O dedo apontando a lua: experimentando o contato entre Gestalt-Terapia e Zen Budismo / The finger pointing to the moon: experiencing the contact between Gestalt Therapy and Zen Buddhism / El dedo apuntando a la luna: experimentando el contacto entre la Terapia Gestalt y el Budismo Zen

Na virada dos séculos XIX e XX ocorre maior interesse entre intelectuais ocidentais nas religiões e filosofias do Oriente. Alguns autores deste período e alguns contemporâneos nossos pontuam que o budismo não se caracteriza como uma religião, nem uma filosofia. O próprio Zen Budismo se apresenta como uma metodologia para o treinamento da mente buscando o desenvolvimento pessoal. Em meados do último século, a Gestalt-terapia emerge em meio ao diálogo das ciências ocidentais com diversas influências orientais. Atualmente, temos poucas publicações brasileiras que abordam as interfaces entre estas duas tradições e este artigo busca discutir possíveis interfaces entre a abordagem gestáltica e o Zen. Assim, apresentamos brevemente a história, alguns pressupostos, conceitos e práticas essenciais do Zen Budismo e convidamos o leitor a uma reflexão sobre a compreensão da meditação como prática experiencial a partir de paralelos observados nestas tradições. Sabemos que meditação e psicoterapia gestáltica são caminhos distintos, porém observamos algumas aproximações que denotam a possibilidade dessas metodologias serem complementares para o desenvolvimento pessoal. Este diálogo também nos abre campo para a reflexão sobre o ensino e a prática meditativa durante a formação de Gestalt-terapeutas e seu uso clínico.

At the turn of the twentieth century there is a growing interest in Eastern religions and philosophies among Western intellectuals. Some authors from this period and also contemporary ones point out that Buddhism is not characterized as a religion, nor a philosophy. Zen Buddhism presents itself as a methodology for training the mind in pursuit of personal development. In the middle of the last century, Gestalt therapy emerges amidst the dialogue of Western sciences with various oriental influences. There are currently few Brazilian publications that address the interfaces between these two traditions and this article seeks to discuss possible interfaces between the Gestalt approach and Zen. Thus, it briefly presents its history, some beliefs and concepts, and essential practices in order to invite the reader to reflect on meditation as an experiential practice and parallels observed between these traditions. Meditation and Gestalt Therapy are distinct paths, but some likelinesses denote the possibility of these methodologies being complementary to one another for personal development. This article also invites the reader to reflect on teaching and practicing meditation during clinical training and its clinical use.

Al rededor del siglo XX, hay un mayor interés entre los intelectuales occidentales sobre las religiones y filosofías orientales. Algunos autores de este período y algunos de nuestros contemporáneos señalan que el budismo no se caracteriza como una religión ni una filosofía. El propio Budismo Zen se presenta como una metodología para entrenar la mente en la búsqueda del desarrollo personal. A mediados del siglo pasado, la Terapia Gestalt surge en entre el diálogo de las ciencias occidentales con diversas influencias orientales. Actualmente hay pocas publicaciones brasileñas que aborden las interfaces entre estas dos tradiciones y este artículo busca discutir posibles interfaces entre el enfoque Gestalt y el Zen. Por lo tanto, presentamos brevemente la historia, algunas ideas, conceptos y prácticas esenciales del Zen e invitamos el lector a pensar sobre la comprensión de la meditación como práctica experiencial desde los paralelos observados entre estas tradiciones. Sabemos que la meditación y la psicoterapia gestáltica son caminos distintos, pero observamos algunas aproximaciones que denotan la posibilidad de que estas metodologías sean complementarias para el desarrollo personal. Este diálogo también convida a la reflexión sobre la enseñanza y la práctica meditativa durante la formación de terapeutas y su uso clínico.

Self-compassion in religious practitioners: criterion validity evidence for the Self-Compassion Scale: Brazil / Autocompaixão em praticantes religiosos: evidência de validade de critério para a Escala de Autocompaixão: Brasil / Auto-compasión en practicantes religiosos: evidencia de validad de criterio para la Escala de Auto-Compasión: Brasil

The construct of self-compassion is based on Buddhist's teachings on compassion towards oneself. This study provides criterion validity evidence for the Self-Compassion Scale ­ Brazil. A comparison on self-compassion in Buddhist and Catholic practitioners may contribute to support the Brazilian version of the scale, as well as shed light into religious differences on the matter. Participated in the study 59 Catholics and 59 Buddhists, all self-declared a religious practitioner. We administered a socio-demographic questionnaire and the Self-Compassion Scale ­ Brazil. Buddhist practitioners presented significantly higher score in self-compassion (M = 4.45, SD = .51) than Catholic practitioners (M = 2.98, SD = .63): t(116) = 13.78, p < .001 (d = 2.56). In addition, there was a significant positive correlation between frequency of religious practice and self-compassion (r = .39, p = .003). Future studies may investigate the relationship between self-compassion and neo-Pentecostal practitioners, which has been increasing in number in Brazil.

