https://en.martinuswiki.dk/w/api.php?action=feedcontributions&feedformat=atom&user=Lasse 2026-08-29T19:53:08Z User contributions MediaWiki 1.43.9 https://en.martinuswiki.dk/w/index.php?title=Reincarnation&diff=333 2026-08-28T02:45:36Z

<p>Lasse: </p> <hr /> <div>In the works of Martinus, the Danish thinker and spiritual writer, love is not merely an emotion among others but the central principle of the universe and the ultimate aim of every living being's existence. Martinus describes love as the fully developed and harmonised expression of feeling energy in unity with intelligence energy, distinguishing it from forms of attachment grounded in physical attraction, possession, or self-preservation. In this framework, love is both the fundamental nature of the Godhead and the destiny of terrestrial mankind: the process by which the individual evolves from an animal mode of being centred on self-preservation to a spiritual mode of being centred on the unselfish bestowal of happiness on others.<br /> <br /> Central to Martinus' analysis are several interconnected terms: &quot;neighbourly love,&quot; &quot;universal love,&quot; &quot;love principle,&quot; &quot;love material,&quot; &quot;love body,&quot; and &quot;love wisdom.&quot; Each addresses a different aspect of the same overarching idea. As Martinus writes, &quot;the whole of the individual's mentality should thus be love,&quot; framing love not as one capacity among many but as the complete orientation of a developed being toward its surroundings and toward life itself.{{ref|short book 10|2.17}}<br /> <br /> == Love as intellectualised feeling ==<br /> <br /> Martinus grounds his definition of love in the relationship between feeling and intelligence. In ''On My Cosmic Analyses'' he writes that where the balance between feeling and intelligence is perfect, &quot;the mental display that we call 'love' arises. Love is thus intellectualised feeling.&quot;{{ref|short book 12|2.1}} Feeling that is not intellectualised, he explains, can in the best case produce &quot;pampering&quot; or &quot;spoiling,&quot; and in the worst case the mental display called &quot;hatred.&quot; Neither state allows one to perceive an object correctly, because both produce a one-sided view.<br /> <br /> In ''Experience of life'', Martinus describes the evolutionary moment at which this harmony is achieved: at the highest peak, the combination of intelligence energy and feeling energy &quot;appears as pure love; in other words a manifestation is released which aims only at being for the benefit of other living beings without any consideration of the cost to the person concerned in terms of unpleasantness or suffering.&quot;{{ref|LB1|178}} He cautions that this love should not be confused with &quot;married love&quot; or &quot;falling in love,&quot; which he regards as originating in the reproductive organs and the instinct of self-preservation. Genuine love, he continues, &quot;does not seek its own&quot; and does not expect gain or reward.{{ref|LB1|178}}<br /> <br /> A further passage describes beings who possess &quot;love wisdom&quot; as capable of perceiving other beings' lives, &quot;their sorrow and joy, their suffering and unhappiness.&quot; At the culmination of this development, the resulting state is named &quot;universal love.&quot;{{ref|LB1|232}}<br /> <br /> == Distinguishing genuine love from partial expressions ==<br /> <br /> A significant part of Martinus' analysis distinguishes universal love from partial forms under which love appears in terrestrial experience. In ''The highly developed researcher and the illusory appearance of &quot;created things&quot;'' he argues that the delight and admiration between beings of &quot;opposite sexes&quot; celebrated by poets and authors is a longing for possession rather than for the good of the other being.{{ref|LB4|1125}}<br /> <br /> &quot;Maternal love,&quot; likewise, is described as &quot;largely selfish&quot; when it applies only to the mother's own child and functions as an extension of self-preservation. Martinus proposes that when a mother cares for other children just as much as her own, this is no longer merely maternal love but neighbourly love, which he calls &quot;the fulfilment of the law.&quot;{{ref|LB4|1126}}<br /> <br /> In a detailed analysis of amorous love, Martinus identifies an initial sympathetic impulse followed by a demand for possession and reciprocated love.{{ref|LB5|1819}} He argues that unrequited love is an unsatisfied hunger rather than genuine love, since &quot;love can never be unhappy&quot; and &quot;love never seeks its own.&quot;{{ref|LB5|1820}} He describes this possessive aspect as a destructive force in terrestrial life.{{ref|LB5|1821}}<br /> <br /> == Neighbourly love as the fulfilment of the law ==<br /> <br /> The concept of &quot;neighbourly love&quot; occupies a central position in Martinus' writings. Drawing on the Biblical injunction to love one's neighbour as oneself, Martinus interprets this as the highest evolutionary aim of the terrestrial human being: to live so that one's highest happiness consists in being of advantage to one's neighbour.{{ref|short book 10|2.17}} He identifies love with the desire to give one's neighbour happiness and joy, and contrasts love of one's surroundings, which he equates with liberation, with hatred of one's surroundings, which he equates with mental imprisonment.{{ref|short book 10|2.19}}<br /> <br /> Martinus further argues that the terrestrial human being is reaching a critical evolutionary crossroads at which sympathy and love become directed not exclusively toward an opposite sex but toward all beings.{{ref|short book 13|1.30}} This new capacity transforms the being from a mental half-sun that casts shadows toward some beings into a mental solar being that sends its halo over everything and everyone.{{ref|short book 13|1.30}}<br /> <br /> == The evolutionary development of love ==<br /> <br /> Because love is described as the product of harmony between feeling and intelligence, its development is gradual and evolutionary. Martinus writes that pain and suffering develop and ennoble the faculty of feeling; when feeling energy comes into harmony with intelligence energy, genuine love arises.{{ref|LB1|232}} As feeling is refined, mankind becomes less qualified as an animal and more qualified as a human being. He names this transformation the development of terrestrial mankind's science into the &quot;science of love.&quot;<br /> <br /> The physical body that carries this function is what Martinus calls the &quot;love body&quot;—the body made of feeling or love energy, corresponding to the &quot;real human kingdom.&quot;{{ref|LB1|181}} He writes that only by training to love can one's senses open up to God's radiance.{{ref|LB3|701}}<br /> <br /> == Love, humility, and the Godhead ==<br /> <br /> Martinus connects love closely with humility. &quot;Love cannot exist without being the same as 'humility',&quot; he writes, describing humility as the recognition of the perfection and imperfection of one's own being.{{ref|short book 12|1.33}} In the same passage he states that love is &quot;the great and profound aim behind every terrestrial human quest.&quot;<br /> <br /> At the ultimate level, Martinus identifies love with the nature of the Godhead. In ''World redemption'' he describes love as &quot;the Godhead's own inner radiating fire which pervades everything and everybody&quot; and as &quot;the inmost fundamental spirit and power of the universe itself.&quot;{{ref|short book 11|1.7}} He argues that this all-pervading love cannot be diminished by what any individual believes about it.{{ref|short book 11|1.7}}<br /> <br /> In ''The transformation of the Earth'', Martinus discusses the climactic love contact between perfected double-poled beings as a direct experience of the Godhead's presence.{{ref|TEWP 3|33.35}}<br /> <br /> In ''Mental sovereignty'', Martinus draws an analogy between the perfected human being and the sun: the being maintains its existence &quot;exclusively by giving life, which in turn means radiating love to everything and everyone.&quot;{{ref|short book 10|2.20}} He further states that the world plan is the culmination of love.{{ref|short book 10|1.12}}<br /> <br /> == Love material and the kernel of the eternal panorama ==<br /> <br /> In ''Experience of life'', Martinus describes a process by which all experience leaves copies in what he calls &quot;love material,&quot; which he characterises as the spiritual world's most precious &quot;metal&quot; or &quot;gold.&quot;{{ref|LB1|211}} These copies constitute the inner world of the individual, which he names the &quot;kingdom of bliss,&quot; where past suffering is experienced in a transfigured light.<br /> <br /> The symbol of the heart, discussed in ''The Eternal Way of Development and Progress'', volume 2, is said to represent a being that has attained &quot;a total or perfect ability to love,&quot; while the two joined hands within the heart signify a perfect ability to forgive.{{ref|TEWP 2|23.6}}<br /> <br /> == See also ==<br /> <br /> * [[Martinus]]<br /> * [[Livets Bog]]<br /> * [[The Eternal World Picture]]<br /> * [[The Road to Initiation]]<br /> <br /> == References ==<br /> {{reflist}}</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=MartinusWiki:Source_languages_and_translations&diff=329 2026-08-26T14:55:01Z

<p>Lasse: </p> <hr /> <div>{{DISPLAYTITLE:MartinusWiki:Source languages and translations}}<br /> <br /> This page explains the ''(*)'' marker shown after some references to [[Martinus' work|Martinus's works]].<br /> <br /> For practical guidance on working with English and Danish source texts, see [[MartinusWiki:Translating Martinus works|Translating Martinus works]].<br /> <br /> == References to English sources ==<br /> <br /> An unmarked reference links directly to an English text in the official Martinus online library. The reference gives the work and section only; readers can follow the link to read the cited passage.<br /> <br /> == References marked as Danish sources ==<br /> <br /> The marker ''(*)'' means that the reference links to the Danish original. It is used when the cited work or passage is not available through the official English online library. The marker identifies the source language without repeating a long explanation in every reference list. For short books, the Danish book title is also shown directly in the reference.<br /> <br /> The Danish original may be cited when it is the available primary source for a claim. The citation does not imply that an English translation exists, nor that any wording in the article is an official English translation. Where an English text is available, MartinusWiki links to that text instead.<br /> <br /> == Scope ==<br /> <br /> The marker concerns the language of the linked source, not the language of the article. It can occur for later volumes of ''Livets Bog'', later volumes of ''The Eternal World Picture'', short books, lectures, and other Danish-only material.</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=The_I&diff=324 2026-08-26T04:55:13Z

<p>Lasse: </p> <hr /> <div>In Martinus’s analysis, the '''I''' is the innermost, eternal identity of a [[living being]]. It is not identical with the changing [[organism]] or any other visible manifestation. Rather, it is the invisible centre that creates, experiences and directs manifestation. Martinus identifies this centre with X1 and describes it as the eternally unchangeable “fixed point” from which the being’s changing movements can be measured.{{ref|LB2|319}}{{ref|LB3|779}}<br /> <br /> == X1, X2 and X3 ==<br /> Martinus explains the living being through three inseparable principles, called X1, X2 and X3. X1 is the I; X2 is the I’s [[creative faculty]]; and X3 is the result of that faculty, the outer and visible expression of the I. What is ordinarily perceived as a living being therefore belongs to X3, not to the I in isolation.{{ref|LB3|779}}<br /> <br /> These principles are not three independent entities. The I cannot appear as a creator without a creative faculty and something created, while a created expression presupposes both an organiser and the ability to organise. Martinus therefore describes the living being as a [[triune principle|triune unity]]. Its life is disclosed through the collaboration of the three principles, even though X1, X2 and X3 are each, considered in themselves, beyond sensory perception.{{ref|LB2|319}}{{ref|LB3|779}}<br /> <br /> The I is not identical with the changing body and personality through which it is expressed, but neither is it unrelated to manifestation. The I is disclosed through the activity of X2 and the expressions of X3. Visibility is something produced; the invisible I is what stands behind and precedes that production.{{ref|LB2|319}}{{ref|LB3|779}}<br /> <br /> == Superconsciousness, will and bodily construction ==<br /> The [[superconsciousness]] is closely related to X2, but Martinus does not identify it with the I itself. He calls it the “body of eternity”: the enduring organism or tool through which the living being organises the energies required for its total manifestation. It contains the “fate-element”, in which abilities and skills are stored as [[Talent Kernels|talent-kernels]]. Since these faculties exist before particular bodies are formed and remain after those bodies cease, the superconsciousness cannot be located in any one of the six bodies of manifestation.{{ref|LB2|328}}<br /> <br /> Martinus describes the superconsciousness as supported by the body of eternity. In this eternal body the being gathers its highest mental values, while the fate-element contains the talent-kernels. The body of eternity is identified with X2 in the account of the individual’s higher organism. From this level, wishes and desires send energy outward, sometimes automatically and, in beings with [[cosmic consciousness]], through day-conscious [[will]]. When these energies meet the energies of the surrounding world, creation or manifestation arises.{{ref|LB2|465}}{{ref|LB2|464}}<br /> <br /> The relation between will and superconsciousness is developmental. Martinus argues that the superconsciousness’s present automatic guidance is the result of earlier, day-conscious acts of will. Former choices and inclinations become organised as talent-kernels and later influence attraction to, or repulsion from, particular energies and substances. Thus the superconsciousness can guide a being outside its current day-conscious awareness, while its character has nevertheless been shaped by earlier conscious will. Present acts of will in turn help determine how the superconsciousness will express itself in a future physical life.{{ref|LB2|327}}<br /> <br /> The body of eternity is consequently the organ for [[bodily construction]]. Martinus says that the individual gathers experiences, knowledge, skills and abilities in this eternal body and creates [[physical body|physical bodies]] from it, transferring abilities from one life to another. The physical organism is therefore an instrument of X1, built through the higher organism associated with X2.{{ref|LB2|464}}<br /> <br /> == The physical body and created manifestation ==<br /> A [[physical body]] is a temporary tool for sensing and creating in physical matter. Martinus compares it to any other tool: use produces wear and tear, and the body passes through growth, maturity, ageing and breakdown. These changes concern the created instrument, not the identity of the I that uses it.{{ref|LB2|319}}<br /> <br /> For this reason Martinus distinguishes physical [[death]] from the destruction of the living being. Death is the cessation of the form of manifestation possible through one particular physical body. The I continues to function and create through the other parts of its total organism, and the superconsciousness provides continuity between successive bodies.{{ref|LB2|319}}{{ref|LB2|328}}<br /> <br /> The six bodies of manifestation belong to what Martinus calls the [[subconsciousness]] and are at the disposal of the living being for manifestation. The superconsciousness, by contrast, is associated with the fate-element and body of eternity. In the physical condition, the being is normally conscious chiefly through the body supported by [[gravity-energy]]; the other bodies and the superconsciousness remain outside ordinary day-consciousness while continuing to organise manifestation.{{ref|LB2|329}}{{ref|LB2|372}}{{ref|LB2|465}}<br /> <br /> == The I as causeless cause and fixed point ==<br /> The sensory world can be analysed as an endless chain of [[cause and effect]]: a cause becomes an effect, and that effect becomes a new cause. In this chain, the causes found through analysis prove to be effects of other causes.{{ref|LB3|681}}{{ref|LB3|686}}<br /> <br /> Martinus locates the deeper cause in the I. Effects and movements cannot themselves create or experience; they are subject to will and logic. The I is therefore described as the “first” cause of the individual’s causes and effects. It is not a product of a preceding thought or cause, but “that which thinks”, “that which creates” and “that which manifests”. In this sense it is the “causeless cause”: the prerequisite behind movement rather than another movement within the chain.{{ref|LB3|686}}<br /> <br /> This is also the meaning of the I as fixed point. Martinus describes everything otherwise sensed or experienced as peripheral in relation to the I, which is the still centre around which the rest of the living being moves or vibrates. In the highest spheres of the [[evolutionary spiral]], the I experiences itself as the fixed point in the universe: movements affect [[matter]], while the I does not itself travel with those movements.{{ref|LB2|386}}{{ref|LB3|686}}{{ref|LB3|779}}<br /> <br /> == The Godhead and individual living beings ==<br /> Martinus compares the I’s fixed-point experience with the impression that God might have. In the divine world, a being experiences matter as coming to the I rather than the I having to move towards it. He also describes perfected beings as abiding in the mentality of the Godhead, with divine wisdom, desire, power and love entering their mentality.{{ref|LB2|386}}{{ref|LB2|383}}<br /> <br /> Martinus further describes the perfected being as becoming “one with the Father” and manifesting in God’s image and likeness. The individual living being is thus a son of God: an eternal centre that participates in creative power, while still being an individual. This development culminates in cosmic consciousness and perfected creation, rather than in the physical body or any temporary personality.{{ref|LB2|386}}{{ref|LB2|464}}<br /> <br /> The I is consequently both universal in kind and individual in expression. Every living being has the same fundamental triune structure—an I, a creative faculty and a created expression—but its manifestation is shaped by its own experiences, abilities, talent-kernels and acts of will. The diversity of beings belongs to the changing expressions of X2 and X3; the enduring identity that makes each being a living subject is X1, the I.{{ref|LB2|327}}{{ref|LB2|464}}{{ref|LB3|779}}<br /> <br /> == References ==<br /> {{reflist}}<br /> <br /> [[da:Jeget]]</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Cosmic_consciousness&diff=322 2026-08-26T04:53:42Z

