“Science of Consciousness”
The original goal of classical physics was to establish the fundamental laws for describing the structure and contents of the space-time physical reality, rather than merely to maintain and preserve the paradigm of classical physics itself as the reigning paradigm for the determination of all physical theory. And it was for this reason that the classical physicists of the early-to-mid 20th century—who, interestingly enough, placed much more importance upon the development of an all-inclusive physical theory than upon merely the preservation of classical physics—widely, but not immediately, acknowledged the validity of both the Michelson-Morley experiment and the discoveries of Einstein and Heisenberg.
In other words, just as it eventually became necessary to acknowledge both relativity theory and quantum mechanics in order to more closely achieve the original goal of classical physics to establish a complete physical theory, it may very well also be necessary to set aside the entire paradigm (and the fundamental rules) of the scientific method itself in order to actually achieve, not merely in theory but in reality, the ultimate goal of science; that is, an all-inclusive understanding of both the physical and the conscious reality which includes information which is as different from, and outside the paradigm and conceptual boundaries of the scientific method as relativity theory and quantum mechanics are different from and beyond the frame of reference of classical physics. (In other words, it is, perhaps, the very assumptions, pre-conceptions and psychological-conceptual structures of the scientific method itself—for example, the uni-directionality of time in a forward direction, and the ‘spatiality’ of consciousness itself to only the “self”, the ‘thinker’, and the members of the human species—which are now providing the main stumbling blocks to revolutionary developments in both theoretical physics and the understanding of both human and animal consciousness.)
What, precisely, is the ultimate goal of any (‘classical’) “science of consciousness”?
Is that goal merely to arrive at an understanding of consciousness from strictly within the framework of the scientific method itself—that is, to maintain and preserve the status of the scientific method as the only paradigm capable of providing a complete and accurate understanding of both human and animal consciousness and experience? Or is its purpose, instead, to actually acquire a much deeper understanding of consciousness than that which can be provided by the scientific method; that is, an understanding which also includes information from outside of a rigidly scientific paradigm, but which is just as important to the understanding of the entirety of human and animal consciousness and experience as was the inclusion of relativity theory and quantum mechanics in the development of a much more inclusive physical theory?
2) the consciousness of the “self”—symbolized by the “tree of the knowledge of good and evil” in Genesis 3:3-6, and by the Second Seal (6:3-4) and the “beast of the sea” in Revelations 13:1 (which, together with the consciousness of the ‘thinker’, comprise the dualistic or ‘fallen’ consciousness); and,
3) a non-dualistic, 2-dimensional ‘flat’ space—and, thus, species non-specific—time-independent, “observing consciousness” Created ‘by and in the image of God’ (Genesis 1:27)—represented by the “Tree of Life” in Genesis 3:24 which symbolizes the Vision of the “Son of man”/the “Vision of Knowledge”/the “Night Journey” of Mohammed; and by the First Seal in Revelations 6:1-2.
carefully, you will observe that, near the beginning of the dance, the base of the triangle (which, in three dimensions, is a pyramid) which represents a square and the consciousness of the ‘thinker’—and, within that triangle, the dancers turn in counter-clockwise (indicating time-reversal) circles (which, in three dimensions, would be spheres), representing the consciousness of the “self”—is closest to the audience; whereas, with the arrival of Michael Flatley, the triangle is inverted, with the point of the triangle (or pyramid) being closest to the audience (and only Michael Flatley turns counter-clockwise, and only once, representing the ‘movement’ of self-reflection, or the ‘pirouette’ of consciousness, as is alluded to in the following song:
In the very next instant, the time of which cannot be either predicted or explained—nor is this an ‘action’ which can be performed intentionally, since it is merely a reflex—you instantly become aware of yourself as being at the concert and listening to the music; something which you experience as being quite pleasurable. There is, somehow, a ‘pirouette’ of consciousness itself, or a ‘movement’ of self-reflection by which you become aware of yourself as an experiencer experiencing an experience; a realization which, however, is then immediately consumed by the pleasure of the experience itself, causing the “self” to be, once again, consumed in that pleasure. In other words, although the ‘movement’ of self-reflection has made it possible for you to acknowledge and experience the pleasure of the music; that very pleasure causes you to forget that, immediately prior to the experience of the pleasure of that music, there had to have occurred a differentiation of that ‘not yet experiencer’ and ‘not yet experience’ into an experiencer and an experience. And this is the very first instance of pleasure taking precedence over knowledge; specifically, the knowledge of what precisely occurs with the ‘movement’ of self-reflection itself. In other words, the experience of pleasure always leads to a forgetfulness of the fact that there is a ‘spatiality’ of consciousness —that is, the “self”—which exists immediately prior to the experience of pleasure.
On the other hand, those adhering to a Reichian or Jungian perspective on consciousness insist that no explanation of human consciousness can be at all complete without, in addition, an understanding of the ‘unconscious’ or the consciousness of the “self”. And, with the inclusion of this psycho-analytical perspective on consciousness, it is widely, if not universally considered (by Western civilization, at least) that virtually all conscious reality has been brought well within the framework of the current understandings; in a way similar to the way in which classical physics was once considered to be a complete explanation of the physical reality.