IV. The Leap [240-242]

The stewardship of the human being, however, is the ground of another history. For this stewardship is not carried out merely by keeping one's eye on objectively present things. It is instead a stewardship that grounds. It must institute and shelter the truth of beyng in "beings" themselves, which thereby once more—by entering into beyng and its strangeness—develop the captivating simplicity of their essence, pass over all machination, and withdraw from lived experience so as to establish another dominance, i.e., domain, which the last god has self-appropriated

Only through great breakdowns and upheavals of beings do the beings which have been constrained into machination and lived experience and have already congealed into nonbeings come to give way before beyng and thereby enter its truth.

Every weak mediation and vindication traps beings still more in the abandonment by being and turns the forgottenness of being into the one and only form of truth, namely, the form of the untruth of beyng.

How is even the smallest space supposed to be acquired here for the presentiment that refusal is the first and highest gift of beyng, indeed its primordially essential occurrence itself? Refusal eventuates as the withdrawal that incorporates into the stillness in which truth, in accord with its essence, comes anew to the decision as to whether it can be grounded as the clearing for self-concealment. This self-concealment is the unconcealment of the refusal; it is the allowance to belong in the strangeness of another beginning.

124. The leap

To bring the essential occurrence of beyng into the grasping word—what is ventured in such a project?

This knowledge, so inconspicuous and daring, can be withstood only in the basic disposition of restraint. Then this is also knowledge that every attempt to ground and explain the venture extrinsically, thus not on the basis of what it ventures, falls short of that which is ventured and undermines it. Is this knowledge then not a matter of arbitrariness? Certainly; but the question still remains as to whether this arbitrariness might not be the highest necessity of a compelling plight, of the plight that forces into utterance the thoughtful saying of being.

125. Beyng and time

"Time" should become experience able as the "ecstatic" playing field of the truth of beyng. Trans-position into the cleared region is supposed

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