<p>Lasse: </p> <hr /> <div>'''Cosmic consciousness''' is Martinus’s term for the fully developed form of consciousness in which the living being experiences the spiritual or cosmic world in permanent awake [[day-consciousness]]. He distinguishes this permanent cosmic sight from the temporary [[cosmic glimpses]] that precede the [[Great Birth]].{{ref|LB1|206}} It is associated with the completion of human evolution and conscious coexistence with the [[Godhead]].{{ref|TEWP 2|23.2}}<br /> <br /> == Meaning and development ==<br /> <br /> Martinus describes cosmic consciousness as the same as a human being’s “completely developed mentality”. In this state, the individual understands the [[world plan]] and lives in harmony with the creative process as an expression of love and well-being.{{ref|short book 10|1.15}}<br /> <br /> In his account of his own experience, Martinus contrasts limited local consciousness with a perspective in which eternity is the fixed point and time and space appear as movements. The beginning and conclusion of a life course can then be viewed together. He relates this liberation from local consciousness to the ability to carry out [[cosmic analyses]].{{ref|short book 10|2.1}}<br /> <br /> The first terrestrial indications are connected with [[intuition]]. In an advanced artist, writer or researcher, intuition may bring spiritual memory material into consciousness during inspiration. For a researcher, it can appear as fleeting glimpses or “snatches of absolute knowledge”; Martinus calls these glimpses the beginning of “cosmic sight”.{{ref|LB1|202}} These glimpses are not yet permanent or fully controllable knowledge: before the Great Birth, intuition appears intermittently and outside the individual’s control of the will.{{ref|LB1|206}}<br /> <br /> Intuition also has creative and recognitive functions. Martinus describes it as giving artists ready-made material for new ideas and enabling the individual to use spiritual memory material in recognition and creation. These results can have a greater range than material available through intelligence alone.{{ref|LB1|200}}{{ref|LB1|201}}{{ref|LB1|205}}<br /> <br /> == Cosmic consciousness in the spiral cycle ==<br /> <br /> Martinus presents cosmic consciousness as a circuit that moves from latency towards culmination and then returns towards latency. The rising and falling stages between these points constitute the living being’s experience of life in the [[spiral cycle]].{{ref|LB2|461}}<br /> <br /> He compares this circuit with a cosmic day and year. Its light period extends through the culmination of the divine world and the kingdom of bliss; the physical kingdoms represent the darker and declining part of the cycle. Terrestrial humanity is placed in the winter and midnight zone, described as the childhood stage of cosmic consciousness.{{ref|LB2|461}}<br /> <br /> The same cycle principle is applied to the [[Earth]] as a living being. Martinus describes the Earth’s abnormal condition as a rhythm or season that will be succeeded by another rhythm, and presents its crisis as an introduction to the Great Birth.{{ref|LB3|667}}{{ref|LB3|668}}<br /> <br /> == Basic energies and religious instinct ==<br /> <br /> The six [[basic energies]] are instinct, gravity, feeling, intelligence, intuition and memory. Martinus associates these energies with the plant kingdom, animal kingdom, human kingdom, kingdom of wisdom, divine world and kingdom of bliss respectively. In combination with the Mother energy, they form the planes of existence and the basic forms of experience.{{ref|LB1|261}}<br /> <br /> In a more detailed analysis, Martinus says that the six energies operate together in the living being’s experience and creation. Their combined functions constitute consciousness and creative activity, while temporary organs or bodies connect these functions with the [[superconsciousness]].{{ref|TEWP 1|11.17}}<br /> <br /> Martinus explains religious instinct as a remnant of an earlier cosmic consciousness. Primitive human beings and animals perceive Providence instinctively, without an intellectual, awake day-conscious analysis of the cosmic world.{{ref|short book 10|1.3}} In primitive and civilised human beings, religiousness and belief in a Godhead or Providence are connected with this earlier condition. This differs from the direct, awake day-conscious experience attributed to beings beyond the Great Birth.{{ref|LB2|451}}<br /> <br /> In terrestrial humanity, the earlier cosmic consciousness reaches a latent stage. Martinus connects this decline with the growing tendency to interpret existence materialistically and to deny a living originator behind nature. He presents this mental darkness as a necessary phase in the spiral cycle rather than as the final condition of the being.{{ref|LB2|452}}<br /> <br /> == The loss and recovery of cosmic awareness ==<br /> <br /> Martinus describes terrestrial humanity as lacking day-consciousness on the cosmic plane. In this condition, people may see themselves as temporary combinations of matter and know little of their spiritual nature. Primitive humanity retains more of the earlier cosmic relationship through instinct, while civilised humanity increasingly loses that instinctive sense as materialism develops.{{ref|short book 10|2.11}}{{ref|short book 10|2.12}}<br /> <br /> Martinus describes the developing stage as one in which intuition and spiritual memory appear only momentarily, while permanent intuition marks the Great Birth and the beginning of cosmic consciousness. The transition is thus described through a contrast between unconscious instinctive religiousness, temporary cosmic glimpses and permanent day-conscious experience.{{ref|LB1|203}}{{ref|LB1|204}}{{ref|LB1|206}}{{ref|short book 20|2.6}}<br /> <br /> == The human path ==<br /> <br /> Martinus describes the path towards permanent cosmic consciousness as involving the overcoming of the remaining [[animal nature]].{{ref|TEWP 2|23.2}} He connects this development with humanitarianism, understanding and the refusal to retaliate against beings who act in ignorance.{{ref|short book 10|1.14}}<br /> <br /> [[Forgiveness]] has a specific place in this process. Martinus states that the road to cosmic consciousness goes through training in forgiveness: understanding the causes behind another being’s actions makes it possible to release hatred and vengeance, including towards those one regards as enemies.{{ref|short book 10|1.15}}<br /> <br /> == Permanent cosmic consciousness ==<br /> <br /> A cosmically conscious being has a permanent awake experience of the mental, spiritual and cosmic world and is spiritually sovereign. Martinus describes such a being as living in conscious coexistence with the Godhead and in harmony with its consciousness. Completely evolved beings with this condition can appear as [[world redeemers]] for beings at earlier stages of evolution.{{ref|TEWP 2|23.2}}<br /> <br /> Martinus identifies the step of consciousness expressed in loving one’s neighbour with the [[Holy Spirit]] and with cosmic consciousness.{{ref|short book 10|1.14}} He also describes completely evolved beings as having total Christ consciousness, while presenting spiritual sovereignty and unity with the Godhead as the goal of evolution.{{ref|TEWP 2|23.2}}<br /> <br /> == See also ==<br /> <br /> * [[The Eternal World Picture]]<br /> * [[The Road to Initiation]]<br /> * [[Karma]]<br /> * [[Reincarnation]]<br /> <br /> [[Category:Pages needing cleanup]]<br /> <br /> == References ==<br /> {{reflist}}</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Superconsciousness&diff=321 2026-08-26T04:24:50Z

<p>Lasse: </p> <hr /> <div>The [[superconsciousness]] (Danish: *overbevidstheden*) is the eternal, immutable, and unchangeable aspect of the living being. It represents the highest, most sacred part of the [[the I]], existing far beyond the reaches of time, space, and sensory perception. It is the spiritual foundation from which the [[the I]] manages the expression of life in the material universe.<br /> <br /> == The I and the Superconsciousness ==<br /> The [[the I]] and the superconsciousness together constitute the truly sovereign and immortal living being. While the external, physical organism is a temporal, &quot;created&quot; phenomenon that undergoes birth, death, and decay, the I and its superconsciousness are eternal.<br /> <br /> As the primary source of the being's power, the superconsciousness acts as the &quot;fixed point&quot; within the vast, moving mechanics of the universe. It is the repository of everything that is immutable, providing the stability necessary for the &quot;I&quot; to experience the phenomena of life.<br /> <br /> == The Role of the Mother Energy ==<br /> The most vital' function within the superconsciousness is the release and management of the seventh basic energy, known as the &quot;mother energy&quot; (*moderenergien*). This energy is the motive force that maintains the stability and the functionality of all other life processes.<br /> <br /> Through special, eternal organs within the superconsciousness, the mother energy is released and transmitted to the organs of the basic energies. Its primary role is to hold the other six basic energies in eternally changing combinations. Without this continuous, regulated interaction of the energies, the manifestation of life—and indeed the very existence of the universe—would be impossible.<br /> <br /> &gt; &quot;Through special eternal organs in the superconsciousness... a seventh basic energy, which I have called 'the mother energy', is released. From the superconsciousness the mother energy is transmitted to the organs of the basic energies, which it maintains in an eternally changing combination.&quot; [1]<br /> <br /> == The Creation of the Organism ==<br /> The superconsciousness is the bridge between the absolute, eternal &quot;I&quot; and the temporal, physical &quot;organism.&quot; While the &quot;I&quot; itself does not move, it uses the superconsciousness to attach itself to matter, creating the &quot;instruments&quot; (the organisms) through which life can be experienced and manifested.<br /> <br /> This process is fundamentally an act of &quot;creation&quot; through the interplay of the basic energies. While the &quot;I&quot; remains untouched by the birth and death of the physical body, it uses the superconsciousness to direct the energy needed to shape [[physical matter]] and [[spiritual matter]] into various forms of life.<br /> <br /> == References ==<br /> * Martinus: ''Livets Bog'', section 4:ba9e8e9rad-6722-46b8-b96e-b26c8577c5c8 (the I's coloring and the role of the mother energy)<br /> * Martinus: ''Livets Bog'', section 4:ba9e8e9rad-6722-46b8-b96e-b26c8577_c8:26543 (the I and superconsciousness as the creator)<br /> <br /> == See Also ==<br /> * [[the I]]<br /> * [[the I's coloring]]<br /> * [[the mother energy]]<br /> * [[basic energies]]<br /> <br /> [[Category:Cosmology]][[Category:Pages needing cleanup]]<br /> <br /> [[da:Overbevidsthed]]</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Karma&diff=319 2026-08-26T04:17:14Z

