We have previously heard what are the central principles in the world picture, as related by Nature or life itself. It can therefore be of interest to see how Christ viewed the world picture. Here we are not taking into account all the heathendom that gradually accumulated around Jesus' personal statements and understanding. We know that the main principle in his understanding was the principle of the father and the son. He was the first human being who put forward and lived in this principle. There were many who had already begun to speak about one God instead of the many gods that they originally worshipped, but no one came so far in their personal experience that the relationship to God became a living principle of the father and the son. No one understood, as he did, that the living being is an eternal son of an eternal Father, and no one seems to have had the Father with him in all matters in daily existence as he did. He lived in a permanent conversation, connection or prayer to this Father.

We have seen that the world picture constitutes precisely such a principle of the father and the son. On the strength that the universe is a great, living, functioning organism for an eternal I, and that this organism consists of all existing living beings, which are microbeings inside it in the same way that our organism consists of, or is filled with, microbeings or life, this I, this experiencing something, becomes a Father for the living beings in the same way that our I is a father and protector of the microbeings inside our organism. Between our I and our microbeings there is therefore a very intimate, mutually dependent relationship that requires that we are compelled to take care of our microbeings, if we want to be sure of having a healthy and unbroken bodily wellbeing, just as our small microbeings are also for their part compelled to have a daily life that is in contact with the conditions on the strength of which they find themselves in the organism, if this is not the case they will become sick and create illness around themselves in the organism.

One will now perhaps claim that the microbeings have no ability to reason and cannot themselves decide whether they will or will not be in contact with the conditions that apply to them in the organism. But in reply it must be said that the fact shows at least that the microbeings in the organism can very well suddenly begin to work in a completely different way than normally, even for the being that otherwise lives quite healthily from the purely bodily point of view. It is therefore not out of the question that beings that eat and drink quite healthily and take good care of their hygiene are nevertheless struck by illness. How can this come about? Well, the most fundamental cause has to be traced back to the circumstance that microbeings are in a position to deviate from their normal way of life despite the organism's macro-I. Whether this is conscious or unconscious is of no importance here. But why should our microbeings not be able to be conscious in their own daily lives as we ourselves are conscious in our daily lives? We are surely also microbeings in an organism? Cannot this organism's I with equal justification say that we are not conscious in our daily lives? Why should not our microbeings with equal justification be able to consciously deviate from their normal functions or their normal life as we can? Is it not, however, a fact that in the functions that the beings do not have under control of their will, and that are therefore promoted by the instinct, there occur as a rule no excesses? Here the normal function is absolutely all-prevailing. Is it not precisely where the being can exercise its will that abnormality arises and is promoted? It is therefore to the very highest degree unscientific or illogical to deny that the microbeings have awake day-consciousness, on the basis of which they can, like ourselves, very well take part in deciding their daily functions, and can either indulge in excesses or not indulge in excesses completely at their own discretion.

At this point one might ask: How should one safeguard one's health if in living healthily and hygienically and fulfilling all the rules of health one can still be struck by illness? Well, we have now arrived at a field where the law of karma is no longer a matter of diet or health, but a question of morality. The cause can be nothing other than this single fact: How does such a being itself behave as a microbeing in its macro-organism or universe? Does it create harmony and wellbeing for its fellow beings in this macro-organism? Does it here love its neighbour as itself, or does it persecute this neighbour and make its life unbearable? As a microbeing in an organism it is clear that it should not murder or make life difficult for the other microbeings in the area of this macrobeing's organism, because it would thereby be desperately unhealthy and dangerously poisonous in the flesh and blood of the organism in question. But if one is now nevertheless such an abnormal and poisonous microbe instead of a normal and life-giving cell in the macro-organism, how should one then oneself be able to avoid in one's organism such sick and abnormal and death-inducing cells instead of one's normal and life-giving ones? This brings us to the point where we can see that illnesses in an organism are not exclusively due to faulty diet and hygiene but are also to the very highest degree a question of morality.

There is therefore no evading the relationship to our neighbour if we want to be completely sure of creating happiness in our fate. When the world redeemer therefore says that "one should love God above all things and one's neighbour as oneself, this is the fulfilment of all the laws", we can see here, through the cosmic world picture, how he is right. To love God above all things is the same as to love the macro-I in the organism in which we are microindividuals, that is to say the universe. One should therefore concentrate on the I and understand that one is in a relationship of cooperation with this being upon which the happiness in our life depends. It was this that he over and over again showed through his prayer to this macro-I that he saw as his true cosmic Father. And we can see how the prayer was always concentrated first and foremost on the fact that this Father's will be done. A better relationship of the son to the Father cannot exist.

And with the fulfilment of this prayer the microbeing could naturally never come into conflict with his Father. He could therefore undergo all dark situations and attacks and come through triumphant. They could not be karma for him. Yes, not even in the form of crucifixion and human beings' scorn and derision. Was it not on this very cross that he radiated one great, mental flood of light after the other in the form of the sentences: "Father, forgive them, for they know not what they do", "It is finished", "Into thy hands I commend my spirit". He was the one single great, healthy cell among all the death-inducing, unhealthy cells, he was the truly perfect, healthy micro-individual in the Father's body. It was therefore not only the Father that he loved, but also the other beings in the Father's body. Indeed, in reality he loved them to a higher degree than he loved himself, because he did not hesitate to sacrifice his life. He entered what was, to the healthy cells, the deadly dangerous zone that consisted of all the debauched, killing and murdering microbeings in order to show how the healthy cell in the macro-body behaves in all situations towards God and the fellow beings. He demonstrated the truth of the words that he himself had formulated: "Greater love hath no man than this, that a man lay down his life for his friends". When all beings have a mutual wish to risk that much for their surroundings there will come about the absolutely perfect human kingdom on Earth or a kingdom whose inhabitants are Christ-beings.