in the ek-stasis of openness. That means: letting the essencing of that which sways within the “apart” of the tearing apart of truth; meaning: no longer taking recourse to representation and its urge to explain.
This step is already taken in Being and Time with the entry into being-in-the-world. The step is admittedly more of a form of staying put, namely staying put where the essence of the human has already been essentially [ge-wesen], without taking on this essential past and without even being capable of taking it on. Taking a step in any direction seems to come easier to people than staying put, and especially staying put within the essential past that, in the meantime, has not ceased to essence simply because it has sunk into oblivion. The human seems to be so spoiled by progress that taking a step back roils him despite the many signs that reveal his progressiveness in a peculiar light.
It almost seems as if there were few thoughts whose thinker is not hated. The forms of persecution that are harbored by the retinue of hate are manifold and murky. Yet the undertakings of this hate reveal one primary characteristic: they cloak themselves in the ceremonial garb of morality. This cloak serves to cover up the worst part of hate to a certain degree: its complete dependence upon what it hates. The one who hates tears in vain at these chains because he constantly forges them anew in his own intrigues and schemes and because hate reveals something true, but something only seen with hateful eyes and in a rotten state. This truth fascinates the haters and drives them into a rabid state that trumps any form of insanity.
Questioning is not always easier than answering. Yet it is most difficult for us, prior to any question-answer games, to listen to the counsel that has already been delivered to our essence, though it cannot yet fathom that counsel. That is the counsel of the mysterious omen.
If we once reach the site of nearness, then the god who is can at least be far away from us. Prior to that, the being of god remains just an empty name. The relationship to god becomes an object of psychotherapy. God becomes a lived experience. Religiosity thus reaches the apex of atheism.
Yet what does it mean: dwelling nearby? Nearness nears. Nearness nears by distancing. Nearness distances and approaches of its own accord and never otherwise. (p. 75). The essence of oblivion.