If consciousness really can arise in a jumble of silicon chips, we run the risk of creating countless AIs — beings, really — that can not only intelligently perform tasks, but develop feelings about their lives. 

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Rather than asking if each new AI system is finally the one that has conscious experience, focusing on the more fundamental que

realisation.

We are asked to realise in three ways: as insight (get real) as self (become real) and as manifestation (make real). To realise what’s happening, who we are, and what we should do, we need to unlearn some things and reimagine others.

https://perspecteeva.substack.com/p/falling-in-love-with-the-discomfort

the pregnant person body is not an ‘external environment’ within which the foetus is solitary and ‘confined’, waiting for the ‘lightbulb’ of consciousness to be switched on at a given timepoint when the neurogenesis is completed. Here I propose that both the easy and hard problem of developmental consciousness cannot be addressed without putting th

the explicit feeling of selfless minds may be tacitly accompanied by the implicit feeling of unlimited body, as two sides of the same coin. To put it provocatively: the only and unique occasion when one truly loses one’s self is when one’s body becomes a corpse (i.e. death).

https://osf.io/preprints/psyarxiv/bzw98

a path to less time pressure and more time affluence could consist in learning and practicing mindfulness.

https://iaap-journals.onlinelibrary.wiley.com/doi/full/10.1111/aphw.12298

reading habit may be one of the useful strategies for protecting mental health via increasing self-compassion, particularly in people with depressive temperament.

https://www.academia.edu/2997-9196/1/1/10.20935/MHealthWellB6176

By separating pain from the self and relinquishing evaluative judgment, mindfulness meditation is able to directly modify how we experience pain in a way that uses no drugs, costs nothing and can be practiced anywhere.