5
To prepare the second beginning—we are not capable of more—since we only again grasp the first beginning—after it immediately had to go astray.
6
The second beginning possesses the first concomitantly in the sphere of its own thrownness, which means also in its historical concealment and distortion—and above all in the strangulation of its character as a beginning.
7
The “world” is out of joint; it is no longer a world, or, said more truly— it never was a world. We are standing only in its preparation.
8
Along with losing the gods, we have lost the world; the world must first be [seyn] erected in order to create space for the gods in this work; yet such an opening of the world cannot proceed from, or be carried out by, the currently extant humanity—instead, it can be accomplished only if what basically grounds and disposes the opening of the world is itself acquired—for Da-sein and for the restoration of humanity to Da-sein.
9
The new position—of the “there”—can be acquired only at a remote outpost—where no echo or address can be heard stemming from what was hitherto and is usual. (Cf. p. 38.)
10
The world—as empowerment of the “there”; this the tethered time, without a flight into empty eternity. Yet to acquire this tethering, in order to bring things to a stand, time in its partitioning must first become pressing.