B. Alan Wallace - Böcker

This book takes a bold new look at ways of exploring the nature, origins, and potentials of consciousness within the context of science and religion. Alan Wallace draws careful distinctions between four elements of the scientific tradition: science itself, scientific realism, scientific materialism, and scientism. Arguing that the metaphysical doctrine of scientific materialism has taken on the role of ersatz-religion for its adherents, he traces its development from its Greek and Judeo-Christian origins, focusing on the interrelation between the Protestant Reformation and the Scientific Revolution. He looks at scientists' long term resistance to the firsthand study of consciousness and details the ways in which subjectivity has been deemed taboo within the scientific community. In conclusion, Wallace draws on William James's idea for a "science of religion" that would study the nature of religious and, in particular, contemplative experience. In exploring the nature of consciousness, this groundbreaking study will help to bridge the chasm between religious belief and scientific knowledge. It is essential reading for philosophers and historians of science, scholars of religion, and anyone interested in the relationship between science and religion.

Buddhism and Science brings together distinguished philosophers, Buddhist scholars, physicists, and cognitive scientists to examine the contrasts and connections between the worlds of Western science and Eastern spirituality. This compilation was inspired by a suggestion made by His Holiness the Dalai Lama, himself one of the contributors, after one of a series of cross-cultural scientific dialogues in Dharamsala, India, sponsored by the Mind and Life Institute. Other contributors such as William L. Ames, Matthieu Ricard, and Stephen LaBerge assess not only the fruits of inquiry from East and West but also shed light on the underlying assumptions of these disparate worldviews. Their essays creatively address a broad range of topics: from quantum theory's surprising affinities with the Buddhist concept of emptiness, to the increasing need in the West for a more contemplative science attuned to the first-person investigation of the mind, to the important ways in which the psychological study of "lucid dreaming" maps similar terrain to the cultivation of the Tibetan Buddhist discipline of dream yoga.Reflecting its wide variety of topics, Buddhism and Science is comprised of three sections. The first presents two historical overviews of the engagements between Buddhism and modern science or, rather, how Buddhism and modern science have defined, rivaled, or complemented one another. The second describes the ways Buddhism and the cognitive sciences inform each other; the third addresses points of intersection between Buddhism and the physical sciences. On the broadest level this work illuminates how different ways of exploring the nature of human identity, the mind, and the universe at large can enrich and enlighten one another.

Science has long treated religion as a set of personal beliefs that have little to do with a rational understanding of the mind and the universe. However, B. Alan Wallace, a respected Buddhist scholar, proposes that the contemplative methodologies of Buddhism and of Western science are capable of being integrated into a single discipline: contemplative science. The science of consciousness introduces first-person methods of investigating the mind through Buddhist contemplative techniques, such as samatha, an organized, detailed system of training the attention. Just as scientists make observations and conduct experiments with the aid of technology, contemplatives have long tested their own theories with the help of highly developed meditative skills of observation and experimentation. Contemplative science allows for a deeper knowledge of mental phenomena, including a wide range of states of consciousness, and its emphasis on strict mental discipline counteracts the effects of conative (intention and desire), attentional, cognitive, and affective imbalances.Just as behaviorism, psychology, and neuroscience have all shed light on the cognitive processes that enable us to survive and flourish, contemplative science offers a groundbreaking perspective for expanding our capacity to realize genuine well-being. It also forges a link between the material world and the realm of the subconscious that transcends the traditional science-based understanding of the self.

