment is when we stop measuring our efforts, wishes and requests with ourselves in the development of the walk: the number of kilometers or miles traveled, the number of hours or minutes, the number of pages read, the number of pages written, etc. In that moment of unconcern, we began to avoid letting ourselves be carried away by time, by distance and by numbers.

I have pointed out on another occasion: Both space, time and number are continuous and infinite magnitudes, and they are pure intuitions. Space and time provide the logical foundations for number, for mathematics, and only under the regulation of these three intuitions can the representation of the remaining things be realized, that is, by means of which phenomena can only be produced. in the human conscience. These 3 magnitudes permanently place us tied to the reasoning and do not allow us to meditate calmly and imperturbably in the objects, without the participation of them. Ernst Cassirer has enough solidity and meaning in his ideas when he assures that access is made to existence -of any condition- by space, time and number. Each factor or entity that constructs itself independently achieves a hypostasis that structurally considers the principles and norms of an entire functional system in which it is immersed.

Let us try to give ourselves an opportunity to withdraw, for a short time, from these 3 magnitudes and experience what happens inside us, in the body and in the mind.

Surely we will experience ecstasy, meditating on what is also truly important to us, and not paying attention to it in the daily life of our existence.

Thus, the fundamental objective of all meditation is to help the individual to develop, deepen and amplify his mental capacity; this process of greater knowledge of reality, and that we have described as an unconsciousness of the mind. This transformation of mental capacity giving greater participation to the unconscious I have described in my book Synchronicity. Predictable phenomenon, EMULISA, 2007 (*).

The ecstasy that is achieved, apart from moving away from the number, of losing consciousness with respect to the passage of time and the loss of understanding of distances and space, generates a kind of insensitivity to our body, because we get to not feel the contact of our feet with the ground, our 5 senses are obscured, because they cross a misty threshold (brumal axis) that seems to stop working, we do not perceive any fatigue, in such a way that it simulates (resembled) that the wind suspends us with he or we are mounted on clouds.

The truth is that the WALK-RWD system introduces us into a semi-unconscious state, and when we wake up from that condition, we realize that we have walked several miles, read several pages of a book or that we have written several pages or a poem.

Let us prepare ourselves to enter that world, achieving dynamic meditation.

(*) LoyaLopategui, Carlos, La Sincronicidad. Un fenómeno predecible, EMULISA, México, 2007. Disponible en Amazon, Edición Kindle: https://www.amazon.es/dp/B0CXZDPSSY.

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Walking under a routine (be it habit, custom or rule), more or less strict, allows us to teach our body and mind that they will permanently receive certain “exercises” almost equal in periods of time, quality, duration and effort .

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Those 2 fundamental parts of our being learn that in the time “T” (minutes) should react, according to the functions of each of its parts, in a certain way and during a lapse “L” of time (1-2 hours, or fractions of an hour) that these “exercises” last; these are composed of instructions, executions, behaviors, practices, marches, movements, walks, breaks and rest (training, procedures, field trips, work).

The level and speed in the physical-neuronal fixation are achieved according to the person who performs the conditioning and the type of body and mental information that is impregnated to the organism, in a period of time “G” (weeks); In general, in our case we apply the WALK-RWD system in a period of 6-10 weeks. After this time “G”, having performed the exercises in an uninterrupted manner, we can say that our organism has fixed them in their physical-neuronal interiority, and will be invited to repeat them, within the parameters learned T, L and G, in such a way that in the usual schedule -in which the walk will begin- just thinking that we have already made the decision to go for a walk, some organs, systems and glands of the body, begin to work before giving the first step of beginning of our walk.

None of the 3 parameters T, L and G, should be considered as immovable in their magnitudes; that is, we can make them vary appreciably, in such a way that they do not become a traumatic or obsessive commitment.

So, that learning achieved by our body begins to bear fruit even before you start to exercise walking. Perhaps a small percentage of the organs that send messages to prepare themselves in their respective functions, as well as those functions, are only carried out at a small level of operation.

On our part, with conscious will, we have to comply with the complete routine, in such a way that the functions of all the organs must be carried out 100% in a satisfactory way.

The only thing that is recommended, when aware of this phenomenal existential process, functional learning by our body, with our own experience, is not to betray that effort you have made to learn physically and mentally, that you are being treated as it deserves . I think it is necessary to say that once a week, that the exercises are omitted, or 2-3 times a month, we will not incur a disappointment with our being.

Regarding the variations that we can make in terms of where, how and when, we can comment that they are normally varied in some of their characteristics by the change of the season, by the climate, by the place of exercise, the spaces chosen, the same degree of exercise that we perform from one week to the other, the stretch of the walk, and the schedule, however, we must be aware that the parameters of the exercise do not vary much.

To achieve the habit (virtuous circle) there must be some commitment and precision in the realization of these parameters, that is, there should not be much variation in periods or intervals of duration, in quality, effort and in the frequency of realization of the exercises. Let us be aware that we are giving ourselves an opportunity to teach our being and learn from him.

The “memory of our organism” should not be lied to, for its response is always painful for itself.

So, if there is no doubt that our body has a great memory, let us put it to the test but without stopping walking every day, and we will observe, in the respective times that it is instructed, it will be adjusted and able to respond, that its manifestations are gifts of our own being, body and mind.

