THE FLAVOR TRAILS: THE ROUTE OF THE CHILE ANCHO, A JOURNEY OF EARTH AND FIRE. 1 of 4.

This is the first in a series I’ve titled “THE FLAVOR TRAILS”. To walk is to open ourselves to the world. It’s not just about paving our way through landscapes and paths, but also about traveling through more intimate terrains: our flavors. Behind every path, there are aromas; behind every crop, there are seeds; and behind every community, there are recipes that hold centuries of tradition.

In each of these posts, we’ll be walking through spaces where our journey will become nourishment and culture will reveal itself through the kitchen.

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The dried chile will be the star, but not just as an ingredient. It’s a tireless traveler that has accompanied the history of traditional Mexico, from the field to the table. We will explore its routes: from the furrow where it’s born green and vibrant, to the market where it’s offered wrinkled and aromatic; from the hands that harvest it to the pots where it transforms into adobo, mole or salsa. Join it on its culinary and cultural journeys.

To walk the trails of the dried chile is to recognize that in every bite, there are the footprints of farmers, pilgrims, cooks and travelers who carried it from one State to another, from one century to the next. I invite you to follow those footprints.

In my book, Capsicupea. Los adobos mexicanos (1), I present 440 recipes that use 27 varieties of dried chiles sold in Mexico. “I’ve always had a fondness for all dishes prepared with adobo. During the eighties and up to the end of the nineties, due to construction work I was doing in some large, medium, and small cities in Mexico, I visited a large number of local markets, restaurants, and eateries that offered their respective adobo specialties. This preference allowed me to confidently recognize the different components of each dish, which I wrote down and organized. In a considerable number of cases, I dared to ask the owner, and also the head cook, about some of the seasonings I couldn’t identify. And that’s how I created this list of adobo dishes that I am now pleased to present to you—the pleasure of savoring them. Only in a few cases is the recipe presented with a meat or seafood that I didn’t try in its original form; the vast majority include the ingredients with which I tasted the delicious delicacy. On certain occasions, I’ve had to return to a place to find a dish I didn’t write down but considered very important to include in the selection.

All the recipes were prepared by me, and sometimes I had to do them two or three times to be precise and refine them. However, many dishes were left without a photograph because it would have taken me months to do so. I preferred to print the book and leave spaces for the reader to add their own photo (or photos) of the dishes they make.

With centuries of customs and traditions, each region of the country and each state in particular have developed their exclusive and distinct adobo dishes according to their culinary tastes and the characteristics and flavors of the typical natural products of each area of Mexico.

Each dish has its tradition in terms of its ingredients and, of course, the amount of adobo used to coat the main food. However, it is the taster’s prerogative whether they cover it completely with the adobo or just toss it in a pan with a small amount”.

We begin this post with the chile ancho, obtained by drying the poblano chile, which acquires the depth of flavor that accompanies the traveler.

“To walk culture is also to taste it”.

THE FLAVOR TRAILS is not a cookbook, but an invitation to walk through culture by way of taste. Because walking is not just about moving: it’s about opening the senses (2). And when you also walk with the sense of taste, you discover that a country’s history can be told in an adobo, a mole or a salsa.

1. The Discovery on the Trail

Walking through Mexico’s markets is like exploring a universe of colors and aromas. In San Pedro Cholula, among stalls of fruit, corn, and herbs, a reddish, almost earthy sight stopped me: piles of chiles anchos that looked like tiny mountains dried in the sun. It was there that I remembered this fruit was not born ancho, but green and fresh, in the furrows of Puebla, and that its journey to my hand is also a walk.

2. The Chile Ancho in Cultural Context

When a poblano chile dries, it becomes an chile ancho: wrinkled skin, dark red, with a sweet, smoky aroma. It is the star of poblano adobos, the base for moles and salsas that accompany meats, vegetables, or tamales.

Its cultivation requires patience: farmers plant in the spring, walk the milpa (cornfield) in the summer to care for it, and finally harvest in the fall. Every step of that rural journey is reflected in the deep flavor that, once dry, accompanies Mexican cuisine.

3. The Chile Ancho’s Journey (Production and Consumption)

Although the chile ancho is born in the furrows of Puebla, it has extended its journey throughout the entire country, creating production, distribution, and consumption routes that make it a true traveler of earth and fire. These routes are not just commercial—they’re also cultural, because each transfer carries with it cooking methods, customs and celebrations. Its paths are diverse, and each one tells a different story.

