that we have not yet fathomed the full turning of beyng and so are not taking the measure of Da-sein from it.
Through the refusal, Da-sein is compelled to itself as the grounding of the site of the first passing by of the god as the self-refusing god. Only on the basis of this moment can it be fathomed how, as the domain of the event of that compelling, beyng must restore beings. In such mastery of beings, the honoring of the god must be carried out.
In this battle over the last god, i.e., over the grounding of the truth of beyng as of the time-space of the stillness of the passing by of that god (we are not capable of battling over the god himself), we are standing necessarily in the realm of power of beyng as event and thereby in the furthest amplitude of the sharpest whirl of the turning.
We must prepare the grounding of truth, which makes it seem that the honoring and hence the preservation of the last god were already predetermined thereby. At the same time, we must know and adhere to the fact that the sheltering of truth in beings and thus the history of the preservation of the god are required primarily by the god himself and by the way he needs us as ones who ground Dasein. Required is not merely a table of commandments; instead, more originarily, as well as essentially, the passing by of the god requires a constancy of beings and thus of the human being in the midst of beings. In this constancy, beings in the simplicity of their respectively regained essence (as work, tool, thing, deed, look, word) first withstand the passing by and so do not still it, but let it run its course.
Occurring here is not a deliverance—i.e., basically a suppression—of the human being but, rather, an establishment of the more original essence (the grounding of Da-sein) in beyng itself: the acknowledgment of the belongingness of the human being to beyng through the god and the admission by the god of needing beyng, whereby the god does not at all renounce himself or his greatness.
The former belonging to beyng and the latter needing of beyng first reveal beyng in its self-concealment as that turning center in which the belonging surpasses the needing and the needing protrudes beyond the belonging: beyng as appropriating event, which happens out of this turning excess of itself and thus becomes the origin of the strife between the god and the human being, between the passing by of the god and the history of mankind.
All beings, as insistent, unique, autonomous, and paramount as they may appear to god-less and barbarous calculation and bustle, are merely the "standing into" the event. In such "standing into," the site of the passing by of the last god and the stewardship of the human being seek a constancy in order to remain prepared for the appropriation and