Topic: Mind Experts

Camp: Agreement / Daniel Dennett

Camp Statement History

Objected
Live
In Review
Old
Statement :

Daniel Dennett

Daniel Dennett’s “Predictive Bayesian Coding Theory” is in a supporting sub camp position to “Representational Qualia Theory.”

Edit summary : Add link to Dennett's Predictive Bayesian Coding Theory.
Submitted on :
Submitter Nick Name : Brent_Allsop
Go live Time :

Edit summary : Clean it up a bit.
Submitted on :
Submitter Nick Name : Brent_Allsop
Go live Time :
Statement : http://en.wikipedia.org/wiki/Daniel_Dennett
http://ase.tufts.edu/cogstud/incbios/dennettd/dennettd.htm

Edit summary : adding links to relevant web pages explaining who DD is.
Submitted on :
Submitter Nick Name : jlcarroll
Go live Time :
Statement :
Deleting this due to paradigmatic bias of topic.

Edit summary : paradigmatic bias of 'mind' experts
Submitted on :
Submitter Nick Name : Michael
Go live Time :
Statement : Deleting do to paradigmatic bias of topic.

Edit summary : paradigmatic bias of 'mind' experts
Submitted on :
Submitter Nick Name : Michael
Go live Time :
Statement : Deleting this due to paradigmatic bias of topic.

Edit summary : paradigmatic bias of 'mind' experts
Submitted on :
Submitter Nick Name : Michael
Go live Time :
Statement : Deleting this camp due to paradigm bias of topic

Edit summary : paradigmatic bias of 'mind' experts
Submitted on :
Submitter Nick Name : Michael
Go live Time :
Statement : The purpose of the following summary is to represent not the theologies of the monotheistic religions, which originate in the thought of the 'thinker'; but, rather, the Revelations of the monotheistic religions, which are conveyed by means of the "observing consciousness":

                                                        Summary

1) There are three dimensions of human consciousness: the "observing consciousness", the consciousness of the 'thinker'; and the 'unconscious'.
2) The "observing consciousness" is Created 'by and in the image of God' (Genesis 1:27); while the consciousness of the 'thinker' and the 'unconscious' comprise, together, the 'fallen' consciousness.
3) The 'fallen' consciousness is differentiated from the "observing consciousness" by means of self-reflection (which is the origin of the duality of 'experiencer'/experience, 'observer'/observation, 'thinker'/thought, etc)—the consciousness of the 'thinker' (which establishes the basis of the scientific method, its description of reality, and the scientific definition of truth) originating in the thought of the 'thinker'; and the 'unconscious' emerging in its full reality and intensity only with the collapse/annihilation of the consciousness of the 'thinker'.
4) The "observing consciousness" is a 2-dimensional 'flat' space consciousness; which, through self-reflection, differentiates into a 'curved' 3- dimensional space consciousness, within which the consciousness of the 'thinker' 'thinks' itself into existence—or, more accurately, extends itself in time. That is, without the thought of the 'thinker', there would be no concept of time, and the 3-dimensional 'curved' space consciousness originating in self-reflection would instantly collapse.
5) The 3-dimensional 'curved' space 'fallen' consciousness—having 'self-reflected' itself into existence by means of the 'movement' of self-reflection, and having maintained its existence over time by means of the thought of the 'thinker'—has, in fact, created itself. That is, the 'fallen' consciousness considers itself, for all practical purposes, as being equivalent to God; and the thoughts of the 'thinker' as being, for all practical purposes, equivalent to Revelations from God.
6) The Revelation of the three dimensions of human consciousness occurs against the backdrop of the annihilation/collapse of the 3-dimensional 'curved' space within which consciousness of the 'thinker' 'thinks' itself into existence and maintains its existence over time.
7) The Revelation of the three dimensions of human consciousness occurs by means of the Vision of the "Son of man" and the Revelation of the Memory of Creation (and "the Fall").
To explain:
Whereas the majority view with regards to the understanding of human consciousness rests upon the metaphysical duality (the Cartesian mind/body dualism), the thought of the 'thinker', and descriptions from exclusively within the frame of reference of the scientific method; the purpose of this camp is to argue that the origin of such a metaphysical duality, the thought of the 'thinker' itself, and the scientific method itself which the 'thinker' is considered equivalent to God, and the thoughts of the 'thinker' concerning consciousness (for example, the theory of evolution) are considered equivalent to Revelations is the 'movement' of self-reflection, which gives rise to the consciousness of "the Fall"; a consciousness composed of both the consciousness of the 'thinker' and the 'unconscious'. Thus, the most significant duality is not the metaphysical duality at all, but the duality which occurs between the consciousness Created 'by and in the image of God' (Genesis 1:27)—referred to here as the "observing consciousness"; and the 'fallen' consciousness—previously referred as the 'classical' consciousness. Thus, the following camp statement is a revision of a camp previously titled "Observing Consciousness Vs. 'Classical' Consciousness:
Current efforts regarding the development of a science of consciousness appear to be sharply restricted to a study of only the consciousness of the 'thinker', the origin of which can be traced to Descartes' Meditations on First Philosophy. And this consciousness of the 'thinker' or the "self", or the 'mind' is approximately equivalent to what Freud would later call the "ego consciousness".
In other words, the fundamental assumption of Western philosophy, the scientific method, Western theology, and those who are attempting to develop, specifically, a science of consciousness is that there is, in fact, only one dimension of consciousness worthy of consideration; and that that consciousness can, itself, be described necessarily and completely from within its own frame of reference, which is thought (for example, cognitive philosophy, bio-chemistry, neurology, theology, etc).
As indicated in the opening passages of the Second Meditation, however, ("I feel as though I have all of a sudden fallen into deep water. I can no longer plant my foot on the bottom or swim on the surface."); there is, in fact, another dimension of consciousness which is not the consciousness of the 'thinker'; a second dimension of consciousness which is referred to by Western psychology as the 'unconscious'; something which emerges with the collapse of the consciousness of the 'thinker'.
But these words describing the immediate experiences of Descartes not only affirm the existence of a second dimension of consciousness—that is, the 'unconscious'. The very existence of these words, in and of themselves, demonstrates the existence of a third dimension of consciousness (similar to "access consciousness") capable of describing the immediate experience of that 'unconscious'. And that consciousness is the "observing consciousness".
Thus, any complete description of human consciousness must include and address not only the consciousness of the 'thinker'—which is the proper concern of, specifically, a science of consciousness (within and upon which the vast majority of the scientists of consciousness are currently focusing) —but, also, descriptions of both the 'unconscious' and the "observing consciousness" from the frame of reference not of thought, the consciousness of the 'thinker', and the scientific method; but, rather, the "observing consciousness" itself.
A principal difference between the descriptions of and by the consciousness of the 'thinker' and the descriptions of and by the "observing consciousness" which the experience of the 'unconscious' is conveyed (as above, by Descartes) occurs at the level of language itself; descriptions of and by the consciousness of the 'thinker' consisting of "thought" words (in relation to which it can be said that a person either "agrees" or "disagrees", since this occurs at the level of thought), but descriptions of and by the "observing consciousness" consisting of "picture" words (of which it can be said that a person either "sees" or does "not see", inasmuch as this occurs at the level of observation) as conveyed by poetry, songs, parables, archetypal symbols in art and movies, in novels, in the Eastern esoteric descriptions of the mechanisms of consciousness, in the "thought" experiments (really "visualization" experiments) of relativity theory and quantum physics, and in the Revelations (but not the theologies, which originate in thought) of the monotheistic religions.
Now, on the one hand, the consciousness of and by the 'thinker', which is described in "thought" words; and the experience of the 'unconscious', which is described in "picture" words; can, together, be referred to as the 'classical' consciousness; that is, a consciousness which originates in the 'movement' of self-reflection and is at the very foundation of Cartesian philosophy, the scientific method, and Western psychology and theology; all of which originate in thought.
But, on the other hand, the third dimension of consciousness—that is, the "observing consciousness"—which, because it exists prior to both the 'movement' of self-reflection and the thought of the 'thinker', must be considered as independent from both the consciousness of the 'thinker' and the 'unconscious'.
This is the consciousness expressed and described in the writings and conversations of such Eastern esotericists as J. Krishnamurti, as well as in and by the Revelations of the monotheistic religions; a consciousness which is referred to in Genesis 1:27 as the consciousness Created 'by and in the image of God' (which is, in fact, a 2-dimensional 'flat' space consciousness, as differentiated from the 3-dimensional 'curved' space consciousness originating in self-reflection); the implication of which being that that the 'classical' consciousness—that is, the consciousness of the 'thinker' and the 'unconscious'—is, in fact, a 'fallen' consciousness; a particular and restricted 'frame of reference' for the understanding of both the dimensions and the potentials of human consciousness itself. (1)
In other words, in order to develop a more complete understanding of all of the dimensions of human consciousness, it is necessary to step outside of and beyond the boundaries of the fundamental metaphysical duality and the other metaphysical assumptions of the scientific method itself; and, in fact, to establish a new paradigm for the understanding of consciousness; a paradigm which includes both the Wisdom of the Eastern religions, the Knowledge concerning human consciousness Revealed in the monotheistic religions, and the knowledge conveyed in music, art, dance, and literature.
And, in this regard, the new 'hard problem' of consciousness is not in any way related to the 'hard problem' posed by David Chalmers—which, from the perspective of the "observing consciousness", is nothing more than a re-wording of the metaphysical duality itself (which explains the origin of its power to hypnotize 'thinkers'); but, rather, the determined unwillingness of the consciousness of the 'thinker' (and the scientific method) to acknowledge the existence of not only one, but two additional dimensions of consciousness; and, thus, the severe limitations and restricted frame of reference of a "science of consciousness" originating in self-reflection and thought in the first place.
In the Revelation of John, the three dimensions of human consciousness—that is, the Created (or "observing") consciousness and the consciousness of "the Fall" (consisting of the consciousness of the 'thinker' and the 'unconscious'), are symbolized as follows:
The "Great City" which 'splits into three parts' (Revelations 16:19) symbolizes human consciousness being differentiated into three dimensions: the "observing consciousness", the 'unconscious', and the consciousness of the 'thinker'.
The "angel…standing on the sea and the land" (Revelations 10:1-7) and the "male child" (Revelations 12:5) symbolize the "observing consciousness", which is the consciousness Created 'by and in the image of God' (Genesis 1:27) as conveyed by the Revelation of the Memory of Creation (Genesis 2:7).
The "dragon" (Revelations 12:3-4) is a symbol for self-reflection, which is the origin of the 'classical' consciousness or the consciousness of "the Fall"; which is comprised of the "beast of the sea" (Revelations 13:1) 'unconscious' (see, also, the opening passages of the Second Meditation of Descartes) and the "beast of the earth" (Revelations 13:11; also echoed in Sura 27:82 of the Koran) consciousness of the 'thinker'. In other words, the "dragon" is the origin of two of the three dimensions of human consciousness (Revelations 12:4).
These three dimensions of consciousness are also symbolized in the first three Seals of the Revelation of John—the First Seal symbolizing the Created consciousness; the Second Seal symbolizing the origin of the duality, the consciousness of "the Fall' and the 'unconscious'; and the Third Seal symbolizing the consciousness of the 'thinker'.
The Fourth and Fifth Seals symbolize the consequences and repercussions of the consciousness of "the Fall"; the Sixth Seal symbolizes the annihilation of the consciousness of the 'thinker' ("the sun went as black as coarse sackcloth…"; "the stars fell from the sky…"; and "the sky disappeared like a scroll rolling up…") and the emergence of the 'unconscious' ("the moon turned red as blood…"); and the Seventh Seal symbolizes the Revelation of the Vision of the "Son of man".
Additional explanation with regards to the origin and description of both the Created consciousness and the consciousness of "the Fall" can be found at:
http://science-of-consciousness.blogspot.com/2008/10/evolution-resurrection-and-collapse-of.html
http://science-of-consciousness.blogspot.com/2008/08/revelations-in-dance-observing.html
http://science-of-consciousness.blogspot.com/2008/10/consciousness-of-genesis-127-is-not.html and
http://science-of-consciousness.blogspot.com/2008/01/crop-circle-representations-of-human.html
http://science-of-consciousness.blogspot.com/2008/11/summary-of-paradigm-extending-metaphor.html
(1) A 'thought experiment' can easily be devised to demonstrate these three dimensions of consciousness:

If a person on a train which is moving in a straight line drops a ball, he or she has information about the motion of the ball only along the y axis; whereas an observer in the train station also has information about the motion of the ball along the x axis; that is, in relation to the ground. And, if the train is going around a curve, the observer in the train station also has information about the motion of the ball along the z axis. The person on the train can be likened to a 'thinker'; while the observer in the train station can be likened to the "observing consciousness".
The person in the train station has information about, for example, "feelings" (the x axis) as well as the 'movement' of self-reflection and the "observing consciousness" itself (z axis) which is simply not accessible to the 'thinker' on the train.

