It is clear, that brain is not only for a man, but also a major class of Animals. However, as to mind, for animals either don’t have it, or have a primitive kind of it. The given circumstance finds reflectance and in the structural botany of a brain: a man’s brain is arranged a little bit more complex. It suggests that for existence and activity of mind a special segment of brain takes responsibility, more precisely, a special foundation or the device in a body of the brain, which animals don’t have.

Within the framework of the concept of Ring Determinism the availability of special material foundation straightly indicates the fact of existence of a special closed causative circuit in a body of a brain responsible for it. This closed (self-contained) causative circuit allows to exist and functionate to brain structure, in which we are interested in (to be clear, we shall call it for a distinctness the "mindbase") in the capacity of a separate independent factor, which peculiarity is the phenomenon of mind. Mindbase is closed on itself in causative attitude, that allows it (and to the mind inherent for it as an integral attribute) to execute independent activity. Apparently, that between the physical-chemical processes in the mindbase and mental acts of mind there is an unambiguous correspondence: a mental experience constantly accompanies a physical process and vice – versa. It is an inseparable system. However the represented members of this system, existing in different worlds are like the two parts an iceberg: above water and submarine. An iceberg is known to have the top part in the air, and the bottom in the water environment. The same happens with the mindbase, it exists in two worlds: internal (that is brightly represented in a mental field) and external (that undergoes to a research of the external observer).

Only subjectivists have problems of understanding of nature of an external world. Materialists consider an external world as an initial reality, as a postulate. Frequently they actually refer to this field generally the whole world, belittling an inner life and the connected with it the subjective origin up to something secondary and insignificant. As if to nature of an inner life, till now among the materialists, including scientific, nobody gave any sensible comprehension of it.

