What is Human Consciousness?
Human consciousness refers to the state of being aware of one’s own existence, thoughts, sensations, and surroundings. It encompasses both the subjective, first-person experience of “what it is like” to be aware (often termed phenomenal consciousness) and the capacity for deliberate attention, reflection, and self-awareness (known as access consciousness). Unlike mere information processing, consciousness involves qualitative experience—the redness of red, the feeling of pain, the taste of coffee—phenomena philosophers call “qualia.”
The study of consciousness spans multiple disciplines: neuroscience investigates its biological substrates, philosophy examines its metaphysical nature, psychology explores its functional properties, and contemplative traditions develop methods to directly observe and alter conscious states. Despite centuries of inquiry, consciousness remains what philosopher David Chalmers termed the “hard problem”—explaining how physical processes in the brain give rise to subjective experience.
Origins & Lineage
Systematic investigation of consciousness appears in multiple ancient traditions. Indian philosophy, particularly in the Upanishads (circa 800-200 BCE), distinguished levels of awareness and explored the relationship between individual consciousness (atman) and universal consciousness (Brahman). Buddhist Abhidharma texts (developed from the 3rd century BCE onward) created detailed taxonomies of mental states and described consciousness as a stream of momentary events rather than a unified entity.
In Western philosophy, René Descartes’ 1641 work Meditations on First Philosophy established consciousness as the foundation of certain knowledge with his famous “cogito, ergo sum” (“I think, therefore I am”). John Locke’s 1689 Essay Concerning Human Understanding introduced consciousness as a defining feature of personal identity. The term “consciousness” itself derives from the Latin conscius (“knowing with” or “having joint knowledge”), entering English philosophical vocabulary in the 17th century.
Modern scientific study began with William James’ 1890 Principles of Psychology, which described consciousness as a continuous “stream” rather than discrete elements. The 20th century saw consciousness largely avoided by behaviorist psychology, until the “cognitive revolution” of the 1960s and Francis Crick and Christof Koch’s 1990 proposal that consciousness could be studied empirically through neural correlates.
How It’s Practiced
While consciousness itself is not a practice, numerous traditions have developed methods to investigate and modify conscious experience. Vipassana meditation, codified in Theravada Buddhism, trains practitioners to observe the arising and passing of sensory phenomena, thoughts, and emotions with sustained attention. Practitioners typically sit in silence for extended periods, noting the impermanent nature of conscious contents.
Contemplative practices often employ specific techniques: focused attention meditation directs awareness to a single object (breath, mantra, visual form); open monitoring maintains non-reactive awareness of whatever arises in experience; self-inquiry, emphasized in Advaita Vedanta by teachers like Ramana Maharshi (1879-1950), involves repeatedly asking “Who am I?” to investigate the nature of the aware subject itself.
Contemporary approaches include secular mindfulness programs adapted from Buddhist methods, neurofeedback training that uses real-time brain imaging to develop awareness of neural states, and psychedelic-assisted therapy, which uses substances like psilocybin under clinical supervision to induce altered states for therapeutic exploration of consciousness.
Human Consciousness Today
Contemporary seekers encounter consciousness studies through multiple channels. University programs in consciousness studies exist at institutions including the University of Arizona’s Center for Consciousness Studies (founded 1998) and the University of Sussex’s Sackler Centre. Annual academic conferences like the Association for the Scientific Study of Consciousness bring together researchers across disciplines.
Retreat centers offer immersive practice environments: Insight Meditation Society in Massachusetts teaches Vipassana; Spirit Rock in California combines Buddhist psychology with Western therapeutic approaches. Secular mindfulness programs like Mindfulness-Based Stress Reduction (MBSR), developed by Jon Kabat-Zinn in 1979, are now offered in hospitals, corporations, and schools worldwide.
Popular literature includes neuroscientist Antonio Damasio’s work on consciousness and the self, philosopher Thomas Nagel’s influential 1974 essay “What Is It Like to Be a Bat?,” and Sam Harris’ Waking Up, which bridges neuroscience and contemplative practice. Podcasts, online courses, and apps like Waking Up and Ten Percent Happier provide accessible entry points.
Common Misconceptions
Consciousness is not synonymous with thought—awareness can persist in states of minimal cognitive activity, and contemplative traditions emphasize distinguishing awareness itself from its contents. It is not a single, unified phenomenon; research suggests multiple forms and levels, from basic wakefulness to complex self-reflection.
Consciousness is not exclusive to humans. Evidence suggests varying degrees of sentience exist across mammals, birds, and potentially other species, though the subjective quality of non-human experience remains inaccessible. The term is also not interchangeable with “awakening” or “enlightenment,” which refer to specific transformative states described in spiritual traditions, whereas consciousness denotes the general capacity for experience.
Studying consciousness is not inherently mystical or anti-scientific. While contemplative traditions offer phenomenological methods, contemporary research employs rigorous empirical approaches including neuroimaging, experimental psychology, and computational modeling. Conversely, consciousness is not fully explained by current neuroscience—the explanatory gap between physical brain states and subjective experience remains unresolved.
How to Begin
For philosophical grounding, begin with Thomas Nagel’s “What Is It Like to Be a Bat?” (available in many anthologies) or David Chalmers’ The Conscious Mind (1996). For scientific approaches, Christof Koch’s The Feeling of Thought or Stanislas Dehaene’s Consciousness and the Brain provide accessible overviews of neuroscience research.
To investigate consciousness experientially, locate a local meditation center offering beginner instruction in Vipassana or mindfulness meditation. Many centers offer free or donation-based introductory sessions. Alternatively, Shinzen Young’s online resources systematically teach concentration, clarity, and equanimity as tools for observing conscious experience.
For integration of scientific and contemplative perspectives, explore the Mind & Life Institute’s dialogues between neuroscientists and Buddhist contemplatives, or attend consciousness studies conferences that welcome public participation. University extension courses in philosophy of mind or cognitive science provide structured academic foundations without requiring degree enrollment.