Social Action

SOCIAL ACTION
ROLANDO SCHOOL OF BIODANZA

SOUTH AFRICA
Social action
Copyright Declaration
“All rights reserved. No part of this publication may be reproduced or transmitted, in any
form or by any means, electronic, or stored in any retrieval system of any nature, without the
written permission of the copyright holder, to whom an application of such permission shall
be made.”
Copyright by Rolando Toro Araneda

Translation: Carolina Churba-Doyle, Stephanie Sterner
Editing & Study Guide: Carolina & Padraic Churba-Doyle
© Rolando Toro Araneda

Biodanza South Africa
Social action
Table of Contents
Copyright Declaration ........................................................................................................ 2

Reflections on the Values of our Society ........................................................................... 4
The Four Cultural Lines ................................................................................................. 7
Reflection on the Anti-Life Values of the Four Cultural Lines ....................................... 10
Divided Culture and Biocentric Culture ........................................................................ 12
Design of the Apocalypse ............................................................................................ 13
Theoretical Concepts of Heuristic Value ...................................................................... 15
The Programme of Social Action ................................................................................. 18
Appendix VIII – Current Cultural Homeostasis................................................................. 20
Appendix X – Proposed Biocentric Cultural Homeostatis ................................................ 21
Appendix XI – Dissociated Culture .................................................................................. 22
Appendix XII – Biocentric Culture .................................................................................... 23

Social action
Reflections on the Values of our Society
Biodanza & Social Action
The sociological dimension of Biodanza begins in a moving and deep feeling

of fraternity and not in a humanist ideology. It is the activation of the innate
nuclei of linking, which allows in-depth social modification. So-called “bottom-
up social changes,” based on political struggle, are external changes; the
human factor is completely absent. This is the way of totalitarian regimes.
One class is changed by another.
Classical aetiologists [aetiology is the study of behaviour] and sociologists

have spoken of a “gregarious instinct.” Undoubtedly, an instinct toward
cohesion exists among the individuals of a species, tied to survival. Von
Uexkull proposed, brilliantly, the idea that the species is the organism and
the individual is the organ. At this level he conceived the bonds of biological
linking among the members of the species. At the moment, we know that this
“invisible” linking transcends the species and that we are, essentially and
undoubtedly, linked by the process of life to the whole universe.
These etiological, biological and anthropological considerations simply

confirm one fact: human connection is a biocosmic function. The human
being, subjected to a process of historical-cultural development within which
it is born and grows, experiences the most violent deformation of these
natural impulses of affinity toward members of its own species. The
pathology of our culture insists, through its media and institutions, on
developing attitudes of segregation, rejection, aggression and exploitation of
others.

Social action
Culture is structured on the basis of capability and is characterised,

approximately, by what Chance calls “agnostic society.” This is a way of
zoological grouping, based on the tension and fear caused by the emergence
of the strongest male, which settles the group around roles and hierarchies of
power. These groups maintain permanent vigilance in the face of danger,
where the only possible response is fight, flight or avoidance.
Chance opposes this form of agnostic social grouping with a system called
hedonistic society, in which the tension among individuals is constantly
diminished by contact: kisses, caresses, embraces.
The agnostic form has been observed in the Japanese macaque and rhesus
monkeys, and the hedonistic form in the great simians: the chimpanzee and
the gorilla.
If we extrapolate these etiological categories to the human plane, we could

compare totalitarian governments with agnostic society and create an
evolutionary hypothesis to explain the current apocalypse: human beings
have slipped, through evolution, to the agnostic line, taking those aggressive
ways of relationship to the extreme.
The crux of our social problem would be in modifying our outline of agnostic
life and progressively transforming it into a hedonistic lifestyle or, at least,
introducing into the agnostic structure the fundamental element capable of
diminishing the tension between humans: contact, caress, the lucid function
of offering comfort to another.
This moving cannot only be ideological. It would activate the innate,

biological, instinctive and emotional nuclei of corporeal contact.
Social transformation, therefore, as seen from Biodanza, would include, on

the one hand, the hypothalamic activation of the vivencias of contact and
affectivity and, on the other, the demolition of sexual, political, religious and
psychiatric taboos.

