Rather, we mean that· Being—together with its epochal revelations—is retained in destiny, but as destiny is taken back into Appropriation.

Between the epochal formations of Being and the transformation of Being into Appropriation stands Framing. Framing is an in-between stage, so to speak. It offers a double aspect, one might say, a Janus head. It can be understood as a kind of continuation of the will to will, thus as an extreme formation of Being. At the same time, however, it is a first form of Appropriation itself.

In the course of the seminar, we often spoke of experiencing. Thus we said among other things: The awakening to Appropriation must be experienced, it cannot be proven. One of the last questions raised concerned the meaning of this experiencing. The question found a kind of contradiction in the fact that thinking was supposed to be the experiencing of the matter itself, and yet on the other hand, is only the preparation for experience. Thus, it was concluded, thinking (and also the thinking attempted in the seminar) is not yet the experience. But what is this experience? Is it the abdication of thinking?

Indeed, thinking and experiencing cannot be contrasted with each other in the manner of alternatives. What happened in the seminar remains an attempt at a preparation for thinking, thus for experiencing. But this preparation occurs already in a thinking manner in that experiencing is nothing mystical, not an act of illumination, but rather the entry into dwelling in Appropriation. Thus awakening to Appropriation remains indeed something which must be experienced, but as such is precisely something which is at first necessarily bound up with the awakening from the oblivion of Being to that oblivion. Thus it remains at first an occurrence which can and must be shown.

The fact that thinking is in a preparatory stage does not mean that the experience is of a different nature from preparatory thinking itself. The limit of preparatory thinking lies elsewhere. On the one hand, in that metaphysics might possibly remain in the last stage of its history in such a way that the other thinking cannot appear at all

On Time and Being (GA 14) by Martin Heidegger