All living beings live in two worlds: the world of God and their own world. Of these two worlds, the unfinished being is to an overwhelming extent preoccupied with its own world and makes it the primary one in its daily life, while God's world is to a corresponding extent a bad thing and something one is afraid of. The being's own world is made up of all its desires and wishes. The unfinished being to the very greatest extent wishes to favour its own world. On the basis of this favouring, it creates its entire daily existence. It does not therefore think about God's world, which consists of everything whatsoever that the living being can come into contact with. God's world is thus all other living beings and their manifestations combined. This thus in turn means that it is also all the being's enemies, all those that it dislikes and therefore even persecutes. God's world is also nature and everything that is a part of it: the enormous forces and manifestations of the elements; the vast depths of space with its galaxies and solar cities, planets and stars, comets and meteors. Indeed, it encompasses everything that we know as the three cosmoses: the microcosmos, the mesocosmos and the macrocosmos.

Just as our I constitutes the governing midpoint in our own world, so too is there a governing midpoint in the world of God. This midpoint, like our own I, is a determining something. In reality, we are thus faced with another living being that shows itself to us as God's world or nature, the cosmos or the universe. But making this an integrated unit in the form of one living being is the great, primary, single necessity in the world, just as it is also absolutely the most difficult thing of all. In general, people see this outer world as a vast mass, the collective movements and manifestations of which they are almost inclined to think are purely random. People thus live with a gigantic living being without actually knowing that it is a living being. They therefore do not understand either that they are a contributing, manifesting organ in this living being, and that this same being is therefore interested in keeping this organ in a state of healthy, vital well-being. From God's world or this gigantic being there thus emanates a wish, a manifestation of will that is about creating well-being for people as well as for the other living beings, which are each likewise confronted with this living being in the form of the outer world. This being thus speaks to the individual human being as well as to the nation, to the societies, to unions or other kinds of associations of the living beings.

It is the presence of a living being, appearing in the form of the outer world or universe, that has given rise to the concept of "God". Implanted in all living beings there is an instinctive faculty that is reflected in a kind of unconscious feeling that the outer world is expressive of the manifestations of several living beings, which one has called gods, in order ultimately to gather the concepts into one single living being that we know as what we now perceive as the one Godhead, which, in the mentality of Christ, became the "Father". When Christ had come to experience the outer world as the Father, it was precisely because he, through evolution, had come so far that he saw that nature or all the outer surroundings were precisely this Father's manifestations and could be manifestations of absolutely only a living being. He could experience, sense or feel these manifestations as the speech of another living being, just as he could understand this speech as a direct personal communication. He therefore spoke with God as a man speaks to his neighbour. And through this speech, he had become one with God. But since he had thus become one with God, he had become one with the outer world. He felt he was one with it, which is apparent in his way of being in all the manifestations and vicissitudes of daily life. Greater love hath no man than this, that a man lay down his life for others. What did he himself do? Did he not lay down his life to save others? Did the crucifixion not become a practical manifestation of his love for his neighbour? Does he not say here: Father, forgive them, for they know not what they do? He loved and laid down his life for not merely those that were fond of him, but also those that hated and persecuted him. His way of being was thus to make the outer world one with his own world. His love extended not merely to his own world, his own organism and experience of life; it to an equally great extent encompassed the surroundings, other living beings, indeed, everything in existence. For this reason, he could also see that everything was very good.