by Robert R. Leichtman

More than anyone I have interviewed in this series, Einstein made it clear that the universe in which he lives now, as a spirit, is anything but a meaningless world of atoms and molecules, interacting randomly. On the contrary, it is a vast, multidimensional realm filled with a full spectrum of matter which faithfully serves the purpose of incarnating life. He is certain that all measurable forms of matter are only the shadow of something greater. Scientists, he claims, must now stop scoffing at the “intangible” and begin appreciating the many intangible forces and substances of life—and their power to influence us. Only then will our knowledge of the universe become complete. Only then will we become masters of the physical phenomena of life.

The medium for the interview was Paul Winters. I am joined in asking questions by my friend and colleague, Carl Japikse.

Einstein: Good afternoon, my friends. It’s very nice to be here.

Leichtman: It’s good to have you here.

Einstein: Indeed, it’s very pleasurable. I haven’t done this sort of thing for quite a while.

Leichtman: What would you like to talk about?

Einstein: Well, that’s pretty much an open question. It may take me a few minutes to get my bearings.

Leichtman: Sure. [To Carl] Do you suppose he’s ready for all the test questions we’re going to spring on him?

Einstein: To make sure it’s really me?

Japikse: Yes. How many hairs did you have on your head? [Laughter.]

Einstein: Would you like me to specify the dimensions of each hair as well? [More laughter.]

I would like my contribution to this series to explore the role of the scientist in viewing and participating in the evolution of the planet. From what I’ve gathered, this seems to be a key precept and basis for each of the interviews. Is that correct?

Leichtman: Yes—participating in God’s work in one way or another, as a physician, a horticulturist, a writer, a scientist, or whatever.

Einstein: Well, one of the major roles of the scientist is to view, analyze, and begin to understand the laws governing the manifestation of life on the physical plane—and other planes, too, but for now I will confine my comments to the physical plane. I will try to describe how divine forces influence and govern physical matter and how the ideas of the Creator move into the worlds of manifestation.

I think I will begin there, and then we can proceed on to other topics.

Japikse: Other matters, as it were.

Einstein: That too.

Leichtman: Yes, that sounds like a good way to proceed. Of course, somewhere in this interview we want you to give a two-sentence summary of the theory of relativity. [Laughter.]

Einstein: Why sure—I’d be happy to. Of course, the tape recorder may have some difficulty picking it up. [More laughter.]

Let’s begin, then, with the premise that the work of a scientist—and this was certainly true for me—is involved in understanding physical laws and physical manifestation. But understanding these laws requires a willingness to look at them in a fuller perspective than many scientists do. The truly successful scientists are those who take into account something more than what is occurring physically—they also take into account the divine perspective.

Not too many do this, however. In fact, very few scientists take into account the divine perspective of physical manifestation. Most of them focus only on the physical aspects and do not try to understand why there is physical existence—and what physical life means in the greater scheme of things.

Leichtman: Well, why is there physical existence?

Einstein: One of the major and all-encompassing reasons for physical existence is so that life can gain experience in manipulating and dealing in denser matter. It’s akin to throwing a young child into a swimming pool so that the child can learn to swim. You watch it so it doesn’t drown, but the purpose is for the child to learn to swim. In a sense, God has thrown Himself into physical matter and is attempting to learn to swim in it.

Leichtman: A beautiful analogy.

Einstein: Now, there are many imperfections in physical matter. Many of the divine ideas have not been developed in physical matter fully to their final form. They are evolving toward the perfect idea, but they have not reached that stage yet. When the child is first thrown into the swimming pool, after all, it is quite enough that it thrashes about and stays afloat by doing the dog paddle. But eventually, the child would want to learn something better than the dog paddle—the perfect breast stroke, or whatever.

In the same way, the life of God is thrashing about in physical matter. The concept of perfection for physical manifestation does exist in the mind of God, but what is actually being manifested through physical substance is less than perfect. It is moving toward perfection.

The role of the scientist, with this in mind, is to try to understand not just the physical perspective, not just the exact physical properties of substance, but the cosmic Idea behind the physical manifestation. He should try to penetrate the outer appearance and reach the core of this cosmic Idea, and then become an agent assisting in the transfer of this cosmic design from the inner realms of life to the physical plane. The role of the scientist is to aid in the manifestation of the cosmic Idea. To do this, the scientist must begin by learning as much as possible about the physical manifestation of the Idea, but then he must go on, and seize his responsibility to aid in the evolution of the Idea physically toward perfection.

