He laid the foundations for living in harmony with all of creation, recovering the 'ecologies of knowledge' that existed before his arrival. 'Heart-thinking' and 'heart-feeling' imply thinking in tune with the heartbeat of the heart. The term is born in the Andean spaces, specifically from the Kitu Kara cosmovision and the yachaks, where 'heart-feeling' essentially means 'to plant in the heart'. On the other hand, the concept of 'heart-thinking' arises from the sociological work of the Colombian Orlando Fals Borda. In my case, I allow myself to reflect on these concepts from the perspective of the Gunas people. What can the indigenous peoples of Panama teach us about 'heart-feeling' and 'heart-thinking' in the face of the environmental crisis our nation is going through? From the ancestral oral teachings, Ibeorgun proposed the need to live 'heartedly' with the entire cosmos, without breaking the vital fabric of Nabgwana. For Ibeorgun, the philosophy of 'heart-feeling' was based on tenderness and affection: a mode of wisdom born from Mother Earth as an epistemic space for the Gungidule people. For him, 'heart-thinking' is the art of linking reason with love, and the body with the heart. It is a way of rethinking and weaving life in Gunasbilli and Kä tibien ni meyere (the surface of Mother Earth). 'Heart-feeling' and 'heart-thinking' allow us to act with a reflective sensitivity towards nature, thus avoiding continuing to damage the 'common home'. In the cosmic thought of the Gunas people, these concepts have been the foundation of our existence under the spiritual guidance of Ibeorgun. One of them is the Ecuadorian anthropologist Patricio Guerrero Arias, who has systematized the concept of 'heart-feeling' as a committed anthropology. The 'heart-thinking' subject is not limited to theories about caring for nature; he is a being capable of unifying his heart with epistemic thought. Following the guidelines proposed by Guerrero Arias and Fals Borda, I believe that these categories should be the new axis of philosophical work for indigenous peoples. This is only an approach to a longer path; in future installments, I will delve deeper into this way of seeing the world and the inexhaustible philosophical potential of the Gunas people to heal our relationship with existence. The author is a philosophy and history student. In Abya Yala, in the face of the civilizational crisis, various intellectuals who coexist with indigenous peoples have proposed new ways of doing philosophy, anthropology, and sociology. In our language, 'heart-thinking' is translated as 'nue iddoaggua binsao' and 'heart-feeling' as 'guegidub odimaggemai', according to the elders. Whoever inhabits Mother Earth must be able to feel her heartbeat and listen to her cry, just as Ibeler and his brothers did, who, in Gunas philosophy, were able to reinterpret the crying of the earth and act accordingly. It is important to clarify that, within the formal philosophical reflections of the Gunas people, the topic of 'heart-feeling' and 'heart-thinking' under those names has not yet been extensively developed. This concept presents itself as a new paradigm for the decolonization of knowledge, power, and being, prioritizing affects, tenderness, and ancestral wisdom over Western hegemonic reason. What can these philosophies teach us about building more humane and sustainable societies? However, from my personal reflections and the oral memory of my elders, I maintain that the integration of feeling and reason is the vital fabric necessary to restore harmony in the cosmos.
