540. Although everything which can be seen and sensed is not what it seems to be, but in its deepest analysis is identical with "something No. 1", the fact remains that the "illusions" nevertheless do exist. "Something No. 1" has the ability to produce or create, not absolute realities, but "illusions".
      Why is it, then, that the creations of the "divine something", without exception, can only be "illusions'? Indeed, the answer is more simple than one might at first think. This "creator" has no materials whatsoever to create from, other than – itself, its own being. Therefore, in order to create absolute realities, it would have to destroy its own absolute being (something No. 1). But as it is impossible for "something" to become "nothing", this cannot happen. As "something No. 1" nevertheless does create "something No. 3", then one of the two "somethings" must be illusory. As "something No. 1" must come before "something No. 3" in analysis, it is this "something" which is real, and "something No. 3" which is unreal. If this were not so, it would be impossible for "something No. 1" to be superior to "something No. 3". And without such superiority its existence as a "living being" would be impossible. If "something No. 3" were just as realistic as "something No. 1" then these two realities would form an unshakeably neutral balance which would constitute an eternal impasse over which eternal death, and thereby an eternal "nothing" would reign in place of where the Universe now manifests itself. If "something No. 3" was perfectly in balance with "something No. 1", then the principle of contrast, and thereby all sensing, would be an impossibility. For at its initial source, this principle is precisely identical with the subordinate character of "something No. 3". The fact that "something No. 3" is actually subordinate to "something No. 1" can be seen through its identity as "movement", and its unavoidable effect which we call "changeability". Movement, in all its existing forms and states, is the effect of a cause and is thereby identical to a "something" which is subordinate to another "something". As this other "something" can only be "something No. 1", then this latter "something" is revealed as the lord and the source of all and everything. This exalted identity of "something No. 1", rests exclusively upon the fact that "something No. 3" consists of illusions.
      But as illusions certainly do exist, then "something No. 3" – which is of course the world of illusions – constitutes a kind of reality, but not in form, shape, volume or, in short, any other way which is accessible to the senses, for a "something" of this kind can only exist as "limited infinity", thereby showing the limitation to be an illusion. The only absolute or true reality that can be ascribed to the world of illusions cannot be expressed by any kind of perceived details – and therefore the cosmic analysis of that world will undoubtedly be that it constitutes "something that is". But as this analysis is exactly identical to the analysis of "something No. 1", then we see here as a fact that "something No. 1" and "something No. 3" are identical. They constitute a unity having two analyses. But, as mentioned above, the factual identity of these two analyses makes the presence of a "third something" also factual, namely the "something" which constitutes the reason why "something No. 1" can be analysed as "something No. 3". So it thus becomes evident that "something No. 1" experiences itself as "something No. 3". The ability to experience referred to here is already known to us as the "creative faculty" or "X2".
      But this creative faculty cannot be a "created thing", for if it were, its source (X1) must have had a previous existence before the emergence of this creative faculty in which it had no creative faculty. And if it did not have a creative faculty, then it could not possibly create one. Consequently, the fact is clear once again, that this faculty is an eternal reality. But if this is an eternal reality, then it has no beginning and no end and is thereby a revelation of eternity, or that which is unlimited. And hence its presentation as a "creative faculty" is thus an illusion. The existence of this illusion, however, is absolute reality. Therefore, cosmically seen, this reality cannot justifiably be given any other analysis than simply a "something that is", which again means it has precisely the same analysis as that shown by "something No. 1". And with this we have renewed our confirmation that the only absolute factor in existence is "something No. 1" or the "divine something". Admittedly there are the two other forms of "something" appearing as the "creative faculty" and "that which is created", but it is just these two forms of manifestation which are illusory, for one cannot delete the fact of their simultaneous identity as "something No. 1". In their highest, ultimate and consequently only absolute analysis, they each constitute a "something that is", and so the three "somethings" incontestably constitute this one reality, which in its highest analysis has no name. In this way the term "something that is" covers the absolutely supreme or initial analysis of the Universe. It is the cosmic investigator's first realistic and absolute factor. It covers the highest analysis both of his own identity and that of the Universe. And with the correct experience of this, and the resulting perfect understanding of this initial analysis of life, the foundations of his own experience of immortality have been laid and the vision of his own absolute eternal existence begins to pave its way forwards throughout his awake day-consciousness.
      Thus, every living being and everything else in existence in its very highest analysis constitutes a nameless "something that is". And in no other kind of analysis can it be more clearly seen or be more strongly confirmed that the Godhead is present in all and everything. And the ancient saying: "In him we live and move and have our being" acquires its incontestable verification.