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By B. Alan Wallace

For hundreds of years, Tibetan Buddhist contemplatives have without delay explored cognizance via rigorously honed and rigorous ideas of meditation. B. Alan Wallace explains the tools and reviews of Tibetan practitioners and compares those with investigations of cognizance by way of Western scientists and philosophers. Balancing the Mind contains a translation of the vintage dialogue of equipment for constructing particularly excessive levels of attentional balance and readability through fifteenth-century Tibetan contemplative Tsongkhapa.

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Extra info for Balancing the Mind - A Tibetan Buddhist Approach to Refining Attention

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Cf. 2 (1994), pp. 264-274. ' Ibid. pp. 9 1, 92. R. Jones, The Philosophy of MitJd: AtJ itJtroductiotJ (Cambridge: Cambridge Uni versity Press, 1988), p. 252. 1 Searle, Rdiscovuy or the MitJd, p. 100. 46 Chapter I The real basis of the materialist assumption of the extinction of consciousness at death is the belief that human consciousness is possible only in a living human body. This is an assertion that Tsongkhapa, too, would accept. But Tsongkhapa goes on to assert the existence of a subtle continuum of consciousness throughout the course of a human life that is not distinctly human and is therefore not a derivative of the human body.

1957), pp. 233, 245. 31 32 Chapter J the world over, but his Buddhist theoretical and empirical methods for seeking answers to these questions are often without analog in Western civilization. Moreover, many of the discoveries claimed by Buddhist contemplatives. if true, would shake the very foundations of our Western beliefs concerning the nature of consciousness and its role in the natural world. While passing through some of the salient features of his world view, J shall occasionally rub them against some distinctly Western beliefs.

And I believe that a new era of religion as well as philosophy will be ready to begin .... I fully believe tha i such a n empiricism is a more natural ally than dialectics ever were, or can be, of the religiou s life. 9 Such a science of religions, he suggests, "can offer mediation between different believers, and help to bring about consensus of opinion";lo and he pondered whether such a science might even command public adherence comparable to that presently granted to the physical sciences. 11 With a return to e mpiricism as opposed to dogmatic religious and scientific rationalism, James's perspective on the future interface between science Dnd religion was optimist ic: Evidently, then, the science and the religion are both of them genuine keys for unlocking the world's treasure-house to him w ho can use either of them practically.

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