necessary, so that the rare and difficult can in themselves remain difficult in accessibility. These “laws” of creativity, and of its working out, have their ground in the essence of history itself, and history is grounded in creativity:
History: the openings, alien to one another, of what always remains absent (cf. p. 19). The alienation itself founds the nexus of history. What always remains absent—is not, however, something emptily selfsame—but is instead what is unfathomable of the richest ground of beyng, in the midst of which beings are struck and abandoned | by the divinization of the god. We first experience this essence of history when we have forgotten historiology—have entirely dismissed it as a mode of thinking and calculating.
38
There are two ways of attaining history (not merely of what is past)— as that which is still unfathomed and still entirely strange to us and as the abyss of the rarest and most unique divinization of the still undecided god of gods. The latter way is the complete overturning of beings and the transformation of beyng. Yet in each case, there is decided, along with the human power for Da-sein, the manner in which this power is attuned and determined through overturning and transformation, and so is decided the good fortune that this power still comes into play at all.
The way of overturning is short and breaks out suddenly with all the danger of a rapid devastation while swaggering in what is merely “new” and “unprecedented.”
The way of meditation is long, hidden, and to all appearances never effective.
Or are both ways necessary and indeed such that they must never meet? What then | does this mean: the assignment of the two ways to each other? It means that we today, already quite distant from truth and beyng, merely follow the traditional and the calculable, when overturning and transforming events are required in order to place humanity once again before the silent essential weight of things and into the capacity for the passion of creativity and then to ground this open realm as the “there” of the clearing of self-refusal—and thus to attain the abyss.
39
The genuine superiority is the radiation—indeed the invisible radiation— of rank. Rank—taken essentially, not by degrees—belongs to Da-sein itself. For Da-sein alone may leave to things the greatness