Science has long treated religion as a set of personal beliefs that have little to do with a rational understanding of the mind and the universe. However, B. Alan Wallace, a respected Buddhist scholar, proposes that the contemplative methodologies of Buddhism and of Western science are capable of being integrated into a single discipline: contemplative science. The science of consciousness introduces first-person methods of investigating the mind through Buddhist contemplative techniques, such as samatha, an organized, detailed system of training the attention. Just as scientists make observations and conduct experiments with the aid of technology, contemplatives have long tested their own theories with the help of highly developed meditative skills of observation and experimentation. Contemplative science allows for a deeper knowledge of mental phenomena, including a wide range of states of consciousness, and its emphasis on strict mental discipline counteracts the effects of conative (intention and desire), attentional, cognitive, and affective imbalances.Just as behaviorism, psychology, and neuroscience have all shed light on the cognitive processes that enable us to survive and flourish, contemplative science offers a groundbreaking perspective for expanding our capacity to realize genuine well-being. It also forges a link between the material world and the realm of the subconscious that transcends the traditional science-based understanding of the self.

Bridging the gap between the world of science and the realm of the spiritual, B. Alan Wallace introduces a natural theory of human consciousness that has its roots in contemporary physics and Buddhism. Wallace's "special theory of ontological relativity" suggests that mental phenomena are conditioned by the brain, but do not emerge from it. Rather, the entire natural world of mind and matter, subjects and objects, arises from a unitary dimension of reality that is more fundamental than these dualities, as proposed by Wolfgang Pauli and Carl Jung. To test his hypothesis, Wallace employs the Buddhist meditative practice of samatha, refining one's attention and metacognition, to create a kind of telescope to examine the space of the mind. Drawing on the work of the physicist John Wheeler, he then proposes a more general theory in which the participatory nature of reality is envisioned as a self-excited circuit. In comparing these ideas to the Buddhist theory known as the Middle Way philosophy, Wallace explores further aspects of his "general theory of ontological relativity," which can be investigated by means of vipasyana, or insight, meditation.Wallace then focuses on the theme of symmetry in reference to quantum cosmology and the "problem of frozen time," relating these issues to the theory and practices of the Great Perfection school of Tibetan Buddhism. He concludes with a discussion of the general theme of complementarity as it relates to science and religion. The theories of relativity and quantum mechanics were major achievements in the physical sciences, and the theory of evolution has had an equally deep impact on the life sciences. However, rigorous scientific methods do not yet exist to observe mental phenomena, and naturalism has its limits for shedding light on the workings of the mind. A pioneer of modern consciousness research, Wallace offers a practical and revolutionary method for exploring the mind that combines the keenest insights of contemporary physicists and philosophers with the time-honored meditative traditions of Buddhism.

Bridging the gap between the world of science and the realm of the spiritual, B. Alan Wallace introduces a natural theory of human consciousness that has its roots in contemporary physics and Buddhism. Wallace's "special theory of ontological relativity" suggests that mental phenomena are conditioned by the brain, but do not emerge from it. Rather, the entire natural world of mind and matter, subjects and objects, arises from a unitary dimension of reality that is more fundamental than these dualities, as proposed by Wolfgang Pauli and Carl Jung. To test his hypothesis, Wallace employs the Buddhist meditative practice of samatha, refining one's attention and metacognition, to create a kind of telescope to examine the space of the mind. Drawing on the work of the physicist John Wheeler, he then proposes a more general theory in which the participatory nature of reality is envisioned as a self-excited circuit. In comparing these ideas to the Buddhist theory known as the Middle Way philosophy, Wallace explores further aspects of his "general theory of ontological relativity," which can be investigated by means of vipasyana, or insight, meditation.Wallace then focuses on the theme of symmetry in reference to quantum cosmology and the "problem of frozen time," relating these issues to the theory and practices of the Great Perfection school of Tibetan Buddhism. He concludes with a discussion of the general theme of complementarity as it relates to science and religion. The theories of relativity and quantum mechanics were major achievements in the physical sciences, and the theory of evolution has had an equally deep impact on the life sciences. However, rigorous scientific methods do not yet exist to observe mental phenomena, and naturalism has its limits for shedding light on the workings of the mind. A pioneer of modern consciousness research, Wallace offers a practical and revolutionary method for exploring the mind that combines the keenest insights of contemporary physicists and philosophers with the time-honored meditative traditions of Buddhism.

