Martinus: Livets Bog, vol. 4, sect. 1064

1064. But since this direct experience of life reveals itself as logical creation, which in turn is the same as willed movement, this creation reveals indirectly to the senses a willing "something" that exists behind the creation. And thus we have arrived at the "something" that experiences life. We call this "something", perceived indirectly in connection with the "experience of life", a "living being". Each of these two phenomena absolutely necessitates the existence of the other, and they will never in any situation whatsoever be able to be free of one another's company. If they could let go of one another, total stillness would inevitably be the factor replacing them. But if total stillness were to become a factor, how could the previous "experiencing something" once again get in touch with the "experience of life"? The "experiencing something" and the "experience of life" are thus eternally bound together as an inseparable unit. And it is by virtue of this inseparability that the panorama of eternity emerges in the analysis or history of the living being.
The living being thus reveals itself here for us as a "something" that is "temporal" and is therefore subject to the laws of "temporality", and as a "something" that is beyond "temporality" and therefore exists outside its laws. And here we have arrived at the "something" in the living being that experiences itself in the form of an inner centre that can "imagine" itself "outside" and "inside" every created phenomenon, regardless of how solid, liquid, gaseous or ray-formed, that is spiritual, a form this phenomenon may assume, and regardless of how large or small, how closed or open a form it may assume. Through experience it becomes established as fact that the existence of this centre and its immunity to time and space or analysis is not merely theoretical, but is actually an irrefutable, practical reality. We call this reality the "self" or the "I" in the living being.