O construto de autocompaixão está baseado em ensinamentos budistas sobre a compaixão direcionada a si. Este estudo fornece evidência de validade de critério para a Escala de Autocompaixão ­ Brasil. Uma comparação da auto-compaixão em praticantes budistas e católicos contribui para apoiar a versão brasileira da escala, bem como sobre diferenças religiosas associadas ao tema. Participaram 59 católicos e 59 budistas, todos autodeclarados como praticantes de sua religião. Foi administrado um questionário sociodemográfico e a Escala de Autocompaixão ­ Brasil. Os praticantes budistas apresentaram escore significativamente maior em autocompaixão (M = 4.45, SD = .51) do que os católicos (M= 2.98, SD = .63): t(116) = 13.78, p < .001 (d = 2.56). Ademais, encontrou-se correlação positiva significativa entre frequência da prática religiosa e autocompaixão (r = .39, p = .003). Futuros estudos podem investigar a relação entre autocompaixão e praticantes de religiões neopentecostais, que vêm crescendo em número no Brasil.

El constructo de auto-compasión está basado en enseñanzas budistas sobre compasión direccionada a uno mismo. Este estudio tiene como finalidad aportar evidencia de validad de criterio para la Escala de Auto-compasión ­ Brasil. Una comparación del auto-compasión en practicantes budistas y católicos apoya la versión brasileña de la escala, así como evidencia diferencias religiosas en el tema. Participaron del estudio 59 católicos y 59 budistas, todos autodeclarados practicantes de su religión. Se administró una encuesta sociodemográfico y la Escala de Auto-compasión ­ Brasil. Los practicantes budistas presentaron puntuaciones más altas en auto-compasión (M = 4.45, SD = .51) que los católicos (M = 2.98, SD = .63): t(116) = 13.78, p < .001 (d = 2.56). Fue detectada correlación positiva entre frecuencia de práctica y auto-compasión (r = .39, p = .003). Futuros estudios pueden investigar la relación entre auto-compasión y practicantes de religiones neo-pentecostales, que crecen en número en Brasil.

Bem-estar psicológico e meditação: um estudo associativo / Psychological well-being and buddhist meditation: an associative study / Bienestar psicológico y meditación budista: un estudio de asociación

A meditação budista é amplamente estudada devido aos benefícios percebidos pelos meditadores. Todavia, quando o tema é bem-estar psicológico em relação à prática de meditação budista a literatura ainda é escassa. Essa pesquisa verificou a associação entre o bem-estar psicológico e indicadores de envolvimento com a meditação (tempo, frequência de prática e sentidos da prática para a vida do meditador) em dois centros de meditação budista Vajrayana. Foram avaliados 50 meditadores, maiores de 18 anos (M = 41,2 anos, DP=13,7) e que praticavam há pelo menos um mês completo. Os dados foram coletados por meio de três instrumentos de autorrelato e submetidos a análises descritivas e inferenciais. Percebeu-se a relação positiva entre o tempo de meditação e o domínio autoaceitação da escala de bem-estar utilizada, indicando que os anos de prática meditativa parecem estar relacionados a um maior autoconhecimento e uma maior atitude positiva em relação a si mesmo (AU).

Buddhist meditation is widely studied mainly because of the benefits perceived by meditators. Although, when the subject is psychological well-being compared to the practice of Buddhist meditation literature is still little. The study verified the association between psychological well-being and indicators of involvement with meditation (time, frequency and meanings of practice for the life of the meditator) in two Vajrayana Buddhist meditation centers. 50 meditators (A= 41,2 years, SD =13,7), over 18 years of age and practicing for at least one full month, were evaluated. Data was collected through three self-report instruments, and subjected to descriptive analyzes. A positive relationship between the time of meditation and the selfacceptance domain of the well-being instrument was perceived, indicating that the years of meditative practice seem to be related to a greater self-knowledge and a greater positive attitude toward oneself (AU).

