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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-There are only two of us.

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

-Why? -asked Hermes.

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

-But you crawl in the same way.

-That’s not true. I walk upright.

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

Zeus’ answer was never known.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Y=f(X)

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

For Pain: Liberation/Salvation.

For Fear: Faith/Belief/Hope

For Guilt: Solidarity/Empathy

For Frustration: Acceptance and Renunciation.

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

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

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

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

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

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

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

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

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

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

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

Geographical distribution of the Maya world by states and countries.

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

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

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

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

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

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

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

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

LENGTHS OF THE 4 RESPECTIVE COASTS

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

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

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

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

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

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

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

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

ISLANDS IN THE 4 SEAS REGION

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

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

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

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

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

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

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

COASTAL HABITATION AND/OR CEREMONIAL CENTRES

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

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

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

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

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

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

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

MARKETS

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

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

WHITE ROADS

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

MAYAN GASTRONOMY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

By way of conclusion.

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

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

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

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

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

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Let’s start, but let’s go by parts.

A) Characteristics as a star.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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I have developed this post for those people who refuse, in a determinant way, to read, write or draw while walking.

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The exercises are practical, concrete and simple to understand and to carry out, in such a way that they “move” the mind to increase and improve its functions (memory, creativity, ideas, cognitive, etc.); at least one exercise for each mental and bodily function. The fundamental objective is to make the brain work by exercising the senses – all of them, external and internal – and the physical parts of the body, which are set in motion.

As the title says, the exercises presented in this Post, are performed by walking; however, in some of them, walking is not performed in the usual way as we are used to do it.

We have already commented that walking should be done in a natural and normal way (Post THE WALK-RWD SYSTEM ENCOURAGES CREATIVE THINKING. PART I: “… I would like to emphasize that walking is a natural activity of the human being and that its realization is balancedly perfect for its optimal functioning, since it is performed in a harmonic and balanced way that gives the body and the mind that medullar rhythm that is indispensable for the proper functioning of all its systems and organs”) and in this series of exercises, we should also perform them walking as we do naturally; however, some of them, as we said, are developed by making some alterations -small- in our natural walking.

We can consider that by means of these exercises of Cerebral Gymnastics it is possible to substitute -in part- the structured activities of reading, writing and drawing of the WALK-RWD System, but with lower levels of effectiveness and always walking. This post is closely related to several of the posts that deal with the “physical body”, explaining and applying the concepts of symmetry, rhythm, cadence, compass, harmony, and their counterparts (opposites, opposites, antagonists) since the exercises that are developed in Cerebral Gymnastics are based on these same concepts. (ENJOYING OUR PERCUSSIVE MUSICAL WALKING, BEAT AND RHYTHM IN OUR WALKING, PERSONALITY DEFINED BY RHYTHM IN WALKING, BODY PARTS FOR WALKING-THEIR CARE, LISTENING TO OUR BODY WHILE WALKING, SYMMETRY OF THE BODY AND WALKING, ADDITIONAL BENEFITS IN CONDITIONING THE BODY AND MIND, LET HEALTH FLOW THROUGHOUT THE BODY, THE GOLDEN RATIO (FIBONACCI) AND THE HUMAN BODY IN WALKING, VITRUVIAN MAN AND THE PROPORTIONATE WALKING OF THE HUMAN BEING, FOUCAULT’S PENDULUM AND THE HUMAN COMPASS AND THAT OF OTHER ANIMALS, A SMALL STEP FOR ONE MAN, A GREAT LEAP FOR MANKIND).

DEFINITION, PRACTICE, RECOMMENDATIONS AND SCOPE OF THE EXERCISES:

All the exercises of Cerebral Gymnastics mentioned and explained in the present Post, are performed walking in a safe and comfortable way, except that some of them contain certain difficulties that impact some of the senses, both internal and external, and some alterations regarding members of the body, so they should be performed with care; that is, while performing these exercises the arms, hands and the senses -mainly sight (eyes) and orientation- are put in motion assigning them certain additional efforts, which may have repercussions on the proprioceptive capacity of the person performing them.

1.       All exercises are performed walking, none of them in a static way.

2.       Exercises with eyes closed (or blindfolded) must be performed in safe spaces, smooth floors (not slippery) and without obstacles.

3.       All the exercises must be performed according to the conditions and recommendations that have been issued in the preceding Posts to develop the WALK-RWD System.

4.       The sequence of the exercises presented is not obligatory. You can start with any one of them and finish with the one you wish.

