What do we mean by this word "leap" which is easily misunderstood here, as is every other word?
The leap is the leaping into a preparedness for the belonging to the event. The event, viz., the intrusion and remaining absent, advent and absconding of the gods, cannot be compelled by thinking; on the other hand, thought can prepare the open realm which as time-space (site of the moment) makes the fissure of beyng accessible and endurable in Da-sein. Only in appearance is the event something carried out by humans; actually, being human occurs as historical through the appropriation that summons Da-sein in one way or another. The intrusion of beyng which is granted to historical human beings does not ever manifest itself to them immediately but only in a hidden way, in the modes of the sheltering of truth. Yet the intrusion of beyng, as seldom and sparse as it is, always comes out of the persistent remaining absent of beyng, for the mass and endurance of the absence are not less than those of the intrusion.
Beyng, as the essential occurrence of the event, is thus not an empty, indeterminate sea of determinability into which we leap from just anywhere inasmuch as we already "are." Instead, the leap first allows the "there," as appertaining and appropriated in the call, to spring forth as the site of the moment of some "where" and "when."
In the directions of its primordial manifestness and concealment, the entire fissure of beyng is thereby already co-decided. It is possible that the other beginning also may be able to hold fast to the event and shelter it as the clearing again only in a unique lighting up corresponding to the way φύσις alone (indeed scarcely and momentarily) came into gatheredness (λόγος) in the first beginning.
It is always only a few who arrive at the leap, and they do so on different paths. By creating and sacrificing, they always are the ones who belong to the grounding of Da-sein in the time-space of which beings as beings are preserved and thereby the truth of beyng is sheltered. But beyng is ever in extreme concealment and is transport into the incalculable and unique, at the sharpest and highest crest which both constitutes what is along the abyssal ground of nothingness and itself grounds the abyss.
Clearing and concealing constitute the essential occurrence of truth and may therefore never be taken as empty process or as object of "knowledge" in the sense of a representing. Clearing and concealing, in the manner of transporting and captivation, are the event itself.
Wherever and as long as it appears that there is an empty disclosure (which could be carried out in itself) of an immediate access to beings, then the human being is standing there only in the no-longer-grasped, and indeed never-yet-grasped, outskirts of abandonment which remain