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TO THE STUDY OF CONSCIOUSNESS By Cam Danielson Cam Danielson is a partner at MESA Research Group, a management consulting company, where his work focuses on assisting leaders and management teams to revision future direction and opportunity amid the turbulence of personal, organizational, and societal change. For twenty years he led the Office of Executive Education at the Kelley School of Business, Indiana University. His recent research study, entitled, “The Effects of Long-Term Participation in The Monroe Institute Programs” was published in the TMI Journal (Spring, 2008) and the Integral Leadership Review (Spring, 2011). T he topic of consciousness elicits a wide range of responses, given the lack of consensus on its definition. Underscoring the challenge is the dialectical dilemma posed by Western scientific approaches versus various mystical traditions, both Western and Eastern. It is basically a subject-object problem:
How can a dualistic state of being observe a nondualistic state of being? To further complicate the matter, even this description of the problem is unsatisfactory to those who would argue that consciousness is nothing more than ego consciousness. Carl Jung, who is considered rather mystical in his scientific orientation, nicely illustrates the subject-object problem of consciousness. He writes that, “consciousness is inconceivable without an ego; Nonetheless, the it is equated with the relation of contents to an ego. question of what If there is no ego there is nobody to be conscious of anything. . . . The Eastern mind, however, has no difficulty in conceiving of a consciousness without an ego. Consciousness is deemed capable of transcending its ego condition; indeed, in its ‘higher’ forms, the ego disappears altogether. . . . I do not doubt the existence of mental states transcending consciousness, but they comes first, the brain lose their consciousness to exactly the same degree that they transcend consciousness.” (“The Difference between Eastern and Western Thinking,” in The Portable Jung, ed. Joseph Campbell, 1976, p. 491.) or consciousness, can Jung’s proposition that consciousness has limitations comes from a man whose robust definition of the psyche includes the ego