A definitive study of one of the most important practices in Tibetan Buddhism, with translations of a number of its key texts. Mahamudra, the “great seal,” refers to the ultimate nature of mind and reality, to a meditative practice for realizing that ultimate reality, and to the final fruition of buddhahood. It is especially prominent in the Kagyü tradition of Tibetan Buddhism, so it sometimes comes as a surprise that mahamudra has played an important role in the Geluk school, where it is part of a special transmission received in a vision by the tradition’s founder, Tsongkhapa. Mahamudra is a significant component of Geluk ritual and meditative life, widely studied and taught by contemporary masters such as the Dalai Lama. Roger Jackson’s Mind Seeing Mind offers us both a definitive scholarly study of the history, texts, and doctrines of Geluk mahamudra and masterful translations of its seminal texts. It provides a skillful survey of the Indian sources of the teaching, illuminates the place of mahamudra among Tibetan Buddhist schools, and details the history and major textual sources of Geluk mahamudra. Jackson also addresses critical questions, such as the relation between Geluk and Kagyü mahamudra, and places mahamudra in the context of contemporary religious studies. The translation portion of Mind Seeing Mind includes ten texts on mahamudra history, ritual, and practice. Among these are the First Panchen Lama’s root verses and autocommentary on mahamudra meditation, his ritual masterpiece Offering to the Guru, and a selection of his songs of spiritual experience. Mind Seeing Mind adds considerably to our understanding of Tibetan Buddhist spirituality and shows how mahamudra came to be woven throughout the fabric of the Geluk tradition.

In The Mind’s Eye, Oliver Sacks tells the stories of people who are able to navigate the world and communicate with others despite losing what many of us consider indispensable senses and abilities: the power of speech, the capacity to recognize faces, the sense of three-dimensional space, the ability to read, the sense of sight. For all of these people, the challenge is to adapt to a radically new way of being in the world. There is Lilian, a concert pianist who becomes unable to read music and is eventually unable even to recognize everyday objects, and Sue, a neurobiologist who has never seen in three dimensions, until she suddenly acquires stereoscopic vision in her fifties. There is Pat, who reinvents herself as a loving grandmother and active member of her community, despite the fact that she has aphasia and cannot utter a sentence, and Howard, a prolific novelist who must find a way to continue his life as a writer even after a stroke destroys his ability to read. And there is Dr. Sacks himself, who tells the story of his own eye cancer and the bizarre and disconcerting effects of losing vision to one side. Sacks explores some very strange paradoxes—people who can see perfectly well but cannot recognize their own children, and blind people who become hyper-visual or who navigate by “tongue vision.” He also considers more fundamental questions: How do we see? How do we think? How important is internal imagery—or vision, for that matter? Why is it that, although writing is only five thousand years old, humans have a universal, seemingly innate, potential for reading? The Mind’s Eye is a testament to the complexity of vision and the brain and to the power of creativity and adaptation. And it provides a whole new perspective on the power of language and communication, as we try to imagine what it is to see with another person’s eyes, or another person’s mind.

Named one of the 100 Best Spiritual Books of the Twentieth Century (Spirituality & Practice) A 50th Anniversary edition of the bestselling Zen classic on meditation, maintaining a curious and open mind, and living with simplicity. "In the beginner's mind there are many possibilities, but in the expert's there are few." So begins this most beloved of all American Zen books. Seldom has such a small handful of words provided a teaching as rich as has this famous opening line. In a single stroke, the simple sentence cuts through the pervasive tendency students have of getting so close to Zen as to completely miss what it's all about. It is an instant teaching on the first page--and that's just the beginning. In the fifty years since its original publication, Zen Mind, Beginner's Mind has become one of the great modern spiritual classics, much beloved, much reread, and much recommended as the best first book to read on Zen. Suzuki Roshi presents the basics--from the details of posture and breathing in zazen to the perception of nonduality--in a way that is not only remarkably clear, but that also resonates with the joy of insight from the first to the last page.

The philosophy of perception is a microcosm of the metaphysics of mind. Its central problems—What is perception? What is the nature of perceptual consciousness? How can one fit an account of perceptual experience into a broader account of the nature of the mind and the world?—are at the heart of metaphysics. Rather than try to cover all of the many strands in the philosophy of perception, this book focuses on a particular orthodoxy about the nature of visual perception. The central problem for visual science has been to explain how the brain bridges the gap between what is given to the visual system and what is actually experienced by the perceiver. The orthodox view of perception is that it is a process whereby the brain, or a dedicated subsystem of the brain, builds up representations of relevant figures of the environment on the basis of information encoded by the sensory receptors. Most adherents of the orthodox view also believe that for every conscious perceptual state of the subject, there is a particular set of neurons whose activities are sufficient for the occurrence of that state. Some of the essays in this book defend the orthodoxy; most criticize it; and some propose alternatives to it. Many of the essays are classics. Contributors G.E.M. Anscombe, Dana Ballard, Daniel Dennett, Fred Dretske, Jerry Fodor, H.P. Grice, David Marr, Maurice Merleau-Ponty, Zenon Pylyshyn, Paul Snowdon, and P.F. Strawson

