First reading
a) Sacrifice in the form of ritual destruction of the Thing or killing (dismemberment) of the Leader — is the source of the Sacred (das Heilige, Sacrum).
b) Monism: The World is a being-a-whole (Seiende-in-Ganze) of disclosure-in-concealment of Deity (Gottheit).
c) The destruction of the World as a literal annihilation of the being-a-whole → of the Deity → by himself, that is by our hands.
d) The Act of an unaddressed Sacrifice: not to Gods, not to the Dead, not to yourself, not to the Men, not to the World, for nothing.
e) The Birth of Another Sacral through the revelation of Dasein.
f) Another Beginning/Radically Another (relative to the whole and the whole history of the disclosure of the being-a-whole always).
Clarification of b and d before re-reading.
b) Ordinary thinking understands the formula “being-a-whole” as the totality and the whole volume of material being. Gods, ideas, and immaterial beings are usually thought of as something apart from or above of the being-a-whole. But the being-a-whole is everything in general concerning which it can be said to “is” (es ist, this is, etc.) in any actual or imaginary way. Gods are there, ideas are there, the dead are there, the non-existent is there, the One is there, the one who thinks it is there, etc.
Monism is not monotheism; confusion is inadmissible. The One is concentrated in the cataphatic figure of the Absolute Deity.
The world = being-a-whole = its outward-disclosure.
Being-a-whole drapes the selfhood of the Godhead, while pointing to it deictically.
Man is the being that bears the nature of the Absolute Deity in himself.
d) Understanding such sacrifice means a total and non-alternative act of ascetic renunciation of the desire for anything for yourself, for yourself or for any addressee in the person of Others.
The sacrifice is the whole being-a-whole = World = Thing = Leader = Deity = human being.
Realization b
The idea of “return” or “awakening” is a deictic indication of the assimilation-appropriation of the entire path-history of the unfolding of the Deity outward-self, up to and including the assimilation event itself. Although in fact there is no “return” or “awakening” in the event of assimilation (making your own, assimilated).
For the Deity its exodus from itself to the outside of itself, which it also generates, must be real. Therefore its self-forgetfulness is real; the world is real; death is real; its absence from the world is real.
Language is the Deity’s forward-abandoned gift-reminder to us of itself, before it forgets-conceals itself by sinking into the outside-self.
The “Awakening” of the God at the lowest point of the path-history of estrangement-obliviation-alienation must indicate the moment of the fork and the possibility of “return”. But the “awakening” is the grasping appropriation-assimilation of the entire path-history of all being-a-whole as before this concealed disclosure of the God in the world, which is itself in ignorance of it.
Nevertheless, the event of “awakening” is accomplished at the lowest-distant in-world point. This is the point of the Deity’s impossible non-existence, of its impenetrable and real self-lostness and self-forgetfulness without the slightest trace-hint of its ever-existence.
The appearance of time and the removal of time
The disclosure-in-concealment of the God unfolds intra-worldly as time, destiny, and history. Metaphysically close is the interpretation of history as extension, the becoming of events past, decay, fragmentation, and oblivion.
The disclosure of the Deity intra-worldly in time is the beginning of the act of self-sacrifice and concealment.
When the God reaches the exceptional point of true ultimate never-being in the act of self-sacrifice, it is assimilated (makes the not-self its own as always-selfhood). Assimilation removes time because time is the basic structure of the intra-worldliness of being, but the God itself is always selfhood at any moment of contingent time because it is outside of time and history.
Time is and is present within the World as the unfolding God. But the God as selfhood (apophatic One without many and predicates) is out of time. Therefore, in the moment of realization-assimilation, all time and history appear as a dream or as a moment without time.
In the Absolute God any moment of time, even the moment when the God never truly existed, has already been removed and assimilated beyond the world. Any moment of time has already happened, has occurred in the One of Absolute God.
Therefore The Absolute Deity doesn’t care about going back in time or returning to itself from the most distant point of non-self.
For it is always itself.
Comment on f: the place of the unfolding of the Other
The space [including the spatial metaphor of time] of the unfolding of the Another is not some other, neighboring nearby space. Assimilated as selfhood, the God does not manifest as next to and distinct from the being-a-whole
The self-sacrifice of the Deity creates space-world-time, which is cleared by his-our unaddressed sacrifice in the event-assimilation. The re-disclosure-concealment of the Deity takes place here as well and without multiplying the number of created beings-a-whole.
That is, all the cycles and iterations of the birth and dying of the World are accomplished without counting on the multiplication of repetition, but are always one manifest being here-and-now.
Disturbing and fundamental questions
Does the Absolute Deity always or why does it always manifest-conceal itself intra-worldly in one (and the same) unchanging structure?
Is it possible for the Deity to manifest itself intra-worldly in the form of Another Beginning: a structure that would be radically different in relation to the whole being-a-whole and its history?
Koan
The Instance that is Radically Another in relation to the Deity disclosured-in-concealment within the world is the Nothingness of the selfhood of Absolute Deity.
The Absolute Deity that does not exist.
Translated by
Jana Semenova
