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The present research investigates the theoretical foundations of mindfulness-based cognitive therapy (MBCT), focusing on the Satipaṭṭhāna Sutta, a foundational text in Buddhist meditation practice. The study aims to examine the foundational framework of MBCT by assessing the congruence between MBCT practices and techniques and Buddhist meditation methods explained in the Satipaṭṭhāna Sutta. Even though MBCT is an evidence-based psychotherapeutic intervention for preventing the relapse of depression, its theoretical foundation and mechanism of efficacy remain insufficiently investigated. Through a cross-cultural perspective, this study evaluates the relationship between MBCT and the Satipaṭṭhāna Sutta and its implications for the development of MBCT as a therapeutic intervention, focusing on the connections between the theoretical underpinnings of MBCT and the Satipaṭṭhāna Sutta. The findings support that MBCT is an evidence-based intervention that was integrated with ancient knowledge from Asia on the management of depression.

Stress and anxiety are factors that hinder development and learning, in addition to presenting symptoms that impact mental health as they are consistent and chronic, therefore, the objective of this research is to know how stress and anxiety are related to achievement motivation in high school students. The methodology is quantitative, descriptive and correlational. The sample was made up of 150 high school students from the “Ermilo Sandoval Campos” Preparatory School located in the city of San Francisco de Campeche. The Depression, Anxiety and Stress Scale (DASS-21) and the Adolescent Motivation Scale (EM1) were applied. In this way, in accordance with the main objective of the research, it was found that the greater the stress, the greater the anxiety; however, none of these variables were related to achievement motivation. Women, for their part, present higher levels of stress and anxiety compared to men, which represents a statistically significant difference between both sexes. On the other hand, there are no statistically significant differences between men and women with regard to achievement motivation, even so, the average is higher in men compared to women. Likewise, the present investigation allowed us to know the emotional psychological level deficiencies of both sexes, however, the negative consequences in the female population stand out.

Based on the increase in the rates of social vulnerability of the Argentine population, an analysis was carried out regarding the quality of life and resilience of the population. Objective: To weigh resilience and quality of life in the parents and caregivers who attend the Child Development Centers of the Ministry of Social Development (CeDIS) of the City of Buenos Aires, relative to the broader Argentine population. Sample: non-probabilistic, intentional, 650 adult subjects participating in CeDIS. Results: Quality of life, health, future safety, and community satisfaction are more influential factors for CeDIS participants than they are to the general population of Argentina. Levels of resilience increase proportionally with quality of life, in line with the apparent correlation between quality of life levels and the dimensions of resilience. It could be inferred that improvements in quality of life would produce a greater increase in resilience levels.

This essay articulates some considerations about Françoise Dolto’s analytical practice and her approach to analyzing drawings of child patients. It presents a brief description of some fundamentals describing Françoise Dolto’s clinical practice, followed by some theoretical-clinical considerations on children’s drawings in the psychoanalytical process. It highlights that Dolto did not use toys or drawings as mediators but made use of pictorial productions to investigate what was repeated in the representation that resonated with the child’s symptoms and was figuratively expressed through the unconscious image of her body through its signifiers.

The objective of this research is to carry out a systematic review of the literature on adoptions of boys and girls under two years of age by homoparental couples made up of two boys. At the same time, it aims to report on the current status of homoparental adoptions by men who are in a relationship. The PRISMA statement was applied for the systematic review in the databases DOAJ, Redalyc, Scielo, Regional Health Portal of the Pan American Health Organization (PAHO) and Dialnet, surveying scientific articles in Spanish, English and Portuguese. Also, the PICOS method was used to perform screening. As there is little research on the topic, all the articles found will be used without distinction of the year of their publication. Texts in French, book chapters and systematic reviews on the subject were excluded. The results show the need to carry out research regarding adoptions of children under two years of age by homoparental couples made up of two men since only two investigations were found on homosexual men who adopt newborns. In the rest of the research, it can be observed that a prejudice prevails against these couples adopting children due to the fear of the psychological damage that these children may suffer when adopted by these couples. Or because of the fear that sexual abuse will be committed by the adopters of the minor. This is not only demonstrated in research carried out on health, law and education professionals, but also on the general population and the LGBTQIA+ community itself. On the other hand, two investigations show that these couples are more likely to adopt children with health problems or disabilities, more than heteroparental families, and that adoption by these families does not generate any negative consequences for the children.

This study addresses the relationship between neuropsychology and education, in school educational contexts, based on scientific articles. The objective of this work has been to analyze publications that address the topic of neuropsychology in the educational field. Results: 12 articles are included that provide research and academic production incorporating the discipline in their works directly or in relation to specific topics. Discussion: Educational neuropsychology is the study of the developing brain and its relationship to student behavior. The articles reviewed place it to refer mainly to neuroeducation; Neurodidactics; neurodevelopment; executive functions; psychological well-being. Conclusions: This discipline has facilitated neuroscientific knowledge of learning, allowing the educator to design strategies and apply methodologies that enhance the individual characteristics of students in the classrooms, making them a more favorable space for inclusion, which values individuality and diversity, according to the presence or absence of alterations related to learning. Theoretical information and empirical elements contribute to designing educational improvement projects, and are an opportunity to get to know the student from a neuropsychological perspective and improve the ways of acting of the school system itself.

Violence against women constitutes a violation of human rights and a public health emergency. It is necessary to analyze variables that could be linked to it and are susceptible to being worked on to prevent or solve this situation. The present study aims to describe the attachment styles, dimensions of emotional intelligence, and levels of resilience of women victims of gender violence, and to establish if there is a relationship between them. To this end, we worked with 130 women between 30 and 60 years old, victims of gender violence in the couple, who attended a municipal comprehensive care center in the city of San Salvador de Jujuy, selected through a non-probabilistic sampling of voluntary participants; These women were administered, in person, a survey created for the occasion, the perceived emotional intelligence scale, the scale on attachment styles in romantic and non-romantic relationships, and the resilience scale. A descriptive correlational, cross-sectional design was used. The participants showed adequate attention and emotional repair, but emotional clarity showed that it needed to be improved. The fearful-avoidant attachment style represented the majority of those evaluated, followed by anxious attachment. The highest percentage showed low levels of resilience. A relationship was detected between the dimensions of emotional intelligence, levels of resilience and attachment styles. The results obtained can be of practical use to undertake actions in the psychosocial treatment and prevention of this problem.

