144 | V. The History of Beyng
self-sufficing of inception, to which renunciation and assimilation are denied, as inception is, above all, a concealing and a bestowing and, in that it is beings’ essential clearing, is abysmally far from them. Dignity does not effect beings and never furnishes itself with its own justification from effecting. Dignity surpasses all beings and their possibilities, because it allows every being to stand forth in its measure but must also abandon them to sweeping away into the unmeasured.
Rather than something worthy or honored, dignity is the noble itself, whose nobility rests in the uniqueness of inception and nevertheless never shows, as a sign of its status, the rareness alone proper to it. Dignity, in its nobility, is sign-less and is the site of destitution, into whose privation-less holding-sway all repose and every vibrating, all vastness and all nearness, remain enfolded and gathered.
The inceptively reposeful gathering, which does not arise from a togetherness but rather has its essence in-folded into itself from out of inception, is the freeing as which {GA 70: 173} event is eventuated. This freeing is the inceptive essence of freedom. Its essence is concealed in the concealment itself, in which the unconcealment is withheld and the abyssal grounding of inception is covered over in a veil.
The glare of transparency, which appears to lie in all beings as the true being, darkens the simple radiance of inception. Beyng as event has still not eventuated its essential clearing. Beyng remains unknowable and sends into the public realm only the specter of being that, as the abstract, is exposed as contemptible. This is the impenetrable protective wall, for what is without dignity is never capable of infringing on dignity.
is the essence of history. But in this inceptive (and only inceptive) history, nothing happens; that which has happened is beings. The history of being is event itself, and all that is within it pertains to the event.
It cannot be and should never be described. It is always only a matter of indicating it, in an attempt to prepare for the turning of the human being toward being-there.
The appropriative event, though, eventuates as incipience, and this, in its uttermost in-cepting, is the taking-in-itself of the receding—the concealment into the parting.