805. We have now gained a little insight into how our own experience of our own "self" or "I" manifests firstly as a sense of an "outer world", which is accessible to our senses, and then as an "inner world", which we cannot see with our outer physical senses, but which we can, to a certain extent, affect and transform with our will, and with which this world also reveals itself as consisting of matter that we can somehow juggle with. But as the matter of these two worlds can thus be sensed only as respectively an "outer" and an "inner" substance, the living being has for a long time had to indicate this through its acknowledgment of itself. And it is in accordance with this that we express the former substance "matter", while we express the latter substance as "spirit". Within the concept of "spirit" there therefore lies hidden a reality that is just as real as any physical phenomenon, even though it cannot be directly worked with or grasped with physical hands. To deny the existence of the spiritual world will therefore be the same as to deny the functioning of one's own consciousness. But we have not seen the existence of merely these two worlds; we have also seen that there is no physical substance that does not reveal "spirit", just as we have seen that there is no form of "spirit" that does not reveal substance. We will never ever be able to experience any physical substance whose structure does not reveal logic, that is to say manifestation of will. This is in turn the same as a manifestation of thought or consciousness and constitutes thereby a hundred per cent revelation of "spirit". In the same way it is just as impossible to experience "spirit" that does not express something that, at its origin, consists of "impressions" from the outer physical world. This proves that the ancient, eternal words: "the spirit of God moved upon the face of the waters" are a living, incontestable reality. Behind every living being's physical organism there exists its "inner world", its consciousness, which means its "spirit". As so-called "Nature" is to an equally high degree an expression of logic, thought and manifestation of will and thereby reveals the existence of an underlying consciousness, and consciousness is the same as "spirit", this "spirit" behind Nature becomes an equally incontestable reality. That the ancient words express Nature as "the waters" does not alter the principle. These words describe really only a certain stage in the process of the Earth's creation when water made up, to an overwhelming degree, the predominant physical substance that to this very day dominates the Earth's manifestation, not just in Nature itself, but also to a very high degree in the organisms of beings, both plant and animal. That this "spirit" is in turn defined both as "spirit" and the "holy spirit" is simply an expression of the living being's initial attempts to sort out and classify the phenomena of spiritual matter. One begins to recognise these phenomena as more or less suitable substance with which to build up one's own "inner world", one begins to distinguish between these phenomena as good or less good "life substances".