Arguments for the immortality of the soul

But by virtue of his intuition, Martinus could conclude, among other things, that the living creature in its root is identical to a theoretically- three-led cosmic structure that is of eternal nature. That is, a structure that has never begun, in the sense that it has always existed and never ceases, in the sense that it will always last for existence. Theoretically, there is a relatively simple logical argument behind this claim, namely that something that has no beginning can not end. To this end, one could object that something that has not begun also can not exist why the term termination or ending is irrelevant. But now the situation is that the eternal nature of the living creature, according to intuition, is actually yousomething that exists!
Another sore simple theoretical argument says something that exists can not come or arise from nothing, and therefore something can not be left to nothing or brought to an end. As an ultimate consequence, one must therefore assume the existence of a first cause, which is itself unconditional - and thus forever! It should be made clear that the concept of eternal or eternity contains both a time-dimensional and a non-dimensional aspect, and the root causedefinitely belongs to the latter aspect whose appearance is constituted by the time-dimensional aspect. But the causeless cause, which in its deepest analysis is identical to a nameless thing, is at the same time infinite, since it does not show any form of limitation in spatially substantive sense. Any restriction implicitly indicates a 'something outside' or 'outside', which means 'something' borders on and thus separates it from something else. (Note 9)

Observer, ability to observe and observe
In part, on the basis of the above, it may not be difficult to understand why Martinus has found it necessary to define the eternal nature of the living creature using the concept of principle, which means the first or the basis of something. It is precisely the case of the eternal nature of the living being considered a three-piece principle . The fact that it is a three-in-one principle indicates, among other things, that the three principles involved mutually presuppose and betroth one another. In order to correctly understand what is meant by this, we can again use a simple logical reasoning: In order for an observerIn general, to be able to consider or observe something, it is a prerequisite that there is an ability to observe, and this is again dependent on the fact that something is observed. As is evident from this, the concepts are observable, observational and observedmutually interdependent with each other. In the same way, it is basically the perpetual nature of the living being as a trinity structure considered. It has previously been mentioned that this eternal structure is represented by the three main principles or factors: 1. The creator / experience, 2. The consciousness / The ability to create / Experience, and 3. The organism / the created / the experienced. It is evident from this that the Jeget is identical to the 'creator and experience', the consciousness of creativity and experience, and the organism with which it created and experienced.
It should be added that when the concept of 'consciousness' is identified with both 'creativity and experience', it is linked to the fact that the concept of 'experience' as the sense and observation process is considered to be insignificant at the same time the result of a normal unconscious over and subconscious activity, which can actually and properly be characterized as a regular creation process.