There is a remarkable similarity between the philosophies of Bergson and Heidegger. Bergson's notion of the body as a 'centre of action' and Heidegger's notion of Dasein as "that entity which in its Being has this very Being as an issue" get at this similarity. In both cases, the being is entirely immanent and contiguous with reality; that is, they are merely a part of a larger set of environmental relations (extensity for Bergson, Being for Heidegger).
In their formulation of this aspect of their metaphysics, they both stringently avoid mentioning an inextended consciousness or inextended representations in the form of perception. Instead, they favour a relation that is continuous with its environment. They both want to repudiate a certain kind of dualism or subjective atomism that postulates the observer as a metaphysical island from which we peep at the world through a tiny hole. They prefer to analyse the body in terms of its direct and practical engagement with the world.
What makes humans peculiar for both thinkers is the self-consciousness of our being-in-the-world. We ask the question of being to ourselves and end up thinking we are of a unique kind, which is partially true, in that we seem to be the only kind of thing really asking, but partially false, in that we obviously are extensions of the world.
Bergson reduces perception from a faculty of representation and knowledge to an evolved and fine-tuned faculty for carving up and abstractly select those elements of the fluid world that practically benefit each organism and grant the freedom to navigate the world and itself as it needs to. Heidegger historicises and relativises what beings there are to that which Dasein has as its concern and to the historical epoch or cultural moment in which beings are revealed.
In both cases, the intellectual activity of objectifying the world, the thing that makes us think we grasp Being most intimately, for Bergson 'the intellect', for Heidegger 'ready-to-hand', paradoxically distances us from a true metaphysics - of duration, or Being, respectively. Both reject the presence (in the Derridean sense) of (small-b) beings. Only the former thinks we can go beyond this and intuit this true metaphysic.
Ultimately I think that Bergson ends up giving a more satisfying picture of metaphysics proper (though I am still grappling with his views about memory which make a surprisingly good candidate for a sort of soul). My problem with Heidegger is that he never seems to really escape Kant while I think Bergson really does.