this question is an ever purer adherence to beings in their unusualness, i.e., in primordial terms, in their pure emergence, in their unconcealedness (ἀλήθεια), and in what belongs immediately to this and unfolds out of it. To sustain the basic disposition means to carry out the necessity of such questioning, toward which the not knowing the way out or the way in compels us. But what is meant by this carrying out as a sustaining of the basic disposition?
k) The carrying out of the necessity: a suffering in the sense of the creative tolerance for the unconditioned.
We might first interpret the carrying out of the necessity as the simple implementation of something required. We thereby understand "carrying out" as our accomplishment and the product of our contrivances. Carrying out would thus be an activity of our own action. But the carrying out of the necessity into which the need of the basic disposition compels, the thoughtful questioning of beings as such, is essentially suffering [Leiden]. Now the mere mention of this word will immediately place us once again within the sphere of a common misinterpretation. We will think in a Christian-moralistic-psychological way of a submissive acceptance, a mere bearing patiently, a renunciation of all pride. Or else we will identify this suffering with inactivity and oppose it to action. The latter immediately refers to the field of the imperial, especially if action is set against mere thought. But even if we bring reflective thinking into this distorted opposition to action, for us thinking always remains a performance and by no means something suffered. So suffering has to mean here something other than mere submission to woes. To be sure, suffering here refers to the acceptance of what overgrows man and i n that way transforms him and makes him ever more tolerant for what he is supposed to grasp when he has to grasp beings as such and as a whole. The carrying out o f the necessity is here a suffering in the sense of this kind of creative tolerance for the unconditioned. This suffering is beyond activity and passivity as commonly understood.
Perhaps we may interpret a fragment of the hymns of Hölderlin's later poetry in terms of this essential suffering; "perhaps"