Japikse: Not just study evolution, but aid it.

Einstein: Yes.

Leichtman: How does the average scientist proceed in investigating the divine patterns of these cosmic ideas?

Einstein: I’m not finding all the words and concepts I want to use to answer that here in this subconscious [of the medium], but I will do the best I can. The scientist should work with an appreciation of the fact that the manifestation of an idea in the physical realm is the culmination of a trip through many layers of progressively denser matter. Imagine, if you will, a balloon dropping toward the earth from outer space. At the beginning of its descent, the balloon is in space, which is virtually empty of matter as we know it on earth. For the sake of this illustration, let’s assume the balloon is floating downward through extremely fine, low density air. As the balloon travels toward the earth, it enters the earth’s atmosphere and moves slowly down toward the surface, becoming more dense, more dense, and more dense, landing eventually on the surface. Let’s say it lands in the ocean, which would be even more dense than the air, and proceeds to sink down to the bottom of the ocean, which would be the most dense.

Now, if a scientist were to look at the shape of the balloon for the first time after it has reached the bottom of the ocean, he would have a hard time recognizing it as a balloon. It would be collapsed and a great deal smaller than its original size in outer space, because of the effect of the pressure of the air and then the water on its surface. It has journeyed through a whole cycle of experiences from cold to hot, from outer space to atmosphere to water.

The average scientist, I’m afraid, would do a total analysis of the balloon as he found it on the bottom of the ocean and stop there, never once realizing that the balloon had begun somewhere else and had traveled through a whole spectrum of experiences. To investigate the full history of the balloon, he would have to expand his mental faculties and trace the movement of the balloon back along its route of descent—up to shallow water, out of the water into the atmosphere, and back through the layers of the atmosphere to outer space, where it began. Only then would he be able to discover the true nature of the balloon, and all the transformations it has undergone.

Now, to apply this analogy to dense matter, many of the physical phenomena of this planet are but the physical manifestations of an Idea emanating from God. These Ideas emerge from a central, core Idea which could be, for want of a better term, called pure thought. As the manifesting Ideas descend to earth from their origin, they are clothed in various layers of denser and denser matter, until finally they become apparent in physical manifestation as a form or a law governing form.

To use the human being as an example of what I am describing, the central Idea is the human being’s inner self. The physical body and personality are the apparent manifestations of this inner self. Certainly a full understanding of our physical manifestation is important and absolutely necessary, as a beginning step toward self-awareness. But the learning process stops unless we go beyond the physical and assume that there is more to life than our physical appearance. There are energy levels other than physical energy. These need to be explored, too—traced backward along the evolutionary trail.

The scientist can take a big step in learning about these inner dimensions of energy by learning more about himself and the subtleties of his own inner being. What he learns in this way can then be transposed to the larger picture.

It is safe to say, after all, that the physical planet Earth is just the physical body of a certain Being. The physical laws and physical properties of the planet are therefore the characteristics of that Being. Just as a human being has a physical body with a circulatory system and organs and eyes and other features, the physical body of the Being which is our planet has lakes and streams and mountains and gravity and physical laws. These are all characteristics of the physical manifestation of this Being. If a scientist could appreciate this basic premise, it would go a long way toward explaining the origin and evolution of the physical manifestation of the planet.

Leichtman: That’s a very good explanation.

Einstein: It may be a little too much.

Leichtman: No, it should stimulate a rich train of thought in those receptive to the kind of inquiry you describe. You are implying, then, that the enlightened scientist would study the physical phenomena of the laboratory and life, but eventually go beyond that and tap the nonphysical components of reality—and even the dynamic, unfolding life behind them.

Einstein: Yes.

Leichtman: Giving an extra dimension to the meaning of scientific inquiry and, I presume, a wholly new perspective on the application of his work.

Einstein: I would hope so. I would hope that by looking within himself, the scientist would see the human family as part of the body of a greater Being. Then, using the laws of analogy, he would begin to explore the nature of this greater Life and the concept that the physical planet is the physical manifestation of this Being.

This kind of enlightened perspective would revolutionize science if it became more common. The results would be astounding.

