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.

Neuroscientist David E. Presti, with the assistance of other researchers, explores how evidence for anomalous phenomena--such as near-death experiences, apparent memories of past lives, apparitions, and other so-called psi or paranormal phenomena, including telepathy, clairvoyance, and precognition--can influence the Buddhism-science conversation.

Neuroscientist David E. Presti, with the assistance of other researchers, explores how evidence for anomalous phenomena--such as near-death experiences, apparent memories of past lives, apparitions, and other so-called psi or paranormal phenomena, including telepathy, clairvoyance, and precognition--can influence the Buddhism-science conversation.

A new approach to understanding animal and human cognition When a chimpanzee stockpiles rocks as weapons or when a frog sends out mating calls, we might easily assume these animals know their own motivations--that they use the same psychological mechanisms that we do. But as Beyond the Brain indicates, this is a dangerous assumption because animals have different evolutionary trajectories, ecological niches, and physical attributes. How do these differences influence animal thinking and behavior? Removing our human-centered spectacles, Louise Barrett investigates the mind and brain and offers an alternative approach for understanding animal and human cognition. Drawing on examples from animal behavior, comparative psychology, robotics, artificial life, developmental psychology, and cognitive science, Barrett provides remarkable new insights into how animals and humans depend on their bodies and environment—not just their brains—to behave intelligently. Barrett begins with an overview of human cognitive adaptations and how these color our views of other species, brains, and minds. Considering when it is worth having a big brain—or indeed having a brain at all—she investigates exactly what brains are good at. Showing that the brain's evolutionary function guides action in the world, she looks at how physical structure contributes to cognitive processes, and she demonstrates how these processes employ materials and resources in specific environments. Arguing that thinking and behavior constitute a property of the whole organism, not just the brain, Beyond the Brain illustrates how the body, brain, and cognition are tied to the wider world.

Beyond the Brain seriously challenges the existing neurophysiological models of the brain. After three decades of extensive research on those non-ordinary states of consciousness induced by psychedelic drugs and by other means, Grof concludes that our present scientific world view is as inadequate as many of its historical predecessors. In this pioneering work, he proposes a new model of the human psyche that takes account of his findings. Grof includes in his model the recollective level, or the reliving of emotionally relevant memories, a level at which the Freudian framework can be useful. Beyond that is perinatal level in which the human unconscious may be activated to a reliving of biological birth and confrontation with death. How birth experience influences an individual's later development is a central focus of the book. The most serious challenge to contemporary psycho-analytic theory comes from a delineation of the transpersonal level, or the expansion of consciousness beyond the boundaries of time and space. Grof makes a bold argument that understanding of the perinatal and transpersonal levels changes much of how we view both mental illness and mental health. His reinterpretation of some of the most agonizing aspects of human behavior proves thought provoking for both laypersons and professional therapists.

Does the brain create the mind, or is some external entity involved? This book synthesizes ideas borrowed from philosophy, religion, and science. Topics range widely from brain imagining of thought processes to quantum mechanics and the essential role of information in brains and physical systems.

An argument for a Copernican revolution in our consideration of mental features—a shift in which the world-brain problem supersedes the mind-body problem. Philosophers have long debated the mind-body problem—whether to attribute such mental features as consciousness to mind or to body. Meanwhile, neuroscientists search for empirical answers, seeking neural correlates for consciousness, self, and free will. In this book, Georg Northoff does not propose new solutions to the mind-body problem; instead, he questions the problem itself, arguing that it is an empirically, ontologically, and conceptually implausible way to address the existence and reality of mental features. We are better off, he contends, by addressing consciousness and other mental features in terms of the relationship between world and brain; philosophers should consider the world-brain problem rather than the mind-body problem. This calls for a Copernican shift in vantage point—from within the mind or brain to beyond the brain—in our consideration of mental features. Northoff, a neuroscientist, psychiatrist, and philosopher, explains that empirical evidence suggests that the brain's spontaneous activity and its spatiotemporal structure are central to aligning and integrating the brain within the world. This spatiotemporal structure allows the brain to extend beyond itself into body and world, creating the “world-brain relation” that is central to mental features. Northoff makes his argument in empirical, ontological, and epistemic-methodological terms. He discusses current models of the brain and applies these models to recent data on neuronal features underlying consciousness and proposes the world-brain relation as the ontological predisposition for consciousness.