Premodern Buddhists are sometimes characterized as veritable Òmind scientistsÓ whose insights anticipate modern research on the brain and mind. Aiming to complicate this story, Dan Arnold confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: since most Indian Buddhists held that the mental continuum is uninterrupted by death (its continuity is what Buddhists mean by ÒrebirthÓ), they would have no truck with the idea that everything about the mental can be explained in terms of brain events. Nevertheless, a predominant stream of Indian Buddhist thought, associated with the seventh-century thinker Dharmakirti, turns out to be vulnerable to arguments modern philosophers have leveled against physicalism. By characterizing the philosophical problems commonly faced by Dharmakirti and contemporary philosophers such as Jerry Fodor and Daniel Dennett, Arnold seeks to advance an understanding of both first-millennium Indian arguments and contemporary debates on the philosophy of mind. The issues center on what modern philosophers have called intentionalityÑthe fact that the mind can be about (or represent or mean) other things. Tracing an account of intentionality through Kant, Wilfrid Sellars, and John McDowell, Arnold argues that intentionality cannot, in principle, be explained in causal terms. Elaborating some of DharmakirtiÕs central commitments (chiefly his apoha theory of meaning and his account of self-awareness), Arnold shows that despite his concern to refute physicalism, DharmakirtiÕs causal explanations of the mental mean that modern arguments from intentionality cut as much against his project as they do against physicalist philosophies of mind. This is evident in the arguments of some of DharmakirtiÕs contemporaneous Indian critics (proponents of the orthodox Brahmanical Mimasa school as well as fellow Buddhists from the Madhyamaka school of thought), whose critiques exemplify the same logic as modern arguments from intentionality. Elaborating these various strands of thought, Arnold shows that seemingly arcane arguments among first-millennium Indian thinkers can illuminate matters still very much at the heart of contemporary philosophy.

Can there be a Buddhism without karma, nirvana, and reincarnation that is compatible with the rest of knowledge? If we are material beings living in a material world—and all the scientific evidence suggests that we are—then we must find existential meaning, if there is such a thing, in this physical world. We must cast our lot with the natural rather than the supernatural. Many Westerners with spiritual (but not religious) inclinations are attracted to Buddhism—almost as a kind of moral-mental hygiene. But, as Owen Flanagan points out in The Bodhisattva's Brain, Buddhism is hardly naturalistic. In The Bodhisattva's Brain, Flanagan argues that it is possible to discover in Buddhism a rich, empirically responsible philosophy that could point us to one path of human flourishing. Some claim that neuroscience is in the process of validating Buddhism empirically, but Flanagan's naturalized Buddhism does not reduce itself to a brain scan showing happiness patterns. "Buddhism naturalized," as Flanagan constructs it, offers instead a fully naturalistic and comprehensive philosophy, compatible with the rest of knowledge—a way of conceiving of the human predicament, of thinking about meaning for finite material beings living in a material world.

Jesus, Moses, Mohammed, Gandhi, and the Buddha all had brains built essentially like anyone else's, yet they were able to harness their thoughts and shape their patterns of thinking in ways that changed history. With new breakthroughs in modern neuroscience and the wisdom of thousands of years of contemplative practice, it is possible for us to shape our own thoughts in a similar way for greater happiness, love, compassion, and wisdom. Buddha's Brain joins the forces of modern neuroscience with ancient contemplative teachings to show readers how they can work toward greater emotional well-being, healthier relationships, more effective actions, and deepened religious and spiritual understanding. This book will explain how the core elements of both psychological well-being and religious or spiritual life-virtue, mindfulness, and wisdom-are based in the core functions of the brain: regulating, learning, and valuing. Readers will also learn practical ways to apply this information, as the book offers many exercises they can do to tap the unused potential of the brain and rewire it over time for greater peace and well-being.

You’ve heard the expression, “It’s the little things that count.” Research has shown that little daily practices can change the way your brain works, too. This book offers simple brain-training practices you can do every day to protect against stress, lift your mood, and find greater emotional resilience. Just One Thing is a treasure chest of over fifty practices created specifically to deepen your sense of well-being and unconditional happiness. Just one practice each day can help you: Be good to yourself Enjoy life as it is Build on your strengths Be more effective at home and work Make peace with your emotions

The essential guide to training your brain for mindfulness—modern, science-based, and with no Buddhism required. Longtime meditation teacher Eric Harrison intimately understands the benefits of mindfulness, from improved focus and better judgment to relaxation and inner peace. He’s helped tens of thousands of students to achieve these goals by rooting his practice in the Buddha’s original text on how to meditate and live mindfully: the Satipatthana Sutta. Brain Training with the Buddha offers a secular perspective on this ancient wisdom that requires no familiarity with Buddhism itself—only openness to the Buddha’s original teachings. Harrison’s translation of this sutta (the first in modern English) comes with guidance for anyone looking to train their mind by applying its thirteen steps to mindful living today. “Brings clear thinking, practical wisdom, and welcome rigor to the widely popular concept of mindfulness.” —Publishers Weekly Previously published in hardcover as The Foundations of Mindfulness

This book summary and analysis was created for individuals who want to extract the essential contents and are too busy to go through the full version. This book is not intended to replace the original book. Instead, we highly encourage you to buy the full version. If you want to change your life, start with your brain. Humans have brains, and this includes great teachers from history like Buddha, Gandhi, Jesus, and Mohammed. However, there is something in their brains that enabled them to change the world. New studies in science inform us that our thoughts determine how our brains work and, in understanding this, we learn that we have the power to control our own brains into a more positive state. Using the powers of the mind in order to create happiness, feel love, and learn wisdom can be done through the combination of neuroscience, psychology, and mindfulness practice. Buddha’s Brain shares the wisdom of the Buddhist tradition in gaining this through mindfulness exercises and guided meditations backed by research on how the brain works and how it can be stimulated to create a better quality of life. Through this book, you will be able to take care of your personal growth that will, ultimately, help you change your whole life. With the power of these three fields, you will be presented with a power that resides within you through practical exercises which you can use to develop your potential that can help you have a peace of mind and life. Wait no more, take action and get this book now!

Among the most profound questions we confront are the nature of what and who we are as conscious beings, and how the human mind relates to the rest of what we consider reality. For millennia, philosophers, scientists, and religious thinkers have attempted answers, perhaps none more meaningful today than those offered by neuroscience and by Buddhism. The encounter between these two worldviews has spurred ongoing conversations about what science and Buddhism can teach each other about mind and reality. In Mind Beyond Brain, the neuroscientist David E. Presti, with the assistance of other distinguished researchers, explores how evidence for anomalous phenomena—such as near-death experiences, apparent memories of past lives, apparitions, experiences associated with death, and other so-called psi or paranormal phenomena, including telepathy, clairvoyance, and precognition—can influence the Buddhism-science conversation. Presti describes the extensive but frequently unacknowledged history of scientific investigation into these phenomena, demonstrating its relevance to questions about consciousness and reality. The new perspectives opened up, if we are willing to take evidence of such often off-limits topics seriously, offer significant challenges to dominant explanatory paradigms and raise the prospect that we may be poised for truly revolutionary developments in the scientific investigation of mind. Mind Beyond Brain represents the next level in the science and Buddhism dialogue.