La meditación budista es ampliamente estudiada debido a los beneficios percibidos por los meditadores. En relación con el tema del bienestar psicológico en relación a la práctica meditativa budista la literatura es todavía escasa. Se verificó la asociación entre el bienestar psicológico e indicadores de participación con la meditación (tiempo, frecuencia y sentidos de la práctica para la vida del meditador) en dos centros de meditación budista Vajrayana. Fueron evaluados 50 meditadores, mayores de 18 años (M = 41,2 años, DE=13,7) y que practicaban por lo menos desde hace un mes completo. Los datos fueron recolectados mediante tres instrumentos de auto relato, y sometidos a análisis descriptivos. Se percibió la relación positiva entre el tiempo de meditación y el dominio auto acepción del instrumento de bienestar psicológico, indicando que los años de práctica meditativa parecen estar relacionados con mayores índices de autoconocimiento y actitud positiva hacia uno mismo (AU).

Bienestar Psicológico y Budismo: experiencias y significados en practicantes de Budismo en el Perú / Psychological wellbeing and Buddhism: practitioner's experiences and meanings of Buddhism in Peru

El objetivo de esta investigación fue explorar las experiencias y significados del bienestar psicológico en practicantes de la división joven del Budismo de Nichiren Daishonin en el Perú. Se contó con la participación de 10 jóvenes, 5 mujeres y 5 hombres entre 20 y 32 años de edad, practicantes del Budismo de Nichiren Daishonin residentes de Lima Metropolitana. Empleando un diseño cualitativo, la información recabada tomó como referencia los sistemas conversacionales propuestos por González Rey (2006). El presente estudio muestra que todas las experiencias y significados de los jóvenes participantes cuentan con la presencia de los seis factores propuestos por Ryff y Keyes (1995) para alcanzar el bienestar. Señala al budismo como un medio o camino por el cual los participantes han llegado a alcanzar el bienestar psicológico o la Revolución Humana. Este concepto presente en las conversaciones conducidas es percibido como la mejora de la calidad de vida y desarrollo personal de los budistas. Finalmente, se identificó la importancia del componente comunitario en los practicantes de budismo ya que es considerado como un factor esencial para alcanzar el bienestar psicológico.

The purpose of this research is to explore the experiences and meanings of psychological well being among practitioners of the young division of Nichiren Daishonin Buddhism in Peru. The sample consisted in 10 people (5 women and 5 men) ranging from 20 to 32 years old, who were Nichiren Daishonin Buddhism followers and lived in Lima City. The study was conducted through a qualitative approach, and the conversational system proposal created by González Rey (2006) was used as a tool to gather information. The results show that all six factors proposed by Ryff and Keyes (1995) to achieve wellness are found in the participants' experiences and meanings. Therefore, Buddhism is displayed as a means by which participants have sought to achieve psychological wellbeing or the Human Revolution. This concept came up in the conducted conversations, and it is thought to improve Buddhists' quality of life and personal development. Finally, this research highlights the importance of the community component, since it is considered essential in order to achieve psychological well-being.

The Prayer Experiences of Patients with End-Stage Cancer / 한국호스피스완화의료학회지

PURPOSE: To explore the meaning of prayer in Korean patients with end-stage cancer who profess Christianity or Buddhism, given the significant differences between these religions. METHODS: The Colaizzi (1978) analysis method was employed. In-depth interview were performed with 13 participants (seven Christians and six Buddhists) who were admitted to a University-affiliated hospital in Korea. RESULTS: The six categories emerged: 1) communication with God, 2) mind discipline, 3) spiritual growth, 4) mysterious experiences, 5) perception of death and after-life, and 6) various forms of prayers. CONCLUSION: The participants' prayer experiences were described in a religious context. Christians believed that prayer is communication with God while Buddhists regarded it as disciplining of minds. Despite some differences between the religious groups, a general meaning of prayer was a desperate desire to solve their health issues by relying on God or someone who is more powerful than themselves. They also experienced personal and spiritual growth through prayer. This study explains the phenomenon of prayer experiences and shows that prayer is an important coping mechanism.

Compaixão e medicina centrada na pessoa: convergências entre o Dalai Lama Tenzin Gyatso e Ian McWhinney / Compassion and patient-centered medicine: convergences between the Dalai Lama Tenzin Gyatso and Ian McWhinney / La compasión y la medicina centrada en la persona: convergencias entre el Dalai Lama Tenzin Gyatso y Ian McWhinney

O método clínico centrado na pessoa (MCCP) é uma proposta de reorientação da prática clínica que identifica um distanciamento, na medicina contemporânea, da experiência subjetiva e qualitativa dos pacientes. Para superar este distanciamento, o MCCP utiliza teorias e técnicas de diversas escolas da psicologia moderna ocidental. Neste trabalho, analisamos possíveis contribuições para o MCCP de uma escola de pensamento oriental, o budismo tibetano, na perspectiva delineada por seu atual líder espiritual, Tenzin Gyatso, o XIV Dalai Lama. Também são utilizados elementos de trabalhos de Ian McWhinney para intermediar e enriquecer esta reflexão, que apresenta como proposição final o desenvolvimento da compaixão como qualidade fundamental para lidar com a dimensão psicossocial do sofrimento humano. O MCCP e a abordagem ética budista plasmada no pensamento do Dalai Lama compartilham um objetivo comum: uma compreensão e um manejo não reducionistas do sofrimento humano. Em ambos os casos, identifica-se a necessidade de reconhecer e valorizar aspectos mentais e emocionais das relações humanas como estratégia para lograr esta abordagem ampliada.

