Journal of Consciousness Explorations & Research, April 2019, Vol. 10, Issue 3, pp. xxx-xxx 
Consciousness from the Outside-In and Inside-Out Perspective 
Tina Lindhard (PhD) 
International University of Professional Studies (IUPS), Maui, Hawaii, USA 
*Corresponding Author: t.lindhard@iups.edu / consol.tina@gmail.com 
Abstract 
In this paper I adopt a multidisciplinary perspective and the main aim is to increase our 
understanding of consciousness and to give us an overall view of this multifaceted term. I 
distinguish between the outside-in and inside-out methodological approach to the study of 
consciousness and I qualify what I mean by these two terms. The outside-in approach, 
including the neuroscientific method involving the study and mapping of the brain and 
psychological approach, which is based on observations of patients in psychotherapy, leads to 
theories based mainly on our senses or extensions of them and inductive and deduction 
reasoning. The phenomenological inside-out approach where people study the nature of their 
own consciousness, involves going below or above the thinking mind guided by intuition. 
This gives rise to theories based on intuitive insight and experience. Among other things, 
how different cultures view consciousness is also considered and I point out that whatever 
metaphysical position we take regarding the origin of consciousness will have an effect on 
what we consider as ethically permissible conduct in scientific explorations and experiments. 
Keywords: Consciousness, phenomenology, inside-out, outside-in, different cultures. 
1. Introduction 
This article is a brief overview of Consciousness and some of the issues involved in its 
study. In it I briefly delineate some of the many aspects related to the concept 
consciousness including how consciousness is studied. Based on differences in 
methodology, I distinguish between the outside-in and the inside-out method and I clarify 
what I mean by these terms. I take a multidisciplinary perspective and the main aim of this 
paper is to increase our understanding and to give us an overall view of this multifaceted 
term. Although these days consciousness and its study is attracting much attention in the 
scientific world, in the West the study of consciousness is still in the infancy with very little 
consensus on what consciousness is and how it arises (Chalmers, 2002; Grof, 1985; Block, 
Flanagan, & Guzeldere, 1997; Crick, 1994; Dennett, 1991; Pribram & Ramirez, 1980; 
1995; Velmans, 2009) However, even if the West does not know what consciousness is, 

they know a considerable amount about consciousness. 
To throw light on the concept of consciousness, I also consider what this term means to 
different cultures and I suggest there might be differences in the experiencing 
consciousness of males, females and children, at least at the more superficial levels. 
Information about the chakra system is briefly addressed as well as some of the 
instruments, which give a visual perspective of the light which radiates around a person and 
that alters according to person’s changing inner conscious state. 
2. Different Aspects of Consciousness 
2.1. Consciousness and our Subjective Experiences 
We are conscious human beings and, unless we are suffering from some sort of 
degenerative disease, most of us are aware of that. However, when we listen to experts 
talking about the topic, we may wonder what their comments have to do with our own 
subjective experiencing consciousness. No doubt this even creates confusion in some of us. 
Generally, this is positive since confusion often indicates that our old way of thinking about 
something is no longer valid, and it therefore encourages us to undertake a rearrangement 
or expansion in our ideas. However, if this rearrangement is purely on the intellectual level 
and goes contrary to our subjective inner experiences, then we might start a process that 
cuts us off from our own deeper inner wisdom. In his book, Modern Man in Search of a 
Soul, Jung (1933) addresses this topic and even though the book was written in 1933, the 
topic is as relevant today as it was then. When we deny our own inner experiencing reality 
and give preference to the view presented by so-called experts, we can land up feeling like 
a ship which is bobbing around on a vast sea not knowing which way to go. 
2.2. Knowledge and Existence 
In physics, what is not observable or what is not known through theoretical prediction is 
often seen as not existing. This is one of the problems related to science, especially if we 
apply the same criteria to the study of consciousness. But we must remember that knowledge 
is not existence, but it is always partial and reductive. 
Aristotle ... understood the relation between ... Universals (knowledge) and ... individual 
concrete reality ... (where) universals are only (an) abstraction of (a) partial aspect of it. It 
is true that all that can be said about the physics of reality have to be said in terms of 
Universals, but all (that) can be said now and in the future will never be reality but only a 
tiny aspect of Universal nature. In a way, most of reality will never appear as physical 
knowledge. But theoretical existence, the existence in an abstract realm of existence is not 
a primary existence; it only exists as an abstraction of what exists by itself, reality. 
(Bassard, 2017) 
. 
2.3. Consciousness, Science and Education 
In science, consciousness research mostly involves acquiring knowledge about the 
consciousness of other people. I refer to this method as the outside-in approach. In the West 
scientists, in general, do not consider information based on the researcher's inner experiences 
as a legitimate area of scientific study. We, therefore, have the rather peculiar situation that 
our direct experience is undervalued not only by the scientific community but also often by 
ourselves. This also arises because our educational systems are primarily about imparting and 
acquiring knowledge, and does not address how people can live fuller, more complete and 
happier lives. For example, students are taught when Columbus arrived in America, yet they 
are not taught how to breathe more fully so that they can feel more alive, improve their health 
and possibly avoid many future illnesses. Likewise, they are not taught through 
experimentation how their thoughts affect not only others but also themselves (Lindhard, 
2015). I do not want to imply here that the teaching of knowledge is not relevant, but that 

education should also address the importance of our experiencing consciousness. Coming 
from the perspective of social work, Pulla (2017) points out the importance of empowerment, 
inherent strengths and humans' resilience. It is these subtle aspects that to a large extent 
determine our happiness, especially when facing adverse life conditions. 
That the world we perceive outside is related to our consciousness as held by quantum 
physicists, is not usually contemplated. In effect, most scientific disciplines, including our 
educational systems, still support the Newtonian-Cartesian paradigm which considers that 
reality, or the world out there, consists of material objects that are separate in space and time 
and are unconnected at any deeper or implicate level. According to this view, consciousness 
is a product of matter, and more specifically a product of the brain. In addition, the world is 
seen as being independent of the consciousness of the observer. Although this paradigm has 
been replaced in quantum physics, other disciplines still espouse the old Newtonian-Cartesian 
paradigm. 
