Feeling limitation of beingness constructed on thingness and not understanding from where things come as well as how things are retained in beingness, Heidegger, as well as most of thinkers up to him, comes to God: “Substantia quae nulla plane re indigeat unica tantum potest intelligi, nempe Deus (Substance, which isn't needing in any thing absolutely, can be thought only as one, namely God)… Alias vero omnes (res), non nisi ope concursus Dei existeri posse percipimus (But all other (things), we notice, can't exist differently as needing the help of God)… All entities other than God need to be “produced” in the widest sense and also to be sustained” [4, p. 125].

Thereby Heidegger believes that beingness is relatively autonomous structure which is made and sustained by God.

At the same time, believing this explanation of beingness by insufficient and banal, Heidegger comes back to the person, whose substance, in his opinion, is the existence in this reality: “Entities with Dasein's kind of Being cannot be conceived in terms of Reality and substantiality; we have expressed this by the thesis that the substance of man is existence. Yet if we have Interpreted existentiality as care and distinguished this form Reality. This does not signify that our existential analнtic as in end; we have merely allowed the intricate problems in the question of Being and its possible modes, and the question of the meaning of such modifications, to emerge more sharply: only if the understanding of Being is, do entities as entities become accessible; only if entities are of Dasein's kind of Being is the understanding of Being possible as an entity” [4, p. 255-256].

Heidegger's mistake consists that he tries to link beingness with existence of the person, whereas the person is only an intermediate form, some kind of sign, more precisely, the tool through which consciousness exists and acts, using his sense organs for realization of itself in the uncountable finite human and other lives, thereby acquiring not only the life, but also development on each stage, which is determined by itself individual consciousness.

We believe that beingness in the form of the copies of things from Uniform, merging in each individual consciousness in flow, motion, is formed by single consciousness through sense organs and processing centers of each carrier of consciousness. Thus in consciousness of the person, owing to loss a pause between positions of copying, emerges current time, space and copies of things, inasmuch themselves things are inseparable, or rather, they are merged in infinite Uniform.

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