The patient-centered clinical method (PCCM) is a proposal of reorienting contemporary medical practice that identifies a distance from the patients' subjective and qualitative experiences. To overcome this gap, the PCCM uses theories and techniques from several schools of modern Western psychology. In this paper, we analyze possible contributions to the PCCM from an Eastern school of thought - Tibetan Buddhism - using the perspective of its current spiritual leader, Tenzin Gyatso, the fourteenth Dalai Lama. Additionally, elements of Ian McWhinney's work mediate and enrich this reflection. The development of compassion is the fundamental quality to manage the psychosocial dimension of human suffering. The PCCM and the Buddhist ethical approach, delineated by the Dalai Lama, share a common goal: understanding and non-reductionist management of human suffering. In both cases, we identify recognition and valuing the mental and emotional aspects of human relations as a strategy to achieve this comprehensive approach.

El método clínico centrado en la persona (MCCP) es una propuesta de reorientación de la práctica médica que identifica, en la medicina contemporánea, un distanciamiento de la experiencia subjetiva y cualitativa de los pacientes. Para superar esta limitación, el MCCP utiliza teorías y técnicas de diversas escuelas de psicología occidental moderna. En este trabajo, se analizan posibles contribuciones al MCCP de una escuela de pensamiento oriental, el budismo tibetano, en la perspectiva esbozada por su actual líder espiritual, Tenzin Gyatso, el decimocuarto Dalai Lama. También se utilizan elementos de trabajos de Ian McWhinney para mediar y enriquecer esta reflexión que presenta como propuesta final el desarrollo de la compasión como cualidad fundamental para hacer frente a la dimensión psicosocial del sufrimiento humano. El MCCP y el enfoque ético budista delineado por el Dalai Lama comparten un objetivo común: una comprensión y un tratamiento no reduccionista del sufrimiento humano. En ambos casos, se identifica la necesidad de reconocer y valorar los aspectos mentales y emocionales de las relaciones humanas como una estrategia para lograr este enfoque ampliado.

An Aspect of the History of Medicine in Ancient Korea as Examined through Silla Buddhist Monks'Annotations on the “Chapter on Eliminating Disease (除病品)”in the Sutra of Golden Light (金光明經, Suvarṇabhāsa-sūtra) / 의사학

