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      "body": "![buda steemit.png](https://cdn.steemitimages.com/DQmWVU7Rftq4hK9L1RFVf1Y4m5Fx4Wkoch2oTD6y5dkpaC7/buda%20steemit.png)\n\n\"What we are today comes from our thoughts of yesterday\nand our present thoughts forge our life tomorrow:\nour life is the creation of our mind. \"  Buddha\n\nOne of the eastern traditions that has had the greatest impact in humanistic\nand transpersonal psychology it has been, the Buddhist tradition. \n\nFritz Perls,  for example, considered one of the founding fathers of \nGestalt Therapy, he studied Zen Buddhism in Japan.\nThe influence of this school on its theory lies in its notion of change,\nstating that it occurs when you give up the desire to change and \nwe become what we are (Zen concept of the paradox),\nand in the great importance that he gave to the present moment, \nthat is, to the here and to the now (practice of mindfulness) (Shorrock, 2008).\n\n![zen.jpg](https://cdn.steemitimages.com/DQmekorgAE5DusPT5gt4g29FtFA3w1W5a1XKuRtbDDDDVAY/zen.jpg)\n\n\nCurrently, there is an elaborate psychological interpretation of the\nBuddhist tradition known as \"Buddhist Psychology\"\n(Brazier, 2003, De Silva, 2000, Romero and Vázquez, 2005, Tsering, 2006).\nThis psychological interpretation of Buddhism not only has varied\nliterature, but also finds refuge in universities so prestigious schools\nsuch as Princeton, Harvard and Oxford, where courses are taught,\nclasses and workshops\n\n\nSiddharta Gautama, better known as the Buddha, was a skilled researcher\nof the mind and suffering. Through his own personal experimentation\nthrough meditation, revealed the fundamental afflictions of the mind\n(ignorance, attachment and aversion), the three marks of existence \n(suffering,impermanence and impersonality) and realized the Four Noble Truths\n(Goleman, 1997).\n\nThe Buddha also insisted on the culture of the heart. He emphasized \nthe development of love or benevolence, compassion, joy or altruistic joy \nand equanimity. He devoted his entire life to teaching how to end suffering,\nproviding the necessary knowledge so that each human being could reach \nnirvana (Calle, 2009). In this way, the Buddhist teachings are not a historical \nconfection product of the imagination, but rather a psychological \ndescription thorough examination of the authentic nature of the mind (Yeshe, 2003).\n\nThus, Buddhist Psychology is a science of experience: it corresponds\nto the knowledge gathered for more than 2000 years through\nof direct observation of the mind through meditation (Irarrázaval, 2010),\ndeveloping on the terrain of confusion, pain and neurosis, \nas Buddha emphasized in the Four Nobles Truths (Trungpa, 2007).\nIn this way, if there is something important for all the traditions of Buddhism, \nis the cognitive aspect of the mind (Berkhin and Hartelius, 2011)\nthat can not be separated from the process emotional \n(Ekman, Davidson, Ricard and Wallace, 2005)\n\nBuddhist Psychology provides a sophisticated and comprehensive approach\nto get rid of various mental / emotional disorders, taking care to understand\nwhat types of mental activities lead to well-being and what are harmful (Huxter, 2007).\nThe Buddha taught that the unbridled mind oppress people and that \nto obtain peace and happiness it is necessary understand its nature:\nhow it works, how ignorance arises and where emotions come from (Yeshe, 2003)",