<p>Lasse: </p> <hr /> <div>'''Karma''' is the relationship between a [[The Living Being|living being]]'s actions and the [[Fate|fate]] that results from them. Martinus states that karma is the same as fate, and describes karmic effects as retributory effects transported from life to life through arcs of fate.{{ref|TEWP 2|19.19}} In ''[[Livets Bog]]'', he connects the shaping of fate with the being's own will.{{ref|LB2|615}}<br /> <br /> == The law of cause and effect ==<br /> <br /> Martinus describes the living being as the primary cause of its own fate. In ''Livets Bog'', he explains fate as the shaping produced by the being's own will: life consists of &quot;sowing&quot; and &quot;reaping&quot;, and the being is therefore &quot;the master of his own fate&quot;.{{ref|LB2|615}} The same analysis states that the effects of an action move in cycles and return to the being that released them.{{ref|TEWP 2|18.7}}<br /> <br /> The returning effect is not necessarily immediate. Martinus describes [[Cause and effect|arcs of fate]] that may be completed during the same physical life or during later terrestrial lives. A present life is therefore shaped both by arcs released in the present and by arcs originating in earlier lives.{{ref|TEWP 2|18.7}}<br /> <br /> In Martinus' cosmic analysis, the being that is the primary cause of an arc may differ from another being that serves as the medium through which the arc is released. The latter may appear to be the cause of the conflict in physical circumstances, but Martinus identifies the earlier action as the primary cosmic cause. He connects this distinction with [[Forgiveness|forgiveness]]: anger and revenge release a new dark arc, whereas forgiveness can neutralise the returning situation.{{ref|TEWP 2|19.17}}{{ref|TEWP 2|19.16}}<br /> <br /> Martinus also describes ignorance of the consequences of one's actions as a source of mistaken conduct. This ignorance includes not knowing that one has lived in previous physical lives, and therefore not recognising that present suffering may have causes in those lives. A being may experience the effects of its own actions as unhappiness while believing that another person is their ultimate cause; this misunderstanding can lead to revenge and further [[Dark karma|dark karma]].{{ref|TEWP 2|19.11}}<br /> <br /> == Karma, reincarnation and talent kernels ==<br /> <br /> In Martinus' cosmology, physical lives are connected by [[Reincarnation]]. ''The Eternal World Picture'' depicts physical terrestrial lives separated by [[Spiritual lives|spiritual lives]]. The physical lives are shown as a series of reincarnations, while the spiritual lives are the intervening stages between them.{{ref|TEWP 2|19.19}} Karma is carried from life to life through the being's [[Talent Kernels|talent kernels]], primordial desire and mother energy. These elements take part in releasing and transporting the arcs of fate and their effects.{{ref|TEWP 2|19.19}}<br /> <br /> This is Martinus' explanation of the continuity of fate across successive physical lives. The present life is formed partly by arcs from previous lives, while actions in the present release arcs that may reach future lives. The timing varies: some arcs are completed in the same life, while others continue into later lives.{{ref|TEWP 2|18.7}}<br /> <br /> Martinus also presents death as the renewal of the physical organism rather than the end of the living being's existence. The new organism can express abilities and talents developed through interests and occupations in one or more previous lives.{{ref|LB2|569}}<br /> <br /> Martinus describes abilities and talents as developed through occupation with them in one or more previous lives, while the symbol explanation gives talent kernels, primordial desire and mother energy a role in transporting arcs of fate. Karma is the returning effect of actions and ways of being within this continuing process.{{ref|LB2|569}}{{ref|TEWP 2|19.19}}<br /> <br /> == Suffering and development ==<br /> <br /> Martinus describes dark karma as suffering and misfortune resulting from actions that create darkness. He states that suffering contributes to the growth of the faculty of [[Humaneness|humaneness]], which he identifies with [[Neighbourly love|neighbourly love]]. As this faculty develops, the being becomes less capable of harming others and can become free of unnecessary dark karma.{{ref|TEWP 2|20.11}}<br /> <br /> In ''The Road to Paradise'', Martinus describes unhappy fate as the effect of earlier wrong conduct rather than punishment for sins. He presents mistakes as consequences of cosmic ignorance and as a basis for learning to act correctly.{{ref|short book 25|1.2}}<br /> <br /> In this account, the developmental meaning of suffering is connected with the being's changing disposition. A person who responds to a returning dark experience with hatred and revenge creates new dark effects. A person who develops [[Forgiveness|forgiveness]] and neighbourly love no longer reinforces the same chain of actions.{{ref|TEWP 2|19.16}}{{ref|TEWP 2|19.19}}<br /> <br /> Martinus states that suffering changes the being's way of thinking from hatred to love and helps it become incapable of creating the same harmful actions. Suffering is therefore necessary for development while the being is still able to create darkness, but becomes unnecessary when that ability has been outgrown.{{ref|TEWP 2|20.11}}<br /> <br /> == Forgiveness and the neutralisation of karma ==<br /> <br /> Martinus uses &quot;forgiveness of sins&quot; in a specific, cosmic sense. In ''About Myself, My Mission and Its Significance'', he says that when a person recognises a bad action, regrets it and is no longer able to repeat it, the person does not receive the same karma back.{{ref|kind=article|1807}}<br /> <br /> The more detailed analysis in ''The Eternal World Picture'' explains this process through the arcs of fate. If a person has committed a murderous act but, before the corresponding arc of fate returns, has completely outgrown the will and ability to murder, Martinus says that the returning effects can be neutralised by this changed disposition. He describes this as liberation from effects that have become unnecessary because the being no longer creates the same kind of darkness.{{ref|TEWP 2|20.8}}{{ref|TEWP 2|20.11}}<br /> <br /> Forgiveness is therefore closely related to development and neighbourly love. In Martinus' account, suffering has the purpose of changing the being's way of thinking; when the harmful disposition has genuinely been outgrown, the returning dark karma can be reduced or neutralised.{{ref|TEWP 2|20.11}}<br /> <br /> == See also ==<br /> * [[Reincarnation]]<br /> * [[Talent Kernels]]<br /> * [[Livets Bog]]<br /> * [[The Eternal World Picture]]<br /> <br /> == References ==<br /> {{reflist}}<br /> <br /> [[Category:Cosmology]]<br /> <br /> [[da:Karma]]</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Evolution&diff=317 2026-08-25T21:13:13Z

<p>Lasse: </p> <hr /> <div>'''Evolution''' is the term [[Martinus]] uses for the living being's movement through changing forms of experience, manifestation and consciousness. In his analysis, evolution is not limited to biological change. It is the continuing development of the whole living being as it passes through different relationships between its own energies and the energies of its surroundings. The result is experienced as movement towards increasingly advanced forms of existence.{{ref|short book 1|1.9}}<br /> <br /> Martinus's account therefore connects the development of consciousness with changing organisms, physical and spiritual existence, and the acquisition of experience and ability. A living being gradually changes from animal ways of being towards a fully humane existence. He also treats the science of his time as the collective expression of intelligence energy, while regarding terrestrial humanity's intellect as still developing. His use of evolution should consequently be read as a spiritual-cosmological doctrine, not as a restatement of modern biological science.{{ref|short book 1|1.9}}{{ref|short book 1|1.34}}{{ref|short book 25|1.20}}{{ref|LB1|171}}<br /> <br /> == Evolution as a movement through experience ==<br /> Martinus begins with experience itself. He describes any experience as the reaction produced by an interaction between the energy of a living being and the energy of its surroundings. In this terminology, matter and energy include both the dense energies ordinarily called physical matter and more refined energies ordinarily called spirit. The kind of experience a being can have depends on the basic energies for which its senses are developed.{{ref|short book 1|1.9}}<br /> <br /> He then describes six recurring forms of experience. A being is first influenced predominantly by one basic energy; when that form reaches its culmination, another becomes the principal influence, and the sequence continues through all six. When the first energy becomes predominant again, it does so in a higher form than before. Martinus calls this continuing movement “evolution”.{{ref|short book 1|1.9}}<br /> <br /> This definition makes evolution both recurrent and progressive. The being does not simply discard earlier capacities. Rather, the recurring sequence is experienced in new combinations, so that the being can acquire further forms of consciousness and manifestation. Martinus describes the interplay of the energies as an eternally ascending spiral course.{{ref|LB2|442}}<br /> <br /> == The evolutionary spiral and its kingdoms ==<br /> The recurring sequence is organised in what Martinus calls a spiral cycle. A cycle passes through six kingdoms or planes of existence: the plant kingdom, the animal kingdom, the real human kingdom, the kingdom of wisdom, the divine world and the kingdom of bliss. The first three are described as physical kingdoms and the latter three as spiritual or mental planes in the account given in ''[[Livets Bog]]'' and related works.{{ref|short book 20|3.10}}<br /> <br /> The spiral is not a closed circle. After the six kingdoms have been experienced, the being enters another spiral cycle and passes through corresponding kingdoms in new forms. Martinus uses the image of a spiral because each repetition is connected with a higher variation. At the beginning of a new cycle, consciousness is recreated through the being's gradual sensory development and its interaction with a new organism.{{ref|TEWP 1|13.13}}{{ref|short book 25|1.18}}<br /> <br /> Contrast is essential to this process. Martinus argues that experience depends on opposites: happiness is recognised in relation to unhappiness, and light in relation to darkness. The spiral therefore includes a culmination of darkness and suffering as well as a culmination of light, wisdom and love. The function attributed to the dark contrast is not that darkness is an independent ultimate power, but that experience of it makes it possible to recognise and value the light.{{ref|short book 20|3.10}}<br /> <br /> == The six basic energies ==<br /> The kingdoms correspond to six basic energies. Martinus gives the following sequence: instinct energy and the plant kingdom; gravity energy and the animal kingdom; feeling energy and the real human kingdom; intelligence energy and the kingdom of wisdom; intuition energy and the divine world; and memory energy and the kingdom of bliss. He also describes a seventh “Mother energy”, associated with the plane of eternity, as the energy that binds the others together.{{ref|LB1|261}}<br /> <br /> These energies should not be understood as isolated substances or as exclusive to one kingdom. Martinus describes them as mutually present in every plane, but in different proportions. One energy is culminating, another is latent, and the remaining energies are increasing or decreasing in capacity. The resulting combination provides the material for the being's mentality, organism and way of experiencing life.{{ref|TEWP 1|13.13}}{{ref|LB2|442}}<br /> <br /> The sequence also shows a progression from the animal kingdom's gravity-dominated, self-preserving tendencies towards the greater role of intelligence and feeling in the human transition. Martinus describes the harmony of feeling and intelligence as the condition in which genuine love can emerge.{{ref|LB1|171}}{{ref|LB1|178}}<br /> <br /> == From animal to human ==<br /> Martinus places terrestrial humanity in a transitional position. It has developed intelligence beyond the ordinary animal stage but still retains powerful animal tendencies. He therefore describes terrestrial human beings as beings in transition from animal to human, rather than as finished members of the real human kingdom. The transition is gradual: animal organisms and mentalities are transformed as the capacities associated with the higher energies develop.{{ref|LB1|171}}{{ref|TEWP 1|13.13}}<br /> <br /> In the animal kingdom, Martinus associates the dominance of gravity energy with the “killing principle”. Animals must often protect themselves and obtain nourishment through the organisms of other beings, so the struggle for power and self-preservation becomes a major evolutionary stimulus. Terrestrial humanity has inherited this mentality, but its growing intelligence gives it powers that can intensify the consequences of animal tendencies.{{ref|LB1|171}}{{ref|short book 20|3.11}}<br /> <br /> The next development is not simply a growth in intellectual ability. Martinus describes feeling and intelligence as needing to become harmonised. When intelligence is joined with ennobled feeling, the resulting activity is what he calls genuine love: action directed towards the benefit of other living beings, without being governed by the expectation of personal gain.{{ref|LB1|178}}<br /> <br /> == Physical experience, karma and reincarnation ==<br /> Physical existence has a particular educational function in this account. Martinus says that on the physical plane matter does not automatically obey thought, and therefore the being must learn to convert energy impulses into logical thoughts and constructions. He connects this with a law of logical creation: behaviour and other creation must ultimately be a joy and blessing to living beings, otherwise the result becomes catastrophic.{{ref|short book 25|1.20}}{{ref|short book 25|1.17}}<br /> <br /> The continuity between stages is explained through reincarnation. The physical body is an instrument for experiencing and creating in physical matter. As the spirit develops, Martinus argues, it requires organisms suited to its new level; the replacement of one body by another therefore becomes an essential condition for the transformation from primitivity to intellectuality and from brutality to humaneness. This process is what he calls [[Reincarnation|reincarnation]] or rebirth.{{ref|TEWP 2|17.10}}<br /> <br /> The movement through physical forms is presented as a long sequence. After the kingdom of bliss, the being again develops a relationship with physical matter, passing through mineral, plant, animal and human forms as its physical sensory structure is rebuilt. The human organism is described as the culmination of the physical instrument for experiencing and manifesting life.{{ref|short book 25|1.16}}<br /> <br /> Karma is related to this continuity of action and experience. Martinus describes suffering and unhappy fate as effects of mistaken will and action, while the experience of disharmony can awaken a desire for knowledge, ordered relations and spiritual development. In this way, cause and effect become part of the being's gradual moral development.{{ref|short book 1|1.31}}{{ref|short book 10|1.13}}<br /> <br /> The use of suffering in this explanation requires care. Martinus's framework presents suffering as an effect of unfinished ways of acting and as an experience that can awaken humaneness, rather than as an independent goal. The developmental interpretation is part of his cosmological analysis and does not remove the immediate reality of pain.{{ref|short book 1|1.31}}{{ref|short book 20|3.10}}<br /> <br /> == The completion of human evolution ==<br /> The completed human being is defined ethically as well as intellectually. Martinus says that the true human kingdom will arise through the development of neighbourly love and the reduction of egoism. In that kingdom, beings are no longer governed by the animal principle of power and persecution, but by a humane way of being directed towards the benefit of others.{{ref|TEWP 1|12.2}}{{ref|LB1|178}}<br /> <br /> Martinus's kingdoms are therefore stages or modes of experience within a long process, not merely a conventional biological taxonomy. The body is treated as an instrument for experience and creation, and organisms change as the living being develops. The distinction between plant, animal and human refers consequently to both visible form and the dominant combination of consciousness energies.{{ref|TEWP 2|17.10}}{{ref|short book 25|1.16}}{{ref|TEWP 1|13.13}}<br /> <br /> When thinking and humaneness have reached their highest level, physical rebirth is no longer necessary. Martinus describes the being as then able to create more easily and perfectly in spiritual matter, which obeys thought more readily than physical matter. Reincarnation becomes superfluous, and the being continues its experience in the kingdom of wisdom, the divine world and the kingdom of bliss. In this perfected state, Martinus also describes the being as loving all and experiencing its spiritual existence as a permanent paradise.{{ref|short book 25|1.20}}{{ref|short book 25|1.57}}<br /> <br /> == Evolution as a movement towards love ==<br /> The direction of evolution in Martinus's system can therefore be stated as a movement from instinctive and force-based existence towards conscious wisdom and love. Intelligence is important because it makes analysis and knowledge possible, but it must be harmonised with feeling if it is to serve a humane way of being.{{ref|LB1|178}}{{ref|TEWP 1|13.13}}<br /> <br /> Martinus presents the future human kingdom as the outcome of this gradual transformation. Terrestrial humanity is not yet finished, but the conflict between animal and human tendencies is itself a transitional condition. Through experience, reincarnation, the effects of action and the growth of neighbourly love, the unfinished being is said to be moving towards a state in which its actions become a joy and blessing to other living beings.{{ref|TEWP 1|12.2}}{{ref|short book 25|1.20}}<br /> <br /> == Reading the concept ==<br /> Martinus's kingdoms should not be confused with a conventional biological taxonomy. The terms “plant”, “animal” and “human” refer not only to visible organisms but also to dominant modes of consciousness and combinations of basic energies. Terrestrial human beings may possess a human organism while still belonging partly to the animal kingdom in their mentality, because animal tendencies remain active in their way of being.{{ref|LB1|171}}{{ref|TEWP 1|13.13}}<br /> <br /> Nor does the concept present darkness as a permanent destination. The animal and unfinished human stages are described as the region where suffering and destructive behaviour culminate, but also as the source of experience from which wisdom and humaneness can develop. In Martinus's presentation, the long-term direction of the process is established by the being's passage through contrasts and by the gradual replacement of egoism with neighbourly love.{{ref|short book 20|3.10}}{{ref|TEWP 1|12.2}}<br /> <br /> == See also ==<br /> * [[Karma]]<br /> * [[Reincarnation]]<br /> * [[Talent Kernels]]<br /> * [[Livets Bog]]<br /> * [[The Eternal World Picture]]<br /> <br /> == References ==<br /> {{reflist}}</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Neighbourly_love&diff=316 2026-08-25T21:12:58Z

