anxiety the nothing is encountered at one with beings as a whole. What does this "at one with" mean?a
In anxiety beings as a whole become superfluous. In what sense does this happen? Beings are not annihilated by anxiety, so that nothing is left. How  could they be, when anxiety finds itself precisely in utter impotence with regard to beings as a whole? Rather, the nothing makes itself known with beings and in beings expressly as a slipping away of the whole.
No kind of annihilation of the whole of beings in themselves takes place in anxiety; just as little do we produce a negation of beings as a whole in order to attain the nothing for the first time. Apart from the consideration that the explicit enactment of a negating assertion remains foreign to anxiety as such, we also come always too late with such a negation that should produce the nothing. The nothing rises to meet us already before that. We said it is encountered "at one with" beings that are slipping away as a whole.
In anxiety there occurs a shrinking back before . . . that is surely not any sort of flight but rather a kind of entranced calm. This "back before" takes its departure from the nothing. The nothing itself does not attract; it is essentially repelling. But this repulsion is itself as such a parting gesture toward beings that are submerging as a whole. This wholly repelling gestureb toward beings that are slipping away as a whole, which is the action of the nothing that closes in on Dasein in anxiety, is the essence of the nothing: nihilation. It is neither an annihilation of beings nor does it spring from a negation. Nihilation will not submit to calculation in terms of annihilation and negation. The nothing itself nihilates.c
Nihilation is not some fortuitous incident. Rather, as the repelling gesture toward beings as a whole in their slipping away, it manifests these beings in their full but heretofore concealed strangeness as what is radically other - with respect to the nothing.
In the clear night of the nothing of anxiety the original openness of beings as such arises: that they are beings — and not nothing. But this "and not nothing" we add in our talk is not some kind of appended  clarification. Rather, it makes possible in advanced the manifestness of beings in general. The essence of the originally nihilating nothing lies in this, that it brings Da-sein for the first time beforee beings as such.
a Fifth edition, 1949: The distinction.
b Fifth edition, 1949: Repelling: beings by themselves; gesturing toward: the being of beings.
c Fifth edition, 1949: Prevails essentially, endures as nihilation, grants the nothing.
d Fifth edition, 1949: I.e., being.
e Fifth edition, 1949: Specifically before the being of beings, before the distinction.