As all living beings are the Godhead's instruments for manifesting and experiencing, we have here the basis for his omnipotence. In the same way, he exists as all-wise because he, in the same beings, possesses all the instruments for releasing the very highest intellectuality or culmination of wisdom. That he likewise, through his identity with all living beings, is the source of all-love is a matter of course. Through the living beings the Godhead can thus release all kinds of manifestations, all kinds of circumstances, and thereby reveal himself for all existing beings in macrocosmos and microcosmos as well as in mesocosmos. The Godhead is thus connected to the tiniest little microscopic being as well as to the most gigantic macrobeing. He is in the primitive animal and human being as well as in the highest being of wisdom.
      As a contrast to the eternal light in the primary revelation of the Godhead as the omnipotent, all-wise and all-loving source of the universe, darkness exists as a secondary revelation of his consciousness. Darkness is a process of renewal of the eternal capacity of the living beings to experience life, a capacity that has degenerated because of satiation with the experience of light in the primary zones of consciousness of the Godhead. The above-mentioned beings have lived so long in these zones that the contrast of darkness is obliterated from their awake day-consciousness, their capacity to experience awake day-consciously in the outer worlds having totally ceased. Their only possibility is therefore to live in their own innermost world of consciousness, which means in their world of memories, which for them becomes temporarily a state of bliss. As this, their state of recollection, can no longer be connected with their outer ability to experience, they can no longer sense in the outer worlds. The only thing that characterises their existence in these worlds is all the substances and energies that constitute what we call the mineral kingdom. Because of the almost total lack of capacity of the beings to express consciousness or life through this outer matter, the latter is usually seen as lifeless. In order that these beings can again come to experience and manifest through the outer worlds, new senses must be created through which they can again come to experience the fields of experience of darkness by virtue of which their capacity to experience the highest fields of experience of light can again come into being. We meet the first weak signs of life from these beings in the kingdom of bliss, which are unconscious in the outer worlds, on the physical plane in the form of the energies and forces that appear in mineral matter. Next we meet the manifestations of life in more perfect forms as plant organisms. These are developed gradually into animal organisms to culminate finally in their highest physical form in the organism of the perfect human being. This organism has then become so perfect an instrument for manifestation that its source, by virtue of this organism, has become the perfect human being in God's image, equipped with cosmic consciousness through which he can again experience himself as one with the Godhead and thereby one with immortality, one with wisdom and one with love. In this state the being no longer needs to incarnate in physical matter. It will, on the contrary, in this celestial state of consciousness, now in an immeasurable space of time, continue its state of life-experience in the very highest worlds of light in the primary consciousness of the Godhead. And absolutely the only thing that can remove the being from this all-outshining existence of light is its own satiation with light, which will inevitably be a consequence of the satisfaction of the desire for light. By virtue of the longing for the contrast to light, which this satiation will cause, the being is led again towards the renewal of consciousness in the zone of darkness, which, as we have touched on before, will again give rise to a longing for the light, and so on continuously for all eternity. By virtue of this state of renewal, this divine principle of renewal, the eternal capacity of the living being to experience life becomes unshakably imperishable. The old notion that beings under certain circumstances can be lost for ever is thus seen here as the greatest superstition of life. All living beings are in God, and God is in them, for all eternity.