IV. The Leap [228-229]

kindling of the hearth fire (of the truth of beyng) as the solitary site of the passing by of the last god, and the flaring up of the non-repeatable uniqueness of beyng. While the destruction of the outgoing world, as self-destruction, screams out its triumphs into the void, the essence of beyng gathers itself into its highest calling: as appropriating eventuation, to assign the ground and the temporal-spatial playing field, i.e., Da-sein in the singularity of its history, to the realm of decision regarding the divinity of the gods.

Beyng as appropriating event is the victory of what is ineluctable in the attestation of the god. But do beings fit into the conjuncture of beyng? Is the human being to be endowed with the uniqueness of the going-under instead of with desolation in progressive continuance? The going-under is the gathering of everything great in the moment of preparedness for the truth of the uniqueness and non-repeatability of beyng. The going-under is the most intimate proximity to the refusal in which the event bestows itself on the human being.

The entrance of the human being into the history of being cannot be calculated in advance and is independent of all progress or regress of "culture," as long as "culture" itself refers to the entrenchment of the abandonment of beings by being and pursues an ever-greater matting-down of humanity in its "anthropologism" or even foists on the human being once again the Christian obliviousness to all truth of beyng.

117. The leap

The meditation of "fundamental ontology" (laying of the foundation of ontology as its overcoming) constitutes the transition from the end of the first beginning to the other beginning. This transition, however, is at the same time the run-up to the leap which alone can initiate a beginning and especially the other beginning as constantly surpassed by the first

Prepared here in the transition is the most originary and thus the most historical decision, that either-or which allows no hiding places and no regions for evasion: either to remain trammeled to the end and to its running out, i.e., to ever new variants of "metaphysics" which become ever cruder, more groundless, and more aimless (the new "biologism" and the like), or to initiate the other beginning, i.e., to be resolved toward its long preparation

Since the beginning occurs only in the leap, even this preparation must already be a leaping and, as preparatory, must originate in and spring from the confrontation (interplay) with the first beginning and with its history.

Contributions to Philosophy (of the Event) (GA 65) by Martin Heidegger