Buddhism.

After Christianity, Judaism, and Hinduism, Buddhism is the 4th major religion of the world. The Pew Research Center estimates that as of 2020, about 500 million people (or 6.6% of the world's population) practice Buddhism. China has the largest Buddhist population at 254 million, followed by Thailand at 66 million, and then Myanmar and Japan at about 41 million.

Thinking in a marrow Bone: Embodiment in Vajrayana Buddhism and Psychoanalysis.

Nondualistic conceptions of the body in Vajrayana Buddhism and some schools of Zen potentially extend the range for imagining and conceptualizing the analyst's body. They add dimension to psychoanalytic explorations of nonverbal, body-to-body communication in the analytic dyad. Vajrayana Buddhism posits that the body that we have from the point of view of the conceptual mind is not our only body. The body that we are, known as the Vajra body, is experientially available only when the conceptual mind is relaxed. The Vajra body suggests an aspect of embodiment that upsets distinctions of subject/object, mind/body, and internal/external. From a Vajrayana perspective, some psychoanalytic views of the body blunt our bodies' potential sensitivity and then theorize in response to this objectified body. Thinking that the body is primitive and requires the transformative capacities of the mind distorts modes of sentience that are bodily. From a Vajrayana perspective, this assumption locks in an overreliance on the conceptual mind that is self-perpetuating. It also inhibits a useful, though at times disturbing potential for intercorporeal communication. A detailed clinical example illustrates how these nondualistic ideas about embodiment might influence analytic work.

Describing Death Acceptance Among Thai Buddhists With Cancer.

INTRODUCTION: Death acceptance (DA) is perceived in culturally specific ways. The purposes of this study were to describe DA among Thai Buddhists with cancer and to compare DA differences in demographic data. METHODOLOGY: This research was a secondary data analysis. The participants were 363 Thai Buddhists with cancer, recruited using multistage sampling method. Data were collected using the Buddhist Death Acceptance Scale, reliability coefficient. .82. Data were analyzed using T-Tests and Two-Way ANOVA. RESULTS: The participants had high levels of DA. Age and stage of cancer had main effects on DA. DISCUSSION: This study highlighted the significant demographic differences with regard to DA levels among Thai Buddhists with cancer. Interventions include determining the patient's DA level, or offering patients and their families advance care plans. Nurses can then explore DA with patients, particularly those with life-limiting illnesses to ease their patients' lives and foster a good death.

Theravada Buddhism and Roman Catholicism on the Moral Permissibility of Palliative Sedation: A Blurred Demarcation Line.

Although Theravada Buddhism and Roman Catholicism agree on the moral justification for palliative sedation, they differ on the premises underlying the justification. While Catholicism justifies palliative sedation on the ground of the Principle of Double Effect, Buddhism does so on the basis of the Third Noble Truth. Despite their theological differences, Buddhism and Catholicism both value the moral significance of the physician's intent to reduce suffering and both respect the sanctity of life. This blurs the demarcation line between Buddhism and Catholicism regarding the moral justification of palliative sedation.

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.

Death acceptance from a Thai Buddhist perspective: A qualitative study.

PURPOSE: To have more in-depth understanding of death acceptance among patients with terminal cancer in Thailand. METHODS: A qualitative descriptive research approach was used to capture the perspectives of patients with terminal cancer about death acceptance. Purposive sampling was used to recruit the participants. A semi-structured interview guide was used during data collection to obtain in-depth interviews with 12 patients diagnosed with terminal cancer. An interpretive descriptive method was used for analyzing data. Analysis of the data for this study was conducted by the analytic team beginning at initial data collection. RESULTS: The findings of this study revealed six major themes relating to death acceptance: 1) perceiving death as a natural part of life; 2) perceiving that death cannot be controlled; 3) thinking that death can come at any time; 4) letting everything go before dying: finding a calmness; 5) additional Buddhist practices: clean living and making merit; and 6) additional means for attaining a peaceful death and peaceful life before death. CONCLUSION: Understanding death acceptance is important for nurses providing care for patients with terminal cancer in order to find strategies and support for patients to accept death and live peacefully with their family in the time they have left.

Spiritual dimension in palliative care from the perspective of Thai palliative caregivers.

BACKGROUND: In Thailand, most terminally ill patients die in hospital and are looked after by health professionals. Terminally ill patients tend to receive physical care only, while in the main, spiritual care is neglected. This study aimed to explore spirituality in palliative care health professionals and spiritual leaders in the Thai Buddhist context. METHOD: In this qualitative case study, seven experienced palliative caregivers took part in in-depth interviews. Thematic analysis and a trustworthiness process were used to analyse the data. FINDINGS: Three themes emerged: (1) the ability for self-awareness and faith; (2) acceptance and compassion for others; and (3) spiritual behaviour while nursing. CONCLUSION: The results revealed the meaning of spirituality and the necessary characteristics for spirituality in palliative care for the participants, which could serve as a basis for further development.