3. The Western Approach to Consciousness 
In the West, the prevailing method for studying consciousness is from the outside-in. Whether 
it is the neuroscientific approach, which deals with the neural system and also maps the brain, 
or psychological theories like that of the Freud, Jung, Adler and other theorists which are 
based on the insights arising from the experiences of their clients, the way of obtaining 
information is from the outside-in perspective. In science, information about the world is 
obtained via the senses, or instruments, which replace the physical senses like microscopes, 
electroencephalograms (EEGs) and gigantic telescopes, which explore the heavens beyond 
that of our normal sight. Scientific theories are often based on these observations although 
some scientists such as Einstein admit to role of intuition and inspiration in forming theories 
(Root-Bernstein & Root-Bernstein, 2010). 
Quantum physics has now replaced: 
the concept of solid, indestructible matter and separate objects and shows the universe as a 
complex web of events and relations . . . However, the physicist has very little to say about 
the variety of the different forms the cosmic dance takes on various other levels of reality. 
The experimental insights from unusual states of consciousness suggest the existence of 
intangible and unfathomable creative intelligence aware of itself that permeates all realms 
of reality. This approach indicates that it is pure consciousness without any specific content 
the represents the supreme principle of existence and the ultimate reality. From it 
everything in the cosmos is derived. (Grof, 1985, p. 72) 
This quantum model of reality has still not made its way into the life sciences. 
3.1 Neuroscientific Approach to Consciousness 
Based on the assumption that consciousness is connected with the brain, neuroscientific 
research is primarily geared around mapping the brain and also establishing how the brain 
works. This has given rise to a variety of theories about how the brain functions. To name just 
a few, Crick and Kocj's (1990) theory centers about oscillations in the cerebral cortex; 
whereas combining quantum mechanics and neuroscience, Hameroff and Penrose's (2014) 
theory, known as the "orchestrated objective reduction" ('Orch OR') theory, is derived from 
quantum vibrations in microtubules, protein polymers inside brain neurons which is 
combined with the idea that consciousness has been ever present. Fisher (2015) also 
combines quantum mechanics and neuroscience but his theory suggests that nuclear spins of 
phosphorus atoms serve as rudimentary quibits in the brain - which enable the brain to act 
like a quantum computer. This has a certain resonance with Hu and Wu's (2004) earlier "spinmediated 
consciousness theory" where the possible roles of neural membrane nuclear spin 
ensembles and paramagnetic oxygen are considered. 

According to the philosopher Chalmers (1995) these theories address the easy task of 
consciousness, because they are concerned with objective mechanisms of the cognitive 
system. However, they do not deal with the hard part which involves explaining how neural 
brain processes give rise "to subjective experience … the way things feel for the subject" 
(Chalmers, 1995, p. 81). 
3.2 Psychological Theories 
Although Freud was not the first to use the term the unconscious, he was the first in the West 
to put forward a psychological theory involving the conscious, preconscious and unconscious 
mind. His theory arose out of attending his clients who had psychological problems using an 
approach, which became known as Psychoanalysis (1915; 1920). To these categories of mind, 
his pupil Jung added the idea of the collective unconscious, and in this way distinguished 
between the personal unconscious involving issues pertaining to the person and the collective 
unconscious, which, for him (1997) was primary. For Jung, the human collective unconscious 
is populated by instincts and archetypes or universal symbols such as the Great Mother, the 
Wise Old Man and the Shadow. The "collective unconscious does not develop individually 
but is inherited. It consists of pre-existent forms, the archetypes, which can only become 
conscious secondarily and which give definite form to certain psychic contents" (Jung, 1997, 
p. 43). 
Although there are many theorists, the next and last I consider is that of Adler. His approach 
is known as Individual Psychology and it stems from the Latin term individuus meaning 
indivisibility, a term intended to emphasize holism. Adler (1981 ed.) included the importance 
of the social relationship and the community in conjunction with depth psychology, which for 
him incorporated an unknown goal-directed creative force. 
3.3. Natural Philosophy, Science and Philosophy 
In the West, the questions about the nature of nature gave rise to a field that from the time of 
Aristotle up to the 19th century was known as natural philosophy. This term eventually gave 
way to the word science, which was coined by Whewell in 1833. The shift was not only in 
the word but was accompanied a change in emphasis from natural science to empirical 
science where experimental science and the scientific method became a specialized branch of 
science apart from that of natural philosophy. The breakdown of natural science into different 
fields and disciplines, such as physics, biology, mathematics etc. also came about with this 
shift in emphasis. 
Some Philosophers in the German tradition such as Goethe were uncomfortable with the 
application of the Newtonian reductive method of science and its philosophical underpinning 
to nature (Goethe, 1810; Zajonc, 1976). For Goethe, it created a split between what is 
observed and the essence behind what is observed. Hegel and Schelling also formed part of 
this movement, which was known as Naturphilosophie (philosophy of nature). What united 
these philosophers were their attempts to unify nature and spirit. 
Today the analytical, reductive perspective prevails in the life sciences and biological systems 
are seen as either being constituted by nothing but molecules and their interactions or that 
biological process are identical to some particular physiochemical process. The latter type of 
reductionism is sometimes considered as being only metaphysically identical, making this 
position less extreme (Brigandt & Love, 2017). Analytic approaches to biological systems 
also look at the different elements in isolation without taking the bigger picture into account. 