Edit summary : clarification
Submitted on :
Submitter Nick Name : Michael
Go live Time :
Statement :
                                                          Summary

1) There are three dimensions of human consciousness: the "observing consciousness", the consciousness of the 'thinker'; and the 'unconscious'.
2) The "observing consciousness" is Created 'by and in the image of God' (Genesis 1:27); while the consciousness of the 'thinker' and the 'unconscious' comprise, together, the 'fallen' consciousness.
3) The 'fallen' consciousness is differentiated from the "observing consciousness" by means of self-reflection (which is the origin of the duality of 'experiencer'/experience, 'observer'/observation, 'thinker'/thought, etc)—the consciousness of the 'thinker' (which establishes the basis of the scientific method, its description of reality, and the scientific definition of truth) originating in the thought of the 'thinker'; and the 'unconscious' emerging in its full reality and intensity only with the collapse/annihilation of the consciousness of the 'thinker'.
4) The "observing consciousness" is a 2-dimensional 'flat' space consciousness; which, through self-reflection, differentiates into a 'curved' 3- dimensional space consciousness, within which the consciousness of the 'thinker' 'thinks' itself into existence—or, more accurately, extends itself in time. That is, without the thought of the 'thinker', there would be no concept of time, and the 3-dimensional 'curved' space consciousness originating in self-reflection would instantly collapse.
5) The 3-dimensional 'curved' space 'fallen' consciousness—having 'self-reflected' itself into existence by means of the 'movement' of self-reflection, and having maintained its existence over time by means of the thought of the 'thinker'—has, in fact, created itself. That is, the 'fallen' consciousness considers itself, for all practical purposes, as being equivalent to God; and the thoughts of the 'thinker' as being, for all practical purposes, equivalent to Revelations from God.
6) The Revelation of the three dimensions of human consciousness occurs against the backdrop of the annihilation/collapse of the 3-dimensional 'curved' space within which consciousness of the 'thinker' 'thinks' itself into existence and maintains its existence over time.
7) The Revelation of the three dimensions of human consciousness occurs by means of the Vision of the "Son of man" and the Revelation of the Memory of Creation (and "the Fall").
To explain:
Whereas the majority view with regards to the understanding of human consciousness rests upon the metaphysical duality (the Cartesian mind/body dualism), the thought of the 'thinker', and descriptions from exclusively within the frame of reference of the scientific method; the purpose of this camp is to argue that the origin of such a metaphysical duality, the thought of the 'thinker' itself, and the scientific method itself which the 'thinker' is considered equivalent to God, and the thoughts of the 'thinker' concerning consciousness (for example, the theory of evolution) are considered equivalent to Revelations is the 'movement' of self-reflection, which gives rise to the consciousness of "the Fall"; a consciousness composed of both the consciousness of the 'thinker' and the 'unconscious'. Thus, the most significant duality is not the metaphysical duality at all, but the duality which occurs between the consciousness Created 'by and in the image of God' (Genesis 1:27)—referred to here as the "observing consciousness"; and the 'fallen' consciousness—previously referred as the 'classical' consciousness. Thus, the following camp statement is a revision of a camp previously titled "Observing Consciousness Vs. 'Classical' Consciousness:
Current efforts regarding the development of a science of consciousness appear to be sharply restricted to a study of only the consciousness of the 'thinker', the origin of which can be traced to Descartes' Meditations on First Philosophy. And this consciousness of the 'thinker' or the "self", or the 'mind' is approximately equivalent to what Freud would later call the "ego consciousness".
In other words, the fundamental assumption of Western philosophy, the scientific method, Western theology, and those who are attempting to develop, specifically, a science of consciousness is that there is, in fact, only one dimension of consciousness worthy of consideration; and that that consciousness can, itself, be described necessarily and completely from within its own frame of reference, which is thought (for example, cognitive philosophy, bio-chemistry, neurology, theology, etc).
As indicated in the opening passages of the Second Meditation, however, ("I feel as though I have all of a sudden fallen into deep water. I can no longer plant my foot on the bottom or swim on the surface."); there is, in fact, another dimension of consciousness which is not the consciousness of the 'thinker'; a second dimension of consciousness which is referred to by Western psychology as the 'unconscious'; something which emerges with the collapse of the consciousness of the 'thinker'.
But these words describing the immediate experiences of Descartes not only affirm the existence of a second dimension of consciousness—that is, the 'unconscious'. The very existence of these words, in and of themselves, demonstrates the existence of a third dimension of consciousness (similar to "access consciousness") capable of describing the immediate experience of that 'unconscious'. And that consciousness is the "observing consciousness".
Thus, any complete description of human consciousness must include and address not only the consciousness of the 'thinker'—which is the proper concern of, specifically, a science of consciousness (within and upon which the vast majority of the scientists of consciousness are currently focusing) —but, also, descriptions of both the 'unconscious' and the "observing consciousness" from the frame of reference not of thought, the consciousness of the 'thinker', and the scientific method; but, rather, the "observing consciousness" itself.
A principal difference between the descriptions of and by the consciousness of the 'thinker' and the descriptions of and by the "observing consciousness" which the experience of the 'unconscious' is conveyed (as above, by Descartes) occurs at the level of language itself; descriptions of and by the consciousness of the 'thinker' consisting of "thought" words (in relation to which it can be said that a person either "agrees" or "disagrees", since this occurs at the level of thought), but descriptions of and by the "observing consciousness" consisting of "picture" words (of which it can be said that a person either "sees" or does "not see", inasmuch as this occurs at the level of observation) as conveyed by poetry, songs, parables, archetypal symbols in art and movies, in novels, in the Eastern esoteric descriptions of the mechanisms of consciousness, in the "thought" experiments (really "visualization" experiments) of relativity theory and quantum physics, and in the Revelations (but not the theologies, which originate in thought) of the monotheistic religions.
Now, on the one hand, the consciousness of and by the 'thinker', which is described in "thought" words; and the experience of the 'unconscious', which is described in "picture" words; can, together, be referred to as the 'classical' consciousness; that is, a consciousness which originates in the 'movement' of self-reflection and is at the very foundation of Cartesian philosophy, the scientific method, and Western psychology and theology; all of which originate in thought.
But, on the other hand, the third dimension of consciousness—that is, the "observing consciousness"—which, because it exists prior to both the 'movement' of self-reflection and the thought of the 'thinker', must be considered as independent from both the consciousness of the 'thinker' and the 'unconscious'.
This is the consciousness expressed and described in the writings and conversations of such Eastern esotericists as J. Krishnamurti, as well as in and by the Revelations of the monotheistic religions; a consciousness which is referred to in Genesis 1:27 as the consciousness Created 'by and in the image of God' (which is, in fact, a 2-dimensional 'flat' space consciousness, as differentiated from the 3-dimensional 'curved' space consciousness originating in self-reflection); the implication of which being that that the 'classical' consciousness—that is, the consciousness of the 'thinker' and the 'unconscious'—is, in fact, a 'fallen' consciousness; a particular and restricted 'frame of reference' for the understanding of both the dimensions and the potentials of human consciousness itself. (1)
In other words, in order to develop a more complete understanding of all of the dimensions of human consciousness, it is necessary to step outside of and beyond the boundaries of the fundamental metaphysical duality and the other metaphysical assumptions of the scientific method itself; and, in fact, to establish a new paradigm for the understanding of consciousness; a paradigm which includes both the Wisdom of the Eastern religions, the Knowledge concerning human consciousness Revealed in the monotheistic religions, and the knowledge conveyed in music, art, dance, and literature.
And, in this regard, the new 'hard problem' of consciousness is not in any way related to the 'hard problem' posed by David Chalmers—which, from the perspective of the "observing consciousness", is nothing more than a re-wording of the metaphysical duality itself (which explains the origin of its power to hypnotize 'thinkers'); but, rather, the determined unwillingness of the consciousness of the 'thinker' (and the scientific method) to acknowledge the existence of not only one, but two additional dimensions of consciousness; and, thus, the severe limitations and restricted frame of reference of a "science of consciousness" originating in self-reflection and thought in the first place.
In the Revelation of John, the three dimensions of human consciousness—that is, the Created (or "observing") consciousness and the consciousness of "the Fall" (consisting of the consciousness of the 'thinker' and the 'unconscious'), are symbolized as follows:
The "Great City" which 'splits into three parts' (Revelations 16:19) symbolizes human consciousness being differentiated into three dimensions: the "observing consciousness", the 'unconscious', and the consciousness of the 'thinker'.
The "angel…standing on the sea and the land" (Revelations 10:1-7) and the "male child" (Revelations 12:5) symbolize the "observing consciousness", which is the consciousness Created 'by and in the image of God' (Genesis 1:27) as conveyed by the Revelation of the Memory of Creation (Genesis 2:7).
The "dragon" (Revelations 12:3-4) is a symbol for self-reflection, which is the origin of the 'classical' consciousness or the consciousness of "the Fall"; which is comprised of the "beast of the sea" (Revelations 13:1) 'unconscious' (see, also, the opening passages of the Second Meditation of Descartes) and the "beast of the earth" (Revelations 13:11; also echoed in Sura 27:82 of the Koran) consciousness of the 'thinker'. In other words, the "dragon" is the origin of two of the three dimensions of human consciousness (Revelations 12:4).
These three dimensions of consciousness are also symbolized in the first three Seals of the Revelation of John—the First Seal symbolizing the Created consciousness; the Second Seal symbolizing the origin of the duality, the consciousness of "the Fall' and the 'unconscious'; and the Third Seal symbolizing the consciousness of the 'thinker'.
The Fourth and Fifth Seals symbolize the consequences and repercussions of the consciousness of "the Fall"; the Sixth Seal symbolizes the annihilation of the consciousness of the 'thinker' ("the sun went as black as coarse sackcloth…"; "the stars fell from the sky…"; and "the sky disappeared like a scroll rolling up…") and the emergence of the 'unconscious' ("the moon turned red as blood…"); and the Seventh Seal symbolizes the Revelation of the Vision of the "Son of man".
Additional explanation with regards to the origin and description of both the Created consciousness and the consciousness of "the Fall" can be found at:
http://science-of-consciousness.blogspot.com/2008/10/evolution-resurrection-and-collapse-of.html
http://science-of-consciousness.blogspot.com/2008/08/revelations-in-dance-observing.html
http://science-of-consciousness.blogspot.com/2008/10/consciousness-of-genesis-127-is-not.html and
http://science-of-consciousness.blogspot.com/2008/01/crop-circle-representations-of-human.html
http://science-of-consciousness.blogspot.com/2008/11/summary-of-paradigm-extending-metaphor.html
(1) A 'thought experiment' can easily be devised to demonstrate these three dimensions of consciousness:

If a person on a train which is moving in a straight line drops a ball, he or she has information about the motion of the ball only along the y axis; whereas an observer in the train station also has information about the motion of the ball along the x axis; that is, in relation to the ground. And, if the train is going around a curve, the observer in the train station also has information about the motion of the ball along the z axis. The person on the train can be likened to a 'thinker'; while the observer in the train station can be likened to the "observing consciousness".
The person in the train station has information about, for example, "feelings" (the x axis) as well as the 'movement' of self-reflection and the "observing consciousness" itself (z axis) which is simply not accessible to the 'thinker' on the train.

