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There is one aspect of our own mentality for which it's difficult as yet to foresee what type of explanation would even be relevant. I'm referring, of course, to consciousness. The point is that although I have no reason to believe that my consciousness is implemented by anything other than my brain, I remain convinced that there's something impenetrably mysterious about the relationship between brains and thoughts. And you can understand, therefore, why it's so hard to imagine, let alone tolerate, the idea that the death of the brain necessarily leads to the end of the personal self – and this, of course, is the "trump card" with which religion has consistently played.
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Episode three: "The Final Hour"

 

Jonathan Miller

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He had a mystical philosophy of "blood" which I disliked. "There is," he said, "another seat of consciousness than the brain and nerves. There is a blood consciousness which exists in us independently of the ordinary mental consciousness. One lives, knows and has one's being in the blood, without any reference to nerves and brain. This is one half of life belonging to the darkness. When I take a woman, then the blood percept is supreme. My blood knowing is overwhelming. We should realize that we have a blood being, a blood consciousness, a blood soul complete and apart from a mental and nerve consciousness." This seemed to me frankly rubbish, and I rejected it vehemently, though I did not then know that it led straight to Auschwitz.

 

D. H. Lawrence

 

Under the conditions of modern life we have more control over our thoughts, and in connection with this there is a special method by which we may work on the development of our consciousness using that instrument which is most obedient to our will; that is, our mind, or the intellectual centre. In order to understand more clearly what I am going to say, you must try to remember that we have no control over our consciousness. When I said that we can become more conscious, or that a man can be made conscious for a moment simply by asking him if he is conscious or not, I used the words "conscious" or "consciousness" in a relative sense. There are so many degrees of consciousness and every higher degree means "consciousness" in relation to a lower degree. But, if we have no control over consciousness itself, we have a certain control over our thinking about consciousness, and we can construct our thinking in such a way as to bring consciousness. What I mean is that by giving to our thoughts the direction which they would have in a moment of consciousness, we can, in this way, induce consciousness.

 

P. D. Ouspensky

 

The idea of a personal God is quite alien to me and seems even naive. However, I am also not a "Freethinker" in the usual sense of the word because I find that this is in the main an attitude nourished exclusively by an opposition against naive superstition. My feeling is insofar religious as I am imbued with the consciousness of the insufficiency of the human mind to understand deeply the harmony of the Universe which we try to formulate as "laws of nature." It is this consciousness and humility I miss in the Free-thinker mentality.

 

Albert Einstein

 

As a brain researcher, I'd started out simply accepting the strictly objective principles of the behaviorist position. In the 1950s and early 1960s, all respectable neuroscientists thought in these terms. In those days, we wouldn't have been caught dead implying that consciousness or subjective experience can affect physical brain processing.
My first break with this thinking — although I certainly didn't see it that way at the time — came in a 1952 discussion of mind-brain theory in which I proposed a fundamentally new way of looking at consciousness. In it, I suggested that when we focus consciously on an object — and create a mental image for example — it's not because the brain pattern is a copy or neural representation of the perceived object, but because the brain experiences a special kind of interaction with that object, preparing the brain to deal with it.
I maintained that an identical feeling or thought on two separate occasions did not necessarily involve the identical nerve cells each time. Instead, it is the operational impact of the neural activity pattern as a whole that counts, and this depends on context — just as the word "lead" can mean different things, depending on the rest of the sentence.

 

Roger Wolcott Sperry

 

"Quantum interference—the crosstalk among similar quantum states—knits the different versions of your brain together."
"You're saying that my consciousness extends across multiple cosmi," I said. "That's a pretty wild statement."
"I'm saying all things do," Orolo said. "That comes with the polycosmic interpretation. The only thing exceptional about the brain is that it has found a way to use this."

 

Neal Stephenson