Route 1. The Central Highlands Route – Puebla – Mexico City – Central Mexico

The heart of its origin is in the valleys of Puebla, where the poblano chile is allowed to mature until it becomes ancho. From there, it goes to the markets of Atlixco and Tehuacán, and naturally makes its way up to Mexico City. At the Central de Abasto, it’s concentrated as a wholesale product, then distributed to iconic markets like La Merced, San Juan and Jamaica. From here, it travels to neighboring states: Tlaxcala, Hidalgo, Querétaro, and the Bajío region, where it becomes indispensable in festive adobos and moles. With their distinct cultural journeys, from the fields of Puebla and Tlaxcala, ancho chiles travel to Mexico City and the State of Mexico, where they become a central ingredient in urban adobos and moles. Large markets like La Merced, San Juan and Toluca are distribution centers where the ancho is mixed with dozens of spices and seasonings.

Route 2. The Gulf and Huasteca Route – Puebla – Veracruz – Gulf of Mexico

To the east, the chile ancho descends through the canyons and paths that connect Puebla with Veracruz. In Córdoba, Orizaba, and Xalapa, it is incorporated into Veracruz cuisine, especially in pork adobos and stew pot dishes. From there, it expands north, reaching Tuxpan, Poza Rica and the Huasteca region, where it is also known as “Chile Color” (Color Chili). This name reflects its fundamental role in Huastecan adobos, where deep red becomes a sign of identity. In regions of Veracruz, Hidalgo, and San Luis Potosí (and four other States that make up the Huasteca), the ancho chile is part of the famous “Huastecan adobos” with local herbs. The markets of Tuxpan, Tantoyuca and Tampico are key points in its commercialization.

Route 3. The Bajío Route – Guanajuato – Querétaro – San Luis Potosí

In Guanajuato, Querétaro and San Luis Potosí, the ancho chile is cultivated and consumed in abundance. It travels in sacks to the markets of León, Celaya and San Luis, where it is integrated into country and festive stews. Here, it also receives other names: “chile de color” or simply “colorado”, due to the reddish intensity it gives to dishes.

Route 4. The Southeast Route – Puebla – Oaxaca – Southeast

To the south, the chile ancho travels toward Oaxaca, where it coexists with the pasilla, mulato, and chilhuacle chiles. In the markets of Oaxaca de Juárez and in the tradition of the seven moles, the ancho holds a modest but persistent place, particularly in adobos that accompany meats and tamales. From Oaxaca, it is distributed to Chiapas and Tabasco, expanding its uses in regional broths and adobos.

Route 5. The Northern Route – Puebla – Northern Mexico – Export

The path north takes it to San Luis Potosí, Zacatecas and Coahuila, where it is combined with roasting techniques and dried meats. In Monterrey, the ancho chile appears in family stews and also in the restaurant industry. In Zacatecas and Durango, the chile ancho accompanies dried meat, roasted dishes, and mining stews. The markets in Zacatecas city and Durango display it in shiny piles, and from there, it travels to Monterrey, Saltillo, and Torreón, where it combines with new culinary traditions. From this route, it heads to the United States: in Texas, California, Arizona and Illinois, it is commonly found in Hispanic markets under the name ancho chili pepper. Exported dried and in sacks, it maintains its destiny of being a bridge between Mexican cuisine and the nostalgia of migrants.

On each of these routes, the ancho chile is not just merchandise; it is memory in transit. It accompanies humble kitchens as well as wedding banquets, ranch stews as well as international menus. Its paths remain open, as if each wrinkle on its skin preserves the imprint of those who cultivated, carried, and shared it.

Today, the ancho chile has also begun to travel international routes: it is exported in modest volumes to the United States, where Mexican communities (mainly in California and Texas) have made it an essential ingredient to keep their home cooking alive. Its sweet-smoky aroma has also begun to be recognized in gourmet shops in Canada and Europe.

4. Uses of the Chile Ancho

It’s used in most of the adobos and moles prepared in Mexico. In the 440 dishes presented in Capsicupea, it accounts for 65% of the chiles used in the described dishes.

Recipe: Pork Adobo with Chile Ancho

Ingredients (for 6 servings)

  • 1 kg of pork shoulder, in small cubes (can be combined: ½ kg shoulder with ½ kg pork ribs)
  • 3 small chiles anchos
  • 2 cloves of garlic
  • ¼ small onion (or onion powder)
  • A small handful of dried piquín chiles
  • A dash of vinegar
  • Vegetable oil
  • Salt to taste

Preparation: To prepare the adobo sauce, the chiles anchos are soaked in hot water, deveined, and their seeds are removed. Then, they are blended with a little water, along with the garlic and the previously toasted chile piquín. The paste is then fried. Once the paste is well-fried, add a cup of water (200 ml).

