Draft for Κοινόν. Out of the History of Beyng [210-211]

character as "goals." The promoting of world wars as a conscious tactic in the unfolding of metaphysical communism into the fundamental constitution of beings was recognized, encouraged, and practiced for the first time by Lenin. His jubilation over the outbreak of world war in the year 1914 knows no limits. The more modern such world wars become, the more ruthlessly they demand the consolidation of all forces pertaining to war within the power possessed by a few. This means, however, that nothing whatsoever that in any way belongs to the being of peoples could be exempted from being an element of force for war. And precisely this instituting of beings with a view to the unlimited solidifying of the unfolding of power into the measurelessness of the mostly inconspicuous and immediately self-evident incorporation of everything, which was recognized for the first time by Lenin as "total mobilization" and indeed named as such, is actualized by world wars. It carries "communism" to the highest level of its essence in machination. This supreme "height" is the only site suitable for the downward plunge into the nothing of being's abandonment that it has already prepared, and for initiating the long end of its coming to an end.

All peoples of the Western world are drawn into this process, in each case in accordance with the historical determination of their essence. They must accelerate it or inhibit it. They may labor to veil it or to expose it. They can seemingly combat it or attempt to remain outside of its limitless field of operation.

In the meantime, however, another history of beyng has already commenced; for when beings as a whole (here and now, those of machination) drive toward the end, there must be another commencement of beyng. The concealed shape of this commencement is indeed such that only those rare and futural ones can think and poetize it in an unfamiliar knowing. Such commencing of a commencement is, however, its most worthy and richest legacy of its own essence to the history of the grounding of its truth in those beings that are arising. What is the significance of the appearing of the enormous frenzy of devastation that accompanies machination and of the "deeds" triggered by it, compared to the coming of the last god and the silent dignity of expectation assigned him? Yet the god—how so, the god? Ask beyng! And in its silence, in the inceptual essence of the word, the god answers. You may wander through each and every being. Nowhere does the trace of the god show itself. You can rearrange all beings, never will you encounter a free place for housing the god. You may go beyond your beings and will find only the beingness once more of that which already counted as beings for you. You clarify using only that which must already count as clear for you. But ask beyng!

Martin Heidegger (GA 69) The History of Beyng