5.       Each exercise should be performed a minimum of 4 times and a maximum of 7 times, according to the intensity that the person supports and according to the function to be stimulated.

6.       The recommendation is that the greatest number of these 29 exercises should be performed, but if desired, only some of them.

7.       You can select some of the exercises to develop them one day and leave others for another day, or the following week.

8.       Each person can elaborate his or her own program for performing the exercises.

9.       Each exercise has an impact on specific physical and mental functions, so the recommendation is to perform them all on different days.

10.     All exercises should be performed slowly or very slowly, completely comfortably, according to the needs and capabilities of each individual.

11.     Care should be taken with respect to the spaces where the exercises are performed, as well as reading and applying all the indications that are indicated in the tables where we present them in a precise way and with their different images with the character Quale.

12.     The exercises of Cerebral Gymnastics are only effective if they are practiced in 10% of the time that we dedicate to the walk, either during the same day or in several of them. This percentage should not be exceeded and the rest should be done alternating with reading, writing or drawing.

13.     Compliance with the Principles of Symmetry, Dynamic Equilibrium, and of course, with the Energetic Principle of Perturbation, which is established in this Post, should be carefully observed.

To better communicate and expose the benefits, effects and impacts that are achieved with these exercises, during a walk, I will allow myself to quote some relevant aspects that I have mentioned in some of the Posts, already published:

In Post WALKING AND ITS SYMBOLISM: “Walking can be considered to contain two forms of symbolism by which the human being communicates. The part of physically moving from one place to another, represents a symbolism that implies the transformation of the being as he moves bodily from one circumstance to another, as if he were transforming himself, by moving on his own feet, from one physical-sensitive stage to another, with different sensitivities and bodily manifestations.

The other symbolic form is the language of the body itself; being in movement allows it, through its body language, to communicate what our physical being (bodily catharsis or mechanistic method) intends to achieve through this movement of walking; on the one hand to help the mental part to free it from its harmful emotional state, sending messages to all parts of the body and functional organs, to improve the state of mind; and on the other hand, through this mechanical practice (behavior) that allows the physical catharsis of the subjection and immobility, which chains, suffocates and makes it impossible to unleash (overflow) their exercise needs. Walking is the symbolic mechanism that has the meaning of reconforming and integrating the character and personality of the individual.

An analogical extrapolation of this is traveling, which is nothing other than the search for a renewing experience, the beginning of a change that seeks to get somewhere; initiating a metamorphosis for transcendence.

In other words, the symbolism of walking is the abstraction of external conditioning, it is to let your thoughts flow towards your inner self, it is to find yourself”.

With this I intend to give me a better understanding of the core aspects of the activity of Cerebral Gymnastics that we can perform, because there are still incomprehensible ways of how the body and mind (especially the mind that receives information through the internal and external senses and physical parts exercised) that transmit information to parts of the brain itself and other parts of the body (messages, rules, groping, manifestations, warnings, requirements, silences, etc.) that make it react favorably, that is, these exercises of Cerebral Gymnastics -but walking- have that goal.

In Posts THE SYMMETRY OF THE BODY, ITS BALANCE AND WALKING; and BODY PARTS FOR WALKING-THEIR CARE, I mention the importance of principles 1 and 2 of the WALK-RWD System. In the first Post, I express that: “Walking is an example of the application of this principle, regarding the second option of alternating the respective symmetrical limbs, in this case, the legs, knees, ankles and feet. However, the 2nd fundamental principle of the WALK-RWD System should also be taken into account, and the “unbalanced” states in movement, such as walking, which generate very important effects in our brain and in the body (stable unbalanced movement)”.

In the second Post, I mention that: “Indeed, we know that walking, on the one hand, is an excellent example of the application of the 1st principle since it is performed alternating the lower limbs (bipedalism) and this principle is fundamental in its unrestricted application for the efficient care of the body and its full development. Secondly, the practice of walking is a dynamic balance that rests on the 2nd principle, being this essential for the achievement of what are the displacements in “disequilibrium” and the “unbalanced” states in movement, which as we know, walking generates very important effects in our brain and body (stable unbalanced movement)”.

In this regard, I must comment that when we walk in a natural way the movement we make of the limbs-legs-arms is made in a crossed way, that is, when we advance the left leg we move the right arm, and when we advance the right leg we move the left arm. This way of moving our upper and lower extremities in a crossed way is only done while walking, and this is one of the great benefits that cannot be obtained with any other type of exercise in a natural way. In some of the exercises of Cerebral Gymnastics, efforts are made where this harmony is broken in order to provoke in the brain unbalanced states which in turn provoke imbalances that cause it to send signals to the rest of the body and especially to the senses, both internal and external, and to itself, causing the use of brain areas that have been asleep. These exercises -in general- substitute the 3 activities of reading, writing and drawing, structured within the WALK-RWD System, generating very strong impulses towards the cerebral system, which seeks to rebalance itself by making other areas of the same brain work, which without these efforts, would remain asleep, almost inactive.

