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As generally accepted, consciousness or mind and material brain are closely related to each other; but how? Quantum mechanics is a new pathway to understand the hard problem of consciousness and its relation to the brain. Consciousness has specific properties such as unity, irreducibility, non-locality, etc. The completely different features of classical physics (locality, reducibility, determinacy, etc.) hindered the success of scientists to study consciousness. But quantum mechanics with its features (non-locality, irreducibility, indeterminacy, etc.) gave scientists hope to study consciousness. Several quantum approaches to consciousness have been proposed in recent decades; the most important point about these approaches is that each one has used its own philosophy to determine its viewpoint about the mind’s nature and even its quantum approach. In general, all scientific theories are based on some metaphysical principles which come from the worldview of scientists. In this article four contemporary approaches are discussed: The Eccles-Beck, Stapp, Penrose-Hameroff, and Avicenna-Bohm theories; philosophical and scientific points are highlighted for each of them. Finally, the theory of Top-Down Causation is discussed because we think it can provide a fertile philosophical ground for theories of “mind-brain relation” and “quantum consciousness”.

Plato maintained that God's knoivledge of things consisted of se!f existent externalforms, i.e. Ideas. Plato's belief has been criticized lry Mui/a 5adra and others. Avicenna believes since God is the knower of His own essence which is the complete cause of things, He is the knower of things. His knowledge of things is a general kn01v!edge and general, in this sense, means lack of transformation of knowledge in accordance witb the transformation of knmvn object. The philosophers after Avicenna criticized him, because his belief necessitates the obstacle of the evacuation of the essence of God from peifection and the dread of subsistence of the empirica! knowledge is essentialfor one who is by essence and act non-material. 5hqykh Ishraq maintains that things, whether material or non-material, are presentfor God, the Exalted, by their own concrete existence. There are also criticisms on 5hqykh Ishraq 's notion, among them is that his opinion on the presence of material things is prohibitedfor God, the Exalted, because materiality and presence do not aggregate. 5adr ul-Muta'alehin has affirmed the detailed kno1vledge of God through the principle of "simple reality is all things" i.e. the knowledge of the Necessary Being of all things is actualized in the stage of His essence before the existence of those things. Allameh Tabatabaii rationalizes the detailed knoivledge of God by the existential application of God which is essential for the assumption of necessity of the existence in• itse!f.

The main objective of human beings as absolute entities is related to our urge for survival, because in a material sense we are not self-supporting, but completely dependent on what nature offers us. In earlier times survival instincts meant that we lived as hunters, guided by our functional antennas (hunger, thirst, fatigue, sexual feelings, etc.). Today, this activity can be described as economically motivated, basically including everything that can be assumed to be serviceable, so it must therefore be construed very broadly – not merely providing in our primary needs, but everything else that is necessary for this. As our human society becomes more complex and more prosperous, secondary activities to attain the primary necessities of life become more comprehensive. In our present day and age they are even so multi-faceted that we can now expect to be occupied with such activity for perhaps the greatest part of life, possibly even without being truly aware of it on a daily basis.