Edit summary : additional revisions
Submitted on :
Submitter Nick Name : Michael
Go live Time :
Statement :
                                                          Summary

1) There are three dimensions of human consciousness: the "observing consciousness", the consciousness of the 'thinker'; and the 'unconscious'.
2) The "observing consciousness" is Created 'by and in the image of God' (Genesis 1:27); while the consciousness of the 'thinker' and the 'unconscious' comprise, together, the 'fallen' consciousness.
3) The 'fallen' consciousness is differentiated from the "observing consciousness" by means of self-reflection—the consciousness of the 'thinker' (which establishes the basis of the scientific method, its description of reality, and the scientific definition of truth) originating in the thought of the 'thinker'; and the 'unconscious' emerging in its full reality and intensity only with the collapse/annihilation of the consciousness of the 'thinker'.
4) The "observing consciousness" is a 2-dimensional 'flat' space consciousness; which, through self-reflection, differentiates into a 'curved' 3- dimensional space consciousness, within which the consciousness of the 'thinker' 'thinks' itself into existence—or, more accurately, extends itself in time. That is, without the thought of the 'thinker', there would be no concept of time, and the 3-dimensional 'curved' space consciousness originating in self-reflection would instantly collapse.
5) The 3-dimensional 'curved' space 'fallen' consciousness—having 'self-reflected' itself into existence by means of the 'movement' of self-reflection, and having maintained its existence of over time by means of the thought of the 'thinker'—has, in fact, created itself. That is, the 'fallen' consciousness considers itself, for all practical purposes, as being equivalent to God; and the thoughts of the 'thinker' as being, for all practical purposes, equivalent to Revelations from God.
6) The Revelation of the three dimensions of human consciousness occurs against the backdrop of the annihilation/collapse of the 3-dimensional 'curved' space within which consciousness of the 'thinker' 'thinks' itself into existence and maintains its existence over time.
7) The Revelation of the three dimensions of human consciousness occurs by means of the Vision of the "Son of man" and the Revelation of the Memory of Creation (and "the Fall").
To explain:
Whereas the majority view with regards to the understanding of human consciousness rests upon the metaphysical duality (the Cartesian mind/body dualism), the thought of the 'thinker', and descriptions from exclusively within the frame of reference of the scientific method; the purpose of this camp is to argue that the origin of such a metaphysical duality, the thought of the 'thinker' itself, and the scientific method itself which the 'thinker' is considered equivalent to God, and the thoughts of the 'thinker' concerning consciousness (for example, the theory of evolution) are considered equivalent to Revelations is the 'movement' of self-reflection, which gives rise to the consciousness of "the Fall"; a consciousness composed of both the consciousness of the 'thinker' and the 'unconscious'. Thus, the most significant duality is not the metaphysical duality at all, but the duality which occurs between the consciousness Created 'by and in the image of God' (Genesis 1:27)—referred to here as the "observing consciousness"; and the 'fallen' consciousness—previously referred as the 'classical' consciousness. Thus, the following camp statement is a revision of a camp previously titled "Observing Consciousness Vs. 'Classical' Consciousness:
Current efforts regarding the development of a science of consciousness appear to be sharply restricted to a study of only the consciousness of the 'thinker', the origin of which can be traced to Descartes' Meditations on First Philosophy. And this consciousness of the 'thinker' or the "self", or the 'mind' is approximately equivalent to what Freud would later call the "ego consciousness".
In other words, the fundamental assumption of Western philosophy, the scientific method, Western theology, and those who are attempting to develop, specifically, a science of consciousness is that there is, in fact, only one dimension of consciousness worthy of consideration; and that that consciousness can, itself, be described necessarily and completely from within its own frame of reference, which is thought (for example, cognitive philosophy, bio-chemistry, neurology, theology, etc).
As indicated in the opening passages of the Second Meditation, however, ("I feel as though I have all of a sudden fallen into deep water. I can no longer plant my foot on the bottom or swim on the surface."); there is, in fact, another dimension of consciousness which is not the consciousness of the 'thinker'; a second dimension of consciousness which is referred to by Western psychology as the 'unconscious'; something which emerges with the collapse of the consciousness of the 'thinker'.
But these words describing the immediate experiences of Descartes not only affirm the existence of a second dimension of consciousness—that is, the 'unconscious'. The very existence of these words, in and of themselves, demonstrates the existence of a third dimension of consciousness (similar to "access consciousness") capable of describing the immediate experience of that 'unconscious'. And that consciousness is the "observing consciousness".
Thus, any complete description of human consciousness must include and address not only the consciousness of the 'thinker'—which is the proper concern of, specifically, a science of consciousness (within and upon which the vast majority of the scientists of consciousness are currently focusing) —but, also, descriptions of both the 'unconscious' and the "observing consciousness" from the frame of reference not of thought, the consciousness of the 'thinker', and the scientific method; but, rather, the "observing consciousness" itself.
A principal difference between the descriptions of and by the consciousness of the 'thinker' and the descriptions of and by the "observing consciousness" which the experience of the 'unconscious' is conveyed (as above, by Descartes) occurs at the level of language itself; descriptions of and by the consciousness of the 'thinker' consisting of "thought" words (in relation to which it can be said that a person either "agrees" or "disagrees", since this occurs at the level of thought), but descriptions of and by the "observing consciousness" consisting of "picture" words (of which it can be said that a person either "sees" or does "not see", inasmuch as this occurs at the level of observation) as conveyed by poetry, songs, parables, archetypal symbols in art and movies, in novels, in the Eastern esoteric descriptions of the mechanisms of consciousness, in the "thought" experiments (really "visualization" experiments) of relativity theory and quantum physics, and in the Revelations (but not the theologies, which originate in thought) of the monotheistic religions.
Now, on the one hand, the consciousness of and by the 'thinker', which is described in "thought" words; and the experience of the 'unconscious', which is described in "picture" words; can, together, be referred to as the 'classical' consciousness; that is, a consciousness which originates in the 'movement' of self-reflection and is at the very foundation of Cartesian philosophy, the scientific method, and Western psychology and theology; all of which originate in thought.
But, on the other hand, the third dimension of consciousness—that is, the "observing consciousness"—which, because it exists prior to both the 'movement' of self-reflection and the thought of the 'thinker', must be considered as independent from both the consciousness of the 'thinker' and the 'unconscious'.
This is the consciousness expressed and described in the writings and conversations of such Eastern esotericists as J. Krishnamurti, as well as in and by the Revelations of the monotheistic religions; a consciousness which is referred to in Genesis 1:27 as the consciousness Created 'by and in the image of God' (which is, in fact, a 2-dimensional 'flat' space consciousness, as differentiated from the 3-dimensional 'curved' space consciousness originating in self-reflection); the implication of which being that that the 'classical' consciousness—that is, the consciousness of the 'thinker' and the 'unconscious'—is, in fact, a 'fallen' consciousness; a particular and restricted 'frame of reference' for the understanding of both the dimensions and the potentials of human consciousness itself. (1)
In other words, in order to develop a more complete understanding of all of the dimensions of human consciousness, it is necessary to step outside of and beyond the boundaries of the fundamental metaphysical duality and the other metaphysical assumptions of the scientific method itself; and, in fact, to establish a new paradigm for the understanding of consciousness; a paradigm which includes both the Wisdom of the Eastern religions, the Knowledge concerning human consciousness Revealed in the monotheistic religions, and the knowledge conveyed in music, art, dance, and literature.
And, in this regard, the new 'hard problem' of consciousness is not in any way related to the 'hard problem' posed by David Chalmers—which, from the perspective of the "observing consciousness", is nothing more than a re-wording of the metaphysical duality itself (which explains the origin of its power to hypnotize 'thinkers'); but, rather, the determined unwillingness of the consciousness of the 'thinker' (and the scientific method) to acknowledge the existence of not only one, but two additional dimensions of consciousness; and, thus, the severe limitations and restricted frame of reference of a "science of consciousness" originating in self-reflection and thought in the first place.
In the Revelation of John, the three dimensions of human consciousness—that is, the Created (or "observing") consciousness and the consciousness of "the Fall" (consisting of the consciousness of the 'thinker' and the 'unconscious'), are symbolized as follows:
The "Great City" which 'splits into three parts' (Revelations 16:19) symbolizes human consciousness being differentiated into three dimensions: the "observing consciousness", the 'unconscious', and the consciousness of the 'thinker'.
The "angel…standing on the sea and the land" (Revelations 10:1-7) and the "male child" (Revelations 12:5) symbolize the "observing consciousness", which is the consciousness Created 'by and in the image of God' (Genesis 1:27) as conveyed by the Revelation of the Memory of Creation (Genesis 2:7).
The "dragon" (Revelations 12:3-4) is a symbol for self-reflection, which is the origin of the 'classical' consciousness or the consciousness of "the Fall"; which is comprised of the "beast of the sea" (Revelations 13:1) 'unconscious' (see, also, the opening passages of the Second Meditation of Descartes) and the "beast of the earth" (Revelations 13:11; also echoed in Sura 27:82 of the Koran) consciousness of the 'thinker'. In other words, the "dragon" is the origin of two of the three dimensions of human consciousness (Revelations 12:4).
These three dimensions of consciousness are also symbolized in the first three Seals of the Revelation of John—the First Seal symbolizing the Created consciousness; the Second Seal symbolizing the origin of the duality, the consciousness of "the Fall' and the 'unconscious'; and the Third Seal symbolizing the consciousness of the 'thinker'.
The Fourth and Fifth Seals symbolize the consequences and repercussions of the consciousness of "the Fall"; the Sixth Seal symbolizes the annihilation of the consciousness of the 'thinker' ("the sun went as black as coarse sackcloth…"; "the stars fell from the sky…"; and "the sky disappeared like a scroll rolling up…") and the emergence of the 'unconscious' ("the moon turned red as blood…"); and the Seventh Seal symbolizes the Revelation of the Vision of the "Son of man".
Additional explanation with regards to the origin and description of both the Created consciousness and the consciousness of "the Fall" can be found at:
http://science-of-consciousness.blogspot.com/2008/10/evolution-resurrection-and-collapse-of.html
http://science-of-consciousness.blogspot.com/2008/08/revelations-in-dance-observing.html
http://science-of-consciousness.blogspot.com/2008/10/consciousness-of-genesis-127-is-not.html and
http://science-of-consciousness.blogspot.com/2008/01/crop-circle-representations-of-human.html
http://science-of-consciousness.blogspot.com/2008/11/summary-of-paradigm-extending-metaphor.html
(1) A 'thought experiment' can easily be devised to demonstrate these three dimensions of consciousness:

If a person on a train which is moving in a straight line drops a ball, he or she has information about the motion of the ball only along the y axis; whereas an observer in the train station also has information about the motion of the ball along the x axis; that is, in relation to the ground. And, if the train is going around a curve, the observer in the train station also has information about the motion of the ball along the z axis. The person on the train can be likened to a 'thinker'; while the observer in the train station can be likened to the "observing consciousness".
The person in the train station has information about, for example, "feelings" (the x axis) as well as the 'movement' of self-reflection and the "observing consciousness" itself (z axis) which is simply not accessible to the 'thinker' on the train.

