Death is experienced in the everydayness of one’s existence (Dasein), just as the presence of God is experienced in the everydayness of one’s existence.
Experiencing, as Heidegger teaches us, is a relating to oneself (sich verhalten zu sich selbst).
But while for Heidegger this relating is constituted in idle talk, das Gerede. (Das Selbst der Alltäglichkeit aber ist das Man, das sich in der öffentlichen Ausgelegtheit konstituiert, die sich im Gerede ausspricht: The Self of everydayness is the THEY (MAN) which constitutes itself in public interpretation, which expresses itself in idle talk*), the experience of God is constituted in the search for an inner dialogue, which we will call HEART.
To develop this dialogue, one needs a disposition to listen, that is, to have a particular emotional inclination to listen to the heart's voice; otherwise, one remains in the superficial structure of being-with-others, where everything is determined by idle talk.
Indeed, those things of which we seek the signs are experienced because they are, in themselves, already capable of being experienced; that is, we understand them because they are already and always comprehensible: quae nota cogitamus, et habemus in notitia etiam si non cogitemus, which we think of as known, which are known to us even if we do not think of them.
It is true that the word of God is everywhere, but only those who can discern ITS signs have that particular disposition.
Indeed, those things of which we seek the signs are experienced because they are, in themselves, already capable of being experienced; that is, we understand them because they are already and always comprehensible: quae nota cogitamus, et habemus in notitia etiam si non cogitemus, which we think of as known, which are known to us even if we do not think of them.
For Heidegger, death is experienced for itself in the death of the other; the word of God, instead, in those thoughts that are already, in themselves, known. There is found the word of God, because: in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (In the beginning was the Word, and the Word was with God, and the Word was God).
In fact similes Deo erimus, quoniam videbimus eum, non per speculum, sed sicuti est, we will be like God, for we will see Him, not through a mirror, but as He is.***Heidegger deals with the existential structures of man; to grasp the word of God, the homo interior is required, which is certainly not Heidegger’s Dasein. Only in the practice of listening does one become capable of hearing that word.
If one follows the horizontal path, that of Heidegger, one is closer to the animal side of man, i.e. that of the herd (Heidegger’s Man—the Dasein of Heidegger is, in fact, completely immersed in the Augustinian saeculum, in which idle talk becomes the fulfilment of the "Man"); the more one distances oneself from the horizontal and follows the vertical path, the closer one gets to listening to the word of God.
See our article on this: https://princasvilniuje.blogspot.com/2022/03/why-is-it-so-difficult-to-hear-gods.html
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*Sein und Zeit § 51
** Saint Augustine, De Trinitate, X, 17
*** Saint Augustine, De Trinitate, XI, 21
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