<p>Lasse: </p> <hr /> <div>'''Neighbourly love''' is Martinus' term for the [[Love|love]] of all living beings with whom one comes into contact. In his analysis, the neighbour is not defined by family, nationality, friendship or attraction, but by being a living being within one's sphere of action. Neighbourly love therefore means relating to the living being itself, rather than according to kinship or attraction. {{ref|LB4|1497}} {{ref|LB4|1132}}<br /> <br /> Martinus connects this form of love with the development of human consciousness. He describes its emergence through suffering, the refinement of feeling and the gradual transformation of the being's way of life. In the same development, love becomes connected with forgiveness, wisdom, peace and the finished human kingdom. {{ref|LB1|232}} {{ref|TEWP 2|20.11}}<br /> <br /> == The neighbour and the scope of love ==<br /> Martinus gives the word neighbour a wide meaning. It includes all fellow living beings with whom the individual comes into contact. The decisive relationship is therefore not kinship: a stranger, an animal or another human being may equally be one's neighbour. The being that is closest and in need of help has a claim on one's practical love, and the help should be adapted to the natural condition of the being concerned. {{ref|LB4|1132}}<br /> <br /> Martinus distinguishes neighbourly love from the love that belongs to the one-poled or marital sphere. Neighbourly love is directed towards every living being, while marital love is a special sympathy connected with the [[Animal kingdom]]. The distinction places these forms of sympathy at different points in the passage through the [[spiral cycle]]. {{ref|LB4|1132}} {{ref|LB4|1448}}<br /> <br /> == Love as a universal principle ==<br /> Martinus connects neighbourly love with the principle by which the sun and [[Nature]] give light and warmth without favouring only the good, the powerful or those who resemble them. To love one's neighbour is consequently to caress all living beings with one's mind and being, regardless of how they reveal themselves. {{ref|LB4|1497}} {{ref|short book 10|2.20}}<br /> <br /> This universal character is related to Martinus' analysis of the living being's place in the universe. Every being is at once a microbeing in a greater organism and a macrobeing for the beings living in its own organism. The harmony between the I and its fellow beings is called peace; in its highest form, it is neighbourly love. Harmony between the I and its [[microcosmos]] is expressed as health. Neighbourly love thus belongs to a wider structure of mutual dependence in Martinus' cosmic analysis. {{ref|TEWP 1|14.21}}<br /> <br /> The same structure appears in the [[basic energies]] and the kingdoms of the spiral cycle. The kingdoms are arranged so that beings in lower spirals provide the material and living conditions for beings in higher spirals, while higher beings provide corresponding conditions for lower life. Martinus presents this mutual service as a cosmic cooperation in which no living being can experience life without contributing to the life of others. {{ref|TEWP 1|14.21}}<br /> <br /> == From darkness to humaneness ==<br /> Martinus describes the lack of neighbourly love as a condition of cosmic ignorance. When a being can love only itself, its conduct is governed by egoism, force and the struggle to preserve its own advantages. This produces a world of conflict and suffering, because the being does not yet understand the connection between its own fate and its relationship with other living beings. Real peace, in this analysis, is an effect of neighbourly love rather than an enforced ceasefire. {{ref|TEWP 2|19.20}}<br /> <br /> The passage from this condition to love takes place through experience. In ''[[Livets Bog]]'', Martinus describes suffering and the effects of killing, exploitation and egoism as experiences that gradually refine the faculty of feeling. When feeling comes into harmony with intelligence, it becomes love, expressed as unselfishness and warmth of spirit. This development changes the being from an animal-oriented existence towards the [[human kingdom]] and prepares the way for the [[Great Birth]]. {{ref|LB1|232}}<br /> <br /> A related article describes the same development as the individual's growing rejection of brutality and unloving conduct. As the faculty of love develops, the being demands an explanation of fate that accords with humaneness and the religious instinct rises to a higher level. {{ref|kind=article|0266}}<br /> <br /> The development is not presented as a simple decision of the will. Martinus states that neighbourly love becomes an organic product of evolution. The growing conflict between the wish to do good and the inability to realise that wish is experienced as pangs of conscience. In this way, the emerging love gradually becomes a determining power in the being's actions, while the desire for an intellectual understanding of love develops alongside it. {{ref|LB5|1724}}<br /> <br /> == Neighbourly love and karma ==<br /> Neighbourly love is closely connected with [[karma]] and [[Reincarnation]]. Martinus describes the returning effects of actions as arcs of fate that may reach the being in the present life or in later lives. Alongside these arcs, the faculty of humaneness grows from life to life. This faculty is identified with neighbourly love and can neutralise a returning dark effect when the being has already outgrown the tendency that created it. {{ref|TEWP 2|20.11}}<br /> <br /> In this analysis, suffering has a transitional function. It changes the being's mentality from hatred and violence towards love. As the being becomes unable to do evil, some dark karma becomes superfluous; it no longer serves the purpose of teaching the being not to create such actions. The result is described as [[Forgiveness|forgiveness of sins]] through transformation, rather than as an external cancellation of the law of cause and effect. {{ref|TEWP 2|20.11}}<br /> <br /> The same principle applies to the relationship with the microbeings in one's organism. Martinus describes the organism as the living space of other beings and assigns the individual responsibility for its care. Food, habits and the maintenance of healthy conditions therefore belong to the practical application of neighbourly love towards the [[microcosmos]]. {{ref|TEWP 3|33.16}} {{ref|short book 5|1.33}}<br /> <br /> == Forgiveness and the overcoming of enmity ==<br /> [[Forgiveness]] is a central expression of neighbourly love. Martinus relates it to the example of Christ, who forgave his persecutors and prayed for them. The persecutor remains a living being, even when acting from an unfinished mentality. To forgive is therefore to refuse to continue the chain of hatred, revenge and suffering. {{ref|TEWP 1|3.3}} {{ref|short book 20|2.19}}<br /> <br /> Forgiveness does not depend on agreement or complete understanding. Martinus writes that love can remedy mental differences before the parties understand one another's viewpoints. Where love is absent, differences become anger, hatred and intolerance; where it is present, the beings can forgive one another's deviations and avoid turning difference into war. This is why [[tolerance]] belongs to the practical expression of love. {{ref|LB4|1257}}<br /> <br /> The neighbourly ideal therefore includes enemies as well as friends. Martinus describes the finished human being as one who has ceased to put the self first and instead finds satisfaction in being of advantage to the neighbour. The direction of desire is changed: happiness is no longer sought through the neighbour's defeat or exploitation, but through the neighbour's well-being. {{ref|short book 10|2.19}}<br /> <br /> == Practical love and mental sovereignty ==<br /> For Martinus, neighbourly love is demonstrated through conduct. The practical behaviour of the individual has a more fundamental influence on others than theoretical knowledge. Tolerance, humanity and gentleness can spread from one person to another, while knowledge remains secondary if it is not embodied in a loving way of life. {{ref|LB1|162}}<br /> <br /> Martinus also describes loving conduct as something that must be practised. A Danish-only article compares the development of a loving way of being with training in an art: study is insufficient without daily exercise, patience and learning from mistakes. {{ref|kind=article|0410}}<br /> <br /> The practical ideal is expressed as serving rather than being served and giving rather than receiving. In Martinus' analysis, directing one's wishes in favour of the surroundings leads towards [[mental sovereignty]], because the being is no longer governed by the desire to overcome its neighbour or secure advantage at the neighbour's expense. {{ref|short book 10|2.17}} {{ref|short book 10|2.19}}<br /> <br /> Martinus contrasts this sovereignty with the relation between master and slave, where both are bound to material dependence and the neighbour is reduced to a tool or possession. To see the neighbour as a living fellow being rather than as matter is therefore part of entering the kingdom of heaven and escaping mental imprisonment. {{ref|short book 10|2.14}}<br /> <br /> Martinus applies the principle to the way one thinks about others, responds to injury, treats animals and cares for one's organism. The common principle is that the other being is experienced as living life, not as a thing, instrument or obstacle. This perception is connected with [[world peace]], since lasting peace is described as an effect of universal love. {{ref|TEWP 3|33.16}} {{ref|short book 10|1.8}} {{ref|short book 10|2.14}}<br /> <br /> The lives of the great [[world redeemers]] are presented as examples of what this form of love brings to its originator. Martinus associates their self-offering and service with mental sovereignty, freedom and the highest experience of life. The example illustrates the movement from taking life from one's surroundings to giving life and promoting the joy of other beings. {{ref|short book 10|2.6}} {{ref|short book 10|2.20}}<br /> <br /> == Neighbourly love in the spiral cycle ==<br /> Martinus places neighbourly love in the transition from the dark zone of the spiral cycle to the real human kingdom. The animal kingdom is dominated by instinct and gravity, while in the human kingdom feeling is increasingly intellectualised by intelligence and intuition. In the finished human being, feeling appears as universal love and becomes the primary capacity of consciousness. {{ref|TEWP 4|36.10}}<br /> <br /> The unfinished terrestrial human being still carries the killing principle and the one-poled attraction of the animal kingdom, but has begun to develop the humane faculties that belong to the next kingdom. The emergence of neighbourly love is described as part of the birth of the human being in God's image. Martinus also connects universal love with peace and [[cosmic consciousness]]. {{ref|LB4|1448}} {{ref|TEWP 3|33.68}} {{ref|short book 10|1.8}}<br /> <br /> In the real human kingdom, neighbourly love is described as a natural daily need. The being's life is organised around giving, service and the happiness of all living beings. Martinus identifies this state with the culmination of neighbourly love and with the human kingdom's freedom from hatred, intolerance and revenge. {{ref|LB4|1364}} {{ref|LB4|1448}} {{ref|TEWP 2|26.8}}<br /> <br /> == References ==<br /> {{reflist}}<br /> <br /> == See also ==<br /> * [[Karma]]<br /> * [[Reincarnation]]<br /> * [[The Eternal World Picture]]<br /> * [[Cosmic consciousness]]</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Prayer&diff=315 2026-08-25T21:12:47Z

