LA EXPERIENCIA DE ESTAR PRESENTE EN MEDITADORES ZEN:
UNA APROXIMACIÓN FENOMENOLÓGICA
Palabras clave:
Micro-fenomenología, Relacional, Fenomenología, Meditación Zen, PresenciaResumen
En la meditación zen, un componente importante de la práctica es el fenómeno de la conciencia del momento presente. Presencia puede ser entendida como una experiencia de conciencia encarnada en el aquí y ahora. Sobre este objeto de estudio, la investigación ha hecho un abordaje empírico con énfasis en la tercera persona, en desmedro de su estudio subjetivo. El principal objetivo de esta investigación es estudiar la experiencia de presencia en meditadores zen durante la práctica meditativa. Se utilizó el método de entrevista micro-fenomenológica para recopilar información sobre la experiencia subjetiva de presencia en meditadores. Para analizar los datos, se aplicó el método de fenomenología trascendental de Moustakas, lo que permitió encontrar la estructura invariante del fenómeno de estudio. Esta investigación encontró que la esencia de la experiencia de presencia de los meditadores zen se caracteriza por la sensación de mantener un contacto puro con la realidad, que origina un cambio en la percepción del sí mismo, los otros y el mundo circundante. Finalmente, se discute que los resultados permiten concebir la meditación como una experiencia subjetiva de carácter corporizado y de ser-en-el-mundo, elementos que están abiertos al contexto intersubjetivo. Esta perspectiva abre una interpretación de la meditación bajo un enfoque encarnado y relacional.
Citas
Allefeld, C. (2008). The hollow of being: What can we learn from Merleau-Ponty’s ontology for a science of consciousness? Mind and Matter, 6(2), 235–255. Recuperado de https://www.carsten-allefeld.de/pub/hollow.pdf
Araya, C., Arístegui, R., & Fossa, P. (2017). Pasos hacia una enacción relacional. Aporte, ambigüedades y limitaciones del concepto embodied mind en Francisco Varela: un análisis metateórico. Mindfulness & Compassion, 2(1), 41–46. https://doi.org/10.1016/j.mincom.2016.12.003
Anderson, A., Bean, J., Farb, N., Fatima, Z., Mayberg, H., McKeon, D. & Segal, Z. (2007). Attending to the present: Mindfulness meditation reveals distinct neural modes of self-reference. Social Cognitive and Affective Neuroscience, 2(4), 313–322. https://doi.org/10.1093/scan/nsm030
Ataria, Y., Berkovich-Ohana, A. & Dor, Y. (2015). How does it feel to lack a sense of boundaries? A case study of a long-term mindfulness meditator. Consciousness and Cognition, 37, 133–147. https://doi.org/10.1016/j.concog.2015.09.002
Aten, H., Felder, A., Neudeck, J., Robbins, B. & Shiomi-Chen, J. (2014). Mindfulness at the Heart of Existential-Phenomenology and Humanistic Psychology: A Century of Contemplation and Elaboration. Humanistic Psychologist, 42(1), 6–23. https://doi.org/10.1080/08873267.2012.753886
Baldini, L., Nelson, B., Parker, S. & Siegel, D. (2014). The clinician as neuroarchitect: The importance of mindfulness and presence in clinical practice. Clinical Social Work Journal, 42(3), 218–227. https://doi.org/10.1007/s10615-014-0476-3
Berkovich-Ohana, A., Glickson, J. & Goldstein, A. (2012). Mindfulness induced changes in gamma band activity-implications for the default mode network, self-reference and attention. Clinical Neurophysiology, 123(1), 700-710. https://doi.org/10.1016/j.clinph.2011.07.048
Bitbol, M., Nissou, P., Petitmengin, C., Roepstorff, A. & Van Beek, M. (2017). What is it like to meditate? Methods and issues for microphenomenological description of meditative experience. Journal of Consciousness Studies, 16(1), 232–237. https://doi.org/10.1111/j.1548-1352.2010.01136.x
Bradford, G. (2007). The Play of Unconditioned Presence in Existential-integrative Psychotherapy. Journal of Transpersonal Psychology, 39(1), 23–47. Recuperado de http://www.atpweb.org/jtparchive/trps-39-07-01-23.pdf
Brazil, I., Farias, M. & Kreplin, U. (2018). The limited prosocial effects of meditation: A systematic review and meta-analysis. Scientific Reports, 8(1), 1–10. https://doi.org/10.1038/s41598-018-20299-z
Britton, W., Cooper, D., Fisher, N., Lindahl, J. & Rosen, R. (2017). The varieties of contemplative experience: A mixed-methods study of meditation-related challenges in Western Buddhists. Plos One, 12(1), 1-38. https://doi.org/10.1371/journal.pone.0176239
Brown, K. & Cordon, S. (2009). Toward a Phenomenology of Mindfulness: Subjective Experience and Emotional Correlates. En F. Didonna. (Ed.), Clinical Handbook of Mindfulness (pp. 59-81). Nueva York: Springer. Recuperado de https://link.springer.com/chapter/10.1007/978-0-387-09593-6_5
Bugental, J. (1965). The Search for Authenticity: An Existential-Analytic Approach to Psychotherapy. New York: Irvington Publishers.