Edit summary : additional revisions
Submitted on :
Submitter Nick Name : Michael
Go live Time :
Statement :
                                                          Summary

1) There are three dimensions of human consciousness: the "observing consciousness", the consciousness of the 'thinker'; and the 'unconscious'.
2) The "observing consciousness" is Created 'by and in the image of God' (Genesis 1:27); while the consciousness of the 'thinker' and the 'unconscious' comprise, together, the 'fallen' consciousness.
3) The 'fallen' consciousness is differentiated from the "observing consciousness" by means of self-reflection—the consciousness of the 'thinker' (which establishes the basis of the scientific method, its description of reality, and the scientific definition of truth) originating in the thought of the 'thinker'; and the 'unconscious' emerging in its full reality and intensity only with the collapse/annihilation of the consciousness of the 'thinker'.
4) The "observing consciousness" is a 2-dimensional 'flat' space consciousness; which, through self-reflection, differentiates into a 'curved' 3- dimensional space consciousness, within which the consciousness of the 'thinker' 'thinks' itself into existence—or, more accurately, extends itself in time. That is, without the thought of the 'thinker', there would be no concept of time, and the 3-dimensional 'curved' space consciousness originating in self-reflection would instantly collapse.
5) The 3-dimensional 'curved' space 'fallen' consciousness—having 'self-reflected' itself into existence by means of the 'movement' of self-reflection, and having maintained its existence of over time by means of the thought of the 'thinker'—has, in fact, created itself. That is, the 'fallen' consciousness considers itself, for all practical purposes, as being equivalent to God; and the thoughts of the 'thinker' as being, for all practical purposes, equivalent to Revelations from God.
6) The Revelation of the three dimensions of human consciousness occurs against the backdrop of the annihilation/collapse of the 3-dimensional 'curved' space within which consciousness of the 'thinker' 'thinks' itself into existence and maintains its existence over time.
7) The Revelation of the three dimensions of human consciousness occurs by means of the Vision of the "Son of man" and the Revelation of the Memory of Creation (and "the Fall").
To explain:
Whereas the majority view with regards to the understanding of human consciousness rests upon the metaphysical duality (the Cartesian mind/body dualism), the thought of the 'thinker', and descriptions from exclusively within the frame of reference of the scientific method; the purpose of this camp is to argue that the origin of such a metaphysical duality, the thought of the 'thinker' itself, and the scientific method itself which the 'thinker' is considered equivalent to God, and the thoughts of the 'thinker' concerning consciousness (for example, the theory of evolution) are considered equivalent to Revelations is the 'movement' of self-reflection, which gives rise to the consciousness of "the Fall"; a consciousness composed of both the consciousness of the 'thinker' and the 'unconscious'. Thus, the most significant duality is not the metaphysical duality at all, but the duality which occurs between the consciousness Created 'by and in the image of God' (Genesis 1:27)—referred to here as the "observing consciousness"; and the 'fallen' consciousness—previously referred as the 'classical' consciousness. Thus, the following camp statement is a revision of a camp previously titled "Observing Consciousness Vs. 'Classical' Consciousness:
Current efforts regarding the development of a science of consciousness appear to be sharply restricted to a study of only the consciousness of the 'thinker', the origin of which can be traced to Descartes' Meditations on First Philosophy. And this consciousness of the 'thinker' or the "self", or the 'mind' is approximately equivalent to what Freud would later call the "ego consciousness".
In other words, the fundamental assumption of Western philosophy, the scientific method, Western theology, and those who are attempting to develop, specifically, a science of consciousness is that there is, in fact, only one dimension of consciousness worthy of consideration; and that that consciousness can, itself, be described necessarily and completely from within its own frame of reference, which is thought (for example, cognitive philosophy, bio-chemistry, neurology, theology, etc).
As indicated in the opening passages of the Second Meditation, however, ("I feel as though I have all of a sudden fallen into deep water. I can no longer plant my foot on the bottom or swim on the surface."); there is, in fact, another dimension of consciousness which is not the consciousness of the 'thinker'; a second dimension of consciousness which is referred to by Western psychology as the 'unconscious'; something which emerges with the collapse of the consciousness of the 'thinker'.
But these words describing the immediate experiences of Descartes not only affirm the existence of a second dimension of consciousness—that is, the 'unconscious'. The very existence of these words, in and of themselves, demonstrates the existence of a third dimension of consciousness (similar to "access consciousness") capable of describing the immediate experience of that 'unconscious'. And that consciousness is the "observing consciousness".
Thus, any complete description of human consciousness must include and address not only the consciousness of the 'thinker'—which is the proper concern of, specifically, a science of consciousness (within and upon which the vast majority of the scientists of consciousness are currently focusing) —but, also, descriptions of both the 'unconscious' and the "observing consciousness" from the frame of reference not of thought or the consciousness of the 'thinker', but the "observing consciousness" itself.
A principal difference between the descriptions of and by the consciousness of the 'thinker' and the descriptions of and by the "observing consciousness" which the experience of the 'unconscious' is conveyed (as above, by Descartes) occurs at the level of language itself; descriptions of and by the consciousness of the 'thinker' consisting of "thought" words (in relation to which it can be said that a person either "agrees" or "disagrees", since this occurs at the level of thought), but descriptions of and by the "observing consciousness" consisting of "picture" words (of which it can be said that a person either "sees" or does "not see", inasmuch as this occurs at the level of observation) as conveyed by poetry, songs, parables, archetypal symbols in art and movies, in novels, in the Eastern esoteric descriptions of the mechanisms of consciousness, in the "thought" experiments (really "visualization" experiments) of relativity theory and quantum physics, and in the Revelations (but not the theologies, which originate in thought) of the monotheistic religions.
Now, on the one hand, the consciousness of and by the 'thinker', which is described in "thought" words; and the experience of the 'unconscious', which is described in "picture" words; can, together, be referred to as the 'classical' consciousness; that is, a consciousness which originates in the 'movement' of self-reflection and is at the very foundation of Cartesian philosophy, the scientific method, and Western psychology and theology; all of which originate in thought.
But, on the other hand, the third dimension of consciousness—that is, the "observing consciousness"—which, because it exists prior to both the 'movement' of self-reflection and the thought of the 'thinker', must be considered as independent from both the consciousness of the 'thinker' and the 'unconscious'.
This is the consciousness expressed and described in the writings and conversations of such Eastern esotericists as J. Krishnamurti, as well as in and by the Revelations of the monotheistic religions; a consciousness which is referred to in Genesis 1:27 as the consciousness Created 'by and in the image of God' (which is, in fact, a 2-dimensional 'flat' space consciousness, as differentiated from the 3-dimensional 'curved' space consciousness originating in self-reflection); the implication of which being that that the 'classical' consciousness—that is, the consciousness of the 'thinker' and the 'unconscious'—is, in fact, a 'fallen' consciousness; a particular and restricted 'frame of reference' for the understanding of both the dimensions and the potentials of human consciousness itself. (1)
In other words, in order to develop a more complete understanding of all of the dimensions of human consciousness, it is necessary to step outside of and beyond the boundaries of the fundamental metaphysical duality and the other metaphysical assumptions of the scientific method itself; and, in fact, to establish a new paradigm for the understanding of consciousness; a paradigm which includes both the Wisdom of the Eastern religions, the Knowledge concerning human consciousness Revealed in the monotheistic religions, and the knowledge conveyed in music, art, dance, and literature.
And, in this regard, the new 'hard problem' of consciousness is not in any way related to the 'hard problem' posed by David Chalmers—which, from the perspective of the "observing consciousness", is nothing more than a re-wording of the metaphysical duality itself (which explains the origin of its power to hypnotize 'thinkers'); but, rather, the determined unwillingness of the consciousness of the 'thinker' to acknowledge the existence of not only one, but two additional dimensions of consciousness; and, thus, the severe limitations and restricted frame of reference of a "science of consciousness" originating in self-reflection and thought in the first place.
In the Revelation of John, the three dimensions of human consciousness—that is, the Created (or "observing") consciousness and the consciousness of "the Fall" (consisting of the consciousness of the 'thinker' and the 'unconscious', are symbolized as follows:
The "Great City" which 'splits into three parts' (Revelations 16:19) symbolizes human consciousness being differentiated into three dimensions: the "observing consciousness", the 'unconscious', and the consciousness of the 'thinker'.
The "angel…standing on the sea and the land" (Revelations 10:1-7) and the "male child" (Revelations 12:5) symbolize the "observing consciousness", which is the consciousness Created 'by and in the image of God' (Genesis 1:27) as conveyed by the Revelation of the Memory of Creation (Genesis 2:7).
The "dragon" (Revelations 12:3-4) is a symbol for self-reflection, which is the origin of the 'classical' consciousness or the consciousness of "the Fall"; which is comprised of the "beast of the sea" (Revelations 13:1) 'unconscious' (see, also, the opening passages of the Second Meditation of Descartes) and the "beast of the earth" (Revelations 13:11; also echoed in Sura 27:82 of the Koran) consciousness of the 'thinker'. In other words, the "dragon" is the origin of two of the three dimensions of human consciousness (Revelations 12:4).
These three dimensions of consciousness are also symbolized in the first three Seals of the Revelation of John—the First Seal symbolizing the Created consciousness; the Second Seal symbolizing the origin of the duality, the consciousness of "the Fall' and the 'unconscious'; and the Third Seal symbolizing the consciousness of the 'thinker'.
The Fourth and Fifth Seals symbolize the consequences and repercussions of the consciousness of "the Fall"; the Sixth Seal symbolizes the annihilation of the consciousness of the 'thinker' ("the sun went as black as coarse sackcloth…"; "the stars fell from the sky…"; and "the sky disappeared like a scroll rolling up…") and the emergence of the 'unconscious' ("the moon turned red as blood…"); and the Seventh Seal symbolizes the Revelation of the Vision of the "Son of man".
Additional explanation with regards to the origin and description of both the Created consciousness and the consciousness of "the Fall" can be found at:
http://science-of-consciousness.blogspot.com/2008/10/evolution-resurrection-and-collapse-of.html
http://science-of-consciousness.blogspot.com/2008/08/revelations-in-dance-observing.html
http://science-of-consciousness.blogspot.com/2008/10/consciousness-of-genesis-127-is-not.html and
http://science-of-consciousness.blogspot.com/2008/01/crop-circle-representations-of-human.html
http://science-of-consciousness.blogspot.com/2008/11/summary-of-paradigm-extending-metaphor.html
(1) A 'thought experiment' can easily be devised to demonstrate these three dimensions of consciousness:

If a person on a train which is moving in a straight line drops a ball, he or she has information about the motion of the ball only along the y axis; whereas an observer in the train station also has information about the motion of the ball along the x axis; that is, in relation to the ground. And, if the train is going around a curve, the observer in the train station also has information about the motion of the ball along the z axis. The person on the train can be likened to a 'thinker'; while the observer in the train station can be likened to the "observing consciousness".
The person in the train station has information about, for example, "feelings" (the x axis) as well as the 'movement' of self-reflection and the "observing consciousness" itself (z axis) which is simply not accessible to the 'thinker' on the train.

