More from The Young Heidegger. On that that is not quite a thing and the time that isn't quite now.

[Heidegger] pointed out that the primal something is precisely the futural "not-yet" and "preworldly something" of the situation. As such, it makes up the toward-which or upon which of tendency, of "living toward something". Insofar as this primal something has always already been fulfilled and differentiated in the "worldish something" of "lifeworlds" and "specific spheres of lived experience" (e.g., "aesthetic," "religious," "political" experience), the tendency toward the primal something is always "motivated" by this dimension of having-been. Of the primal something, Heidegger wrote, "Its sense rests in the fullness of life itself and means precisely that this has not yet marked-out a genuinely worldish characterizing, but that such no doubt motivationally lives in life. It is the 'not-yet,' i.e., that which has not yet broken-forth into a genuine life, it is essentially preworldly".

As such a preworldly future, the Ur-etwas is an "index" or pointing into its breaking-forth and fulfillment in the different lifeworlds and experiences of the "worldish something." "It is the index for the potentiality of life....there lies in the sense of the something as the experienceable of the moment of the 'out towards', of the 'direction out towards,' of the 'into a (specific) world'--and indeed in its undiminished 'centrifugal force of life'. The out-toward of the primal something into specific worlds is what Heidegger meant by Ereignis. The "worldish something" of the ancient Greek sunrise or of the twentieth-century lectern "e-vents/en-owns itself according to its essential presencing." The student transcripts of this course describe the Ereignis of the primal preworldly something as a "to world-out [auszuwelten] into specific lifeworlds". This Ereignis of being is also described as a temporal there is/it gives worlds. In the phrase "it e-vents/en-owns itself," the nonpersonal "it" that encompasses the personal I is precisely the Ereignis of the primal something, of being, of worlds. Heidegger's primal science is focused precisely on this Ur-etwas as an Ursprung, a primal source from which worlds spring forth. "Everything flows," having its "primal source from the in-itself of the streaming experience of life," from "the flowing stream" of the Ereignis of life. The world is not made up of frozen and static "things," but is the rhythm of swinging (Schwingung) and swaying (Entschwebung). "The environing world does not stand there with a fixed index of existence, but rather sways in lived experiencing, carries in itself the rhythm of lived experiences and can be experienced only as this rhythmic." Like a primal breathing or tidal movement, Ereignis is the circular in-and-out of rhythm from the futural primal something into the "centrifugal force of life" toward particular lifeworlds and back again.

P. 274-275

Got rhythm?

Continued.  ¶ 1:43 PM