Wash the meat well and lightly brown it with a little vegetable oil and salt in a pressure cooker. Once slightly browned, add the adobo sauce. Cook for 20 minutes. The sauce should be neither too thin nor too thick. Add a little water if it’s too thick, or a bit of cornstarch or wheat flour if it’s too thin.

Serve with white rice.

This adobo is simple, but it holds centuries of farmer and festive journeys. It is native to the northern part of Veracruz, primarily Tuxpan. This recipe was passed down to us by Mrs. Coty (3).

In general, dried chiles are prepared for adobo in two ways:

First method:

  • Lightly toast the chiles on a griddle, being careful not to burn them.
  • Devein the chiles and remove the seeds. Deveining is done to prevent the adobo from being too spicy (optional). The seeds are removed so the adobo isn’t bitter.
  • Blend in a blender with garlic, onion, spices, and vinegar until a smooth paste forms.
  • Cook over medium heat in a pan with a little oil for 10 minutes, with salt to taste.

Second method:

  • Soak the dried chiles in hot water, heating for 5 minutes.
  • Devein the chiles and remove the seeds. Deveining is done to prevent the adobo from being too spicy (optional). The seeds are removed so the adobo isn’t bitter.
  • Blend in a blender with garlic, onion, spices, and vinegar until a smooth paste forms.
  • Cook over medium heat in a pan with a little oil for 10 minutes, with salt to taste.

5. A Traveler’s Reflection

Preparing an adobo, a mole or an chile ancho salsa is like walking through invisible furrows: each bite is a step on the land of Puebla, a memory of the hands that harvested, the feet that carried the sacks to the market, and those who have crossed generations with this recipe. By eating them, you walk through culture by way of flavor.

6. Inspiring Closing

The chile ancho isn’t just a dried fruit—it’s a bridge between the countryside and the city, between the earth and the table. I imagine that one day, at “El Señor Adobo” (Mr. Adobo), this adobo will be served as a symbol: a flavor accessible to the palate of the traveler and the foreign visitor. Because chiles, like us, never stop moving.

I would like to share the inspiration behind my series of posts “THE FLAVOR TRAILS” Globally, a considerable number of people prioritize achieving the goal over enjoying the process. However, in most of my experiences, I have found greater satisfaction in the journey than in the culmination. I would like those who venture out walking to see their journeys as a culinary experience from now on. I am convinced that most of humanity delights more in the journey of savoring exquisite delicacies than in the simple act of finishing a meal. Every time you go for a walk, try—with mental, emotional, physical, and other efforts—to equate the walk with a meal, so that you enjoy and savor every moment of the journey until you reach your destination. The Appetite-Desire that arises at the beginning of a meal is undoubtedly the key to disfrutment and enjoyment. For this matter of Appetite, I recommend my book: “Existential Appetite” (4). Well, this is the reason why I am writing this series “THE FLAVOR TRAILS”. Buon Appetito!

(1) Loya Lopategui, Carlos. Capsicupea. Los Adobos Mexicanos, EMULISA, Mexico, 2017.

 (2) Loya Lopategui, Carlos. GOVOT. El susurro inexorable de los Sentidos (The Inexorable Whisper of the Senses), EMULISA, Mexico, 2025. Available on Amazon, Kindle Edition: https://www.amazon.es/dp/B0DW2PTYNN

 (3) Loya Lopategui, Carlos (Compiler). Clotilde Lopátegui Burdick (1921-1999), Esperanza Hernández Bonilla (1919-1984), COCINOPEA. Gastronomía Tuxpeña (Tuxpan Gastronomy), EMULISA, Mexico, 2011.

(4) Loya Lopategui, Carlos, Apetito Existencial (Existential Appetite), EMULISA México, 2025. Available on Amazon, Kindle Edition: https://www.amazon.es/dp/B0FRDCPX3J

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A JOURNEY THAT BEGINS IN THE FEET AND ENDS IN THOUGHT

The sun is barely up, and the air still holds that freshness you only feel in the early morning. A man leaves his house, with no phone in hand or headphones in his ears. He only has his steps. The crunch of leaves under his feet, the timid song of the birds and the faint scent of damp earth make up his first conversation of the day. He isn’t going anywhere in particular. He walks… and in that walking, the world begins to order itself.