Leichtman: You are suggesting, then, that today’s scientists are very much like a primitive dweller in the Arctic who has never seen water in any form other than snow and big blocks of ice. Such a person would probably have a very difficult time imagining water vapor or steam or a beautiful waterfall, let alone perceive that the clouds in the sky had anything to do with the chunks of ice on the ground. I suppose modern scientists who study matter and physics have just as much difficulty imagining the antecedents of matter and physical laws as the dweller in the Arctic would have problems comprehending the many forms of water. Is that part of the practical significance of discussing matter in this way?

Einstein: In order to understand matter, you must have the wider view of why matter exists, and what its purpose is. Scientists often get involved in studying matter for its own sake, trying to analyze its various properties and deduce from the nature of matter the laws which govern it. And they make no attempt to understand the grand design or purpose of matter. Yet if they would study first the purpose and inner workings of life, the study of matter and the role it plays in life would be much easier.

Leichtman [laughing]: So tell us all about it. Don’t just sit there looking smug.

Einstein: I thought you were going to ask questions.

Leichtman: Oh, all right. [Laughter.] Why don’t we spend some time on the philosophy of the manifestation of life then. We can get to the details later on. You seem to be suggesting that the significance of matter is tied up with the phenomena of life.

Einstein: Yes. Matter is the vehicle through which life is evolving and expressing itself—the cloak, so to speak, that spirit wraps itself in so it can express itself through the various levels of being. Matter provides vehicles for expression and the evolution of life.

Leichtman: Why can’t life appear all by itself? Why does it need matter?

Einstein: Life does exist irrespective of the existence of matter. But it cannot manifest without matter. The descent of spirit into matter is the means by which evolution takes place.

Of course, you probably want to know why this is all taking place.

Leichtman: I don’t think we can ask fundamental questions like that in an interview of this nature.

Einstein: That’s very true. At the level and perspective at which we exist, I don’t think it is possible to know why spirit enters matter.

Japikse: I always thought it was so spirit could have a good time. [Laughter.]

Leichtman: Of course.

Einstein: But that begs the question: what is a good time from the perspective of God? [More laughter.]

Leichtman: Ah, we’re back to unanswerable questions.

Einstein: Yes. All we can do at the level our minds can reach presently is to appreciate that matter is used for the appearance of life. The Eskimo living at the North Pole can only view water in certain ways. In the same manner, we who are living and evolving in matter can only view the issue of matter and the life which inhabits it up to a certain level of understanding. After that point is achieved, the scope of comprehension required transcends the level of comprehension we are capable of achieving.

Leichtman: Well, is it possible to view the phenomena of life separate from the phenomena and movement of matter?

Einstein: Oh, of course. But science is necessarily the study of matter. Science in its pure form is the study of phenomena, not life.

Leichtman: How is it possible to study the phenomena of life itself independent of the matter it is associated with?

Einstein: Well, matter itself would be the mere representation and manifestation of life. So if we were to try to study life separate from matter, we would have to search inward and explore the subtle planes.

I think we are running into definitional problems here. I have been trying to keep the definition of matter simple, but I may not be able to keep it that way any longer. Let me try to clarify what we are talking about.

If you limit your definition of matter to physical matter, as the scientist who studies physical atoms and their relationships and the laws which govern them does, then the study of life is far more encompassing than the mere study of the reactions of matter. Life consists of many levels of matter other than physical matter. To use your terms, there is astral matter and mental matter—finer matters which are used in the expression of life. So it is abundantly clear that life can be studied apart from physical matter. You simply study the next level of matter—life on the astral plane. Life there is still intertwined with matter, but it is no longer physical matter.

There is a problem, however, in studying life and matter separately if you include all levels of matter in your definition of it—astral and mental matter as well as physical matter. You can separate out the different levels of matter, but not life and matter. Life is enshrouded in matter, and it is not possible to separate them out, except philosophically.

Leichtman: And yet somehow it seems worthwhile to try.

Einstein: Well, yes, but by separating them as different levels of manifested phenomena. You can say, for instance, that there is more to life than physical matter, so you separate physical matter from the rest of life. You can see that life is separate from physical matter; it’s involved with it and evolving through physical matter, but can be found apart from dense physical substance. But where is it found when not in physical substance? Well, it is found on the next higher level of manifestation, which would be the astral plane. And then you say, but there is more to life than astral matter; this, too, is a manifestation of life. And so you separate astral matter from the rest of life, and move on to the next level of manifestation. In this fashion, you can work your way through all of the subtle planes of existence, but each time you separate the phenomena of matter from the phenomena of life, you run into the problem that the next subtle level of life is involved in the matter of that particular plane. Are you following what I am saying?