The objective of the study to develop a network to mitigate risk factors based on Buddhism principles in Lampang and Nan provinces is to develop and promote a gauging model to evaluate networks to mitigate risk factors according to the “Baworn” principle in Lampang and Nan provinces. It is intended to develop the environment and management guidelines for the novices’ network, mitigate risk factors in the areas of Lampang and Nan provinces, as well as to propose a policy for the provincial-level Sangha Council to build a comprehensive risk factor reduction network mechanism for the related Sangha administrative, public health, and local government organizations. The methodology used in this study utilizes a mixed research method. The result of the study revealed that the 40 participating temples in both provinces had yielded 4 indicators, comprising: the 1st indicator being the implementation according to the Sangha Supreme Council and in accordance with the country’s laws, the 2nd indicator being the policy based on evaluations, the 3rd indicator includes organizing activities that are related to the mitigation of risk factors, and finally, the 4th indicator being the network partners. All of the 40 indicators were evaluated before and after the activities. The study revealed that most of the networks carried out their activities based on the established indicators for the development of the environment and network management guidelines.

This study investigates the socially engaged Buddhism of the Bulang people in the Laoman’e village in Xishuangbanna, Yunnan Province, People’s Republic of China. The socially engaged Buddhist activism of the Bulang Theravada Buddhist community remains unreported, and scholars have widely ignored this topic. Therefore, this study fills a research gap by examining the socially engaged Buddhism found among the Bulang people in Laoman’e village. This study highlights the influence of the important Bulang Buddhist monastic figure Phra Somdet Aggamuni and how he serves as a role model for a young generation of Bulang Buddhists, particularly regarding social engagement and Buddhism in their unique cultural and ethnic context. According to the research, socially engaged Buddhism is a relatively new form of Buddhist movement in the region that places a strong emphasis on morality, loving-kindness, compassion, and ethical behavior. In Asia, it has played a critical role in settling contemporary political, social, and spiritual conflicts. On the other hand, Phra Somdet Aggamuni, a prominent Theravada Buddhist monk, actively participated in socially engaged Buddhist activism, which had a favorable impact on the community’s growth both religiously and socially. The local Buddhist community continues to acknowledge and value his efforts. The Theravada Buddhist community has experienced a partisan tendency and a shortage of skilled leadership since the passing of Phra Somdet Aggamuni.

Looking for ways to cultivate greater peace and well-being in your life? Consider the ancient Buddhist practice of mindfulness. We present mindfulness as the art of cultivating “awareness of the present.” Our article offers practical tips for incorporating mindfulness into your daily routine, with an emphasis on promoting peaceful, positive states of mind. While we discuss the concept of peaceful well-being from a Buddhist perspective, we recognize that mindfulness is a practice that can benefit anyone, regardless of background or belief system. We provide a useful analysis for understanding and easy measurement of peaceful well-being. Research has demonstrated that mindfulness can enhance physical, mental, and cognitive well-being. By integrating mindfulness into activities such as walking, sitting, or eating, you can enjoy the many benefits of this transformative practice. Based on evidence-driven research projects in cultivating mindfulness practices, this paper enables practitioners to create peaceful well-being.

This study investigates the popular use of the meditation techniques developed by Mogok and Mahāsi in Myanmar. Despite the fact that these two vipassana centres are well-known in Myanmar, research on a comparative analysis of these two widely used meditation techniques has been ignored in earlier studies. Since both the Mahāsi and Mogok meditation centres are thought to have very effective meditation methods, which is why many participants from both domestic and foreign countries find them to be relatively best destination, the author is especially interested in comparing their approaches. This study uses a qualitative research method consisting of an in-depth interview with a total of fourteen research subjects. Twenty research participants, consisting of laymen and monastic participants, were chosen from each center based on their participation in multiple meditation retreats conducted under the guideline of these two centres in Myanmar. This study aims to investigate and compare the meditation techniques of the Mogok and Mahāsi meditation centres located in Yangon, Myanmar. On the other hand, the outcome presents a relatively unique discovery that resulted from the study based on interviewees throughout the fieldwork. Furthermore, based on the four foundations of Buddhist meditation techniques, the study maintains that the two meditation techniques are almost identical. The only areas where techniques differ are in how they apply their unique methodologies and examples, which are briefly covered in the results section below.

This article aims to understand the power of miracles that appeared in Dhammapada scriptures from the Theravāda Buddhist perspective. Notwithstanding, the author does not attempt to criticize the accuracy or credibility of the stories recorded as evidence in the Buddhist scriptures. Marvel as superhuman power performance or iddhi-pāṭihāriya in Pali depicts supernatural phenomena or extraordinary things. It is the product of human mental training grounded on the belief that certain phenomena are beyond the laws of nature and science. They cannot be proven by any scientific instruments. In real life, human beings invented innovations to fulfill their needs, imagination and dreams. They are just physical miracles created under the fundamental laws of physics of space-time. In Dhammapadaṭṭhakathā, commentary to the Dhammapada, magical events appeared overwhelmingly throughout the books in which the author has selected just some of them to present and analyze in this paper. The Buddha himself, like all previous Buddhas, performs the twin miracle (yamakapāṭihāriya). Including his disciples who are qualified to perform miracles in different times and places. Moreover, non-Buddhist ascetics were also able to demonstrate these magics through the form of pseudo sciences (tiracchānavijjā). It is worth noting that the Buddha laid down the Discipline to not allow monks to perform any miracles. What was the true reason? It is a great challenge for Buddhists to find the answers.

