818. That the will-directing originator is a "human being" or an "animal" is no explanation of the true analysis of the originator, since a "human being" or an "animal" is in itself primarily merely a main reaction of a combination of matter, it is merely a combination of types of movement and is thus in itself merely movement or matter. But the will-directing originator cannot possibly be movement or matter. No one has yet seen that the speed of a train can think, or that a movement can experience movement. The fact that matter can appear in combinations that we call "living beings" is due solely to the "will-directing originator", the "something that is", or "X1" that is hidden in these combinations. The combinations of matter that constitute living beings therefore conceal this "X". They are its sheaths. The being takes these sheaths to be the ultimate originator merely because it does not see clearly here. It does not yet see clearly that these sheaths constitute merely a collection of types of movement representing a plan, and they therefore express merely "something directed", "something guided by will", "something controlled", "something created", but not the "creator". In the case of a building that has to be constructed, the beings can clearly see that this cannot come about without a builder, because this act of seeing lies at the very peak of capacity of the being's sensory faculty. It can clearly see both phenomena: the "creator" and the "created". In this case they both constitute matter; they are both accessible to physical sensing. And, as we have said, a certain cosmic result emerges from this sensing, since the being in this case can acknowledge that the "created" cannot come into being without a "creator". But, as we have said, as soon as the living being itself comes under discussion, the being cannot see that this in itself also constitutes a "creator" and the "created". Here it can sense only matter, while the "creator", which exists here as only the nameless "something" or the hidden "X", lies entirely outside the focal point of its sensory faculty. It therefore believes that matter constitutes the true analysis of the entire living being. As a result, its acknowledgment is once again "relative".