One of the "truths" said to be discoverable in this way is the fact of "overpowering fate", "impotence in the face of Fate", as in the following claims in the Rectoral Address.
"all knowledge of things remains beforehand at the mercy of overpowering fate and fails before it. ...
"Science is the questioning standing firm in the midst of the totality of being as it continually conceals itself. This active perseverance knows of its impotence in the face of Fate." (Heidegger, "The Self-Assertion of the German University (1933)", in Wolin, The Heidegger Controversy, pp. 31-2)
Another is "a truly _spiritual_ world" "for our Volk", "the power that comes from preserving at the most profound level the forces that are rooted in the soil and blood of a Volk, the power to arouse most inwardly and to shake most extensively the Volk's existence".
"If we will the essence of science in the sense of _the questioning, unsheltered standing firm in the midst of the uncertainty of the totality of being_, then _this_ will to essence will create for our Volk a world of the innermost and most extreme danger, i.e., a truly _spiritual_ world. For 'spirit' is neither empty acumen nor the noncommittal play of wit nor the busy practice of never-ending rational analysis nor even world reason; rather, spirit is the determined resolve to the essence of Being, a resolve that is attuned to origins and knowing. And the _spiritual world_ of a Volk is not its cultural superstructure, just as little as it is its arsenal of useful knowledge [_Kenntnisse_] and values; rather, it is the power that comes from preserving at the most profound level the forces that are rooted in the soil and blood of a Volk, the power to arouse most inwardly and to shake most extensively the Volk's existence. A spiritual world alone will guarantee the Volk greatness. For it will make the constant decision between the will to greatness and the toleration of decline the law that establishes the pace for the march upon which our Volk has embarked on the way to its future history." (pp. 33-4)
There is also the question of the relation of this to "violence-doing".
According to Junger, what has "the power to arouse most inwardly and to shake most extensively the Volk's existence" is war as an end in itself.
"The enthusiasm of manliness bursts beyond itself to such an extent that the blood boils as it surges through the veins and glows as it foams through the heart. … [War] is an intoxication beyond all intoxication, an unleashing that breaks all bonds. It is a frenzy without caution and limits, comparable only to the forces of nature. There the individual is like a raging storm, the tossing sea, and the roaring thunder. he has melted into everything. He rests at the dark door of death like a bullet that has reached its goal. And the purple waves dash over him. For a long time he has no awareness of transition. It is as if a wave slipped back into the flowing sea.” (from War as Inner Experience as quoted by Wolin in The Heidegger Controversy, p. 120)
This is what constitutes Germany's “elemental substance, the deep, primordial strength of the Volk”:
“With admiration we watch how German youth, at the beginning [of the First World War] of this crusade of reason to which the world’s nations are called under the spell of such an obvious, transparent dogma, raise the battle cry: glowing, enraptured, hungering after death in a way virtually unique in our history.
“If one of these youths had been asked his motive for taking the field, the answer, certainly, would have been less clear. He would hardly have spoken of the struggle against barbarism and reaction or for civilization, the freeing of Belgium or freedom of the seas; but perhaps he would have offered the response, ‘for Germany’ – that phrase, with which the volunteer regiments went on the attack.
“And yet, this smoldering fire, burning for an enigmatic and invisible Germany, was sufficient for an effort that left nations trembling to the morrow. What if it had possessed direction, awareness, and _form_ [Gestalt]?” (Junger, "Total Mobilization" in Wolin, The Heidegger Controversy, p. 133)
War exemplifies "uselessness" i.e. end in itself activity that is not instrumental to an end outside itself, violence-doing for the sake of violence-doing.
“Whenever we confront efforts of such proportions, possessing the special quality of ‘uselessness’ [‘Zwecklosigkeit’] – say the erection of mighty constructions like pyramids and cathedrals, or wars that call into play the ultimate mainsprings of life – economic explanations, no matter how illuminating, are not sufficient. This is the reason that the school of historical materialism can only touch the surface of the process. To explain efforts of this sort, we ought rather to focus our first suspicions on phenomena of a cultic variety.” p. 129
The interpretive claim about Marx at the end is mistaken (as is Heidegger's claim in the 1945 passage identifying Marx with the idea of "truth" as "a totally subjective concept"). Marx identifies the "true realm of freedom" with activities that are ends in themselves, the activities of science and art.
Ted