Social action
The demolition of sexual taboos began with Freud, who based his work on
the concepts of Wilhelm Reich, and has expanded through contemporary
thinkers such as Aldous Huxley, Bertrand Russell, Herbert Marcuse, Michel
Foucault, Ronald Laing, Carl Rogers and writers such as D. H. Lawrence,
Henry Miller, Allen Ginsberg, Violette Ledouc, and Jean Gennet. It is curious
that sexology has contributed very little to the fall of sexual taboos.
Although the process of demolishing sexual taboos is beginning again, the

erosion of political ideologies is also a historical fact that can be detected
sociologically.
Disillusionment with the ideals of social movement through politics is

growing. Nowadays there are few intelligent and informed people who
swallow the commands of totalitarianism or the calls of bourgeois
democracies. The Fascist revolution showed its face before the crematory
ovens established by Hitler.
In various countries of South America and Africa, institutionalised criminals

govern towns with bloodstained hands. At the present time, not a single
person of integrity sympathises with institutionalised terrorism.
Totalitarianism has also shown its sinister face in the murderous bureaucracy
of Stalin and in the violence exercised against creative thought. Democracies
have shown their face in Vietnam and in the open or underhanded
exploitation of dependent countries.
In our conception, we refuse to see substantial difference among these three

large systems (i.e. fascism, totalitarianism & democracy). Our proposal
consists of beginning again, with honour, activating our innate potential to
link homogeneously. To begin again, healing our own stupid malignancy and
learning the lessons of history.
Analysis of the Pathology of our Civilisation
For the first time in history, human beings are conscious of living within a sick
culture.

Social action
Medical anthropology claims that individuals’ illnesses are simply the

expression of a deep social illness. Holliday develops the thesis of a
medicine for a sick society and Arthur Jores, in The Crisis of Current
Medicine, outlines the existence of “illnesses of civilisation.”
The etiological study of the illnesses of western civilisation is an important

task.
What would have happened if instead of developing the Parmenides line, the
West had followed the line of Heraclitus?
Where would current psychology be if its thinkers, instead of developing

Wundt’s line and the psychoanalytical thought of Freud, had followed the
developments of Dilthey, putting its centre of attention in vivencia, or had
guided its evolution from Von Bergman’s thoughts of integration?
These questions make us think of the strong historical determinism that has
allowed the stabilisation of certain cultural lines and values at the expense of
important “thoughts-force” that were extinguished when faced with a rolling
cultural inertia.
Rolando has designed a hypothesis about the etiologic factors of the

historical pathology of western culture.
The Four Cultural Lines
Our culture has been nurtured by four great lines that have contributed their
values, their glories and their mistakes.

Social action
The Eastern Line
This line contributes the anti-life values:

“Life is an illusion and its forms are merely the
infinite veils of Maya … Desires and emotions are
the source of all suffering and it is necessary to
annihilate corporeal sensations.”
This thought denies the divine value of real life and is blind to perceiving the
cosmic sense and creator of existence.
The Judeo-Christian Line
This line managed to produce, for centuries, the castration of the instincts.
The violence of the Old Testament, the intolerance of this cultural line to the
possibility of pleasure and enjoyment, allowed the development of great
programmes of human frustration.
We could symbolise this rigidity in the figure of Abraham. The threat of a

terrible God hung over the people who dared to display the beauty of the
instinct. The load of guilt was transmitted through the centuries.
The Greek Line
With the separation of body–soul, this line contributed to reinforcing the

anthropological catastrophe, triggered by the two previous cultural lines. The
appearance of Platonic idealism generated its opposite: materialism. The
dissociation between spirit and matter acquired operative form. The priority of
the world of ideas reached the height of its pragmatic expression in the
“Cogit, ergo sum” (I think, therefore I am) of Descartes.