3.4. The Western Phenomenological Perspective 
In early nineteen hundred, Edward Husserl founded the phenomenological movement in the 
West. In a way, his concept of phenomenological reductionism pre-empted the view of 
quantum physics by providing a new epistemology through which the quantum vision could 

be matched (Lattuanda, n.d.). Husserl felt that taking outward reality as "a priori true and 
extant," "was naive and uncritical" (Lattuanda, n.d., p. 17). As such he, like Plato, placed 
philosophical inquiry as being higher than scientific investigation. From the perspective of 
phenomenological analysis, the concept of bracketing (or epoché) involves the suspense of all 
judgments about an object's physical or objective nature, as the only reality is what appears to 
the mind (Farina, 2014). According to Lattuanda (n.d.) true knowledge for Husserl arises 
from a philosophical investigation where all judgments are withheld or bracketed except that 
of consciousness itself (p. 17). However, an exact definition of phenomenology and the 
process is not so easy as Husserl himself, and his students who followed him, adapted it in 
different ways giving rise to significant differences in what is involved in the term. Farina 
(2014) classifies phenomenology as "a method" or a "style of thought" rather than a "doctrine 
"or "philosophical school" which gives rise to "every renewed experience having different 
results" (p. 50). Husserl's method is an example of an inside-out position but varies slightly 
from the Eastern approach described below. 
4. The Eastern Approach to Consciousness 
In the East, the phenomenological perspective or the inside-out approach has always been the 
prevalent way of obtaining information. Using inner inquiry as a method, they have studied 
the nature of consciousness and any other topics of interest for thousands of years. 
Interestingly, both the Eastern inner scientist and the Western scientist of the outer world, 
start their inquiry from the same questions arising out of their wonder about the world and the 
cosmos in which they find themselves living. In ancient times this gave rise to questions such 
as: Who am I? How does Nature work? How do I fit into all this? How does the physical 
Universe work? What if anything, is behind Nature? These inquirers then sat down and took 
these questions deep inside themselves and waited for intuitive answers to arrive. These inner 
explorers also felt that if they could discover their own nature, they would know the nature of 
the Universe (Arka, 2013). They become known as philosophers, seers, yogis and rishis. In 
India the insights of these early inner explorers were recorded in ancient texts known as the 
Vedas, meaning knowledge or wisdom. The Vedas and some of the texts that are 
commentaries on the original verses are considered as Sruti or Shruti (Lochtefeld, 2002). This 
implies that the information the texts contain is based on information that is "heard" rather 
than Smriti (Editors of Encyclopaedia Britannica, n.d.) or information that is 'remembered’. 
Although the Vedas are said to date back to 1700-1100BC, their contents reveal that the 
information they contain has been passed down verbally for thousands of years with the Rig 
Veda possibly dating as far back as 8000 BC and 6000 BC (Priyadarshi, 2014). 
4.1. Meditation and Inner Experiences 
It is not so easy to turn one´s attention inward. For this reason, yogis developed methods of 
meditation to help people in this task. The methods themselves are not meditation but give 
rise to experiences and intuitive insights. The most researched method in the West is called 
Mindfulness. The modern version of this is related to complete attention while undertaking 
any activity but the original method is a Buddhist based practice, which is related to the 
nature of mind. 
There are many other methods, including those that involve somatic focusing. The oldest 
somatic focusing method is referred to as Prayer of the Heart and it was known to the ancient 
Egyptians, Jews and other Mediterranean cultures as well as being the method practiced by 
the Desert Fathers in the early Christian tradition. It is also close to the traditions involving 
Self-enquiry (atma-vichara) and Kashmiri Shaivism as well as the Sufi tradition 
(Louchakova, 2004). The core of these practices is ego transcendence, and contemplation of 
the Self is the "experimental phenomenological introspection into the living topological 
construct of the Self " (Louchakova, 2007, p. 82). Through the cultivation of inner silence 
(heshychia in Greek), the practitioner goes through several stages leading to the state of 
Theosis ie Union with God (Louchakova, 2006; Louchakova, 2007). 

A new somatic meditation method, known as Intuitive Meditation (IM) or Arka Dhyana 
(Arka, 2013) avoids some of the complexities Louchakova (2007) associates with Prayer of 
the Heart. IM is based on three main pillars: touch, sound and breath, and with these, the 
practitioner directs and trains his or her attention to go to different parts of the body. Via this 
practice, the person can experience his or her conscious awareness in different energetic 
centers of the body, as well as learn how to live from the state of Conscious Awareness with 
full involvement of the heart. This method is connected to Arka's (2013) Theory of the Six 
Main Levels of Consciousness, where the practitioner is said to experience the different 
levels as he or she descends from thinking mind consciousness to a heart-based feeling mind 
conscious and beyond. The main levels are: 1) M (Mind) – Consciousness, 2) SM 
(Subliminal-Mind) – Consciousness, 3) F (Feeling-Mind) – Consciousness, 4) H (Emotional- 
Heart) – Consciousness, 5) HS (Heart-Soul) – Consciousness and 6) PS (Pure-Self) – 
Consciousness (Arka, 2013). 
A recent exploratory study by Lindhard (2017; 2018a) has shown that practitioners 
experience a different quality in their consciousness after learning the IM method and 
practicing it for a minimum of 13.5 hours over six weeks. Armour's research (1991, 2007, 
2008) supports the hypothesis of a brain of the heart, which allows it heart to act 
independently of the brain, sending and receiving meaningful messages of its own through 
the autonomic nervous system. McCraty (2009) has also shown that more information flows 
from the heart to the brain than from the brain to the heart. Arka's theory (2013), accounts 
based on the Prayer of the Heart method (Louchakova, 2006; 2007) and the Intuitive 
Meditation method (Lindhard, 2017; 2018b) and these above-mentioned studies suggest that 
the heart might play a bigger role in consciousness that is presently recognized by 
mainstream science. 
5. Anthropology, Consciousness and Spirituality 
By now our readers would have become aware that consciousness is a vast topic that 
embraces many different aspects. If we do not consider it from an anthropological 
perspective, we would not be doing justice to the many traditions on this earth who 
essentially managed to live a life in harmony with Spirit, Nature and the environment. In the 
Native American tradition, storytelling was used to instill respect for Nature in the 
consciousness of the younger members of the tribe. Although they did not vocalize their 
spirituality in the same way as the Indian tradition, their stories bear witness to their inherent 
comprehension regarding the spiritual nature of the Universe in spite of the fact they did not 
use the term consciousness (Honeycutt, 2018). Other communities throughout the history 
have also borne witness to the inherent spiritual nature of the Universe and their 
understanding of well-being, happiness and peace are linked to this. 
