Referencia nacional de tejeduría capítulo caña flecha, resguardo Zenú San Andrés de Sotavento = National reference weaving chapter weaving in caña flecha resguardo Zenú San Andrés de Sotovento.

12 hojas.

Relatório de estágio: Letra Zen, Comunicação e Marketing, Lda.

Relatório de Estágio apresentado ao Instituto de Contabilidade e Administração do Porto para a obtenção do grau de Mestre em Marketing Digital, sob orientação da Prof. Doutora Sandrina Teixeira

The nature of avidyÄ in Buddhism and VedÄ nta

This thesis deals with the nature of ignorance as it was interpreted in the Upani~adic tradition, specifically in Advaita Vedanta, and in early and Mahayana Buddhism , e specially in the Madhyamika school of Buddhism. The approach i s a historical and comparative one. It examines the early thoughts of both the upanis.a ds and Buddhism abou t avidya (ignorance), shows how the notion was treated by the more speculative and philosphically oriented schools which base d themselves on the e arly works, and sees how their views differ. The thesis will show that the Vedinta tended to treat avidya as a topic for metaphysical s peculation as t he s chool developed, drifting from its initial e xistential concerns, while the Madhyamika remained in contact with the e xistential concerns evident in the first discourses of the Buddha. The word "notion" has been chosen for use in referring t o avidya, even though it may have non-intellectual and emotional connotations, to avoid more popular a lternatives such as "concept" or "idea". In neither the Upani,ads, Advaita Vedanta, or Buddhism is ignorance merely a concept or an idea. Only in a secondary sense, in texts and speech , does it become one. Avidya has more to do with the lived situation in which man finds himself, with the subjectobject separation in which he f eels he exists, than with i i i intel lect ual constr ucts . Western thought has begun to r ealize the same with concerns such as being in modern ontology, and has chosen to speak about i t i n terms of the question of being . Avidya, however, i s not a 'question' . If q ue stions we r e to be put regarding the nature of a vidya , they would be more of t he sort "What is not avidya?", though e ven here l anguage bestows a status t o i t which avidya does not have. In considering a work of the Eastern tradition, we f ace t he danger of imposing Western concepts on it. Granted t hat avidya is customari ly r endered i n English as ignorance, the ways i n which the East and West view i gno rance di f f er. Pedagogically , the European cultures, grounded in the ancient Greek culture, view ignorance as a l ack or an emptiness. A child is i gnorant o f certain t hings and the purpose o f f ormal education , in f act if not in theory, is to fill him with enough knowledge so that he can cope wit h t he complexities and the e xpectations of s ociety. On another level, we feel t hat study and research will l ead t o the discovery o f solutions, which we now lack , for problems now defying solut i on . The East, on the o t her hand, sees avidya in a d i fferent light.Ignorance isn't a lack, but a presence. Religious and philosophical l iterature directs its efforts not towards acquiring something new, but at removing t.he ideas and opinions that individuals have formed about themselves and the world. When that is fully accomplished, say the sages , t hen Wisdom, which has been obscured by those opinions, will present itself. Nothing new has to be learned, t hough we do have t o 'learn' that much. The growing interest in t he West with Eastern religions and philosophies may, in time, influence our theoretical and practical approaches to education and learning, not only in the established educati onal institutions, but in religious , p sychological, and spiritual activities as well. However, the requirements o f this thesis do no t permit a formulation of revolutionary method or a call to action. It focuses instead on the textual arguments which attempt to convince readers that t he world in which they take themselves to exist is not, in essence, real, on the ways i n which the l imitations of language are disclosed, and on the provisional and limited schemes that are built up to help students see through their ignorance. The metaphysic s are provisional because they act only as spurs and guides. Both the Upanisadic and Buddhist traditions that will be dealt with here stress that language constantly fails to encompass the Real. So even terms s uch as 'the Real', 'Absolute', etc., serve only to lead to a transcendent experience . The sections dealing with the Upanisads and Advaita Vedanta show some of the historical evolution of the notion of avidya, how it was dealt with as maya , and the q uestions that arose as t o its locus. With Gau?apada we see the beginnings of a more abstract treatment of the topic, and , the influence of Buddhism. Though Sankhara' S interest was primarily directed towards constructing a philosophy to help others attain mok~a ( l iberation), he too introduced t echnica l t e rminology not found in the works of his predecessors. His work is impressive , but areas of it are incomplete. Numbers of his followers tried to complete the systematic presentation of his insi ghts . Their work focuses on expl anat i ons of adhyasa (superimposition ) , t he locus and object of ignorance , and the means by which Brahman takes itself to be the jiva and the world. The section on early Buddhism examines avidya in the context o f the four truths, together with dubkha (suffering), the r ole it p l ays in t he chain of dependent c ausation , a nd t he p r oblems that arise with t he doctrine of anatman. With t he doct rines of e arly Buddhism as a base, the Madhyamika elaborated questions that the Buddha had said t e nded not t o edi f ication. One of these had to do with own - being or svabhava. Thi s serves a s a centr e around which a discussion o f i gnorance unfolds, both i ndividual and coll ective ignorance. There follows a treatment of the cessation of ignorance as it is discussed within this school . The final secti on tries to present t he similarities and differences i n the natures o f ignorance i n t he two traditions and discusses the factors responsible for t hem . ACKNOWLEDGEMENTS I would like to thank Dr. Sinha for the time spent II and suggestions made on the section dealing with Sankara and the Advait.a Vedanta oommentators, and Dr. Sprung, who supervised, direoted, corrected and encouraged the thesis as a whole, but especially the section on Madhyamika, and the final comparison.