By establishing a dialogue in which the meditative practices of Buddhism and Christianity speak to the theories of modern philosophy and science, B. Alan Wallace reveals the theoretical similarities underlying these disparate disciplines and their unified approach to making sense of the objective world. Wallace begins by exploring the relationship between Christian and Buddhist meditative practices. He outlines a sequence of meditations the reader can undertake, showing that, though Buddhism and Christianity differ in their belief systems, their methods of cognitive inquiry provide similar insight into the nature and origins of consciousness. From this convergence Wallace then connects the approaches of contemporary cognitive science, quantum mechanics, and the philosophy of the mind. He links Buddhist and Christian views to the provocative philosophical theories of Hilary Putnam, Charles Taylor, and Bas van Fraassen, and he seamlessly incorporates the work of such physicists as Anton Zeilinger, John Wheeler, and Stephen Hawking.Combining a concrete analysis of conceptions of consciousness with a guide to cultivating mindfulness and profound contemplative practice, Wallace takes the scientific and intellectual mapping of the mind in exciting new directions.

By establishing a dialogue in which the meditative practices of Buddhism and Christianity speak to the theories of modern philosophy and science, B. Alan Wallace reveals the theoretical similarities underlying these disparate disciplines and their unified approach to making sense of the objective world. Wallace begins by exploring the relationship between Christian and Buddhist meditative practices. He outlines a sequence of meditations the reader can undertake, showing that, though Buddhism and Christianity differ in their belief systems, their methods of cognitive inquiry provide similar insight into the nature and origins of consciousness. From this convergence Wallace then connects the approaches of contemporary cognitive science, quantum mechanics, and the philosophy of the mind. He links Buddhist and Christian views to the provocative philosophical theories of Hilary Putnam, Charles Taylor, and Bas van Fraassen, and he seamlessly incorporates the work of such physicists as Anton Zeilinger, John Wheeler, and Stephen Hawking.Combining a concrete analysis of conceptions of consciousness with a guide to cultivating mindfulness and profound contemplative practice, Wallace takes the scientific and intellectual mapping of the mind in exciting new directions.

A radical approach to studying the mind. Renowned Buddhist philosopher B. Alan Wallace reasserts the power of shamatha and vipashyana, traditional Buddhist meditations, to clarify the mind's role in the natural world. Raising profound questions about human nature, free will, and experience versus dogma, Wallace challenges the claim that consciousness is nothing more than an emergent property of the brain with little relation to universal events. Rather, he maintains that the observer is essential to measuring quantum systems and that mental phenomena (however conceived) influence brain function and behavior. Wallace embarks on a two-part mission: to restore human nature and to transcend it. He begins by explaining the value of skepticism in Buddhism and science and the difficulty of merging their experiential methods of inquiry. Yet Wallace also proves that Buddhist views on human nature and the possibility of free will liberate us from the metaphysical constraints of scientific materialism. He then explores the radical empiricism inspired by William James and applies it to Indian Buddhist philosophy's four schools and the Great Perfection school of Tibetan Buddhism.Since Buddhism begins with the assertion that ignorance lies at the root of all suffering and that the path to freedom is reached through knowledge, Buddhist practice can be viewed as a progression from agnosticism (not knowing) to gnosticism (knowing), acquired through the maintenance of exceptional mental health, mindfulness, and introspection. Wallace discusses these topics in detail, identifying similarities and differences between scientific and Buddhist understanding, and he concludes with an explanation of shamatha and vipashyana and their potential for realizing the full nature, origins, and potential of consciousness.