Bugental, J. (1987). The art of the psychotherapist. New York: Norton.
Caldwell, J., Davidson, R., Fox, A., Olson, M., Rogers, G., Shackman, A., Stodola, D. & Weng, H. (2013). Compassion Training Alters Altruism and Neural Responses to Suffering. Psychological Science, 24(7), 1171–1180. https://doi.org/10.1177/0956797612469537
Canales-Johnson, A., Fuentes, C., Martínez-Pernía, D., Olivares, F. & Vargas, E. (2015). Neurophenomenology revisited: second-person methods for the study of human consciousness. Frontiers in Psychology, 29(6), 673. Recuperado de https://www.ncbi.nlm.nih.gov/pubmed/26074839
Canales-Johnson, A., Fuentes, C. & Vargas, E. (2013). Francisco Varela’s neurophenomenology of time: temporality of consciousness explained? Actas Españolas de Psiquiatría, 41(4), 253–262. Recuperado de https://pdfs.semanticscholar.org/5bc4/c1c63de0304cac37887a6631e90aab250809.pdf
Carini, C. (2009). La estructuración ritual del cuerpo, la experiencia y la intersubjetividad en la práctica del budismo zen argentino. Religião e Sociedade, 29(1), 62-94. Recuperado de http://www.scielo.br/scielo.php?script=sci_arttext&pid=S0100-85872009000100004
Carrasco, D., Kaltwasser, A., Martínez, D. & Puyol, C. (2018). What makes metalheads happy ? A phenomenological analysis of flow experiences in metal musicians analysis of flow experiences in metal musicians. Qualitative Research in Psychology, (s.f.). https://doi.org/10.1080/14780887.2017.1416210
Carriére, K., Chiesa, A., Khoury, B., Knäuper, B., Pagnini, F. & Trent, N. (2017). Embodied Mindfulness. Mindfulness, 8(5), 1160–1171. https://doi.org/10.1007/s12671-017-0700-7
Cavanagh, J., Cullen, M., Ekman, P., Foitz, C., Giese-Davis, J., Gillath, O., Jennings, P. Kemeny, M., Shaver, P., & Wallace, A. (2012). Contemplative/emotion training reduces negative emotional behavior and promotes prosocial responses. Emotion (Washington, D.C.), 12(2), 338–350. https://doi.org/10.1037/a0026118
Chiera, B., Ohan, J. & Stallman, H. (2017). The role of social support, being present and self-kindness in university student well-being. British Journal of Guidance & Counselling, 0(0), 1–10. https://doi.org/10.1080/03069885.2017.1343458
Chiesa, A., & Malinowski, P. (2011). Mindfulness-based approaches: Are they all the same? Journal of Clinical Psychology, 67(4), 404–424. https://doi.org/10.1002/jclp.20776
Colosimo, K., & Pos, A. (2015). A rational model of expressed therapeutic presence. Journal of Psychotherapy Integration, 25(2), 100–114. https://doi.org/10.1037/a0038879
Condon, P., Desbordes, G., DeSteno, D., & Miller, W. (2013). Meditation Increases Compassionate Responses to Suffering. Psychological Science, 24(10), 2125–2127. https://doi.org/10.1177/0956797613485603
Damasio, A. (1999). The Feeling of What Happens. New York: Harcourt.