Buddhism and the earth : environmental thought in early Buddhist philosophy

Introduction Fundamental to the philosophy of Buddhism, is the insight that there is "unsatisfactohness" (dukkha) in the world and that it can be eliminated through the practice of the Noble Eight Fold Path. Buddhism also maintains that the world as we experience and entities that exist are bereft of any substantiality. Instead existence is manifest through dependent origination. All things are conditional; nothing is permanent. However, inherent in this dependent existence is the interconnectedness of all beings and their subjection to the cosmic law of karma. Part of cultivating the Eight Fold path includes a deep compassion for all other living things, 'trapped' within this cycle of dependent origination. This compassion or empathy (karuna) is crucial to the Buddhist path to enlightenment. It is this emphasis on karuna that shows itself in Mahayana Buddhism with respect to the theory of the boddhisatva (or Buddha-to-be) since the boddhisatva willingly postpones his/her own enlightenment to help others on the same path. One of the ramifications of the theory of dependent origination is that there is no anthropocentric bias placed on humans over the natural world. Paradoxically the doctrine of non-self becomes an ontology within Buddhism, culminating in the Mayahana realization that a common boundary exists between samsara and nirvana. Essential to this ontology is the life of dharma or a moral life. Ethics is not separated from ontology. As my thesis will show, this basic outlook of Buddhism has implications toward our understanding of the Buddhist world-view with respect to the current human predicament concerning the environment. While humans are the only ones who can 4 attain "Buddhahood", it is because of our ability to understand what it means to follow the Eight fold path and act accordingly. Because of the interconnectedness of all entities {dharmas), there is an ontological necessity to eliminate suffering and 'save the earth' because if we allow the earth to suffer, we ALL suffer. This can be understood as an ethical outlook which can be applied to our interaction with and treatment of the natural environment or environment in the broadest sense, not just trees plants rocks etc. It is an approach to samsara and all within it. It has been argued that there is no ontology in Buddhism due to its doctrine of "non-self". However, it is a goal of this thesis to argue that there does exist an original ontology in Buddhism; that according to it, the nature of Being is essentially neither "Being nor non-being nor not non-being" as illustrated by Nagarjuna. Within this ontology is engrained an ethic or 'right path' (samma marga) that is fundamental to our being and this includes a compassionate relationship to our environment. In this dissertation I endeavour to trace the implications that the Buddhist worldview has for the environmental issues that assail us in our age of technology. I will explore questions such as: can the Buddhist way of thinking help us comprehend and possibly resolve the environmental problems of our day and age? Are there any current environmental theories which are comparable to or share common ground with the classical Buddhist doctrines? I will elucidate some fundamental doctrines of early Buddhism from an environmental perspective as well as identify some comparable modern environmental theories such as deep ecology and general systems theory, that seem to share in the wisdom of classical Buddhism and have much to gain from a deeper appreciation of Buddhism.

Etude comparative de la philosophie de l'existence chez Heideggeret de la penseé philosophie du Zen

UANL

Los estados modificados de conciencia y su uso en la psicología contemporánea

La conciencia, sus diversos estados y las propiedades específicas de estado han sido materia de indagación en prácticamente todas las culturas. Como producto de ello, se han generado multiplicidad de perspectivas sobre el valor de estos estados de conciencia y sobre los modos adecuados de producirlos y utilizarlos. A éstos últimos se les conoce como prácticas de transformación o tecnologías de la conciencia. En el presente trabajo, luego de presentar las posturas contemporáneas básicas utilizadas para el estudio de la conciencia, se revisan las concepciones que sobre ella surgen desde la psicología transpersonal y en el budismo mahayana. Le sigue la presentación del concepto de estados y estados alterados de conciencia en la psicoterapia. Tras discutir la noción de prácticas de transformación de la conciencia se concluye con una presentación más detallada de la meditación y la oración como ejemplos de tecnologías de conciencia utilizadas como medio de sanación y de crecimiento personal.

El zen, viaje al mundo interior.

