115. The disposition guiding the leap
The leap, that most daring venture in the course of inceptual thinking, jettisons and leaves behind everything conventional. The leap expects nothing immediate from beings; instead, and before all else, it leaps into the belonging to beyng in the full essential occurrence of beyng as event. In this way, the leap appears in the semblance of utter recklessness, and yet the disposition motivating it is precisely that diffidence (cf. Prospect, 5. For the few—For the rare, p. 13ff.) in which the will to restraint surpasses itself toward steadfastness in withstanding the most remote nearness of the hesitant withholding.
The leap is the venture of a first penetration into the domain of the history of being.
116. The history of being
To bring about the preparedness for the transition from the end of the first beginning and into the other beginning does not mean to enter a "period" which simply has never occurred before; rather, it is to step into a wholly other domain of history. The end of the first beginning will still for a long while carryover into the transition and indeed even into the other beginning.
As surely as the history of the end will drag on and, measured according to incidents, will be "more alive," "more headlong," and more confused than ever, so the transition itself will remain the most question-worthy and especially the most difficult to recognize. Humans—a few, unknown to one another—will prepare themselves in the temporal-spatial playing field of Da-sein and will gather themselves into a nearness to beyng, a nearness which must remain alien to everything "close to life." In long spans of time, which to the history of being are mere moments, that history knows rare events such as: the assignment of truth to beyng, the collapse of truth, the entrenchment of the distorted essence of truth (correctness), the abandonment of beings by being, the entry of beyng into its truth, the