Mandala

Background: Bullying and the lack of social skills are essential for future risk-related problems,
such as delinquency and feelings of rejection in children. The present study aimed to assess the
effects of coloring mandala as Jungian art to reduce bullying and increase social skills in Afghan
male working children.
Methods: It was a quasi-experimental study with a pre-test, post-test and a control group design.
The research population included all 10- to 12-year-old Afghan immigrant boys in Tehran City,
Iran, who were studying in Parto School for Working Children, in 2019. The research sample
consisted of 30 children who have obtained maximum scores on the Illinois Bully Scale (IBS)
and minimum scores on the Teenage Social Skills Inventory (TSSI). The research participants
were selected using a convenience sampling method. Then, they were assigned to the control
and treatment groups by drawing lots. The treatment group attended ten 45-minute sessions
of coloring mandalas and Jungian art. The data collection tools were the IBS: Student Version
(Espelage & Holt, 2001) and the TSSI (Inderbitzen & Foster, 1992). The data were analyzed
using the one-way Analysis of Covariance (ANCOVA) in SPSS.
Results: The present research results suggested that the bullying scores for the participants in
the treatment group significantly decreased at the post-test, compared to the pre-test (F=24.29,
P=0.001); however, their social skills scores significantly increased at the post-test, in comparison
with the pre-test (F=42.41, P=0.001). However, no significant differences were found in the
bullying and social skills scores of the controls between the pre-test and post-test phases.
Conclusion: Mandala coloring art was effective in reducing bullying behaviors and increasing
social skills among the explored Afghan migrant working children. Therefore, this artistic
method can be used as a suitable option for psychological therapies, teaching social skills, and
creating participation and empathy in children in educational centers and schools for child labor.

Darbs ''Neiromandalu daudzveidība'' ir daļa no mana diplomdarba neirografikas instruktoru kursā. Ar to var būt interesanti iepazīties ikvienam, kas aizraujas ar neirografiku. Darbā sniegts ieskats - ar ko atšķiras mandalas ideja neirografikā, atšķirībā no tradicionālā skatījuma,kā arī apkopotas daudzveidīgās neiromandalu tehnikas un to izmantošanas iespējas. Darbā ir ievietots arī īss darba kopsavilkums krievu valodā.

In questa breve esplorazione proverò a capire in che modo il pensiero dello psicanalista svizzero Carl Gustav Jung, figura eminente e innovatrice del XX secolo, venne influenzato dall’ incontro con l’insieme di idee poliedriche provenienti dall’ area orientale e in particolare dall’India. Mi focalizzerò sui contributi che Jung ricavò dal confronto col sistema dello yoga e quello col maṇḍala indagando la diversità dell’apporto di ciascuno di essi nell’evoluzione della sua personale riflessione.

Bewildering archaeological discoveries, combined with layers of lore from many religions, have been associated with the Elephant's Head Mountain Range (Zōzuzankei) on Shikoku Island. A comparative Asian perspective, with reference to religious syncretism of the Heian period in Japan, leads to the conclusion that premodern Japanese viewed the whole Elephant's Head Mountain Range as a sacred area and a mandala that practitioners could traverse.

Resultado de mis estudios de sánskrito y pensamiento de la India con Fernando Tola [1915-2017] tras el cursado de mi licenciatura en antropología durante la última dictadura argentina en los años 70, este libro escondido en lo más hondo de mis archivos digitales es una curiosa manifestación de mímesis reactiva.

Adopté en él una variedad de particularismo extremo combinado con una especie de estructuralismo lúdico, ambos en las antípodas de la teoría hacia la cual hoy me inclinaría. Ahora yo pretextaría que el texto pretendió ser paródico, demostrativo hasta el menor de los detalles de la forma en que usualmente razonan estructuralistas, hermeneutas y demás prisioneros de la discursividad pura: mi panfleto sería así una especie de fraude en el estilo de Alan Sokal, sólo que ante litteram, entre 16 y 20 años antes de la cosa real. Pero en aquella época yo no estaba tan seguro y sigo sin estarlo el día de hoy.

