"Mind" is a tool invented by the universe to see itself; but it can never see all of itself, for much the same reason that you can’t see your own back (without mirrors).

Someone said that it is important — you cannot live without it — exactly because it is useless. As Heidegger put it in a famous sentence: "Science doesn't think" — precisely because it is useful, it works toward goals that it doesn’t choose. In Kantian terms, science deals with phenomena, factual data that it receives according to reason’s frames, organizes them in time and space, expresses them mathematically, connects and measures them in various ways. But Kant says that there is the noumenon beyond the phenomenon: what you can think but is phenomenologically unknown. It is part of what Kant calls the "Kingdom of Ends". In this kingdom you encounter freedom; that is something impossible to know phenomenologically. The same goes for the existence of God. In philosophy, there are higher questions that usually don’t have an answer because they do not concern phenomenal data, the way science does. This is the source of a peculiar feeling of uselessness and void-ness about philosophy. But we cannot live without it if we don’t want to become machines or robots.

That neither our Thoughts, nor Passions, nor Ideas formed by the Imagination, exist without the Mind, is what every Body will allow. And it seems no less evident that the various Sensations or Ideas imprinted on the Sense... cannot exist otherwise than in a Mind perceiving them... For as to what is said of the absolute Existence of unthinking Things without any relation to their being perceived, that seems perfectly unintelligible. Their Esse is Percipi, nor is it possible they should have any Existence, out of the Minds or thinking Things which perceive them.

Nothing carries so much authority today as science, but there is actually no such thing as ‘the scientific world-view’. Science is a method of inquiry, not a view of the world. Knowledge is growing at accelerating speed; but no advance in science will tell us whether materialism is true or false, or whether humans possess free will. The belief that the world is composed of matter is metaphysical speculation, not a testable theory. Science may succeed in explaining events in terms of causes and effects. In some accounts it may be able to formulate laws of nature. But what does it mean for something to cause something else and what is a law of nature? These are questions for philosophy or religion, not for science.

The social sciences ... believe they can insure their scientific status by breaking all links to what they call philosophy. ... It is to be feared that, under the alias of philosophy, it is simply thought itself they are trying to expel. Does this mean, then, that science and thought are mutually exclusive: that science is constructed from non-thought, or even anti-thought? The nonsense — sometimes mild, sometimes abrasive — uttered from all sides by the militants of “science” seems to lean in that direction. But in this instance one must be able to recognize where this frantic inclination to anti-thought leads: under the cover of “science,” of epigonal platitudes, or less simple-minded endeavors, it leads straight to obscurantism.

Here, it’s best to be clear: equating a mind with a computer is not scientific, it’s philosophical.

But there’s another reason: Science is more than a body of knowledge; it is a way of thinking. I have a foreboding of an America in my children’s or grandchildren’s time — when the United States is a service and information economy; when nearly all the key manufacturing industries have slipped away to other countries; when awesome technological powers are in the hands of a very few, and no one representing the public interest can even grasp the issues; when the people have lost the ability to set their own agendas or knowledgeably question those in authority; when, clutching our crystals and nervously consulting our horoscopes, our critical faculties in decline, unable to distinguish between what feels good and what’s true, we slide, almost without noticing, back into superstition and darkness.

Science in its amazing conquests, the mind in its almost infinite ways, have only limited, barred, and obstructed their search for a reality which doesn't exist, since everything is real and everything is unreal. What do I care if I fly like a sparrow or a finch if my mind remains that of the sparrow and the finch.

The mind is something that happens within you. Thinking is something that happens within what you are. Thinking does not define what you are. Thinking doesn't define anything.

A mind cannot possibly consider anything beyond what it can measure or calculate; without a body it can only consider itself. Without the interruptions of hellos from the eye, ear, tongue, nose, and finger, the evolving mind huddles in the corner picking its navel.

Alan Wallace explains the role of mind in any empirical investigation of consciousness: “The primary instrument that all scientists have used to make any type of observation is the human mind…” However, like any scientific laboratory, one has to first clean, fine-tune, and calibrate the mind: “The untrained mind, which is prone to alternating agitation and dullness, is an unreliable and inadequate instrument for observing anything. To transform it into a suitable instrument for scientific exploration, the stability and vividness of the attention must be developed to a high degree.” This is the scientific importance of yoga, meditation, kundalini, tantra and other systems of achieving higher states of mind, and more evolved states of body, which may then be used to discover deeper layer of reality: “Over the past three millennia, the Indic traditions have developed rigorous methods for refining the attention, and then applying that attention to exploring the origins, nature, and role of consciousness in the natural world. The empirical and rational investigations and discoveries by such great Indian contemplatives as Gautama the Buddha profoundly challenge many of the assumptions of the modern West, particularly those of scientific materialism.”

Every brilliant experiment, like every great work of art, starts with an act of imagination. Unfortunately, our current culture subscribes to a very narrow definition of truth. If something can’t be quantified and calculated, then it can’t be true. Because this strict scientific approach has explained so much, we assume that it can explain everything. But every method, even the experimental method, has limits. Take the human mind. Scientists describe our brain in terms of its physical details; they say we are nothing but a loom of electrical cells and synaptic spaces. What science forgets is that this isn’t how we experience the world. (We feel like the ghost, not like the machine.) It is ironic but true: the one reality science cannot reduce is the only reality we will ever know. This is why we need art. By expressing our actual experience, the artist reminds us that our science is incomplete, that no map of matter will ever explain the immateriality of our consciousness.

Viewed from an evolutionary perspective, mind is not the cause of the order in nature; mind is an example of the order in nature - something to be explained rather than the explanation for everything else.

Science is more than a body of knowledge. It is a way of thinking; a way of skeptically interrogating the universe with a fine understanding of human fallibility.

If we are not able to ask skeptical questions, to interrogate those who tell us that something is true, to be skeptical of those in authority, then, we are up for grabs for the next charlatan (political or religious) who comes rambling along.