Digestion is the appropriate alteration of various substances into other substances. It is thus appropriate that the various kinds of food we ingest can be transformed into such substances as are suitable for building up and maintaining our organism. It is necessary for our continued existence that the ingested materials can be transformed into flesh and blood, into organs, bones, sinews, nerves and brains etc. in such a way that the aggregate combination of said transformations of substances can constitute the marvellous instrument used by our consciousness which we call our body.

What, then, is "consciousness"? Consciousness is the experience of reactions of matter. To deny that there is a "Something" that experiences the reactions of matter is not possible, without thereby denying one's own existence. But what is then this "Something" that experiences the reactions of matter? Matter itself informs us that consciousness cannot consist of matter, but must be something over and above matter, for not only can it experience matter but it can also control it. Thus, it can transform matter from one state into another. In other words, it can manipulate and command it. And in this way it confirms the fact that it is "Something" paramount to matter.

It cannot, therefore, be identical with its own organism, as the latter consists entirely of "matter" which this "Something" utilizes and operates. That this is so is also confirmed by the fact that it can only make use of the characteristic reactive powers of matter. Thus it must use the specific reactive power of one substance in order to transform the reactive power of another substance.

Therefore it must always bring the reactive powers of at least two substances in connection with each other in order to be able to release a "transformation" of matter. These two reacting properties then unify to form that equilibrium or balance which determines the appearance of "a new substance", the reactive power of which is thus an effect of the amalgamated reactions of the two former substances. This new substance may then again, by the aforementioned "Something", be brought into connection with one or more dissimilar substances whereby in combination with this or these new substances it may be made to form a further new substance, and so on ad lib. But thus the analysis of matter within the field where we are most nearly in connection with it, viz. through that transformation of substances or "digestion" which determines our own experience of life, reveals to us the fact that it is but a tool — or building material for a "Something" existing outside of, and paramount to matter. If this "Something" in itself consisted of matter, or energy, it would be able to act directly on other units of matter, or energy. But as we have just seen this is not possible. It must make use of the reacting properties of one substance to be able to transform the reacting properties of another substance. All manifestations in life will in their cosmic analyses, therefore only be able to occur as representations of the effects on each other of more or less contrary reaction properties of matter, caused by a "Something" which in itself is neither matter nor energy. Now, as this "Something" is neither matter nor reaction, it cannot be seen or sensed. Only matter, or substances having a reactive power can be sensed directly.

