530. Can this factor, then, be identical with energy?
Indeed it can.
We know already that the three "X's" are not three separate realities, but three analyses of one thing.
This one thing is the "divine something".
As already mentioned, this "something" cannot exist as a unit separate from the other two "X's", just as these cannot exist as separate entities either.
All of matter constitutes a "triune principle", so each I is thereby identical with "matter", and all "matter", in its deepest analysis, constitutes the "divine something".
Therefore matter can only exist synonymously with life and under all conditions and in every situation it is identical with a combination of living beings (micro-beings).
So the complete analysis of the Universe is that it constitutes an ocean of matter whose basic particles are "triune principles", which is the same as "living beings".
In this way, each of the three "X's" exists only by consisting of, or being identical with, the two other "X's".
The "primordial desire" can therefore only exist as identical with the I.
And now the I appears with two new analyses: this desire and its source.
When there is a desire, it is also a fact that there is "something" which is desiring.
So we can never in any way avoid the invisible or nameless "something".
It will be unfailingly present in every basic analysis of situations, movements, substances and matter.
The "primordial desire" is the first form of energy through which the presence and existence of the I can be recognized.
Here, therefore, we are at life's innermost and primary analysis.
The energy or "substance" of the "primordial desire" is the material or substance through which all visibility and revelation of life and existence artistically merges into the eternal, supreme "something" (X1) and becomes one with it.
Here is the boundary of everything visible, of all creation.
Here we are face to face with the very "Creator" itself.
The "primordial desire" is the last veil between the investigator and the origin of life when he goes beyond matter and moves inwards in search of an explanation of life, and it is his first veil when, from within this source, he moves outwards again in search of matter.
The "primordial desire" is his innermost being.
It is the mother of all his thought-climates, of the whole of his consciousness, while the I is the father of his everyday being.
The whole of his appearance, his thoughts, will and capabilities are the offspring of this eternal "cosmic marriage" between the I and the "primordial desire".
So these two salient factors manifest as a harmonious merging into just a single unit with two analyses, i.e. a unit consisting of two principles.
This entity is the true analysis of the I.
Through the "primordial desire" the I is rooted in matter, and matter in the I.
Consequently there cannot be an I which is not in, or merged together with, matter, nor can there be matter in which this "divine something" is not present.
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