<p>Lasse: </p> <hr /> <div>In Martinus’ analysis, '''prayer''' is a form of the living being’s connection with the [[Godhead]]. It begins as an appeal for help and can develop into a personal, daily relationship with [[Providence]]. Prayer concerns both the being’s appeal in distress and its gradual adjustment to the [[divine will]]. [[Martinus]] treats prayer in ''[[The Mystery of Prayer]]'' and in [[The Eternal World Picture]]. {{ref|short book 11|1.8}} {{ref|TEWP 2|21.2}}<br /> <br /> Prayer is not described as a means of obtaining arbitrary favours. Its highest form is a living conversation with the Godhead in which the being’s wishes become increasingly [[unselfishness|unselfish]] and directed towards what benefits all. The prayer is thereby connected with the being’s way of life, not merely with words spoken in a particular situation. {{ref|short book 11|1.8}}<br /> <br /> == From the cry of terror to conscious prayer ==<br /> <br /> Martinus traces the first form of prayer to the animal’s [[cry of terror]]. The animal cries without knowing the Godhead, while the human being gradually becomes able to direct the same appeal consciously to God. {{ref|TEWP 2|21.2}} In ''The Mystery of Prayer'', the helpless being’s cry is compared with a child crying to its mother for vital care. {{ref|short book 11|1.8}}<br /> <br /> Prayer is described as an innate cosmic and organic ability, whose early form develops toward conscious prayer to God and belongs to the being’s superconsciousness. {{ref|TEWP 2|21.2}} The early prayer is an expression of helplessness and [[self-preservation]], but it is not limited to this form; it can become a conscious relationship with divine will. {{ref|short book 11|1.8}}<br /> <br /> == The laws of prayer ==<br /> <br /> Martinus describes prayer as having its own laws, structure and purpose. It cannot guarantee freedom from [[physical suffering]] or alter every event in a person’s [[fate]]. Such events may be determined by previously created causes and may constitute necessary experiences in the building of [[consciousness]]. Prayer that attempted to remove every such experience would interrupt the development through which the being gains knowledge and [[humaneness]]. {{ref|short book 11|1.2}} {{ref|TEWP 2|21.15}}<br /> <br /> The decisive distinction is between prayer for selfish satisfaction and prayer in the spirit of [[neighbourly love|unselfishness]]. A wish that one person should be specially favoured, regardless of the consequences for other beings, is not in contact with the divine will. Martinus contrasts this with prayer “in the name of Jesus”, which he explains as prayer in the spirit of [[all-love]]: a desire that can be a blessing to everyone and an inconvenience or misfortune to no one. {{ref|short book 11|1.2}} The words “Father, thy will be done, not mine” express this adjustment of the individual will to the divine will. {{ref|short book 11|1.2}}<br /> <br /> Prayer is therefore a training of the will in which the suppliant learns to distinguish vital needs from desires that would harm fellow beings. Vital necessities such as food and drink may be included in prayer, while desires whose satisfaction depends on destroying the life or health of others are described as selfish and contrary to the divine order. {{ref|short book 11|1.8}}<br /> <br /> == Prayer and fate ==<br /> <br /> Martinus connects prayer with [[Karma|the law of cause and effect]] and [[Reincarnation]]. Experiences that have already been set in motion cannot simply be undone by an appeal to Providence. He gives the example of a premature death: even though it may be natural to pray that such an event be prevented, the experience may be part of a necessary development for the beings involved. It is therefore not described as a punishment, but as an experience that enriches consciousness. {{ref|short book 11|1.2}}<br /> <br /> Prayer can nevertheless help the individual in the midst of a dark fate. In the explanation of a symbol in ''The Eternal World Picture'', Martinus describes prayer as a means of receiving strength and inspiration without being freed from the dark experience needed for development. Suffering can thereby contribute to the growth of [[humaneness]] and the transformation from hatred to love. {{ref|TEWP 2|21.15}}<br /> <br /> Martinus also states that perfect prayer can remove dark shadows from the mental sphere, even though physical suffering may remain. Prayer thus supports the consciousness while leaving necessary experience in place. {{ref|short book 11|1.2}}<br /> <br /> == The Lord’s Prayer as a cosmic prayer ==<br /> <br /> Martinus presents the [[Lord’s Prayer]] as a prayer whose structure is in harmony with the divine will. In ''The Mystery of Prayer'', he describes its opening words, “Our Father, who art in Heaven”, as the first of nine [[thought-concentrations]]. The word “our” places the suppliant in a collective relationship with all fellow beings, while “Heaven” denotes the universe and the omnipresent Godhead. {{ref|short book 11|1.9}} In [[Meditation]], meditation on the Lord’s Prayer is described as a supreme support on the road towards light. {{ref|short book 20|2.12}}<br /> <br /> The prayer’s form directs the consciousness toward the Father of all and identifies fellow beings as brothers. Meditation on its opening words can exclude irrelevant thoughts and establish a channel between the consciousness of the suppliant and Providence. Invisible spiritual beings function in this connection as organs or intermediaries through which the prayer is perceived and answered. {{ref|short book 11|1.9}}<br /> <br /> The later thought-concentrations extend this attitude into human existence. The prayer concerning God’s kingdom concerns the realisation that everyone, including one’s enemies, is within God’s kingdom. {{ref|short book 20|2.16}} “Thy will be done on Earth as it is in Heaven” becomes an examination of how far one’s own will is in contact with the will of the perfect beings in the higher worlds. {{ref|short book 20|2.17}}<br /> <br /> “Hallowed be Thy Name” continues the connection with and understanding of God, including concentration on the protection associated with thinking about the Godhead. {{ref|short book 20|2.15}} “Give us this day our daily bread” concerns physical necessities and meditation on God’s will concerning them. {{ref|short book 20|2.18}} It also expresses a direction of the will toward equal access to vital conditions and the creation of the human kingdom on Earth. {{ref|short book 11|1.13}} “Forgive us our trespasses as we forgive those that trespass against us” links prayer with [[forgiveness]] and the formation of fate. {{ref|short book 20|2.19}}<br /> <br /> “Lead us not into temptation” is interpreted as a prayer for strength to keep one’s acquired knowledge and experience active, so that desire or mental laziness does not suppress the warnings one already possesses. {{ref|short book 11|1.15}} The Lord’s Prayer thus directs the suppliant toward a way of being in which divine will is expressed in thought and action.<br /> <br /> == Prayer as meditation and transformation ==<br /> <br /> In [[Meditation]], Martinus presents the Lord’s Prayer as a meditation-object. “Our Father” concerns the experience of God as Father, while “Who art in Heaven” directs attention to the Godhead’s presence everywhere, including within oneself. {{ref|short book 20|2.13}} {{ref|short book 20|2.14}}<br /> <br /> The prayer gives meditation a practical direction. Reflection on God’s kingdom includes the realisation that one’s enemies are also within it. Reflection on “Lead us not into temptation” concerns the strength to mobilise knowledge and experience instead of allowing temptation to govern the will. {{ref|short book 20|2.16}} {{ref|short book 11|1.15}}<br /> <br /> According to Martinus, daily meditation and earnest prayer gradually bring the individual into harmony with higher thought-climates. The individual begins to overcome difficulties more easily and to give out light to other beings. Through the meditation-objects of the Lord’s Prayer, the human being participates in the Godhead’s transformation of the unfinished being into the human being in God’s image. {{ref|short book 20|2.23}} This is also connected with the finished human being’s cosmic relationship to prayer in ''The Eternal World Picture''. {{ref|TEWP 2|21.17}}<br /> <br /> == Prayer, neighbours and spiritual intermediaries ==<br /> <br /> Martinus states in ''[[Livets Bog]]'' that the neighbour is an instrument through which the Godhead senses the individual. The way one acts toward the neighbour is therefore a direct expression of one’s relationship to God. Destructive conduct can drown out the significance of verbal prayer. {{ref|LB3|754}}<br /> <br /> This gives [[neighbourly love]] a central place in prayer. To love the neighbour is the practical form of addressing the Godhead. The individual’s everyday interaction with fellow beings is therefore the direct, practical counterpart of the intimate prayer. {{ref|LB3|754}}<br /> <br /> Prayer in solitude is explained through [[telepathy]] and through spiritual beings that serve as organs of Providence. When no physical being can understand or help the person in distress, the appeal to the Father is received through mental beings with developed telepathic faculties. Martinus calls these beings [[guardian angels]] and describes them as intermediaries through whom Providence can answer a prayer. {{ref|LB3|756}} The symbol explanation in ''The Eternal World Picture'' likewise describes spiritual beings as instruments through which help reaches the praying being. {{ref|TEWP 2|21.15}}<br /> <br /> Prayer’s highest form is therefore both intimate and active. It turns the consciousness toward the Godhead, while its practical expression appears in the being’s relationship to fellow beings and in the growth of love. Prayer begins in the cry of the helpless creature and develops into a conscious life increasingly directed by the divine will. {{ref|short book 11|1.8}} {{ref|TEWP 2|21.17}}<br /> <br /> == References ==<br /> {{reflist}}</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Consciousness&diff=314 2026-08-25T21:12:21Z

<p>Lasse: </p> <hr /> <div>In the work of [[Martinus]], consciousness is a central aspect of the living being. Martinus connects consciousness with the being's ability to perceive and create, and he describes the processes of Nature as expressions of life and consciousness.{{ref|LB3|683}}{{ref|LB3|1002}}<br /> <br /> This article outlines consciousness as Martinus presents it: as a reality connected with the I, with the organism and with the wider spiritual structure of existence. It also describes the awakening of cosmic consciousness through the process Martinus calls the Great Birth.{{ref|LB1|20}}{{ref|LB2|471}}<br /> <br /> == Consciousness and the structure of existence ==<br /> In ''[[The Eternal World Picture]]'', Martinus describes a living, creating &quot;Something&quot; behind the phenomena commonly called dead. The consciousness, will and power of this creator are said to create and maintain the universe; Martinus identifies this consciousness with the spirit of the Godhead.{{ref|TEWP 1|1.2}}<br /> <br /> In ''[[Livets Bog]]'', Martinus argues that phenomena in Nature express plans, that plans express ideas, and that ideas are combinations of thoughts. Since combinations of thoughts are identified with consciousness, he concludes that Nature's processes and phenomena are expressions of consciousness.{{ref|LB3|683}}<br /> <br /> The individual living being is likewise described as an eternal phenomenon. Its consciousness, mentality and life are expressed through changing organisms, while the ability to create is presented as an eternal aspect of the being.{{ref|LB3|1002}}<br /> <br /> == Consciousness, the I and the organism ==<br /> Martinus analyses the living being through three connected realities: the I, the organism and consciousness. In his terminology, consciousness or the individual's life is designated as X3, while the I and its creative power belong to the other aspects of the living being. The present organism and present mentality are temporary expressions, whereas the living being itself is eternal.{{ref|LB3|1002}}<br /> <br /> This distinction means that consciousness should not be identified simply with the current physical body or with a temporary mental condition. The organism changes, and qualities such as beauty, ugliness, goodness or badness describe changing states rather than the final nature of the eternal living being.{{ref|LB3|1002}}<br /> <br /> == Cosmic consciousness and the Great Birth ==<br /> Martinus uses the term &quot;cosmic consciousness&quot; for a widened spiritual faculty of experience. In ''Livets Bog'' he describes the Great Birth as a spiritual process that occurs when an individual's development has reached a stage adapted for love, intelligence and intuition. This process releases latent spiritual faculties and gives the individual a spiritual or cosmic sense horizon in which immortality, the purpose of life and the eternal Godhead can be experienced.{{ref|LB1|20}}<br /> <br /> Martinus presents this development as part of the general course of evolution rather than as a permanent privilege belonging to one person. He states that every human being will experience the process when reaching the necessary stage of development.{{ref|LB1|22}}<br /> <br /> He also describes modern science as &quot;the dawn of cosmic consciousness&quot;: an early spiritual manifestation that represents a temporary stage and will develop towards a more perfect expression.{{ref|LB1|180}}<br /> <br /> == Super-consciousness and the cosmic sun ==<br /> In Martinus' terminology, the I in connection with the mother-energy constitutes super-consciousness. Together with consciousness, designated X3, it forms the fundamental structure of the living being.{{ref|LB2|471}}<br /> <br /> Martinus further identifies the cosmic sun or solar power with cosmic consciousness. This power is said to be present in every living being, regardless of its race, category or spiral zone, and to be the being's eternal source of light and heat.{{ref|LB2|471}}<br /> <br /> == See also ==<br /> * [[Martinus]]<br /> * [[Livets Bog]]<br /> * [[The Eternal World Picture]]<br /> * [[The Road to Initiation]]<br /> * [[Karma]]<br /> <br /> == References ==<br /> {{reflist}}</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Basic_energies&diff=313 2026-08-25T21:12:11Z

<p>Lasse: </p> <hr /> <div>'''Basic energies''' are, in [[Martinus]]'s cosmology, six fundamental energies whose changing combinations produce the principal forms of consciousness, experience and manifestation. They are instinct, gravity, feeling, intelligence, intuition and memory. Martinus also describes a seventh energy, the mother energy, which is associated with the [[superconsciousness]] and holds the six energies in changing combinations.{{ref|TEWP 1|12.1}}{{ref|TEWP 1|11.16}}<br /> <br /> The term should be understood as part of Martinus's own explanatory system rather than as a claim about energies in the modern physical-scientific sense. In his analyses, all created matter and every organism consist of combinations of the six basic energies, while the mother energy belongs to the eternal, uncreated sphere of the superconsciousness.{{ref|TEWP 1|11.18}}<br /> <br /> == The six energies ==<br /> The six energies are named after the functions or forms of consciousness in which each reaches its greatest capacity: instinct, gravity, feeling, intelligence, intuition and memory.{{ref|TEWP 1|13.1}}<br /> <br /> * '''Instinct energy''' is associated with the plant kingdom and with vague sensing. Martinus describes it as the dominant energy in the plant's consciousness.{{ref|LB1|182}}{{ref|LB1|255}}<br /> * '''Gravity energy''', also called the killing energy in some of Martinus's terminology, is associated with the animal kingdom and the physical sphere.{{ref|short book 16|2.7}}{{ref|LB1|175}}<br /> * '''Feeling energy''' is associated with the human kingdom. Martinus connects its development with the refinement of emotional life and with the development of love in combination with intelligence.{{ref|TEWP 1|13.1}}{{ref|LB1|175}}<br /> * '''Intelligence energy''' is associated with the kingdom of wisdom and with the capacity to analyse, understand and consciously direct creation.{{ref|TEWP 1|13.1}}{{ref|short book 16|2.7}}<br /> * '''Intuition energy''' is associated with the divine world. Martinus describes intuition, together with bliss energy, as enabling experience of spiritual and cosmic realities beyond the physical plane.{{ref|TEWP 1|13.1}}{{ref|LB1|175}}<br /> * '''Memory energy''', also called the energy of bliss, is associated with the kingdom of bliss and the inner world of recollection.{{ref|TEWP 1|13.1}}{{ref|LB1|260}}<br /> <br /> These names do not mean that only one energy is present in a particular kingdom. Martinus states that all six energies are present in every plane of existence, but in different proportions and stages of development.{{ref|LB2|359}}{{ref|TEWP 1|13.1}}<br /> <br /> == Combinations and planes of existence ==<br /> Each basic energy has a plane of existence in which it culminates and plays the principal role. The six planes are therefore named the instinct, gravity, feeling, intelligence, intuition and memory planes. Martinus also identifies them respectively with the plant kingdom, animal kingdom, true human kingdom, kingdom of wisdom, divine world and kingdom of bliss.{{ref|TEWP 1|13.1}}<br /> <br /> Each energy passes through six stages in the spiral: one latent stage, two stages of increasing capacity, two stages of decreasing capacity and one culminating stage. A plane's characteristic form of life results from the combined reaction of all six energies, with one culminating energy and the other energies in different stages.{{ref|LB2|359}}{{ref|TEWP 1|13.1}}<br /> <br /> In this way, the basic energies provide the structure of the evolutionary spiral. Martinus describes the six kingdoms as areas represented by the colours of the solar spectrum: red for the plant kingdom, orange for the animal kingdom, yellow for the human kingdom, green for the kingdom of wisdom, blue for the divine world and indigo for the kingdom of bliss.{{ref|LB2|359}}<br /> <br /> == The mother energy and the superconsciousness ==<br /> The mother energy is the seventh basic energy. Martinus describes it as the energy or substance of the superconsciousness, rather than as a temporal and spatial form of created matter. In connection with the I, it maintains the six other energies in changing combinations and thereby supports the different planes of existence.{{ref|TEWP 1|12.1}}{{ref|TEWP 1|11.16}}<br /> <br /> Martinus connects these combinations with the fate-element and with six basic talent kernels, which function as centres of force for the basic energies. Experiences based on the energies are transformed into talent kernels and stored in the fate-element, linking the changing expression of life with the superconsciousness.{{ref|TEWP 1|11.16}}{{ref|TEWP 1|13.7}}<br /> <br /> == Basic energies and the organism ==<br /> In ''The Galaxies of the Universe'', Martinus presents an analogy between the basic energies and regions of the physical organism. He associates gravity with the stomach region, feeling with the heart, lungs and blood, intelligence with the brain and nervous system, intuition with the sexual organs, memory with the skeleton, and instinct with musculature and skin.{{ref|short book 16|2.7}}<br /> <br /> He further describes physical particles as temporary crystallisations of thought energies and the organism as a manifestation of consciousness and creative ability. These statements belong to Martinus's cosmological analysis and are not presented here as findings of contemporary biology or physics.{{ref|short book 16|2.7}}{{ref|TEWP 1|11.18}}<br /> <br /> == Development and reincarnation ==<br /> The capacities of the basic energies change from one kingdom or spiral section to another. Martinus describes this change as the movement from darker to lighter forms of manifestation and as the basis of the different modes of experience within the spiral. He also connects it with [[Reincarnation|reincarnation]], since changing combinations of energies allow the being's life experience and manifestation to continue in new organisms.{{ref|TEWP 2|18.2}}<br /> <br /> The basic energies therefore describe both the structure of experience and its development. Their combinations shape the being's current consciousness, while the enduring results of experience are, in Martinus's account, preserved as [[Talent Kernels|talent kernels]] in the fate-element.{{ref|TEWP 1|13.7}}{{ref|TEWP 1|11.16}}<br /> <br /> == See also ==<br /> * [[Martinus]]<br /> * [[Livets Bog]]<br /> * [[The Eternal World Picture]]<br /> * [[Reincarnation]]<br /> * [[Talent Kernels]]<br /> <br /> == References ==<br /> {{reflist}}</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Fate&diff=312 2026-08-25T21:11:59Z

