a large primal being in its simplicity becoming ontically split into many individuals, but with the clarification of the intrinsic possibility of multiplication which, as we shall see more precisely, is present in every Dasein and for which embodiment presents an organizing factor. Nor is the multiplicity, however, a mere formal plurality of determinations, but multiplicity belongs to being itself. In other words, in its metaphysically neutral concept, Dasein's essence already contains a primordial bestrewal [Streuung], which is in a quite definite respect a dissemination [Zerstreuung]. And here a rough indication is in place. As existing, Dasein never relates only to a particular object; if it relates solely to one object, it does so only in the mode of turning away from other beings that are beforehand and at the same time appearing along with the object. This multiplicity does not occur because there are several objects, but conversely. This also holds good for comportment toward oneself and occurs according to the structure of historicity in the broadest sense, insofar as Dasein occurs as stretching along in time. Another essential possibility of Dasein's factical dissemination is its spatiality. The phenomenon of Dasein's dissemination in space is seen, for example, in the fact that all languages are shaped primarily by spatial meanings. This phenomenon can be first explained only when the metaphysical problem of space is posed, a problem that first becomes visible after we have gone through the problem of temporality, (radically put, this is the metontology of spatiality; cf. the Appendix).
7. The transcendental dissemination proper to the metaphysical essence of neutral Dasein, as the binding possibility of each factical existential dispersion and division, is based on a primordial feature of Dasein, that of thrownness.
8. This thrown dissemination into a multiplicity is to be understood metaphysically. It is the presupposition, for example, for Dasein to let itself in each case factically be governed by beings which it is not; Dasein, however, identifies with those beings on account of its dissemination. Dasein can be governed, for example, by what we call "nature" in the broadest sense. Only what is essentially thrown and entangled in something can be governed and surrounded by it. This also holds true for the emergence in nature of primitive, mythic Dasein. In being governed by nature, mythic Dasein has the peculiarity of not being conscious of itself with regard to its mode of being (which is not to say that mythic Dasein lacks self-awareness). But it also belongs essentially to factical dissemination that thrownness and captivation remain deeply hidden from it, and in this way the simplicity and "care-lessness" of an absolute sustenance from nature arise in Dasein.