Edit summary : Additional link for explanation
Submitted on :
Submitter Nick Name : Michael
Go live Time :
Statement :
                                                          Summary

1) There are three dimensions of human consciousness: the "observing consciousness", the consciousness of the 'thinker'; and the 'unconscious'.
2) The "observing consciousness" is Created 'by and in the image of God' (Genesis 1:27); while the consciousness of the 'thinker' and the 'unconscious' comprise, together, the 'fallen' consciousness.
3) The 'fallen' consciousness is differentiated from the "observing consciousness" by means of self-reflection—the consciousness of the 'thinker' (which establishes the basis of the scientific method, its description of reality, and the scientific definition of truth) originating in the thought of the 'thinker'; and the 'unconscious' emerging in its full reality and intensity only with the collapse/annihilation of the consciousness of the 'thinker'.
4) The "observing consciousness" is a 2-dimensional 'flat' space consciousness; which, through self-reflection, differentiates into a 'curved' 3- dimensional space consciousness, within which the consciousness of the 'thinker' 'thinks' itself into existence—or, more accurately, extends itself in time. That is, without the thought of the 'thinker', there would be no concept of time, and the 3-dimensional 'curved' space consciousness originating in self-reflection would instantly collapse.
5) The 3-dimensional 'curved' space 'fallen' consciousness—having 'self-reflected' itself into existence by means of the 'movement' of self-reflection, and having maintained its existence of over time by means of the thought of the 'thinker'—has, in fact, created itself. That is, the 'fallen' consciousness considers itself, for all practical purposes, as being equivalent to God; and the thoughts of the 'thinker' as being, for all practical purposes, equivalent to Revelations from God.
6) The Revelation of the three dimensions of human consciousness occurs against the backdrop of the annihilation/collapse of the 3-dimensional 'curved' space within which consciousness of the 'thinker' 'thinks' itself into existence and maintains its existence over time.
7) The Revelation of the three dimensions of human consciousness occurs by means of the Vision of the "Son of man" and the Revelation of the Memory of Creation (and "the Fall").
To explain:
Whereas the majority view with regards to the understanding of human consciousness rests upon the metaphysical duality (the Cartesian mind/body dualism), the thought of the 'thinker', and descriptions from exclusively within the frame of reference of the scientific method; the purpose of this camp is to argue that the origin of such a metaphysical duality, the thought of the 'thinker' itself, and the scientific method itself which the 'thinker' is considered equivalent to God, and the thoughts of the 'thinker' concerning consciousness (for example, the theory of evolution) are considered equivalent to Revelations is the 'movement' of self-reflection, which gives rise to the consciousness of "the Fall"; a consciousness composed of both the consciousness of the 'thinker' and the 'unconscious'. Thus, the most significant duality is not the metaphysical duality at all, but the duality which occurs between the consciousness Created 'by and in the image of God' (Genesis 1:27)—referred to here as the "observing consciousness"; and the 'fallen' consciousness—previously referred as the 'classical' consciousness. Thus, the following camp statement is a revision of a camp previously titled "Observing Consciousness Vs. 'Classical' Consciousness:
Current efforts regarding the development of a science of consciousness appear to be sharply restricted to a study of only the consciousness of the 'thinker', the origin of which can be traced to Descartes' Meditations on First Philosophy. And this consciousness of the 'thinker' or the "self", or the 'mind' is approximately equivalent to what Freud would later call the "ego consciousness".
In other words, the fundamental assumption of Western philosophy, the scientific method, Western theology, and those who are attempting to develop, specifically, a science of consciousness is that there is, in fact, only one dimension of consciousness worthy of consideration; and that that consciousness can, itself, be described necessarily and completely from within its own frame of reference, which is thought (for example, cognitive philosophy, bio-chemistry, neurology, theology, etc).
As indicated in the opening passages of the Second Meditation, however, ("I feel as though I have all of a sudden fallen into deep water. I can no longer plant my foot on the bottom or swim on the surface."); there is, in fact, another dimension of consciousness which is not the consciousness of the 'thinker'; a second dimension of consciousness which is referred to by Western psychology as the 'unconscious'; something which emerges with the collapse of the consciousness of the 'thinker'.
But these words describing the immediate experiences of Descartes not only affirm the existence of a second dimension of consciousness—that is, the 'unconscious'. The very existence of these words, in and of themselves, demonstrates the existence of a third dimension of consciousness (similar to "access consciousness") capable of describing the immediate experience of that 'unconscious'. And that consciousness is the "observing consciousness".
Thus, any complete description of human consciousness must include and address not only the consciousness of the 'thinker'—which is the proper concern of, specifically, a science of consciousness (within and upon which the vast majority of the scientists of consciousness are currently focusing) —but, also, descriptions of both the 'unconscious' and the "observing consciousness" from the frame of reference not of thought or the consciousness of the 'thinker', but the "observing consciousness" itself.
A principal difference between the descriptions of and by the consciousness of the 'thinker' and the descriptions of and by the "observing consciousness" which the experience of the 'unconscious' is conveyed (as above, by Descartes) occurs at the level of language itself; descriptions of and by the consciousness of the 'thinker' consisting of "thought" words (in relation to which it can be said that a person either "agrees" or "disagrees", since this occurs at the level of thought), but descriptions of and by the "observing consciousness" consisting of "picture" words (of which it can be said that a person either "sees" or does "not see", inasmuch as this occurs at the level of observation) as conveyed by poetry, songs, parables, archetypal symbols in art and movies, in novels, in the Eastern esoteric descriptions of the mechanisms of consciousness, in the "thought" experiments (really "visualization" experiments) of relativity theory and quantum physics, and in the Revelations (but not the theologies, which originate in thought) of the monotheistic religions.
Now, on the one hand, the consciousness of and by the 'thinker', which is described in "thought" words; and the experience of the 'unconscious', which is described in "picture" words; can, together, be referred to as the 'classical' consciousness; that is, a consciousness which originates in the 'movement' of self-reflection and is at the very foundation of Cartesian philosophy, the scientific method, and Western psychology and theology; all of which originate in thought.
But, on the other hand, the third dimension of consciousness—that is, the "observing consciousness"—which, because it exists prior to both the 'movement' of self-reflection and the thought of the 'thinker', must be considered as independent from both the consciousness of the 'thinker' and the 'unconscious'.
This is the consciousness expressed and described in the writings and conversations of such Eastern esotericists as J. Krishnamurti, as well as in and by the Revelations of the monotheistic religions; a consciousness which is referred to in Genesis 1:27 as the consciousness Created 'by and in the image of God' (which is, in fact, a 2-dimensional 'flat' space consciousness, as differentiated from the 3-dimensional 'curved' space consciousness originating in self-reflection); the implication of which being that that the 'classical' consciousness—that is, the consciousness of the 'thinker' and the 'unconscious'—is, in fact, a 'fallen' consciousness; a particular and restricted 'frame of reference' for the understanding of both the dimensions and the potentials of human consciousness itself. (1)
In other words, in order to develop a more complete understanding of all of the dimensions of human consciousness, it is necessary to step outside of and beyond the boundaries of the fundamental metaphysical duality and the other metaphysical assumptions of the scientific method itself; and, in fact, to establish a new paradigm for the understanding of consciousness; a paradigm which includes both the Wisdom of the Eastern religions, the Knowledge concerning human consciousness Revealed in the monotheistic religions, and the knowledge conveyed in music, art, dance, and literature.
And, in this regard, the new 'hard problem' of consciousness is not in any way related to the 'hard problem' posed by David Chalmers—which, from the perspective of the "observing consciousness", is nothing more than a re-wording of the metaphysical duality itself (which explains the origin of its power to hypnotize 'thinkers'); but, rather, the determined unwillingness of the consciousness of the 'thinker' to acknowledge the existence of not only one, but two additional dimensions of consciousness; and, thus, the severe limitations and restricted frame of reference of a "science of consciousness" originating in self-reflection and thought in the first place.
In the Revelation of John, the three dimensions of human consciousness—that is, the Created (or "observing") consciousness and the consciousness of "the Fall" (consisting of the consciousness of the 'thinker' and the 'unconscious', are symbolized as follows:
The "Great City" which 'splits into three parts' (Revelations 16:19) symbolizes human consciousness being differentiated into three dimensions: the "observing consciousness", the 'unconscious', and the consciousness of the 'thinker'.
The "angel…standing on the sea and the land" (Revelations 10:1-7) and the "male child" (Revelations 12:5) symbolize the "observing consciousness", which is the consciousness Created 'by and in the image of God' (Genesis 1:27) as conveyed by the Revelation of the Memory of Creation (Genesis 2:7).
The "dragon" (Revelations 12:3-4) is a symbol for self-reflection, which is the origin of the 'classical' consciousness or the consciousness of "the Fall"; which is comprised of the "beast of the sea" (Revelations 13:1) 'unconscious' (see, also, the opening passages of the Second Meditation of Descartes) and the "beast of the earth" (Revelations 13:11; also echoed in Sura 27:82 of the Koran) consciousness of the 'thinker'. In other words, the "dragon" is the origin of two of the three dimensions of human consciousness (Revelations 12:4).
These three dimensions of consciousness are also symbolized in the first three Seals of the Revelation of John—the First Seal symbolizing the Created consciousness; the Second Seal symbolizing the origin of the duality, the consciousness of "the Fall' and the 'unconscious'; and the Third Seal symbolizing the consciousness of the 'thinker'.
The Fourth and Fifth Seals symbolize the consequences and repercussions of the consciousness of "the Fall"; the Sixth Seal symbolizes the annihilation of the consciousness of the 'thinker' ("the sun went as black as coarse sackcloth…"; "the stars fell from the sky…"; and "the sky disappeared like a scroll rolling up…") and the emergence of the 'unconscious' ("the moon turned red as blood…"); and the Seventh Seal symbolizes the Revelation of the Vision of the "Son of man".
Additional explanation with regards to the origin and description of both the Created consciousness and the consciousness of "the Fall" can be found at:
http://science-of-consciousness.blogspot.com/2008/10/evolution-resurrection-and-collapse-of.html
http://science-of-consciousness.blogspot.com/2008/08/revelations-in-dance-observing.html
http://science-of-consciousness.blogspot.com/2008/10/consciousness-of-genesis-127-is-not.html and
http://science-of-consciousness.blogspot.com/2008/01/crop-circle-representations-of-human.html
(1) A 'thought experiment' can easily be devised to demonstrate these three dimensions of consciousness:

If a person on a train which is moving in a straight line drops a ball, he or she has information about the motion of the ball only along the y axis; whereas an observer in the train station also has information about the motion of the ball along the x axis; that is, in relation to the ground. And, if the train is going around a curve, the observer in the train station also has information about the motion of the ball along the z axis. The person on the train can be likened to a 'thinker'; while the observer in the train station can be likened to the "observing consciousness".
The person in the train station has information about, for example, "feelings" (the x axis) as well as the 'movement' of self-reflection and the "observing consciousness" itself (z axis) which is simply not accessible to the 'thinker' on the train.

