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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.

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. This work attempts to bridge this gap by launching an unbiased investigation into the history and practices of science and Buddhist contemplative disciplines.

Distinguished philosophers, Buddhist scholars, physicists, and cognitive scientists examine the contrasts and connections between the worlds of Western science and Buddhism. Contributors, the Dalai Lama among them, assess not only the fruits of inquiry from East and West, they shed light on the underlying assumptions of these disparate world views.

I hope that this volume of spiritual reflections from scientists around the globe will help its readers find a calm and valuable refuge from a tempest of conflict about science and spirit.

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 "e;special theory of ontological relativity"e; 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 "e;general theory of ontological relativity,"e; 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 "e;problem of frozen time,"e; 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.

Nature, this work reminds us, is a rough and predatory place. Lisa Sideris proposes a new way of thinking about the natural world, an environmental ethic that incorporates the ideas of natural selection and values the processes rather than the products of nature.

The "science of religion" is an important element in the interpretation of William James's work and in the methodology of the study of religion. An authority on pragmatism and the philosophy of religion, Wayne Proudfoot and a stellar group of contributors from a variety of disciplines including religion, philosophy, psychology, and history, bring innovative perspectives to James's work.

Preeminent psychoanalyst Mortimer Ostow believes that early childhood emotional attachments form the cognitive underpinnings of spiritual experience and religious motivation. His hypothesis, which is verifiable, relies on psychological and neurobiological evidence but is respectful of the human need for spiritual value. Ostow begins by classifying the three parts of the spiritual experience: awe, Spirituality proper, and mysticism. After he pinpoints the psychological origins of these feelings in infancy, he discusses the foundations of religious sentiment and practice and the brain processes associated with spiritual experience. He then focuses on spirituality's relationship to mood regulation, and the role of negative spirituality in fostering religious fundamentalism and demonic possession.Ostow concludes with an analysis of an essay by the psychoanalyst Donald M. Marcus, who recounts his own spiritual experience during a Native American-style "e;vision quest"e; in the woods. Marcus's account demonstrates the constructive potential of spirituality and the way in which spirituality retrieves and recapitulates feelings of attachment to the mother.Persuasively and brilliantly argued, Spirit, Mind, and Brain brings the disciplines of religion, behavorial neuroscience, and philosophy to bear on a groundbreaking new method for understanding religious ritual and belief.