“We return, then, to the strict concomitance of the two series, as all that can in exact science be meant by the functional relation between the brain and the sense-perceptive consciousness.”

The Age of Insight (2012)

New Mindset on Consciousness (1987)
Context: Instead of maintaining the traditional separation of science and values, cognitive theory says the two come together in brain function. If we are correct in saying that our conscious mental values not only arise from, but also influence brain processing, then it becomes possible to integrate values with the physical world on a scientific rather than supernatural basis. It's been the traditional role of religion to affirm the primary importance of our higher values in this world by invoking a supreme power. In cognitivism, it is science that affirms the powerful controlling role of higher values, and it is able to do so on grounds that are verifiable — that is, testable against reality as it really is.
On these new terms, science no longer upholds a value-empty existence, in which everything, including the human mind, is driven entirely by strictly physical forces of the most elemental kind. We get a vastly revised answer to the old question "What does science leave to believe in?" that gives us a different image of science and the kind of truth science stands for. This new outlook leads to realistic, this world values that provide a strong moral basis for environmentalism and population controls and for policies that would protect the long-term evolving quality of the biosphere.

Periods of 25 Variable Stars in the Small Magellanic Cloud http://adsabs.harvard.edu/abs/1912HarCi.173....1L (1912)
Context: A remarkable relation between the brightness of these [Cepheid] variables and the length of their periods will be noticed. In H. A. 60, No.4, attention was called to the fact that the brighter variables have the longer periods, but at that time it was felt that the number was too small the drawing of general conclusions. The periods of 8 additional variables which have been determined since that time, however, conform to the same law. The relation is shown graphically in Figure 1... The two resulting curves, one for the maxima and one for the minima, are surprisingly smooth, and of remarkable form. In Figure 2, the abscissas are equal to the logarithms of the periods, and the ordinates to the corresponding magnitudes, as in Figure 1. A straight line can readily be drawn among each of the two series of points corresponding to the maxima and minima, thus showing that there is a simple relation between the brightness of the variables and their periods. The logarithm of the period increases by about 0.48 for each increase of one magnitude in brightness.

Source: Essai de semantique, 1897, p. 11

The Light of the Soul: Its Science and Effect : a paraphrase of the Yoga Sutras of Patanjali, with commentary by Alice A. Bailey, (1927)

The Light of the Soul: Its Science and Effect: a paraphrase of the Yoga Sutras of Patanjali, with commentary (1927)

Source: Guide for the Perplexed (c. 1190), Part I, p.36 (1881) Tr. Friedlander

Part 4, Section 7
A Treatise of Human Nature (1739-40), Book 1: Of the understanding
Context: I am first affrighted and confounded with that forelorn solitude, in which I am plac'd in my philosophy, and fancy myself some strange uncouth monster, who not being able to mingle and unite in society, has been expell'd all human commerce, and left utterly abandon'd and disconsolate. Fain wou'd I run into the crowd for shelter and warmth; but cannot prevail with myself to mix with such deformity. I call upon others to join me, in order to make a company apart; but no one will hearken to me. Every one keeps at a distance, and dreads that storm, which beats upon me from every side. I have expos'd myself to the enmity of all metaphysicians, logicians, mathematicians, and even theologians; and can I wonder at the insults I must suffer? I have declar'd my disapprobation of their systems; and can I be surpriz'd, if they shou'd express a hatred of mine and of my person? When I look abroad, I foresee on every side, dispute, contradiction, anger, calumny and detraction. When I turn my eye inward, I find nothing but doubt and ignorance. All the world conspires to oppose and contradict me; tho' such is my weakness, that I feel all my opinions loosen and fall of themselves, when unsupported by the approbation of others. Every step I take is with hesitation, and every new reflection makes me dread an error and absurdity in my reasoning.
For with what confidence can I venture upon such bold enterprises, when beside those numberless infirmities peculiar to myself, I find so many which are common to human nature? Can I be sure, that in leaving all established opinions I am following truth; and by what criterion shall I distinguish her, even if fortune shou'd at last guide me on her foot-steps? After the most accurate and exact of my reasonings, I can give no reason why I shou'd assent to it; and feel nothing but a strong propensity to consider objects strongly in that view, under which they appear to me. Experience is a principle, which instructs me in the several conjunctions of objects for the past. Habit is another principle, which determines me to expect the same for the future; and both of them conspiring to operate upon the imagination, make me form certain ideas in a more intense and lively manner, than others, which are not attended with the same advantages. Without this quality, by which the mind enlivens some ideas beyond others (which seemingly is so trivial, and so little founded on reason) we cou'd never assent to any argument, nor carry our view beyond those few objects, which are present to our senses. Nay, even to these objects we cou'd never attribute any existence, but what was dependent on the senses; and must comprehend them entirely in that succession of perceptions, which constitutes our self or person. Nay farther, even with relation to that succession, we cou'd only admit of those perceptions, which are immediately present to our consciousness, nor cou'd those lively images, with which the memory presents us, be ever receiv'd as true pictures of past perceptions. The memory, senses, and understanding are, therefore, all of them founded on the imagination, or the vivacity of our ideas.

Source: World views. From Fragmentation to Integration (1994), p. 8