Social action
The Roman Line
The appearance of absolute power and the separation between gentlemen

and slaves culminated in the Roman Empire. Julius Cesar is the symbol of
the imperialistic and overpowering vision that, through the centuries, would
culminate in the Nazism of Hitler. Of course, the model of the empire of
divine origin was there, centuries before, in the East; but it was in the Roman
Forum where the “law” was structured. This is still taught nowadays in law
schools.
The extraordinary stability of this cultural pathology is due to the fact that
each one of these systems feeds the others. A historical analysis
demonstrates that the eastern line not only denies the value of life as a
process of creation that finds its sense in itself, but it also participates in the
pathologies of the other three cultural lines:
 sexual repression,
 division of body-soul, and
 omnipotence and human discrimination.
The Judeo-Christian repression of impulses, similar to the eastern concept,

proposes the renouncement of “earthly pleasure.” The Hindu Karma is,
philosophically, equivalent to the Judeo-Christian heaven and hell. In both
conceptions, life is a passage toward a future existence. Both separate body
and soul and they have always been dominated by a totalitarian concept and
at the service of the dominant classes. Both repress sexuality in order to
maintain control of the people and to increase power. Totalitarian regimes
foment the affective-practise dissociation by means of collective brain
washing.
In this way, an ultra-stability of cultural values that reciprocally feed each

other takes place: a “cultural homeostasis” that integrates institutions and
puts them to the service of the conservation of historical pathology.

Social action
Reflection on the Anti-Life Values of the Four Cultural

Lines
The Eastern Line
This line contributed a great deal of wisdom and art. Among all its baggage
of values is Buddha’s statement: “Life is an illusion generated by the infinite
veils of Maya. Man takes thousands of incarnations to reach perfection.”
We reject this statement. The sacred value of life makes sense in this
lifetime.
We reject the philosophy of annihilating the senses and desires, of not

looking for pleasure, the statement that emotions are the source of all
suffering.
People have shifted their perception of time: they don’t care to live now, but
in a future karma, incarnation or paradise. Life is here–now, not an
instrument to reach another life. We value life’s intrinsic value, with its divine
gift.
The Judeo-Christian Line
Castration and sexual repression come to humanity from this line: the
tyranny surrounding sexuality, of a terrible god that punishes those who
surrender to the pleasures of sexuality.
The figure of Abraham has such an obvious pathology; in order to satisfy the
castrating divinity, he was capable of sacrificing his own son.
The punishments of hell are carefully described.
Machoism and feminism come from this religious ideology.
10

Social action
The Greek Line
This line gave origin to the greatest anthropological catastrophe, which

crystallises with Plato: separation of body–soul, which generates Platonic
idealism and its counterpart: materialism. The separation of body–soul has,
as its consequence, psychosomatic illnesses; it generates hypocrisy.
Human beings are a totality. Idealism denies people their desires, their
emotions, their animality.
The Roman Line
The idea of a master, of divine origin, and slaves came from this line. The
domination of people and the creation of large empires come from Rome.
Imperialism acquired a legislation which, for 2000 years, has been studied by
lawyers. It is the base of the laws: laws of the imperialism and power; laws of
Caesar, Caligula and Nero.
How is it possible that this miasma has been conserved?

How is it possible that this pathology remains?
It has been able to remain because there is a homeostatic cultural

mechanism, in that one pathology is fed by another. (See Appendix VIII for
diagrammatic representation of current cultural homeostasis)
The thinkers of India were always on the side of power, of the maharajas.
The Judeo-Christian religion was always to service kings, the powerful ones
– never on behalf of the people. Portuguese, Spaniards, French, Englishmen
– they have all taken this model and have reformulated it, adapting it to their
own demands.
11

Social action
The strategy of Biodanza consists of pulling together those thinkers oriented

toward an integrative vision of humanity and towards respect for life. (See
Appendix X for bibliography recommended by Rolando Toro Araneda)
As counterparts to Abraham, Caligula, Buddha and Plato, we have, among

others:
 Albert Schweitzer and Mother Theresa, who have sustained
reverence for life.
 Sigmund Freud and Wilhelm Reich, who have denounced cultural
pathology as producing neurosis. Reich was expelled from the
Psychoanalytical Association and the communist party.
 Charles Darwin, who recognised our connection with the animal.
Darwin was considered the laughing stock of his time.
 Roger Garaudy, who proposed “to dance life.”
Divided Culture and Biocentric Culture
Our culture is divided by a deep dissociation that infiltrates all areas of

knowledge. This dissociation is projected pathologically in education,
psychotherapy, medicine, sociology and, in general, in the human sciences.
(Editor’s Note: See Appendix XI for a diagrammatic summary of the thinkers
and philosophies on which the dissociated culture is based).
We could say that our culture carries out a vast process of betrayal of life in
which, consciously or unconsciously, thousands of intellectuals participate by
separating the notions of body and soul, human being and nature, matter and
energy, individual and society, sacred and profane.
The dissociation among the sacred and profane, which is inherent to religion,
has to be questioned. If life in itself is sacred, the most splendid expression
of the cosmic and also the greatest hierophany, the ritual distinction between
sacred and profane environments is absurd.
12

