With this, the circle closes itself, and its circling center enters more originarily into its encircling ground. λέγειν, which is itself at the same time ποιεῖν—i.e., the bringing-forth-gathering-self-gathering—happens ἐπαΐοντας ἐπὶ τοῦ λόγου, i.e., in the attentive drawing-out toward the Λόγος, toward the all-forgathering originary regioning presence. The Λόγος is the same as that toward which λέγειν moves according to saying 112—namely, ἀληθέα, the unconcealed as the unconcealment that is grounded in concealment. However, unconcealment is the same as that toward which ποιεῖν moves—namely, φύσις, the emerging that goes back into itself. The Λόγος, as the originary sheltering presence, is in itself the revealing that unfolds within concealing, the emerging that goes back into itself. Ἀλήθεια, Φύσις, Λόγος are the same : not, however, in the empty conformity of a collapsing together into the undifferentiated, but rather as the originary self-forgathering into the differentiated One: τὸ Ἕν. The Ἕν, the originary uniting One and singular, is the Λόγος as Ἀλήθεια, as Φύσις. To the One that is to be thought thusly—that is, to the Λόγος—there corresponds (in ὁμολογεῖν and as ὁμολογεῖν) that particular human λέγειν that draws-out and draws-in that is in itself at the same time ποιεῖν (i.e., bringing-forth), but is both in the manner of a hearkening harvesting of the gathered self-gathering toward the originary forgathering.
The insight into the essence of σοφία that is granted by the second sentence of saying 112—namely, the insight into authentic knowing—is what first makes it possible for us to think-aft er the first sentence of the saying: for it is only from out of the essence of knowing that we are able to recognize and experience what thinking authentically is, given that thinking is nothing other than the gathered-gathering standing within knowing. Thinking  is the care of a concernful residing within knowing. Thinking is care, and therefore also oft en the failure of the gathering standing-within in the self-revealing presence of being itself.
(What can still be said here—albeit at some distance—about the elucidation of saying 112 and thereby about the illumination of the originary Λόγος and, in turn, in reference to being as experienced in an inceptually thoughtful way, is certainly not fit to be quickly and deft ly assessed and then sold off as some new discovery regarding Heraclitus. We can surely leave the prior historiographical interpretation of early Greek thinking as it is: for, regarding merely scholastic judgments concerning its relative correctness, nothing can result which would have the least effect on us. The sole matter of concern here is that, instead of utilizing what has just been said for ‘research,’ we should reflect upon it for ourselves and only in relation to ourselves, and should thereby become attentive in regard to our relation to being. However, this relation—a relation that is both thoughtful and tries to think the to-be-thought—is ‘thinking’ itself which, within an originary ‘logic,’ comes to stand within its own light, albeit not a light that it itself has made.)
We have heard that the human λόγος is a far-reaching one that has reached far. In thinking, ‘the soul’—i.e., the drawing-in drawing-out from out of the originary forgathering—is called to appearance by the originary forgathering. The regioning