An inner life is understood as a rule as a spiritual world in the view as it is represented to the person as a result of the act of introspection. Just it is been tried to contrast to an external world, surrounding a person. To our mind, it is absolutely absurd, as things of a different nature are compared. To compare seriously different things, it is necessary to search for one general substantial plane.
For example, it is possible to break ones own head attempting to compare directly such things as, for instance, the condition of My bank account and Your normal desire to receive some money. The absurdity of such direct comparison is obvious to any serious person. Solely I and You may be compared in the given situation as material bodies (and members of a society). And the result of our informational - material interaction may be a certain financial exchange process. It will moderate the dimension of my bank account and will satisfy your mentioned above normal desire. Only that’s the way!
So that a reasonable enough notion in this sphere can give, as now becomes clearly, only the ring determinism. Within its framework it is foreseen, that the birth of each new independent (autonomous) natural foundation is accompanied and ensured by the locking of a special causative circuit. Thus, it is necessary to underline specially, it is not only the new material body was born. Actually the new small original world come into the large world, on a fixed part of the space, organized by an especial mode in the causative attitude, having property of closure - isolation. The space of this world represents a special field on which its own specific laws act and other specific properties appear. The situation here is under the special causative supervisory control that gives the groundings to consider this distinguished part of the world as a special causative zone. This special causative zone can be quite to the point called an inner life. An inner life is limited by its own frames and has its own especial internal organization.
Certainly, any such inner life does not negate completely general properties and regularities of an external world. It only partially substitutes and supplements them by its own. For example, in an army which, to a certain extent, is an isolated structure, people live both according to the universal civil rules, and according to some specific army regulations.
However the element of causative independence often allows an inner life to build flexibly some relations with an external world: somewhere negating it, and somewhere associating with it. The fact of a definite causative independence of an inner life from the external inevitably generates a phenomenon of ontological equality of rights of these two independent worlds. And these are not jokes any more. It already demands from philosophy in global attitude a completely different methodological approach, deprived of the former light-mindedness. The former tricks of reductionists and eliminativists won’t pass anymore. An inner life, which is as material as external one, can’t be neglected already. It is a quite severe material reality having quite objective especial properties.
As we have started talking about ontological equality of rights of two worlds, it is necessary to make the next step: to recognize the legal equality of claims and positions of both the worlds in connection with a number of actual things or events. Now we’ve come up to the situation when it is not enough only to be guided by lightening and interpreting of this or that phenomenon from a position of two different worlds. Both the views are necessary for obtaining a rigorous pattern of reality: from within and outside. It inevitably results in a certain parallel - complementary principle of knowledge, in the concept of polyhedral monism.
Two different worlds give at the disposal of the explorers two different ways of investigations of things and events: mental from the part of an inner life and physical + behavioral from the part of an external world. These ways used in the sovereign worlds, apparently, also are sovereign. As to phenomena and the processes existing in an inner life mindbase they can be investigated from within by means of feeling, introspection, and self-consciousness of mind. From the outside it is investigated by physico-chemical ways and the analysis of functionality and behavior.
Within the framework of attempts of the solution of the notorious mind-body problem till now the external and internal ways of the investigation having been pushed together only in order to prove their inequality. But within the framework of our concept, equality of rights of these ways is understood as the basic principle. For the benefit of this principle such argument can be adduced as, that the same phenomena in a brain can be provoked with equal success by two different ways: mental, that’s to say, from the part of mind and mindbase, and by means of physico-chemical influence from the part of the external explorer. The analogy to an iceberg arises again: it also may be actuated by the influences of different spheres: winds of air and flows of water. The physico-chemical ways of researching of a brain today are not yet advanced enough to allow an exact substitution of mental phenomena, but it is, as we think, only a matter of time.
The sharp dispute till now caused a question: to what laws are the same processes in a brain are subjected to? Are they mental - logical or physico-chemical? Apparently, physico-chemical laws constitute the necessary initial base for the formation of any biological and mental process. However the complicated schemes formed in a body of a brain during the long adaptive evolution, although consisting of primitive elements, correspond to the special aims and are organized in such a manner that they may correlate with regularities of mental processes. On a surface view, here occurs the same bioelectrical current on a neural network. But this network is highly artfully organized. The special physical schemes adequate to logical circuits of reason here prevail.
Today engineering thought in technique and radio electronics advanced to such level that it is possible to create devices of rather broad functionality (including – computer software products). The logic of their operation is also rather various, sometimes it copies some functions of a human body. Though in the basis of all processes descending inside these devices elementary physico-chemical laws also lay. It is necessary to recognize, that in the systemic plan all everything there is subordinated to special logic of an executed problem (functionality). In other words, each new systemic superstructure allows this random heap of elements to carry out the new specific problems containing there up to it only in a potentiality. Here, in our opinion, full analogy with mind-body problem.

I would have to disagree with this discription of the problem, not because it's faulty, but because it's slightly outdated.

Today, the question is 'why' rather than 'how', or, why are we only conscious of our imidiate senses, but not of what the rest of the brain is doing, and why do we only seem to be conscious of the sensory stimuli receiving top-down support directly, or indirectly, ang ignore everything else.

It seems that all what we're conscious of are those very 'real' sensory percepts, modulated by our 'thoughts' in a way that allows for imagined sights and sounds to take shape by only using the sensory noise available. As the inviroment becomes less 'noisy', less top down modulation will actually make it into consciousness, and immidiate objects will take focus.

It's not a problem of how can we achieve intelligence -which many 'editorial' writers, out of touch with current research, are still pinning over, nor is it the problem of binding together the operations commited all over the brain, since this will only lead to the loss of information than anything else, after all, local calculations do already receive all their required inputs without the need for metaphysical powers.

Imagine where one of your senses, sense X, could only by correlated to to some mechanism that is represented at the cortex across a brain area X, that is adjacent, but not connected, to the rest of the cortex; a small second brain, that you have no knowledge of, simply because there isn't any evidence for its existence, for any action executed by area X will only cause variation within the X modality. Will you be aware of sense X? Will X have its own separate awareness? THAT'S THE REAL QUESTION!