Social action
The clarity of the Biocentric Principle, which recognises in life the greatest
hierophany, is that which essentially distinguishes Biodanza from any religion
and also from any psychotherapy.
In Biodanza people, when being related in a dance of love, re-establish a

cosmic sense that integrates them to a larger unity. The magnetisms of the
dance generate creative, erotic and biological fields that do not seek to
represent a transcendent reality, but rather they constitute, in themselves,
the great ceremony of life, transcendent in itself.
The divided culture disqualifies present life, it desacretises and sabotages its
intrinsic value, in order to put it to the service of anti-life values.
Education is infiltrated by our dissociative culture. Nevertheless, the evolution

of science and of complex thought is guided at the moment toward an
integration of concepts that remained separate during many centuries and
that gave origin to the anti-life civilisation.
Biodanza proposes the Biocentric integration of culture and its operational

exercise in education. (Editors Note: See Appendix X for a diagrammatic
representation of the proposed Biocentric integration of society and Appendix
XII for a diagrammatic summary of the theories and thinkers on which the
Biocentric vision is based.)
Design of the Apocalypse
The atmosphere of the apocalypse infiltrates daily life. The apocalypse is not
a hypothesis for the future. It is an inner way of experiencing existence. It is
not only ecological destruction, the extinction of the fauna, institutionalised
violence; it is not only genocide and barbarity, hunger and abandonment.
13

Social action
The apocalypse enters through the window of our room: in the air there is a
disorder that stirs the curtains, an emptiness in the presence of the furniture,
a cacophony of voices that say nothing. It is as if we have lost the last clues
to life.
And love doesn't mean much, because puerile action has replaced it. The
apocalypse advances through our bodies in the form of cancer or
schizophrenia; the arteries don't have the elasticity to support the pressure
and they explode in the brain. We have lost our sexual identity among the
images of sex; we’ve lost our happiness among commercial symbols, our
health in the bitter pollution of cigarettes, our appetite in poisoned food.
But, maybe all this still is not the apocalypse. The apocalypse is the “it
doesn’t matter,” it is to look into someone’s eyes and not find yourself, it is to
speak to people and not feel even the slightest resonance.
We are navigating in full tempest, the chaos of thousands of boats that

collapse among the drowning and shipwrecked, without hope and without
aid, because each one tries to survive alone.
The apocalypse takes over our bodies, stiffens our joints, impregnates our
cells, to arise again in our eyes.
Violence against nature is violence against ourselves. Violence is not only in

murderers, in torturers, in informers; violence is everywhere: in architecture,
in the streets, in the volume of electronic music, in our alienating work.
We made a “pact with death” and we make an effort to maintain it. We are
wrapped up in a vast programme of degradation. However, sometimes, in the
polluted afternoon, a sunbeam enters the window, a subtle invitation to
“make a pact with life.”
14

Vital Unconscious & Biocentric Principle
Activity “For the first time in history, human beings are conscious of living within a
sick culture.” Rolando Toro Araneda. Look at the current culture. Can you
find similar patterns to those highlighted by Rolando?
Reflection
Look at Rolando’s Guide towards a New Biocentric Civilisation. Find pro-life
areas in our culture and consider how these might be strengthened through
Biodanza.
Theoretical Concepts of Heuristic Value
(Editor’s Note: “Heuristic” means enabling a person to discover or learn

something for themselves)
The following considerations precede any other theoretical or methodological

formulation. They are points of view capable of revealing new and unknown
aspects within the work of Biodanza and of giving it coherence.
Negentropic Principle of Love
This principle postulates that the living human system is capable of

facilitating its own evolutive process toward new forms of optimisation,
differentiation and autonomy. (Editor’s note: whilst “negentropic” is a
biological term, it can be understood in this context as the transformative
power of love)
15

Human beings have the possibility of inducing negentropic processes

(optimisation, differentiation & autonomy). The way to access these states of
life improvement is love.
The Expansion of Existence from the Genetic Potential
Biodanza centres its attention on the genetic origin of human potentials.