The international MenteClara Foundation invites, together with the University of Flores, the Maimónides University and the Scientific University of Peru, within the framework of COIL (Collaborative Online International Learning), students who are pursuing a Bachelor's degree in Psychology, to participate in the production of bibliographic review articles that contemplate in their development the core theoretical constructs relevant to Positive Psychology: subjective well-being, psychological well-being, flourishing, perceived social support, spirituality, optimism, flow, emotional intelligence, flourishing, motivation, resilience, growth post-traumatic, self-esteem, autonomy, purpose in life, well-being, coping strategies, satisfaction with life, ability to forgive, character strengths, positive emotions.

The wonderful story book Panchatantra is the most widely travelled text of Indian origin. The authorship of the treatise has been ascribed to some unidentifiable Vishnu Sharma. It is said in the preamble that the octogenarian author composed the stories in order to educate three refractory sons of an ancient Indian king named Amara Shakti. The book contains all the essential knowledge as embedded in all the ancient Indian sastras of ethics, morality, practical economics and politics, ideas necessary for all conceivable professions including that of the ruler, ministers and high government officials. This story book, in five Tantras (parts), has been popular among readers of all ages, occupations, countries, races, and religious communities. Thousands of books and articles have been written on Panchatantra and various aspects of the text, its origin, history etc. have been closely scrutinized by erudite scholars to the best conceivable depths. But here our approach is going to be quite novel. Eschewing all theoretical queries we adopt the story telling mode right from the beginning, as in case of the text of Panchatantra. The story telling mode of presenting any topic has its origin in unknown past and it has been again and again verified that this mode of presenting any topic is the most attractive, effective and the least time consuming mode of instilling any concept into the comprehensive faculty of the target audience or readers.

In a society that is constantly evolving, trying to adapt to new cultures, fashions and diseases, mental health is at an alarming moment with the gradual worsening of the population. It is at these times when society requires professionals trained in procedures that demonstrate their effectiveness and efficacy. This manual has been designed for students majoring in Psychology and others related to Mental Health, as well as professionals who want to know the latest updates in the most powerful intervention models.

This study utilized an actual participant qualitative field research paradigm to collect data for examining and analyzing the work of a clinical Buddhist chaplain within a rural, Catholic medical center in the US. Quantitative data collected from patient visits (n=1,329; total visits (tv.)=1,443) provided information for measuring the spiritual care needs of patients and the efficiency and consistency of a clinical Buddhist chaplain’s work. The results demonstrate that prayers and pastoral counseling for Catholic and Protestant patients (n=1,265; 95.17%) comprised the dominant work content of a clinical Buddhist chaplain. This study suggests that traditional Christian chaplaincy is practiced even by Buddhist chaplains in a rural, religious medical institution.

This research explores the intricate connection between Buddhism and community engagement in the Saiyoi subdistrict, Nernmaprang district, Phitsanulok province. Grounded in compassion, ethical growth, and spiritual values, Buddhism’s ethical framework forms the core of the study. It examines how this framework, combined with communal participation in Buddhist rituals and events, as well as the shared sense of responsibility inspired by Buddhist teachings, fosters community engagement. Using a qualitative research approach, data were collected from 25 local leaders actively involved in community work. These informants, meeting specific criteria, participated in in-depth interviews that provided a profound understanding of their experiences, beliefs, and emotions. The analysis employed a content analysis approach, systematically organizing textual data into concise key findings. The research reveals a compelling narrative of community leadership, proactive development, and the transformative influence of Buddhism. It sheds light on how Buddhism not only promotes community unity but also serves as a catalyst for collective well-being and ethical growth. This study underscores the potential for spiritual and philosophical traditions to drive community engagement, emphasizing the role of cultural and spiritual values in shaping community dynamics. The insights offered valuable lessons for fostering well-being in contexts where Buddhism or similar traditions hold a central place.

Lokāntarikā is one of the strangest places in the Buddhist cosmology. Typically understood as a hell, it is not located in any world system (cakravāla) but in the gap of three world systems. This article will discuss the narratives and depictions of lokāntarikā in early Buddhist canonical and Thai literature. The author argues that lokāntarikā mostly serves as a narrative device to highlight the miraculous qualities of the Buddha. The Traiphum Phra Ruang gives the most nuanced depiction of lokāntarikā, and lokāntarikā appears in Thai classical literature as a part of oath-taking.

The symbolism of two animals, namely the bull and the lion, within Buddhist tradition can be traced back to an ancient heritage that originates from the Mesopotamian civilization. This heritage finds expression in Vedic wisdom, against which Buddhism establishes a dialectical framework of symbolic reversals and transformations. While traditionally associated with royalty, power, and the sun, the lion is reimagined within Buddhism as the protector of a pacifist doctrine, despite its historical association with the warlike dominance exerted by humans over nature. Conversely, the bull, symbolizing fertility of the earth and representing earthly passions, assumes a significant role within Buddhism as the patron of rigor and ascetic practices. It serves as the true progenitor of yoga, embodying a novel concept through its subjugation to the earth by means of a yoke. This subordination enables the bull to harness its power towards the production of sustenance, thus forging a transformative path.

This research aims 1) to study the elderly social adaptation (SA) and the participation model of network organizations in enhancing SA (PMNO) in 2 areas: urban-Bangkurat Municipality, Nonthaburi (A1) and rural-Nongmoo Municipality, Saraburi (A2), 2) to create and experiment with Innovation in Buddhist Gestalt Dramatic Art (IBGTA). Then, the perfect results were used to create a lesson set for enhancing the SA by IBGTA. 3) Disseminate the knowledge and IBGTA to the public. There were 56 key informants and 54 senior school students from A1 and A2. The results found the elderly had similar SA problems in both areas for all six aspects. PMNO is DIBE -Decision, Implement, Benefit, and Evaluation. Results showed that SA and SQL scores, after using IBGTA, were statistically significantly higher than before the experiment, thus accepting the hypothesis of the research. The elderly in both areas use similar solutions: Mental aspects and Physical aspects. The result still showed the efficiency of IBGTA in encouraging the elderly to be satisfied with this method. They could learn from their problems by looking inside themselves and others. Acting helps convey emotions and communicate problems more easily without using a lot of words. IBGTA makes fun of activities, relieves loneliness, makes friends, and is easy to apply to real life. The impact is the urge of other senior citizens and senior schools’ interest. The research results were shown in 2 conferences, two articles were published in 2 national journals, and 1 article was published in an international journal.