Nearly nothing is known of medicine in ancient Korea due to insufficient materials. With several extant prescriptions and esoteric methods of treating diseases alone, it is impossible to gauge in depth the management of medicine during this period. If one exception were to be cited, that would be the fact that the annotations for understanding the contents on Indian medicine in the “Chapter on Eliminating Disease” in the Sutra of Golden Light, a Buddhist sutra originating from India, reflected the medical knowledge of Buddhist monks from Silla (新羅, 57 BC-935 AD) who were active immediately after the nation's unification of the two other kingdoms on the Korean Peninsula (668 AD) such as Wonhyo (元曉, 617-686 AD), Gyeongheung (憬興, 620?-700? AD), and Seungjang (勝莊, 684-? AD). Along with those by other monks, these annotations are collected in the Mysterious Pivot of the Sutra of Golden Light (金光明經最勝王經玄樞), which was compiled by Gangyō(願曉, 835-871 AD), a Japanese monk from the Heian era (平安, 794-1185 AD). Representative versions of the “Chapter on Eliminating Disease” in the Sutra of Golden Light include: a classical Chinese translation by the Indian monk Dharmakṣema (曇無讖, 385-433 AD); the eight-volume edition by Chinese monk Baogui (寶貴), which differs little from the preceding work in terms of the contents of the “Chapter on Eliminating Disease”; and the ten-volume edition by Yijing (義淨, 635-713 AD), who had full-fledged knowledge of Indian medicine. When the contents of the annotations thus collected are examined, it seems that Wonhyo had not been aware of the existence of the ten-volume edition, and Gyeongheung and Seungjang most certainly used the ten-volume edition in their annotations as well. Especially noteworthy are Wonhyo's annotations on the Indian medical knowledge found in the “Chapter on Eliminating Disease” in the Sutra of Golden Light. Here, he made a bold attempt to link and understand consistently even discussions on Indian and Buddhist medicine on the basis of the traditional East Asian medical theory centering on the yin-yang (陰陽) and five phases (五行, wuxing). In accordance with East Asia's theory of the seasonal five phases, Wonhyo sought to explain aspects of Indian medicine, e.g., changes in the four great elements (四大, catvāri mahā-bhūtāni) of earth, water, fire, and wind according to seasonal factors and their effect on the internal organs; patterns of diseases such as wind (vāta)-induced disease, bile (pitta)-induced disease, phlegm (śleṣman)-induced disease, and a combination (saṃnipāta) of these three types of diseases; pathogenesis due to the indigestion of food, as pathological mechanisms centering on the theory of the mutual overcoming (相克, xiangke) of the five phases including the five viscera (五藏, wuzang), five flavors (五味, wuwei), and five colors (五色, wuse). They existed in the text contents on Indian medicine, which could not be explicated well with the existing medical knowledge based on the theory of the five phases. Consequently, he boldly modified the theory of the five phases in his own way for such passages, thus attempting a reconciliation, or harmonization of disputes (和諍, hwajaeng), of the two medical systems. Such an attempt was even bolder than those by earlier annotators, and Wonhyo's annotations came to be accepted by later annotators as one persuasive explanation as well. In the case of Gyeongheung and Seungjang, who obtained and examined the ten-volume edition, a new classical Chinese translation produced following Wonhyo's death, annotated the “Chapter on Eliminating Disease” based on their outstanding proficiency in Sanskrit and knowledge of new Indian and Buddhist medicine. This fact signifies that knowledge of the eight arts (八術) of Ayurvedic medicine in India was introduced into Silla around the early 8th century. The medical knowledge of Wonhyo, Gyeongheung, and Seungjang demonstrates that intellectual circles in contemporary Silla were arenas in which not only traditional East Asian medicine as represented by works such as the Inner Canon of the Yellow Emperor (黃帝內經, Huangdi Neijing) but also Indian medicine of Buddhism coexisted in almost real time.

Analysis of Characteristics and Symptoms in Home-Based Hospice-Palliative Care Patients Registered at Local Public Health Centers / 한국호스피스완화의료학회지

PURPOSE: This study was aimed at analyzing the characteristics and symptoms in home-based hospice-palliative care (HBHPC) patients registered at local public health centers. METHODS: A retrospective study was performed; Data of 144 HBHPC patients registered at six public health centers in Pusan City were analyzed, including their initial visit records (registration cards, initial pain evaluation and symptom evaluation). RESULTS: The average age of the patients was 67.7 years old. Among all, 46.2% of the patient lived alone, and 65% had middle school education or lower. The most popular (36.3%) religion was Buddhism, and 47.5% received medical assistance from the government. The most frequent diagnosis was lung cancer followed by stomach cancer and liver cancer in that order. Of all, 48.9% were functionally too weak to lead a daily life, 39.6% were under cancer treatment when registered at the public health center, and 84.5% were aware of the fact that they have reached the terminal phase. Moreover, 83.6% complained about pain, and the pain level was moderate or severe in 36.5% of them. Besides pain, fatigue was the most complained symptom (84.7%), and 49.3% of them rated their fatigue as moderate or severe. CONCLUSION: Most of the HBHPC patients were socio-economically underprivileged and complained about moderate or worse pain and symptoms. Therefore, it appears necessary to develop an integrated strategy that is tailored for each patient reflecting their characteristics.

Psicoanálisis y budismo / Psychoanalysis and Buddhism

El budismo como cosmovisión filosófica y religiosa, no coincide con el Psicoanálisis, como práctica clínica y método de investigación. No obstante, las técnicas de intervención de los maestros budistas con sus alumnos, pueden ser comparadas con la interpretación y la transferencia en tanto se usa la paradoja, el silencio y la contradicción, pero con propósitos diferentes. El escrito trata de mostrar esa relación manteniendo las diferencias.

Buddhism as a philosophical and religious worldview does not coincide with psychoanalysis as a clinical practice and research method. Nevertheless, the intervention techniques that Buddhist masters use with their pupils can be compared with interpretation and transference since paradox, silence, and contradiction are used, but with different purposes. This paper aims to show that relationship by keeping the differences.

Le bouddhisme en tant que manière philosophique et religieuse d’interpréter le monde ne coïncide pas avec la psychanalyse, en tant que pratique et méthode de recherche. Les techniques d’intervention des maîtres bouddhistes avec leurs élèves peuvent cependant être comparées à l’interprétation et au transfert, étant donné que le paradoxe, le silence et la contradiction y sont employés, mais avec d’autres buts. Cet article essaie donc de signaler cette relation tout en en gardant les différences.