Genetic potentials are already highly differentiated at birth and express
themselves through functional structures, instincts and vivencias.
These potentials manifest during life when they encounter the necessary
environmental conditions (cofactors and ecofactors). Genetic expression,
therefore, is a net of interactions whose potentials are highly differentiated
from the beginning.
Biodanza specifically stimulates the expression of the genetic potentials that

conserve life.
So we designed models of hierarchical ascension of energy from a primitive

form toward consciousness.
Biological Progress through Self Induced Trance
The living human system can induce processes of great differentiation

through the production of states of regression-refusion-renovation. The
exercises of Biodanza and the ceremonies of regression can reinforce the
processes of self-regulation and transtasis.
Pulsation of the Identity
The identity has a biological genesis, which is represented in the cellular

identity (immunological) and in other forms of psychic and behavioural
identity (sexual identity, creative identity, selective identity, etc.).
16

The identity, therefore, does not have a cultural structure. We call the
pathological the competitive and egocentric identity. The real identity is
manifested in the encounter with the other.
The identity is pulsating. Conscious awareness of one’s own identity can

diminish in states of regression and fusion with the universe, but it always
returns to a consistent form. The identity, therefore, is subject to centripetal
and centrifugal movements (pulsation).
Permeability of the Identity
The identity is permeable to music and the presence of the other. This
means that the expressive potential of our identity can be influenced by
situations of encounter and by musical stimulus.
The point of departure for self-regulation is the vivencia. The point of

departure in Biodanza is the vivencia and not conscious awareness; the
exercises are meant to be experienced [vivencia] and only later to be made
conscious. The vivencia has a self-regulating power in itself.
These concepts are intimately correlated and create a net of great intuitions
of heuristic value.
Activity .Rolando proposes that humanity has a few key advantages that allow us to
create a better life with others. These are the transformative power of love,
our genetic potential, the capacity for biological repair through self induced
trance, the pulsation of the identity and our capacity for change through the
presence of others and the transformative power of music. At your next
weekly class, observe the elements of the class that support these
advantages.
17

The Programme of Social Action
A programme of social action can be summarised in the following points:

1. To introduce into our agnostic lifestyle elements of contact that re-
establish the innate nuclei of connection.
2. Demolition of sexual, political, religious and psychiatric taboos.
3. Vitalising reconnection with nature and participation in ecological

defence.
4. Gathering volunteers in order to make Biodanza classes for children,

older people, the mentally ill and people with motor disorders.
5. Active assistance to minority groups, to larger social groups that are

victims of exploitation and to marginalised and discriminated groups.
6. Clear defence of human rights.
7. Unification of all economic, social, political and scientific forces

around the protection of life.
8. Introduction of Biocentric Education as mediation in teaching

programmes in traditional schools, with the aim of re-educating
affectivity and stimulating creativity in children.
18

Reflection “This new human sciences paradigm (the Biocentric Principle) intends to
guide all social and educational undertakings towards the creation of an
effective psychic structure capable of protecting life and allowing its
evolution” Rolando Toro Araneda
Biodanza starts with a weekly class and the School weekends usually until
such time as you have firmly established the Biocentric Principle in your
personal life. Where might you wish to extend your life in terms of Social
Action with Biodanza?
19

Appendix VIII – Current Cultural Homeostasis
Schematic Representation of Cultural Homeostasis,

constructed by components of four cultural lines
Eastern Component Greek Component

“Life is an illusion” Body-Soul Separation
(Disqualification of Life)
Cultural
Homeostasis
Judeo-Christian Component Roman Component

Castration and Repression Imperialism
Social
Discrimination
WESTERN CIVILISATION
Eastern Line
(A)
Judeo-Christian Line Western Roman Line

(B) Culture (C)
Greek Line
(D)
A. - Life is an illusion. Buddha. The infinite veils of Maya.

Pathology: essential devaluation of life (anti–life culture)
B. - Sex is a sin. Abraham.

Pathology: sexual repression (anti-love culture)
C. - Absolute power, imperialism. Cesar.

Pathology: social injustice and discrimination (culture of exploitation)
D. - Body-soul separation. Plato.

