201
§136 [255-256]

But beyng "is" not at all; instead, it essentially occurs.

Then beyng, because it is the most unique, possesses the utmost rarity, and no one esteems the few moments in which it grounds a site for itself and occurs essentially.

Why does it happen that humans are so mistaken in their estimation of beyng? The reason is that they must be exposed to beings in order to experience the truth of beyng. In this exposure, beings are the true and the open and are so because beyng essentially occurs as self-concealment.

Thus humans adhere to beings, make use of beings, succumb to the forgottenness of beyng, and do all this under the illusion of accomplishing what is authentic and of remaining close to beyng.

Only where beyng keeps itself back as self-concealment can beings step forth, seem to dominate everything, and present the only bulwark against nothingness. Yet all this is grounded in the truth of beyng. Then the first and only consequence is to leave beyng in concealment and indeed to forget it. Still, to leave beyng in concealment is radically different from experiencing beyng as self-concealing. To experience beyng, to withstand its truth, certainly does bring beings back into their limits and takes from them their apparent uniqueness and pre-eminence. Yet they do not thereby come to be any less; on the contrary, they become beings in the more proper sense, i.e., they occur more essentially in the essential occurrence of beyng.

How very many (all) now talk of "being" and mean only beings and perhaps only those beings that provide an opportunity for evasion and reassurance.

To speak of the relation of the human being to beyng and, conversely, of the relation of beyng to the human being makes it seem as if beyng essentially occurred, with regard to the human being, as something over and against, as an object.

But the human being as Da-sein is ap-propriated by beyng as the event and thus belongs to the event itself.

Beyng "is" neither round about humans nor does it merely vibrate right through them as through beings. Instead, being appropriates Dasein and only thus essentially occurs as event.

By no means, however, may the event be represented as an "incident" or a "novelty." Its truth, i.e., the truth itself, essentially occurs only if sheltered in art, thinking, poetry, deed. It therefore requires the steadfastness of the Da-sein that repudiates all the semblant immediacy of mere representation.

Beyng essentially occurs as the event. That is the ground and abyss of the god's availing of the human being or, conversely, of the availability of the human being for god. But this availability is withstood only in Da-sein.


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