With these three concepts the French reduce all of being's multitudinous strivings to their pointless ground in nothing, which the Greeks call "khaos," and is the dark ground from which the mystics watch all of being continually emerge from the "incontinence of the void," as Samuel Beckett so aptly put it.

Famously, Beckett wrote in his second language, which was French, and then translated his French writing back into English to simplify his prose, which is how he rendered the common French phrase "l'appel du vide," normally translated as the "call of the void," into the somewhat elaborated notion of the void's evacuation of itself from itself, which is the incontinent void that Slavoj Zizek thought of as "less than nothing." The void's call is to void itself of itself as the excrement of creation. Ishmael thought of the biblical phrase "Deep calls to Deep" in this manner as the self-emptying of nothing from nothing because what he thought he heard was the Deep urging itself out of the depths of its nothingness into being, which is how Hegel thought of being's relation to nonbeing as an internal relation to itself. Its call, or its voice, seemed to arrive from elsewhere. The voice was disembodied, but resonant in particular, material conditions. This herald augured a great fall, as the Frenchmen Paul Vallery conveyed when he wrote that "being is a blemish on the perfection of nonbeing," but this accidental becoming was a fall for the sake of knowing as the writers of Gensis understood.

The Biblical authors knew that the desire that drove becoming was for knowing what shouldn't be known because a tree of knowledge set in a perfect Garden couldn't be left alone. Knowing had to be a transgression for the being for whom being is a question because being's care for itself had to be motivated by the coincidence of lack and desire. Being's care desires to know what withdraws from the light of its understanding, which is both the ground and the limit of its being and its care.