Does our society have the proper understanding of death?

Recent developments in medicine in our society have drawn attention to various phenomena related to death, such as brain death, cardiac death, vegetative death, euthanasia, death with dignity, near-death experiences, hospice, and suicide. The definition and conception of death is significant because its reductionist determination may bring about a denial or taboo of death and a certain limitation on the modes of life and death. As religious traditions like Christianity and Buddhism and life and death studies show, human death cannot and should not be explained by physical and biological criterion of death like brain death or cardiac death alone. In a society with such a reductionist definition of death there can be no space for a mature culture of death and only a colossal number of miserable deaths like suicide. Therefore, as Kubler Ross argues, death should be defined in terms of considering the continued existence of certain realities as to psyche, spirit, and the meaning of life beyond physical and biological aspects. The medical and legal approach to death is greatly incomplete and restricted in taking into account the physical and biological aspect of death. Thus, it is necessary to precisely and deeply reconsider the definition and understanding of death from a broader and more comprehensive perspective rather than concentrating solely on the physical and biological criterion of death such as brain death or cardiac death.

Experiences in Sport, Physical Activity, and Physical Education Among Christian, Buddhist, and Hindu Asian Adolescent Girls / 예방의학회지

Multicultural scholarship in sport and exercise psychology should help us understand and apply cultural competencies for all to be physically active. In the present study, two Asian countries, Japan and Singapore, were chosen. The participation rate for physical activities among adolescent girls tends to be lower than that of boys in both countries. Thus, the purpose of the project was to gain knowledge and understanding about sociocultural factors that may explain adolescent girls' perceptions and behaviors toward sport, physical activity, and physical education (PE). A qualitative approach using semi-structured interviews with focus groups was used to understand meanings of physical activity among Buddhist Japanese, and Hindu Indians and Christian Chinese from Singapore. Each focus group consisted of four or five girls and female researchers. Based on the analysis, we created four themes which were "cultural identities," "Asian girls and sport/physical activities," "PE experiences," "motivation for future involvement." The Buddhist Japanese, Hindu Indian, and Christian Chinese participants each reported unique physical activity experiences, and all the participants were aware of how Asian culture may affect being physically active. Experiences of PE classes were similar but perceptions of their PE attire were different for Christian Chinese and Hindu Indian adolescent girls. Based on the results, the importance of nurturing cultural competencies and ways to encourage girls to be physically active throughout life were discussed.

Nurses' Awareness of Death and Meaning of Life / 기본간호학회지

PURPOSE: This study was done to investigate nurses' awareness of death and the meaning of life and identify factors influencing the meaning of life. METHODS: Participants were 198 women nurses who had experienced the death of patients. They answered a self-administered questionnaire including demographics, awareness of death scale and meaning in life II scale. Data were analyzed using descriptive statistics, t-test, ANOVA, Scheffe test, and multiple regression (enter method). RESULTS: The average score for awareness of death was 127.3+/-10.14. This score is moderate not biased toward positive or negative. The average score for meaning of life was 130.3+/-9.42 with 51% for loss steps, 45.5% for pursuit steps and 3.5% for discovery steps to the meaning of life. Factors affecting the meaning of life were religion, Buddhism (beta=6.25, p=.015) or Atheist (beta=5.91, p=.017), educational level, Master's or higher (beta=16.22, p=.003), work department, special department (beta=3.49, p=.017). CONCLUSIONS: Results of the study indicate a need to provide nursing programs that will promote nurses' spiritual and inner maturity.

Koreans' Traditional View on Death / 한국호스피스완화의료학회지

Koreans' traditional view on death has been much influenced by Confucianism, Taoism, Buddhism, and shamanism since ancient times. Confucianism emphasizes the importance of the real life in this world and highly praises doing good deeds for the family and the community. It also praises people who are enlightened by education and self-discipline. Confucian scholars admit that death cannot be understood by rational thinking although it is unavoidable as a cosmic order. Taoism sees life as the same entity as death; Both are two different aspects of the same cosmos or the wholeness. However, the disciples of Taoism became much interested in a long life and well being that may be achieved by harmonizing with the cosmic order. Buddhism thinks that death and life are an "illusion". It says that people can be enlightened by recognizing the fact that "Nothing is born and nothing is dying in this world. Everything is the product of your mind occupied with false belief." However, secular Buddhists believe in the afterlife and metempsychosis of the soul. This belief is sometimes connected with the view of the traditional shamanism. Shamanism dichotomizes the world between "this world" and "that world". After death, the person's soul travels to "that world", where it may influence life of people who reside in "this world". And shamans who are spiritual beings living in "this world" mediate souls and living people. In conclusion, there are various views and beliefs regarding death, which are influenced by a number of religions and philosophies. They should be seriously considered when making a medical decision regarding the end of patients' life.

