1055. It is true that from a certain point of view things are illusory, but this point of view, as previously mentioned, lies entirely "outside" life and cannot possibly be used as a logical guideline for any exercise of the will. The fact that it lies "outside" life does not mean that it does not exist. The highly developed researcher has, through the previous analyses in "Livets Bog", also seen that no "created things" can possibly exist or come into existence without pointing back to a cause that is inaccessible to the senses. But since this cause is thus "outside" the senses, and thereby "outside" direct experience and creation, it cannot in itself exist as a "created thing", which in turn means as "time", "space", "substance", "matter", "size", "involution" and "evolution", but only as a nameless "something that is". It is this identity of things as what cannot be sensed that is expressed as "X3", whose existence in turn is determined by "X2" and "X1", and vice versa, these three "X's" together thus constituting the unshakeable "causeless cause" or the eternally existing living being.
      The highly developed reader of "Livets Bog" thus now knows that this eternal existence can be revealed or experienced by the living being itself only in the form of "temporal" details. Since "temporal" details can exist only by virtue of them constituting contrasts to other "temporal" details, the absolute truth about the eternal being cannot thus be expressed or covered by any "temporal" analysis. Something that has a beginning and an end can be only the antithesis of something that has neither a beginning nor an end. Something that is temporary cannot be the same as something that is continuous or eternal. We also know therefore from the present main work that when a living being is recognised as an "animal", for example as an "ox", this analysis constitutes merely a "temporal" analysis of this being. What we express as an "ox" is something that comes into existence and perishes again. This in turn means that what is covered by the concept of "ox" is merely a specific, temporary, constructed combination of matter that is used by the I as a tool for the manifestation of a corresponding, specific, organised release of movement or energy. This release of energy will in turn gradually satisfy a specific desire of the originator of this combination of matter or tool. When this desire is satisfied, there is no longer any basis or reason for maintaining this specific combination of matter and energy (bovine consciousness), and so this then degenerates and slowly disappears in favour of the creation of a new combination of matter or a new kind of organism through which a corresponding, new release of energy or satisfaction of a new desire can be manifested. What we call an "ox" is thus in actual fact merely a temporary, specific tool, which is built up of matter, and an equally temporary release of energy, which is organised or formed specifically through this tool. Exactly the same is of course true of any other living being. What we call a "human being" is thus no exception. Neither "animals" nor "human beings" are "living beings". What we express with these descriptions is merely two particular forms of revelations or expressions of a willing, desiring "eternal something" behind these manifestations.