El tema está netamente establecido: por un lado, la formulación reichiana del psicoanálisis (de la función del orgasmo al pequeño hombrecito, con los acumuladores de orgón entre ambos); por el otro, una religión de la India que se presenta como transgresora, marginal, heterodoxa, y que adopta como sacramentos lo que para la ortodoxia serían más bien abominaciones. Nada más opuesto en apariencia; nada más isomorfo en realidad. Como se muestra en la figura, hasta las concepciones sobre cuerpo son casi idénticas, o en todo caso más parecidas entre sí de la que cada una lo es con respecto a las de cualquier corriente psicoanalítica o religión concebible.

Pero ¿en serio ha sido así? ¿No suena todo esto un poco indulgentemente douglasiano? ¿No es la apoteosis de coincidencias entre los fenómenos estudiados demasiado buena para ser verdad?

A la luz de la filosofía de Nelson Goodman (pienso hoy) un juego de analogías y contrastes como el que desarrollé en este ensayo se torna merecidamente cuestionable. Y sin embargo, aún desde una perspectiva opuesta como la que hoy promuevo, los hechos que en él documento me siguen resultando insinuantes y su elaboración persuasiva. Mucho más, en todo caso, que la etnología tautegórica, caricatura de fenomenología, el dogma de la época, frente al cual el marco teórico de este libro en el que apenas creo se constituyó en alternativa.

Las distintas tradiciones místicas del pasado, como el hinduismo, el budismo, los sacerdotes Tibetanos, e incluso en los pueblos nativos de América han utilizado por siglos ciertos símbolos sagrados que permitían lograr un acercamiento espiritual, a lo que hoy denominamos la esencia misma del ser. El mandala entonces, representa en todas las épocas un mapa que permite recorrer un camino interior hacia el centro de la consciencia, sublimando antes las densidades atrapadas, aspecto que desarrollaré en este artículo y video complementario. ¿Qué son los mandalas? El término mandala tiene su origen en India y su nombre en sánscrito refiere círculo o rueda, ya veremos en este artículo que éste término nos hace referencia a un estado cíclico que es posible trascender en nuestra naturaleza humana. Estas figuras concéntricas, donde varían las formas y diseños, son representadas con distintos colores. Distintos investigadores consideran que constituyen un vehículo energético y espiritual que favorece la purificación y el equilibrio requerido, para alcanzar la totalidad, por esta razón una vez terminado cada trabajo con un mandala, siempre deben ser destruidos, siguiendo así el mismo principio que la alquimia propone; ¨ solve et coágula¨ en cada círculo virtuoso de sublimación. Es importante aclarar que el trabajo con los mandalas NO es un juego como muchas veces se promueve, mucho menos un entretenimiento,

Various models have been presented to describe early Southeast Asian political formations that draw on both indigenous and imported Indic ideas. The most influential of these are the “Mandala” (Wolters 1968, 1982, 1999), “Galactic” (Tambiah 1976), “Negara” (Geertz 1980), and
Anderson’s 1972 “The idea of power in Javanese culture.” This paper represents an initial attempt to compare the salient features of these models with historical and archaeological data from South Sulawesi where, exceptionally and importantly, societies developed independently of Indic ideas. South Sulawesi is unique in being the only region of maritime Southeast Asia where there are sufficient written and oral sources, often substantiated by archaeological data, to document the
social evolution of its society from scattered, economically self-sufficient communities with ranked lineages practicing swidden agriculture to large political units (kingdoms) constructed around indigenous cultural and political concepts with economies based on wet-rice agriculture. This wealth of data provides us with a much more detailed picture of the emergence, development and support structures of early kingdoms than found in the models, which makes South Sulawesi of fundamental importance in understanding the social and economic evolution of pre-Indic influenced Austronesian societies
in Maritime Southeast Asia.

In the evolution of game diagrams and rules boardgames have come to mirror not only cultural aspects but also the transformations in the collective psyche. The boardgame portrays the collective psyche in the form of mandala shapes pertaining to the whole numbers, such as three and four. The symbolic values of the different geometries and numbers are recurrent themes in cultural history, and denote different stages in the progression of consciousness. In particular, the boardgame can be understood as an equivalent of the vessel in medieval alchemy.

Keywords: mandala, quaternity, trinitarian, Self, alchemy, sacred game, psychic structure, divination.