Thus we are everywhere directly aware only of matter and material reactions ad inf., but of the "Something" which utilizes these reactions we see nothing at all and will never directly be able to do so. It can only be experienced indirectly through the material reactions which it makes use of. Where this "Something", in connection with its material reactions is in this way most easily sensed, is through those combinations of substances or matter which we apprehend as living beings. Here it is seen clearly that the organism is a composition of substances which together form an instrument for the creation of new combinations of substances. And it is here we experience or sense most vividly, what happens by means of the material reactions. As we constitute such living beings ourselves it is easy for us to test the above analysis. And through our own experience of life we shall come to realize the necessity of these material reactions. What can we do e.g. without our organism? Does it not form exactly the combination of substances which, by their special reactions, enable us to affect other substances? Shall we not use precisely "sugar" to "sweeten", "salt" to "salinify" and "acid" to "acidulate"? And do we not need water to extinguish fire and fire to heat water? And is it not also necessary for us to use food and clothes to keep our bodies sound and in good condition? Must we not use light to dissipate the darkness, and conversely extinguish the light when we desire darkness? Must we not, in all life's varying aspects use the reactions of this or that substance, either to improve or to suppress the reactions of other substances? Where can we find even a single instance in which the experience of life does not depend on manipulations by the living "Something" — or "the I" with the reactions of at least two contrary kinds of substances. Such an instance does not exist. Indisputably, everything without exception in any way related to the creations performed by living beings can only exist as the balancing point or the state of equilibrium between the reactions of contrary substances, whether it be the organism's finest gland secretions or this same „I's" possible creation of the most impressive engineering feats in the world — or, from the faintest sigh in the secrecy of its chamber, and from that onwards to what, to other people, is the most visible expression of this „I's" finest characteristics and morals. There is thus nothing in this consciousness of living beings, whether abstract or concrete, that does not consist of reactions resulting from an interaction between contrary substances or energies. That this "Something" which we all in everyday life define by the word „I" is present in our own combination of matter is our oldest conscious conception. It is; an unshakable fact that behind the reactions of matter within the living being's field of consciousness and power there is Something that wishes and decides the various reactions of matter. Hence said reactions are in no way accidental. The day-conscious jugglings by every living being with the reactions of matter around him normally take place in accordance with his own wishes. He wishes to eat, to work, to rest, to possess this or that, or to create something, etc. and not a single one of these wishes can be fulfilled without that being's "l" setting those contrary energies in connection with each other that will be necessary to carry out the desired effect. The fulfilment or satisfaction of a wish cannot possibly exist without being exactly an aggregate reaction of the reactions upon each other of certain contrary substances or energies. As the reaction caused by the compounding of these dissimilar substances constitutes the reaction of the living being against his surroundings he will, on the strength of said compoundings, become in principle a kind of "matter" to his surroundings. As we began by saying, we can only repeat: Matter is reactions. But reactions again are a special kind of energy or oscillation. As the living being's collective appearance to his surroundings is also a special kind of energy or oscillation his presence and behaviour will, in principle, be the same as "matter". It is true that we are not accustomed to apprehend our fellow human beings in this way, but this is due solely to the fact that we have their appearance, as well as our own, at such close quarters that the local details completely overshadow the overall picture in the same way as when we look through a microscope. If we look at a substance through a microscope and see it magnified several hundred times we no longer apprehend the substance in bulk, but only the local details of the material in question. In other words the substance is no longer visible as „matter". If from one or another viewpoint we contemplate a distant horizon we no longer see the separate details of said horizon, but only an overall picture of what the local details collectively make up. People standing out on this same horizon will, of course, not have the comprehensive view of the whole horizon that we have, but will have a very good impression of the details composing said horizon. Similarly, this is how we see ourselves and our fellow human beings. All the details and objects we have around us, and with which we are connected, also form a "whole". But this overall picture of totality is not visible or even perceivable by uninitiated beings. Uninitiated beings have still, to far too great an extent, more than enough to do to hold their own against the individual details of the total entirety. These separate details consists e.g. of his fellow-beings, the struggle for existence and of all the sorrows and troubles etc. connected therewith. The totality has as yet been of less interest to such beings, and hence they know but little of how this entirety would appear if seen from a sufficiently great mental or cosmic height when the local details no longer overshadow or disturb the general impression of the entirety. But as they do not realize the great entirety within which they, by their own behaviour and that of their fellows belong, and thus cannot apprehend the aggregate reaction resulting from their presence and behaviour, or the total wave of energy which the collective existence of humanity constitutes towards the universe or cosmos; so naturally they haven't the smallest conception either of what "matter" really is. For, in reality, everything covered by the term "matter" is in point of fact local life, local energy and local details seen from so great a distance that their outlines disappear in the multitude, and all that is left is the aspect of this multitude which collectively goes to make up the entirety. Everything that human beings to-day call "matter" is thus, perforce, simply a mass that is at so great an intellectual distance that they cannot sense or perceive the local details, but only the mass itself as a whole. The intimate details of this mass are thus, to a certain extent, quite unknown to humanity. In all cases where this unknown mass manifests itself it is called in everyday language "matter". Hence we have the peculiar circumstances that people in one situation are able to apprehend the universe as "matter" without seeing the details of life in this "matter", while in another situation they cannot at all apprehend things as "matter" , but on the contrary, only as "living beings". In one case the human beings have matter at such a distance that they cannot perceive its local details, and in the other, this matter is at such close quarters that they see only the local details, and not at all the total entirety as a whole. Thus they do not understand that their own presence and that of their fellow human beings from a given point of view may equally well form an entirety reaction — or "matter" — as the same reality seen from another point of view where the details of this "matter" are separated to such an extent that the details overshadow the total entirety we call "matter". But as long as humanity does not grasp this, life and existence on this planet will remain, as now, the profoundest mystery.

