504. Here in "Livets Bog", by means of "cosmic chemistry" we have reached so far into the recognition of reality that we have been enabled to glimpse what is for terrestrial man an entirely new basic perception, a "fixed point" from where the analyses of things also become "fixed points" and not, as from the old basic perception, "temporal" points leading to shattered illusions.
      "Cosmic chemistry" shows us that all "matter" is "light" and that through the "principle of perspective" this is made accessible to sense perception in that the I through the same principle experiences it in the form of a scale, or in other words, experiences it, as it were, in various successively rising degrees of strength, power and brilliance. As the impression of weaker "degrees of light" is regarded as "darkness", the I, through the "principle of perspective", has thus obtained the ability to experience "light" itself, appearing however in two different aspects, namely as "light" and "darkness". As we have already indicated, these two aspects are in fact the same thing. It is through the principle of perspective that the ability to experience this fact is maintained; without that principle it would be absolutely inaccessible to sensory perception. There would be no contrasts and therefore no basis for sensory perception. It is through the "principle of perspective" that the I is able to experience "something" which to the senses seems "light" or "dark", which becomes "substance" and "matter", which becomes "creation" and "experience" of life, or in other words, becomes that reality which makes the I a "living being".
      What is, then, this "something"? That "something" is the all-embracing highest element in life which has already been referred to earlier in "Livets Bog" as the "divine something" or "X1". Here in the analysis of "substance" or "matter" we have met the ultimate which any kind of "cosmic analysis" could encounter. We have arrived at the "causeless cause". It is the only existing "something" for which there is no previous cause. It is the cause of all causes. But, "outside" the "principle of perspective", it is without contrast and therefore beyond sensing and has no other analysis over and above the fact that it constitutes an absolute "something that is". Anything which one could otherwise attribute to it would be entirely illusory. If we said of it that it is "dead" or "alive", "beautiful" or "ugly", "loving" or "unloving", "large" or "small", we would not be outside the "principle of perspective", but on the contrary we would in the highest degree be perceiving that "something" by means of that very principle. "The divine something" has, then, already been shown as levels on the "light-scale" which we call "substance" or "matter". We already know this visibility to the be the same as "X3", just as the "principle of perspective" here represents "X2" or the creative faculty. And as these three X's in this case constitute that living being we call the Godhead, through "Cosmic Chemistry" and in the analysis of "substance" and "matter" we are here facing a new meeting with that Godhead. The entire vast "ocean of light", called "substance" or "matter", in reality constitutes the "divine something". No matter whether we look into the light of the sun or the darkness of night, whether we behold the enormous sun and star systems of the macrocosmos, or we let our "cosmic senses" carry us into the decreasing minutiae of microcosmos, it is all the same whether shapes, figures or colours are passing before our sight, or whether thoughts, feelings, joys and sorrows come about during our experience of life – it is all "X1", the supreme element of existence, the Godhead's own all-embracing I which we are confronting, separated from ourselves only by the "coloured spectacles" of the "principle of perspective". The Godhead is just as powerfully present in the breakers of the ocean, in the whispering of the woodland brook, in the buzzing of the bee and in the colours of the butterfly as it is in our own blood circulation, our organism's "substance", our bodies' appearance and our own way of being. Here too the I of the Godhead constitutes the deepest "matter" of our very substance. Here too, in reality it is the proximity of the Godhead in which we sun ourselves. Whether or not we see this Godhead is merely a question of "perspective", that is to say a "sensory adjustment".