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In this world that’s moving at full speed, where every minute seems scheduled, walking has become a luxury… and a forgotten necessity. However, this ancient act, which our ancestors practiced as a natural part of their existence, remains the most powerful tool to transform our body, mind and spirit.

Walking doesn’t require gyms, special clothes or schedules. Just a pair of willing feet and the desire to move. It’s the most democratic exercise: young, old and everyone in between can do it—in the city, in the country, or at the beach; alone or with company.

In a time when everything seems to move at a speed that leaves us breathless, the essay “Walking: from a Physical Act to a Philosophical Act” (1) reminds us of something essential: walking isn’t just about moving from one point to another; it’s an opportunity to think, feel, and live with more awareness.

More Than an Exercise: A Paradigm Shift

For centuries, walking was a tool for survival, a way to get to places, work the land, or explore territories. But in both Eastern and Western philosophy, it always had a deeper meaning. Aristotle taught while walking in the Lyceum ((Posts ARISTOTLE AND HIS SPEECHES DURING HIS PERIPATHETIC WALKS; WALKING AND PERIPATHETICS), Zen monks turn it into walking meditation (Post THE WALK-RWD SYSTEM AND ZEN), and Nietzsche found the spark for his boldest ideas on his long walks (Posts futuros NIETZSCHE Y LOS GRIEGOS EN EL CAMINAR; NIETZSCHE Y LA INTELIGENCIA ARTIFICIAL).

This book proposes to reclaim that heritage and take it a step further: to see walking as a philosophical and ethical practice capable of transforming the way we live in the world. Walking is an act that involves the body, mind and spirit, allowing us to reconnect with what is essential amid the daily noise.

Four Dimensions to Rediscover the Act of Walking

The essay invites us to explore four major forms of walking in contemporary life:

  1. Meditation in Motion: Allowing the rhythm of your steps to set the pace for your thoughts. Each breath accompanies a step; each step becomes presence. Walking this way calms the mind and opens space for creative and meditative thought, as well as new ideas.
  2. The Philosophy of Walking: Thinking doesn’t always have to happen while sitting at a desk. When you walk, the mind is freed, ideas flow, and connections appear effortlessly. Great writers, scientists and philosophers have found their best thoughts on a trail, not sitting in front of a blank page.
  3. Resistance to the Culture of Speed: In a society that pushes us to rush, walking is a formal and precise act of rebellion. Walking is choosing a human pace; it’s allowing time to expand, and it’s observing what rushing doesn’t let us see.
  4. Ecophilosophy and Connection with Nature: When you walk, your body merges with its surroundings. You learn to look at the sky, feel the wind and hear the sounds of the world. And that direct contact reminds us that we are not the masters of nature but a part of it.

A Legacy of Steps and Thoughts

The essay explores the teachings of thinkers like Husserl, Heidegger, Merleau-Ponty, Camus, Sartre, Simone de Beauvoir, Deleuze, and Nietzsche, along with the insights of Taoism, Zen and Samurai philosophy. Each offers a unique perspective, but all agree on one thing: walking transforms. It doesn’t just change the person walking but also the way that walker “Makes World.”

Every step is a silent dialogue with your body. Your breathing synchronizes, your heart beats with controlled strength, and your muscles awaken. And all the while, your mind clears. Walking allows you to think better, observe with attention and reconnect with what truly matters.

The simple act of putting one foot in front of the other can become a statement of principles. A path can be a straight line on the ground, but also a route toward a more conscious, free, and creative life.

A Step Toward Yourself

If you have a pair of feet and a small stretch of ground, you have everything you need to start. You don’t need special clothes or advanced technology. All it takes is the decision to go out and move. The reward will be a more alive body, a more alert mind, and a more open heart.

But it’s not just about physical health. Someone who walks opens the door to a new perception of the world: they discover invisible corners, sounds that daily noise hides, and nuances that rushing erases. Walking is also a form of resistance against the acceleration that steals our presence.

Walking is the most accessible of journeys, but it can also be the deepest. Each step is an opportunity to ask yourself: What am I thinking? What am I feeling? Where do I want to go, not just on this path, but in my life? By walking, the answers will come on their own.

Today, more than ever, we need that stretch of road to think, feel and reconnect. Walking is a reminder that time belongs to us, that we can define our own rhythm (Post RHYTHM, COMPASS AND CADENCE IN OUR WALKING; ENJOYING OUR PERCUSSIVE MUSICAL WALKING), and return to what’s natural and healthy.

