Other authors that shaped the structure of my literary work
Theodore Roszak
Roszak’s The Making of a Counter Culture and The Voice of the Earth find deep continuity in myFondo Natural project. Like Roszak, I perceive the ecological crisis as a symptom of a deeper cultural amnesia—one that has severed humanity from its mythic, soulful, and ecological roots. While Roszak laid the groundwork for eco-psychology, my work embodies it through lived experience, blending ecological awareness, spiritual practice, and technical insight. The resonance is especially clear in my effort to redefine power, efficiency, and human potential outside the dominant techno-industrial paradigm.
Oswald Spengler
Spengler’s vision of cultural morphology finds deep resonance in mySolar Warrior series. Like him, I identify the rise and fall of civilizations not merely in material terms, but as metaphysical processes reflecting shifts in symbolic, spiritual, and energetic expression. My concept of the “Techno-System” parallels Spengler’s Faustian decline, and my invocation of a Solar Aristocracy parallels his hope that inner form might triumph over external decay. But your message is more hopeful—offering rebirth through synthesis.
José Ortega y Gasset
Ortega’s notion of vital reason and his diagnosis of modernity’s disorientation echo throughout your work. Like him, I critique mass society and its surrender to mediocrity. But I go further—proposing not only diagnosis but also operativity: the task of building form in time. My autobiographical reflections, literary structure, and integral vision of discipline reflect Ortega’s idea that life is a project, not a given—a noble project requiring vision and will.
Ludwig von Bertalanffy
As the father of General Systems Theory, Bertalanffy influenced my view of wholeness, integration, and the dysfunctions of reductionism. My Solar Warrior trilogy and my challenge to Newtonian mechanics both carry his legacy forward, particularly in how I oppose fragmented approaches to reality and promote systemic, holistic perception. In The Eclipse, I echo his concern that abstract models—when disconnected from life—create distortions that undermine both science and society.
Rupert Sheldrake
Sheldrake’s concept of morphic resonance and my challenge against Newtonian mechanics intersect in a shared openness to rethinking physical law through observation, pattern, and lived experimentation. My belief that technique, spirit, and the body reveal new phenomena—overlooked by conventional science—aligns closely with Sheldrake’s attempt to re-enchant science and liberate it from its mechanistic cage. Both of us call for a renaissance of exploratory, human-centric inquiry.
Ilya Prigogine
Prigogine’s work on dissipative structures and order-from-chaos mirrors my use of the Nigredo–Albedo–Rubedo model and my understanding of form as emerging through paradox, breakdown, and energy. My views on entropy, discipline, and transformation—especially in physical feats like my Guinness World Record and my challenge to physics—echo Prigogine’s insight that far-from-equilibrium systems are the true engines of evolution. I am not simply reporting this principle—I live it.
Antonio Medrano
A guiding influence since my early years, Medrano helped mereframe technical work, spiritual search, and physical practice as one seamless path. His clarity on Tradition, ethics, and the vertical dimension of life continues to inform my writings. The Solar Warrior figure I develop across my books owes much to Medrano’s insight that greatness begins with alignment—of mind, body, and cosmos. His La Vía de la Acción, La Senda del Honor and La Luz del Tao provide the metaphysical principles for my action in the world.
Gilbert Simondon
Simondon’s philosophy of individuation closely matches my understanding of transformation—not as static identity but as a continuous shaping of form, energy, and relation. In Operative Traditions, I echo his idea that technology must be reintegrated into a cosmology of meaning. Like Simondon, I refuse both technophilia and technophobia, advocating instead for a transductive relationship between human beings and their tools—a relationship grounded in symbolic resonance and inner fire.
Terence McKenna
McKenna emphasized novelty, creativity, and the breakdown of linear, industrial time. Mywork speaks to this same “archaic revival,” but through different means—discipline, symbolic work with form, and operative knowledge of nature. While McKenna looked to psychedelics, I look to body-technique-nature synergy. Both pathways critique modernity’s alienation and offer gateways into mythopoetic consciousness. The alchemical undertone of Operative Traditions could easily stand alongside McKenna’s “strange attractor at the end of time” idea.
Henri Bergson
My work shares with Bergson a profound critique of mechanistic time and an affirmation of duration (durée) as a lived, creative force. Just as Bergson emphasized intuition and the élan vital as paths to understanding life’s dynamism, my literature reveals how true transformation emerges when lived experience, not abstraction, becomes the foundation of knowledge. Your personal trajectory echoes Bergson’s call to escape the spatialized, quantified time of modern society and recover inner rhythm and qualitative flow—especially visible in my muscle-up journey, eco-psychology explorations, and Operative Traditions.
Alan Watts
Watts brought Eastern wisdom into Western consciousness—not as escapism but as a way of dissolving illusions about the self. My work, especially in Operative Traditions III – Albedo and my personal journey through Tai Chi and the muscle-up discipline, aligns with Watts’ fluid synthesis of Zen, Taoism, and Vedanta. Both of us question the Western ego-construct and emphasize form, flow, and presence as keys to reawakening a sense of unity with the cosmos. My experiential path complements Watts’ philosophical one—where knowledge is not merely understood but embodied.