5.1. Beyond the World of Matter 
Although most Western scientists are concerned with understanding the world of matter, it 
would be incorrect if we assume that all Western Scientists were or are not interested in what 
is behind matter. The world-renowned scientist Max Plank stated: 
As a man who has devoted his whole life to the clearest-headed science, to the study of 
matter, I can tell you as a result of my research about atoms this much: There is no matter 
as such. All matter originates and exists only by virtue of a force, which brings the particle 
of an atom to vibration and holds this most minute solar system of the atom together. We 
must assume behind this force the existence of a conscious and intelligent mind. This mind 
is the matrix of all matter. (Planck, 1944) 
5.2. Indian Spirituality 
The statement of Planck is consistent with Indian spirituality where there is "one supreme 
intelligent force, hitherto unknown, that encompasses all the forces we know today. It divides 

into various forces and sub-forces to govern itself and creation. This does not happen just 
once or twice: it is an ever-blossoming flower of creation that will never cease or fade (Arka 
2003, p. 174). 
This means that wherever we look we will find "consciousness", it is imminent in all creation 
and it, of course, is in us. In the Rigveda they talk of "the ONE BEING the wise diversely 
speak of. Ekam Sat-Viprah Bahudha Vadanti. 
According to Arka (2003): 
There is a strong, inseparable connection between human existence, human consciousness 
and consciousness in the cosmos; the whole living body is like a fruit of nature. If we study 
a fruit, we can extrapolate its root source, its region of origin and the conditions of its 
planting or harvesting. Similarly, the fruit of the physical body with a conscious spirit 
within has the potential to understand, experience and connect with its source in the 
cosmos. (Arka 2003, p. 66) 
The nature of pure consciousness in the Indian Vedic tradition is referred to as 
SatChitAnanda, pure Being, pure Knowing, and pure Bliss (Encyclopedia of Hinduism) and 
there are three fundamental philosophical positions one can adopt regarding this supreme 
intelligent force. They are known as Dvaita, Advaita and Vishistadvaita. According to Dvaita, 
"all living entities and the universe are separate from the higher being (God)"; Advaita 
maintains that "all forms in the Universe are unreal (and) only pure individual consciousness 
is real" and Vishistadvaita "propounds that souls and the universe full of matter are all real 
and Brahma's manifestation." Followers of this last mentioned school of thought, do not 
want to merge with Vishnu but continue to be in "close enjoying adorations and bhakti" 
(Arka, 2018, p. 105). 
What distinguishes Buddhist philosophy from Indian philosophy is that Buddhists do not 
believe there is a soul or Self (Buddha, n.d.; Ruparell & Markham, 2001). 
5.3. Consciousness, Metaphysics and Ethics 
One's ethical stance ultimately depends on one's metaphysical position regarding the nature 
of consciousness. In embryological research, for example, what one considers as ethical 
behavior will be conditioned by one´s stance on the bigger picture. Is the embryo just a heap 
of cells or matter which gives rise to consciousness, or is consciousness primary? In other 
words, is consciousness the property of soul; is it the property of matter or is it Spirit 
consciousness manifesting itself through matter? Obviously how one answers these questions 
has implications when considering modern in vitro fertilization (IVF) methods, including the 
method known as Intracytoplasmic sperm injection (ICSI). 
If matter is a product of consciousness, we also have to ask ourselves when does soul 
descend into matter? This too will have implications on how we treat zygotes, which during 
artificial insemination are often frozen, sometimes for years. Some consider a zygote as just a 
fertilized egg; others view it as a living organism. 
5.4. Near Death Experiences 
It seems that at either extreme of human life is when these questions become more pertinent 
and relevant and may be possible to answer. Near death experiences (NDE) are another area 
where scientists are trying to find out if something exists beyond that of the material body. In 
people who have undergone a NDE, researchers who are often the medical professionals 
themselves, have found that in spite of showing no brain or heart activity, these individuals 
report of having conscious experiences during the period when officially they were 
considered as being dead (Moody, 2001; van Lommel, 2006: Holden, Greyson & James, Ed., 

2009). When comparing the experiences of different individuals, many of them show 
similarities in content. These experiences are similar to this reported in spiritual awakening 
and the rising of the kundalini (Greyson, 1993). 
5.5. Wellness, Health and Dis-Ease 
Western man has developed an allopathic model of treating ‘dis-ease’, which is based on a 
chemical, biochemical and surgical approach. Treatment is designed around reducing 
symptoms either through drugs, surgery or massage. The approach is basically mechanistic in 
that the phenomenon of life is seen as being based on the same physical and chemical laws, 
which operate in the inorganic world. 
This is very different from the holistic approach originally practiced by Hippocrates where 
the person is immersed in a healing environment with the aim of restoring harmony and 
balance (Yapliakis, 2009). He believed that diseases stemmed from natural rather than 
supernatural causes and they could be systematically studied, treated in prescribed ways, and 
possibly cured according to the workings of nature (Garrison, 1966). The sufferer would 
descend into the womb of Mother Earth, into the abaton or small chamber in the Asklepia, 
thus further removed from all outside forces, and wait until the god came in a healing dream 
or pointed to the cure, which often included "…incubation, the application of ointments, and 
the use of incantations" (Tick, 2001). 
In the medical model the accent is on intervention, whereas the holistic approach stresses 
prevention. The holistic approach also takes into account the whole individual including 
mind, body and spirit and includes the individual's responsibility for his or her wellbeing as 
well as social, psychological and environmental influences. This may also include aspects 
such as nutrition, exercise and mental relaxation (Allison, 1998). These aspects can be seen 
as ways to help change the state of consciousness of the suffering individual and serve to 
restore his or her state of health and harmony both inside and outside. 
