The life-world is always experienced as unique and universal (Husserl, Ideas I), yet this uniqueness and universality is not founded in the life-world itself: there is no life-worldly characteristic that could confer it or imply it. Their origin is transcendental, namely the enigmatic uniqueness and universality of the meaning of Being (Heidegger). A problem thus arises: how can the enigmatic unity of Being be “present’’ in the life-world, and constantly determine its unity? The phenomenological interest concerns the question, how there pertains to the life-world a certain proper experiential unity, intimately connected to that of Being. My starting proposition is that the origin of this connection becomes apparent in authentic practical experiences (and negatively evidenced in anxiety, in which both the life-world and the meaning of Being seem empty), in which Dasein reaches the limit of interpretation of beings in terms of other beings, thus encounters the groundless uniqueness of Being and proceeds to reconstruct the life-world in a more authentic manner (Heidegger, SZ). I propose that the concept of fullness of experience can be useful in explaining how exactly this reconstruction happens. I first offer a phenomenological explication of characteristics of fullness, while understanding it as a dynamic (constant fulfilment) and problematic concept, due to the enigmatic relation to Being. I observe how the experience of fullness presupposes the lack of any proper, determined and self-fulfilled Being of beings, and that the meaning of Being, in it’s non-comparable uniqueness, does not get exhausted in any concrete given. I propose that in this way the experience of fullness presents a widening of the life-world horizon to it’s maximal limit by way of imaginative interpretative anticipation (Heidegger, Fundamental Concepts of Metaphysics, 1929). I claim that such maximal anticipation reveals the proper uniqueness of the life-world, it’s relation to Being, which thus shows itself as having a practical meaning.