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.

Mind in Balance, Alan Wallace, Columbia Press, Hardcover, 2009, 244 Pages, $24.95

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 Gsttingen 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

Part I: Meditation: Where It Started and How It Got Here

1. Who Am I?

2. The Origins of Contemplation

3. The Scientific Externalization of Meditation

4. Scientific Studies of Meditation

Part II: Meditation in Theory and Practice

5. Practice: Attending to the Breath of Life

6. Theory: Coming to Our Senses

7. Practice: The Union of Stillness and Motion

8. Theory: Knowing and Healing the Mind

9. Practice: Behold the Light of Consciousness

10. Theory: Exploring the Nature of Consciousness

11. Practice: Probing the Nature of the Observer

12. Theory: The Ground State of Consciousness

13. Practice: Oscillating Awareness

14. Theory: Consciousness Without Beginning or End

15. Practice: Resting in the Stillness of Awareness

16. Theory: Worlds of Skepticism

17. Practice: The Emptiness of Mind

18. Theory: The Participatory Worlds of Buddhism

19. Practice: The Emptiness of Matter

20. Theory: The Participatory Worlds of Philosophy and Science

21. Practice: Resting in Timeless Consciousness

22. Theory: The Luminous Space of Pristine Awareness

23. Practice: Meditation in Action

24. The Universe as a Whole

25. What Shall We Become?

Notes

Bibliography

Index