That’s why, more than an exercise, walking is a commitment to yourself. It’s a ritual that can change your day and, little by little, your entire life.

The invitation is simple: take your first step today. It doesn’t matter if it’s for five minutes or half an hour. The important thing is to begin. The rest will come on its own, step by step.

Don’t wait to have free time to walk. Walk to find it. (Posts THE WALK AND THE LACK OF TIME. PART I; WALKING AND FREE TIME. PART II). Because, in the end, it’s not about how many steps you take… but how much life you put into each step.

(1) Loya Lopategui, Carlos, Walking: from Phisical Act to Philosophical Act, EMULISA, México, 2005. Available on Amazon, Kindle Edition: https://www.amazon.com/dp/B0FNRZCKXL

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WALKING IS CORRECTIVE AND PREVENTIVE FOR OUR HEALTH

Walking is an ancient physical practice with profound benefits for our overall health. Let’s see how walking can act as both a preventive and corrective measure.

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Below are the physical, mental, emotional, spiritual and emotional aspects that occur when considering walking as a Preventive and Corrective means.

1. As a Preventive Means

Physical Health:

-Cardiovascular strengthening: Reduces the risk of heart disease, hypertension and stroke.

-Weight control: Helps burn calories and maintain a healthy weight, preventing obesity and associated diseases.

-Muscle and bone strengthening: Tones the muscles of the legs and core, improving posture and preventing injuries.

-Joint health: Improves joint flexibility and lubrication, reducing the risk of arthritis.

-Strengthening the immune system: Increases circulation and the production of white blood cells, improving the body’s defenses.

Mental Health:

-Stress reduction: Releases endorphins, neurotransmitters that act as natural pain relievers and improve mood.

-Improved concentration: Increases blood flow to the brain, promoting mental clarity and the ability to concentrate.

-Prevention of depression: Regular physical activity is an effective complementary treatment for depression.

Emotional Health:

-Increased self-esteem: Achieving goals related to walking can improve self-confidence.

-Improved sleep: Regular physical activity contributes to deeper, more restful sleep.

Spiritual and Mental Health:

-Connection with nature: Walking in natural environments can promote a feeling of peace and well-being.

-Meditation in movement: Walking can become a meditative practice, encouraging introspection and connection with oneself.

2. As a Corrective Means

Physical Health:

-Injury recovery: Gradual walking can help you regain mobility and strength after an injury.

-Chronic pain management: It can relieve pain associated with conditions such as fibromyalgia or arthritis.

-Improved circulation: Helps reduce swelling and the feeling of heaviness in the legs.

Mental Health:

-Anxiety treatment: Regular physical exercise can reduce anxiety symptoms.

-Combat boredom and monotony: Walking can help overcome low moods and find new perspectives.

Emotional Health:

-Overcoming depression: Walking is an effective tool to combat the symptoms of depression.

-Anger management: Physical activity can help channel negative energy and reduce impulsivity.

Finally, I present below certain specific recommendations so that our walks result in effective benefits:

Recommendations for Walking with Benefits

• Regularity: Walk at least 30 minutes every day of the week.

• Intensity: Adapt the intensity of the walk to your physical condition.

• Variety: Alternate between brisk walking and walking uphill to work different muscle groups.

• Posture: Keep your back straight, shoulders relaxed and look forward.

• Warm up and cool down: Spend a few minutes at the beginning and end of each walk to stretch your muscles.

In summary, walking is an accessible and beneficial physical activity for all ages and physical conditions. By incorporating walking into your daily routine, you will be investing in your physical, mental and emotional health.

Remember that walking is a natural practice for humans and the most important thing is to find a walking pace that is comfortable and pleasant for you, and enjoy it to the fullest.

Let’s make some reflections and explanations about these two concepts.

Assimilating and apprehending the word “corrective” is easy; but “preventive” is not.

When we walk we can lose weight, that is a corrective effect, that is, it is curative; However, when we say that we can improve our cardiovascular system (heart, veins and arteries), we do not say that by walking we can correct and heal it, but we mean that it is preventive to prevent it from deteriorating or continuing. deteriorating.

Let’s detail the above.

For example, prevention is equated to reducing the risk of several diseases, including those related to heart disease and stroke. Our WALK-RWD System is preventive because it avoids the danger of certain diseases not occurring. The preventive nature of the system is also because it prevents any disease from spreading or developing further.

