Heidegger claims that philosophical thought, throughout its history, has been built around the “Question of Being”, therefore philosophy is thought of as a process that first emerged with the Pre-Socratic period and ended with a transformation that could be thought of as a kind of deterioration in time. As such the history of philosophy is also the history of metaphysics and Heidegger calls the history of metaphysics as the first beginning, because it points to the origin of thought. However, the first beginning is not a dead past for Heidegger, on the contrary, it is a phase of present and future that needs to be rethought and reinterpreted, because it is possible for thought to make an authentic opening of being only through an unusual retrospective interpretation activity. Thus, Heidegger arrives at the concept of the other beginning which he interprets as the possibility of authentic thinking. At this stage, the attitude to be adopted for the thinker is a state of constant oscillation between these two beginnings, because terms such as “Truth of Being” or “The Event”, which Heidegger centered especially in his “Contributions to Philosophy”, which is seen as his second great work, point to a fundamental becoming that can be grasped in the context of this mobility between beginnings. For this reason, it is important to look at this text, which is thought to play a key role in understanding Heidegger’s thought, but which has remained in the background compared to “Being and Time”, and to see the approach there, and thus to deal with the new concepts that have emerged. As a result, the aim of this article is to try to show that the basic problem in Heidegger has not changed in the period of “Being and Time”, which is considered as his early period, and after it. In this context, some terms that seem incomprehensible and difficult to interpret and have mystical tones will be tried to be explained, so that the con- tinuity of Heidegger’s thought will be shown despite the changing terminology.