With the aim to highlight the innovative perspectives traced by the "mythanalyse",
Culianu believed that the literary text – in particular, the fantastic one – included latent
myths, or, more precisely, that the text itself might be contemplated as a myth. The purpose of this article – which will follow the methodological approach established by the Romanian historian of religions himself – is to investigate one of his own short stories, «The Emerald Game», following a thorough mythoanalytical reading. After identifying myth as a “mind game” – a fortunate formula which Culianu frequently employs in his philosophical scientific writings – the article will illustrate how the emerald “game” consists of an initiatory itinerary which takes place in the imaginary world contained in a tiny green stone, with a meandric structure akin to a mandala. This itinerary, presenting a circular temporality, aims at reaching the sacred centre of the stone, which manifests itself in the form of a feminine divinity – the Emerald Goddess – which indeed represents the centre of one’s own being. Such an interpretation harmonizes with the mental nature of the otherworldly journey
as theorized by Culianian epistemology. Subsequently, the article will demonstrate that the initiatory journey in «Jocul the smarald» is a Journey to the Netherworld. The first justification of this classification is the presence of the “River of the Dead” cosmologem – which is omnipresent in funerary geographies – yet euphemized by Culianu in a calm water course that has to be waded. The second justification – which establishes a far more profound "niveau isotopique" – is the hypothesis that the initiatory itinerary of «Jocul de smarald» pursues the alchemical motto "Vitriol", substituting the Interior of Terra Mater with that of the gemstone, where the supreme Goddess dwells. This reading is grounded in the identification of alchemy with the "regressus ad uterum": the Emerald Goddess would thus coincide with the alchemical "vas" , that is to say the central life-giving vessel from which the miraculous stone – i.e. the regenerated neophyte – will be born.

Розроблено підхід до виявлення особливостей ідентичності особистості за допомогою її вербальних самоописів себе як члена малої групи та проекції уявлень про власне Я за допомогою малювання мандали. Символічні ядро та границі, які наявні в мандалі, свідчать про рівень сформованості особистості та її усвідомлення власного Я.

¿Una cosa pasa a ser otra si cambia de nombre y de filosofía justificadora? ¿Un mandala ya no es una pirámide por llamarse bonito? ¿Qué pasaría si yo hago un grupo para ponerme de acuerdo con todos los integrantes en ir poniendo cuotas periódicas y programadas de ahorro iguales que, sumadas, en cierto momento le entreguen multiplicado por hasta 3 veces su ahorro a cada integrante, y quiero ayudarte a tí a que entres en ese grupo poniendo cierta y la misma cantidad de dinero en ocasiones programadas, regalándote parte del dinero que se sume en el grupo cuando este crezca, y para eso convenzo a dos personas de que convenzan tras cierto tiempo a dos personas a hacer lo mismo, para ir haciendo grupos de personas que cuando lleguen a cierto número límite se subdividan en dos grupos más pequeños, cada uno de los cuales haga lo mismo? Suena bien ¿no? Suena más interesante si le pongo una filosofía espiritual de empoderamiento solo para mujeres: digamos, por ejemplo, que se trata de un grupo que le pone a cada nivel de ahorro un elemento de la naturaleza: fuego, tierra, agua, aire. Suena muy sublime.

Vanuatu as one of the countries in the South Pacific Region has become a country that seems very diligent in criticizing Indonesia in international forums relating to the issue of violations of human rights in Papua. This was seen from 1982 when Vanuatu did not yet have diplomatic relations with Indonesia and then continued in 2014 when Vanuatu Prime Minister Moana Carcasses Katokai Kalosil at the 25th UN Human Rights Summit, delivered a speech urging the international community to support the independence of the Papuan people. This article argues that what was done by Vanuatu was inseparable from Vanuatu's domestical politic which the majority supported Papuan independence so that to frame the argument this article would use Graham T Allison's Organizational Process approach and adaptive model of foreign policy from Rosenau

El inconsciente está lleno de gérmenes de futuras situaciones psíquicas e ideas creativas, donde el artista plástico busca inspiración, produciendo una numerosa simbología que tiene que ver con la evolución de nuestra consciencia. En este artículo analizaremos en concreto el arquetipo mandala, por ser un símbolo con mucha presencia e importancia en el mundo del arte. A lo largo de investigaciones realizadas durante 20 años con más de 1.000 alumnos que cursaban su primer año en Bellas Artes, hemos encontrando en sus experiencias artísticas gran abundancia de elementos formales que se repetían, o la presencia de estructuras análogas a los arquetipos mandálicos de los pacientes de C. G. Jung, lo que demostraría que el ser humano puede ver más allá de la superficie de las cosas, mediante estos símbolos, portadores de significado en sí mismos.

