Bowing my Head to Consciousness

What is the role of beliefs in relation to research and theory in the study of consciousness

As part of my MSc Consciousness, Spirituality and Transpersonal Psychology with the Alef Trust, I completed a module called “Approaches to Consciousness”, we explored the notions of consciousness through the lens of neuroscience, philosophy and spirituality. We also explored the concept of sacralising the field of science. For one of our Forum posts, we had to answer the question: Describe the role of beliefs in relation to research and theory in the study of consciousness. Here is my response!

I approach the vast landscape of consciousness studies with my head bowed, humble and open. According to Kuhn (2024), the field of consciousness studies contains over 200 different theories on the nature of consciousness, many of which seem to be diametrically opposed. Fundamentally, there is no universal understanding of consciousness, but rather a plethora of lenses through which to view this concept. Furthermore, in “Clarification of the Confusion Concerning Consciousness”, Baruss (2008) asserts that the wide range of proposed theories of consciousness can be directly linked to and underpinned by an individual's personal view of reality. Thus, it is important to assess the way our own view of reality influences our approach to the field of consciousness studies. While I have yet to decisively choose which theory of consciousness I adhere to, if such an occasion ever arises, my personal experience leads me to reject materialism. The main influences on this stance will be explored further through the lenses of grief and acts of resistance.

Materialists assert that consciousness is purely a product of matter and that “only the entities studied by physics are the basic elements of the real” (Lancaster, 2004, p. 26). If this were to be undeniably proven, I would have to confront the idea that all elements of my mother ceased to exist after her passing in 2022, and that she is no more. In the two years following her death, holding the belief that she still exists in some unquantifiable capacity has brought me comfort. This deeply personal relationship with grief creates a bias in my approach to theories of consciousness, inclining me to reject materialist perspectives, lest I let go of her continued existence.

In recent years, I have dedicated part of my practice to decolonisation—becoming aware of how institutionalised structures of racism have shaped my beliefs about sex, gender, and now, consciousness itself. In his paper, “Cross-Cultural Perspectives on Mind, Self, Person, and Consciousness”, Hunter (2024) explores how non-Western approaches to consciousness have been devalued in their contributions to the field. He further suggests that there is a need to expand the field and include non-Western perspectives in a "decolonization" of consciousness studies. From this perspective, rejecting the predominantly Western materialist view feels like a micro act of resistance—a practice that is very important to me.

The beliefs, experiences, and unconscious patterns that shape my bias against materialism run far deeper than the two aspects explored in this post. As a practitioner of non-dual Kashmir Shaivism, a tradition rooted in direct experience, my encounters with the divine in embodied form also play a significant role in shaping this bias. Interestingly, one of the tantric teachings I hold dear emphasises the concept of yielding and allowing the unfolding without clinging or resistance. In this way, my own philosophical perspective encourages me to release my attachment to the very bias against materialism, creating a beautifully paradoxical dynamic. I look forward to, and am slightly apprehensive about, uncovering more of myself and deconstructing my own bias of consciousness and self as we progress further through the module.

References

Baruss, I. (2008). “Clarification of the confusion concerning consciousness”. Journal of Consciousness Studies, 15(5), 279-292.

Hunter, D. (2024). “Cross-cultural perspectives on mind, self, person, and consciousness”. International Journal of Consciousness Studies, 31(1), 9-17.

Kuhn, T. (2024). “Theories of consciousness: Exploring 200 different perspectives”. New Directions in Consciousness Research, 23(1), 35-45.

Lancaster, B. L. (2004). “Approaches to consciousness: The marriage of science and mysticism”. Palgrave Macmillan.