The earthly human being will therefore, during his coming intellectual development, be gradually adjusted to this cosmic perspective principle, and will therefore come to understand that all matter is, in reality, a manifestation of reactions of living beings, and can only be expressed as "matter" in such cases where the total entirety is so dominating that one cannot distinguish the single details — or living beings. In cases where, on the other hand, the intimate details are so dominating that they overshadow the entirety, humanity does not apprehend things as matter but, on the contrary, as "living beings". This has given birth to the superstition that living beings are one thing and matter quite another. But, as we see, this is not the case. All matter consists of living beings, or is a manifestation of life, just as much as all life is matter. And consequently it is obvious that all matter is the same as life.

What a panorama is suddenly revealed! All that human beings now survey, and which to their physical senses, seems to be matter, is in reality only a distant cosmic horizon that is so far below their own cosmic stage in the universe that they cannot distinguish the single details, and cannot therefore see the myriads of living beings or manifestations of reactions of living beings, which the distance of this horizon hides from their consciousness. They see only the outlines of the entirety.

Just imagine what this means! Within the smallest button on our clothes we gaze out over a panorama of planetary systems and galaxies of worlds embodying millions of reactions of equally many existing living beings behind these countless reactions! Or just imagine the stupendous panorama of solar systems and galaxies that are revealed when we consider the composition of a tiny twinkling diamond! But the worlds referred to here are not yet inhabited by beings with an alert day-consciousness on the physical plane. They must still send out their reactions from the spiritual plane, or from the Kingdom of Bliss, and hence we call all such matter: "inorganic".

Things appear quite differently, however, when we tut n our attention to our own organism. Here our gaze cannot perceive so small a field that it does not constitute a section of a universe, with millions and further millions of globes and worlds, inhabited by alert, day-conscious animal life. On these, to us, tiny worlds within our own flesh and blood live these diminutive beings. Here they experience their sorrows and worries, their joys and happiness in accordance with the harmony and natural conditions we are able to give our own flesh and blood. In the same degree that we render our bodies sound and healthy, we create such conditions for these minute creatures that they can live a normal life, and thus we make our own organism a universe for the creation of heavenly or paradisiacal conditions, or a heavenly "mansion", where it is a pleasure to dwell.

But does this not give food for reflection? When so many people - as is indeed the case — must live under conditions that are neither very heavenly or paradisiacal, is it not reasonable to think that this may be due to a slovenly way of living, or indeed to a total lack of consideration for the creation of normal conditions for the microscopic living beings within their own organism? How are human beings themselves ever to be able to live in happy and harmonious conditions as long as they feel not the slightest interest in, and are quite unprepared to try to create sound and happy conditions for the myriads of living beings which go to make up their own body? For, such is life that, as long as human beings have no wish or desire to make sound and healthy bodies for themselves, as well as bright and beneficent conditions for their surroundings, the aggregate reaction of the entirety must necessarily be destructive to themselves as well as to their surroundings. And such being the case, humanity will simply become a more or less destructive "poisonous substance" within the larger organism in which we all find ourselves, and which we call: "Nature". Just as they will of course form a "substance" producing health and well-being in the same degree that they release the opposite reaction.

This brings us to the realization that, by reason of their different reactive powers, human beings form exactly the material — the "chemicals" or "substances" — the Godhead has use for in creating the World in which we experience the radiant light of day. Every single individual releases, by his behaviour, be it intellectual or unintellectual, be it primitive or loving, a reaction towards his fellow beings. Some people form groups which cultivate hate, and thus constitute a kind of "substance" which the Godhead has use for in the destructive process which must necessarily precede the creation of the New World that is now in the process of coming into being. While others, by their beneficial behaviour and outlook, form the kind of "substance" of which someday the New World will consist. We are all by our behaviour "particles" in the stupendous mental formations of matter which, collectively, constitute the mental or spiritual life of the Earth. To come to a really profound comprehension of this conception will always be tantamount to a consciously willed alteration of one's own mental structure, for certainly no normal human being wishes to remain longer than absolutely necessary in darkness and suffering, in hardship and disappointment. When such comprehension has been reached, Christ's ardent prayer: in everything to do "His Father's Will" will cease to be merely beautiful but incomprehensive words. They will then become an eternal inspiration to bring one's way of thinking and acting into complete conformity with a style of behaviour which, similar to that of the sun, forever radiates, light and warmth, life and beauty. And that not only outwards towards the surrounding Intermediate Cosmos, but also inwards towards that microcosm to which we ourselves are God's chosen representative.