A radical approach to studying the mind. Renowned Buddhist philosopher B. Alan Wallace reasserts the power of shamatha and vipashyana, traditional Buddhist meditations, to clarify the mind's role in the natural world. Raising profound questions about human nature, free will, and experience versus dogma, Wallace challenges the claim that consciousness is nothing more than an emergent property of the brain with little relation to universal events. Rather, he maintains that the observer is essential to measuring quantum systems and that mental phenomena (however conceived) influence brain function and behavior. Wallace embarks on a two-part mission: to restore human nature and to transcend it. He begins by explaining the value of skepticism in Buddhism and science and the difficulty of merging their experiential methods of inquiry. Yet Wallace also proves that Buddhist views on human nature and the possibility of free will liberate us from the metaphysical constraints of scientific materialism. He then explores the radical empiricism inspired by William James and applies it to Indian Buddhist philosophy's four schools and the Great Perfection school of Tibetan Buddhism.Since Buddhism begins with the assertion that ignorance lies at the root of all suffering and that the path to freedom is reached through knowledge, Buddhist practice can be viewed as a progression from agnosticism (not knowing) to gnosticism (knowing), acquired through the maintenance of exceptional mental health, mindfulness, and introspection. Wallace discusses these topics in detail, identifying similarities and differences between scientific and Buddhist understanding, and he concludes with an explanation of shamatha and vipashyana and their potential for realizing the full nature, origins, and potential of consciousness.

Consciousness is a riddle for Western science and philosophy, yet for centuries Tibetan Buddhist contemplatives have directly explored consciousness through carefully honed, rigorous techniques of meditation. This book brings together the findings of these Tibetan practitioners and the findings of Western scientists and philosophers on the nature of consiousness. The foundation of the Tibetan Buddhist science of consciousness was laid by Tsongkhapa (1357-1419), acclaimed by some as the Martin Luther, and by others as the Thomas Aquinas, of Tibetan Buddhism. "The Bridge of Quiescence" gives a readable account of Tsongkhapa's thought, and includes an original translation (with detailed commentary) of Tsongkhapa's presentation of techniques for developing exceptionally high degrees of attentional stability and clarity. According to Tsongkhapa, enchancement and refining of one's attention is an indispensable prerequisite to fruitful introspective inquiry into the nature of the mind and of consciousness itself. The insights gleaned from such contemplative investigations can be used to identify and eliminate the inner sources of anxiety, frustration and discontent.To make the implications of Tsongkhapa's thinking clear, B. Alan Wallace provides an outline of Tsongkhapa's outlook and assumptions. Western science, influenced by what Wallace calls "the cult of objectivity", neglected consciousness for 300 years, and then turned to the study of consciousness employing methods devised for investigating the external world of physical objects. Introspection has often been dismissed as futile or unscientific yet, Wallace contends, trained introspection may yield important knowledge of consciousness. "The Bridge of Quiescence" provides valuable materials for the practice of meditation, and also affords a bridge from Eastern meditative practice to Western philosophy, science and religion. Wallace's discussion draws upon his knowledge of experimental psychology, such as the sensory deprivation studies, and relates Buddhist meditation to discussions of consciousness by such Western philosophers as William James, William Christian and John Searle.

The mind is the place where science and spirituality can meet. Here a renowned scientist who is also a teacher of Buddhist meditation explores the nature of mind from scientific and spiritual perspectives to present a new model that incorporates the truths of contemplative spirituality. "This book shows clearly and compellingly how Buddhism and other spiritual traditions may help enrich our understanding of the mind and its role in nature, without reducing it merely to a material function or property of the brain."--H. H. the Dalai Lama.

A systematic presentation of the path of Dzogchen, the Great Perfection, by one of its most renowned proponents and rendered by a master translator.Düdjom Lingpa (1835–1904) was one of the foremost tantric masters of nineteenth-century Tibet, and his powerful voice resonates strongly among Buddhist practitioners today. The Vajra Essence is Düdjom Lingpa’s most extended meditation on the path of Great Perfection, in many senses a commentary on all his other Dzogchen works. Dzogchen, the pinnacle of practice in the Nyingma school, is a radical revelation of the pure nature of consciousness that is delivered from master to disciple and perfected in a meditation that permeates every moment of our experience. Revealed to Düdjom Lingpa as a visionary “treasure” text in 1862, the Vajra Essence takes the reader through seven stages of progressively deeper practice, from “taking the impure mind as the path” up to the practice of “direct crossing over” (tögal). The longest of Düdjom Lingpa’s five visionary works on Dzogchen, readers will find this a rich and masterful evocation of the enlightened experience. This is the first translation of this seminal work in any Western language, and B. Alan Wallace, with his forty-five-plus years of extensive learning and deep meditative experience, is one of the most accomplished translators of Tibetan texts into English.