<p>Lasse: </p> <hr /> <div>In Martinus’s analysis, fate is the living being’s experience of the meeting between energies released by itself and energies coming from its surroundings. Every being is therefore a factor in the creation of its fate and possesses [[Free will|free will]] within a certain area.{{ref|LB1|2}} Fate is experienced as joy or sorrow, comfort or pain, and its direction depends on the being’s perception of life, which Martinus compares to a compass, together with its will, the rudder.{{ref|short book 10|1.10}}<br /> <br /> == The law of fate ==<br /> <br /> The foundation of fate is the [[law of cause and effect]], also called the law of [[Karma|karma]] or the law of fate. Martinus connects it with the principle that movements proceed in cycles and ultimately return to their source. This is the basis of the words: “Whatsoever a man soweth, that shall he also reap.”{{ref|TEWP 1|15.10}}<br /> <br /> Fate consists of the effects produced by the being’s own way of being. Actions and manifestations become causes; the effects formed from these causes constitute the fate of the living being.{{ref|TEWP 2|19.10}} Martinus also describes fate as a reaction between the living being and its surroundings. The being’s physical and mental manifestations affect other beings, and the resulting reaction becomes its experience of fate.{{ref|LB2|348}} Fate therefore comprises effects of earlier actions toward other beings: what conduct sows is eventually reaped as experience.{{ref|kind=article|0443}}<br /> <br /> Unhappy fate is an effect of previous wrong manifestations of will or conduct. Because the causes can lie in former [[incarnation]]s, the being may not understand why a particular effect occurs. The mistakes arise from [[ignorance]], and their consequences provide the experiences through which the being learns to act correctly.{{ref|short book 25|1.2}} Martinus further rejects blaming [[Providence]] for the result of energies the being itself has set in motion.{{ref|LB2|306}} He likewise presents an accident or unfortunate situation not as a fault in the substances or energies involved, but as a consequence of how the being selected and used them.{{ref|LB2|307}}<br /> <br /> Martinus describes the study of the reactions of mental and physical energies as a basis for understanding the formation of fate.{{ref|LB2|292}} He calls this field [[Cosmic chemistry]], linking fate formation with the combinations and reactions of energies.<br /> <br /> == Fate-arcs and reincarnation ==<br /> <br /> Martinus describes returning effects as “arcs of fate”. They are cycles formed by the being’s daily actions and way of being. Small actions produce relatively small effects, while profound encroachments on another being’s experience produce correspondingly profound effects.{{ref|TEWP 2|18.7}}<br /> <br /> Some arcs are completed within the same terrestrial life. Others return in the next life or still later. The present life is therefore formed partly by arcs from earlier lives and is simultaneously creating arcs that influence coming lives.{{ref|TEWP 2|18.7}}<br /> <br /> This is the relationship between fate and [[Reincarnation]]. Martinus argues that the great differences between beings’ conditions at birth cannot be expressions of chaos or chance. Rebirth gives these conditions a continuity within the cycles of nature.{{ref|LB3|729}} In the fate-cycle structure, the [[mother energy]], [[Talent Kernels]] and [[primordial desire]] participate in transporting fate-arcs from life to life; karma is here described as another designation for fate.{{ref|TEWP 2|19.19}} In a retrospective view of the spiral, the being can see its past fate across many lives and recognise its causes and effects.{{ref|LB2|401}}<br /> <br /> The individual’s present fate is part of an extended process rather than an isolated earthly event. The living being is the source of its own manifestations, and the reaction between those manifestations and the surroundings is its fate.{{ref|LB2|347}}{{ref|LB2|348}} Other beings may therefore mediate the release of an individual’s fate without originating it.{{ref|kind=article|1775}}<br /> <br /> == Free will and fate-formation ==<br /> <br /> Within the area governed by [[Free will|free will]], the being regulates how the forces of its surroundings influence its existence. [[Knowledge]] is decisive: the more accurately the being understands the energies with which it works, the more able it becomes to avoid uncomfortable effects and create conditions of well-being.{{ref|LB1|4}}<br /> <br /> Martinus connects fate with wishes and desires. In the [[Spiral cycle]], the being passes through alternating states of hunger and satiation. Charitable wishes produce a correspondingly light and happy fate, while wishes of the opposite kind produce a dark and unhappy fate. Through experience and knowledge, the being can eventually create its fate consciously and make it identical with the highest experience of light.{{ref|TEWP 1|14.13}}<br /> <br /> The use of free will also affects other beings’ freedom. Martinus describes the misuse of [[will]] against other living beings as a source of the user’s own dark fate.{{ref|LB6|2283}} The being is the primary cause of the fate released by its own way of being.{{ref|LB7|2444}}<br /> <br /> The being’s [[desire]] guides its connection with energies, and an unfortunate result can arise when it chooses materials whose reactions do not fulfil the original wish. Martinus presents this possibility of choosing wrongly as an expression of freedom, through which experience gradually teaches the being to create harmony.{{ref|LB2|308}}<br /> <br /> == Dark fate and evolution ==<br /> <br /> Dark fate consists of effects arising from conduct that is out of harmony with the laws of life. Martinus describes illness, sorrow, poverty and persecution as consequences of incorrect perception, will and action. When conduct is directed towards the natural well-being of the surroundings, harmony and peace become the corresponding effects.{{ref|short book 10|1.13}}<br /> <br /> An unhappy fate may look like injustice, but suffering is part of a loving world plan whose perfection the developing being cannot yet perceive.{{ref|short book 10|1.12}}<br /> <br /> [[Suffering]] is described as a cosmic psychological education. Through feeling the effects of the dark existence inflicted on fellow beings, people learn how they should and should not behave. The experience develops sympathy and the humane faculty, leading towards [[love of one’s neighbour]].{{ref|short book 20|3.12}} Suffering through many earthly lives gradually makes people recognize disharmony with the laws of peace and harmony, opening the way to wisdom and love.{{ref|LB2|417}}<br /> <br /> In ''The Road of Life'', Martinus says that imperfect actions create suffering because they are out of harmony with the laws of life, and that the experience creates [[wisdom]]. The being learns that it can reap no other fate than the one it has sown.{{ref|short book 22|1.4}}<br /> <br /> As [[humaneness]] develops, the being becomes increasingly able to create a light fate and to be a source of happiness for its surroundings. The perfected human being’s way of being is described as “putting one’s neighbour first”.{{ref|short book 10|2.19}}<br /> <br /> == Enemies, forgiveness and fate ==<br /> <br /> A returning dark effect may be released through another person. The recipient can then mistake the other person for the primary cause and respond with hatred or revenge. Martinus describes the other person as a medium for the release of the recipient’s own fate; the original cause lies in the recipient’s previous conduct.{{ref|TEWP 2|19.17}}<br /> <br /> Revenge releases a new dark arc of fate and prolongs the chain of hostility. This is why war cannot be overcome by war. The same analysis is applied to relations between individuals, peoples and nations: a new attack becomes a new cause whose effect will return to its origin.{{ref|TEWP 2|19.17}}{{ref|LB6|2237}}<br /> <br /> [[Forgiveness]] changes this process. Martinus states that when the being forgives the person through whom the arc is released, the arc can be neutralised and dissolved. Forgiveness therefore has a precise place in the development from dark fate to [[Peace|peace]] and [[Neighbourly love|neighbourly love]].{{ref|TEWP 2|19.18}}<br /> <br /> Protection against dangerous behaviour may be necessary, but Martinus distinguishes protection from hatred and retaliation.{{ref|LB6|2262}}<br /> <br /> == Fate and the spiral cycle ==<br /> <br /> Fate is part of the larger movement described in [[The Eternal World Picture]]. The spiral cycle alternates between darkness and light, hunger and satiation. The effects of the being’s actions may unfold within one life or across several lives.{{ref|TEWP 1|14.13}}{{ref|TEWP 2|18.7}}<br /> <br /> The law of fate also has an ethical dimension. Martinus describes all creation as dependent on giving life to other beings and identifies this relational principle as the law of life and the law of fate.{{ref|LB2|608}}<br /> <br /> The development of [[humaneness]] changes the being’s relationship to this law. Egoism and brutality are overcome by humanity and [[love]], and the being becomes a joy and blessing to living beings.{{ref|LB7|2545}}<br /> <br /> Fate is consequently the living being’s path through cause and effect, reincarnation and evolution. It reveals the return of released energy, gives experience continuity across lives, and leads the being from ignorance through suffering and wisdom towards love.{{ref|TEWP 1|14.13}}{{ref|short book 20|3.12}}<br /> <br /> == See also ==<br /> <br /> * [[Karma]]<br /> * [[Reincarnation]]<br /> * [[The Eternal World Picture]]<br /> * [[Livets Bog]]<br /> * [[Forgiveness]]<br /> * [[Neighbourly love]]<br /> <br /> == References ==<br /> {{reflist}}<br /> <br /> [[Category:Cosmology]]</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Physical_matter&diff=311 2026-08-25T21:11:49Z

<p>Lasse: </p> <hr /> <div>'''Physical matter''' is the term used in [[Martinus]]’s cosmology for the material aspect of the physical plane of existence. Martinus describes it not as an independent reality, but as material in which thoughts can be manifested and experienced. In this view, physical matter belongs to the created, changing part of existence, while the living being’s consciousness and spiritual structure are more fundamental.{{ref|short book 25|1.5}}{{ref|short book 25|1.7}}<br /> <br /> The concept is presented in relation to the analyses of ''[[Livets Bog]]'' and to the symbols and explanations collected in ''[[The Eternal World Picture]]''. The following account describes Martinus’s analysis rather than presenting it as a claim of contemporary physical science.{{ref|short book 25|1.5}}<br /> <br /> == Physical matter as manifested thought ==<br /> Martinus calls the physical plane a world of thought because its details are thoughts manifested in physical matter. Cities, buildings, machines and other produced objects are therefore described as thought-constructions: physical matter is the material through which beings create and express models already formed in consciousness or “spiritual matter”.{{ref|short book 25|1.5}}{{ref|short book 25|1.7}}<br /> <br /> This does not mean, in Martinus’s terminology, that physical objects are unreal in ordinary experience. Rather, their physical form is understood as a copy or manifestation of mental construction. The physical organism and its sensory faculties provide the means by which a being transfers thought into physical manifestation and receives the resulting impressions back into consciousness.{{ref|short book 25|1.7}}<br /> <br /> == Movement, states and cycles ==<br /> In Martinus’s broader analysis, matter or substance is identified with movement. Solid, liquid, gaseous and ray-formed phenomena are treated as different forms of movement, and the physical structure of the universe is consequently understood as a changing process rather than as something static.{{ref|TEWP 1|11.11}}<br /> <br /> Physical matter can appear in different states and pass from one state to another. Martinus uses the familiar transitions between ice, water, steam and air as an illustration of a general principle of material cycles. He further relates these cycles to physical organisms, whose solid, liquid and gaseous components make bodily life possible.{{ref|LB2|587}}<br /> <br /> == The physical organism and the living being ==<br /> Martinus distinguishes between the living being’s primary spiritual structure and its physical body. Physical matter does not, in his account, automatically obey spiritual impulses; it must be handled through borrowed physical forces and an appropriate physical instrument. The physical organism is therefore described as a temporary extension that enables the being to experience and create on the physical plane.{{ref|short book 25|1.14}}<br /> <br /> At a larger cosmic scale, Martinus describes physical particles as temporary crystallisations of thought energies and as results of a living being’s consciousness-energy and creative ability. This places physical matter within a hierarchy of living systems: beings may constitute universes and matter for one another, while physical forms remain temporary expressions within cycles of creation and experience.{{ref|short book 16|2.7}}<br /> <br /> == See also ==<br /> * [[Livets Bog]]<br /> * [[The Eternal World Picture]]<br /> * [[Martinus]]<br /> <br /> == References ==<br /> {{reflist}}</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Forgiveness&diff=310 2026-08-25T21:11:09Z

