Facultad de Psicología

In recent times, advances in female daily-use healthcare items are fundamental in having brought wide sweeping changes to the lives of millions of women around the world. Prior to this ongoing sanitary and healthcare revolution, in many parts of the developing world, issues of taboos around female cycles and sanitation, were rampant, causing stress to women as also playing a role in perpetuating patriarchy. In this dialogue, we focus on the health concerns and Vinaya rules for the Tibetan Female monastic community, but these views and trends, apply throughout the whole collective conscious of monastic communities. There cannot be a clear radiant mind without a healthy and hygienic body, and his view is supported by the concept of Vajra Kaya, developed thousands of years ago in this Nalanda vicinity. The paper is also a clarion call to Sangha leaders and scholar-practitioners for action covered in the final summary so that women with different biology can equally excel on the path of Dharma.

ABSTRACT
“Tantra arose at a time when Buddhism was expanding the social inclusiveness of its constituency, teachings, and path to liberation. Monastic Buddhism was flourishing, but Tantra opened a new path for lay participation and initiative.
As one of the most spectacular systems that have been transmitted to us from ancient times, Tantra is assemblies of practical methods which guide the aspirant towards a spiritual state, making her overcome their own limitations that have been self-imposed in the process of the development of the personality.
From the point of view of sacred outlook, women are the embodiment of the principle of emptiness. Taking the form at face value in a substantial way causes the observer to miss the essential nature of the form. That is why the “Dakini” is a symbol. When we see the symbolic nature of the Dakini, there is fresh insight about the nature of all phenomena. For these reasons, my paper speaks of the "feminine," not of the "female." When Dakinis are spoken of as "female," mistakes can be made in interpretation. Beauty, harmony, health, self-confidence, wisdom, personal development, complete happiness, perfection, overwhelming fulfillment, great success in all aspects of life, wonderful couple-relationships etc. all are accomplished naturally on the way of becoming a perfect woman or, in Tantric words, a “Dakini” or genuine manifestation of Shakti! Before being a ‘somebody’ (whatever your desires are), a person has feminine within. Getting to realize this amazing gift will awake all the hidden potentialities this extraordinary condition hides! The paper will focus on the “feminine” in Buddhist Tantrism.”

Keywords: Tantra; Tantric Buddhism; Dakini; Feminine; Shakti; sacred; Symbol; fulfillment; Women

Concepts of 'Guru' and 'Dakini' are internal metaphysical realities. Evidently each human psyche contains both male and female principles. The male principle and its qualities are recessive in woman and the female principle is recessive in man, even as the Dakini's dominant Emptiness cannot be separated from the recessive skillful means, which is ever present but unstressed. In the semiotics of Anuyoga, both the white and red elixirs run in the psychic veins of both men and women, although the Guru's complexion is white while that of the  Dakini is red.
Women are literally embodiments of a fundamental quality of wisdom and are intrinsically sacred. Men likewise embody the basic qualities of compassion and skillful means and are equally sacred. And yet, in their physical embodiment, both men and women share subtle masculine and feminine qualities of phenomena.

In Tibetan Buddhism, the Dakini is, above all, a symbol of embodiment of feminine in esoteric yogic practice. In traditional domestic settings, women's lives revolve around nurture, birth-giving, suckling, menstruating, and caring for the young or infirm. For the female, the Dakini represents embodiment of sacred feminine that is not defilement, nurture that is not a fate, and relationship that is not subordination. Even while she affirms qualities that have been associated with womanhood in every culture, a Dakini is supposed to question the entanglements of home, family, subjugation, and vanity that have bound those qualities.
Women have power simply because they have female bodies, which are seen in Vajrayana sacred outlook to be the emanations of the wisdom principle.


Keywords: Dakini, Symbol, Wisdom, Archetypal, Female Body, Channels, Winds, Women, Psychology, Vajrayana, Feminine Principle, Yidams, Vajrayogini,  Anuyoga.

