indeed altogether other to itself and not just foreign. The relation of unrelatedness.
68. Machination and lived experience
What, in its extreme oppositionality, is thereby recognized in its belonging, in a belonging that itself first indicates that which we still do not grasp because the truth of this true occurrence is as yet ungrounded?
Yet we can meditate on this that belongs and thereby remain ever further from every sort of self-gaping "situational" analysis.
How machination and lived experience (in a way which is as such hidden at first and for a long time, indeed still hidden up to this hour) reciprocally drive each other to the extreme and thereby extend the deformations of beingness, and of humans in their relation to beings as well as to themselves, into their most extreme abandonment; and how, in these deformations, they now mutually drive toward each other and create a unity which all the more conceals what is eventuating in it: the abandonment of beings by every truth of beyng and, in the end, even by beyng itself.
This event of the abandonment by being would be misinterpreted, however, if one were to see in it merely a process of decline instead of considering that it proceeds through its own unique modes of disclosing beings and disclosing their "pure" objectification in determinate, apparently background less, and altogether groundless appearing. The emerging of the "natural," the appearing of the things themselves, to which certainly belongs that semblance of having no ground. This that is "natural" no longer possesses, of course, an immediate relation to φύσις; instead, it is utterly posited on the machinational. On the other hand, it is prepared by the erstwhile predominance of the supernatural. This discovery of the "natural" (ultimately, of what can be made and dominated and given in lived experience) must one day exhaust itself of its own riches and become entrenched in an ever bleaker mixture of previous possibilities, so much so that this attitude of merely continuing the same and of imitating knows itself, and can know itself, less and less for what it actually is. Therefore it believes itself to be all the more creative the more it pursues its ending.
The coming together of machination and lived experience contains a peculiar event within the hidden history of beyng. Yet there is no sign anywhere that the present era has the least knowledge of it. Or must it remain closed to this era and become the truth, the resonating of the truth of beyng, only to those who are already in the transition?