Blog

🔊 Listen to Post

Some opening words about the concept of symbolism.

We understand the concept of symbolism as a system of symbols (figures, images, forms) by means of which physical, mental and spiritual sensations, beliefs, convictions, ideas, concepts are manifested or revealed -in which the unconscious and consciousness participate directly- and that are manifested through written, oral, corporal languages, etc.

Traducido al Español

Every symbol is cataloged as a subjective compendium of forms and images, conscious and unconscious, whose interpretation can hardly be scientifically proven.

Without pretending to be exhaustive or categorical, we can point out a tentative classification of the types of symbolism that have stood out in human manifestations, within the field of the physical-corporal (soma), psychological (soul) and the mystical (spiritual):

• Symbolism in the arts

• Symbology in psychology

• Fantastic symbolism

• Linguistic symbolism

• Body symbolism

• Spiritual symbolism

• Symbolism of oral myth

• Mythological symbolism

Some of them are essentially interrelated.

The human being uses to communicate with the rest of the world symbolic forms, such as the body (body language), art, language (oral and written), myth, religion, and others, in such a way that the Universal symbolic system is composed of that total range of languages used by the human being. Ernst Cassirer tells us that each of them contains its own set of symbols, and to a greater or lesser extent, participates with a characteristic symbolic part.

Each language contains its own allegorical structure and therefore its own cryptography and symbology, written and/or spoken and/or bodily systems that use enigmatic (secret) “keys” or combined forms that their understanding embodies a hermeticism. All the impressions that the human being receives from the outside configures and transforms them into the type of languages, which, voluntarily or not, consciously or unconsciously, he uses to comprehend, apprehend and process them in his inner personal source, and once translated, he communicates them towards his external circumstance.

On the other hand, the human being uses an internal symbology to communicate with himself, between his unconscious and his conscious.

The individual unconscious tries to communicate unfailingly and permanently with consciousness by means of symbols that it has structured.

We must bear in mind that the enormous force of consciousness hinders the fluidity of the symbols emanating from the unconscious, as well as, by its very structure and essence, it avoids or evades its understanding. This is where we must emphasize that the task of translating the language of the unconscious is difficult for the generality of human beings.

However, the tacit translation can be achieved by transcribing that symbology that the unconscious uses, instructing itself for it.

Now, every time we are ready to walk, unconsciously (subliminally) we are indicating that we are going to move forward.

It is generally acceptable that symbolism, that mechanism of symbolic structuring, be oriented in time and space, to construct signs, which represent different categories and concepts. All the images meant are exclusive of the individual and collective unconscious, that is, of the subliminal chamber where they originate and are processed.

The symbols that are generated in the collective unconscious are representations that allow the connection between the unconscious and consciousness. We can hardly rationally and voluntarily achieve this connection by designing new signs, although its use for long periods could make it possible, making them inherent in the collective unconscious; so, it is not an impossible activity.

The symbolism of bodily psychic activity is universal, although each individual psyche manages the symbols in a particular way, assigning different contents and scope, depending on the circumstances that each individual had to live and the context in which they manifest.

Now, walking can be considered as containing two forms of symbolism by which the human being communicates. The part of physically moving from one place to another, represents a symbolism that involves the metamorphosis of being to move bodily from one circumstance to another, as if it were transforming, by moving on its own feet, from a physical-sensitive stage to another, with different sensitivities and corporal manifestations.

The other symbolic form is the language of one’s own body. Being in motion allows you, through your body language, to communicate what our physical being (corporal catharsis or mechanistic method) aims to achieve through this movement of walking; on the one hand, to help the mental part to free it from its emotional state, by sending messages to all parts of the body and functional organs, to improve the mood and health; and on the other, by means of this mechanical practice (behavior) that allows the physical catharsis of the subjection and immobility, which chains it, suffocates and makes it impossible to unravel its needs for exercises. Walking is the symbolic mechanism that has the meaning of reshaping and integrating the character and personality of the individual.  (Future Post LISTENING TO OUR BODY WHILE WALKING-BODY LANGUAGE).