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      "body": "![buda steemit.png](https://cdn.steemitimages.com/DQmWVU7Rftq4hK9L1RFVf1Y4m5Fx4Wkoch2oTD6y5dkpaC7/buda%20steemit.png)\n\n\"What we are today comes from our thoughts of yesterday\nand our present thoughts forge our life tomorrow:\nour life is the creation of our mind. \"  Buddha\n\nOne of the eastern traditions that has had the greatest impact in humanistic\nand transpersonal psychology it has been, the Buddhist tradition. \n\nFritz Perls,  for example, considered one of the founding fathers of \nGestalt Therapy, he studied Zen Buddhism in Japan.\nThe influence of this school on its theory lies in its notion of change,\nstating that it occurs when you give up the desire to change and \nwe become what we are (Zen concept of the paradox),\nand in the great importance that he gave to the present moment, \nthat is, to the here and to the now (practice of mindfulness) (Shorrock, 2008).\n\n![zen.jpg](https://cdn.steemitimages.com/DQmekorgAE5DusPT5gt4g29FtFA3w1W5a1XKuRtbDDDDVAY/zen.jpg)\n\n\nCurrently, there is an elaborate psychological interpretation of the\nBuddhist tradition known as \"Buddhist Psychology\"\n(Brazier, 2003, De Silva, 2000, Romero and Vázquez, 2005, Tsering, 2006).\nThis psychological interpretation of Buddhism not only has varied\nliterature, but also finds refuge in universities so prestigious schools\nsuch as Princeton, Harvard and Oxford, where courses are taught,\nclasses and workshops\n\n\nSiddharta Gautama, better known as the Buddha, was a skilled researcher\nof the mind and suffering. Through his own personal experimentation\nthrough meditation, revealed the fundamental afflictions of the mind\n(ignorance, attachment and aversion), the three marks of existence \n(suffering,impermanence and impersonality) and realized the Four Noble Truths\n(Goleman, 1997).\n\nThe Buddha also insisted on the culture of the heart. He emphasized \nthe development of love or benevolence, compassion, joy or altruistic joy \nand equanimity. He devoted his entire life to teaching how to end suffering,\nproviding the necessary knowledge so that each human being could reach \nnirvana (Calle, 2009). In this way, the Buddhist teachings are not a historical \nconfection product of the imagination, but rather a psychological \ndescription thorough examination of the authentic nature of the mind (Yeshe, 2003).\n\nThus, Buddhist Psychology is a science of experience: it corresponds\nto the knowledge gathered for more than 2000 years through\nof direct observation of the mind through meditation (Irarrázaval, 2010),\ndeveloping on the terrain of confusion, pain and neurosis, \nas Buddha emphasized in the Four Nobles Truths (Trungpa, 2007).\nIn this way, if there is something important for all the traditions of Buddhism, \nis the cognitive aspect of the mind (Berkhin and Hartelius, 2011)\nthat can not be separated from the process emotional \n(Ekman, Davidson, Ricard and Wallace, 2005)\n\nBuddhist Psychology provides a sophisticated and comprehensive approach\nto get rid of various mental / emotional disorders, taking care to understand\nwhat types of mental activities lead to well-being and what are harmful (Huxter, 2007).\nThe Buddha taught that the unbridled mind oppress people and that \nto obtain peace and happiness it is necessary understand its nature:\nhow it works, how ignorance arises and where emotions come from (Yeshe, 2003)",