Leichtman: Very clearly.

Einstein: So the distinction between life and matter is dependent on the level of your perspective. It can be separated out intellectually so that you are able to grasp a better understanding of the relationship between the two, but it cannot really be studied separately, not in the fullest sense.

Leichtman: Well, let’s just take this level by level and see if I have it clear. In the physical dimension, for instance, Carl and I can look at the physical body of the medium through which you are speaking. It is obviously very tangible. We can see it. It moves. It speaks. It is an example of tangible, dense physical matter in motion. But we can also appreciate the equally obvious fact that there is a nonphysical intelligence manipulating this physical form. Would this be one way to separate intellectually the life force from matter, at the level of the physical plane?

Einstein: Sure. Were I and the medium each to remove our presence, the physical matter would still exist, but it would begin to decompose. The physical body here would be lifeless. It would die.

Leichtman: Okay. So a scientist, then, could look for evidence of the intelligence which manipulates the physical matter as a way of separating the life wave or life force from the matter through which it manifests?

Einstein: Yes.

Leichtman: Good. Now, let’s suppose that you were a high-powered salesman and were radiating warmth and charm at us while attempting to sell us something. Carl and I would be able to sense this warmth and charm, but we might also begin to wonder about your motive for expressing this affection. Is it natural affection, or just a device for selling us something we don’t want? Would this search for the intelligence and motive behind the charm and warm affection be a way of separating the life force from the emotional sensation and matter?

Einstein: Yes, that would be one way of describing it, but you could also continue with the example of the medium. Were the medium and I both to move up to the mental level, permanently, the emotional body would die. The astral matter would continue to exist, but the astral or emotional body would decompose. It would eventually dissipate and return to—

Leichtman: Astral dust?

Einstein: Yes, astral dust. So in one sense now we can look at life as separate from matter, but in a second sense we must see it as inseparable, because it cannot be viewed or understood except in its relationship and interaction with matter, phenomenally speaking.

Leichtman: I understand. Let me belabor this just a little bit more, then, and take it to the mental level. We are hearing certain ideas from you; we can sense the projection of mental radiation from you and even pick up some of the thoughts around you before they are spoken by you. I understand how this happens very clearly. But sometimes, during these interviews, I begin to speculate about what is going on. I wonder why we are pursuing a particular line of thinking or if there is a special purpose in the sequence and selection of the thoughts that are coming into focus. At times, I even wonder if the ideas being presented are really true—or if they are merely a simplistic distortion of the truth, presented in this way just to get a few points across. [Laughter.] Now, isn’t that kind of speculation another example of separating the life force from the form and matter of thought? I’m not just dealing with the form of the thoughts, but wondering about their larger perspective, relevance, and truth. I’m trying to trace them back to their origin.

Einstein: Yes. And, if you remove the life force, the thinker, from the thinker’s collection of thought, the thoughts would begin to dissolve. They would continue to exist temporarily until their vitality was gone, but they would die. It’s like pulling the plug out.

Leichtman: Yes. In some cases, it is almost like shutting off the light in a slide projector. Once the light disappears, the image on the screen disappears. It’s not quite that instantaneous when you disconnect the thinker from his thought, but in some cases it would be.

Japikse: Sometimes the television set glows for a little while in the dark, after you turn it off.

Leichtman: Yes, the deterioration is slower. My point in pursuing these examples, I guess, is that if a scientist is looking for the evidence of the life force, he should be looking for intelligent purpose, for motive, for the seed thought inherent in phenomena, shouldn’t he? He should be looking for purpose as opposed to—

Einstein: Viewing the phenomena.

Leichtman: And sensation.

Einstein: Yes. He should be looking for the driving force behind and the reason for all the phenomena.

Leichtman: So, in the study of the phenomena of matter, the scientist ought to take into account what is going on and why; what intelligence is directing the evolution of this matter? Indeed, is there such a thing as intelligence within matter? Does an atom have a consciousness?

Einstein: I agree wholeheartedly. These are the kind of fundamental questions I tried to pursue myself.

Leichtman: Brilliantly, too.

Einstein: Thank you. Yes, it is time for more scientists to tackle such questions, and realize that the atom does have a consciousness, and is directed by a life force, a being. This is not a high level of being, but it is there. It is analogous to a cell in your body. The cell has a consciousness, so to speak, but it is obviously a very low level of consciousness. You can talk to me, but I can’t talk to your cells. And yet they have their intelligent functions and perform them.

