“Neither God, nor the world, reaches static completion. Both are in the grip of the ultimate metaphysical ground, the creative advance into novelty.” [529] Yet Process has its constitution and being in the dual natures of God. “It is God’s conceptual realization performing an efficacious role in multiple unifications of the universe, which are free creations of actualities arising out of decided situations.” [530] It is God that provides the merely potential occasion with its drive to become actual and it is this same drive, provided by the creative urge, which sustains the process through concrescence, through transition, to its fulfillment in the unity of God.
Everything exists for the satisfaction of God, and it is toward this end that everything strives to complete itself. It is through the attainment of its private ideal that an occasion adds to the greater satisfaction of God and it is God’s subordination to “creativity” that allows for the expansion of that satisfaction to be infinite.
God is primordially static and permanent. Flux is derivative in him from the temporal world. God’s objectification of the temporal world and his integration of it into his primordial nature provides him with the perpetual acquisition of novel content and causes him forever to be incomplete and changing. This is the existence of fluency in permanence.
The world, on the other hand, is primordially in flux and requires permanence as its end. This permanence is achieved in the perfection of the temporal world by its reception and reformation in the nature of God. Here what is originally in flux is given “everlasting,” that is, permanent existence and then returned to the world of fluency. This is the existence of permanence in flux.
Thus, we have arrived at actual, existing entities which have permanence through God in the fluency of an ever-changing world. These entities are the substance of physical reality.
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