Equivalent Reduction in Greenhouse Gas Emissions by Mahayana Buddhists Practicing Vegetarian Diets.

The equivalent reduction in greenhouse gas emissions (GHGEs) by Mahayana Buddhists with vegetarian diets is quantitatively evaluated. The Buddhists in seven Mahayana-dominated countries or regions, i.e., China, Japan, Vietnam, South Korea, Taiwan, Hong Kong, and Singapore, are studied. Assessments of the vegetarian population among these Mahayana-dominated countries or regions are performed. Correlation formulas based on data from a national survey are developed to quantify the GHGEs of various dietary groups by using the meat consumption as the only required input. To demonstrate its reliability, the prediction from the formulas developed is first compared with the results of a food production-and-consumption study using a different approach. Then, the formulas are used to assess the GHGE reduction due to Mahayana Buddhists with vegetarian diets. The assessment indicates that Mahayana Buddhists with vegetarian diets account for the equivalent GHGE reduction of 48.83 million metric tons of carbon dioxide equivalent, which is a huge amount and is equal to 11.3 or 8.9% of the GHGEs from France or the UK in 2012, respectively.

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).

Barriers to cervical cancer screening and acceptability of HPV self-testing: a cross-sectional comparison between ethnic groups in Southern Thailand.

BACKGROUND: Cervical cancer rates are higher in low-resourced countries than high, partly due to lower rates of screening. Incidence in Thailand is nearly three times higher than in the USA (16.2 vs 6.5 age-standardised incidence), even with Thailand's universal health coverage, which includes screening, suggesting that alternative methods are needed to reduce the burden. We investigated barriers to screening, as well as acceptability of self-collection human papillomavirus (HPV) testing as a primary form of cervical cancer screening among Buddhist and Muslim communities in Southern Thailand. METHODS: 267 women from the Buddhist district of Ranot and Muslim district of Na Thawi, Songkhla were recruited to complete a survey assessing knowledge and risk factors of HPV and cervical cancer. Participants were offered an HPV self-collection test with a follow-up survey assessing acceptability. Samples were processed at Prince of Songkhla University and results were returned to participants. RESULTS: 267 women participated in the study (132 Buddhist, 135 Muslim), 264 (99%) self-collecting. 98% reported comfort and ease, and 70% preferred it to doctor-facilitated cytology. The main predictor of prior screening was religion (92% Buddhist vs 73% Muslim reporting prior Pap). After adjustment with multivariate logistic models, Muslim women had an OR of prior Pap of 0.30 compared with Buddhist (95% CI: 0.12 to 0.66). CONCLUSIONS: Self-collection HPV testing was highly acceptable across religious groups, suggesting that it could be beneficial for cervical cancer reduction in this region. Focus should be put into educating women from all backgrounds about the importance of screening to further improve screening rates among Thai women.

Green Worship: The Effects of Devotional and Behavioral Factors on Adopting Electronic Incense Products in Religious Practices.

The Buddhist tradition of incense burning has been practiced in many Asian countries. Prior studies have indicated that frequent exposure to incense smoke is linked to carcinogen-related health issues. However, widespread acceptance of health-friendly electronic incense and rituals remains limited. Based on theories of religious perceptions and health behavior, the present study aims to identify the factors which influence the acceptance of electronic incense burning in religious practices. A between-subjects (105 Buddhist participants) experiment was designed to compare the effects of different incense burners on religiosity, worship intention, perceived self-efficacy, health-promotion intention, and its underlying mechanism. Our results imply that Buddhists tend to show similar religiosity and worship intention in three different scenarios, namely, the usage of a traditional incense burner, an electronic incense burner, and an electronic burner attached with a doctrine reminder. Buddhists also tend to have a higher perceived self-efficacy and higher health-promotion intention when exposed to electronic incense scenarios (either with or without the attached doctrine reminder). The perceived self-efficacy was found to mediate the effect of the incense burning on health-promotion intention. Important implications for public policies are also discussed.

Trends in incidence of uterine cancer in Songkhla, Southern Thailand.

OBJECTIVE: To define the present incidence of uterine cancer and the trends of incidence in the future. Additional, subgroup analysis in religion and socio-demographic factors will be analyzed. METHODS: The data of uterine cancer from The Songkhla Cancer Registry between; 1989 and 2016, was extracted. The population denominators of Songkhla Province were referred from the information of the population censuses surveyed by the National Statistical Office. The incidence was estimate by; the age specific rate, and analyzed in trend incidence using Jointpoint and Age-period-cohort; APC regression models and trend projection in 2017-2030 using by Jointpoint, the NordPred and APC model. The comparison of incidence according to habitat and religion were unpaired t-test. RESULTS: The incidence of uterine cancer in Songkhla Province increased from 1.5, to 5.3 per 100,000 women-years in 2016, and 8 per 100,000 women-years in 2030. The incidence was more in urban areas and in Buddhists. CONCLUSION: The incidence of uterine cancer is increasing. The policy, which promotes protective factors and control risk factors, would decrease incidence of endometrial cancer, and other estrogen dependent cancers additional to chronic diseases from the cardiovascular system.