Leichtman: Right. My millions of highly organized, very special cells are doing a good job in terms of manifesting me.

Einstein: Sure. They all have their purposes and functions and know precisely what they are supposed to do. And they do it.

Leichtman: Is there an analogy in this idea that applies also to atoms of dense physical matter—atoms of iron and carbon and phosphorous and oxygen?

Einstein: They all have their purposes and functions. And they all are the manifestation of an indwelling life force which is using the atom as a vehicle to evolve.

Leichtman: Suppose we took the atoms in a leaf of cabbage. What intelligence is directing this matter?

Einstein: The atoms in a leaf of cabbage? The spirit of the cabbage, I suppose.

Leichtman: Well, what if the leaf was plucked from the cabbage head a week ago?

Japikse: Then you have the spirit of slaw. [Laughter.]

Einstein: You mostly have the momentum of the consciousness which was evolving through the cabbage.

Leichtman: Well, suppose the leaf has been dead for a year.

Japikse: Good God! Don’t eat it! [Guffawing.]

Leichtman: Is there still intelligence in those atoms?

Einstein: There is the primitive intelligence of the atoms themselves. In a sense, they are evolving for their own sake now, even though they have lost the connection with the greater whole.

Leichtman: So matter is innately alive?

Einstein: Yes. Matter has an innate life of its own.

Leichtman: If I should eat the cabbage leaf, then some of the chemicals in that leaf would become involved in my body. The significance of the cabbage matter would be enormously enhanced, because it has entered a human life field.

Einstein: Right.

Leichtman: But even all by itself, the cabbage matter has a livingness and primitive intelligence. Matter is never truly dead.

Einstein: No. It moves from vehicle to vehicle.

Leichtman: Well, what state is it in when it is in between vehicles?

Einstein: It always exists in some form or another. It’s never really “in between” vehicles.

Leichtman: Are you suggesting that the planet itself can be considered a vehicle?

Einstein: Sure. But don’t jump to too many conclusions here. If an atom of cabbage is discarded by the cabbage, or the cabbage dies, it will become part of a different vehicle—maybe a new cabbage or a rock or a human being. But there are restrictions. The best analogy I can use would be to compare the single atom to a tool used in a large shop. Let’s say it’s a wrench which is used to turn bolts. It would exist in the toolbox as a wrench and would have all the potential of wrenchness, even when it was not being used, but it would only become vital to the work at hand as a worker picked it up and used it. Once the worker was done, the wrench would go back to the tool box and wait for someone else to come and use it.

Matter is something like this. It is used by one particular vehicle over here. When that experience is finished, the matter still exists, but is put back in the tool box, so to speak, to wait for another round of usage. It may be part of a human vehicle at one point and a cabbage at another.

Leichtman: That’s all very clear.

Einstein: But there is some specialization. There isn’t as much crossing or mixing of different kinds of matter as you might think. There is specialty matter which exists primarily in human vehicles. It “volunteers” to help the human family manifest. And as humans pass from the earth scene, this matter will then be sucked up into the Eternal Void. [Laughter.]

Japikse: The “EV?” eh? [More laughter.]

Leichtman: Yes, we know all about the EV. Well, who keeps this all straight? Who’s running the show? It sounds awfully complex.

Japikse: It’s all programmed into an Apple computer. [Laughter.]

Leichtman: A big Apple computer.

Einstein: I guess you could say God—if you wanted a simplistic answer to a simplistic question. [Laughter.]

Japikse: Let’s assume it wasn’t a simplistic question.

Einstein: Ah, you mean it was just a dumb question! [More laughter.]

Well, perhaps if I talked a bit more about the solar system and the universe as a whole, I will actually be able to give you the kind of answer you are looking for there. I’m not sure I will be able to communicate my thinking on these subjects fully to you; it will be very difficult, patching it through a medium, as it were. But let’s give it a try.

Leichtman: I understand the difficulty. We will try to help with the right questions, if the comments don’t come through clearly.