From personal experiences, the corrective result achieved by walking, in terms of body weight, is the following: Depending on the type of diet (a personal diet [1]), the amount of food we eat at each meal (again a diet) and each person’s metabolism, we lose from 1 milligram (0.00003527 ounces) to 3½ milligrams (0.000123 ounces) for each step we take walking.

Health parameters vary (because they are a variable) for each person, at the stage of their life and for the day on which any laboratory study is performed, but once the data is obtained, it is considered a constant, in which the doctor bases his analysis and makes the evaluation and his prescription to relieve the patient. For another time or date, that same parameter will be different, that is, it varies from one time to another. The same thing happens for other people, the parameters are indices that vary but become constant quantities when obtaining the medical laboratory results.

Now, one of the parameters -among others- that are measured in laboratory studies to determine the health status of an individual, with respect to their cardiovascular system, is triglycerides, which is measured in “mg/dL” ( “mmol/L”), in milligrams of cholesterol per deciliter of blood. The limits of this parameter are:

                               Normal: less than 150 mg/dL (less to 8.3 mmol/L)

                               High limit value: 150 – 199 mg/dL (8.3 – 11.0 mmol/L)

                               High: 200 – 499 mg/dL (11.1 – 27.7 mmol/L)

Very high: equal to or greater than 500 mg/dL (equal or bigger to 27.8 mmol/L)

If a person results – through a medical laboratory study – with a level of 214 mg/dL (11.9 mmol/L), it means that they are at the “High Limit Value” level.

Walking does not correct by reducing this abnormal level, but it is preventive, in the sense that if we walk daily, for example 2-3 miles/day (3-5 kilometers/day), so that these will not continue to deteriorate. levels, taking into account the medical evaluation, prescription and diet (scrupulous and precise) that that particular person must follow.

In other words, in this case of triglycerides – as in others – we cannot say that with walking certain units of the parameter measured in “mg/dL” (“mmol/L”) of triglycerides will be lost for each step taken. It is not corrective, however, we can say that walking IS preventive because it prevents this health parameter from continuing to increase.

Another health parameter in which walking is corrective is the heartbeat frequency (heartbeat frequency or also called pulse), which is immersed in the cardiovascular system, as it regulates lowering that frequency to normal levels. Sedentary people can have levels of 70 or 80 beats/minute, while athletes have it at 60 beats/min and below this level. A person in their 70s or 80s may decide to walk 2-3 miles/day (3-5 kilometers) and lower that level at some points immediately after finishing walking.

Another case is that of cholesterol, where we can appreciate the preventive aspect of the system. Cholesterol in the blood is one of the most important parameters and the danger of its deterioration can be avoided by walking, however, when this element integrated into the blood cannot be reduced sufficiently by this means of walking (and the corresponding diet), the person can and should go to their doctor to prescribe an appropriate medication to correct their blood cholesterol level.

Finally, I would like to mention that walking is also recommended for people who have suffered a heart attack. Always under medical supervision. Walking after this type of event improves both the physical and psychological aspects of the person, as they recover their emotional state of disability, apart from what we already mentioned from the physical point of view, regarding the frequency of the heartbeat for their respective pumping of blood throughout the body. Notwithstanding the above, excessive walking can cause arrhythmias in people predisposed to it, especially when they suffer from heart failure.

Let’s take daily walks, of at least 30 minutes, and this will help us in the two specified ways, they will act by themselves as Preventive and Corrective means, which will generate profound benefits for our overall health.

[1] Loya Lopategui, Carlos, Flavors Diet. The Art of Savoring Food, EMULISA, Mexico, 2024. Version available on Amazon, Kindle Edition: https://www.amazon.com/dp/B0D42N64W7

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WALKING WITH GENIUS, ACCORDING TO HUARTE

In my research on thinkers, writers, and artists who have, in some way, written about walking, I came across Juan Huarte de San Juan, a 16th-century Spanish physician and philosopher. In 1575, he published his book, Examen de Ingenios para las Sciencias (The Examination of Men’s Wits for the Sciences), where faith shows the difference in abilities that men have, and the kind of letters that correspond to each one in particular.

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It’s been said that his work was a precursor to three sciences: Psychology, Eugenics, and Vocational-Educational Guidance. Huarte also made important contributions to Pathology, Sociology, Neurology, and Anthropology. His investigation sought to improve society itself by selecting the appropriate professional education for each individual, based on their unique physical and intellectual aptitudes, which he believed were derived from their particular physical, emotional and neurological constitution. These aptitudes, Huarte explains, clearly indicate what individuals need to be “…men of great prudence and knowledge, who in their tender age would discover each person’s genius, making them study by force the science that was right for them and not leaving it to their choice, from which would result in your states and dominions having the greatest artisans in the world, simply by joining art with nature”.

