vision does not happen of itself. Leap and vision rt>quire long, slow preparation, especially if we are to transpose ourselves to that word which is not just one word among many.

Ἐόν speaks of what speaks in every word of the language, and not just in every word, but before all else in every conjunction of words, and thus particularly in those junctures of the language which are not specifically put in words. Ἐόν speaks throughout language, and maintains for it the possibility to tell, to state.

We cannot deal here with the preparations needed to make that leap of vision which transposes us into That which speaks from this word. Here we can state directly only what such a leap sees. Whatever has been seen can be demonstrated only by being seen and seen again. What has been seen can never be proved by adducing reasons and counter-reasons. Such a procedure overlooks what is decisive—the looking. If what is seen is put in words, its mention by name can never compel the seeing look. At best, it can offer a token of what a seeing look, renewed again and again, would presumably show more clearly.

Therefore, when we speak of our transposition into ἐὸν, and call it that which is seen, such a statement always remains a questioning statement. It looks immediately like a mere assertion, made purely on a whim. That appearance cannot be dispelled directly. Thus it may seem an arbitrary assertion if we now say, in a questioning mode: the word ἐὸν indicates what is present, and ἔμμεναι, εἶναι mean "to be present."

What has been gained? merely replace the accustomed words "being" and "to be" with less accustomed ones-"present" and "to be present." Yet must admit that the word "to be" always dissipates like a vapor, into every conceivable vague signification, while the word "present" speaks at once more clearly: something present,