Pathology: body-soul dissociation (idealistic or materialistic culture)
20

Appendix X – Proposed Biocentric Cultural Homeostatis
NEW CIVILISATION
Line of Reverence Line of Onto-Cosmological

for Life Integration
(A) Body-Soul
(B)
New Civilisation
Line of Sexual Line of Social

Freedom Justice
(C) (D)
A. - Living here-now has intrinsic value. Existence has a quality of essential reality. Life is
the maximum expression of the sense of the universe (Albert Schweitzer).
B. - Body and soul, matter and energy, are two aspects of a single reality. The human
being is a unity that is integrated with the cosmos. The unity of humanity, of life and
of the universe are correlative (Albert Einstein, Teilhard de Chardin).
C. - Sexuality is a natural and healthy impulse, to which all should have access. Its
immediate objective is the pleasure and the charm of voluptuousness. Sex allows the
genetic flow of life. Each person is entitled to express his or her own patterns of
sexual response, be they hetero-, homo- or bisexual (Wilhelm Reich, D. H. Lawrence,
Bertrand Russell, Oscar Wilde, Carl Rogers, Masters and Johnson).
D. - Community love is the foundation of community conscience, of justice and freedom in

democratic governments, without exploitation (Roger Garaudy, Paulo Freire, Mariscal
Tito, Salvador Allende).
21

Appendix XI – Dissociated Culture
The concept of a dissociated world has taken us to catastrophe in the process of human
evolution.
22

Appendix XII – Biocentric Culture
The Biocentric vision of the world gives us hope for the survival of the humn species and
access to abundance.
23


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SOCIAL ACTION

ROLANDO SCHOOL OF BIODANZA

Copyright by Rolando Toro Araneda

© Rolando Toro Araneda

Copyright Declaration ........................................................................................................ 2

© Rolando Toro Araneda

Reflections on the Values of our Society

Biodanza & Social Action

The sociological dimension of Biodanza begins in a moving and deep feeling

Classical aetiologists [aetiology is the study of behaviour] and sociologists

These etiological, biological and anthropological considerations simply

© Rolando Toro Araneda

Culture is structured on the basis of capability and is characterised,

If we extrapolate these etiological categories to the human plane, we could

This moving cannot only be ideological. It would activate the innate,

Social transformation, therefore, as seen from Biodanza, would include, on

© Rolando Toro Araneda

Although the process of demolishing sexual taboos is beginning again, the

Disillusionment with the ideals of social movement through politics is

In various countries of South America and Africa, institutionalised criminals

In our conception, we refuse to see substantial difference among these three

Analysis of the Pathology of our Civilisation

© Rolando Toro Araneda

Medical anthropology claims that individuals’ illnesses are simply the

The etiological study of the illnesses of western civilisation is an important

Where would current psychology be if its thinkers, instead of developing

Rolando has designed a hypothesis about the etiologic factors of the

The Four Cultural Lines

© Rolando Toro Araneda

The Eastern Line

This line contributes the anti-life values:

The Judeo-Christian Line

We could symbolise this rigidity in the figure of Abraham. The threat of a

The Greek Line

With the separation of body–soul, this line contributed to reinforcing the

© Rolando Toro Araneda

The Roman Line

The appearance of absolute power and the separation between gentlemen

The Judeo-Christian repression of impulses, similar to the eastern concept,

In this way, an ultra-stability of cultural values that reciprocally feed each

© Rolando Toro Araneda

Reflection on the Anti-Life Values of the Four Cultural

The Eastern Line

We reject the philosophy of annihilating the senses and desires, of not

The Judeo-Christian Line

The punishments of hell are carefully described.

Machoism and feminism come from this religious ideology.

© Rolando Toro Araneda

The Greek Line

This line gave origin to the greatest anthropological catastrophe, which

The Roman Line

How is it possible that this miasma has been conserved?

It has been able to remain because there is a homeostatic cultural

© Rolando Toro Araneda

The strategy of Biodanza consists of pulling together those thinkers oriented

As counterparts to Abraham, Caligula, Buddha and Plato, we have, among

Divided Culture and Biocentric Culture

Our culture is divided by a deep dissociation that infiltrates all areas of

© Rolando Toro Araneda