In chapter V [VIII in the 1594 edition], he comments: “Inventive geniuses are called ‘capricious’ in the Tuscan language, because of the resemblance they have to the goat in its walking and grazing. The goat never rests on flat ground; it always loves to walk alone among the rocks and heights, and to peer into great depths; it therefore does not follow any path or wish to walk with company. Such a property as this is found in the rational soul when it has a well-organized and temperate brain: it never rests in any contemplation; it is always restless, seeking new things to know and understand. Of this kind of soul, that saying of Hippocrates is true: animae deambulatio, cogitatio hominibus(*). For there are other men who never leave one contemplation or think there is anything more in the world to discover. These have the property of the sheep, which never leaves the footsteps of the bellwether, nor dares to walk in deserted places without a track, but rather on very trodden paths and with someone going ahead”.

In these expressions, Huarte clearly uses the walking of the goat as an analogy for the human being and their diverse physical and mental capacities.

(*)animae deambulatio, cogitatio hominibus: A WALK (WANDERING) PROVOKES MEDITATION AND THOUGHT IN HUMAN BEINGS. IT ENCOURAGES PEOPLE TO THINK THROUGH WALKING.

Huarte citing Hippocrates. In another section, he notes: “Both differences of genius are very common among men of letters. There are some who are far-reaching and outside common opinion; they judge and treat things in a different way; they are free in giving their opinion; and they follow no one. There are others who are reserved, humble and very placid, distrustful of themselves and surrendering to the opinion of a grave author whom they follow, whose sayings and sentences they hold as science and demonstration, and what differs from this they judge as vanity and falsehood. These two differences of genius, when combined, are of great benefit. For, just as shepherds usually add a dozen goats to a large flock of sheep to raise them and lead them with a quickened pace to enjoy new pastures that are not trodden, in the same way it is fitting that there should be in human letters some capricious geniuses who discover to the ‘ovine’ understandings new secrets of nature and give them contemplations, never before heard, in which to exercise themselves. For in this way the arts grow, and men know more each day”.

This is a text with a clear analogy of walking in human beings, who may or may not be immersed in certain environmental characteristics, combined with the innate, congenital, or acquired traits of the individual in question.

Finally, I would like to quote this doctor on what he wrote about meditation and contemplation: “To the last doubt, the answer is that when a man sets himself to contemplate some truth he wants to know and then does not grasp it, it is because the brain lacks the proper temperament for it; but after a while in contemplation, natural heat (which are the vital spirits and arterial blood) then goes to the head and the brain’s temperament rises until it reaches the point that is needed. It is true that much speculation is harmful to some and beneficial to others; because if the brain lacks little to reach the point of convenient heat, it is necessary to contemplate little; and if it goes beyond that, the understanding is then disordered with the great presence of the vital spirits, and thus does not hit upon the truth. Which is why we see many men who speak very well on the spur of the moment, and with thought are worth nothing. Others have such a low understanding (either from much coldness or dryness) that it is necessary for the heat to be in the head for a long time to raise the temperament to the degrees it lacks; and, thus, with thought they speak better than on the spur of the moment”.

In summary, we can say that Dr. Huarte affirmed that walking, beyond being a simple physical displacement, is also an expression of human ingenuity. According to him, wandering stimulates reflection, awakens the mind, and activates our deepest capacities, bringing forth both creative and contemplative thought. Just as there are souls that dare to explore new paths—like the goat that challenges the heights—there are also those who prefer to follow paths already marked. Both temperaments are necessary for the advancement of knowledge and humanity.

To walk with genius, then, is to accept that our footsteps can lead us not only to physical places but to new ideas, unexpected truths, and revealing meditations. I invite you, the reader, to walk more—but not just in any way: walk with attention, with curiosity, with the inner impulse of one who seeks to understand the world and themselves. As Hippocrates said and Huarte repeated: “Animae deambulatio, cogitatio hominibus“—the soul that wanders, thinks. May your steps today take you farther than you imagine.

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WALKING ON RUINS: DERMAL ARCHITECTURE OF MEMORY. SERIE 1 OF 5.

A Moving Manifesto for the New Walkers of the 31st Century

“Memory is not housed in walls, but in the skin that has brushed against them a thousand times when passing by.” Fragment rescued from the walls of the Unfading House (1), year 3098.

