And yet-in all the disguising belonging to Enframing, the bright open-space of world lights up, the truth of Being flashes. At the instant, that is, when Enframing lights up, in its coming to presence, as the danger, i.e., as the saving-power. In Enframing, moreover, as a destining of the coming to presence of Being, there comes to presence a light from the flashing of Being. Enframing is, though veiled, still glance, and no blind destiny in the sense of a completely ordained fate.
Insight into that, which is—thus do we name the sudden flash of the truth of Being into truthless Being.
When insight comes disclosingly to pass, then men are the ones who are struck in their essence by the flashing of Being. In insight, men are the ones who are caught sight of.
Only when man, in the disclosing coming-to-pass of the insight by which he himself is beheld, renounces human self-will and projects himself toward that insight, away from himself, does he correspond in his essence to the claim of that insight. In thus corresponding man is gathered into his own [ge-eignet]16 that he, within the safeguarded element of world, may, as the mortal, look out toward the divine.
Otherwise not; for the god also is—when he is—a being and stands as a being within Being and its coming to presence, which brings itself disclosingly to pass out of the worlding of world.17
16. The translation "gathered into his own" for ge-eignet takes cognizance of the prefix ge-, which Heidegger has separated from the verb eignen (to be one's own). Heidegger repeatedly stresses the force of ge- as meaning "gathering." Cf. e.g., QT 19. Here the suggestion of gathering points to man's belonging within the wholly mutual interrelating of the fourfold of sky and earth, divinities and mortals. The ensuing allusions to "the divine" and "the god" bespeak the same context of thought (cf. "The Thing," Poetry, Language, Thought, pp. 178 ff.). Ge-eignet speaks specifically of that bringing into its own which is the disclosing coming-to-pass (Ereignis) of the "insight into that which is" that is the in-flashing of Being into its· own enduring as presence—the in-flashing that brings to pass, in Being's manifesting of itself to itself, the worlding of world and the thinging of the thing.
17. "The god" of whom Heidegger speaks is not the god of the metaphysical- theological tradition of Christendom. Heidegger characteristically thinks of a dimension of the divine that the divinities make manifest-as among the Greeks, or for the Hebrew prophets, or in the preaching of Jesus—and toward which they beckon man. He can speak of the modern age as "the time of the gods that have fled and of the god that is coming" ("Remembrance of the Poet," Tr. Douglas Scott, in Existence and Being, introd. and analysis by Werner Brock [Chicago : Regnery, 1949] , p. 288), and can anticipate a time when, through the fulfillment of the essence of that age, Being will make itself accessible to genuine questioning, and "ample space" will therewith be opened "for the decision as to whether Being will once again become capable of a god" (AWP 153).