Ethnic disparity in breast cancer survival in southern Thai women.

BACKGROUND: Breast cancer has the highest incidence in women of all cancers and its burden is expected to continue to increase worldwide, especially in middle-income countries such as Thailand. The southern region of Thailand is unique in that it is comprised of 30% Muslims, whereas the rest of Thailand is 95% Buddhist. Breast cancer incidence and survival differ between these religious groups, but the association between clinical subtype of breast cancer and survival has not yet been assessed. METHODS: Here we characterized differences in breast cancer survival with consideration to clinical subtype by religious group (Muslim Thai and Buddhist Thai women). We compared distributions of age, stage and clinical subtype and assessed overall survival by religion. RESULTS: Our findings show that Muslim Thai women with breast cancer are diagnosed at a younger age, at later stages and have shorter overall survival times compared to Buddhist Thai women with breast cancer. We also observe a higher proportion of triple negative tumors characterized in Muslim Thai women. CONCLUSIONS: Our findings confirm previous studies that have shown lower survival rates in Muslim Thai women compared to Buddhist women with breast cancer and offer novel information on subtype distribution. To date, this is the first study assessing clinical subtypes in southern Thailand by religious status. IMPACT: Our findings are critical in providing information on the role of clinical subtype in cancer disparities and provide evidence from the Southeast Asian region for global studies on breast cancer survival.

Vegetarian diet, change in dietary patterns, and diabetes risk: a prospective study.

BACKGROUND/OBJECTIVES: Vegetarian diets are inversely associated with diabetes in Westerners but their impact on Asians-whose pathophysiology differ from Westerners-is unknown. We aim to investigate the association between a vegetarian diet, change in dietary patterns and diabetes risk in a Taiwanese Buddhist population. METHODS: We prospectively followed 2918 non-smoking, non-alcohol drinking Buddhists free of diabetes, cancer, and cardiovascular diseases at baseline, for a median of 5 years, with 183 incident diabetes cases confirmed. Diet was assessed through a validated food frequency questionnaire at baseline and a simple questionnaire during follow-ups. Incident cases of diabetes were ascertained through follow-up questionnaires, fasting glucose and HbA1C. Stratified Cox Proportional Hazards Regression was used to assess the effect of diets on risk of diabetes. RESULTS: Consistent vegetarian diet was associated with 35% lower hazards (HR: 0.65, 95% CI: 0.46, 0.92), while converting from a nonvegetarian to a vegetarian pattern was associated with 53% lower hazards (HR: 0.47, 95% CI: 0.30, 0.71) for diabetes, comparing with nonvegetarians while adjusting for age, gender, education, physical activity, family history of diabetes, follow-up methods, use of lipid-lowering medications, and baseline BMI. CONCLUSION: Vegetarian diet and converting to vegetarian diet may protect against diabetes independent of BMI among Taiwanese.

Effect of an intervention based on basic Buddhist principles on the spiritual well-being of patients with terminal cancer.

PURPOSE: To evaluate the effect of an intervention based on basic Buddhist principles on the spiritual well-being of patients with terminal cancer. METHODS: This quasi-experimental research study had pre- and post-test control groups. The experimental group received conventional care and an intervention based on basic Buddhist principles for three consecutive days, including seven activities based on precept activities, concentration activities and wisdom activities. The control group received conventional care alone. RESULTS: Forty-eight patients participated in this study: 23 in the experimental group and 25 in the control group. Their mean age was 53 (standard deviation 10) years. The spiritual well-being of participants in the experimental group was significantly higher than that of participants in the control group at the second post-test (P < 0.05). CONCLUSIONS: An intervention based on basic Buddhist principles improved the spiritual well-being of patients with terminal cancer. This result supports the beneficial effects of implementing this type of intervention for patients with terminal cancer.

Cancer-Induced Bone Pain Management Through Buddhist Beliefs.

Dealing with physical pain represents a huge public health expenditure, especially for cancer-induced bone pain, one of the most difficult health issues, which impairs appetite, sleep, and mobility, negatively impacting quality of life and evoking mental problems. Although some literature has reported positive correlation between religion and pain management, there is a dearth of research examining the effectiveness of Buddhism on this topic. This study investigates the usefulness of Buddhist beliefs in managing cancer-induced bone pain through a case example. It illustrates how an advanced cancer patient, with the assistance of a counsellor, perceived pain and coped with it and pain-induced mental problems via Buddhist teachings and practices, including the four noble truths, the law of dependent origination, and karma. It offers alternative perspectives for helping professionals (such as physicians, nurses, counsellors, social workers, hospice and palliative service providers, and pain management practitioners) who are keen to equip themselves with a wider worldview and life view to better serve their clients.

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.

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.