The two principles mentioned are:

1st Fundamental Principle or Principle of Symmetry:

“All the exercises to be performed must be carried out with respect to the vertical axis of anatomical symmetry of the human body, either simultaneously or alternating the 2 respective symmetrical limbs, always in a harmonic way, in both options”.

This can be seen in one of the exercises we have proposed:

2nd fundamental principle or Principle of Dynamic Equilibrium:

“Keeping the body in physical movement through walking, generates by itself a vibration of the brain, which causes it to enter into an imbalance and normal functions are carried out and effects are generated, of the dynamic type, on the different systems, organs and glands of the body”.

The application and fulfillment of this 2nd Principle can be seen in all the proposed exercises.

A 3rd Principle results as a corollary of the other two, incorporating the exercises of Cerebral Gymnastics to the WALK-RWD System:

3rd Fundamental Principle or Energetic Principle of Perturbation (Instability, Active, Energetic, Efficient, Effective, Vivid, Energetic, Vigorous):

“The functional efficiency of the brain and the other systems, organs and glands of the human being is maximized and optimized by walking and special structural instability exercises performed while walking.

This principle considers the cerebral instability that is achieved by making certain modifications in our walking, which generates a very vigorous, vital and effective active structural imbalance in the functions of the mind, increasing its capabilities.

The instability or imbalance caused by accidents, by excessive efforts or in extreme sports, is not the same as those generated systematically and methodically that we propose.

A typical example of this 3rd Principle is the practice of writing, drawing or painting with the left hand (when right-handed) to “awaken” the right side of the brain. It is truly impressive the positive results obtained: imagination and creativity are immediately present.

In Post WALKING AND SEXUALITY: “We have already commented that the WALK-RWD System is a very effective procedure to stimulate brain functions and those of the neurovegetative system. When the human being is in movement when walking, the brain works by sending signals to the whole body to create energy (strength) and to keep alert specifically by means of the Sympathetic system (alarm preparation); signals received by the rest of the systems, organs and glands of the body, which in turn produce – as a response – biochemical substances. When reading -or writing or drawing- at the same time as walking, the effects that are generated are greater, because in a continuous way, the parts that constitute the sense of sight try -constantly- to keep the sight focused and precise on what is being read (written or drawn) and therefore also send messages to the brain, which in turn helps to keep the sight fixed. This process, stimulated by the activity of reading and walking, produces stronger impulses to the encephalic system, which seeks to rebalance -permanently- making other areas of the same brain work, which usually, without these activities, would remain inactive, almost asleep (Post THE WALK-RWD SYSTEM ENCOURAGES CREATIVE THINKING. PART I). Now, those electrical impulses that the neurovegetative system receives manage to place it in an operative harmony, in such a way that its signals directed to the different organs and glands of the body, are more efficient, so that their respective functioning is better performed and at the same time they produce their corresponding biochemical substances in an optimal way. Regarding the functional optimization I present an analysis in Post THE WALK-RWD SYSTEM AND THE CELLULAR SELF-GENERATION OF THE ORGANISM by touching on the topic of Free Radicals (HARMONY OF THE BODY WITH THE MIND; ADDITIONAL BENEFITS IN THE CONDITIONING OF THE BODY AND THE MIND; and LISTENING TO OUR BODY WHILE WALKING)”.

In Post THE WALK AND CIRCADIAN RHYTHMS. PART I, I state: “Walking sideways (right or left) or walking backward, would not be biologically correlated 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”.

I also mention on the subject of walking with disarrangements and not necessarily in a normal way, in Post THE WALK-RWD SYSTEM ENCOURAGES CREATIVE THINKING. PART I: “With just walking we achieve these effects, however, when we walk and we can also read, write or draw, the effects are greater and are potentiated. [… The WALK-RWD System, in an integral form, generates a greater ‘movement’ of the head because not only with the exercise of walking, but with reading, writing and drawing, it provokes ‘vectors of efforts’ in other parts of the body and in the other senses, which increases the state of alertness (DECOMPENSATION-DESTABILIZATION-UNBALANCING-UNBALANCING) of the brain and the body, generating in turn, that it sends messages to preserve and restore harmony, in such a way, that it uses new neuronal circuits activating new mental functions, through the stimulation of other areas of the brain that are kept asleep. Walking causes an imbalance that affects the vestibular system, sending messages to the brain to maintain or restore balance, so that it uses new neural circuits to activate new mental functions. […] Reading inside a car or bus (any moving vehicle) is not the same as walking, since the same effects and results are not obtained in the brain and other organs, glands and organic systems”.