The Western mechanistic approach is relatively new in the history of man and thousands of 
techniques predate this tendency (Streeter, 2014), which are based on subtle energy, like the 
chakra system. Acupuncture is an ancient system based on the movement of life in the 
organism, as is the Ayurveda system. Harmony and balance are seen as an integral part of all 
holistic medicine. Each part, including the person's consciousness, is also seen to affect and 
be affected by every other part and yet the whole is seen as being greater than the sum of the 
parts. Once again in this, we find a pointer to a mystery, which lies beyond and behind the 
manifest Universe. 
5.5.1. The Chakra System 
In discussing models of consciousness, it is necessary to talk about the chakra system. Simply 
put, it is the subtle energy system of the body where each chakra, meaning wheel in Sanskrit, 
is said to “animate each person´s physical, mental, emotional and spiritual body. The idea of 
the chakra system entered India´s sacred texts between 1800 and 800 B.C" (Beshara, 2013 
p.30). This system has also become increasingly used or adapted in the West by various 
Western theorists among others Jung, Maslow, Wilber, Myss, Ruumet, and Leary. 
The seven major chakras are seen as being situated along the vertebral column and the 
following attributes are said to be associated with each of them. 
The base Chakra (Muladhara Chakra) is to do with the material world, survival and being 
grounded. 
The Sacral Chakra (Swadhistana Chakra) is to do with sexuality, work, physical desire, 
our connection with others and our ability to accept new experiences. 
Solar Plexus Chakra (Manipura Chakra) is to do with ego, self-worth and the ability to be 
confident and in control of our lives. It includes issues of power. 

The Heart Chakra (Anahata Chakra) is about peace and our ability to love and be loved 
and forgive. 
The Throat Chakra (Vishudda Chakra) concerns our will, our ability to communicate, 
which includes self-expression. 
The Third Eye Chakra (Ajna Chakra) is about our capacity to see clearly based on wisdom 
of the bigger picture and intuition. 
The Crown Chakra (Sahasrara Chakra) is about full spiritual connection and the 
experience of bliss. (Myss, 1996) 
5.5.2. Measuring the Human Energy Field 
Sensitive instruments have been developed in the last couple of decades to measure and 
detect the minute energy field around the human body. These have radically changed 
science´s skepticism about the existence of this field from disbelief to certainty in their 
existence (Streeter, 2014). 
It has long been known that activities of cells and tissues generate electrical fields that can be 
detected on the surface of the skin. But the laws of physics demand that any electrical current 
generates a corresponding magnetic field in the surrounding space. Since these fields were 
too tiny to detect, biologists assumed they could have no physiological significance 
(Oschman & Oschman, n.d. para 7). 
Long ahead of his time, Burr, a researcher from Yale in the 1920s and 1930s, suggested that 
diseases could be detected in the energy field of the body before physical symptoms appeared 
and that the diseases could be prevented by altering the energy field (Matthews, 2007). 
The Kirlian camera, developed by Semyon Kirlian in Russia in 1939, was the first instrument 
to throw light on the human energy field. Today we have various means of measuring the 
human energy field, which includes the SQUID, the GVD (Gas Discharge Visualization 
Camera), which is a modern version of the Kirlian camera, and the PIP (Polycontrast 
Interference Photography). The latter provides a real-time, moving image of the energy field 
where imbalances can be seen prior to them manifesting in the physical body (Oldfield, n.d.). 
The person can then be treated by energy medicine. 
These different instruments study consciousness from the outside-in and can be used to test 
or shed light on different theories related to consciousness, and also reveal where the 
imbalances in the person's energy field are occurring. 
5.6. The Effect of Sound on Consciousness 
It has long been known that sound vibration affects peoples’ experiencing consciousness. 
The film industry is well aware of this and music is used to create certain emotional effects in 
the audience. Throughout history, spiritual traditions have used sound "as a vehicle for 
introspection, spiritual growth, and the exploration of consciousness" (Otero & Muesham, 
2018, Abstract). When sound vibrations make contact physically through the body, they can 
have "an effect on our consciousness at the mental, emotional and spiritual levels" (Ragu, 
2018). Musical notes can increase or decrease in the order of pitch and the interval between 
notes can give rise to consonance and dissonance. Consonant intervals have been found to 
"cause happiness, joy, courage or calmness, dissonant intervals can cause tension, anger, fear 
or sadness, thereby affecting the emotional aspect of consciousness" (Raghu, 2018, abstract, 
p. 75). 
5.7. Sleep, Brain Waves, Dreams, Meditation and Psi 

Other main areas of Consciousness research involve research into sleep, dreams, meditation, 
and drugs. Sleep is studied from the outside-in position and dreams have been found to occur 
during the phase of rapid eye movement (REM). This was established through observation 
and then waking up the sleeper when REM occurred and asking him or her what was 
happening. However, science cannot tell us what, if anything, dreams mean to the person as 
that is his or her personal domain. 
Science has been able to ascertain that different brain waves are related to different conscious 
states. In a nutshell, beta is related to waking active aroused consciousness and alpha to nonarousal. 
Theta is slower and it is in this state where the person often receives ideas of 
inspiration. It is also when REM states and dreaming occur. Delta is slower still and is related 
to deep sleep (Herrmann, 1997). 
Studies into meditation have found the brain wave activity of meditators is different to nonmeditators. 
Essentially, they show more alpha and theta activity (Cahn & Polich, 2006). 
Different meditation methods have different aims and objectives. It would also be beneficial 
to find out if and what differences exist between these different methods. For example, it 
might be interesting to find out the differences if any, between people who meditate on the 
deeper Self via the heart, and those that do not. 
Shamanistic cultures of South America go about expanding people consciousness in different 
ways than those used in the Indian meditative traditions. Additionally, shamans occasionally 
utilize consciousness-altering drugs such as Ayahuasca. Its chemical properties have been 
studied by scientists Callaway, McKenna, Grob et al (1999) and its use is sometimes linked 
with spiritual awakening (Campos, 2011). This topic is too complex to explore here, as are 
the pros and cons of using drugs to expand one´s consciousness. 