“A brilliantly inventive account of the evolution of consciousness, the best yet” (Paul Broks, Prospect). “Consciousness matters. Arguably it matters more than anything. The purpose of this book is to build towards an explanation of just what the matter is.” Nicholas Humphrey begins this compelling exploration of the biggest of big questions with a challenge to the reader, and himself. What’s involved in “seeing red”? What is it like for us to see someone else seeing something red? Seeing a red screen tells us a fact about something in the world. But it also creates a new fact—a sensation in each of our minds, the feeling of redness. And that’s the mystery. Conventional science so far hasn’t told us what conscious sensations are made of, or how we get access to them, or why we have them at all. From an evolutionary perspective, what’s the point of consciousness? Humphrey offers a daring and novel solution, arguing that sensations are not things that happen to us, they are things we do—originating in our primordial ancestors’ expressions of liking or disgust. Tracing the evolutionary trajectory through to human beings, he shows how this has led to sensations playing the key role in the human sense of Self. The Self, as we now know it from within, seems to have fascinating other-worldly properties. It leads us to believe in mind-body duality and the existence of a soul. And such beliefs—even if mistaken—can be highly adaptive, because they increase the value we place on our own and others’ lives. “Consciousness matters,” Humphrey concludes with striking paradox, “because it is its function to matter. It has been designed to create in human beings a Self whose life is worth pursuing.” Praise for Seeing Red “A wonderful amalgam of science, philosophy, and art. [Seeing Red] is based on deep knowledge of visual processing by the brain and poetic understanding of human experience. This is a remarkable achievement.” —Richard Gregory, Emeritus Professor of Neuropsychology, University of Bristol, and editor of The Oxford Companion to the Mind “A brief, brilliant, and wonderfully lucid contribution to consciousness studies. By combining empirical scientific method, evolutionary theory, and a sensitive appreciation of the arts, Nicholas Humphrey argues plausibly that the “hard problem” of consciousness—the difficulty of explaining the connection between the material brain and the phenomenon of individual selfhood—may itself be the answer to a bigger question: what makes us human?”—David Lodge, author of Consciousness and the Novel: Connected Essays “Illustrating his argument with the musings of poets and painters, Humphrey stylishly inspires curiosity about consciousness.” —Gilbert Taylor, Booklist

A pioneering neuroscientist argues that we are more than our brains To many, the brain is the seat of personal identity and autonomy. But the way we talk about the brain is often rooted more in mystical conceptions of the soul than in scientific fact. This blinds us to the physical realities of mental function. We ignore bodily influences on our psychology, from chemicals in the blood to bacteria in the gut, and overlook the ways that the environment affects our behavior, via factors varying from subconscious sights and sounds to the weather. As a result, we alternately overestimate our capacity for free will or equate brains to inorganic machines like computers. But a brain is neither a soul nor an electrical network: it is a bodily organ, and it cannot be separated from its surroundings. Our selves aren't just inside our heads--they're spread throughout our bodies and beyond. Only once we come to terms with this can we grasp the true nature of our humanity.

Cutting-edge science and the ancient wisdom of Buddhism have come together to reveal that, contrary to popular belief, we have the power to literally change our brains by changing our minds. Recent pioneering experiments in neuroplasticity—the ability of the brain to change in response to experience—reveal that the brain is capable of altering its structure and function, and even of generating new neurons, a power we retain well into old age. The brain can adapt, heal, renew itself after trauma, compensate for disabilities, rewire itself to overcome dyslexia, and break cycles of depression and OCD. And as scientists are learning from studies performed on Buddhist monks, it is not only the outside world that can change the brain, so can the mind and, in particular, focused attention through the classic Buddhist practice of mindfulness. With her gift for making science accessible, meaningful, and compelling, science writer Sharon Begley illuminates a profound shift in our understanding of how the brain and the mind interact and takes us to the leading edge of a revolution in what it means to be human. Praise for Train Your Mind, Change Your Brain “There are two great things about this book. One is that it shows us how nothing about our brains is set in stone. The other is that it is written by Sharon Begley, one of the best science writers around. Begley is superb at framing the latest facts within the larger context of the field. This is a terrific book.”—Robert M. Sapolsky, author of Why Zebras Don’t Get Ulcers “Excellent . . . elegant and lucid prose . . . an open mind here will be rewarded.”—Discover “A strong dose of hope along with a strong does of science and Buddhist thought.”—The San Diego Union-Tribune