this more original repetition demands, and has already reached in a leap, a complete transformation of the human being into Da-sein, since the truth of beyng (this truth is supposed to open itself up) will bring about nothing other than the more original essential occurrence of beyng itself This means that everything is transformed and that the bridges which just now led to beyng must be pulled down, because another time-space is opened up by beyng itself, a time-space that necessitates a new grounding and building of beings. Nowhere in beings, only in beyng, does the mildness of the frightful within the intimacy of all essences turn like a storm toward humans and toward the gods, and it does so differently each time.
The possible essentially occurs in beyng alone and as its deepest fissure, so that in the thinking of the other beginning beyng must first be thought in the form of the possible. (On the other hand, metaphysics makes the "actual," i.e., beings, the point of departure and the goal of the determination of being.)
What is possible, and indeed the possible as such, opens itself only to an attempt. The attempt must be ruled by a willing that grasps ahead. Willing, as placing oneself beyond oneself, stands within a being-beyond-oneself. This standing is the original spatializing of the temporal-spatial playing field into which beyng protrudes: Da-sein. Beyng essentially occurs as venture. And only in the venture does the human being attain the realm of de-cision. And only in the venture [Wagnis] is the human being capable of pondering [Wägen].
Being is, and therefore it does not become a being-this can be expressed most pointedly by saying that beyng is possibility, something that is never objectively present and yet is always bestowing and denying itself in refusal through ap-propriation.
Only if thinking has ventured to think beyng itself, without falsifying it into a mere faint echo of beings, can the human being realize that beings never allow beyng to be surmised even to the least degree.
Accordingly, if beyng is thought as the "between" into which the gods are compelled, such that beyng is a plight for humans, then the gods and humans cannot be taken as "given," "objectively present." In the projection of that thinking, they are taken over in their respectively different ways as the historical, which itself first comes to its essential occurrence out of the event of the "between," i.e., comes to the battle over its own essence, comes to the enduring of the decision regarding one of the hidden possibilities.
"Human being" and "god" are mere husks of words without history, unless the truth of beyng brings itself to speak in these words.
Beyng essentially occurs as the "between" for god and the human being, but in such a manner that this interspace first grants to god