An analogue extrapolation of this is traveling, which is nothing other than the search for a renewing experience, the beginning of a change that seeks to reach somewhere; initiator of a metamorphosis for transcendence. Thus, walking, as an analogy of traveling, symbolically means the intrinsic need to be free, seeking an initiating experience, of change. It is a symbol of transcendence. Try to break with the social status that surrounds you: friends, colleagues, family, work, studies, etc. The case of Paracelso who traveled 13 years is an example. The trip is the symbolic representation of a search to face new experiences and discoveries, liberation, renunciation, atonement. It is generated by a natural state of discontent with oneself and with the environment that surrounds us. Search for a change, exploration of knowledge of the nature of life and death, to know what to do with one’s existence. Depending on the individual, it can be a trip around the world, leave your town, change your home, or just take walks aimlessly. All this, to transcend internally towards a new way of living. (Future Posts DROMOMANIA and THE WALK-RWD SYSTEM AND THE TRAVEL MANIA).

Walking as a representation of colors will be analyzed later in Future Post WALKING WITH THE COLORS, where we relate the symbolism of colors to walking.

In short, the symbolism of walking is the abstraction of external conditioning, is to let the thoughts flow to the inner self, is to find itself.

Traducido al Español

🔊 Listen to Post

CIRCADIAN RHYTHMS. The human being consists of “biological clocks” that regulate the functions of the organism in an optimal way. This optimization is done 24 hours a day, without these “watches” resting at all. Each “biological clock” of our being, sends a “cronos signal” (signal of time) that arrives at all the organs and systems, and to all the cells of the body. That is to say, they carry out a perfect synchronization of all the organs and their respective functions, during every 24 hours; at the end of that period, they reinitiate their synchronous functional operation again, using the 5 external senses, and managing to optimize the functioning of the organism (physical and mental), and that of the operation of all the organs and biological systems of the being.

Traducido al Español

The positive changes, both organic (the functional, in the production of glandular substances, etc.), mental (ideas, images, thoughts, etc.) and emotional, that we experience while walking, respond to circadian rhythms defined throughout the 24 hours of a full day, according to the schedule in which the walk is made. These circadian rhythms facilitate and regulate the performance of biological activities at a precise and specific time during the day and night.

It should be noted that in this daily and incessant operation, the intensity of the participation of each of the 5 external senses, varies according to the “biological clock” that is operating during the day and night periods, and the activities performed by the individual.

As it is to be supposed, the walks do not have the same effect on our organism, if we carry them out during the day or at night, in the morning (early morning), at noon or in the afternoon.

Walking to the sides (right or left) or doing it backwards, would not be correlated biologically with the circadian rhythm that we execute when we walk normally forward, because we have always done it that way. Circadian rhythms are probably a reptilian part of the human brain.

Without exaggerating this, I could say that just as it is common sense to consider that it is not the same to start walking daily at 20 years of age than at 60, so we can also say that there is a difference in doing so at different times of the day, and it is defined by the circadian rhythms, which are our endogenous biological clocks.

Personally, in this present time, I put into practice the WALK-RWD system, three times a day, in the morning (8-9 am), at noon (1-2 pm) and in the afternoon (5:30-6:30 pm). However, each person, depending on their time availability, should select their program, and experience the daily periods of walking (1, 2, 3, etc.), observing how they feel better and which one gives the best results, in the intelligence, that the effects on circadian rhythms are different when we read, write or draw while we walk.

Let’s match our biological clocks with our daily walk.

Traducido al Español

🔊 Listen to Post

PART I

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

Traducido en Español

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.

Traducido al Español

🔊 Listen to Post

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.

Traducido al Español

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.

Traducido al Español

🔊 Listen to Post

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.

Traducido al Español

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.

Traducido al Español