Any living being senses the world in own way, according to the sense organs which it possesses. This fact is realized by Heidegger and he raises a question about the possible subjectivity of the world: “Is “world” perhaps a characteristic of Dasein's Being? And in this case, does every Dasein “proximally” have its world? Does not “world” thus become something “subjective”. How, then, can there be a “common” world “in” which, nevertheless, we are? And if we raise the question of the “world”, what world do we have in view? Neither the common world nor the subjective world but the world-hood of the world as such. But what avenue do we meet this phenomenon?” [4, p. 92].

Without knowing about the true structure of Creation, about "mechanism" of its functioning, Heidegger can't answer the last question, apart statements about a polysemy of the world, its diversity that in itself is banality.

Knowledge of any subject can't be gained in full so as it is possible to go deep into it infinitely. So the truth for the person can have only essence character on the appropriate thresholds of knowing.

However truth depends, but not on the person, as such, truth depends by his consciousness, that not same, so as consciousness can exist and without human body, inasmuch consciousness too is the material formation receiving nevertheless the organs of senses into the person. Exactly single consciousness forms through the organs of senses of each person his "now", i.e. – all human world.

Therefore all representing (being) originally is for the person at all not accordance of knowledge of the reality, so as knowledge, as such, still isn't present, but it is compliance to sensations after their processing by consciousness with the advent of the spatial-temporal changing picture of life, or the current "now", formed by consciousness by means of sensations of the carrier of consciousness with direct support of single consciousness on the basis of the passive in irreversible sequence. This process is characteristic not only for the person, but also for any living being, and it occurs automatically, more precisely, outside the comprehension of this process by the person.

Only this process of formation of "now" of any living being can be considered by fundamental truth of existing for all living entities, more precisely, – its essence. But the person doesn't stop, unlike others living beings, on this "picture". He, as the being, which understands himself, with unmeasurable needs and the infinite, more precisely, intransient aspirations, wishes to learn the world and to improve the life, for what he willy-nilly should penetrate into essence of things, "extracting" from them at each level this or that truths, naturally, – the relative, or adequate only for this level. Passing different levels in cognition the being, understanding himself, broadens thereby own horizons, defines stability in things and in their order under different conditions and anyway changes the own life, and, so, changes the own consciousness.

Partially Husserl understood this, but he didn't find the best solution as soon as to ascribe full truth to the timeless: “Any truth is not a fact, i.e. aught as determinate into time. Truth, however, may have meaning that a thing exists, that there is available some state, some change occurs, etc., but truth itself is above any temporary, i.e. not meaningful to ascribe to it the temporary being, occurrence or destruction” [5, p. 55].

However the timeless is the infinite, eternal Uniform which contains everything potentially, but Uniform can manifested only in time, and not by itself. Therefore this consideration of Husserl characterizes him as the idealist believing in existence of the intelligible, the ideal, the incorporeal, but all it is possible to carry only to a non-existence or imaginations of religious consciousness.