  Of course, these relationships with nature are still only part of what safeguarding involves. Its third and fourth dimensions demand that human beings await the divinities as divinities and “initiate their own essential being—their being capable of death as death—into the use and practice of this capacity, so that there may be a good death” (Building Dwelling Thinking 352). The latter demand suggests that we may safeguard each other as mortals by integrating a non-evasive attitude to death (see above) into the cultural structures (e.g., the death-related customs and ceremonies) of the community. But now what about the third dimension of safeguarding? What does it mean to await the divinities as divinities?