If we examine what we have described in writings “HARMONY OF THE BODY WITH THE MIND” and “WALKING, MEDITATION AND CEREBRAL WAVES“, about the harmony in the physical, mental and mechanical functions, it will illustrate us about all this; and even more, if we review what we have presented in writings “OBJECTIVES OF THE SYSTEM” and “INCREASE OF MENTAL CAPABILITIES“, about the generation (procreation, incubation) of ideas and creativity that are forged (produced) by applying this WALK-RWD system, we will realize all those intellectual and creative functions that are favored by walking. The question would be; could it be that we can also induce, through this conditioning, to provoke, even without walking, an artistic imagination, inspiration and creation?

Let’s prove that we can achieve it.

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GENERAL CASES

As I mentioned in “THE WALK-RWD SYSTEM AND THE HABITS“, the habits contain a rather complex structural conformation, constituted by a chain of connections of elements: activities, gestures, judgments, attitudes, sensations, responses, behaviors, actions, ideas, desires, movements, carelessness, postures, intentions, rejections, procedures, tasks, acts, apathy, gestures, discouragement, opinions, speculations, functions, expressions, reflections, etc., which we have schematically represented in a simple manner in the following way and all of them we have designated them with the vector An, being “n” the number of elements that participate in its conformation, and Ai are each one of the different elements that participate in the manifestation of the habit.

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As you can imagine, the Ai elements that participate in its conformation vary from one habit to another, as well as the “n” value of the number of them.

In a similar way, the system of “walking, reading, writing and drawing” can help to correct other discomforts, not only of the physical environment, but also in the mental and cultural sphere, fundamentally we have made direct experimentation in emotions.

Many benefits can be obtained using minimum times and at no cost. It seems that the will and discipline that the individual requires to carry out this type of practice are very difficult to have; not everyone has that capacity and it is surely more difficult than we can imagine, dedicating an hour a day to our health.

We all know the endless circle -infinity- of 1) Depression, anxiety (D), 2) Need for food (A), and 3) Weight gain (G); it is a chain of three links “D-A-G” that always leads to fatness and this, to a greater depression; however, we can modify it if we introduce in it the link of “walking, reading, writing and drawing”.

This is a typical case of the Vicious Circle in eating habits, in general.

The Vicious Circles are broken by an external stimulus, creating a new action or activity within the usual chain of events of the analyzed habit. In this manner we can remove, in a healthy way, the person out of that Vicious Circle of habit.

However, we can also solve the problem of negative emotions, which we have described in “EMOTIONS AND THE WALK-RWD SYSTEM“, which we can reduce through the WALK-RWD system.

Be the chain “D-A-G” of Depression-Food-Weight gain, which we can all understand:

CHAIN or VICIOUS CIRCLE “D-A-G”

However, any problem generated by bad habits can be represented by this Vicious Circle of 3 links, which is represented by the Depression as: worry, discomfort, depression, sadness, illness, despair, etc. with the letter P; the need for food such as: insecurity, scarcity, deprivation, anxiety, dependence, etc., with the letter I, and 3) weight gain as: neurosis, emotional imbalance, greater anxiety, hesitation in decision making, irresponsibility, doubt of itself, etc., with the letter N; it is an endless psycho-dependent sequel that always leads to a worsening of the original condition.

GENERIC CHAIN or GENERIC VICIOUS CIRCLE “P-I-N”

Let’s return to our scheme of the vector An, with its “n” elements or activities that make it up, and each of the nodes Ai participate in the manifestation of the habit.

As we said, these actions that make up the habit, vary from one habit to another, as well as the value “n” of the number of them.

 

However, in order to break the habit we must replace one or several nodes, as necessary, with the inclusion of the WALK-RWD system, with the aim of modifying the chain of actions of the habit, and forming a new one.

Each of the activities developed within the sequel should be specifically analyzed, in order to determine at which point we must insert the WALK-RWD system to destroy and eradicate the “psycho-dependent” circle.

Without a doubt, any circle of mental dependency of “n” links theoretically has a point where we can include the integral system between the two nodes or in only one of them, and be able to modify the sequence pattern and of course, eliminating – as a consequence of the corrective process- to one or more of the nodes of the original chain, obtaining a new sequence and creating in this way a new and positive circuit of activities.

Supposedly, we have determined, through relationship analysis, that the integral system should be included between those two activities.

 

The time it will take us to carry out the “interruption” and modification of the “psycho-dependent” circle will depend on each particular case. In general, certain symptoms of improvement may begin to manifest themselves after a few weeks of having put into practice the insertion of the system, depending on the combat habit.

Needless to say, the analysis of each case and its evaluation will depend on the location of the point where we will have to influence the “switch” to obtain the most immediate and positive results. With the security that if it is not the appropriate point, it will not cause any additional problem in the behavior of the person who is carrying it out and we will be able to remodel it more conveniently, looking for another node for the application of the WALK-RWD system.

Finally we will have to overcome the habit, leaving the Vicious Circle broken and dejected.

Let’s select some of our bad habits and put the reading, writing and drawing system to the test, while we walk, and observe that it does not fail.

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