In one direction, the fissure has its first and widest span in the god's needfulness and, in the other direction, in the belonging of the human being (to beyng). Occurring essentially here are the plummetings of the god and the ascent of the human being as the one grounded in Da-sein. The fissure is the inner, incalculable splitting open of the ap-propriation, i.e., the splitting open of the essential occurrence of beyng as the center that is needed, that bestows belongingness, and that remains related to the passing by of the god and, at the same time, to the history of mankind.
The appropriating event consigns god to the human being, even while it assigns the human being to god (cf. Prospect, 7. Of the event, p. 23).
Da-sein, and thereby the human being, if able to leap in creative grounding, is grounded abyssally in the event.
Eventuating here are refusal and remaining absent, incursion and accident, restraint and transfiguration, freedom and compulsion. Such things eventuate, i.e., belong to the essential occurrence of the event itself. Every way of ordering, rearranging, and intermixing "categories" fails here, because the categories are said on the basis of beings and apply to beings and never name or know beyng itself.
Likewise, passing by, event, and history can never be thought as types of "motion," because motion (even understood as μεταβολή) is always related to ὄν as οὐσία. In this relation also belong δύναμις, ἐνέργεια, and the later concepts descended from them.
Above all, however, that which constitutes the inner splitting open of the event and, according to the respective appropriation, either remains veiled or steps forth, can never be counted up and presented in a "table" or in any other pigeonholes of a system. Instead, every saying of the fissure is a thoughtful word to god and at the human being and thereby into Da-sein and so into the strife of world and earth.
Here we have no investigating dissection of "structures," but even less a stammering in mere "signs" which pretends as if something were really addressed.
The resort to "ciphers" is merely the last consequence of "ontology" and "logic," which have not been overcome but are precisely presupposed.
The utterances of inceptual thinking stand outside the distinction between concept and cipher.