"Brahman alone is real, the world is an illusion, and the individual soul is none other than Brahman" - such are the cataclysmic words of Adi Shankaracharya. It would seem at first that the whole world, including the sciences, are cast off as mithya: apparent, false, illusory. In Shankara's view, the world is only a superimposed mirage upon Brahman, the one solitary reality, consciousness alone without attributes. On the other hand, we have materialistic reductionism - neuroscience views the richness of the mental world as material processes of the brain. Though the exact mechanisms remain elusive, promissory materialism continues to insist that given sufficient time, mind and consciousness will be shown to be neural. How could we reconcile these opposing views? Through the Advaitic lens, I take to the analysis of the Seer and the Seen (Drig-Drishya-Viveka) and draw out the distinction between the apparent world and the conscious witness. This clarifies the often-confused relations between the mind, brain and consciousness - mind and brain are objects(Seen), while consciousness is the sole subject(Seer). Neuroscience retains its role in studying the mind and brain. What is contested is its role in explaining consciousness. Next, I deconstruct the subtle duality between the witness and the apparent world: all that was initially cast out as merely Seen, is nothing but the Seer, nothing but consciousness. Taking inspiration from Sri Ramakrishna's Integral Advaita, I argue that what remains is not only pure consciousness without attributes (Nirguna Brahman) but also consciousness with attributes (Saguna Brahman). The radical conclusion drawn is that the sciences are actually studying consciousness itself, in its Saguna aspect. All of them unveil the infinite forms consciousness appears as. Lastly, I consider the implications of this view on research ethics and directions. Far from mere poesy, the Advaitic view calls us to reconsider what is fruitful and ethical research