<p>Lasse: </p> <hr /> <div>In [[Martinus]]’ analysis, forgiveness is the gradual development of the ability to understand and love beings whose actions one experiences as hostile or unjust. It belongs to the transformation of the terrestrial human mentality from anger, revenge and punishment towards [[neighbourly love]], which Martinus describes as love for all living beings. {{ref|short book 10|1.15}} {{ref|short book 16|3.11}}<br /> <br /> Martinus connects forgiveness with the structure of [[Fate|fate]] and with the development of [[Consciousness|consciousness]]. In his example of murder-karma, a being that has completely outgrown the ability to kill can be liberated from the returning effect of that earlier action. Forgiveness is thus both a relationship to one’s neighbour and a liberation from fate that has become unnecessary through transformation. {{ref|TEWP 2|20.8}} {{ref|TEWP 2|20.11}}<br /> <br /> == Forgiveness and neighbourly love ==<br /> <br /> The basis of forgiveness is the recognition that the neighbour is not defined by appearance, conduct or social role. Martinus writes that “neighbour” includes all fellow living beings with whom one comes into contact, and identifies [[neighbourly love]] with “love for all living beings”. This love is directed towards the being regardless of how it reveals itself. {{ref|LB4|1497}}<br /> <br /> In this perspective, the living being is loved above the manifestations it produces. Martinus relates this to beings whom people call criminals or enemies. Their actions may be distinguished from the being behind them, who remains a neighbour. To love the neighbour regardless of appearance and production is, in his analysis, to love God above all things. {{ref|LB3|704}}<br /> <br /> This attitude is connected with the individual’s relationship to the [[Godhead]]. Martinus describes the neighbour as the instrument through which the Godhead is experienced in practical life. The relationship to the neighbour therefore becomes the individual’s actual relationship to the Godhead. {{ref|LB3|703}}<br /> <br /> == Forgiveness, error and karma ==<br /> <br /> In *[[The Eternal World Picture]]*, Martinus describes the notion of forgiveness of sins as a temporary symbolic explanation of fate. People may not remember the earlier lives in which many causes of their present fate were created, but the effects of good and evil actions do not disappear through lack of memory. The return of [[Suffering|suffering]] is connected with the development of the faculty of humaneness. {{ref|TEWP 3|33.64}}<br /> <br /> An erroneous action has consequences. In Martinus’ specific example of murder-karma, if a being has changed completely before the return of the effect and no longer has the will or ability to kill, the returning effect can be neutralised in its changed consciousness. Martinus calls this liberation from the effect of an error a cosmic principle of the forgiveness of sins. {{ref|TEWP 2|20.8}}<br /> <br /> The process is connected with [[Reincarnation]]. Martinus describes returning physical arcs of fate across successive earthly lives. During these lives, the faculty of [[Humaneness|humaneness]] grows and gains a greater capacity to neutralise dark karma. When the being has completely outgrown the ability to kill, the corresponding murder-karma has become superfluous and can be neutralised. {{ref|TEWP 2|20.11}}<br /> <br /> Martinus further connects this process with the purpose of suffering. Suffering develops humaneness and changes the being’s way of thinking from hate to love; when the being can no longer sow suffering, the corresponding returning fate has become unnecessary. {{ref|TEWP 2|20.11}} {{ref|TEWP 3|33.64}}<br /> <br /> == The Lord’s Prayer and guilty conscience ==<br /> <br /> Martinus interprets the words “Forgive us our trespasses, as we forgive them that trespass against us” as a thought-concentration concerning the individual’s mental harmony. Its practical significance lies in the relationship between the individual’s conscience and the neighbour who has been affected. {{ref|short book 11|1.14}}<br /> <br /> He contrasts this analysis with the common Christian conception in which dark experiences are understood as punishments from an angry Godhead and absolution as exemption from punishment. Martinus presents Christ’s behaviour towards his persecutors as evidence of a consciousness in which revenge and punishment do not dominate. {{ref|short book 11|1.3}}<br /> <br /> When a person causes suffering below his or her normal standard of love, Martinus says that the act creates a conflict with the individual’s general mental condition. This conflict is experienced as remorse, guilt or a [[Guilty conscience|guilty conscience]], even when the act was unintentional. {{ref|short book 11|1.14}}<br /> <br /> Martinus calls the harmony between the individual’s mental energies and the surrounding world the “axis of consciousness”. An act that produces guilty conscience shifts this axis and disturbs the relationship between the individual, the neighbour and the consciousness of God. Asking for forgiveness expresses a desire to restore this harmony. {{ref|short book 11|1.14}}<br /> <br /> == Enemies, anger and judgement ==<br /> <br /> In relation to [[Enemies|enemies]], Martinus describes the command to forgive not merely seven times, but “seventy times seven”, as indicating that everything and everyone must eventually be forgiven. He connects this with [[Karma]], since enmity produces worries, sorrows and suffering and prevents the individual from attaining a permanently happy fate. {{ref|short book 16|3.11}} {{ref|short book 20|2.19}}<br /> <br /> In *[[Livets Bog]]*, Martinus analyses anger towards a neighbour as a transgression against wisdom. The world redeemer’s forgiveness of his executioners is presented as intellectual sympathy: the persecutors act from a mentality that has not yet reached the human stage and therefore do not understand the full effect of their actions. {{ref|LB3|887}}<br /> <br /> Martinus states that punishment and revenge cannot constitute true justice when directed at beings who do not understand what they are doing. A person who judges another as a criminal reveals his or her own moral standard through that judgement. The judgement thereby becomes a judgement of the judger, showing the extent to which the judger still participates in the principle of condemnation. {{ref|LB4|1247}}<br /> <br /> In *[[The Road to Paradise]]*, Martinus describes the doctrine that an innocent being takes punishment upon itself so that criminals may be forgiven as a judicial practice contrary to the law of love. His argument is that forgiveness cannot be separated from the requirement that the Godhead itself must manifest the love it commands of human beings. {{ref|short book 25|1.44}}<br /> <br /> Martinus also describes hatred, anger and bitterness as mental short circuits that obstruct peaceful human community. In the same analysis, he says that lasting peace requires knowledge of the way of being, not only knowledge and power applied to external life. {{ref|short book 24|1.35}}<br /> <br /> An article by Martinus says that anger, criticism and judgement show that the person has not yet left behind the animal habit of taking revenge. Those who have developed further no longer have the heart to hate, slander or retaliate. Forgiving one’s neighbour is therefore a sign that human nature is replacing animal nature. {{ref|kind=article|0565}}<br /> <br /> == Christ and world redemption ==<br /> <br /> Christ’s behaviour towards his persecutors is Martinus’ central example of forgiveness. Christ’s prayer, “Father forgive them, for they know not what they do”, is interpreted as the practical expression of a mentality that does not answer violence with hatred. The world redeemer understood that his tormentors were acting against their own happiness and contact with the keynote of life. {{ref|TEWP 1|3.3}}<br /> <br /> This behaviour is presented as a model for [[Human development|human development]]. Martinus describes Christ’s instruction to love enemies, bless those who curse, do good to those who hate and pray for those who persecute as the way out of darkness and war towards peace and contact with the Godhead. {{ref|TEWP 1|3.3}}<br /> <br /> The development of forgiveness is part of [[World redemption|world redemption]]. Christ’s life shows a mentality towards which terrestrial human beings are evolving, and his example is described as a source of love for both believers and those who cannot believe. {{ref|short book 11|1.4}} {{ref|short book 17|4.13}}<br /> <br /> == Forgiveness as an evolutionary capacity ==<br /> <br /> Martinus places forgiveness in the transition from the [[Animal kingdom|animal kingdom]] to the human kingdom. In the animal zone, [[Basic energies|gravity-energy]] culminates and the [[Killing principle|killing principle]] dominates. Intelligence initially serves self-preservation, while intuition-energy is latent. The zone is therefore characterised by suffering and the killing principle. {{ref|LB2|360}}<br /> <br /> Through suffering and experience, the being develops the faculty of humaneness. Martinus identifies this faculty with neighbourly love and describes it as increasingly capable of neutralising returning dark fate. The individual becomes progressively less able to have the heart to harm others, and the karma that would otherwise return becomes correspondingly less necessary. {{ref|TEWP 2|20.11}}<br /> <br /> Forgiveness belongs to a gradual change in the individual’s [[Standard of consciousness|standard of consciousness]]. As understanding develops, forgiveness extends to beings whose conduct is experienced as hostile, unjust or destructive. Martinus describes the final training as lovingly embracing one’s enemies in thought, since there is no enemy who cannot be admitted into the heart in this way. {{ref|short book 10|1.15}}<br /> <br /> The culmination of this development is [[Cosmic consciousness|cosmic consciousness]], which Martinus identifies with the completely developed mentality. At this level, the individual perceives the world plan as culminating love and can understand beings and events that were formerly hated or persecuted. Forgiveness is one of the capacities through which consciousness approaches the experience that “Everything is very good.” {{ref|short book 10|1.15}}<br /> <br /> == See also ==<br /> <br /> * [[Karma]]<br /> * [[Reincarnation]]<br /> * [[The Eternal World Picture]]<br /> * [[Cosmic consciousness]]<br /> <br /> == References ==<br /> {{reflist}}</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Cosmic_Consciousness&diff=308 2026-08-25T18:58:24Z

<p>Lasse: Redirected page to Cosmic consciousness</p> <hr /> <div>#REDIRECT [[Cosmic consciousness]]</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=User:Lasse&diff=306 2026-08-25T07:03:16Z

<p>Lasse: /* Projects */</p> <hr /> <div>Hi, I am Lasse :-)<br /> <br /> Check out my Youtube channel https://www.youtube.com/@theeternalworldpicture<br /> <br /> Contact me - lasse@vogelsang.dk<br /> <br /> Quick links:<br /> * [[Special:SpecialPages]]<br /> * [[Special:Statistics]]<br /> <br /> <br /> == Projects ==<br /> * Add articles to the wiki<br /> * Categories on articles<br /> * Language - connect Danish and English articles</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Main_Page&diff=305 2026-08-25T06:57:15Z

<p>Lasse: </p> <hr /> <div>'''Welcome to the English Martinus Wiki''' — an open, editable reference work about the cosmology of '''[[Martinus]]''' (1890–1981), the Danish spiritual philosopher known simply by his first name. Anyone can read, discuss, and help expand these articles.<br /> <br /> == Start here ==<br /> <br /> * '''[[Martinus]]''' — who he was and how his worldview took shape<br /> * '''[[Martinus' work]]''' — his books, symbols, and lectures<br /> <br /> == Key concepts ==<br /> <br /> * [[The Living Being]]<br /> * [[The I]]<br /> * [[Cosmic Consciousness]]<br /> * [[Superconsciousness]]<br /> * [[Karma]]<br /> * [[Reincarnation]]<br /> * [[Basic energies]]<br /> <br /> == Featured article ==<br /> <br /> '''[[Karma]]'''<br /> <br /> In Martinus's analyses, karma is the law of cause and effect in a living being's fate. In the published English translation of ''Livets Bog 4'', he calls the return of fate a &quot;mirror principle&quot; — neither a principle of punishment nor, in an absolute sense, revenge. Martinus connects karma with [[Reincarnation|reincarnation]], since the results of earlier experience and activity can remain active beyond one physical life.<br /> <br /> '''[[Karma|Read the full article →]]'''<br /> <br /> == Get involved ==<br /> <br /> This wiki is small and growing. You can help by:<br /> <br /> * Expanding or correcting an existing article<br /> * Writing a new article on a concept from Martinus's cosmology<br /> * Translating or cross-checking material against the [[:da:Forside|Danish Martinus Wiki]], which covers far more ground<br /> * Joining the community to discuss the work<br /> <br /> <br /> [[da:Martinus Wiki]]</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=User:Lasse&diff=304 2026-08-25T06:55:33Z

<p>Lasse: </p> <hr /> <div>Hi, I am Lasse :-)<br /> <br /> Check out my Youtube channel https://www.youtube.com/@theeternalworldpicture<br /> <br /> Contact me - lasse@vogelsang.dk<br /> <br /> Quick links:<br /> * [[Special:SpecialPages]]<br /> * [[Special:Statistics]]<br /> <br /> <br /> == Projects ==<br /> * Add articles to the wiki<br /> * Categories on articles</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=User:Lasse&diff=302 2026-08-25T06:50:11Z

<p>Lasse: </p> <hr /> <div>Hi, I am Lasse :-)<br /> <br /> Check out my Youtube channel https://www.youtube.com/@theeternalworldpicture<br /> <br /> Contact me - lasse@vogelsang.dk<br /> <br /> Quick links:<br /> # [[Special:SpecialPages]]<br /> # [[Special:Statistics]]</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=User:Lasse&diff=301 2026-08-25T06:49:39Z

<p>Lasse: </p> <hr /> <div>Hi, I am Lasse :-)<br /> <br /> Check out my Youtube channel https://www.youtube.com/@theeternalworldpicture<br /> <br /> Contact me - lasse@vogelsang.dk<br /> <br /> # [[Special:SpecialPages]]<br /> # [[Special:Statistics]]</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=MartinusWiki:Maintenance&diff=300 2026-08-25T06:48:37Z

<p>Lasse: </p> <hr /> <div>== Maintenance ==<br /> <br /> This page lists the checks and tasks that help keep the English Martinus Wiki accurate, useful and easy to navigate. Use it to find pages that need content, source review, editing or structural repair, and to browse the maintenance categories used to organise this work.<br /> <br /> == Pages needing content ==<br /> <br /> * [[Special:WantedPages|Wanted pages]] lists pages that are linked to but do not yet exist.<br /> * [[Special:ShortPages|Short pages]] can reveal topics that need a clearer introduction or further explanation.<br /> * Existing articles can be expanded with relevant concepts, works, quotations and internal links when the additions are supported by Martinus' analyses.<br /> <br /> == Pages needing source review ==<br /> <br /> Some pages may need references, better source identification or a closer check of whether the wording is supported by Martinus' works. When reviewing a source, check that the claim does not say more than the cited passage supports and that quotations are represented accurately.<br /> <br /> == Pages needing editing ==<br /> <br /> Pages may need copy-editing, clearer structure, a better introduction, consistent internal-link capitalization or a useful See also section. Keep the language accessible and distinguish Martinus' own analyses from commentary or interpretation.<br /> <br /> == Links and structure ==<br /> <br /> * [[Special:BrokenRedirects|Broken redirects]] should be repaired or removed.<br /> * [[Special:DoubleRedirects|Double redirects]] should be simplified.<br /> * [[Special:LonelyPages|Orphaned pages]] need useful links from other pages where appropriate.<br /> * [[Special:DeadendPages|Dead-end pages]] may need relevant outgoing links.<br /> * [[Special:UncategorizedPages|Uncategorized pages]] should receive an appropriate category when one exists.<br /> <br /> == Special pages ==<br /> <br /> These pages provide useful maintenance overviews:<br /> <br /> * [[Special:RecentChanges|Recent changes]]<br /> * [[Special:WantedPages|Wanted pages]]<br /> * [[Special:WantedCategories|Wanted categories]]<br /> * [[Special:UnusedCategories|Unused categories]]<br /> * [[Special:SpecialPages|All special pages]]<br /> <br /> == Future maintenance categories ==<br /> <br /> The current maintenance category list is available at [[:Category:Maintenance|Category:Maintenance]].<br /> <br /> As the wiki grows, we can introduce focused categories for recurring needs such as pages needing sources, pages needing expansion, pages needing copy-editing and pages needing link or citation review. Each category should have a clear purpose and should only be added when it represents a real, useful maintenance task.<br /> <br /> If you find a recurring problem that should have its own category, mention it to [[User:Lasse|the wiki maintainer]] before creating the category.</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=The_Living_Being&diff=296 2026-08-25T06:21:19Z