Dambrun, M., Droit-Volet, S., & Fanget, M. (2015). Mindfulness meditation and relaxation training increases time sensitivity. Consciousness and Cognition, 31(1), 86–97. https://doi.org/10.1016/j.concog.2014.10.007
Epel, E., Nelson, B., Parker, S. & Siegel, D. (2015). The Science of Presence of Mindfulness. En R. Siegel. (Ed.), The Science of Mindfulness: A Research-Based Path to Well-Being, (pp. 225-244). Virginia, USA: Teaching Company.
Falb, M., & Pargament, K. (2012). Relational mindfulness, spirituality, and the therapeutic bond. Asian Journal of Psychiatry, 5(4), 351–354. https://doi.org/10.1016/j.ajp.2012.07.008
Firenze, A. (2016). El cuerpo en la filosofía de Merleau-Ponty. Daimon. Revista Internacional de Filosofía, 5(1), 139-148.
Grossenbacher, P. & Quaglia, J. (2017). Contemplative Cognition: A More Integrative Framework for Advancing Mindfulness and Meditation Research. Mindfulness, 8(6), 1580–1593. https://doi.org/10.1007/s12671-017-0730-1
Gross, J., Hutcherson, C. & Seppala, E. (2008). Loving-Kindness Meditation Increases Social Connectedness. Emotion, 8(5), 720–724. https://doi.org/10.1037/a0013237
Jorge, J. (2015). Merleau-Ponty percibiendo oriente: Los quiasmos del shodo. Recial, 8(1), 1-7. Recuperado de https://revistas.unc.edu.ar/index.php/recial/article/view/12973
Kabat Zinn, J. (2004). Vivir con plenitud la crisis. Barcelona: Kairós.
Kohls, N., Meissner, K., Otten, S., Schmidt, S., Schötz, E. & Wittmann, M. (2016). Time perception, mindfulness and attentional capacities in transcendental meditators and matched controls. Personality and Individual Differences, 93, 16–21. https://doi.org/10.1016/j.paid.2015.10.023
Kramer, R., Sharma, D. & Weger, U. (2013). The effect of mindfulness meditation on time perception. Consciousness and Cognition, 22(3), 846–852. https://doi.org/10.1016/j.concog.2013.05.008
Mecham, C. (2010). Cast Off Body and Mind: Realization of the Self in Phenomenology and Soto Zen. Pacific Northwest Journal of Undergraduate Research and Creative Activities, 1(1), 1-8. Recuperado de https://commons.pacificu.edu/pnwestjurca/vol1/iss1/1/
Moustakas, C. (1994). Phenomenological Research Methods. Thousand Oaks: Sage Publications.
Osorio, F. (1999). El científico social entre la actitud natural y la actitud fenomenológica. Cientia Moebio, 5(1), 119-128. Recuperado de http://www.redalyc.org/articulo.oa?id=10100514
Padilla, M. (2015). Phenomenology in Educational Qualitative Research: Philosophy as Science or Philosophical Science? International Journal of Educational Excellence, 1(2), 101–110. https://doi.org/10.18562/IJEE.2015.0009
Petitmengin, C. (2006). Describing one’s subjective experience in the second person: An interview method for the science of consciousness. Phenomenology and the Cognitive Sciences, 5(3–4), 229–269. https://doi.org/10.1007/s11097-006-9022-2
Phelan, J. (2010). Mindfulness as Presence. Mindfulness, 1(2), 131–134. https://doi.org/10.1007/s12671-010-0015-4
Rabanaque, L. (2011). Actitud natural y actitud fenomenológica. Sapientia, 67(229-230), 147-164. Recuperado de http://bibliotecadigital.uca.edu.ar/greenstone/cgi-bin/library.cgi?a=d&c=Revistas&d=actitud-natural-actitud-fenomenologica-rabanaque
Schmidt, S. & Wittmann, M. (2014). Meditation – Neuroscientific Approaches and Philosophical Implications, 2(1), 199-209. https://doi.org/10.1007/978-3-319-01634-4
Sevilla, H. (2015). La conciencia de lo humano. El tiempo, el otro y el lenguaje desde la perspectiva sartreana. Eikasia, 67(1), 261-278. Recuperado de http://revistadefilosofia.com/67-12.pdf
Segovia-Cuellar, A. (2012). La cognición como acontecer biológico desde la teoría de la enacción y la corporización de la actividad psicológica (Tesis de pregrado). Universidad Nacional de Colombia: Bogotá.