The article examines the constituent elements of the state emblem of the People’s Republic of Tuva (in its 1935/1939 version). We view state emblems as a special type of historical source where constituent emblems and elements are, in fact, reflections
of a certain worldview. Emblems of the People’s Republic of Tuva (PRT) originally were full of Buddhist religious symbolism, but in the course of time it switched over to representing the dominance of the Soviet heraldic symbolism.
Among the variety of the PRT’s emblems created between 1921 and 1941, a special place belongs to the 1935 version. In 1939 it was slightly modified, but the basics of the design were left unchanged for several more years. This was a highly original state emblem which had nothing in common with those of USSR, Mongolia, or any of the subsequent emblems of Tuva. The official blazon of the state emblem can be found in the report of the Chairman of the Presidium of the PRT’s Little Khural to the Great Khural on amendments to the Constitution and on the new Constitution of Tuva (1936).
The azure five-petal flower-like escutcheon was traditionally interpreted as an influence of Soviet heraldry – “a blunt-pointed star” – thus imagined as a reflection of the Socialist policy of PRT’s government. A comparative analysis, however, shows that the five-petal design corresponds to the circle of a classical mandala (the sky or space), while the outlines of the PRT matches the central square if the mandala. A rider placed within the outline in this context represents the master of this space. The
tinctures fit into this interpretation well: the outline of the PRT is greyish-brown (for earth). All in all, the symbolism of the emblem is a harmonized formula of the world as seen by Tuvans: Space ↔ Earth ↔ masters of the land.
We believe that the similarities between the mandala and the PRT’s 1935/1939 state emblem are far from a mere coincidence. They prove that old Turkic cultural tradition had been deeply integrated into the Buddhist one and left a deep imprint on Tuvan mentality. Despite the impact of Soviet heraldry on the appearance and interpretation of the state emblem of Tuva, in its basics the emblem remained within the Turko-Mongolian, specifically Tuvan, symbolism.
Keywords: history of Tuva; heraldry; mandala; People’s Republic of Tuva (PRT); state emblem of People’s Republic of Tuva; state emblems of Tuva; traditional Tuvan cosmology

The archaeology of Persia may be a significant element of the jigsaw of understanding the antecedents of film and moving image – in particular animation. In this paper the roots of the cinematic moving image have been analyzed in tandem with historical artifacts from Persia to consider the possible influence of Persian art and science on the nineteenth century inventors of optical toys that were a crucial step on the developmental path of animation and cinema more generally.

This paper analyses the technoscientific objective of building a synthetic cell from a Jungian perspective. After decades of fragmentation and specialisation, the synthetic cell symbolises a turn towards restored wholeness, both at the object pole of the knowledge relationship (putting the fragments together again) and at the subject pole (synthetic biology as a converging field, a Gesamtwissenschaft, fostering individuation). From a Jungian perspective, it is no coincidence that visual representations of synthetic cells often reflect an archetypal, mandala-like structure. As a symbol of restored unity, the synthetic cell mandala compensates for technoscientific fragmentation via active imagination, providing a visual aid for the current technoscientific turn towards reintegration. Although the biotechnological desire to reconstruct life in vitro has been compared to alchemy before, a Jungian analysis allows us to make this comparison more specific and precise. The problem of archetypal images, however, is that alluring prospects of reintegration may underestimate and obfuscate the deficiencies and tensions at work in the current situation. As a projection of a future wholeness, it may foster optimism, but also function as a misleading façade, covering up collisions and complexities. This can only be averted by the conscious employment of the synthetic cell mandala as a symbolic scaffold fostering processes of individuation and working through.

Curso teórico-prático ministrado no Museu de Arte Sacra de São Paulo com a temática da MANDALA em 16/09/2018.
Apresentação: A mandala é a elaboração de um desenho organizando em um círculo, e também em quadrados concêntricos, em uma representação geométrica da dinâmica relação entre o homem e o universo, resultando em uma imagem simbólica do cosmo.