5.8. Consciousness and Parapsychology 
Psi or Parapsychology is an area that captures the interest of the public and many scientists 
although it is not an area that is normally published in mainstream journals. It also depends 
on whom you talk regards whether scientists feel there is overwhelming evidence in its favor 
or not. Psi includes telepathy, interspecies communication, precognition, clairvoyance, 
psychokinesis, near-death experiences, reincarnation, apparitional experiences and other 
paranormal claims. The present-day researcher Radin (2006; 2013) has conducted extensive 
investigations into supernatural states. But this topic is also too vast to address here. 
However, it certainly is an area that needs to be further researched and entertained by 
mainstream scientists if we are to better understand the capacity of human consciousness. 
5.9. Consciousness of the Different Genders and Children 
Another under researched area concerns gender differences. How do we know the everyday 
experiencing consciousness of women is similar to that of men? In psychology, men have 
written most of the theories of consciousness. The map, however, is not the territory. 
Descartes statement, I think therefore I am, does not necessarily hold true for all human 
beings during all stages of their lives. Maybe feeling is ontologically prior to thinking as 
suggested by The Theory of the Six Main Levels of Consciousness (Arka, 2013, Lindhard, 
2017, 2018a). In animal experiments where much information is then generalized to humans, 
females are not usually used, as the information obtained when employing them is not 
consistent due to oscillations in hormones. Might not the same oscillations create differences 
in experiencing consciousness in women? Investigations into the consciousness of children 
from Tribal areas in India who have not been influenced by Western education indicate that 
they are highly creative and exploratory in their activities and they educate or learn by 
themselves (Kodapully, n.d.). 
These reflections raise questions such as what do we really know about the subjective nature 

of consciousness? What do we know of the experiencing consciousness of men, women, 
children, a new born baby, an embryo or an even an animal or a plant? 
6. Summing up 
The fundamental problem of consciousness seems to be related to the question who are we? 
How we answer this will decide if consciousness is a property of matter, the ground of all 
existence, or the soul or a timeless conscious Mind or Spirit manifesting itself through matter. 
It seems that the only way to answer this is through personal inner investigation otherwise we 
will be relying on what others tell us or on belief. 
The issues and problems pointed to in this article raise many questions. Consciousness is a 
vast topic, which Western Science does not have all the answers. Different cultures have 
approached the subject of consciousness from different angles and used different methods to 
train their young to live in harmony with Nature, with others and themselves. 
Consciousness embraces every aspect of our existence and every field and it is hoped that this 
introduction will give the readers much on which to reflect. I also hope that these reflections 
into the nature of consciousness and the main ways it has been researched, will promote a 
deeper understanding of the term by both scientists and public alike. The outside in is only 
one way to study consciousness. This author personally feels the next burst in science will 
come when more scientists start investigating the nature of their own consciousness from the 
inside. As consciousness is life, we can only know about life from those who are 
investigating it for themselves, especially when it comes to the full range of human 
possibilities and capabilities. That we all do not share the same capabilities does not mean 
they do not exist. This applies to the ability to do algebra or a parapsychological activity; we 
all might have the potential but maybe we have not developed it (Radin, 2018, unpublished 
comment, Sadhu Sanga). I also feel that when the Eastern phenomenological approach or 
inside-out approach, which gives rise to insights regarding our nature and the nature of 
Nature, is combined with the Western disciplined approach to testing hypotheses, it will raise 
our consciousness awareness about consciousness. This increase in awareness will not only 
be about many different facets of human nature, consciousness and existence, but hopefully 
also the nature of Nature itself. 
Acknowledgements: I am very grateful to the many people who have inspired me with regard to this 
topic, especially the philosopher Srinivas Arka who helped me understand and experience the nature 
of heart-based consciousness. 
References 
[1] Adler, A. (1981). Understanding Human Consciousness. (1st Ed. 1927). Mass Market 
Paperback. 
[2] Allison, N. (1998). The Illustrated Encyclopedia of Body-Mind Disciplines. NY: The 
Rosen Publishing Group. 
[3] Arka, S. (2003). Becoming inspired. London: Coppersun Books. 
[4] Arka, S. (2013). Arka Dhyana Intuitive Meditation. An enlightening journey into your 
inner realms initiated by your breath, sound and touch. Middlesex: Coppersun Books. 
[5] Arka, S. (2018). Wellbeing: Through the Lens of Indian Traditional Conceptualisations. 
International Journal of Social Work and Human Services Practice,6. No. 3. pp. 101– 
105. 
[6] Armour, J. A. (1991). Anatomy and function of the intrathoracic neurons regulating the 
mammalian heart. In I. H. Zucker & J. P.Gilmore (eds.) Reflex control of the circulation. 
Boca Raton: CRC Press. p. 1–37. 

[7] Armour, J. A. (2007). The little brain on the heart. Cleveland Clinic Journal of Medicine, 
74, 48–51. 
[8] Armour, J. A. (2008). Potential clinical relevance of the ‘little brain' on the mammalian 
heart. Experimental Physiology, 93(2), 165–176. 
[9] Bassard, L. (2017). Are Epistemology and ontology equivalent in modern physics? 
[answer given] In Research Gate Retrieved from 
https://www.researchgate.net/post/Are_Epistemology_and_ontology_equivalent_in_mod 
ern_physics?view=5a806439615e274ddf3c3cdb 
[10] Beshara, R. (2013). The chakra system as a bio-socio-psycho-spiritual model of 
consciousness: Anahata as heart centered consciousness. International Journal of Yoga - 
Philosophy, Psychology and Parapsychology, 1. Jan-Jun. 
[11] Block, N., Flanagan, O., & Guzeldere, G. (1997). The nature of consciousness. 
Philosophical debate. Cambridge, MA: MIT. 
[12] Brigandt, I. & Love, A. "Reductionism in Biology", The Stanf ord Encycl opaedia of 
Philosophy (Spring 2017 Edition), Edward N. Zalta (ed.) Retrieved from 
https://plato.stanford.edu/archives/spr2017/entries/reduction-biology/ 
[13] Buddha. (n.d.). Suñña Sutta: Empty. Access to insight. (T. Bhikkhu, Trans., 1997). 