No one indeed escapes death. To acquire valuable knowledge and enhance a peaceful death for a decent quality of life, it is essential to comprehend the quality of death and dying. Regarding this, it is crucial to prepare for a peaceful death through transformative learning. Therefore, this research aims to 1) study the concept of dying and peaceful death in general understanding and Theravāda Buddhist Teachings; 2) explore the theory of transformative learning; and 3) propose a model as a guideline to support peaceful death preparation. Data were compiled through documentary analysis, synthesis, and in-depth interviews with about twenty key informants split into five groups, using a qualitative research methodology. Based on the research objectives, the results were separated into three main categories and revealed that individuals desire both a decent life and a peaceful death. Knowledge and attitudes about death can have a significant impact on a person’s way of life. Whereas in Buddhism, the five aggregates dissolve upon death and are significantly influenced by Kamma, non-self, impermanence, and suffering. Constantly contemplating death liberates an individual from attachment to both pleasant and unpleasant and enables one to confront death intelligently and peacefully. To enable peaceful death preparation in the cultural context of Thai Buddhism, the research contributes to the PSIAM model, which specifies the crucial elements and processes of transformative learning. This model offers Thai Buddhist adults an invaluable framework for comprehending and encouraging peaceful death preparation practices, and it may have implications for other cultural and religious contexts.

This study focuses on the tea tree consecration ceremony of the Bulang ethnic people in the Laoman’e village of Xishuangbanna (Yunnan) China. The study applied the qualitative research method in the sociological approach to religious studies. This consists of an in-depth interview with 17 research subjects, and the samples were selected from the Bulang ethnic community who are knowledgeable about the tea culture and religion in the Laoman’e village of Xishuangbanna, Yunnan. There are a total of three objectives in this research study: 1) to study the historical background of tea and how tea culture influences Theravāda Buddhism in Yunnan, 2) to investigate tea culture in relation to Theravāda Buddhism, and 3) to analyze the importance of the tea tree consecration ceremony in Bulang society. The first finding strongly indicates a long-standing relationship between tea-drinking culture and Buddhism, since both were brought to China from the nearby country of India. The second finding suggests that there are two methods used to perform the tea tree consecration ceremony: traditional rituals and Theravāda Buddhist culture. And the third finding shows that the Bulang ethnic group places great significance on the tea tree consecration ceremony and its culture in terms of economics, Buddhism, culture, rites and rituals, and society at large.

Nowadays in Western countries, there is much interest in studies of Buddhist meditation practice. This article is focused on an analysis of the relationship between brainwaves in electroencephalography (EEG) and concentration practices in Theravāda Buddhism. The following are the findings: meditation has a good effect on the brain. Despite the fact that we can detect these good effects by several methods, one of these methods (EEG measurement) shows that deep meditation activates slow brainwaves, and we can use meditation in many ways to improve emotional & physical health. Based on the findings in this analysis, the more deep concentration, the more brain synchronization occurs, and the slower are the brainwaves. As a result, the body and the brain can rest. Therefore, our findings indicate that meditation can be used to release stress, anxiety and depression. It can also heal diseases and improve some symptoms thereby contributing to disseminate concentration practices in Theravāda Buddhism in modern science in order to create love, happiness and wisdom to build the world peace.

Education is a planned effort carried out to grow and shape human resources with good morals. The basic shaping of human behavior can not be separated from the role of parents. Parents are the oldest social unit family as the basis of human civilization which passes on the lanterns of civilization to children. The purpose of this research is to know the role of parenting style on children's development from a Buddhist perspective. This research uses the method of library research (library research) which originates from the study of the Pali Tipitaka. Based on the source of the Pali Tipitaka, the results of this study indicate good parenting styles for children's development, namely: (1) Developing an attitude of independence in children, (2) Developing the child's personality, (3) Having good self-confidence, (4) Instilling self-control towards children, (5) Instilling strong faith (sadha) in accordance with the beliefs believed by their parents. The success of parents in providing good parenting can be seen in the way children act and behave in everyday life. Families who have good morals will bring happiness, and harmony, and always maintain the good name of the family in public life.

This article is entitled “An Analytical Study of the Process of Control Feeling (Vedanā) in Theravāda Buddhism”. It consists of three objectives, namely, (1) to examine the context and impacts of feelings in human being life, (2) to study the meaning and the way to control feeling (vedanā) in Theravāda Buddhist Perspective, and (3) to propose the process of control feeling (vedanā) of human being life in Theravāda Buddhism. In this article, the research has found that vedanā, irrespective of its exposition in the Tipiṭaka, is characterized as either pleasant (sukha), painful (dukkha), or neither painful nor pleasant (adukkhamasukha) which can be bodily (kāya) and mental (cetasika) and worldly (sāmisa) and unworldly (nirāmisa). The research also indicates that vedanā has a crucial role in the realization of the four noble truths and hence liberation. The importance of vedanā in the practice of satipaṭṭhāna has been indicated in both Tipiṭaka and in the meditation traditions of satipaṭṭhāna. The thesis concludes that vedanā has a key role in the practice of satipaṭṭhāna

• This paper aims to summarize the crucial detail of the production of Quantitative Buddhist Economics, QBE. The new price model and mathematics are methodologies. The Buddha’s doctrines taught in Thai Theravada schools for people living with family and money following the law of action and the Heart of Millionaires are data. The investigation found that wage, rent, interest rate, profit, fixed cost, variable cost, concession, and other prices as data and a subset of the price in the real-world markets. The optimum production of BE is self-reliance with modern development, not profit maximization, and avoiding harmful economic activities. BE is a "unique" mixed economic system where the government supports people to make money. Production in BE shows positive and negative money results for people and countries in the long run. The objective of the economic development of mainstream economists is to serve the capitalist’s benefit but BE for all people and government. BE advises many different administrating directions for a government to reach the wealth and happiness of nations compared to mainstream economics. If Buddhist economists analyze the high national income of mainstream economists, three possible results will appear: zero wealth, significant problems, and high wealth because mainstream economists have never considered the quality of investment or production.