Despertando a mente de iluminação: uma pesquisa em Psicologia com praticantes budistas tibetanos / Awakening the Enlightenment Mind: A Research in Psychology with Tibetan Buddhist Practitioners

Introdução: A prática budista tibetana na contemporaneidade dá-se no contexto pós-diáspora, quando, a partir de 1959, o Tibete foi invadido e ocupado pelos chineses. O budismo propõe uma concepção de ser humano, apoiada em técnicas contemplativas, cujo objetivo é promover o desenvolvimento da personalidade, no qual está implicado um processo de abertura, desenvolvimento e diferenciação da consciência. [JUNG (1912/2008) vol. 7/1]. Objetivos: Elucidar aspectos do processo de individuação de praticantes budistas tibetanos com mais de vinte anos de inserção nesta religião, por meio de entrevistas em história oral de vida. Indagamo-nos em que medida o budismo tibetano pode ou não oferecer elementos que auxiliem o indivíduo a se perceber em um processo alinhado ao Self e, ao mesmo tempo, inserido na comunidade humana, podendo nela se engajar e se comprometer com sua melhoria. Método: A história oral, nesta pesquisa, é concebida como um corte epistemológico que se situa na interface entre diferentes campos do saber, como a psicologia analítica de Jung. Adotamos os procedimentos em história oral de vida e os pressupostos metodológicos e éticos da pesquisa simbólica, tal como concebida por Jung. [Ver TREBITSCH (1994); Ver PENNA (2004)]. Resultados: Entrevistamos cinco praticantes budistas tibetanos. A discussão acerca da dimensão ética no relacionamento mestre-discípulo fez-se necessária, revelando-se um fator importante no processo de desenvolvimento do praticante, pois, no cerne da instituição budista tibetana, está a prática de "devoção ao guru". Outra questão abordada nas entrevistas diz respeito ao futuro do budismo tibetano no contexto pós-diáspora. Conclusão: Nossos entrevistados, de algum modo, associam a prática budista à possibilidade de viver o processo de ampliação da consciência, cujo potencial é inerente à condição humana, de maneira mais condizente com sua personalidade. Alguns entrevistados, em suas elaborações, tecem possibilidades de continuidade do budismo articuladas principalmente ao processo de transformação e desenvolvimento da personalidade, em detrimento dos aspectos ritualísticos.

Práticas de autoconhecimento: um estudo comparativo entre ioga, zen-budismo e psicoterapia somática / Self-knowledge practices: a comparative study between yoga, Zen Buddhism and somatic psychotherapy

Introdução: O presente trabalho buscou estudar e comparar três práticas de autoconhecimento orientais e ocidental: a Ioga; o Zen-Budismo; e a Psicoterapia de base somática. Foi ao encontro da necessidade de ampliar o entendimento sobre as práticas de autoconhecimento orientais cada vez mais popularizadas pelo mundo, e possibilitou uma comparação com um correlato ocidental, uma vez que há um déficit na produção de pesquisas que visam reconhecer os aspectos subjetivos destas práticas. Objetivos: Reconhecer as possíveis influências das práticas orientais na subjetividade de indivíduos ocidentais. Reconhecer os níveis de tais influências e compará-las a uma prática ocidental semelhante, proporcionando intercambio de técnicas e procedimentos. Método: O estudo é de cunho exploratório, qualitativo e comparativo, com amostra não probabilística por acessibilidade. O projeto foi aprovado previamente pelo comitê de ética da Universidade Positivo. Participaram do estudo 9 participantes, sendo 3 praticantes do Ioga, 3 do Zen-Budismo e 3 que passaram por um processo de Psicoterapia Somática, todos por um período mínimo de 4 e máximo de 40 anos. Para a coleta dos dados foram realizadas entrevistas individuais semi-estruturadas, sendo estas gravadas, transcritas, analisadas e categorizadas. Houve comparação entre os dados tratados das 3 práticas/processos. Resultados: A análise do discurso apontou mudanças, em geral positivas, em áreas ligadas às relações interpessoais, empatia, autoconhecimento, autoconfiança, autoaceitação, consciência de si, controle emocional, qualidade das atividades diárias e na relação com a vida. As técnicas e procedimentos proporcionaram experiências positivas no desenvolvimento de uma melhor percepção e compreensão de si, bem como na qualidade de suas relações, fundamentando o intercâmbio das técnicas (meditação e grounding ­ técnica derivada da psicoterapia de base somática) entre as respectivas práticas de autoconhecimento. Conclusão: Os achados denotam que a prática da Ioga e do Zen-Budismo trazem benefícios ao ocidental praticante, proporcionando influências subjetivas positivas. O mesmo foi observado nas técnicas de meditação e grounding, que possuem efeitos semelhantes na melhora das relações e da autoconsciência de experimentadores ocidentais. Porém são necessárias mais pesquisas e com maior amplitude para comprovação dos resultados obtidos.