Conteúdo teórico:
- As origens e representações do ciclo cósmico nas sociedades primitivas.
- O aspecto simbólico do círculo e da ligação cósmica dos templos às montanhas sagradas.
- As variações culturais da imagem ordenada das mandalas na arquitetura religiosa: nos círculos de pedras, nos labirintos, na cruz celta como símbolo da terra, nas rosáceas das catedrais cristãs, na roda medicinal e no apanhador de sonhos dos nativos americanos entre outras representações.

Oficina prática:
- Confecção de uma mandala pessoal com a utilização de metodologias e materiais diversos. Mais do que um resultado plástico, o trabalho artístico é um canal de expressão do indivíduo. Em um exercício de despertar a criatividade, liberando o criar artístico do rigor estético, a mandala sob o ponto de vista da psicologia junguiana no processo de individualização, promove uma experiência de autoconhecimento com a possibilidade de interpretação do resultado de cada trabalho.

This paper is based upon the study of linkages between the traditional design knowledge concepts and the current Architectural education system in India. Especially the Vastu Purush Mandala, which is more relevant for today's architectural education. Vastu Purush Mandala will fill up the missing gap of theoretical components in contemporary architectural pedagogy. The importance of these ancestral architectural design principles and practices of architectural design has been neglected by current education systems. All the architectural principles and philosophy of architecture are explained in detail in various ancient Vedic treatises on Vastu Shastra. Linkages between various analytical indicators between classical architectural principles and current architectural principles are necessary. The conventional way of studying architectural design is easier as it is linked with nature, cosmos, astrology, and spiritual life. The current architectural education system will be easy to...

RESUMO Nossa sociedade enfrenta desastres simultâneos. Em meio à pandemia, inundações, deslizamentos de terra e incêndios florestais fazem parte da realidade de milhões de brasileiros. Partindo de referenciais de Educação Ambiental Crítica e Sociedade de Risco, o objetivo deste trabalho foi analisar o perfil das escolas e as abordagens de Educação em Redução de Riscos e Desastres (ERRD) adotadas em 127 práticas inscritas na Campanha #AprenderParaPrevenir. As práticas de ERRD foram desenvolvidas majoritariamente em escolas públicas e em todas as etapas de ensino. Para melhor caracterizar essas práticas, foi construída uma mandala de ERRD que apresenta as principais modalidades e recursos didáticos adotados em cinco perspectivas de abordagens, a saber: Expositiva, Comunicativa, Experiencial, Investigativa e Cidadã. No propósito de educarmos em sociedades de risco e desastres socioambientais, apresentamos algumas reflexões: i) desnaturalizar os desastres e compreendê-los como uma const...

Our society faces simultaneous disasters. In the midst of the pandemic, floods, landslides, and forest fires are a reality for millions of Brazilians. On the basis of references of critical environmental education and risk society, the aim of this work was to analyze the profile of schools and the approaches in Educação em Redução de Riscos e Desastres (DRRE) [Disaster Risk Reduction Education] adopted in 127 practices registered in the Campaign #AprenderParaPrevenir. DRRE practices were developed mainly in public schools and in all stages of teaching. In order to better characterize these practices, we created a DRRE mandala that presents the didactic modalities and resources adopted in five perspectives of approaches, namely: Expository, Communicative, Experiential, Investigative, and Citizen engagement. In order to educate in societies of risks and disasters, we present some reflections: i) to denaturalize disasters and understand them as a social and cultural construction; ii) to build critical and resilient societies, capable of dealing with life’s uncertainties; iii) to adopt a local perspective; iv) to recognize schools as knowledge producers. Learning communities in DRRE established among schools, civil defenses and universities provide learning for all; particularly in this recent and challenging theme in the school context, which has demanded from teachers the production of new pedagogical practices and collaborative efforts among education, generations, and institutions.

La produzione saggistica dell'ambientalismo è così estesa e diversificata, a volte perfino contraddittoria, da poter risultare labirintica. Questa bibliografia ragionata cerca di funzionare da filo di Arianna interdisciplinare orientativo e di individuare un pensiero composito ma convergente, se non proprio unitario fra i vari indirizzi... Già intervento letto al convegno “Leggi il tuo pianeta!” (organizzato dal Sindacato Nazionale Scrittori per l’Anno Internazionale del Pianeta Terra proclamato dall’UNESCO, presso la Biblioteca Nazionale Centrale di Roma, il 21-4-2008), lo scritto è stato riguardato, ampliato e aggiornato nel 2013.