Study the Great Perfection with the celebrated Lerab Lingpa, who imparted teachings to the Thirteenth Dalai Lama, and discover the common ground of Tibetan Buddhism’s many schools in essays by his disciples.Lerab Lingpa (1856–1926), also known as Tertön Sogyal, was one of the great Dzogchen (Great Perfection) masters of the nineteenth and early-twentieth centuries and a close confidant and guru of the Thirteenth Dalai Lama. This volume contains translations by B. Alan Wallace of two works that are representative of the lineage of this great “treasure revealer,” or tertön. The first work, composed by Lerab Lingpa himself, is The Vital Essence of Primordial Consciousness. It presents pith instructions on all the stages of the Great Perfection, which is the highest form of meditation and practice in the Nyingma school of Tibetan Buddhism. In this practice, the meditator comes to see directly the ultimate nature of consciousness itself. The work guides the reader from the common preliminaries through to the highest practices of the Great Perfection—the direct crossing over and the achievement of the rainbow body. The second work, Selected Essays on Old and New Views of the Secret Mantrayana, is a collection of seven essays by two of Lerab Lingpa’s close disciples, Dharmasara and Jé Tsultrim Zangpo. Dharmasara wrote six of the essays, providing detailed, erudite explanations of the compatibility among the theories and practices of Great Perfection, Mahamudra (a parallel practice tradition found in other schools), and the Madhyamaka view, especially as these are interpreted by the Indian pandita Candrakirti, the Nyingma master Longchen Rabjam, and Tsongkhapa, founder of the Geluk school of Tibetan Buddhism. The one essay by Jé Tsultrim Zangpo (a.k.a. Tulku Tsullo), “An Ornament of the Enlightened View of Samantabhadra,” contextualizes the Great Perfection within the broader framework of Mahayana and Vajrayana Buddhism and then elucidates all the stages of practice of the Great Perfection, unifying the profound path of cutting through and the vast path of the spontaneous actualization of the direct crossing over. This volume will be of great interest for all those interested in the theory and practice of the Great Perfection and the way it relates to the wisdom teachings of Tsongkhapa and others in the new translation schools of Tibetan Buddhism. Edited by Eva Natanya.

A modern commentary on a classic Tibetan text of instructions for practitioners of the Dzogchen tradition of Tibetan Buddhism, with practical step-by-step instructions for advanced Nyingma teachings on realizing the nature of mind.B. Alan Wallace translates and comments on the text Extracting the Vital Essence of Accomplishment: Concise and Clear Advice for Practice in a Mountain Retreat by twentieth-century Nyingma master, Düdjom Rinpoché, Jigdral Yeshé Dorjé. Düdjom Rinpoché is considered one of greatest tertöns of the twentieth century and also served as the first head of the Nyingma school of Tibetan Buddhism. Wallace elucidates the Great Perfection path, with its central object of meditation being the sustained recognition of the ultimate ground of existence.Six concise and powerful practices composed by Wallace appear throughout the commentary, and there are several robust appendixes of additional commentarial and translated material. This volume is a manual usable for seasoned Dzogchen practitioners as well as a clear representation of the Nyingma Buddhist path for those interested in broader questions about direct and unmediated spiritual realization. “By extracting the essence of all meditative accomplishment through the practice of Dzogchen,” Wallace states, “you draw forth the vital essence of consciousness itself.”