Conscious Views Vol 1
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Yet you'll take the first emotion that comes in as an indisputably correct position. Excellent information in an easy to digest format. I was able to transform relationships that were outdated as well as the version of ME I was carrying into all aspects of my life. I am able to identify the how, what, where and why of my emotions more easily than ever before.
I've begun to transform my life into something I can navigate instead of living from the "everything is happening TO me" point of view. Now, everything is happening FOR me. The tools in this book are so easy and simple to use. They have changed my life from an angry, agitated, dissatisfied individual to a calm, dare I say, blissful person who knows what life is really about. Strong words but so true. This book is light and easy to read, although you may want to read it slowly to let its wisdom really sink in.
The simple, straightforward tools are a snap to implement and so powerful you'll beam with excitement the first time you use one and it completely changes a "difficult" situation. I'm excited to share my experience! If you like this book, you'll really enjoy this one and the whole series too: The Homo Spiritus Sessions: It's time to open the doors to our greater "soul" selves and rise above fear, judgement, and other obstacles to moving forward.
This is one of several channelers and authors that give you reliable information on how to gently change ourselves in order to let ourselves advance. No mumbo jumbo, just sound advice. Let your heart, not your mind, decide if this is for you. I've been following the weekly meetings with Eloheim and the Council for over 3 years.
I'm 43 years old now, have done lots of self-exploration over the years and never have I experienced so much growth in such a short period of time. This book is a summary of many of the tools that have fueled my evolution. Veronica's channeling of Eloheim and the Council's keen and penetrating wisdom has been an enormous gift to me. I wake up every morning with gratitude and enthusiasm for the day I am receiving.
I am so much more clear, peaceful, capable, and am achieving goals with grace and skill-and enjoyment. I am continually amazed how they ease-fully and quickly identify energies and articulately communicate their insights. This book is great for learning the basic tools and vocabulary that help us become more conscious of the choices we can make in daily living. For those of who gravitate towards teachers with positive and practical suggestions for everyday living, Veronica and Eloheim provide this guidance with their many tools. When a teacher talks in generalities, I get nothing out of it, and I tend to wander away.
I need definitive ways to integrate spiritual teachings into my everyday life. I fell in love with Eloheim and the Council several years ago for that very reason, and wow, what a difference the use of their tools have made in my life!
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I wholeheartedly recommend this book and the rest of their catalogue of books! I have followed the Eloheim for over two years and they have never let me down. The description and tools they provide to develop consciousness although not always easy at first never fail if you use them. These tools open up completely new possibilities and give relief and a sense of ability like instruction in learning an instrument.
When I am adrift in emotion and confusion there never fails to be a tool to utilize. I know I can count on that tool or combination of tools to shift my perspective and ease my distress. And very soon after relief can reveal an entirely new way to experience my world for the better. Many times these tools have allowed me to pick myself back up again from utter desolation and at other times transform my frustration to laughter.
I absolutely Know that the Eloheim are the go to guys whenever I have a question, dilemma, problem or simply am ready for more in my life.
This is completely life changing material, it means literally a new life. I could never say thank you enough for their generosity of energy and for Veronica's willingness to dedicate herself to their message. The "Tools" have given me the skills needed to look at, and manage them.
Where I spaced out I have courage, and where I felt sad I have love. The grumpy voice is still there, I'm not running away from it, but it's really only one note, not the whole chorus. The fifth and final axiom is the axiom of exclusion: Consciousness is definite, in content and spatio-temporal grain: Similarly, my experience flows at a particular speed—each experience encompassing a hundred milliseconds or so—but I am not having experience that encompasses just a few milliseconds or instead minutes or hours.
Tononi and Koch , 6. Presentations of the axiom of exclusion contain no explicit commitment to the idea that vague contents are impossible. That claim, of course, is consistent with the possibility that certain contents that are neither determinately present nor determinately not present.
But if the axiom of exclusion is understood in this manner, then it is unclear what constraints it places on a theory of consciousness, for every theory of consciousness holds that some contents are determinately present in experience and some contents are determinately not present in experience. But let us suppose, if only for the sake of argument, that the axiom of exclusion is intended to rule out the possibility of vagueness in the contents of consciousness. Would that claim be axiomatic? Although some theorists have argued on a priori grounds that consciousness is not vague e.
Antony , , ; Simon , that view is controversial and is rejected by a number of other theorists e. Papineau ; Tye And indeed, there is every reason to think that consciousness can have vague contents. Consider an experience of a striped tiger. Does this experience represent the tiger as having a precise number of visible stripes—say, 78? It is doubtful whether there is any plausible version of the axiom of exclusion that focuses on the contents of consciousness. The temporal structure of consciousness certainly provides the science of consciousness with an important source of constraints for theory building.
But is it plausible to view those constraints through the lens of the axiomatic approach? There are two main problems here. The first concerns the content of the alleged constraint. If that were the case, then we might begin to suspect that D was an essential feature of consciousness, and something that ought to be regarded as such by any plausible theory of consciousness. But we have no reason to think that there is a particular duration that characterizes consciousness in all kinds of creatures and all kinds of conscious states. In other words, the architects of IIT themselves regard the duration of consciousness as variable.