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      "body": "![buda steemit.png](https://cdn.steemitimages.com/DQmWVU7Rftq4hK9L1RFVf1Y4m5Fx4Wkoch2oTD6y5dkpaC7/buda%20steemit.png)\n\n\n“Lo que somos hoy procede de nuestros pensamientos de ayer\n y nuestros pensamientos presentes forjan nuestra vida de mañana: \nnuestra vida es la creación de nuestra mente.”   \n                                           Buda\n\nUna de las tradiciones orientales que mayor impacto ha tenido\nen la psicología humanista y transpersonal ha sido la tradición budista.\nFritz Perls, por ejemplo, considerado uno de los padres fundadores \nde la Terapia Gestalt, estudió budismo zen en Japón. \nLa influencia de esta escuela en su teoría se encuentra en su noción\nde cambio,afirmando que éste ocurre cuando se desiste del deseo de\ncambiar y nos convertimos en lo que somos (concepto zen de la paradoja),\ny en la gran importancia que dio al momento presente, es decir, al aquí y \nal ahora (práctica de la atención plena o mindfulness) (Shorrock, 2008).\nEn la actualidad, existe una elaborada interpretación psicológica de la\ntradición budista conocida con el término de “Psicología Budista” \n(Brazier, 2003; De Silva, 2000;Romero y Vázquez, 2005; Tsering, 2006).\nEsta interpretación psicológica del budismo no sólo cuenta con variada \nliteratura, sino que además encuentra acogida en universidades tan\nprestigiosas como Princeton, Harvard y Oxford, donde se dictan cursos,\nclases y talleres. \nSiddharta Gautama, más conocido como el Buda, fue un hábil investigador\nde la mente y el sufrimiento. Mediante su propia experimentación personal\na través de la meditación, reveló las aflicciones fundamentales de la mente\n(ignorancia, apego y aversión), las tres marcas de la existencia (sufrimiento,\nimpermanencia e impersonalidad)y realizó las Cuatro Nobles Verdades\n(Goleman, 1997). El Buda insistió, además, en la cultura del corazón. \nAcentuó el desarrollo del amor o benevolencia, la compasión, el gozo\no alegría altruista y la ecuanimidad. Dedicó toda su vida a la enseñanza\nde cómo poner fin al sufrimiento, facilitando los conocimientos necesarios\npara que cada ser humano pudiera alcanzar el nirvana (Calle, 2009).\nDe este modo, las enseñanzas budistas no son una confección histórica\nproducto de la imaginación, sino más bien una descripción psicológica\nminuciosa de la naturaleza auténtica de la mente (Yeshe, 2003). \nAsí, la Psicología Budista es una ciencia de la experiencia: corresponde \nal conocimiento reunido desde hace más de 2000 años a través\nde la observación directa de la mente por medio de la meditación\n(Irarrázaval, 2010),desarrollándose sobre el terreno de la confusión,\nel dolor y la neurosis, tal como Buda enfatizó en las Cuatro Nobles \nVerdades (Trungpa, 2007). De esta forma, si hay algo importante para \ntodas las tradiciones del budismo, es el aspecto cognitivo de la mente\n(Berkhin y Hartelius, 2011) que no puede ser separado del proceso\nemocional (Ekman, Davidson, Ricard y Wallace, 2005). La Psicología Budista\nproporciona un enfoque sofisticado y completo para liberarse de los\ndiversos trastornos mentales/emocionales, ocupándose de entender\nqué tipos de actividades mentales conducen al bienestar y cuáles son\ndañinas (Huxter, 2007). El Buda enseñó que la mente desenfrenada\noprime a las personas y que para obtener paz y felicidad es necesario\ncomprender su naturaleza: cómo funciona, cómo surge la ignorancia\ny de dónde vienen las emociones (Yeshe, 2003) \n(tomado de LIC. MARCELA SÁEZ DEL PINO - CHILE)",
