The form in which the incursion of beyng is initially posed and preserved is the predelineation of the domain for the sheltering of the truth of the approaching and absconding god.
The possible domain for the eruption of the truth of beyng is decided in part by the extent to which what has long been ungrounded, yet persists and is common, can be brought into a readiness for an incursion
Beyng essentially occurs as the event. That is not a proposition; it is the nonconceptual reticence of the essence which opens itself only to the full historical carrying out of inceptual thinking. Beings first arise historically out of the truth of beyng, and that truth is sheltered in the steadfastness of Da-sein. Hence "being," as applicable as the term may be to everything, is never the common. Yet being essentially occurs, where and when it does, more closely and more intimately than any beings. Here, out of Da-sein, the complete otherness of the relation to beyng is thought and carried out, and7 that happens in the time-space arising out of the transporting and captivating of truth itself. Time-space itself is a conflictual domain of strife. Out of this domain, from the immediate assault on beings as such (φύσις, ἰδέα, οὐσία), only presence was retained in the first beginning as graspable and paradigmatic for all interpretation of beings. Time thereby as the present, and space—i.e., place—as here and there within presence and belonging to it. In truth, however, space has no presence, just as it has no absence.
Spacing (which is temporalizing)-temporalizing (which is spatializing) (cf. the conflict of the strife) as the most proximate configuring domain for the truth of beyng, but not a relapse to the common, formal concepts of space and time (!); instead, resumption into the strife, world and earth—event.
143. Beyng
If being (beingness) is not explained through the expedient of positing a first cause of all beings, a cause which causes itself, if beings as such are not dissolved into objectivity and beingness in turn is not explained through the representation of objects and through their apriori, and if beyng itself is to come to occur essentially and yet all kinds of beings in themselves are to be kept aloof from it, then the necessary presupposition is a meditation which endures the abandonment by being as a plight. To this meditation the following will be clear:
The truth of being (and thus being itself) essentially occurs only where and when Da-sein occurs.
7. See the afterword, p. 406.—Ed.