920. This concludes our assertion that our analyses are totally in contact or in harmony with the principle of world redemption. We have seen that our analyses of reincarnation and the transformation of mankind, together with the resultant sexual transformation, resonates perfectly with the cosmic consciousness of Christianity's primary originator. When in "Livets Bog" we tell the committed reader or researcher that through his actions today he is releasing the causes, the effects of which will determine his fate in coming lives, is this not a logical explanation of Christ's words: "God will give to each person according to what he has done"? And in showing the researcher how the marital principles of terrestrial human beings are degenerating, owing to the transformation of the pole constellation, and how out of this transformation there have begun to arise in beings growing tendencies to love their own sex, is this not an intellectual confirmation of this same being's statement about the "kingdom of heaven" that is in the process of growing, just like a mustard seed that starts as a tiny grain and grows into a huge tree? And does not this degeneration confirm the death of marriage, which is not practiced in that kingdom? And is not this growing sympathy towards beings of one's own sex precisely the beginning of the development of the ability to love everyone as one loves oneself, which alone can be the fulfilment of the great commandment to love one's neighbour, which is "the fulfilment of all the laws"? And is not this entire, great process of creation, which has transformed the Earth from a boiling, fiery chaos into the wonderful temperate planet that it is today, aglow with colour and overflowing with a full store of all the vital resources and produce from which the perfected "kingdom of heaven" can appear and become a reality on Earth – is not all this a perfect vitalisation and affirmation of the Godhead's great commandment: "Let there be Light"? And is not this very light beginning to illuminate mankind's own inner horizon in the form of its longing for true humaneness or an intellectual culture? Is not peace, and thereby also love, the professed, strongly desired goal behind the fighting and warring between all the world powers? And does not this longing become even stronger the more the clammy hand of war reduces everything to ruins, to crippled individuals and stinking carcasses? Is there any other form of release of forces that more quickly and more concretely can show non-believing, ignorant individuals the value of neighbourly love, or what life would be like if it were totally lacking? Should one not take note of the experiments when the theories are inadequate? Should one not listen to one's own personal experience when the voice of the preacher is too weak? Should it not be experiences that bring new light to the rostrum? How else can light become reality? Without the personal experience of darkness, that is to say, without a concrete experience of the opposite of light, light would for ever be nothing more than a theory, regardless of how much it was practised or appeared as a conscious habit in our daily life. An experience becomes a fact only once we are able, purely practically and to an equal degree, to distinguish the contrasts of which it is made up. It is the result of this distinguishing between the contrasts in a thing that we call an "analysis". When this analysis is a product of our perfect knowledge of all the contrasts in a thing, it becomes to us incontestable knowledge or science. To the degree that it diverges from this, and we lack knowledge of one or more of its contrasts, the thing will be to us a "mystery".
      As light, that is to say perfect, true and real life, is also a "thing" consisting of contrasts, it will be necessary also here to be able to experience the most important of these contrasts, both the unpleasant and the pleasant. If we cannot do so, our own life, our own appearance in the universe, will continue to be the "mystery" that it is for millions of terrestrial human beings today. We have seen how these same human beings live with the notion of the "wrathful" God, "eternal damnation", "everlasting hell", the "saved" and the "damned", and are at the same time ignorant of the true laws governing sexuality, apart from purely animal sexuality, that is to say that which has to do with only mating or physical procreation and whose laws, no matter how good, necessary and rich in blessings they may be in the field of procreation, are absolute, mental straightjackets for those beings whose sexual disposition has already begun to be transformed by the process of creation into another mission, into another ability to give in the great process of life.