This careful analysis of early Buddhist thought opens out a perspective in which no permanent Self is accepted, but a rich analysis of changing and potent mental processes is developed. It explores issues relating to the not-Self teaching: self-development, moral responsibility, the between-lives period, and the 'undetermined questions' on the world, on the 'life principle' and on the liberated one after death. It examines the 'person' as a flowing continuity centred on consciousness or discernment (vinnana) configured in changing minds-sets (cittas). The resting state of this is seen as 'brightly shining' - like the 'Buddha nature' of Mahayana thought - so as to represent the potential for Nirvana. Nirvana is then shown to be a state in which consciousness transcends all objects, and thus participates in a timeless, unconditioned realm.

Corrected Edition

The work presents in clear focus, comparative perspectives on the nature of Man, Mind, Motivation, Conflict, Anxiety and Suffering, as well as the therapeutic management of these problems, in both the writings of Sigmund Freud and the discourses of the Buddha. The nature of the instinct of sexuality, ego instinct and the death instinct in Freud are compared to parallel concepts in Buddhism. An interesting addition to the study is the discussion of the question whether Schopenhauer is a link between Freud and Buddhism. This third edition of the book also throws new light on some of the dilemmas of Freudian psychology from a Buddhistic perspective. It is a valuable contribution to the study of philosophy in cross-cultural perspective and should be of interest to both scholars and general readers.

The Embodied Mind provides a unique, sophisticated treatment of the spontaneous and reflective dimension of human experience. The authors argue that only by having a sense of common ground between mind in Science and mind in experience can our understanding of cognition be more complete. Toward that end, they develop a dialogue between cognitive science and Buddhist meditative psychology and situate it in relation to other traditions such as phenomenology and psychoanalysis.

This book investingates the teachings of emptiness in early Buddhism, as recorded in the Pali and Chinese version of the early Buddhist canon. In general, the findig is that these two version,although differently worded, record in common that the teaching of the historical Buddha as connected with emptiness. The general reader, with little or no prior knowledge of Buddhism, can discover in this book how early Buddhism provides a vision and a method to help in overcoming the ills of the mind.