 Whitehead is fully aware that there is an imaginative leap in applying these categories to God, but he believes the application can be done in a disciplined and systematic fashion. Whitehead conceives God as an actual entity. In God, the physical and mental poles are called the consequent nature and the primordial nature respectively. As with the physical and mental poles of actual entities, so the two “natures” are distinguishable but inseparable aspects of deity. That is to say, neither can exist apart from the other and each requires the other. The primordial nature is God’s envisagement of all possibilities; in the idiom of Leibniz, it is God’s knowledge of all possible worlds. It is called “primordial” because it represents what could be in a sense not tethered to the actual course of events. It is logical space, deficient in actuality apart from the consequent nature says Whitehead. The consequent nature is God’s prehensions of the actual processes of the world. Conversely, it is the world’s influence on God. It is called “consequent” because it is consequent upon, or dependent upon, the decisions of non-divine actual entities (Whitehead calls them actual occasions). The consequent nature is the record of all achieved fact, a perfect memory of what has been—Whitehead speaks of the “objective immortality” of the world in God. The two natures work in concert in the process of God’s interaction with the creatures. The deity receives the world of actual occasions into its experience; then, comparing what has actually occurred with the realm of pure possibility, God informs the world with new ideals (new aims), customized for each actual entity, for what realistically could be achieved. Whitehead sometimes refers to this aspect of the process as the superjective nature of God. It is God’s relevance for the world as a “lure for feeling,” urging the creatures to strive for whatever perfection of which they are capable.