Edit summary : Additional revision
Submitted on :
Submitter Nick Name : Michael
Go live Time :
Statement :
                                                          Summary

1) There are three dimensions of human consciousness: the "observing consciousness", the consciousness of the 'thinker'; and the 'unconscious'.
2) The "observing consciousness" is Created 'by and in the image of God' (Genesis 1:27); while the consciousness of the 'thinker' and the 'unconscious' comprise, together, the 'fallen' consciousness.
3) The 'fallen' consciousness is differentiated from the "observing consciousness" by means of self-reflection—the consciousness of the 'thinker' originating in the thought of the 'thinker'; and the 'unconscious' emerging in its full reality and intensity only with the collapse/annihilation of the consciousness of the 'thinker'.
4) The "observing consciousness" is a 2-dimensional 'flat' space consciousness; which, through self-reflection, differentiates into a 'curved' 3- dimensional space consciousness, within which the consciousness of the 'thinker' 'thinks' itself into existence—or, more accurately, extends itself in time. That is, without the thought of the 'thinker', there would be no concept of time, and the 3-dimensional 'curved' space consciousness originating in self-reflection would instantly collapse.
5) The 3-dimensional 'curved' space 'fallen' consciousness—having 'self-reflected' itself into existence by means of the 'movement' of self-reflection, and having maintained its existence of over time by means of the thought of the 'thinker'—has, in fact, created itself. That is, the 'fallen' consciousness considers itself, for all practical purposes, as being equivalent to God; and the thoughts of the 'thinker' as being, for all practical purposes, equivalent to Revelations from God.
6) The Revelation of the three dimensions of human consciousness occurs against the backdrop of the annihilation/collapse of the 3-dimensional 'curved' space within which consciousness of the 'thinker' 'thinks' itself into existence and maintains its existence over time.
7) The Revelation of the three dimensions of human consciousness occurs by means of the Vision of the "Son of man" and the Revelation of the Memory of Creation (and "the Fall").
To explain:
Whereas the majority view with regards to the understanding of human consciousness rests upon the metaphysical duality (the Cartesian mind/body dualism), the thought of the 'thinker', and descriptions from exclusively within the frame of reference of the scientific method; the purpose of this camp is to argue that the origin of such a metaphysical duality, the thought of the 'thinker' itself, and the scientific method itself which the 'thinker' is considered equivalent to God, and the thoughts of the 'thinker' concerning consciousness (for example, the theory of evolution) are considered equivalent to Revelations is the 'movement' of self-reflection, which gives rise to the consciousness of "the Fall"; a consciousness composed of both the consciousness of the 'thinker' and the 'unconscious'. Thus, the most significant duality is not the metaphysical duality at all, but the duality which occurs between the consciousness Created 'by and in the image of God' (Genesis 1:27)—referred to here as the "observing consciousness"; and the 'fallen' consciousness—previously referred as the 'classical' consciousness. Thus, the following camp statement is a revision of a camp previously titled "Observing Consciousness Vs. 'Classical' Consciousness:
Current efforts regarding the development of a science of consciousness appear to be sharply restricted to a study of only the consciousness of the 'thinker', the origin of which can be traced to Descartes' Meditations on First Philosophy. And this consciousness of the 'thinker' or the "self", or the 'mind' is approximately equivalent to what Freud would later call the "ego consciousness".
In other words, the fundamental assumption of Western philosophy, the scientific method, Western theology, and those who are attempting to develop, specifically, a science of consciousness is that there is, in fact, only one dimension of consciousness worthy of consideration; and that that consciousness can, itself, be described necessarily and completely from within its own frame of reference, which is thought (for example, cognitive philosophy, bio-chemistry, neurology, theology, etc).
As indicated in the opening passages of the Second Meditation, however, ("I feel as though I have all of a sudden fallen into deep water. I can no longer plant my foot on the bottom or swim on the surface."); there is, in fact, another dimension of consciousness which is not the consciousness of the 'thinker'; a second dimension of consciousness which is referred to by Western psychology as the 'unconscious'; something which emerges with the collapse of the consciousness of the 'thinker'.
But these words describing the immediate experiences of Descartes not only affirm the existence of a second dimension of consciousness—that is, the 'unconscious'. The very existence of these words, in and of themselves, demonstrates the existence of a third dimension of consciousness (similar to "access consciousness") capable of describing the immediate experience of that 'unconscious'. And that consciousness is the "observing consciousness".
Thus, any complete description of human consciousness must include and address not only the consciousness of the 'thinker'—which is the proper concern of, specifically, a science of consciousness (within and upon which the vast majority of the scientists of consciousness are currently focusing) —but, also, descriptions of both the 'unconscious' and the "observing consciousness" from the frame of reference not of thought or the consciousness of the 'thinker', but the "observing consciousness" itself.
A principal difference between the descriptions of and by the consciousness of the 'thinker' and the descriptions of and by the "observing consciousness" which the experience of the 'unconscious' is conveyed (as above, by Descartes) occurs at the level of language itself; descriptions of and by the consciousness of the 'thinker' consisting of "thought" words (in relation to which it can be said that a person either "agrees" or "disagrees", since this occurs at the level of thought), but descriptions of and by the "observing consciousness" consisting of "picture" words (of which it can be said that a person either "sees" or does "not see", inasmuch as this occurs at the level of observation) as conveyed by poetry, songs, parables, archetypal symbols in art and movies, in novels, in the Eastern esoteric descriptions of the mechanisms of consciousness, in the "thought" experiments (really "visualization" experiments) of relativity theory and quantum physics, and in the Revelations (but not the theologies, which originate in thought) of the monotheistic religions.
Now, on the one hand, the consciousness of and by the 'thinker', which is described in "thought" words; and the experience of the 'unconscious', which is described in "picture" words; can, together, be referred to as the 'classical' consciousness; that is, a consciousness which originates in the 'movement' of self-reflection and is at the very foundation of Cartesian philosophy, the scientific method, and Western psychology and theology; all of which originate in thought.
But, on the other hand, the third dimension of consciousness—that is, the "observing consciousness"—which, because it exists prior to both the 'movement' of self-reflection and the thought of the 'thinker', must be considered as independent from both the consciousness of the 'thinker' and the 'unconscious'.
This is the consciousness expressed and described in the writings and conversations of such Eastern esotericists as J. Krishnamurti, as well as in and by the Revelations of the monotheistic religions; a consciousness which is referred to in Genesis 1:27 as the consciousness Created 'by and in the image of God' (which is, in fact, a 2-dimensional 'flat' space consciousness, as differentiated from the 3-dimensional 'curved' space consciousness originating in self-reflection); the implication of which being that that the 'classical' consciousness—that is, the consciousness of the 'thinker' and the 'unconscious'—is, in fact, a 'fallen' consciousness; a particular and restricted 'frame of reference' for the understanding of both the dimensions and the potentials of human consciousness itself. (1)
In other words, in order to develop a more complete understanding of all of the dimensions of human consciousness, it is necessary to step outside of and beyond the boundaries of the fundamental metaphysical duality and the other metaphysical assumptions of the scientific method itself; and, in fact, to establish a new paradigm for the understanding of consciousness; a paradigm which includes both the Wisdom of the Eastern religions, the Knowledge concerning human consciousness Revealed in the monotheistic religions, and the knowledge conveyed in music, art, dance, and literature.
And, in this regard, the new 'hard problem' of consciousness is not in any way related to the 'hard problem' posed by David Chalmers—which, from the perspective of the "observing consciousness", is nothing more than a re-wording of the metaphysical duality itself (which explains the origin of its power to hypnotize 'thinkers'); but, rather, the determined unwillingness of the consciousness of the 'thinker' to acknowledge the existence of not only one, but two additional dimensions of consciousness; and, thus, the severe limitations and restricted frame of reference of a "science of consciousness" originating in self-reflection and thought in the first place.
In the Revelation of John, the three dimensions of human consciousness—that is, the Created (or "observing") consciousness and the consciousness of "the Fall" (consisting of the consciousness of the 'thinker' and the 'unconscious', are symbolized as follows:
The "Great City" which 'splits into three parts' (Revelations 16:19) symbolizes human consciousness being differentiated into three dimensions: the "observing consciousness", the 'unconscious', and the consciousness of the 'thinker'.
The "angel…standing on the sea and the land" (Revelations 10:1-7) and the "male child" (Revelations 12:5) symbolize the "observing consciousness", which is the consciousness Created 'by and in the image of God' (Genesis 1:27) as conveyed by the Revelation of the Memory of Creation (Genesis 2:7).
The "dragon" (Revelations 12:3-4) is a symbol for self-reflection, which is the origin of the 'classical' consciousness or the consciousness of "the Fall"; which is comprised of the "beast of the sea" (Revelations 13:1) 'unconscious' (see, also, the opening passages of the Second Meditation of Descartes) and the "beast of the earth" (Revelations 13:11; also echoed in Sura 27:82 of the Koran) consciousness of the 'thinker'. In other words, the "dragon" is the origin of two of the three dimensions of human consciousness (Revelations 12:4).
These three dimensions of consciousness are also symbolized in the first three Seals of the Revelation of John—the First Seal symbolizing the Created consciousness; the Second Seal symbolizing the origin of the duality, the consciousness of "the Fall' and the 'unconscious'; and the Third Seal symbolizing the consciousness of the 'thinker'.
The Fourth and Fifth Seals symbolize the consequences and repercussions of the consciousness of "the Fall"; the Sixth Seal symbolizes the annihilation of the consciousness of the 'thinker' ("the sun went as black as coarse sackcloth…"; "the stars fell from the sky…"; and "the sky disappeared like a scroll rolling up…") and the emergence of the 'unconscious' ("the moon turned red as blood…"); and the Seventh Seal symbolizes the Revelation of the Vision of the "Son of man".
Additional explanation with regards to the origin and description of both the Created consciousness and the consciousness of "the Fall" can be found at:
http://science-of-consciousness.blogspot.com/2008/10/evolution-resurrection-and-collapse-of.html
http://science-of-consciousness.blogspot.com/2008/08/revelations-in-dance-observing.html
http://science-of-consciousness.blogspot.com/2008/10/consciousness-of-genesis-127-is-not.html and
http://science-of-consciousness.blogspot.com/2008/01/crop-circle-representations-of-human.html
(1) A 'thought experiment' can easily be devised to demonstrate these three dimensions of consciousness:

If a person on a train which is moving in a straight line drops a ball, he or she has information about the motion of the ball only along the y axis; whereas an observer in the train station also has information about the motion of the ball along the x axis; that is, in relation to the ground. And, if the train is going around a curve, the observer in the train station also has information about the motion of the ball along the z axis. The person on the train can be likened to a 'thinker'; while the observer in the train station can be likened to the "observing consciousness".
The person in the train station has information about, for example, "feelings" (the x axis) as well as the 'movement' of self-reflection and the "observing consciousness" itself (z axis) which is simply not accessible to the 'thinker' on the train.

