originary temporalization and spatialization, is itself originarily the site of the moment, and this site is the a-byssal, essential temporality- spatiality for the openness of concealment, i.e., for the "there."
Then whence the separation into temporalization and spatialization? From the transporting and captivating, which, as fundamentally different, require each other, i.e., from the unity of the hesitant withholding. And whence the separation of transport and captivation? From the hesitant withholding, which is the intimation as the inceptual essence of the event, inceptual in the other beginning. This essence of beyng is unique and non-repeatable and thereby satisfies the innermost essence of beyng; φύσις also is unique and non-repeatable.
If this temporalization and this spatialization constitute the originary essence of time and space, then their provenance (an abyssal provenance that grounds the abyssal ground) is made visible out of the essence of being. Time and space (originarily) "are" not; instead, they essentially occur.
Yet the hesitant withholding itself possesses this originarily unifying structure of self-withholding and hesitancy out of the intimation. This latter is the self-opening of what is self-concealing as such and indeed is the self-opening for and as the ap-propriation in the sense of the call into the belonging to the event itself, i.e., to the grounding of Da-sein (Da-sein understood as the domain of the decision regarding beyng).
But this intimation comes to intimate only in the resonating of beyng out of the plight of the abandonment by being and merely says once again: it is neither from the call nor from a belonging, but only from the "between" in which both come to be in oscillation, that the event opens itself and that the projection of the origin of time-space, as originary unity, can be enacted out of the abyss of the ground (the net, cf. The leap, 142. The essence of beyng).
Space is the captivating and abyssal grounding of the embrace.
Time is the transporting and abyssal grounding of the gathering.
The captivation is the abyssal embrace of the gathering.
The transporting is the abyssal gathering into the embrace.
If transporting proves to be a gathering, and captivation an embrace, then in each case there is a countercurrent at work. For transporting seems at first to be a dispersing, and captivation an estrangement. This countercurrent is precisely the essential and points to the originary referentiality of both to each other on the basis of their separateness.
Time spatializes and is never captivating.
Space temporalizes and is never transporting.
Even in their unity, space and time have nothing in common; instead, what unifies them, what allows them to emerge in that inseparable referentiality, is time-space, the abyssal grounding of the ground: the