stand in the old, common, and planned orders, which are either only a shell-like safeguard of the precarious continuance of the single ones, the few, and the many or the guiding power of their will.
The agreement among these single, few, and many ones is hidden, is not fabricated, and grows suddenly and for itself.
This agreement is pervaded by the essential occurrence (different in each case) of the event, wherein an original gathering is prepared. In this gathering and as this gathering, that which may be called a people becomes historical.
5. In its origin and destiny this people is unique, in accord with the uniqueness of beyng itself, whose truth this people must ground once and for all in a unique site and a unique moment.
How can this decision be prepared? Do knowledge and will have a space at their disposal, or would that amount merely to a blind intrusion into hidden necessities?
Yet necessities shine forth only in a plight. The preparing of a preparedness for the decision certainly stands in the plight of merely hastening, in the end, the snowballing lack of history and of hardening its conditions, whereas this preparing indeed wants the opposite.
Whoever does not know about this plight cannot surmise a shadow of the impending decisions.
The decision takes place in stillness. In that way, however, the destruction of the possibility of decision results afortiori, through the impending inexorability of the uprooting.
The decision and its necessity and even its preparation remain all the more difficult to perceive, the more the incidents of "world-historical" revolutions require clamor and the more exclusively all hearing and listening respond only to the gigantic and loud and allow everything in the opposite condition, even the great stillness, to sink into nullity.
The "world-historical" incidents can assume proportions never yet seen, which at first indicates only the increase in the frenzy within the unrestrained realm of machinations and number. It never immediately indicates the rising up of the essential decisions. If, within these incidents and partially according to their style, a gathering to itself of the people or of its collectivity is nevertheless established, could not a way open up here into the nearness of the decision? Certainly, but at the same time amid the highest danger that the realm of decision might be completely overlooked.
The decision must create that time-space, the site for the essential moments, in which the highest seriousness of meditation, in unity with the