Shear, J. & Varela, F. (1999). First-Person Methodologies: What, Why, How? Journal of Consciousness Studies, 6(1), 1-14.
Simon, V. (2011). Aprende a practicar Mindfulness. Madrid: Sello Editorial.
St. Clair, R. (2004). The Phenomenology of Self Across Cultures. Intercultural Communication Studies, 13(3), 8–26. Recuperado de https://web.uri.edu/iaics/files/02-Robert-N.-St.-Clair.pdf
Thompson, E. (2017). Looping Effects and the Cognitive Science of Mindfulness Meditation. En D. McMahan & E. Braun. (Eds). Meditation, Buddhism, and Science (pp. 47-61). New York: Oxford University Press.
Thompson, E., & Zahavi, D. (2007). Philosophical issues: Phenomenology. En P. D. Zelazo, M. Moscovitch, & E. Thompson (Eds.). Cambridge handbook of consciousness studies (pp. 67–88). Nueva York: Cambridge University Press. http://dx.doi.org/10.1017/CBO9780511816789.005
Thompson, R. (2000). Zazen and psychotherapeutic presence. American Journal of Psychotherapy, 54(4), 531-548. https://doi.org/ 10.1176/appi.psychotherapy.2000.54.4.531
Ule, A. (2016). Mindfulness and Self-deliverance to Pure Presence. Asian Studies, 4(2), 85- 94. https://doi.org/10.4312/as.2016.4.2.85-94
Varela, F. (1996). Neurophenomenology: A Methodological Remedy for the Hard Problem. Journal of Consciousness Studies, 3(4), 330-349.
Varela, F. (1997). De cuerpo presente. Barcelona: Gedisa.
Yildirim, S. & Yüksel, P. (2015). Theoretical Frameworks, Methods, and Procedures for Conducting Phenomenological Studies. Turkish Online Journal of Qualitative Inquiry, 6(1), 1–20. https://doi.org/10.17569/tojqi.59813
Araya, C., Arístegui, R., & Fossa, P. (2017). Pasos hacia una enacción relacional. Aporte, ambigüedades y limitaciones del concepto embodied mind en Francisco Varela: un análisis metateórico. Mindfulness & Compassion, 2(1), 41–46. https://doi.org/10.1016/j.mincom.2016.12.003
Anderson, A., Bean, J., Farb, N., Fatima, Z., Mayberg, H., McKeon, D. & Segal, Z. (2007). Attending to the present: Mindfulness meditation reveals distinct neural modes of self-reference. Social Cognitive and Affective Neuroscience, 2(4), 313–322. https://doi.org/10.1093/scan/nsm030
Ataria, Y., Berkovich-Ohana, A. & Dor, Y. (2015). How does it feel to lack a sense of boundaries? A case study of a long-term mindfulness meditator. Consciousness and Cognition, 37, 133–147. https://doi.org/10.1016/j.concog.2015.09.002
Aten, H., Felder, A., Neudeck, J., Robbins, B. & Shiomi-Chen, J. (2014). Mindfulness at the Heart of Existential-Phenomenology and Humanistic Psychology: A Century of Contemplation and Elaboration. Humanistic Psychologist, 42(1), 6–23. https://doi.org/10.1080/08873267.2012.753886
Baldini, L., Nelson, B., Parker, S. & Siegel, D. (2014). The clinician as neuroarchitect: The importance of mindfulness and presence in clinical practice. Clinical Social Work Journal, 42(3), 218–227. https://doi.org/10.1007/s10615-014-0476-3
Berkovich-Ohana, A., Glickson, J. & Goldstein, A. (2012). Mindfulness induced changes in gamma band activity-implications for the default mode network, self-reference and attention. Clinical Neurophysiology, 123(1), 700-710. https://doi.org/10.1016/j.clinph.2011.07.048
Bitbol, M., Nissou, P., Petitmengin, C., Roepstorff, A. & Van Beek, M. (2017). What is it like to meditate? Methods and issues for microphenomenological description of meditative experience. Journal of Consciousness Studies, 16(1), 232–237. https://doi.org/10.1111/j.1548-1352.2010.01136.x
Bradford, G. (2007). The Play of Unconditioned Presence in Existential-integrative Psychotherapy. Journal of Transpersonal Psychology, 39(1), 23–47. Recuperado de http://www.atpweb.org/jtparchive/trps-39-07-01-23.pdf
