 Each of the statements in Whitehead’s “litany” can be interpreted in terms of the interaction between the two natures and God’s interaction with the world. God is permanent in the sense of everlastingly envisioning the realm of possibility; the world is permanent as objectively immortal in God’s memory. God is fluent in constantly acquiring new experiences of the world and the world is fluent in the rhythm of the birth and death of actual occasions. God is one in being a single actual entity; but God is many in the graded relevance of possibilities provided for each emergent occasion. The world is one in virtue of God’s experience of it; the world is many because of the plurality of occasions that make it up. God is eminently actual in comparison to the world by achieving a unification of worldly occasions in the consequent nature that is beyond any of them taken singly; but the world is eminently actual in comparison to God’s primordial nature, which is not concrete, although it is as infinite as the entire range of possibility. God and the world are immanent in each other in that each experiences the other; yet God and the world transcend each other by being realities whose experiences are not entirely determined by the other. Finally, as we have seen, God creates the world by informing it with possibilities (technically speaking, God provides “initial aims” for every nascent occasion). The world creates God, not by bringing God into existence, but by creating something in God, namely the material for what shall become objectively immortal.