what is otherwise, namely that neither in "personal" nor in "massively shared" "lived experience" does the god still appear. The god appears uniquely in the abyssal "space" of beyng itself. All previous "creeds," "churches," and the like cannot in the least become the essential preparation for the encounter of god and the human being in the midst of beyng. The reason is that the truth of beyng itself must first be grounded, and for this task all creating must take another beginning.
How few know that the god awaits the grounding of the truth of beyng and thus awaits the leap of the human being into Da-sein! It seems instead that the human being would, and would have to, await the god. Perhaps this is the most insidious form of the most profound godlessness. Perhaps it is also the stupor of the incapacity to undergo the appropriation of that intervention of the "there" of beyng which first offers a site for the standing of beings into the truth and grants them the privilege of standing in the furthest remoteness from the passing by of the god. The granting of this privilege happens only as history: in the transformation of beings into the essentiality of their determination and into their liberation from being misused by the machinations which pervert everything and exhaust beings for the sake of profits.