according to its own law, about the futureless ones, i.e., those who are always only "eternal," and about the future ones, i.e., those who occur only once
2. The saying of the event as the first answering of the question of being
The question of being is the question of the truth of beyng. When grasped and worked out historically, it becomes the basic question, versus the previous question of philosophy, the question of beings (the guiding question).
The question of the truth of beyng is, to be sure, a penetration into something well guarded, since the truth of beyng-in thinking, this truth is the steadfast knowledge of how beyng occurs essentially-is perhaps not even an entitlement of the god~ but, instead, belongs uniquely to the abyss of that dispensation to which even the gods are subject.
And yet: if beings are, then beyng must occur essentially. But how does beyng occur essentially? And are there beings? Out of what else does thinking decide here, if not out of the truth of beyng? Accordingly, beyng can no longer be thought on the basis of beings but must be inventively thought from itself.
At times, those who ground the abyss must be consumed in the fire of that which is well guarded, so that Da-sein might be possible for humans and constancy within beings might thus be saved, and also so that beings themselves might undergo restoration in the open realm of the strife between earth and world.
In other words, beings are brought into their constancy through the downgoing of those who ground the truth of beyng. Beyng itself requires this. It needs those who go down and has already appropriated them, assigned them to itself, wherever beings appear. That is the essential occurrence of beyng itself; we call this essential occurrence the event. Measureless is the richness of the turning relation of beyng to the Da-sein it appropriates, incalculable the fullness of the appropriation. Yet only very little speaking "of the event" is possible here in this thought that is making a beginning. What is said is questioned and thought in the "interplay" between the first and the other beginning, out of the "resonating" of beyng in the plight of the abandonment by being, for the "leap" into beyng, toward the "grounding" of its truth, as preparing the "future ones" of "the last god."
This thoughtful speaking is a directive. Without being an order, it indicates that the free domain of the sheltering in beings of the truth