This book is a rich suite of practices that open the heart, counter the distortions in our relationships to ourselves, and deepen our relationships to others. Alan Wallace presents a unique interweaving of teachings on the Four Immeasurables (the cultivation of loving-kindness, compassion, equanimity, and empathetic joy) with instruction on quiescence or shamatha meditation practices to empower the mind and render it "fit for service." The book includes both guided meditations and lively discussions on the implications of these teachings for our own lives.


>Four Immeasurables, Alan Wallace, Snow Lion Publications, Paperback, 186 pp., $15.95

Born in Pasadena, California in 1950, Alan Wallace was raised and educated in the United States, Scotland, and Switzerland. In 1968, he enrolled in the University of California at San Diego, where for two years he prepared for a career in ecology, with a secondary interest in philosophy and religion. However, during his third year of undergraduate studies at the University of G�ttingen in West Germany, his interests shifted more towards philosophy and religion; and he began to study Tibetan Buddhism and the Tibetan language.

In 1971, he discontinued his formal Western education to go to Dharamsala, India, where he studied Tibetan Buddhism, medicine, and language for four years. During his first year in Dharamsala, he lived in the home of the Dr. Yeshi Dhonden, personal physician of H. H. the Dalai Lama. Throughout his stay in Dharamsala, he frequently served as interpreter for Dr. Dhonden, and under his guidance he completed a translation of a classic Tibetan medical text. In 1973, he began training in the Institute of Buddhist Dialectics, in which all instruction, study, and debate were conducted in Tibetan.

In 1975, at the request of the Dalai Lama, he joined the eminent Tibetan Buddhist scholar Geshe Rabten, in Switzerland, first at the Tibet Institute in Rikon, and later at the Center for Higher Tibetan Studies in Mt. P�lerin. Over the next four years, he continued his own studies and monastic training, translated Tibetan texts, interpreted for Geshe Rabten and many other Tibetan Lamas, including the Dalai Lama, and taught Buddhist philosophy and meditation in Switzerland, Italy, Germany, France, and England.

At the end of 1979, he left Switzerland to begin a four-year series of contemplative retreats, first in India, under the guidance of the Dalai Lama, and later in Sri Lanka and the United States.

In 1984, after a thirteen-year absence from Western academia, he enrolled at Amherst College to complete his undergraduate education. There he studied physics, Sanskrit, and the philosophical foundations of modern physics, and in 1987 he graduated summa cum laude and phi beta kappa. His honors thesis was subsequently published in two volumes: Choosing Reality: A Buddhist View of Physics and the Mind (Snow Lion: 1996) and Transcendent Wisdom: A Commentary on the Ninth Chapter of Shantideva's Guide to the Bodhisattva Way of Life (Snow Lion, 1988).

Following his sojourn at Amherst, he spent nine months in contemplative retreat in the high desert of California. Then in 1988, he joined the Tibetan contemplative Gen Lamrimpa to assist in leading a one-year group contemplative retreat near Castle Rock, Washington, during which ways were explored for refining and stabilizing the attention.

In the autumn of 1989, he entered the graduate program in religious studies at Stanford University, where he pursued research in the interface between Buddhism and Western science and philosophy. These studies are closely related to his role as an interpreter and organizer for the "Mind and Life" conferences with the Dalai Lama and Western scientists beginning in 1987 and continuing to the present. In 1992, sponsored by the Mind and Life Institute, which he helped to found, he traveled widely in Tibet, conducting a preliminary survey of living Buddhist contemplatives. In 1995, he completed his doctoral dissertation on attentional training in Tibetan Buddhism and its relation to modern psychological and philosophical theories of attention and consciousness. A modified version of his dissertation has been published under the title The Bridge of Quiescence: Experiencing Tibetan Buddhist Meditation (Open Court Press, 1998).

During the period 1992-1997, he served as the principal interpreter for the Venerable Gyatrul Rinpoche, a senior Lama of the Nyingma Order of Tibetan Buddhism. During this time, he translated five classic Tibetan treatises on contemplative methods for exploring the nature of consciousness. From 1995-1997, he was a Visiting Scholar in the departments of religious studies and psychology at Stanford University. During this time, he and his wife, Dr. Vesna A. Wallace, produced a new translation from the Sanskrit and Tibetan of the classic text A Guide to the Bodhisattva Way of Life (Snow Lion, 1997), and he also conducted research for his primary academic work thus far, The Taboo of Subjectivity: Toward a New Science of Consciousness.

From 1997-2001, Alan Wallace taught in the Department of Religious Studies at the University of California, Santa Barbara, where he held classes on Tibetan Buddhist studies and the interface between science and religion. His most recent academic books are The Taboo of Subjectivity: Toward a New Science of Consciousness (Oxford University Press, 2000) and Buddhism and Science: Breaking New Ground (Columbia University Press, 2003), and his latest popular book is Buddhism with an Attitude: The Tibetan Seven-Point Mind-Training (Snow Lion 2001). After leaving UCSB in June 2001, he spent six months in a solitary contemplative retreat in the high desert of California. He now lives in Santa Barbara, where he is creating an Institute for the Interdisciplinary Study of Consciousness, and he teaches Buddhist philosophy and meditation throughout Europe and North America.

	Preface		8
	1.	Introduction	9
	Why Practice?		9
	The Foundation of Ethics		16
	The Affirmation of Intuitive Wisdom		20
	A Meditation on the Jewel in the Lotus: Om Mani Padme Hum		23
	Questions and Responses: On Ethics and the Sequence of Practice		25
	2.	Entering Samatha Practice	31
	Beginning the Meditation		33
	Relaxation, Stability, and Vividness		34
	Questions and Responses: On Breath Awareness		40
	The Mastery of Attention: Mindfulness and Introspection		46
	Samatha as a Catalyst for Mental Events		50
	Dealing with Problems in Samatha Practice		52
	3.	The Path to Samatha: An Overview	59
	The Nine Stages of the Path to Samatha		59
	The Achievement of Samatha		65
	The Prerequisites for Achieving Samatha		68
	Five Obstructions to Progress in Samatha		73
	The Five Factors of Stabilization		76
	On the Choice of an Object in Samatha Practice		78
	Questions and Responses: On Achieving Samatha		80
	Beyond Samatha		84
	4.	Loving-Kindness	87
	Meditation: Loving-Kindness for Oneself		90
	Extending the Practice of Loving-Kindness		95
	The Advantages of a Lay Person in the Practice of Loving-Kindness		97
	Loving-Kindness for One's Enemies		98
	The Problem of Righteous Anger		107
	Passion and Patience in Response to the Sources of Suffering		109
	Finding a Lovable Quality		112
	Confusing Attachment with Loving-Kindness		114
	Questions and Responses: Enemies and Insight		116
	The Attainment of Samatha in Loving-Kindness		121
	5.	Compassion	127
	Questions and Responses: Catharsis, Logic, and Compassion		133
	Compassion for a Suffering Person: Meditation		135
	Extending the Meditation on Compassion		137
	Intrusiveness in the Practice of Compassion		138
	Meditation on Avalokitesvara, the Embodiment of Compassion		139
	6.	Empathetic Joy	143
	Rejoicing in Others' Happiness		143
	Rejoicing in Virtue		145
	7.	Equanimity	149
	Equanimity in Theravada Buddhism		149
	Equanimity in Tibetan Buddhism		151
	Questions and Responses: On Distinguishing Attachment from Affection		161
	8.	The Empowerment of Insight	163
	From Insight to an Unmediated Experience of the Ultimate		169
	Questions and Responses: The Urgency and Rarity of Spiritual Awakening		178
	Notes