of philosophy recognized as error, namely, incorrectness of judgments and falsity of knowledge, is only one mode of erring and, moreover, the most superficial one. The errancy in which any given segment of historical humanity must proceed for its course to be errant is essentially connected with the openness of Dasein. [93 {GA 9 197}] By leading them astray, errancy dominates human beings through and through. But, as leading astray, errancy at the same time contributes to a possibility that humans are capable of drawing up from their ek-sistence — the possibility that, by experiencing errancy itself and by not mistaking the mystery of Da-sein, they not let themselves be led astray.

Because the human being's in-sistent ek-sistence proceeds in errancy, and because errancy as leading astray always oppresses in some manner or other and is formidable on the basis of this oppression of the mystery, specifically as something forgotten, in the ek-sistence of his Dasein the human being is subjected to the rule of the mystery and at the same time to the oppression of errancy. He is in the needful condition of being constrained by the one and the other. The full essence of truth, including its most proper nonessence, keeps Dasein in need by this perpetual turning to and fro. Dasein is a turning into need. From the Da-sein of human beings and from it alone arises the disclosure of necessity and, as a result, the possibility of being transposed into what is inevitable.

The disclosure of beings as such is simultaneously and intrinsically the concealing of beings as a whole. In the simultaneity of disclosure and concealing, errancy holds sway. Errancy and the concealing of what is concealed belong to the originary essence of truth. Freedom, conceived on the basis of the in-sistent ek-sistence of Dasein, is the essence of truth (in the sense of the correctness of presenting), only because freedom itself originates from the originary essence of truth, the rule of the mystery in errancy. Letting beings be takes its course in open comportment. However, letting beings as such be as a whole occurs in a way befitting its essence only when from time to time it gets taken up in its originary essence. Then resolute openness toward the mystery [die Ent-schlossenheit zum Geheimnis] is under way into errancy as such. Then the question of the essence of truth gets asked more originally. Then the ground of the intertwining of the essence of truth with the truth of essence reveals itself. The glimpse into the mystery [94 {GA 9 198}] out of errancy is a questioning — in the sense of that unique question of what beings as such are as a whole. This questioning thinks the question of the Being of beings, a question that is essentially misleading and thus in its manifold meaning is still not mastered. The thinking of Being, from which such questioning originarily stems, has


Martin Heidegger (GA 9) Pathmarks