An HIV/AIDS intervention programme with Buddhist aid in Yunnan Province / 中华医学杂志(英文版)

<p><b>BACKGROUND</b>The prevalence of HIV/AIDS in Chinese ethnic minorities is an important component of China's AIDS issues. In this study, we launched an intervention programme in Yunnan Province of China, where the Dai people live, to carry out the community-based HIV/AIDS health education and behavioral interventions on ordinary Dai farmers. The Dai people believe in Theravada Buddhism.</p><p><b>METHODS</b>Four rural communities were randomly divided into two groups. In one group (Buddhist group), HIV/AIDS health education and behavioral intervention were carried out by monks. The other group (women group) was instructed by women volunteers. The intervention continued for one year and the data were collected before and after the intervention project.</p><p><b>RESULTS</b>In the Buddhist group, the villagers' AIDS related knowledge score was boosted from 3.11 to 3.65 (P < 0.001), and some indices of the villagers' behavior using condoms improved after the intervention. But this improvement was poorer than that in the women group. In the Buddhist group, the villager's attitude score towards the people living with HIV and AIDS (PLWHA) also increased significantly from 1.51 to 2.16 (P < 0.001).</p><p><b>CONCLUSION</b>The results suggested that the Buddhist organization has limited success in promoting the use of condoms, but plays an important role in eliminating HIV/AIDS related discrimination.</p>

Traditional Oriental Medicine and Integrative Medicine / 한양의대학술지

Theory of Traditional Oriental Medicine (TOM) is based on 'Yin-yang' and the 'Five elements' which are ancient chinese ideology for comprehending universe. TOM is also a kinds of ideological medicine, that contains confucian ideas, Buddhism, Taoism as progression of history and cultural trend. Ideological TOM explains physiologic and pathologic condition by 'Maintaining and Disruption of Balance' like Hippocrates, Galen, Ayurvedic medicine. The holy principle of comprehending TOM can be expressed as "To practice medicine based on ideological intuition". In western society original western ideological medicine was died out in the course of scientific revolution. But ancient and medieval oriental medicine is still in existence as a strong medical power in Korea. Recently, with the trend of academic integration, there was an attempt to find affirmative components of TOM. However, the theory of TOM is so different from any criteria for modern knowledge of science and seems to be incommensurable with modern evidence based medicine. As we know, science is the knowledge that could progress cumulatively unswayed by paradigm. To integrate TOM and modern scientific medicine, first of all, the theory of TOM must be made as a precise knowledge through strict ontological and epistemological study. The precise knowledge met clear study requirements will be integrated spontaneously, and Only that has the right to join competition for developing practical technical development. In this knowledge society, the survival and integration of TOM will not only achieved by ideological slogan but also emotional sympathy anymore.

Relationships between Dementia Knowledge, Attitude, Self-Efficacy, and Preventive Behavior among Low Income Middle-Aged Women / 성인간호학회지

PURPOSE: This correlational study was to examine the relationships between dementia knowledge, attitude, self-efficacy and preventive behavior of low income middled-aged women. METHODS: The subjects for this study were 125 low income middle aged women living in I city. The data were collected using the questionnaires for dementia knowledge, attitude, self-efficacy and preventive behavior. The data analysis was done by descriptive statistics, t-test, ANOVA, Pearson product moment correlation and stepwise multiple regression analysis. RESULTS: The mean of dementia knowledge was 13.96 out of 20, attitude was 43.98 out of 60, self-efficacy was 54.07 out of 75 and preventive behavior was 25.98 out of 36. The positive correlations were revealed between dementia knowledge (r=.458, p=.000), attitude (r=.498, p=.000), self-efficacy (r=.573, p=.000) and preventive behavior. The influencing factors for dementia preventive behavior were self-efficacy, belief in Buddhism and attitude which accounted for 42.5% of the total variance. CONCLUSION: Dementia knowledge, attitude and self-efficacy were identified as variables that correlate dementia preventive behavior. Also, self-efficacy is the most influential factor affecting dementia preventive behavior. On the basis of these results, it is necessary for nurses to consider using dementia knowledge and mode of efficacy expectation in order to improve dementia preventive behavior.