My impression is that the highly regarded author intended this book mostly for a Western audience unfamiliar with Buddhist practice, and chose a striking title to announce objective scientific-like findings about the value of cultivating "attention" through Buddhist meditation practice. Never mind than many books have "uncovered" this before. To his credit, the author, who evidently experienced the same rigorous sequential 10-stage meditation practice based upon the writings of an eighth century Indian contemplative, avoids over-interpretation and appears to deviate little from this traditional Theravadan/Hinayana instruction. Students already familiar with Buddhist meditation will likely gain helpful clarifications about how to better refine their practice, regardless of their level of experience or personal allignment with other branches of Buddhism.
Nevertheless, this book's title promises much more than it delivers. I don't completely agree with the criticism that the author recomends (and the bulk of this book describes) practices that demand "meditation as a vocation", to use the author words. No harm in "reading ahead", since insights and temporary states along the path aren't sequential, and the author's worthy commentary about more advanced experiences may be very helpful. I can even understand (but disagree) with the author's suggestion that form-less meditation, as opposed to breath-as-an-object meditation, is best begun once one commits to practicing a full-time (stage four) eight or more hours a day, (running against the grain of most American Tibetan and Zen teaching methods).
But what isn't delivered in this book is the "revolution", and what undermines the author's claims of scientific credence begins with the second paragraph of his introduction which launches a stereotypical fear-based infomational-like rant about greedy pharmaceutical companies, severe side effects, risks for addiction, inability to "cure", etc. about medications to treat attention deficit hyperactivity disorder. Despite not even having the attention for correct punctuatation (has the author ever read a medical journal?) we learn by page five that the meditation methods described "may be helpful for PREVENTING... ADHD", (good grief, a disorder that indisputeably arises from genetic and pre-natal influences). How bold to make such an amazing claim--almost as if meditation might be a cure for anything. And how unscientific. Is this the revolution referred to in the title? No, there isn't a single mention of ADHD, prevention or cure, in the remaining 170 pages of this book, because it was nothing but a sleazy pop-culture teaser to begin with. Regretfully, in one chapter, the author has revealed his bias and removed himself from serious scientific credibility.
Overall, this book has the feel of a tremendous PhD.-like thesis in need of an editor. Brilliant and helpful paragraphs interupted by so many distractions. Why, for example should the reader learn that tremendous Vipashyana teachers such as Bhante G may not actually be teaching what the Buddha said, only to learn, chapters later, that it's largely semantics? Why the impossibly advanced chapters on daytime and dream yoga, other than for the author to boast about awareness of alternative states--are these helpful Buddhist teachings for the vast majority? Probably not. Why throw out the claim that Western scientists have "established" that it takes about 5000 hours to master a "task", any task, (the convenient inference is 50 hours per week of meditation for two years) without even a single Western psychology footnote? What are we talking about--playing piano well, dunking a basketball, one year of medical school, meditating without distraction for two hours? Are they really the same? The author may indeed be exploring cognitive science through objective observation of extended retreatants, but fundamentally the "scientific" aspects of this book are distressingly weak--so what's the "revolution"?
There are so many good books about Buddhism today. For a more thorough and profound discussion about the role of attention within the context of Buddhist practice I would recomend Ken McLeod's "Wake Up to Your Life, Discovering the Buddhist Path of Attention".