534. It is in this rhythmic movement that we encounter the "principle of perspective" for the first time, for here it is a question of experiencing conditions relating to size and contrast. In reality, there is only the "divine something" existing in the Universe. This eternal "something" "sees itself" in the form of all existing contrasts, which again, in their deepest analysis, only express conditions of "perspective" and are therefore illusory. This means that everything which can be sensed or experienced is actually the "divine something". However, we do not perceive or sense this something in an existence which is "non-material" and without contrast, because it is simply not accessible for sensing. It is actually a condition before the state of sensing. And for this reason it is necessary to express its analysis here simply as a "something that is".
      As it exists previous to the state of sensing, and sensing cannot exist without being a characteristic of this "something", then the "something" is, of course, the source of the faculty of sensing. And it is through this faculty that the "something" is able to "see", "hear", "smell", "taste", "feel" and "sense".
      But what is it, then, that is able to "perceive" or to "sense'? For only the said "something" actually exists. Everything is filled with it. Therefore the sensing faculty can be seen as a "something" by which "something No. 1" can experience itself. But an "experience" of this "something" is not the same as this "something" itself. In its deepest analysis, the experience can never in any case be other than a "copy" of the truth. Inevitably there will always be that difference between the experience and the actuality in that the experience is created, while the truth is eternal. Therefore this "something No. 1" can never experience the truth itself through the sensing faculty, but on the contrary, only a "copy" of the truth, which means that it can never experience itself directly through the sensing faculty, but "sees" or "senses" only a created "copy" of itself.
      From this, the advanced investigator can see as a fact that here the truth appears with two analyses, "the absolute truth" and "a view of this truth", the latter meaning "the truth which is sensed, and thus produced or created". But from this, the advanced investigator can also see as a fact a third "something", and that is the "sensing faculty", which again is the same as the "creative faculty". So the highest analysis of the absolute truth appears as three different "somethings", "something No. 1" (the incontestable truth itself), "something No. 2" (the sensing or creative faculty), and "something No. 3" (the view or experience of the truth). And here we are once again confronted by the three inevitable "X's". This analysis is all the more factual as it will gradually be seen to be inevitable by every living being who has reached a level of freedom of thought and advanced logic. No unprejudiced person can avoid the fact that he himself constitutes a "something" which experiences, thinks, acts and manifests itself. He is irrefutably a "something" which "senses" and "creates". So he cannot deny that he constitutes "X1" or "something No. 1". As the sensing and creative faculty in every living being is also a fact, then "X2" or "something No. 2" will likewise become a fact. But as every living being also constitutes a manifestation or creation, in the form of an organism, then in the same way his identity as "X3" or "something No. 3" also becomes an indisputable fact. And this also demonstrates as an incontestable fact that these three "somethings" constitute a single unit and without this unity their identity as "living beings" would be impossible.