This research consists of three main objectives: 1) To analyze the contexts, causes, and impacts of the anti-Buddhist violence in Ramu 2012, Cox’s Bazar, Bangladesh, 2) To synthesize the Buddhist Peaceful Means for inter-religious reconciliation between Buddhist and Muslim communities in Ramu, Cox’s Bazar, Bangladesh, 3) To present the pattern of the inter-religious reconciliation by Buddhist peaceful means in anti-Buddhist violence area in Ramu, Cox’s Bazar, Bangladesh. The methodology of this research applied a qualitative approach comprising documentary-based and in-depth interviews method. The research has been conducted over the 18th month through primary and secondary data collection and fourteen in-depth interviews with the main actors from this field and synthesized data to present the interreligious reconciliation pattern in Ramu, Cox’s Bazar, Bangladesh. Buddhism was one of the early religions in Bengal of Bangladesh, and the cause of anti-Buddhist violence were interest-based conflicts and cultural identity-based violence related to internal and external factors. The impacts of violence were social and communal harmony destroyed, misunderstanding and anger, and trust and social cohesion distanced and de-escalated Buddhist-Muslim relations in Ramu, Cox’s Bangladesh. Further, this research explained the concept of peace and inter-religious reconciliation from a Buddhistic point of view. It deliberated on the relevant teachings of Buddha for conflict resolutions and the inter-religious reconciliation pattern. The sum of the accumulated idea of this research is that reconciliation is a symbol and a path to peace and friendship in the communities and build trust and live as relatives in a good neighborhood through reconciliation, conflict resolution processes, social engagement activities, and practical actions. Buddhist Peaceful means four sublime minds, Eight Noble paths, Karma, interfaith dialogue, Negotiations, compromise, inquiry and forgiveness, and tolerance applied for the inter-religious reconciliation pattern in the Buddhist and Muslim communities in Ramu, Cox’s Bazar, Bangladesh.

The main purpose of this paper is to expose positive thinking from the Buddhist perspective & to enhance its universal utility to contemporary society. Positive thinking is not a modern concept though it is in the vogue today with its frequent application in varied human affairs, both wholesome and unwholesome. Buddha in His actions as well as in His teachings has clearly demonstrated positivity as a productive, proactive mental property. Positive thinking in the Buddhist perspective offers us an impression of an overlapping mixture of mental, behavioral, and spiritual (moral) qualities. This paper demonstrates & explores the actions concerned with the Buddhist positive mental framework upholding its present-day validity and in fact, how to enhance advance positive thinking as a way of resolving various human conflicts. The effort of this paper is to urge the reader to make an endeavor to gain happiness by avoiding negative thoughts and situations, by cultivating positive thinking in the human mind living in a harmonious environment, commensurate with the practicing of the Buddhist teaching which benefits not only securing it but also improving happiness both in the sense of the afterlife as well as in this world itself. In this way, the exploration of the Buddhist attitudes in this respect has been focused on at a fair length regarding the positive thinking as appeared in Buddhism by providing a considerable number of instances and evidence which seem to be a vacuum in most of the present-day reading material found in this field of study. This paper also deals with particular suttās in Sutta Piṭaka which can be applied to enhance the positive mental skills of the people in the current society. It moreover discusses the relationship between the human mind and positive thinking by interpreting Buddhist teachings in depth. The paper concludes by exposing the adoptable approach aiming at the enhancement of positive thinking as an essential prerequisite to being grasped and used to reach an individual’s mental happiness, social peace & harmony as well as explaining how to achieve the final goal of Buddhism the emancipation; Nibbāna by way of positive approach.

This paper aims to summarize three fundamentals to create Quantitative Buddhist Economics, QBE, for people living with families and money to solve economic problems using graphs and mathematics that is contemporary style. Mathematics, scientific methods, and some parts of the operation-research method are methodologies. Minkowski's 4D model, price theory of economics, and Buddha doctrines in the Thai Theravada schools are data. The investigation found that three fundamentals of QBE consist of (1) time, (2) the new price model, and (3) doctrines concerning the wealth of individuals from the Thai Theravada schools. First, about time, the inaccuracy, especially time positions of the Minkowski 4D model, was found, and the time equation was found later. The time equation and logical mathematics can reveal the inaccuracies of the price theory, the core of present economics: (1) an equilibrium condition, (2) price adjusting to an equilibrium point, and (3) an inappropriate demand definition, which needs to be corrected. Second, a new price model was created for two objectives: (1) eliminating the inaccuracies for avoiding the collapse of economic theories and (2) using the model for QBE that contributes QBE based on a scientific concept, so QBE can show the many different price concepts compared to present theoretical economics. Third, two cores of QBE consist of the first, the law of action, which shows positive and negative economic results affecting the wealth of a nation and individuals mainstream economists have never considered. The second, the "Heart of Millionaires," reveal suitable activities for solving economic problems based on Buddha’s doctrines: meritorious making money by production, consumption, saving, and making terrific friends.