Resumen basado en el que aporta la revista

La educación Zen.

Se analizan dos aspectos: la progresión de las leyes educativas que configuran el sistema educativo español: LOGSE, LOCE y LOE; y las consecuencias de la aplicación de las mismas en el alumnado de Secundaria. Se consideran los desaciertos y errores que desembocan en un alumnado mediocre, con falta de voluntad y nulo esfuerzo personal. Se achaca a la LOGSE que el modelo comprensivo impulsado deriva en un sistema selectivo que no da respuestas eficaces a la diversidad. Por último, se propone una nueva reforma pedagógica con la vuelta a la autoridad de los profesores y la promoción profesional, y para los alumnos el regreso a la memorización, entendimiento y voluntad.

Otra mirada sobre la denominada pedagogía Zen.

En respuesta al artículo 'La educación Zen' de Evelio Moreno Chumilla, publicado en Cuadernos de Pedagogía, Barcelona, 2006, n. 354, enero; p. 84-87. Se realizan algunas críticas a los planteamientos realizados en el artículo 'La educación Zen'. En especial, rebate cuatro aspectos que desarrolla, el esfuerzo del alumnado, los modelos de familia, el descenso del nivel educativo, y el papel de la psicología en la educación secundaria de nuestros días marcada por el contexto económico, social y cultural de la ciudadanía. A lo que se une la reflexión que se habría de hacer sobre el modelo de ciudadano que queremos para el siglo XXI junto con otra de las misiones de la educación que es preparar y dotar de herramientas a los jóvenes para afrontar con garantías los retos que conformarán su vida adulta.

La educación Zen.

Número monográfico con el título: La LOE una ley de cumplimiento. También publicado en : Cuadernos de pedagogía, Barcelona, 2006, n. 354, enero ; p. 84-87

História do Budismo em Portugal e da união budista portuguesa

Sintetizaram-se os aspectos históricos principais referentes à introdução do budismo na Europa, nomeadamente das escolas do Zen, do Theravada e do chamado Budismo Tibetano, dada a influência que as mesmas iriam ter na posterior introdução em Portugal. Apresentou-se, cronologicamente, uma visão genérica da história do budismo em Portugal, desde a sua introdução, por finais dos anos setenta, à fundação das diferentes escolas budistas passando pela União Budista Portuguesa e realçando algumas das principais actividades e realizações empreendidas pelas mesmas até aos dias de hoje.

Meditación Zen y fenómenos de sincronización y resonancia en el sistema cardiorespiratorio. Análisis Wavelet

[ES] El interés científico en la meditación ha crecido significativamente en las últimas décadas. La meditación es, tal vez, la práctica más adecuada para investigar las propiedades intrínsecas del Sistema nervioso autónomo (SNA), dado que conlleva un estado de total inmovilidad física y de cierto aislamiento del exterior (interiorización). En meditación, ya que no hay movimiento físico, el patrón respiratorio es ajustado según el proceso mental. Así, la modulación que ejerce la respiración sobre la frecuencia cardiaca está relacionada a la cualidad y al enfoque de la atención en la práctica. De los resultados obtenidos en nuestra investigación, podemos concluir que hay patrones específicos de variabilidad de la frecuencia cardiaca (VFC) que parecen reflejar fases o etapas en la práctica. Así, sujetos con una experiencia en meditación similar tienden a mostrar patrones análogos de variabilidad cardiaca. A medida que se progresa en la práctica meditativa, los diferentes sistemas oscilantes tienden a interaccionar entre ellos, hasta culminar con la aparición de un efecto resonante que establece un ?nuevo orden? en el sistema. Este proceso parece reflejar cambios graduales en la actividad del SNA para alcanzar un "modo de funcionamiento de bajo coste", donde los diversos mecanismos oscilatorios que intervienen en el control de la circulación sanguínea operan a la misma frecuencia. El fenómeno de resonancia implica un ?modo de funcionamiento de bajo coste? que probablemente favorece la práctica de la meditación. Así, este estado de ?orden? (aunque no sin variabilidad) podría ser considerado un atractor, al cual el sistema tiende a evolucionar cuando se haya alcanzado un nivel avanzado de mindfulness. El concepto de atractor, procedente de las modernas teorías que tratan con la dinámica de sistemas complejos no-lineales, parece mostrarse útil para describir de manera heurística el comportamiento del sistema en estados meditativos profundos. Los resultados obtenidos en esta tesis apoyan y complementan otros trabajos anteriores, además se añade la idea de una adaptación fisiológica gradual a la práctica de la meditación mindfulness, caracterizada por cambios específicos en la regulación autonómica de la VFC en las diferentes etapas de la práctica. Para el análisis de las series fisiológicas, de carácter fuertemente no lineal, se han implementado técnicas basadas en el análisis Wavelet y Dinámica Simbólica.