Edit summary : Adding a Summary of the Paradigm
Submitted on :
Submitter Nick Name : Michael
Go live Time :
Statement : Whereas the majority view with regards to the understanding of human consciousness rests upon the metaphysical duality (the Cartesian mind/body dualism), the thought of the 'thinker', and descriptions from exclusively within the frame of reference of the scientific method; the purpose of this camp is to argue that the origin of such a metaphysical duality, the thought of the 'thinker' itself, and the scientific method itself which the 'thinker' is considered equivalent to God, and the thoughts of the 'thinker' concerning consciousness (for example, the theory of evolution) are considered equivalent to Revelations is the 'movement' of self-reflection, which gives rise to the consciousness of "the Fall"; a consciousness composed of both the consciousness of the 'thinker' and the 'unconscious'. Thus, the most significant duality is not the metaphysical duality at all, but the duality which occurs between the consciousness Created 'by and in the image of God' (Genesis 1:27)—referred to here as the "observing consciousness"; and the 'fallen' consciousness—previously referred as the 'classical' consciousness. Thus, the following camp statement is a revision of a camp previously titled "Observing Consciousness Vs. 'Classical' Consciousness:
Current efforts regarding the development of a science of consciousness appear to be sharply restricted to a study of only the consciousness of the 'thinker', the origin of which can be traced to Descartes' Meditations on First Philosophy. And this consciousness of the 'thinker' or the "self", or the 'mind' is approximately equivalent to what Freud would later call the "ego consciousness".
In other words, the fundamental assumption of Western philosophy, the scientific method, Western theology, and those who are attempting to develop, specifically, a science of consciousness is that there is, in fact, only one dimension of consciousness worthy of consideration; and that that consciousness can, itself, be described necessarily and completely from within its own frame of reference, which is thought (for example, cognitive philosophy, bio-chemistry, neurology, theology, etc).
As indicated in the opening passages of the Second Meditation, however, ("I feel as though I have all of a sudden fallen into deep water. I can no longer plant my foot on the bottom or swim on the surface."); there is, in fact, another dimension of consciousness which is not the consciousness of the 'thinker'; a second dimension of consciousness which is referred to by Western psychology as the 'unconscious'; something which emerges with the collapse of the consciousness of the 'thinker'.
But these words describing the immediate experiences of Descartes not only affirm the existence of a second dimension of consciousness—that is, the 'unconscious'. The very existence of these words, in and of themselves, demonstrates the existence of a third dimension of consciousness (similar to "access consciousness") capable of describing the immediate experience of that 'unconscious'. And that consciousness is the "observing consciousness".
Thus, any complete description of human consciousness must include and address not only the consciousness of the 'thinker'—which is the proper concern of, specifically, a science of consciousness (within and upon which the vast majority of the scientists of consciousness are currently focusing) —but, also, descriptions of both the 'unconscious' and the "observing consciousness" from the frame of reference not of thought or the consciousness of the 'thinker', but the "observing consciousness" itself.
A principal difference between the descriptions of and by the consciousness of the 'thinker' and the descriptions of and by the "observing consciousness" which the experience of the 'unconscious' is conveyed (as above, by Descartes) occurs at the level of language itself; descriptions of and by the consciousness of the 'thinker' consisting of "thought" words (in relation to which it can be said that a person either "agrees" or "disagrees", since this occurs at the level of thought), but descriptions of and by the "observing consciousness" consisting of "picture" words (of which it can be said that a person either "sees" or does "not see", inasmuch as this occurs at the level of observation) as conveyed by poetry, songs, parables, archetypal symbols in art and movies, in novels, in the Eastern esoteric descriptions of the mechanisms of consciousness, in the "thought" experiments (really "visualization" experiments) of relativity theory and quantum physics, and in the Revelations (but not the theologies, which originate in thought) of the monotheistic religions.
Now, on the one hand, the consciousness of and by the 'thinker', which is described in "thought" words; and the experience of the 'unconscious', which is described in "picture" words; can, together, be referred to as the 'classical' consciousness; that is, a consciousness which originates in the 'movement' of self-reflection and is at the very foundation of Cartesian philosophy, the scientific method, and Western psychology and theology; all of which originate in thought.
But, on the other hand, the third dimension of consciousness—that is, the "observing consciousness"—which, because it exists prior to both the 'movement' of self-reflection and the thought of the 'thinker', must be considered as independent from both the consciousness of the 'thinker' and the 'unconscious'.
This is the consciousness expressed and described in the writings and conversations of such Eastern esotericists as J. Krishnamurti, as well as in and by the Revelations of the monotheistic religions; a consciousness which is referred to in Genesis 1:27 as the consciousness Created 'by and in the image of God' (which is, in fact, a 2-dimensional 'flat' space consciousness, as differentiated from the 3-dimensional 'curved' space consciousness originating in self-reflection); the implication of which being that that the 'classical' consciousness—that is, the consciousness of the 'thinker' and the 'unconscious'—is, in fact, a 'fallen' consciousness; a particular and restricted 'frame of reference' for the understanding of both the dimensions and the potentials of human consciousness itself. (1)
In other words, in order to develop a more complete understanding of all of the dimensions of human consciousness, it is necessary to step outside of and beyond the boundaries of the fundamental metaphysical duality and the other metaphysical assumptions of the scientific method itself; and, in fact, to establish a new paradigm for the understanding of consciousness; a paradigm which includes both the Wisdom of the Eastern religions, the Knowledge concerning human consciousness Revealed in the monotheistic religions, and the knowledge conveyed in music, art, dance, and literature.
And, in this regard, the new 'hard problem' of consciousness is not in any way related to the 'hard problem' posed by David Chalmers—which, from the perspective of the "observing consciousness", is nothing more than a re-wording of the metaphysical duality itself (which explains the origin of its power to hypnotize 'thinkers'); but, rather, the determined unwillingness of the consciousness of the 'thinker' to acknowledge the existence of not only one, but two additional dimensions of consciousness; and, thus, the severe limitations and restricted frame of reference of a "science of consciousness" originating in self-reflection and thought in the first place.
In the Revelation of John, the three dimensions of human consciousness—that is, the Created (or "observing") consciousness and the consciousness of "the Fall" (consisting of the consciousness of the 'thinker' and the 'unconscious', are symbolized as follows:
The "Great City" which 'splits into three parts' (Revelations 16:19) symbolizes human consciousness being differentiated into three dimensions: the "observing consciousness", the 'unconscious', and the consciousness of the 'thinker'.
The "angel…standing on the sea and the land" (Revelations 10:1-7) and the "male child" (Revelations 12:5) symbolize the "observing consciousness", which is the consciousness Created 'by and in the image of God' (Genesis 1:27) as conveyed by the Revelation of the Memory of Creation (Genesis 2:7).
The "dragon" (Revelations 12:3-4) is a symbol for self-reflection, which is the origin of the 'classical' consciousness or the consciousness of "the Fall"; which is comprised of the "beast of the sea" (Revelations 13:1) 'unconscious' (see, also, the opening passages of the Second Meditation of Descartes) and the "beast of the earth" (Revelations 13:11; also echoed in Sura 27:82 of the Koran) consciousness of the 'thinker'. In other words, the "dragon" is the origin of two of the three dimensions of human consciousness (Revelations 12:4).
These three dimensions of consciousness are also symbolized in the first three Seals of the Revelation of John—the First Seal symbolizing the Created consciousness; the Second Seal symbolizing the origin of the duality, the consciousness of "the Fall' and the 'unconscious'; and the Third Seal symbolizing the consciousness of the 'thinker'.
The Fourth and Fifth Seals symbolize the consequences and repercussions of the consciousness of "the Fall"; the Sixth Seal symbolizes the annihilation of the consciousness of the 'thinker' ("the sun went as black as coarse sackcloth…"; "the stars fell from the sky…"; and "the sky disappeared like a scroll rolling up…") and the emergence of the 'unconscious' ("the moon turned red as blood…"); and the Seventh Seal symbolizes the Revelation of the Vision of the "Son of man".
Additional explanation with regards to the origin and description of both the Created consciousness and the consciousness of "the Fall" can be found at:
http://science-of-consciousness.blogspot.com/2008/10/evolution-resurrection-and-collapse-of.html
http://science-of-consciousness.blogspot.com/2008/08/revelations-in-dance-observing.html
http://science-of-consciousness.blogspot.com/2008/10/consciousness-of-genesis-127-is-not.html and
http://science-of-consciousness.blogspot.com/2008/01/crop-circle-representations-of-human.html
(1) A 'thought experiment' can easily be devised to demonstrate these three dimensions of consciousness:

If a person on a train which is moving in a straight line drops a ball, he or she has information about the motion of the ball only along the y axis; whereas an observer in the train station also has information about the motion of the ball along the x axis; that is, in relation to the ground. And, if the train is going around a curve, the observer in the train station also has information about the motion of the ball along the z axis. The person on the train can be likened to a 'thinker'; while the observer in the train station can be likened to the "observing consciousness".
The person in the train station has information about, for example, "feelings" (the x axis) as well as the 'movement' of self-reflection and the "observing consciousness" itself (z axis) which is simply not accessible to the 'thinker' on the train.

Edit summary : Second Revision
Submitted on :
Submitter Nick Name : Michael
Go live Time :
Statement : Whereas the majority view with regards to the understanding of human consciousness rests upon the metaphysical duality (the Cartesian mind/body dualism), the thought of the 'thinker', and descriptions from exclusively within the frame of reference of the scientific method; the purpose of this camp is to argue that the origin of such a metaphysical duality, the thought of the 'thinker' itself, and the scientific method itself which the 'thinker' is considered equivalent to God, and the thoughts of the 'thinker' concerning consciousness (for example, the theory of evolution) are considered equivalent to Revelations is the 'movement' of self-reflection, which gives rise to the consciousness of "the Fall"; a consciousness composed of both the consciousness of the 'thinker' and the 'unconscious'. Thus, the most significant duality is not the metaphysical duality at all, but the duality which occurs between the consciousness Created 'by and in the image of God' (Genesis 1:27)—referred to here as the "observing consciousness"; and the 'fallen' consciousness—previously referred as the 'classical' consciousness. Thus, the following camp statement is a revision of a camp previously titled "Observing Consciousness Vs. 'Classical' Consciousness:
Current efforts regarding the development of a science of consciousness appear to be sharply restricted to a study of only the consciousness of the 'thinker', the origin of which can be traced to Descartes' Meditations on First Philosophy. And this consciousness of the 'thinker' or the "self", or the 'mind' is approximately equivalent to what Freud would later call the "ego consciousness".
In other words, the fundamental assumption of Western philosophy, the scientific method, Western theology, and those who are attempting to develop, specifically, a science of consciousness is that there is, in fact, only one dimension of consciousness worthy of consideration; and that that consciousness can, itself, be described necessarily and completely from within its own frame of reference, which is thought (for example, cognitive philosophy, bio-chemistry, neurology, theology, etc).
As indicated in the opening passages of the Second Meditation, however, ("I feel as though I have all of a sudden fallen into deep water. I can no longer plant my foot on the bottom or swim on the surface."); there is, in fact, another dimension of consciousness which is not the consciousness of the 'thinker'; a second dimension of consciousness which is referred to by Western psychology as the 'unconscious'; something which emerges with the collapse of the consciousness of the 'thinker'.
But these words describing the immediate experiences of Descartes not only affirm the existence of a second dimension of consciousness—that is, the 'unconscious'. The very existence of these words, in and of themselves, demonstrates the existence of a third dimension of consciousness (similar to "access consciousness") capable of describing the immediate experience of that 'unconscious'. And that consciousness is the "observing consciousness".
Thus, any complete description of human consciousness must include and address not only the consciousness of the 'thinker'—which is the proper concern of, specifically, a science of consciousness (within and upon which the vast majority of the scientists of consciousness are currently focusing) —but, also, descriptions of both the 'unconscious' and the "observing consciousness" from the frame of reference not of thought or the consciousness of the 'thinker', but the "observing consciousness" itself.
A principal difference between the descriptions of and by the consciousness of the 'thinker' and the descriptions of and by the "observing consciousness" which the experience of the 'unconscious' is conveyed (as above, by Descartes) occurs at the level of language itself; descriptions of and by the consciousness of the 'thinker' consisting of "thought" words (in relation to which it can be said that a person either "agrees" or "disagrees", since this occurs at the level of thought), but descriptions of and by the "observing consciousness" consisting of "picture" words (of which it can be said that a person either "sees" or does "not see", inasmuch as this occurs at the level of observation) as conveyed by poetry, songs, parables, archetypal symbols in art and movies, in novels, in the Eastern esoteric descriptions of the mechanisms of consciousness, in the "thought" experiments (really "visualization" experiments) of relativity theory and quantum physics, and in the Revelations (but not the theologies, which originate in thought) of the monotheistic religions.
Now, on the one hand, the consciousness of and by the 'thinker', which is described in "thought" words; and the experience of the 'unconscious', which is described in "picture" words; can, together, be referred to as the 'classical' consciousness; that is, a consciousness which originates in the 'movement' of self-reflection and is at the very foundation of Cartesian philosophy, the scientific method, and Western psychology and theology; all of which originate in thought.
But, on the other hand, the third dimension of consciousness—that is, the "observing consciousness"—which, because it exists prior to both the 'movement' of self-reflection and the thought of the 'thinker', must be considered as independent from both the consciousness of the 'thinker' and the 'unconscious'.
This is the consciousness expressed and described in the writings and conversations of such Eastern esotericists as J. Krishnamurti, as well as in and by the Revelations of the monotheistic religions; a consciousness which is referred to in Genesis 1:27 as the consciousness Created 'by and in the image of God' (which is, in fact, a 2-dimensional 'flat' space consciousness, as differentiated from the 3-dimensional 'curved' space consciousness originating in self-reflection); the implication of which being that that the 'classical' consciousness—that is, the consciousness of the 'thinker' and the 'unconscious'—is, in fact, a 'fallen' consciousness; a particular and restricted 'frame of reference' for the understanding of both the dimensions and the potentials of human consciousness itself. (1)
In other words, in order to develop a more complete understanding of all of the dimensions of human consciousness, it is necessary to step outside of and beyond the boundaries of the fundamental metaphysical duality and the other metaphysical assumptions of the scientific method itself; and, in fact, to establish a new paradigm for the understanding of consciousness; a paradigm which includes both the Wisdom of the Eastern religions, the Knowledge concerning human consciousness Revealed in the monotheistic religions, and the knowledge conveyed in music, art, dance, and literature.
And, in this regard, the new 'hard problem' of consciousness is not in any way related to the 'hard problem' posed by David Chalmers—which, from the perspective of the "observing consciousness", is nothing more than a re-wording of the metaphysical duality itself (which explains the origin of its power to hypnotize 'thinkers'); but, rather, the determined unwillingness of the consciousness of the 'thinker' to acknowledge the existence of not only one, but two additional dimensions of consciousness; and, thus, the severe limitations and restricted frame of reference of a "science of consciousness" originating in self-reflection and thought in the first place.
In the Revelation of John, the three dimensions of human consciousness—that is, the Created (or "observing") consciousness and the consciousness of "the Fall" (consisting of the consciousness of the 'thinker' and the 'unconscious', are symbolized as follows:
The "Great City" which 'splits into three parts' (Revelations 16:19) symbolizes human consciousness being differentiated into three dimensions: the "observing consciousness", the 'unconscious', and the consciousness of the 'thinker'.
The "angel…standing on the sea and the land" (Revelations 10:1-7) and the "male child" (Revelations 12:5) symbolize the "observing consciousness", which is the consciousness Created 'by and in the image of God' (Genesis 1:27) as conveyed by the Revelation of the Memory of Creation (Genesis 2:7).
The "dragon" (Revelations 12:3-4) is a symbol for self-reflection, which is the origin of the 'classical' consciousness or the consciousness of "the Fall"; which is comprised of the "beast of the sea" (Revelations 13:1) 'unconscious' (see, also, the opening passages of the Second Meditation of Descartes) and the "beast of the earth" (Revelations 13:11) consciousness of the 'thinker'. In other words, the "dragon" is the origin of two of the three dimensions of human consciousness (Revelations 12:4).
Additional explanation with regards to the origin and description of both the Created consciousness and the consciousness of "the Fall" can be found at:
http://science-of-consciousness.blogspot.com/2008/10/evolution-resurrection-and-collapse-of.html
http://science-of-consciousness.blogspot.com/2008/08/revelations-in-dance-observing.html
http://science-of-consciousness.blogspot.com/2008/10/consciousness-of-genesis-127-is-not.html and
http://science-of-consciousness.blogspot.com/2008/01/crop-circle-representations-of-human.html
(1) A 'thought experiment' can easily be devised to demonstrate these three dimensions of consciousness:

