 In Existence and Existents (1947) and Time and the Other (1947), being now has a dual aspect, of light and of dark indeterminacy. It is as though being were divided between the being of a created world and the darkness out of which light was  brought.[11]  This shifts phenomenological focus onto being as light and visibility, in which we constitute objects, and being as the dark turmoil that we experience in insomnia. Levinas’ attempt to expand the sense of the embodied Da-sein, and reconsider the distinction between being and Da-sein (existence and the perceptual open that we are) has also changed. Following Husserl’s transcendental phenomenology, in which a multi-layered “I” directs intentional focus like a center from which our attention radiates, Levinas’ embodied ego is neither preceded nor outstripped by its world. The corporeal self [soi], henceforth called the “hypostasis”, is its own ground; i.e., we awaken out of ourselves, into light; we proceed with our projects (EE: 61–86; TO: 51–55). We fall asleep, curled about ourselves, thereby exiting our conscious existence. Embodied consciousness thus begins and ends with itself. As such, it is both dependent on and independent from its environment, and Levinas will urge that the subject, upon awakening, uses and masters being.