The Sustainable Development Goals (SDG) call for significant action on health by 2030 that includes, interalia, to ensure universal access to sexual and reproductive health-care services, including for family planning, information and education, and the integration of reproductive health into national strategies and programs, achieve universal health coverage, access to quality essential health-care services and access to safe, effective, quality and affordable essential medicines for all etc.
Healthy people (and empowered women) are better able to contribute to the social, political and economic development of their communities and countries. Studies show that good health has a positive effect on development and that decreases in overall morbidity and mortality can help to drive productivity and economic growth.1
Gender-sensitive and inclusive, rights-based approaches are essential both to improve health outcomes and increase social and economic well-being. Gender inequality and gender-based violence are strong drivers of poor health and development outcomes for women and adolescent girls. Poverty and poor health are closely linked. Poverty leads to unhealthy living and working environments, poor nutrition and illiteracy, all of which increase vulnerability to disease and limit access to basic health and social services and affordable medicines. Sustained attention to the negative health consequences of gender inequality is essential to achieving SDG 5 (Achieve gender equality and empower all women and girls).2

This paper looks of implementing and establishing social business models in developing countries (based on the experience in Business Management, in her personal life and also experience as a volunteer and international advisor in Lotus Heart NGO in Nepal, having the proper field experience and the knowledge of the real situation in developing countries).
In this particular case, a health clinic and small medical post branches for the community in the Sindhupalchak district of Nepal that would include health awareness and income generation activities, and create the conditions to have more doctors fixated there like promoting volunteer foreigner work and exchange of skills by implementing in this main clinic, a centre for overseas medical doctors, nurses, paramedics and medical students; integration of different type of medicine practices. Meanwhile, through this Health project, we can activate also “Responsible Tourism” and Organic Coffee business, that can be a good solution for gender equity and unemployment problem among Women and youth in this specific district of Nepal.

Keywords: Poverty reduction; Health; Female Empowerment, Gender Equity; SDG agenda 2030; Social Business; SDG 3; SDG 5; philanthropic; interdependence.

This paper aims to verify current status of project activities in the carbon markets in Brazil. To this end, an empirical database was constructed with secondary data collected from the Project Design Documents (PDD) of carbon market projects undergoing approval in Brazil on June 30th, 2011. The results of this study show the high prevalence of regulated carbon market projects compared to the voluntary carbon market. In terms of the type of GHG reduced, carbon dioxide (CO2) is currently the most represented in both the regulated and voluntary markets (67% and 59% respectively). Large and small hydroelectric plants are responsible for 61% of renewable energy generation in the regulated market and 99% in the voluntary one. Finally, we recommend that future studies compare the Brazilian experience to those of the two other main host countries for regulated and voluntary carbon market projects, namely China and India.

Como indica el titulo de este trabajo "Estudio historico-critico y dinamico del trastorno limite borderline de la personalidad" se ha abordado esta alteracion mental desde varios puntos de vista, intentando llevar a cabo una revision lo mas exhaustiva posible sobre sus caracteristicas basicas utilizando una metodologia teorica y de revision bibliografica. Se ha dividido en seis capitulos que constituyen diferentes primas bajo los que contemplar el trastorno fronterizo. En el capitulo I, a modo de introduccion en el tema basico, se acomete una revision de los trastornos de la personalidad en general. El capitulo II, al abordar el estudio historico del concepto, es uno de los ejes de la presente investigacion, dividiendo su historia en tres periodos. Precursores o etapa predescriptiva (1984-1938), Auge del psicoanalisis 1938-1980 y vuelta a lo descriptivo 1980 hasta la actualidad. El capitulo III realiza un estudio descriptivo y sintomatologico del trastorno, junto a algunas observaciones sobre diagnostico diferencial. En el IV se hace hincapie en la confusion imperante respecto a la denominacion del trastorno y al concepto que encierra, proponiendo otra nomenclatura (trastorno de personalidad inestable) y haciendo referencia a algunos conceptos afines. El capitulo V, otro de los ejes de la presente investigacion, aborda el estudio psicodinamico del trastorno limite, poniendo al acento en las hipotesis etiologicas y en la descripcion de los aspectos dinamicos que subyacen el cuadro. Por ultimo, el capitulo VI acomete un pequeno estudio bibliometrico donde, de una manera visual, muestra el estado de las publicaciones sobre la alteracion fronteriza desde un punto de vista psicoanalitico abarcando dos periodos: 1910-1969 y 1990-2003. Asi, el proposito fundamental de la presente tesis doctoral ha sido la profundizacion en el concepto, en su historia, intentando discriminar que es y que no es el trastorno limite borderline de la personalidad.