There is a species of primate in South America more gregarious than most other mammals, with a curious behavior.The members of this species often gather in groups, large and small, and in the course of their mutual chattering , under a wide variety of circumstances, they are induced to engage in bouts of involuntary, convulsive respiration, a sort of loud, helpless, mutually reinforcing group panting that sometimes is so severe as to incapacitate them. Far from being aversive,however, these attacks seem to be sought out by most members of the species, some of whom even appear to be addicted to them....the species in Homo sapiens (which does indeed inhabit South America, among other places), and the behavior is laughter.
The *second task* consists in distinguishing the mode of knowing operative in ontology as science of Being, and this requires us to *work out the methodological structure of ontological-transcendental differentiation*. In early antiquity it was already seen that Being and its attributes in a certain way underlie beings and precede them and so are *a proteron*, an earlier. The term denoting this character by which Being precedes beings is the expression *a priori*, *apriority*, being earlier or prior. As *a priori*, Being is earlier than beings. The meaning of this *a priori*, the sense of the earlier and its possibility, has never been cleared up. The question has not even once been raised as to why the determinations of Being and Being itself must have this character of priority and how such priority is possible. To be earlier is a determination of time, but it does not pertain to the temporal order of the time that we measure by the clock; rather, it is an earlier that belongs to the "inverted world." Therefore, this earlier which characterises Being is taken by the popular understanding to be the later. Only the interpretation of Being by way of temporality can make clear why and how this feature of being earlier, apriority, goes together with Being. The *a priori* character of Being and of all the structures of Being accordingly calls for a specific kind of approach and way of apprehending Being_*a priori cognition*.The basic components of *a priori* cognition constitute what we call *phenomenology*. Phenomenology is the name for the method of ontology, that is, of scientific philosophy. Rightly conceived, phenomenology is the concept of a method. It is therefore precluded from the start that phenomenology should pronounce any theses about Being which have specific content, thus adopting a so-called standpoint." __artin Heidegger, from_The Basic Problems of Phenomenology_
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The *second task* consists in distinguishing the mode of knowing operative in ontology as science of Being, and this requires us to *work out the methodological structure of ontological-transcendental differentiation*. In early antiquity it was already seen that Being and its attributes in a certain way underlie beings and precede them and so are *a proteron*, an earlier. The term denoting this character by which Being precedes beings is the expression *a priori*, *apriority*, being earlier or prior. As *a priori*, Being is earlier than beings. The meaning of this *a priori*, the sense of the earlier and its possibility, has never been cleared up. The question has not even once been raised as to why the determinations of Being and Being itself must have this character of priority and how such priority is possible. To be earlier is a determination of time, but it does not pertain to the temporal order of the time that we measure by the clock; rather, it is an earlier that belongs to the "inverted world." Therefore, this earlier which characterises Being is taken by the popular understanding to be the later. Only the interpretation of Being by way of temporality can make clear why and how this feature of being earlier, apriority, goes together with Being. The *a priori* character of Being and of all the structures of Being accordingly calls for a specific kind of approach and way of apprehending Being_*a priori cognition*.The basic components of *a priori* cognition constitute what we call *phenomenology*. Phenomenology is the name for the method of ontology, that is, of scientific philosophy. Rightly conceived, phenomenology is the concept of a method. It is therefore precluded from the start that phenomenology should pronounce any theses about Being which have specific content, thus adopting a so-called standpoint." __artin Heidegger, from_The Basic Problems of Phenomenology_
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Whether consciousness is implanted in us by something divine, or whether it is created by the efforts of our brains, the end result is the same. We are.
Ascension through all levels of consciousness and awareness can only happen when you live life as you, and not how others think you should live. How could self-realization possibly be anything other than being yourself?
The conscious events that we are aware of are physical events in their own right, just as much as the brain events observed in the lab by researchers. If we allow the mental its own existence as a category disjoint from the physical, we will never be able to get it back in.
Love is stronger than both fear and hope - if you can love the natural beauty around you, the amazing gifts and skills we have, the fact that you are alive to experience life, each moment that you have, and love yourself and those around you just as they are, then there is no need to be owned by fear, or even hope, you just live the best you can, being the truth of that love that you are being, representing the stream of consciousness experiencing itself, always knowing that you will someday return to it again, and flow as part of it infinitely on.
Briefly summarising, we can express the proposed law thus: consciousness is bound up with learning in organic substance; organic competence is unconscious. Still more briefly, and put in a form which is admittedly rather obscure and open to misunderstanding: Becoming is conscious, being unconscious.