292

and what is actually sacrificed in order to intimate that something sheltered, i.e., the passing, befalls them—despite every event's incessant straining into what is fast and at the same time completely grabbable and exhaustively consumable. The reversal and mistaking of the claims and the domains of claims will no longer be possible, because the truth of be-ing itself, in the most acute non-inclusion of its cleavage, has brought the essential possibilities to decision.

This historical moment is no "ideal-state," because an ideal-state always runs counter to what is own most to history. Rather, this moment is the enownment of that turning in which the truth of be-ing comes to the be-ing of truth, since god needs be-ing and man as Da-sein must have grounded the belongingness to be-ing. Then, for this moment, be-ing as the innermost "between" is like the nothing; god overpowers man and man surpasses god—in immediacy, as it were, and yet both only in enowning, which is what the truth of be-ing itself is.

However, until this incalculable moment, which, incidentally, can never be something as superficial as a "goal." there will be a long and very relapsing and exceedingly hidden history. It is only hour by hour and in the reservedness of care that the creating ones must prepare themselves for guardianship within the time-space of that passing. And thinking mindfulness of this singularity—the truth of be-ing—can be only a pathway on which what cannot be thought in advance is nevertheless thought, i.e., transformation of the relation of man to the truth of be-ing has begun.

With the question of be-ing, which has overcome the question of beings and thus all "metaphysics," the torch is lit and the first attempt is made for the long run. Where is the runner who takes up the torch and carries it to his forerunner? All runners must be fore-runners; and the later they come, the stronger fore-runners they must be—no followers, who at most only "correct" and refute what is first-attempted. The fore-runners must be inceptual, more and more originarily inceptual than the ones who run "ahead" (i.e., who run behind them) and must more simply, more richly, and unconditionally and uniquely think the one and the same of what is to be questioned. What they take over by taking hold of the torch cannot be what is said as "doctrine" and "system" and the like, but rather what obliges [das Gemuẞte], as that which opens itself only to those whose origin is in the abground and who are one of the compelled.

But what compels is solely the incalculable and unmakeable of enowning, the truth of be-ing. Blessed is the one who dares to belong to the unblessedness of be-ing's cleavage in order to be the one who hears the always inceptual dialogue of the solitary ones, to whom the last god beckons because in its passing it is enbeckoned by them.