Is my I and the I of other beings identical with God (God's I)? Does not God have a special position? Is not God more than my I and the I of others?

When there is talk of an I, whether God's I or the eternal I of other living beings, there cannot be any talk at all about any sort of difference whatsoever in kind. The I in living beings is, as mentioned in the answer to the question about the I in the previous letter (the previous question in this issue - Ed.), "Something" which in itself has absolutely only one analysis, namely that it exists. It constitutes only "Something which is". Neither the I in God nor the I in any other living being has any other analysis whatsoever. The above-mentioned "Something" is beyond time and space, and thereby beyond size, species, volume, age etc. None of the created phenomena whatsoever can be an analysis of any I, as it will always constitute something which is produced by an I. This I thus exists supremely in itself both before and after this creation. The aforesaid creation cannot therefore express anything about its existence before or after this creation and can therefore not possibly constitute its analysis. When therefore there is talk about a mere I, there cannot be talk of any "living being". Such an I is in itself alone not a living being. An I in itself is only a part of a living being. Two other phenomena are necessary before it can appear in this revealed form. As I must here refer the reader to the study of my main work, "Livets Bog", where the subject is analysed under the terms X1, X2 and X3, I will here only give a hint that an I, in order to appear as a living being, in addition to its analysis as "Something which is", must additionally constitute a double-analysis. It must reveal itself as "the Creator" and "the Creation". It thereby fulfils precisely the three conditions which are demanded in order that something can appear as a living being. Every living being constitutes an eternal I and, connected to this I, an equally eternal creative ability and thereby appears as "the Creator". But through its eternal connection to a creative ability it will also be connected to an eternal result of this creative ability, that is, an eternal creation. This creation is in turn the same as an eternal transformation of matter, an eternal change of forms. This eternal process is the living being's experience of life, borne by a series of organisms which change to fit the purpose. And it is within this, the sphere of creation, that the dimension of time and space exists. It is only within this dimension that we can talk in terms of size, contrasts or the differences between phenomena and thereby also the difference between God and the living beings. And this difference which occurs here will of course in the first instance be that God is the all-embracing one great living being in which all we others are local beings, in which we are sensory instruments for his consciousness. We are thus local centres for life and experience in his organism in the same way as all the micro-beings in our organism are local centres of consciousness through whose life-experience we recognise the well-being or ill-health of our own organism and after which recognition we can then intervene with our will, partly to help our micro-beings to well-being and partly in order, through this well-being, to free ourselves from pain, and thereby shape our own experience of life or fate as well-being.