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      "body": "thanks man",
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      "body": "@@ -1023,17 +1023,17 @@\n ca de la\n- \n+%0A\n tradici%C3%B3\n@@ -1033,17 +1033,17 @@\n radici%C3%B3n\n-%0A\n+ \n budista \n@@ -1090,16 +1090,17 @@\n udista%E2%80%9D \n+%0A\n (Brazier\n@@ -1122,17 +1122,16 @@\n a, 2000;\n-%0A\n Romero y\n@@ -1161,17 +1161,17 @@\n , 2006).\n- \n+%0A\n Esta int\n@@ -1208,17 +1208,17 @@\n dismo no\n-%0A\n+ \n s%C3%B3lo cue\n@@ -1233,16 +1233,17 @@\n variada \n+%0A\n literatu\n@@ -1300,13 +1300,13 @@\n ades\n-%0Atan \n+ tan%0A\n pres\n@@ -1375,18 +1375,18 @@\n sos,\n- \n+%0A\n clases y\n-%0A\n+ \n tall\n@@ -1463,23 +1463,23 @@\n stigador\n- \n+%0A\n de la\n-%0A\n+ \n mente y \n@@ -1537,17 +1537,17 @@\n personal\n- \n+%0A\n a trav%C3%A9s\n@@ -1552,17 +1552,17 @@\n %C3%A9s de la\n-%0A\n+ \n meditaci\n@@ -1613,17 +1613,17 @@\n la mente\n- \n+%0A\n (ignoran\n@@ -1634,17 +1634,17 @@\n  apego y\n-%0A\n+ \n aversi%C3%B3n\n@@ -1692,17 +1692,17 @@\n imiento,\n- \n+%0A\n imperman\n@@ -1724,17 +1724,16 @@\n nalidad)\n-%0A\n y realiz\n@@ -1760,17 +1760,17 @@\n Verdades\n- \n+%0A\n (Goleman\n@@ -1809,17 +1809,17 @@\n s, en la\n-%0A\n+ \n cultura \n@@ -1831,16 +1831,17 @@\n oraz%C3%B3n. \n+%0A\n Acentu%C3%B3 \n@@ -1973,17 +1973,17 @@\n nse%C3%B1anza\n- \n+%0A\n de c%C3%B3mo \n@@ -1991,17 +1991,17 @@\n oner fin\n-%0A\n+ \n al sufri\n@@ -2048,17 +2048,17 @@\n cesarios\n- \n+%0A\n para que\n@@ -2073,17 +2073,17 @@\n r humano\n-%0A\n+ \n pudiera \n@@ -2190,18 +2190,18 @@\n rica\n- \n+%0A\n producto\n-%0A\n+ \n de l\n@@ -2256,17 +2256,17 @@\n col%C3%B3gica\n- \n+%0A\n minucios\n@@ -2283,17 +2283,17 @@\n turaleza\n-%0A\n+ \n aut%C3%A9ntic\n@@ -2321,16 +2321,17 @@\n  2003). \n+%0A\n As%C3%AD, la \n@@ -2369,17 +2369,17 @@\n ia de la\n-%0A\n+ \n experien\n@@ -2395,16 +2395,17 @@\n esponde \n+%0A\n al conoc\n@@ -2521,17 +2521,17 @@\n ditaci%C3%B3n\n- \n+%0A\n (Irarr%C3%A1z\n@@ -2542,17 +2542,16 @@\n , 2010),\n-%0A\n desarrol\n@@ -2591,17 +2591,17 @@\n nfusi%C3%B3n,\n- \n+%0A\n el dolor\n@@ -2629,17 +2629,17 @@\n omo Buda\n-%0A\n+ \n enfatiz%C3%B3\n@@ -2652,32 +2652,33 @@\n s Cuatro Nobles \n+%0A\n Verdades (Trungp\n@@ -2686,17 +2686,17 @@\n , 2007).\n-%0A\n+ \n De esta \n@@ -2730,16 +2730,17 @@\n te para \n+%0A\n todas la\n@@ -2771,17 +2771,17 @@\n o, es el\n-%0A\n+ \n aspecto \n@@ -2801,17 +2801,17 @@\n la mente\n- \n+%0A\n (Berkhin\n@@ -2863,17 +2863,17 @@\n  del\n-%0A\n+ \n proceso\n- \n+%0A\n emoc\n@@ -3010,17 +3010,17 @@\n e de los\n- \n+%0A\n diversos\n@@ -3030,17 +3030,17 @@\n astornos\n-%0A\n+ \n mentales\n@@ -3075,17 +3075,17 @@\n entender\n- \n+%0A\n qu%C3%A9 tipo\n@@ -3109,17 +3109,17 @@\n mentales\n-%0A\n+ \n conducen\n@@ -3144,17 +3144,17 @@\n %C3%A1les son\n- \n+%0A\n da%C3%B1inas \n@@ -3196,17 +3196,17 @@\n la mente\n-%0A\n+ \n desenfre\n@@ -3209,17 +3209,17 @@\n nfrenada\n- \n+%0A\n oprime a\n@@ -3345,17 +3345,17 @@\n norancia\n- \n+%0A\n y de d%C3%B3n\n@@ -3363,17 +3363,17 @@\n e vienen\n-%0A\n+ \n las emoc\n@@ -3392,16 +3392,17 @@\n , 2003) \n+%0A\n (tomado \n",