Retrieved from http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.085.than.html 
[14] Cahn, B.R. & Polich, J. (2006). Meditation states and traits: EEG, ERP, and 
neuroimaging studies. Psychological Bulletin, 132 (2): 180–211. doi:10.1037/0033- 
2909.132.2.180. PMID 16536641. 
[15] Callaway, J.C, McKenna, D.J, Grob, C.S, Brito, G.S, Raymon LP, Poland. R.E, et al. 
(1999). Pharmacokinetics of Hoasca alkaloids in healthy humans. Journal of 
Ethnopharmacology, 65 (3): 243–256. doi:10.1016/S0378-8741(98)00168- 
8. PMID 10404423 
[16] Campos, Don J. (2011). The Shaman & Ayahuasca: Journeys to Sacred Realms. pp. 67– 
70., CA: Divine Arts. 
[17] Chalmers, D. J. (2002). Consciousness and its place in nature. In D. J. Chalmers (eds.) 
Philosophy of mind: Classical and contemporary readings. 247–272. 
[18] Chalmers, D. J. (1995). The Puzzle of Consciousness Experience. Scientific American, 
273, 80–86. 
[19] Crick, F. & Kocj, C. (1990). Towards a neurobiological theory of consciousness. In The 
Neurosciences, 2, 263–275. Retrieved from 
https://profiles.nlm.nih.gov/ps/access/SCBCFD.pdf 
[20] Crick, F. (1994), The astonishing hypothesis: The scientific search for the soul. London: 
Simon & Schuster. 
[21] Dennett, D.C. (1991). Consciousness explained. Boston: Backbay Books Little Brown 
and Company. 
[22] Editors of Encyclopaedia Britannica, (n.d.). Smriti In Encyclopaedia Britannica. 
Retrieved from https://www.britannica.com/topic/Smriti 
[23] Encyclopedia of Hinduism (2007). sat-chit-ananda. In Enacademic. Retrieved from 
http://hinduism.enacademic.com/703/sat-chit-ananda 
[24] Farina, G. (2014). Some reflections on the phenomenological method. Dialogues in 
Philosophy, Mental and Neuro Sciences, 7(2): 50-62. 
[25] Freud, S. (1915). The unconscious. SE, 14 Retrieved from http://dravni.co.il/wpcontent/
uploads/2014/01/Freud-S.-1915.-The-Unconscious.-.pdf 
[26] Freud, S. (1920). A general introduction to psychoanalysis. NY: Horace Liveright 
Publisher 
[27] Garrison, F.H. (1966). History of Medicine. Philadelphia. W.B. Saunders Company. 
[28] Fisher, M. P. A. (2015). Quantum Cognition: The possibility of processing with nuclear 
spins in the brain. Annals of Physics 362, 593-602. Retrieved from 
https://arxiv.org/abs/1508.05929 

[29] Goethe, J. W. von. Theory of Colours, trans. Charles Lock Eastlake, Cambridge, MA: 
MIT Press. (1982 original 1810). 
[30] Greyson, B. (1993). Near Death Experiences and the Physio-Kundalini Syndrome. 
Journal of Religion and Health, Vol. 32 (4), pp. 277–290. 
[31] Grof, S. (1985). Beyond the brain birth, death, and transcendence in psychotherapy. 
New York: State University of New York Press. 
[32] Hameroff, S. & Penrose, R. (2014). Consciousness in the universe: A review of the ‘Orch 
OR’ theory. Physics of Life Reviews. 11(1): 39–78. 
[33] Herrmann, N. (1997). What is the function of the various brainwaves? In Scientific 
American. Retrieved from https://www.scientificamerican.com/article/what-is-thefunction-
of-t-1997-12-22/ 
[34] Holden, Janice Miner; Greyson, Bruce; James, Debbie, (eds.) (2009). The Handbook of 
Near-Death Experiences: Thirty Years of Investigation. Santa Barbra, CA: Praeger/ABCCLIO. 
[35] Honeycutt, R. (2018). “Not Just the Great Spirit”: Traditional Native American Views of 
Consciousness. International Journal of Social Work and Human Services Practice,6. 
No. 3.pp. 89–93 
[36] Hu, H. & Wu, M. (2004), Spin-mediated Consciousness Theory: Possible roles of neural 
membrane nuclear spin ensembles and paramagnetic oxygen. Medical Hypotheses, 
63(4): pp. 633-646. 
[37] Jung, C. G. (1933). Modern man in search of a soul. London and New York: Routledge 
Classics. 
[38] Jung, C. G. (1997) The Archetypes and the Collective Unconscious. 9, Part 1.NY: 
Princeton University Press. 
[39] Kodapully, J. (n.d.). World is the curriculum, not the word. In Academia Edu. Retrieved 
from https://www.academia.edu/25975628/World_is_the_curriculum_not_the_word (6 
Nov. 2018). 
[40] La Tour, S., & La Tour, K. (2011). Original mind and cosmic consciousness in the cocreative 
process. Frontiers of Philosophy in China, 6 (1), 57–74. 
[41] Lattuanda, P.L. (n.d.). Second Attention Epistemology. Retrieved from 
https://www.academia.edu/15602478/Second_Attention_Epistemology (8 Nov. 2018). 
[42] Lindhard, T. (2015). Emotions including anger, bodily sensations and the "Living 
Matrix." The Open Psychology Journal, 8, 3–10. Retrieved from 
http://benthamopen.com/TOPSYJ/VOLUME/8/ISSUE/001/ 
[43] Lindhard, T. (2017). Experiencing peace through heart-based meditation on the Self. The 
Open Psychology Journal, 10(1): 27–40. doi:10.2174/1874350101710010027 
[44] Lindhard, T. (2018a). The Theory of Six Main Levels of Consciousness: A Study of the 
Third level. Journal of Conscious Exploration and Research, Vol 9. 
