OM 3-4: A Nonmechanistic Description of Consciousness

A Nonmechanistic Description of Consciousness
At this point we would like to introduce an alternative solution to the mind-body problem. Rather than cling to the inadequate and overly restrictive confines of models that conform to mechanistic views, we propose a clean break. Let's examine a new paradigm based on the nonmechanistic description of consciousness in the Bhagavad-gita, a rich source of information on the mind-body question from the ancient Vedic tradition of India. It is a view that is at once simple, comprehensive, and logically consistent. In our previous review of the theory of panpsychism the concept of individual atoms possessing, a minute degree of consciousness was presented; we noted the many difficulties accompanying this particular theory of consciousness. But what if there were one special atom that was conscious of the entire body? The Bhagavad-gita affirms the presence within the body of a distinct entity, the conscious self, and establishes it as an irreducible, individual quantum or atom of consciousness. The conscious self is superior to the brain and its functions. It is not a hypothetical entity. The existence and nature of the conscious self can be investigated through direct and reproducible experience, which can be obtained by the practice of yoga techniques. The conscious self can be associated with various material bodies, human and nonhuman, and can transmigrate not only within one species but between species. It is also capable of functioning apart from any material body whatsoever. Its primary characteristics are nonphysical, i.e., they cannot be adequately described in quantitative terms; yet it occupies a definite position in space, and acts to integrate numerous sensations, thoughts, and emotions into one unified state of awareness. The conscious self does not interact with matter according to the known laws of physics, such as the law of gravity or the laws of electromagnetism. Instead, it obeys a different set of laws, which can be called higher-order psychological laws. These include the law of karma. In the final chapter we will discuss the characteristics of the conscious self in greater detail.
 

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