here, as the basic disposition, it attunes and modulates the trembling of beyng in Da-sein as Da-sein.
Every naming of the basic disposition in a single word fixes on an erroneous view. Every word is taken again from the tradition. That the basic disposition of the other beginning must bear multiple names does not militate against its unity but, rather, confirms its richness and strangeness.
Every meditation on this basic disposition is always only a cautious preparation for the attuning intrusion of the basic disposition, which must remain something radically befalling and fortuitous. In accord with the essence of disposition, the preparation for such a befalling intrusion can assuredly consist only in acts of transitional thought; and these must grow out of genuine knowledge (i.e., out of the preservation of the truth of beyng).
Yet if beyng essentially occurs as refusal, and if this latter itself should protrude into its clearing and be preserved as refusal, then the preparedness for the refusal can consist only in renunciation. Here, however, renunciation is hardly a mere matter of not wanting to have something or leaving something aside; instead, it takes place as the highest form of possession, whose height obtains its decisiveness in the frankness of the enthusiasm for the inconceivable donation of the refusal.
In this decisiveness, the open realm of the transition is sustained and grounded; this open realm is the abyssal in-between amid the "no longer" of the first beginning as well as of its history and the "not yet" of the fulfillment of the other beginning.
In this decisiveness, all of Da-sein's stewardship must have gained a foothold, to the extent that the human being, as the one who grounds Da-sein, must become the steward of the stillness of the passing by of the last god (cf. The grounding).
This decisiveness as foreboding, however, is merely the soberness of the power to suffer on the part of the creative one, in this case the one who projects the truth of beyng, the truth that opens, to the essential force of beings, the stillness out of which beyng (as event) becomes perceptible.
7. Of the event
How remote from us is the god, the god that appoints us ones who ground and create because the god's essence needs these?
So remote is the god that we are unable to decide whether he is moving toward or away from us.