This study emphasizes the use of geo-information technology for environmental management of Buddhist temples according to the concept of ‘beneficial or advantageous conditions to mental development’ (Sappàya) in Mueang Nan and Phu Phiang District, Nan Province. It aims to analyze Buddhist temple layout and initiated a Buddhist Temple Sappàya Index model (BTSI) which was informed by the five supporting components for Buddhist monks’ practice of Dhamma education (Ganthadhura) and religious activities in meditation (Vipassanàdhura). The study involves the analysis of the data gathered from the Tripiṭaka, commentaries, field surveys, questionnaires, online Google Maps, vector spatial data, textbooks, documents, and very high-resolution digital imagery from WorldView-3 satellite. The obtained data are processed using Open source QGIS Version 3.22.9 Białowieża geospatial software. The Buddhist temple layout accentuates the construction of the Buddhàvàsa area. On the Buddhàvàsa ground, 50.0 percent of temples under royal monastery and 50.0 percent of temples under community monastery have principal senàsana /buildings such as Uposatha hall, Vihàra, Chedi, drum tower/belfry, and preaching halls. Overall, three temples under royal monastery receive a high BTSI score between 94.90 to 80.30 percent. Five of temples under community monastery also have a high BTSI scores between 93.2 to 81.3 percent. In addition, forty-four temples under community monastery have a moderate BTSI, with scores range from 79.6 to 51.4 percent. Finally, forty-three temples under community monastery receive a BTSI with a score of less than 50.0 percent.

This qualitative research aims to analysis the Theravāda Buddhist ways of practice of generosity (dāna) to achieve real happiness of life in contemporary society. It consists of three objectives, namely: (1) to study the concept, types and practice of generosity (dāna) in Buddhist scriptures, (2) to study the components of dhamma practice to achieve real happiness of life in contemporary society and (3) present the Theravāda Buddhist practical ways of generosity (dāna) to achieve real happiness of life in contemporary society. This research methodology was a kind of qualitative research. In this research, the researcher presents benefits and obstructions according to modern ways and Pāḷi suttas and, and how to practice the generosity to achieve real happiness of life in contemporary society according to Theravāda Buddhist doctrines in Pāḷi canon. There are many Theravāda Buddhist practical ways of generosity (dāna) to achieve real happiness of life: the practice of generosity with social ethics, volition (cetanā), faith (saddhā), loving-kindness (mettā), compassion (karuṇā) and morality (sīla).

The objective of this work is to analyze the contribution of intercultural universities on the issues of social and solidarity economy as an alternative economic proposal in Mexico. To carry out this work, a bibliographic and documentary review was carried out where works related to the social and solidarity economy and the role of intercultural universities and their connection with indigenous communities were taken into account, in aspects of alternative economies. . There are still few efforts in the aspects of the link between intercultural universities and indigenous peoples, especially in the economic, administrative and accounting areas. This link with alternative economic knowledge must be increased, such as the social and solidarity economy, with which it shares common aspects and could well contribute to the development of indigenous peoples.

The objective of this paper is to analyze the factors that have caused the lack of complementarity between traditional and western medicine, to help enrich and encourage interaction and understanding between these two important areas of medical knowledge. A bibliographical and documentary review was carried out on aspects of intercultural health in general and in particular in Mexico. Intercultural health is the result of the complementarity of the western and traditional millenary health system of indigenous and Afro-Mexican peoples and communities. Greater interaction between Western and indigenous medicine is required and some of the factors that hinder complementarity are communication, recognition of linguistic diversity and the lack of training of health professionals who influence health care in these marginalized communities. The interaction between these two important areas of medical knowledge in Mexico must continue to be encouraged.

This article proposes an innovative look towards the learning of the classic areas of the primary level. An analysis of the Township video game is carried out, which simulates the construction of complete cities, the management of the agro-economy, population growth and time management. It is a video game that concentrates the attention of children and young people, and it is also possible to consider it as a promoter of work in the classroom, generating a rich variety of different didactic proposals. The methodology followed has been the study of grounded theory to analyze didactic proposals designed by primary school teacher students and their implementation with primary level students for learning mathematics, natural and social sciences. These future teachers have planned as an activity for the study of the Didactics and curriculum, didactic proposals based on the Township video game, from which contents of the mentioned areas are addressed. These activities imply the participation of families since part of the exploration of the video game must be carried out at home. The results obtained show the impact of this pedagogy not only in the cognitive aspect, but also in cooperative and collaborative work, as well as the involvement of the family. The information obtained has been positive regarding the use of the game as a learning resource, especially the Township video game. Its educational potential has been highlighted, stimulating the processes of motivation, attention and problem solving.

The entire landscape of Northern Indian religious practices underwent a sea change in the 15th and 16th centuries with Nirgun Saint poets like Kabir, and Guru Nanak. Nanak invariably became one of the leading voices of his times whose modernist vision can be visualized through his poetics. His egalitarian worldview has made him popular amongst all sections of society. Choosing a linguistic idiom of the masses he refuted the consecrated value rendered to scriptures, invalidated many prevalent notions of Karma Kand (Vedic rituals) and its hegemonic approach and showed a revolutionary path to devotion. His Japji sahib is a cultural model of co-existential plurality resistive to rigid authoritarianism and entails a democratized mysticism. It’s a unique philosophy that dismantles the regressive upholders of repressive ideologies. His Shabads and Gurbani in the Guru Granth Sahib are poetics of plurality offering an alternative model of openness and multidimensionality. Reminiscent of the style of English Romantics, in Nanak, the mundane and commonplace gets elevated to larger significance in his poetry. The rationality, equality and liberal ideology preached and rendered in his poetics stands in stark opposition to the irrationality, inequality and orthodoxy prevalent. The important rationale of Nanak’s philosophy is the psychological freedom it accords to those despised and dispossessed because of caste, class, and gender. It moves beyond the boundaries of community, religion, language, culture and nation. The consequential philosophy of holistic liberation becomes more relevant in a multilingual, multicultural, multireligious Indian ethos today. This paper therefore, shall explore the radical, emancipatory potential in the poetics of Guru Nanak, its contemporary relevance in an age of religious polarizations, bigotry and divisiveness; Further, it explores how the pluralistic paradigms of Guru Nanak’s vision and poetics become a panacea to the ongoing invasions on secular democratic beliefs.