[45] Lindhard, T. (2018b). Levels of Consciousness, the Role of the Heart and Pulsation. 
International Journal of Social Work and Human Services Practice,6. No. 3.pp. 65–74 
[46] Louchakova, O. (2004). Essence of the Prayer of the Heart. In Gasping for air in a 
vacuum, edited by L. Lozowich, 35–50. Prescott. AZ: Holm Press. 
[47] Louchakova, O. (2006). Ontopoiesis and Union in the Prayer of the Heart; Contributions 
to Psychotherapy and Learning. In A. T. Tyemeiniecha, (Ed.) Logos of Scientific 
Interrogation. Participating in Nature - Life - Sharing in Life (ANHU91). (Analecta 
Husserliana, v.9). Dordrecht: Kluwer, pp. 289-311. 
[48] Louchakova, O. (2007). Spiritual heart and direct knowing in the Prayer of the Heart. 
Existential Analysis, 18(1), 81–102. 
[49] Lochtefeld, J. (2002), "Shruti", The Illustrated Encyclopaedia of Hinduism, Vol. 2: N–Z, 
Rosen Publishing. ISBN 9780823931797 
[50] Matthews, R. E. (2007). Harold Burr’s biofields: Measuring the electromagnetics of life. 
Subtle Energies & Energy Medicine, 18(2), 55–61. Retrieved from 
http://www.energymed.org/hbank/handouts/harold_burr_biofields.htm 

[51] McCraty, R. (2009). The coherent heart-brain interactions, psycho physiological 
coherence, and the emergence of system-wide order. A Transdisciplinary Transcultural 
Journal, 5(2), 11–114. 
[52] Moody, R. (2001). Life After Life: The Investigation of a Phenomenon--Survival of 
Bodily Death. San Francisco: Harper Collins. 
[53] Myss, C. (1996). The Anatomy of the Spirit. NY: Harmony Books. 
[54] Oldfield, H. (n.d.). Polycontrast Interference Photography. (PIP) In Research and 
Development: Oldfield Systems. Retrieved from http://www.electrocrystal.com/pip.html 
[55] Oschman, J. & Oschman, N. (n.d.) Science Measures the Human Energy Field. Retrieved 
from http://www.reiki.org/reikinews/sciencemeasures.htm 
[56] Otero, J & Muesham, D. (2018). As Beyond So Within: Ancient and Modern 
Perspectives on sound as a Vehicle for Introspective Inquiry. In Understanding 
Consciousness: Wellbeing, Emotions and Conflict. 43 CICA International/CCAGlobal 
Conference India, 9-10 Jan. 2018. p. 16. 
[57] Planck, M. (1944). (Lecture). Das Wesen der Materie [The Essence/Nature/Character of 
Matter]. Archiv zur Geschichte der Max-Planck-Gesellschaft, Abt. Va, Rep. 11 Planck, 
Nr. 1797. Retrieved from https://todayinsci.com/P/Planck_Max/PlanckMax-Research- 
Quotations.htm 
[58] Pribram, H. K., & Ramírez, J. M. (1980). Cerebro, mente y holograma. Madrid: 
Alhambra. 
[59] Pribram, H. K., & Ramírez, J. M. (1995). Cerebro y consciencia. Madrid: Diaz de 
Santos. 
[60] Priyadarshi, P. (2014). In Quest of the Dates of the Vedas: Comprehensive Study of the 
Vedic and the Indo-European Flora, Fauna and Climate in Light of the Information ... 
and Linguistics for the Last 10,000 Years. India: Partridge Publishing Company. 
[61] Pulla, V. (2017). Strengths-Based Approach in Social Work: A distinct ethical advantage. 
International Journal of Innovation, Creativity and Change, 3, Issue 2. 
[62] Radin, D. (2006). Entangled Minds, NY: Paraview Pocket Books. 
[63] Radin, D. (2013). Supernormal. Science, Yoga and the Evidence for Extraordinary 
Psychic Abilities. NY: Random House Inc. 
[64] Raghu, M. (2018). A Study to Explore the Effects of Sound Vibrations on Consciousness. 
International Journal of Social Work and Human Services Practice,6. No. 3.pp. 75–88. 
[65] Root-Bernstein, M., & Root-Bernstein, R. (2010, March 31). Einstein on creative 
thinking: Music and the intuitive art of scientific imagination [blog post]. In Psychology 
Today: Imagine That! Retrived from 
https://www.psychologytoday.com/blog/imagine/201003/einstein-creative-thinkingmusic-
and-the-intuitive-art-scientific-imagination 
[66] Ruparell, T., & Markham, I. S. (eds.) (2001). Encountering religion. Oxford: Blackwell 
Publishers, Ltd. 
[67] Streeter, T. (2014). Biofield Viewer Demo at CIHS Subtle Energy Lab. Retrieved from 
https://plus.google.com/u/0/events/cu5m4pg9kepb2n9oftppiqief78?cfem=1 
[68] Tick, E. (2001). The Practice of Dream Healing. Wheaton: Quest Books. 
[69] van der Wal, J.C. (2003/2014). Dynamic morphology and embryology, In: Guus van der 
Bie (Ed), Foundations of Anthroposophical Medicine, Edinburgh: Floris Books. 
[70] van Lommel, P. (2006). Near-Death Experience, Consciousness, and The Brain: A New 
Concept About The Continuity Of Our Consciousness Based On Recent Scientific 
Research On Near-Death Experience In Survivors Of Cardiac Arrest. World Futures. 62: 
134–151. 
[71] Velmans, M. (2009). How to define consciousness-and how not to define consciousness. 
Journal of Consciousness Studies, 16(5), 139–156. 
[72] Yapliakis, C. (2009). Hippocrates of Kos, the father of clinical medicine, and Asclepiades 
of Bithynia, the father of molecular medicine. Review. In Vivo Jul-Aug(4): 507-14. 

[73] Zajonc, A.G. (1976). Goethe's theory of color and scientific intuition. American Journal 
of Physics, 44 327–33.