3.) Or one falls prey to a reduced imitation of party activity. Not only a misleading of political stirrings, but a self-disintegration.
Yet all this merely the aberration and roiling of a nascent coincidence and of an incipient jointure. For which the indication is this:
The stirring not a fleeting tickle—instead, the emergence of an agility in the appropriation of beings—the enduring of an early hardness, the approaching of a free cultivation—awakening bond with that which afflicts. Work—people—cultivation—state—| opening up of the world.
All this perhaps still confusedly in dispersing and disapproving of what has been handed down and has become rigid, and yet the one— the other; remaining absent and left behind are mere self-dissection and self-comparison—self-exclusion as a typical possibility versus many others—overcome is the miring in consuming and crippling “analysis” and in false theorizing.
On the other hand, there remains the error of an extrinsic separation between “actuality” and “ideology”; neither the one nor the other—i.e., the originary nexus of the happening of being {Seinsgeschehnisses} is not recognized and grasped, and precisely therefore all knowledge as such is misinterpreted and devalued and, in correspondence, easily-mouthed “doctrines” are gullibly accepted.
All this because no attunement growing into the ground, an attunement in which the absence of the essential affliction could be experienced. Therefore, no exposedness to beings as a whole—no conducting into beings—no acknowledgment.
And yet again a forward-bearing superiority in that acceptance of beings—all the more pressing if it is supposed to be preserved and at the same time expansively acquired, the reacceptance of the stirrings in the affiliated track of the happening of being {Seinsgeschehnisses}. Cf. p. 77.
Acceptance of beings in and through the cultivation of the empowerment of being. This as the disclosive questioning of the (partitioning). This youngest unexpected stirring of young people in unity with the most exceptional oldest people—the latter, however, more originarily | transformed. But already, as long since, of no use is the reference to some sort of higher or highest actuality—Christianity—; invented myths of whatever sort—; and this not because they have become powerless, empty, and uprooted—without the conclusiveness and force of something grown in fruitfulness and blessing—but because mankind and we in particular (as delegates) cannot measure up to beings as such.
What counts is to bring to acknowledgment (existence) something higher than all this—being itself in its expanding breadth and depth.