§255 [407-408]

What is this originary turning in the event? Only the intrusion of beyng, as the appropriation of the "there," brings Da-sein to itself and thus to the carrying out (sheltering) of the steadfastly grounded truth in beings, which find their abode in the cleared concealment of the "there."

And in the turning: Only the grounding of Da-sein, the preparing of the preparedness for the captivating transport into the truth of beyng, brings to the intimation of the intruding appropriation that which hears and belongs.

If, through the event, Da-sein as the open center of the selfhood that grounds truth is first thrown to itself and becomes a self, then Dasein again, as the concealed possibility of the grounding essential occurrence of beyng, must belong to the event.

And in the turning: The event must require Dasein and, in needing it, must place it in the call and thereby bring it before the passing by of the last god.

The turning essentially occurs in between the call (to the one that belongs) and the belonging (of the one that is called): the turning is a counter-turning. The call to the leap into the appropriation is the great stillness of the most concealed self-knowledge.

Every language of Da-sein originates here and is thus in essence silence (cf. restraint, event, truth, and language).

As counter-turning, the event "is" therefore the highest reign over the advent and absconding of the past gods. The most extreme god needs beyng.

The call is intrusion and remaining absent in the mystery of the appropriation

Playing out in the turning are the intimations of the last god as the intrusion and remaining absent of the advent and absconding of the gods and of their abode of sovereignty

In these intimations the law of the last god is intimated, the law of the great individuation in Da-sein, of the solitude of the sacrifice, and of the uniqueness of the choice regarding the shortest and steepest path.

In the essence of the intimation lies the mystery of the unity of the innermost nearing in the most extreme distance, the traversal of the broadest temporal-spatial playing field of beyng. This extremity of the essential occurrence of beyng requires what is most intrinsic in the plight of the abandonment by being.

This plight must belong and listen to the call of the reigning of that intimation. What resonates and spreads out in such listening is first able to prepare for the strife of earth and world, i.e., for the truth of the "there" and, through the "there," for the site of the moment of the