In 2020, the coronavirus generated chaos in societies around the world. Due to the increase of people infected with the virus, governments took measures that sooner or later led to mandatory quarantines, as well as social distancing and virtual communication. At that time, these measures served as a health emergency tool to protect the population, prevent an increase in infections and, at the same time, prevent a collapse of the health system. However, these measures have negatively influenced the socialization of adolescents during the pandemic. This article seeks to develop and analyze two variables: psychological well-being and resilience in times of pandemic, especially for adolescents. It was written once the pandemic context was over, since it is relevant to ask how these implemented measures, in addition to the critical moment each country was facing, impacted the mental health of adolescents. In conclusion, the COVID-19 pandemic has left important consequences at the psychological level on which mental health professionals are currently working on.

The purpose of this narrative literature review article was to define the variables of character and personality strengths, within the field of positive psychology, and to investigate the relationship established between them. For this purpose, different sources of information were analyzed and studies by different authors were compiled. Mainly updated academic research articles were consulted, most of them no older than five years. Thus, the proposed analysis first addresses the construct of character strengths and their meanings, within the field of positive psychology, understood as universally recognized psychological mechanisms through which virtues are displayed. Then, that of personality, understood as the determinant organization of the behavior of individuals, in how they perceive themselves and the world around them. Finally, some relationships studied to date on the link between the two variables were addressed. In conclusion, it was observed that character strengths influence how people feel and act, and this has an impact on the way they see and approach the world. At the same time, finally, the aforementioned character strengths contribute positively to personality development.

The following article presents a literature review around the concepts of subjective well-being and perceived social support. The search was carried out in Google Scholar and it was considered that they were works presented in journals of academic prestige. In addition, some research was investigated that established relationships between these concepts in adolescence. The work was carried out within the framework of an evaluative proposal for the subject Health Psychology, whose axis focuses on the approach of concepts of Positive Psychology. In this sense, it is of interest to note that this branch of psychology proposes the study of those factors that promote and enhance optimal psychological functioning. Conceptual definitions were contrasted around subjective well-being and perceived social support, outlining possible psychometric measurement instruments for both concepts. Finally, there was a difficulty in finding articles that related both constructs around this population, raising some questions regarding the adequacy of the instruments.

The following dossier is generated from the proposal made by the International MenteClara Foundation and the Health Psychology Chair of the Faculty of Psychology and Social Sciences of the University of Flores. Both institutions have called for the participation of the students of the subject to write bibliographic review articles in narrative format that contemplate in their development theoretical constructs relevant to Positive Psychology.

This study presents the findings of a statistical analysis exploring the correlation between supply and demand of clinical Buddhist chaplaincy in the US healthcare system. Quantitative data collected from the field (n=993; total visits(tv.)=1,188) analyze different aspects clinical Buddhist chaplaincy work with regard to patients’ spiritual care needs and the distribution of patient ethnicity, religious/spiritual preference and geographical origin. Insights obtained from the data support a positive and strong correlation between patient spiritual care needs and the work of a clinical Buddhist chaplain as a spiritual care provider.

During pre-Buddha era and contemporary ages of Buddha, the family, social and religious status of women in India was not at all dignified. In the male dominated society, they were subject to usual repressions. During these dark ages when humanity was raged to the ground, the Buddha brought about a revolutionary change for the emancipation of women. After five years of His enlightenment, Lord Buddha established the Bhikkhuni Sangha opening the door for women to practice religion and scriptures like their male counterparts. Attaining the right to live in union like males, women also got a complete scope for acquiring highest education and knowledge in all fields. For being relevant with the context, efforts have been made in this article to have a focus on the status of women during the Vedic period and the Buddha age.

The topic of this study is the concept of Yonisomanasikāra ‘Proper Attention’ as a Buddhist way to social peace. There are three objectives, namely: - 1) To study the concept of “Yonisomanasikāra (Proper attention)” in Buddhist canonical texts and other related contexts, 2) To examine the Theravāda Buddhist perspective on the cause of social conflict and way to prevent conflict, and 3) To apply Yonisomanasikāra ‘Proper Attention’ as a Buddhist way to social peace. Research methodology will be methods and theory used in the field of peace studies, specifically religion and peace. The results show that the Concept of Yonisomanasikāra can be described as thinking in terms of causal relationships, such as the consequences of one’s thoughts and actions, or exploration of the conditioned nature of phenomena which will lead to the development of insight or wisdom. Yonisomanasikāra was instrumental in arousing the wisdom that led to realization; and that Greed (Lobha) is also one of the causes of social conflict. Non-Greed (Alobha) is the way to prevent that greed (Lobha). Anger (Dosa) is one of the causes of social conflict. Loving-kindness (Adosa) is the way to prevent that anger (Dosa). Ignorance (Moha) is one of the causes of social conflict. Wisdom (Amoha) is the way to prevent that ignorance (Moha). Social peace is a way of sustaining social life distant from internal conflict. It is one of the objectives of social politics, which offer peaceful solutions to the disputes and conflicts that may arise from disagreements and social tensions among national and international various sectors of society. Peace is a concept of societal friendship and harmony in the absence of hostility and violence. This study is significant because of: 1) Knowing about the concept of Yonisomanasikāra (Proper Attention) in Theravāda Buddhism, 2) Clearly understanding the cause of social conflict and way to prevent conflict, and 3) Realization of the application of Yonisomanasikāra ‘Proper Attention’ as a Buddhist way to social peace.

The Sadàrasantosa refers to contentment with one’s own wife. It is considered as the doctrine of the stability and development of the family institution to have the noble living or Brahmacariya: a holy life. One should restrain from Akusala-kamma: or unwholesome action viz., evil deed; bad deed and should have the Sanyama or Self – Control, consisting within non-violence to oneself and others in the family and society. In addition, one should develop the doctrine of Drama: taming and training oneself and living with the heedfulness. The Sadàrasantosa can be defined as the family action plan which can build up the warm family, stability and peace.