Brazil, I., Farias, M. & Kreplin, U. (2018). The limited prosocial effects of meditation: A systematic review and meta-analysis. Scientific Reports, 8(1), 1–10. https://doi.org/10.1038/s41598-018-20299-z
Britton, W., Cooper, D., Fisher, N., Lindahl, J. & Rosen, R. (2017). The varieties of contemplative experience: A mixed-methods study of meditation-related challenges in Western Buddhists. Plos One, 12(1), 1-38. https://doi.org/10.1371/journal.pone.0176239
Brown, K. & Cordon, S. (2009). Toward a Phenomenology of Mindfulness: Subjective Experience and Emotional Correlates. En F. Didonna. (Ed.), Clinical Handbook of Mindfulness (pp. 59-81). Nueva York: Springer. Recuperado de https://link.springer.com/chapter/10.1007/978-0-387-09593-6_5
Bugental, J. (1965). The Search for Authenticity: An Existential-Analytic Approach to Psychotherapy. New York: Irvington Publishers.
Bugental, J. (1987). The art of the psychotherapist. New York: Norton.
Caldwell, J., Davidson, R., Fox, A., Olson, M., Rogers, G., Shackman, A., Stodola, D. & Weng, H. (2013). Compassion Training Alters Altruism and Neural Responses to Suffering. Psychological Science, 24(7), 1171–1180. https://doi.org/10.1177/0956797612469537
Canales-Johnson, A., Fuentes, C., Martínez-Pernía, D., Olivares, F. & Vargas, E. (2015). Neurophenomenology revisited: second-person methods for the study of human consciousness. Frontiers in Psychology, 29(6), 673. Recuperado de https://www.ncbi.nlm.nih.gov/pubmed/26074839
Canales-Johnson, A., Fuentes, C. & Vargas, E. (2013). Francisco Varela’s neurophenomenology of time: temporality of consciousness explained? Actas Españolas de Psiquiatría, 41(4), 253–262. Recuperado de https://pdfs.semanticscholar.org/5bc4/c1c63de0304cac37887a6631e90aab250809.pdf
Carini, C. (2009). La estructuración ritual del cuerpo, la experiencia y la intersubjetividad en la práctica del budismo zen argentino. Religião e Sociedade, 29(1), 62-94. Recuperado de http://www.scielo.br/scielo.php?script=sci_arttext&pid=S0100-85872009000100004
Carrasco, D., Kaltwasser, A., Martínez, D. & Puyol, C. (2018). What makes metalheads happy ? A phenomenological analysis of flow experiences in metal musicians analysis of flow experiences in metal musicians. Qualitative Research in Psychology, (s.f.). https://doi.org/10.1080/14780887.2017.1416210
Carriére, K., Chiesa, A., Khoury, B., Knäuper, B., Pagnini, F. & Trent, N. (2017). Embodied Mindfulness. Mindfulness, 8(5), 1160–1171. https://doi.org/10.1007/s12671-017-0700-7
Cavanagh, J., Cullen, M., Ekman, P., Foitz, C., Giese-Davis, J., Gillath, O., Jennings, P. Kemeny, M., Shaver, P., & Wallace, A. (2012). Contemplative/emotion training reduces negative emotional behavior and promotes prosocial responses. Emotion (Washington, D.C.), 12(2), 338–350. https://doi.org/10.1037/a0026118
Chiera, B., Ohan, J. & Stallman, H. (2017). The role of social support, being present and self-kindness in university student well-being. British Journal of Guidance & Counselling, 0(0), 1–10. https://doi.org/10.1080/03069885.2017.1343458
Chiesa, A., & Malinowski, P. (2011). Mindfulness-based approaches: Are they all the same? Journal of Clinical Psychology, 67(4), 404–424. https://doi.org/10.1002/jclp.20776
Colosimo, K., & Pos, A. (2015). A rational model of expressed therapeutic presence. Journal of Psychotherapy Integration, 25(2), 100–114. https://doi.org/10.1037/a0038879
Condon, P., Desbordes, G., DeSteno, D., & Miller, W. (2013). Meditation Increases Compassionate Responses to Suffering. Psychological Science, 24(10), 2125–2127. https://doi.org/10.1177/0956797613485603
Damasio, A. (1999). The Feeling of What Happens. New York: Harcourt.