If a person on a train which is moving in a straight line drops a ball, he or she has information about the motion of the ball only along the y axis; whereas an observer in the train station also has information about the motion of the ball along the x axis; that is, in relation to the ground. And, if the train is going around a curve, the observer in the train station also has information about the motion of the ball along the z axis. The person on the train can be likened to a 'thinker'; while the observer in the train station can be likened to the "observing consciousness".
The person in the train station has information about, for example, "feelings" (the x axis) as well as the 'movement' of self-reflection and the "observing consciousness" itself (z axis) which is simply not accessible to the 'thinker' on the train.

Edit summary : First Revision
Submitted on :
Submitter Nick Name : Michael
Go live Time :
Statement : Whereas the majority view with regards to the understanding of human consciousness rests upon the metaphysical duality (the Cartesian mind/body dualism), the thought of the 'thinker', and descriptions from exclusively within the frame of reference of the scientific method; the purpose of this camp is to argue that the origin of such a metaphysical duality, the thought of the 'thinker' itself, and the scientific method itself (in which the 'thinker' is considered equivalent to God, and the thoughts of the 'thinker' concerning consciousness are considered equivalent to Revelations) is the 'movement' of self-reflection, which gives rise to the consciousness of "the Fall"; a consciousness composed of both the consciousness of the 'thinker' and the 'unconscious'. Thus, the most significant duality is not the metaphysical duality at all, but the duality which occurs between the consciousness Created 'by and in the image of God' (Genesis 1:27)—referred to here as the "observing consciousness"; and the 'fallen' consciousness—previously referred as the 'classical' consciousness. Thus, the following camp statement is a revision of a camp previously titled "Observing Consciousness Vs. 'Classical' Consciousness:
Current efforts regarding the development of a science of consciousness appear to be sharply restricted to a study of only the consciousness of the 'thinker', the origin of which can be traced to Descartes' Meditations on First Philosophy. And this consciousness of the 'thinker' or the "self", or the 'mind' is approximately equivalent to what Freud would later call the "ego consciousness".
In other words, the fundamental assumption of Western philosophy, the scientific method, Western theology, and those who are attempting to develop, specifically, a science of consciousness is that there is, in fact, only one dimension of consciousness worthy of consideration; and that that consciousness can, itself, be described necessarily and completely from within its own frame of reference, which is thought (for example, cognitive philosophy, bio-chemistry, neurology, theology, etc).
As indicated in the opening passages of the Second Meditation, however, ("I feel as though I have all of a sudden fallen into deep water. I can no longer plant my foot on the bottom or swim on the surface."); there is, in fact, another dimension of consciousness which is not the consciousness of the 'thinker'; a second dimension of consciousness which is referred to by Western psychology as the 'unconscious'; something which emerges with the collapse of the consciousness of the 'thinker'.
But these words describing the immediate experiences of Descartes not only affirm the existence of a second dimension of consciousness—that is, the 'unconscious'. The very existence of these words, in and of themselves, demonstrates the existence of a third dimension of consciousness (similar to "access consciousness") capable of describing the immediate experience of that 'unconscious'. And that consciousness is the "observing consciousness".
Thus, any complete description of human consciousness must include and address not only the consciousness of the 'thinker'—which is the proper concern of, specifically, a science of consciousness (within and upon which the vast majority of the scientists of consciousness are currently focusing) —but, also, descriptions of both the 'unconscious' and the "observing consciousness" from the frame of reference not of thought or the consciousness of the 'thinker', but the "observing consciousness" itself.
A principal difference between the descriptions of and by the consciousness of the 'thinker' and the descriptions of and by the "observing consciousness" which the experience of the 'unconscious' is conveyed (as above, by Descartes) occurs at the level of language itself; descriptions of and by the consciousness of the 'thinker' consisting of "thought" words (in relation to which it can be said that a person either "agrees" or "disagrees", since this occurs at the level of thought), but descriptions of and by the "observing consciousness" consisting of "picture" words (of which it can be said that a person either "sees" or does "not see", inasmuch as this occurs at the level of observation) as conveyed by poetry, songs, parables, archetypal symbols in art and movies, in novels, in the Eastern esoteric descriptions of the mechanisms of consciousness, in the "thought" experiments (really "visualization" experiments) of relativity theory and quantum physics, and in the Revelations (but not the theologies, which originate in thought) of the monotheistic religions.
Now, on the one hand, the consciousness of and by the 'thinker', which is described in "thought" words; and the experience of the 'unconscious', which is described in "picture" words; can, together, be referred to as the 'classical' consciousness; that is, a consciousness which originates in the 'movement' of self-reflection and is at the very foundation of Cartesian philosophy, the scientific method, and Western psychology and theology; all of which originate in thought.
But, on the other hand, the third dimension of consciousness—that is, the "observing consciousness"—which, because it exists prior to both the 'movement' of self-reflection and the thought of the 'thinker', must be considered as independent from both the consciousness of the 'thinker' and the 'unconscious'.
This is the consciousness expressed and described in the writings and conversations of such Eastern esotericists as J. Krishnamurti, as well as in and by the Revelations of the monotheistic religions; a consciousness which is referred to in Genesis 1:27 as the consciousness Created 'by and in the image of God' (which is, in fact, a 2-dimensional 'flat' space consciousness, as differentiated from the 3-dimensional 'curved' space consciousness originating in self-reflection); the implication of which being that that the 'classical' consciousness—that is, the consciousness of the 'thinker' and the 'unconscious'—is, in fact, a 'fallen' consciousness; a particular and restricted 'frame of reference' for the understanding of both the dimensions and the potentials of human consciousness itself. (1)
In other words, in order to develop a more complete understanding of all of the dimensions of human consciousness, it is necessary to step outside of and beyond the boundaries of the fundamental metaphysical duality and the other metaphysical assumptions of the scientific method itself; and, in fact, to establish a new paradigm for the understanding of consciousness; a paradigm which includes both the Wisdom of the Eastern religions, the Knowledge concerning human consciousness Revealed in the monotheistic religions, and the knowledge conveyed in music, art, dance, and literature.
And, in this regard, the new 'hard problem' of consciousness is not in any way related to the 'hard problem' posed by David Chalmers—which, from the perspective of the "observing consciousness", is nothing more than a re-wording of the metaphysical duality itself (which explains the origin of its power to hypnotize 'thinkers'); but, rather, the determined unwillingness of the consciousness of the 'thinker' to acknowledge the existence of not only one, but two additional dimensions of consciousness; and, thus, the severe limitations and restricted frame of reference of a "science of consciousness" originating in self-reflection and thought in the first place.
In the Revelation of John, the three dimensions of human consciousness—that is, the Created (or "observing") consciousness and the consciousness of "the Fall" (consisting of the consciousness of the 'thinker' and the 'unconscious', are symbolized as follows:
The "Great City" which 'splits into three parts' (Revelations 16:19) symbolizes human consciousness being differentiated into three dimensions: the "observing consciousness", the 'unconscious', and the consciousness of the 'thinker'.
The "angel…standing on the sea and the land" (Revelations 10:1-7) and the "male child" (Revelations 12:5) symbolize the "observing consciousness", which is the consciousness Created 'by and in the image of God' (Genesis 1:27) as conveyed by the Revelation of the Memory of Creation (Genesis 2:7).
The "dragon" (Revelations 12:3-4) is a symbol for self-reflection, which is the origin of the 'classical' consciousness or the consciousness of "the Fall"; which is comprised of the "beast of the sea" (Revelations 13:1) 'unconscious' (see, also, the opening passages of the Second Meditation of Descartes) and the "beast of the earth" (Revelations 13:11) consciousness of the 'thinker'. In other words, the "dragon" is the origin of two of the three dimensions of human consciousness (Revelations 12:4).
Additional explanation with regards to the origin and description of both the Created consciousness and the consciousness of "the Fall" can be found at:
http://science-of-consciousness.blogspot.com/2008/10/evolution-resurrection-and-collapse-of.html
http://science-of-consciousness.blogspot.com/2008/08/revelations-in-dance-observing.html
http://science-of-consciousness.blogspot.com/2008/10/consciousness-of-genesis-127-is-not.html and
http://science-of-consciousness.blogspot.com/2008/01/crop-circle-representations-of-human.html
(1) A 'thought experiment' can easily be devised to demonstrate these three dimensions of consciousness:

If a person on a train which is moving in a straight line drops a ball, he or she has information about the motion of the ball only along the y axis; whereas an observer in the train station also has information about the motion of the ball along the x axis; that is, in relation to the ground. And, if the train is going around a curve, the observer in the train station also has information about the motion of the ball along the z axis. The person on the train can be likened to a 'thinker'; while the observer in the train station can be likened to the "observing consciousness".
The person in the train station has information about, for example, "feelings" (the x axis) as well as the 'movement' of self-reflection and the "observing consciousness" itself (z axis) which is simply not accessible to the 'thinker' on the train.

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