This paper attempts to integrate the perspective of holistic education (a postmodern view of education) with Buddhist worldviews. It describes “the five dimensions of reality” that include objective reality, social reality, cosmic reality, infinite reality, and universal reality, referring to ideas derived from Mahayana Buddhist thought. Holistic education is defined as an attempt to explore the multiple dimensions of reality in our existence. It involves ideas such as “awakening” (bodhi) and “enlightenment” (satori) at its core. Therefore, Buddhism plays a central role in the development of holistic education by providing such concept as “enlightenment education” (Thurman).

Advancement in science and technology that has been achieved by human beings does not necessarily imply they are freed from environmental problems. Buddhism since the very beginning has been in harmony with nature; the Buddha was fond of nature; however, it is very little its sources speak about the interconnection between human and environment. The question of the significance of cultural ecology comes into prominent in these days as there has been increasing environmental problems happen. Borobudur Buddhist temple in Central Java contains some ideas or elements that can be used to cope with the problems mentioned. Interestingly, the whole body of the monument was inspired by the teachings of the Buddha and Buddhism in which the Causal Law having impetus in the theory dependent-origination (Pratyasamutpada) is reflected clearly in the reliefs of Mahakarmavibanggain Kamadhatubase level. For a better understanding of this law, the connection with cosmology in Mahayana Buddhism is discussed in brief. It is found that there are various natural elements were depicted and crafted by the artists in a high standard of art as the manifestations of the Buddha’s teachings. Amongst the natural elements depicted here, tree, plant, or forest are dominant elements, which appear almost in all reliefs either in the main walls or balustrade. The relatedness amongst the elements is shown beautifully in complex relationship amongst them, and this has moral, aesthetical, spiritual, and ecological messages that need to be known for spiritual as cendance. When the interaction amongst them should be accomplished it is required an ethical principle as how to maintain harmony with those natural elements, animals and human beings for a better world order and happy life.

Human are social animals, they are members of a group for the reasons of security. In this respect, it seems to be living in a human society result the positive way, but the fact that there are many details of living in the society. All human have the driving force in their mind that represent as greed, hatred and ignorance. These driving forces are causing the harmful action and result the social problem and weak society. For this reason, the laws (moralities) are needed to control the human behavior in society to the extent appropriate, not to make trouble for others. On the other hand, only performing of nonviolence is not enough for complex society, because of the encroachment is only a problem that needs to be solved. The aim of surviving for oneself only by ignoring the suffering of others, a member of society, it is the same problem.

Humans are social beings that have a long history of development since the Paleolithic (the Old Stone Age) to the contemporary day and the IT world. Humans try to survive by creating cultures to correspond to the environment from generation to generation. The environmental adaptation of humans is the way of cultural ecology. As the development of humans approached the modern era of the third millennium, the global cultural ecology changed into an IT society. Many new innovations were created to service social demands. Daily life is much more convenient and luxurious nowadays. Transport and communication function on a global scale. The IT society most responds to the increase in social consumption. Economic development is a matter of great concern. People place a great significance on materialism. However, with the growth of materialism, violence in the form of corruption, crime and terrorism happens around the world. This denotes that a cultural ecology with a great concern for materialism does not absolutely respond to the sustainable development of humans. It reveals a lack of balance in the present system of cultural ecology. If we consider human nature we see that it is composed of physical (material) and mental dimensions. Therefore, the productivity of humans as a culture is subject to the processes of mind and material. Furthermore, as ecology is composed of technology and nature, cultural ecology is the interrelation of mind and a material with the technologies and nature. Regarding the modern day, violence happens because of a lack of concern about the mental dimension of cultural ecology. The imbalanced development between mental and material dimensions means that the society has been experiencing a systematic collapse. People cannot approach true peace and happiness. From a Buddhist perspective, mind is a dominant dimension. It is the forerunner of speech and action. If the mind is undeveloped to be pure from immorality, speech and action must affect people and ecology in a negative way. Thus the polluted mind is a cause of the self-violence involved in global issues. To give back the balance of cultural ecology,it is necessary to develop the mind to be moral through Buddhist virtue ethics. Therefore, this paper will clarify the weak points of the interrelation between human beings, technologies and nature in the cultural ecology that are less concerned with the dimension of mental development. Besides, the paper will show how the Buddhist approaches in the form of Buddhist virtue ethics can respond to the sustainable development aspect of cultural ecology by regarding the Pāli canon and other academic texts.

Relatively speaking, cultural ecology in the Buddhist circle is a new area of study. This article, taking Shanghai Jade Buddha Temple (JBT) as a case, delineates the cultural changes in JBT through three areas: 1) JBT adapts to the socialist society; 2) JBT devotes to community services, and 3) JBT cares about the living planet. Through the analysis of these areas, it is found that Buddhists’ practices and works in JBT have been greatly changed under the background of modern society, and temple in metropolis. In the view of cultural ecology study, this “change” or “adaptation” as some researchers called, demonstrates the cultural process that Buddhism is being reproduced within the given environment of Shanghai regional culture.

The objectives of this research were to study the participatory management process and procedure in natural resource conservation and environment management in relation to community organization culture in Ubonratchathani Province.The process used was qualitative research by studying three target groups in the Province including Mae Moon Man Yuen group, Hua Hew village, Tambon Khongchiam, Khongchiam district and the other two community forest conservation groups at Koo Khad village, TambonNonglao and Tahlad village, Tambon Koh-ae, Khueangnai district. Data were collected from the three groups by the methods of nonparticipatory observation and informal interview with fifteen laymen and monks who were selected from the members of each group. The research findings revealed that the process of local community organization culture management included the participation in community work, attachment of an ideology, working plan, giving an opportunity for expression, having common vision, and transferring and exchanging work experiences. The aspects of participation were the exchange of views and learning from experiences with various groups together with collaboratively seeking the ways of coping with problems through a right understanding of ecological system. The developmental approaches of community organization culture were teamwork, creativity, enhancement of members’ capacity and efficiency of organization administration, learning and opening for other applicable organization culture and behavioral reinforcement which will sustainably help solve the problems of natural resources and environmental management in the long run.