Einstein: Thank you. Let me begin by restating my original premise that the transformation of matter occurs as the result of being used by an indwelling life. All phenomena of matter must be seen in this context, if they are to make sense. Now, the best way to explain what I mean by the term “indwelling life” is to say that it is an entity or being which is ensouling itself in matter and evolving through association with matter. It makes no difference whether this entity is a human being, a planet, a solar system, or a galaxy; the principle is the same in each case. Of course, it is very difficult for a human being to comprehend the nature of a being who is ensouling a galaxy, but we can simply state that such a being would be comprised of all the individual units of the galaxy—the planets and solar systems and so on.

Leichtman: I understand.

Einstein: On the human level, the inner being uses physical, emotional, and mental matter to express its inner life. On the planetary level, the inner being of the planet uses physical, emotional, and mental matter for its evolution and manifestation. This planetary inner being exists as a vortex in subtle matter. You can think of this vortex as the intersection of the indwelling life and subtle matter existing in its primal state. As primal matter intersects with and accepts the indwelling life, or cosmic Idea, the indwelling life moves into manifestation as a Being, through the vortex. This is how It becomes a planet.

We can, therefore, discuss creation as the process of this Idea moving through various subtle planes of matter, intersecting them, and accumulating substance from each of the levels, pushing ultimately through to what we call physical existence. On a planetary level, this way of approaching creation would, in effect, rule out the “big bang theory” of creation and sustain the theory in which individual units are formed out of a central molten mass, subsequently separating into various bodies which collectively become the solar system, with its central sun and several planets.

Now let me explain this in more detail. The Idea, which could also be called the cosmic plan of God, sounds forth the creative impulse and proceeds into matter, intercepting with it at various levels, accumulating it at a central core or vortex, and appearing in its initial form as a swirling mass of matter. As the swirling mass of matter expands and grows and solidifies, various secondary vortexes begin to appear and start to attract matter in a similar way. These secondary vortexes eventually become the individual planets.

I am describing the birth of a solar system—at least, it is one way to describe it. The center or heart of the solar system, of course, is the sun. The planetary vortexes can be thought of as children of the sun or separated parts of the sun. Each of them would contain an indwelling and evolving entity which is part of the greater life of the sun. Is this making sense?

Leichtman: Sure. Can we ask some questions?

Einstein: Of course.

Leichtman: What comes first, the matter or the Idea?

Einstein: The Idea comes first.

Leichtman: But the matter must be there for the Idea to manifest, right? Are you suggesting that the matter is preexisting but unorganized?

Einstein: Yes.

Leichtman: Where did it come from?

Einstein: The matter came from a separate Idea.

Leichtman: Some people have said that the various grades of matter in the solar system, from subtle to gross, are really the corpse of the previous solar system—its dead body, in effect. This matter has already been partly vivified, but with each succeeding incarnation of the solar system, there is additional vivification and transformation. Is that theory anywhere near the truth?

Einstein: No. Matter existed previous to the birth of the solar system, and it will exist after it is used by the indwelling beings. That is true at every level of being. But the question was: where does this physical matter come from? It was created long ago through a separate act of creation, and left.

Leichtman: It’s just used over and over again, without change?

Einstein: No, matter does change, even though it does not evolve. I’m making a distinction here between change and evolution. It is the indwelling essence in matter which evolves. As this evolution occurs, matter itself is changed. Its quality is transmuted. It is assimilated, transmuted, and left.

Leichtman: Would this be something like the principle of regeneration which can be seen in the cycle of planting wheat, nurturing its growth, harvesting its grain, making it into flour, baking the flour into bread, and then eating the bread? Is it this sort of transformation?

Einstein: Yes, it is very similar to that in principle. A better analogy would be the use of farm land which is continually replanted to grow produce. You would plant one crop for a season, then a different crop the next season, and so on, year after year. It is the same land from year to year, but the quality of the soil changes somewhat from year to year, as different crops are planted. If the crop rotation is managed properly, the soil is enriched. If not, it is depleted. The soil changes in quality, depending on its use. It has been borrowed, so to speak, for the growth or evolution of the crops, but it changes to a certain degree, even though its essential nature remains the same.

Leichtman: I presume that over a long period of time, matter is changed for the better by this association with evolving life.

Einstein: Yes. It becomes more refined in quality, which allows it to be utilized by more evolved beings.

Leichtman: So it mysteriously becomes more responsive to life.

Einstein: Not more responsive, but responsive to a different note, a higher note.

Leichtman: Oh, I see what you mean. It becomes responsive to a higher level of consciousness and can therefore be used to produce a more refined self-expression.

Excerpt from Einstein Returns

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