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I. WALKING AS AN ARCHITECTURAL ACT

Walking is, in itself, a form of architecture. But not the kind built with concrete or algorithms; rather, it’s a dermal architecture: an architecture that is built and eroded on the skin. Every step is a contact with the ground, with the wind, with the textures of the world, with what once was.

We don’t need more roofs; we need journeys. We live in an era—that of Toxic Realism—where structures no longer protect us; they sicken us, isolate us, watch us, deceive us with promises of security while stripping us of our souls. In this domestic dystopia, walking becomes a form of dissent, a living design, unstable but genuinely human.

II. WALKING ON RUINS

The Unfading House, whose history extends to the year 3100, has not physically collapsed… but it has emotionally. Its fallen walls still stand in some parts, but they are symbolic ruins, fragments of a civilization that forgot itself.

Walking on these ruins—not just on stones but on eroded experiences—transforms into a way of reading the past with our feet, as if each step were a syllable of a secret language that only the body can interpret. Walking is, then, a bodily reading of memory, of past emotions (2).

These ruins are not just the ruins of a house, but of a model of life, of a way of thinking, of an emotion, of a false idea of progress.

III. THE SKIN AS A MAP

Our feet, our soles, our legs… have been forgotten in the equation of modern existence. We have been immobilized by screens, by sedentary jobs, by the false promise of digital hyperconnectivity. But what is disconnected is not the WiFi: it is the body from the world, it is the body from its own silenced emotions.

Walking reactivates the skin as a map. We don’t need compasses if we recover the dermal sense of space. When we walk, we don’t seek a destination: we seek to remember what we were to feel past emotions, reconstruct what we are, reimagine what we could be.

IV. TO REMEMBER IS TO WALK

The act of walking not only stimulates the body: it stimulates emotional, tactile, unconscious memory. Each journey activates dormant memories, forgotten thoughts, sensations that were encapsulated by the toxic architecture of confinement.

Walk in solitude or in company. Walk aimlessly. Walk on cities that no longer exist. Walk as a method of healing. Walk as a way to see each other again, and to see ourselves again within ourselves.

V. WALKING AS INSURRECTION IN ARCHETH

In the ARCHETH: Architectural Echo-Transfer Hub program (3), walking is not a recreational activity. It is an essential axis for reconfiguring time, identity, and knowledge. Walking is an ancient technology. In a hyperdigital world, walking is not primitive; it is revolutionary.

ARCHETH also functions as a platform for receiving Architectural Echos and for transmitting all kinds of emotional memories, both positive and negative.

ARCHETH proposes a mutant, organic urbanism, where routes are more important than buildings. Walkable cities are not a luxury: they are a spiritual urgency. In ARCHETH, each walk generates an “emotional cartographic modification (correction)” that is recorded not in satellites, but in the fabrics of collective consciousness.

VI. REASONS TO WALK: A CALL TO HUMANITY

Walk to breathe with your whole body. 🦶 Walk to exit the algorithm. 🦶 Walk to touch the world with your skin. 🦶 Walk to remember without the need for screens. 🦶 Walk so you don’t become a ruin. 🦶 Walk to emotionally assimilate Toxic Realism. 🦶 Walk because the future is built step by step. 🦶 Walk because there is no house anymore, but there is a path.

VII. CONCLUSION: THE FIRST STEP

The Unfading House still inhabits our minds. Its corridors are within us. But it’s no longer enough to inhabit it. We must leave it behind. We must walk on its ruins to understand its message and free ourselves.

Because in the 31st century, and just like now, there is only one way to save the human soul: to walk again.

#ToxicRealism #ArchitectureOfMemory #WalkingIsRevolution #TheUnfadingHouse #ARCHETH #WalkThinkFeel #WalkingOnRuins #DermalArchitecture

(1) Loya Lopategui, Carlos, The Unfading House, EMULISA, Mexico, 2025. Available on Amazon, Kindle Edition: https://www.amazon.es/dp/B0FJ6HZKC1

(2) Loya Lopategui, Carlos, Anapopatehia: Reliving the Emotions of the Past, EMULISA, Mexico, 2024. Available on Amazon, Kindle Edition: https://www.amazon.com/dp/B0DPJL579C

(3) Loya Lopategui, Carlos, ARCHETH: Architecture of Memory and Forgetting, EMULISA, Mexico, 2025. Available on Amazon, Kindle Edition: https://www.amazon.es/dp/B0FL1H1DBT

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