Because the sublime metaphysical essences and supreme spiritual presences which inhabit Martin Heidegger's post-Kehre text (. . ."technology," "metaphysics," "nihilism," "being," "man," etc. . . .) are themselves af-flicted and in-fected by that sinister pre-sence or mysterious ab-sence with "the supreme cosmic being" itself; that "strangest (unheimlichste) of all guests" in the house of being; that "un-homely" (unheimlich), "home-less" (heimatlos), "heal-less" (heil-los) spirit; that "malignant result and dangerous symptom of the planetary event"; that diseased germ or "cancer bacillus"; the specter of nohilism (QB, 36-39). . .--And so, like the critical concepts of "dis-closure" or "un-concealment" (Unverborgenheit) as a simultaneous "concealing"/"revealing" (Verbergen/Entbergen) of "the truth of being"; of "overcoming" (Uberwindung) as a simultaneous "dis-appropriation"/"re-cuperation" (Verwindung) of technology, metaphysics, or being; or of "the event" (das Er-eignis) is a simultaneous "ap-propriation"/"ex-propriation" (Er-eignung/Ent-eignung) of primordial human being (Dasein or Da-sein), Martin Heidgger's "supreme cosmic being" (das Sein or das Seyn) is a profoundly ambivalent pre-sence and and curiously duplicitous ab-sence which spectrally inhabits the meta-physical text as an extra-terrestrial stranger or other world. . .--An "un-canny" or "un-homely" (unheimlich),"home-less" (heimatlos), "heal-less" (heil-los) spirit, who only infrequently visits and fitfully passes through this earthly, worldly realm; and whose super-natural home and meta-physical existence are wholly elsewhere.
The challenge, then, is to give an earthy habitation and a worldly name to this strangely unfamiliar spirit within out technology, our metaphysics, and out profoundest human being; whose invisible presence within our worldly existence might, in fact, make the difference between our future self-preservation and survival among other sentient being within the whole earth's sentient biosphere. . .--On our self-destruction and extinction as strangely uncanny, unhomely, home-less, heal-less spirits, whose supreme meta-physical es-sence and spiritual pre-sence is, in fact, our ab-sence: that is, our nothingness.