But if that is the case, then what kind of constraint could the axiom of exclusion place on a theory of consciousness? One problem here is that there are good reasons to think that we have direct access only to the temporal relations between the contents of consciousness, and that first-person access to the temporal properties of conscious experiences themselves is indirect and inferential, mediated by our access to the temporal relations between their contents see e. Dennett ; Dennett and Kinsbourne Let us take stock. It has proven very difficult to identify theses that could play the role that IIT requires of its axioms.
Some theses that are advanced as axioms arguably qualify as self-evident truths about the essential features of consciousness but they fail to provide substantive constraints on a theory of consciousness, whereas other theses might provide substantive constraints on a theory of consciousness but are not plausibly regarded as self-evident truths about the essential features of consciousness. In short, the axiomatic foundations of IIT are shaky. Let us take a step back from the details of IIT itself and consider the viability of the axiomatic approach itself.
There are good reasons to think that the axiomatic method is not well-suited to the study of consciousness. Axiomatic methods are most closely associated with mathematics and logic, and one will not find any mention of them in accounts of explanation in the mechanical or life sciences Cummins ; Bechtel ; Craver Thus, to the extent that one is attracted to the idea that the study of consciousness has its natural home in neuroscience or psychology, one ought to be sceptical of the axiomatic approach.
And even if consciousness does have essential features, it is not clear that we have the capacity to identify them. After all, the only form of consciousness to which we have direct access is our own. But if the axiomatic approach is ill-suited to the science of consciousness how then should we proceed? This is a tough question, and a through response to it deserves a paper of its own. Here, I have space only to sketch one alternative to the axiomatic approach—the natural kind approach Shea and Bayne ; Shea ; see also Seth et al.
The natural kind approach proceeds by treating consciousness as a natural kind, akin to gold, water or hepatitis. One begins with the various signs markers; symptoms with which it is associated and then attempts to discover how those signs cluster together. Having identified such clusters, one then searches for the underlying mechanism s that accounts for them. Once one has identified these mechanisms, one is then able to determine the distribution of consciousness and perhaps provide some kind of explanation of it.
In the case of hepatitis, pursuing the natural kind approach led to the identification of certain viruses, the presence of which explains why the signs that were pre-theoretically associated with hepatitis cluster together in the ways that they do Seeff Having found these viruses, we can now use tests for their presence to determine the distribution of hepatitis in a population. There are a number of important points of contrast between the axiomatic approach and the natural kind approach.
Firstly, the axiomatic approach is concerned only with features of the target phenomenon that are putatively essential to it, whereas the natural kind approach is concerned both with putatively essential features and with features that are merely associated with the target phenomenon.
Conscious Creation, Vol. 1
Consider those domains in which the natural kind approach has been very successful, such as the study of disease. Many of the signs and symptoms of a disease are not essential to it, and yet the interrogation of such signs and symptoms often makes an invaluable contribution towards understanding its nature. Indeed, the fact that there are certain conditions in which the typical signs of consciousness appear to dissociate from each other can itself be a useful data point when it comes to the search for underlying mechanisms.
Secondly, the natural kind approach does not restrict itself to the phenomenological dimensions of consciousness in the way that the axiomatic approach does, but considers also the relationship between consciousness and other psychological states and capacities, such as attention, working memory, introspective accessibility and the intentional control of behaviour. Rather than begin with the search for self-evident truths about the essential, phenomenological features of consciousness as the axiomatic approach does , the natural kind approach recommends that we begin by looking for clusters between the various signs of consciousness and then try to explain why those clusters obtain.
Whether or not the natural kind approach is able to address the hard problem of consciousness Chalmers , it is a recognized approach to explanation in the biological sciences, and would appear to fit the science of consciousness far better than the axiomatic approach does. Would it be possible to develop IIT within the framework of the natural kind approach?
For example, any account of consciousness needs to explain why human consciousness is typically unified in the various ways that it is. The fact that IIT appears to have a very natural explanation for this fact is surely a mark in its favour, especially when one considers that many theories of consciousness make no attempt at all to account for it. Supplementary data is available on request. Oxford University Press is a department of the University of Oxford.
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Close mobile search navigation Article navigation. The Axioms of IIT. On the axiomatic foundations of the integrated information theory of consciousness Tim Bayne. Neuroscience of Consciousness , Volume , Issue 1, 1 January , niy, https: Abstract The integrated information theory IIT is one of the most influential scientific theories of consciousness. A theoretically based index of consciousness independent of sensory processing and behavior. Stratification of unresponsive patients by an independently validated index of brain complexity.
Time and the observer: Are we ever aware of concepts? A critical question for the global neuronal workspace, integrated information, and attended intermediate-level representation theories of consciousness. From the phenomenology to the mechanisms of consciousness: Published by Oxford University Press. For commercial re-use, please contact journals.
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