Dambrun, M., Droit-Volet, S., & Fanget, M. (2015). Mindfulness meditation and relaxation training increases time sensitivity. Consciousness and Cognition, 31(1), 86–97. https://doi.org/10.1016/j.concog.2014.10.007
Epel, E., Nelson, B., Parker, S. & Siegel, D. (2015). The Science of Presence of Mindfulness. En R. Siegel. (Ed.), The Science of Mindfulness: A Research-Based Path to Well-Being, (pp. 225-244). Virginia, USA: Teaching Company.
Falb, M., & Pargament, K. (2012). Relational mindfulness, spirituality, and the therapeutic bond. Asian Journal of Psychiatry, 5(4), 351–354. https://doi.org/10.1016/j.ajp.2012.07.008
Firenze, A. (2016). El cuerpo en la filosofía de Merleau-Ponty. Daimon. Revista Internacional de Filosofía, 5(1), 139-148.
Grossenbacher, P. & Quaglia, J. (2017). Contemplative Cognition: A More Integrative Framework for Advancing Mindfulness and Meditation Research. Mindfulness, 8(6), 1580–1593. https://doi.org/10.1007/s12671-017-0730-1
Gross, J., Hutcherson, C. & Seppala, E. (2008). Loving-Kindness Meditation Increases Social Connectedness. Emotion, 8(5), 720–724. https://doi.org/10.1037/a0013237
Jorge, J. (2015). Merleau-Ponty percibiendo oriente: Los quiasmos del shodo. Recial, 8(1), 1-7. Recuperado de https://revistas.unc.edu.ar/index.php/recial/article/view/12973
Kabat Zinn, J. (2004). Vivir con plenitud la crisis. Barcelona: Kairós.
Kohls, N., Meissner, K., Otten, S., Schmidt, S., Schötz, E. & Wittmann, M. (2016). Time perception, mindfulness and attentional capacities in transcendental meditators and matched controls. Personality and Individual Differences, 93, 16–21. https://doi.org/10.1016/j.paid.2015.10.023
Kramer, R., Sharma, D. & Weger, U. (2013). The effect of mindfulness meditation on time perception. Consciousness and Cognition, 22(3), 846–852. https://doi.org/10.1016/j.concog.2013.05.008
Mecham, C. (2010). Cast Off Body and Mind: Realization of the Self in Phenomenology and Soto Zen. Pacific Northwest Journal of Undergraduate Research and Creative Activities, 1(1), 1-8. Recuperado de https://commons.pacificu.edu/pnwestjurca/vol1/iss1/1/
Moustakas, C. (1994). Phenomenological Research Methods. Thousand Oaks: Sage Publications.