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      "body": "![buda steemit.png](https://cdn.steemitimages.com/DQmWVU7Rftq4hK9L1RFVf1Y4m5Fx4Wkoch2oTD6y5dkpaC7/buda%20steemit.png)\n\n\n“Lo que somos hoy procede de nuestros pensamientos de ayer y nuestros\npensamientos presentes forjan nuestra vida de mañana: nuestra vida es la creación\nde nuestra mente.” \n                                           Buda\n\nUna de las tradiciones orientales que mayor impacto ha tenido en la psicología humanista\ny transpersonal ha sido la tradición budista. Fritz Perls, por ejemplo, considerado uno de\nlos padres fundadores de la Terapia Gestalt, estudió budismo zen en Japón. La influencia\nde esta escuela en su teoría se encuentra en su noción de cambio, afirmando que éste\nocurre cuando se desiste del deseo de cambiar y nos convertimos en lo que somos\n(concepto zen de la paradoja), y en la gran importancia que dio al momento presente, es\ndecir, al aquí y al ahora (práctica de la atención plena o mindfulness) (Shorrock, 2008).\nEn la actualidad, existe una elaborada interpretación psicológica de la tradición\nbudista conocida con el término de “Psicología Budista” (Brazier, 2003; De Silva, 2000;\nRomero y Vázquez, 2005; Tsering, 2006). Esta interpretación psicológica del budismo no\nsólo cuenta con variada literatura, sino que además encuentra acogida en universidades\ntan prestigiosas como Princeton, Harvard y Oxford, donde se dictan cursos, clases y\ntalleres. \nSiddharta Gautama, más conocido como el Buda, fue un hábil investigador de la\nmente y el sufrimiento. Mediante su propia experimentación personal a través de la\nmeditación, reveló las aflicciones fundamentales de la mente (ignorancia, apego y\naversión), las tres marcas de la existencia (sufrimiento, impermanencia e impersonalidad)\ny realizó las Cuatro Nobles Verdades (Goleman, 1997). El Buda insistió, además, en la\ncultura del corazón. Acentuó el desarrollo del amor o benevolencia, la compasión, el gozo\no alegría altruista y la ecuanimidad. Dedicó toda su vida a la enseñanza de cómo poner fin\nal sufrimiento, facilitando los conocimientos necesarios para que cada ser humano\npudiera alcanzar el nirvana (Calle, 2009).\nDe este modo, las enseñanzas budistas no son una confección histórica producto\nde la imaginación, sino más bien una descripción psicológica minuciosa de la naturaleza\nauténtica de la mente (Yeshe, 2003). Así, la Psicología Budista es una ciencia de la\nexperiencia: corresponde al conocimiento reunido desde hace más de 2000 años a través\nde la observación directa de la mente por medio de la meditación (Irarrázaval, 2010),\ndesarrollándose sobre el terreno de la confusión, el dolor y la neurosis, tal como Buda\nenfatizó en las Cuatro Nobles Verdades (Trungpa, 2007).\nDe esta forma, si hay algo importante para todas las tradiciones del budismo, es el\naspecto cognitivo de la mente (Berkhin y Hartelius, 2011) que no puede ser separado del\nproceso emocional (Ekman, Davidson, Ricard y Wallace, 2005). La Psicología Budista\nproporciona un enfoque sofisticado y completo para liberarse de los diversos trastornos\nmentales/emocionales, ocupándose de entender qué tipos de actividades mentales\nconducen al bienestar y cuáles son dañinas (Huxter, 2007). El Buda enseñó que la mente\ndesenfrenada oprime a las personas y que para obtener paz y felicidad es necesario\ncomprender su naturaleza: cómo funciona, cómo surge la ignorancia y de dónde vienen\nlas emociones (Yeshe, 2003) (tomado de LIC. MARCELA SÁEZ DEL PINO - CHILE)",
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