According to my experience, when we make some movements out of the normal, very abrupt or moderately abrupt, such as turning, rolling, swinging, or even if they are not very abrupt (for example: reading, writing or drawing while walking, skating, sliding, going up or down, climbing, moving our arms while walking, closing our eyes while walking, singing while walking, walking backwards, turning backwards while walking, or turning to both sides, etc.), we certainly activate the vestibular system by sending signals to the brain to recover (or maintain) balance. With age, it becomes more difficult to maintain or recover balance due to the hardening of the small organs of the ear. The degree or intensity of this type of movement is what must be taken into account so that the exercises of Cerebral Gymnastics are applied safely and effectively while walking.

When we incorporate the mobility of the eyes in the respective exercises, what we are trying to do is a functional parallel (analogy, simile, equivalence) to how we move them when we read, write and draw, while we walk, with the difference that we do not generate any “pressure” on the higher brain functions (reasoning, thinking, memorizing, attention, speaking, creativity, imagination, perception, decision making, intellectual intelligence, emotional intelligence, emotional behavior) in a direct and complete way (full, total, absolute, radical, integral) as it is achieved with the WALK-RWD Integral System, by incorporating in practice, the 3 structured activities of reading, writing and drawing (Post THE WALK-RWD SYSTEM ENCOURAGES CREATIVE THINKING. PART I; Post THE WALK-RWD SYSTEM ENCOURAGES CREATIVE THINKING. PART II -future-; and Post THE WALK-RWD SYSTEM ENCOURAGES CREATIVE THINKING. PART III -future-).

We must emphasize that these exercises are appropriate and positive, and in no way can they be considered ineffective.

However, we should also mention that doing these exercises of Cerebral Gymnastics without walking, is like going to the psychiatrist and doing the catharsis sitting or lying on the couch (Post PSYCHOANALYSIS AND THE WALK-RWD SYSTEM), yes they are helpful (beneficial) but not completely effective (efficient).

On the other hand, we must point out that the sense of hearing, and other internal senses such as orientation, are stimulated by the walking itself (the walk itself) and by the mobility that we cause to the eyes (Post WALKING AND THE CARDINALS POINTS; Future Post THE DIRECTION AND SENSE OF ONE’S OWN WALKING: A PRACTICAL EXPERIENCE IN THE FIELD. CARDINAL POINTS).

Walking I can “analogize” with art in (about) the aspect of the participation of the 5 external senses. In my book COCINOPEA, I mention: “Let’s make ‘preparing food’ a pleasure that invades all our senses, from the first moment we begin to devise the dish of our next meal, to how to get the ingredients, its preparation and tasting. Cooking and eating is the self-transcendent binomial that allows us to reach beyond ourselves; it is the best way to gather all our senses in a single pleasure. Let us be aware that sight, smell, touch and taste will always be present throughout this journey; but also, let us have a guest at our modest feast, and from the moment we start with the preparation of the dish, let us invite the sense of hearing by playing the music we like the most. Sounds are eternal units that reside in the mind, in the interiority of the being, entities that participate in the creation when they are emitted by the voice or received by the ear. It would seem that someone whispered to us advising us that the highest art, the best art, is the one that is performed with the greatest number of human senses. And therefore, we could venture to say that the rhythm in the corporeal movements has a profound and subtle effect in the preparation of the dishes, that rhythmic faculty, sensation and capacity are determinant in the being, for it”.

That is to say, the more senses participate in an artistic genre the greater the enthusiasm and passion projected in the creator of the work itself. In the case of walking, the same must happen, the greater the number of senses that we can make participate during its realization, surely it will move us with greater pleasure and enthusiasm to do so.

To finish, I would like to point out that the WALK-RWD System must be carried out by incorporating the 3 structured activities within the same, nevertheless, as we already mentioned, we have incorporated to the system these exercises for those people who refuse to read, write or draw, same that although they do not generate the same effects, yes an important part of effectiveness and efficiency is achieved.

Let’s organize our walks incorporating some exercises of Cerebral Gymnastics. The results are immediate.

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