Osorio, F. (1999). El científico social entre la actitud natural y la actitud fenomenológica. Cientia Moebio, 5(1), 119-128. Recuperado de http://www.redalyc.org/articulo.oa?id=10100514
Padilla, M. (2015). Phenomenology in Educational Qualitative Research: Philosophy as Science or Philosophical Science? International Journal of Educational Excellence, 1(2), 101–110. https://doi.org/10.18562/IJEE.2015.0009
Petitmengin, C. (2006). Describing one’s subjective experience in the second person: An interview method for the science of consciousness. Phenomenology and the Cognitive Sciences, 5(3–4), 229–269. https://doi.org/10.1007/s11097-006-9022-2
Phelan, J. (2010). Mindfulness as Presence. Mindfulness, 1(2), 131–134. https://doi.org/10.1007/s12671-010-0015-4
Rabanaque, L. (2011). Actitud natural y actitud fenomenológica. Sapientia, 67(229-230), 147-164. Recuperado de http://bibliotecadigital.uca.edu.ar/greenstone/cgi-bin/library.cgi?a=d&c=Revistas&d=actitud-natural-actitud-fenomenologica-rabanaque
Schmidt, S. & Wittmann, M. (2014). Meditation – Neuroscientific Approaches and Philosophical Implications, 2(1), 199-209. https://doi.org/10.1007/978-3-319-01634-4
Sevilla, H. (2015). La conciencia de lo humano. El tiempo, el otro y el lenguaje desde la perspectiva sartreana. Eikasia, 67(1), 261-278. Recuperado de http://revistadefilosofia.com/67-12.pdf
Segovia-Cuellar, A. (2012). La cognición como acontecer biológico desde la teoría de la enacción y la corporización de la actividad psicológica (Tesis de pregrado). Universidad Nacional de Colombia: Bogotá.
Shear, J. & Varela, F. (1999). First-Person Methodologies: What, Why, How? Journal of Consciousness Studies, 6(1), 1-14.
Simon, V. (2011). Aprende a practicar Mindfulness. Madrid: Sello Editorial.
St. Clair, R. (2004). The Phenomenology of Self Across Cultures. Intercultural Communication Studies, 13(3), 8–26. Recuperado de https://web.uri.edu/iaics/files/02-Robert-N.-St.-Clair.pdf
Thompson, E. (2017). Looping Effects and the Cognitive Science of Mindfulness Meditation. En D. McMahan & E. Braun. (Eds). Meditation, Buddhism, and Science (pp. 47-61). New York: Oxford University Press.
Thompson, E., & Zahavi, D. (2007). Philosophical issues: Phenomenology. En P. D. Zelazo, M. Moscovitch, & E. Thompson (Eds.). Cambridge handbook of consciousness studies (pp. 67–88). Nueva York: Cambridge University Press. http://dx.doi.org/10.1017/CBO9780511816789.005
Thompson, R. (2000). Zazen and psychotherapeutic presence. American Journal of Psychotherapy, 54(4), 531-548. https://doi.org/ 10.1176/appi.psychotherapy.2000.54.4.531
Ule, A. (2016). Mindfulness and Self-deliverance to Pure Presence. Asian Studies, 4(2), 85- 94. https://doi.org/10.4312/as.2016.4.2.85-94
Varela, F. (1996). Neurophenomenology: A Methodological Remedy for the Hard Problem. Journal of Consciousness Studies, 3(4), 330-349.
Varela, F. (1997). De cuerpo presente. Barcelona: Gedisa.
Yildirim, S. & Yüksel, P. (2015). Theoretical Frameworks, Methods, and Procedures for Conducting Phenomenological Studies. Turkish Online Journal of Qualitative Inquiry, 6(1), 1–20. https://doi.org/10.17569/tojqi.59813
Descargas
Publicado
06-05-2018
Cómo citar
Silva-Mack, V., Araya-Véliz C., Martínez-Pernía D., & Arístegui Lagos R. (2018). LA EXPERIENCIA DE ESTAR PRESENTE EN MEDITADORES ZEN:: UNA APROXIMACIÓN FENOMENOLÓGICA. LÍMITE Revista Interdisciplinaria De Filosofía Y Psicología, 13(43). Recuperado a partir de https://revistalimite.uta.cl/index.php/limite/article/view/101
Número
Sección
Artículos de Investigación