<p>Lasse: </p> <hr /> <div>== Introduction ==<br /> In [[Martinus|Martinus]]'s cosmology, a '''living being''' (Danish: ''levende væsen'') is any entity that consists of three inseparable principles: an eternal self or [[the I|&quot;I&quot;]] (X1), a creative and experiential ability (X2), and an organism or body (X3). These three together constitute what Martinus terms [[the trinity principle|a &quot;trinitarian principle&quot;]], and no living being can exist unless all three are present and united. The concept extends far beyond ordinary biological life: from the smallest subatomic particles to planets, solar systems, galaxies, and the universe as a whole — all are, in Martinus's analyses, living beings.<br /> <br /> Because every independent energy unit in existence is the body of a living being, the universe is, in Martinus's words, &quot;filled with life.&quot; [[The Godhead]] itself is identified as the one supreme all-encompassing living being, of which all individual living beings are constituent parts.<br /> <br /> == The Three Principles of the Living Being ==<br /> Martinus demonstrates that every living being is composed of three mutually dependent principles, which he designates X1, X2, and X3.<br /> <br /> '''X1''' is the &quot;I&quot; — the nameless, eternal &quot;something&quot; that is the subject behind all experience and creation. In itself it has no size, no age, and cannot be directly perceived. It can only be known through its creations in matter.<br /> <br /> '''X2''' is the creative and experiential ability — the faculty by which the I connects to matter and produces organised, purposeful creation. Because all ordered creation presupposes prior logical thought, X2 is the evidence of X1's existence wherever planned creation appears.<br /> <br /> '''X3''' is the organism or body — the material result of X1 and X2 working together, the visible manifestation through which the living being acts and is recognised by other living beings.<br /> <br /> Martinus writes in ''Livets Bog'', volume 2, §314:<br /> <br /> &lt;blockquote&gt;''The three principles: the I, the consciousness or creative-and-experiential ability, and matter or substance — which we already know respectively as &quot;X1&quot;, &quot;X2&quot; and &quot;X3&quot; — constitute exactly the three conditions required for a &quot;something&quot; to appear as a &quot;living being&quot;''.''&lt;/blockquote&gt;<br /> <br /> These three are inseparable. There is never an I without consciousness and an organism, nor matter without a living being to animate it. The material world is therefore not inert: every independently existing energy unit is, to [[cosmic consciousness|cosmic perception]], the body of a living being.<br /> <br /> == The Eternal I and the Mortal Body ==<br /> While the living being as a whole is eternal, its individual physical body is a created, temporary instrument. The I existed before the body was built, and it continues after the body dissolves.<br /> <br /> Death, Martinus clarifies, is not the separation of the I from its organism. The organism consists of six bodies or instruments; the physical body is only one of them. At physical death the I simply relinquishes its physical instrument while retaining the five remaining bodies, and its existence as an experiencing and creating being continues uninterrupted. The I, being beyond time and space, has no beginning and no end. As stated in ''Livets Bog'' 2, §315:<br /> <br /> &lt;blockquote&gt;''The I will always be prior to and after the creation. And it is precisely through this that it becomes visible as elevated above time, since time can only be the expression of the duration of &quot;created&quot; things from their origin to their cessation.''&lt;/blockquote&gt;<br /> <br /> This understanding is foundational to Martinus's teaching on [[reincarnation]]: the eternal I incarnates repeatedly, building new physical instruments in accordance with its ongoing development.<br /> <br /> == Living Beings at Every Scale ==<br /> One of the most distinctive features of Martinus's analysis is the extension of the concept of &quot;living being&quot; across all scales of existence — what he calls [[microcosmos]], [[mellemkosmos|mesocosmos]], and [[makrocosmos|macrocosmos]].<br /> <br /> Within the human organism, every organ — the brain, heart, lungs, liver — is itself a living being. Cells, bacteria, molecules, atoms, and electrons are likewise each living beings when perceived with [[cosmic senses|cosmic sensory faculties]].<br /> <br /> Conversely, entities far larger than humans are also living beings. The Earth is a living being; the solar system is a living being that forms an organ within a larger being; the Milky Way is a living being; and the universe as a whole is one single, all-encompassing living being. Martinus writes in ''Livets Bog'' 1, §270:<br /> <br /> &lt;blockquote&gt;''The greatest living being we are thus in contact with is the universe itself, which in itself constitutes one single great and living organism, serving as a manifestation for a corresponding living being. In this living being's organism, all other living beings' organisms or bodies live and move.''&lt;/blockquote&gt;<br /> <br /> Living beings are thus grouped into three main categories in relation to any given observer: '''universe beings''' (''universvæsener''), whose organism constitutes the observer's universe; '''fellow beings''' (''medvæsener''), who share the same universe side by side; and '''matter beings''' (''stofvæsener''), who live within the observer's own organism as organs and cells. These three categories are each other's conditions of existence, and the boundaries between them correspond to what Martinus calls [[spiral zones]] (''spiralzoner'').<br /> <br /> == Matter, Spirit, and the Living Being ==<br /> Martinus draws a direct consequence from the trinitarian analysis: matter and spirit are identical. Because all independently existing matter is the organised body of a living being, and because organised creation can only be the product of consciousness and intention, all matter is ultimately an expression of &quot;spirit&quot; in Martinus's sense — that is, of living, purposeful being.<br /> <br /> In ''Livets Bog'' 2, §318, he concludes:<br /> <br /> &lt;blockquote&gt;''&quot;Spirit&quot; and &quot;matter&quot; are identical. The first great cosmic-chemical analysis of the matter of the universe is thus this: it is &quot;spirit&quot;. And the eternal expression &quot;the Spirit of God hovered over the waters&quot; — which means &quot;God's consciousness was present in all matter&quot; — here begins to become visible as a scientific truth.''&lt;/blockquote&gt;<br /> <br /> The universe and everything within it is therefore not a collection of dead forces operating by chance. Every movement, every energy, every structure reflects the creative activity of living beings. This stands in direct contrast to a purely materialist worldview, which Martinus regards as the deepest form of spiritual incapacity: denying the &quot;I&quot; that constitutes one's own innermost reality.<br /> <br /> == The Universe as One Living Being — The Godhead ==<br /> Because the entire universe shares the same trinitarian structure as every individual living being — a single all-encompassing I, a creative ability, and a total organism made up of all existing bodies — the universe is itself one supreme living being. This is what Martinus identifies as [[the Godhead]] (''Guddommen'') or &quot;the Father.&quot; All individual living beings are, in his terminology, &quot;sons of God&quot; (''gudesønner''): the constituent units of the Godhead's organism.<br /> <br /> Individual living beings thus stand in a double relationship to the Godhead: they live and move within the Godhead's organism, and the Godhead in turn lives and manifests through them. As stated in ''Livets Bog'' 1, §251:<br /> <br /> &lt;blockquote&gt;''&quot;In the Godhead we live, move, and exist&quot;, and &quot;through us the Godhead lives, moves, and exists&quot;.''&lt;/blockquote&gt;<br /> <br /> This mutual relation is described further in ''Livets vej'', chapter 2, where the living beings' cosmic journey through alternating zones of darkness and light is called the Godhead's &quot;eternal breath&quot; — the rhythmic pulse through which both the Godhead and all individual living beings maintain and renew their consciousness.<br /> <br /> == The Living Being and the Ladder of Development ==<br /> All living beings participate in an eternal [[the ladder of evolution|evolutionary process]], passing through kingdoms — mineral, plant, animal, human, and beyond — across an immense span of cosmic time. Each being's current form of manifestation represents a particular rung on what Martinus calls the &quot;ladder of development&quot; (''udviklingsstigen'').<br /> <br /> The quality of a living being's manifestation — whether it expresses disharmony or harmony, suffering-creating or bliss-creating patterns — reflects its position on this ladder, not the nature of its eternal I. The I itself remains unchanged; only its created instruments evolve. At the apex of the ladder, a living being attains [[cosmic consciousness]], the full experience of its own identity as an eternal, immortal creator — at one with the Godhead.<br /> <br /> == References ==<br /> * Martinus: ''Livets Bog'', volume 1, sections 54, 58, 251, 270, 271, 274<br /> * Martinus: ''Livets Bog'', volume 2, sections 314, 315, 316, 317, 318, 319<br /> * Martinus: ''Livets Bog'', volume 3, section 962<br /> * Martinus: ''Livets vej'', chapters 2 and 6<br /> <br /> == See Also ==<br /> * [[The I (Martinus)]]<br /> * [[The trinity principle]]<br /> * [[The Godhead]]<br /> * [[Microcosmos, mesocosmos, and macrocosmos]]<br /> * [[The ladder of development]]<br /> * [[Cosmic consciousness]]<br /> * [[Reincarnation]]<br /> * [[The X-factor]]<br /> * [[Spiral zones]]<br /> <br /> [[Category:Pages needing cleanup]]<br /> <br /> [[da:Det levende væsen]]</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=The_I&diff=295 2026-08-25T06:20:57Z

<p>Lasse: </p> <hr /> <div># Wiki Draft: The I<br /> <br /> == Introduction ==<br /> The [[the I]] is the fundamental, eternal, and unchanging reality that exists within every living being. It is the core of the being, acting as the source of all [[power]], [[consciousness]], and the capacity for [[creation]]. Through the [[the I]], the invisible existence of the being is made visible in the physical world through various phenomena.<br /> <br /> == The I's Coloring and Visibility ==<br /> The existence of the [[the I]] is revealed through what can be described as the &quot;[[the I's coloring]].&quot; This coloring is an expression of the [[the I]]'s eternal existence, manifesting as a vibrant, richly coloured phenomenon. As the [[the I]]'s existence is proclaimed, it creates visible phenomena in the universe.<br /> <br /> These visible expressions are not eternal but are temporal &quot;created&quot; phenomena. They have a beginning and an end, resulting from the interplay of the [[the I]]'s creative faculty. Because the [[the I]]'s state of visibility is an eternally changing factor, it creates the phenomena we recognize as &quot;[[cause and effect]].&quot; Every state of visibility is an effect of a previous state, ensuring a continuous chain of manifestation.<br /> <br /> == Cosmic Chemistry: Breaking Down and Building Up ==<br /> The fundamental process of all creation, often referred to as &quot;[[cosmic chemistry]],&quot; is the continuous cycle of &quot;breaking down&quot; and &quot;building up.&quot; Nothing—neither [[material]] nor [[non-material]] (such as [[thought impulses]])—can be brought into existence without this dual process.<br /> <br /> The [[the I]]'s creative faculty is essentially the ability to break down and build up. This process is visible in the &quot;decay&quot; and &quot;growth&quot; of all things. This cycle is not merely a physical process but is the very essence of how the [[the I]] manifests its existence and power within the universe. The experience of [[life]] itself is shaped by this fundamental process of transformation.<br /> <br /> == The I's Turning and Life Substance No. 6 ==<br /> A vital aspect of the [[the I]]'s presence in the living being is its &quot;turning&quot; of [[energy]] or [[movement]]. This &quot;turning&quot; is an absolute necessity for any form of [[life experience]]. Because this turning is so essential to the very existence of [[life]], it is termed &quot;[[life substance no. 6]].&quot;<br /> <br /> This energy-driven movement is how the [[the I]]'s power is applied to the universe, driving the [[evolution]] and transformation of all living [[matter]].<br /> <br /> == The I and Superconsciousness ==<br /> The [[the I]] and the [[superconsciousness]] together form a profound unity that allows the invisible existence of the being to be revealed through visible phenomena. While the visible manifestations of the [[the I]] are temporal and subject to change, the [[the I]] and the [[superconsciousness]] themselves represent the eternal and unchanging source of all that is.<br /> <br /> == References ==<br /> * Martinus: ''Livets Bog'', section 4:ba9e8e9rad-6722-46b8-b96e-b26c8577c5c8 (the I's coloring)<br /> * Martinus: ''Livets Bog'', section 4:ba9e8e9rad-6722-46b8-b96e-b26c8577c5c8:26543 (source of power for the I)<br /> <br /> == See Also ==<br /> * [[superconsciousness]]<br /> * [[the I's coloring]]<br /> * [[cosmic chemistry]]<br /> * [[life substance no. 6]]<br /> * [[thought impulses]]<br /> <br /> [[Category:Pages needing cleanup]]<br /> <br /> [[da:Jeget]]</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Talent_Kernels&diff=294 2026-08-25T06:20:42Z

<p>Lasse: </p> <hr /> <div>== Introduction ==<br /> <br /> In Martinus's analyses, '''talent kernels''' (Danish: ''talentkerner'') are small organs of automatic function through which a living being retains developed abilities, habits and dispositions. He describes them as stored in the fate element within the superconsciousness, from which they help shape both physical and spiritual manifestation.{{ref|326}}{{ref|328}}<br /> <br /> == Formation and automatic function ==<br /> <br /> Martinus distinguishes ordinary conscious memories from the lasting results of experience. The surface details of earlier experiences do not need to remain in brain-based memory; what matters in a new physical life is their transformation into abilities, dispositions and qualities of consciousness.{{ref|321}}<br /> <br /> He describes how repeating a particular form of manifestation gradually develops a small organ capable of performing the relevant combination of energies automatically. As the function becomes independent of day-conscious brain work, it becomes what Martinus calls a talent kernel.{{ref|326}}<br /> <br /> According to Martinus, this does not apply only to learned skills. He also includes bodily automatic functions such as the heart, glands and digestion, as well as character traits, virtues and vices, within the field of functions maintained through talent kernels.{{ref|326}}<br /> <br /> == Storage and transfer across lives ==<br /> <br /> In Martinus's account, the fate element is the storehouse for these abilities and dispositions in the form of talent kernels. Because this level precedes the creation of the changing physical and spiritual bodies, he presents it as the basis on which bodies can be renewed across [[Reincarnation|reincarnation]].{{ref|328}}{{ref|TEWP 2|17.4}}<br /> <br /> He therefore treats the results of earlier lives as something carried forward rather than consciously remembered in detail. In a new life they appear as talents, tendencies, possibilities or limitations, and they help shape the formation of a new organism and new life conditions.{{ref|321}}{{ref|TEWP 2|17.4}}<br /> <br /> == Development, character and fate ==<br /> <br /> Martinus also connects talent kernels with long-term character formation. He writes that the fate element contains talent kernels for everything a being can do, and that it stores the essence of former lives, including sufferings, joys and acquired mental values, which then influence present and future fate.{{ref|944}}<br /> <br /> In this analysis, present day-conscious choices matter because repeated willing and acting become future automatic structure. Martinus therefore says that a being's current conscious will can help prepare a later genius-like capacity or, in other cases, a damaged or distorted future manifestation.{{ref|327}}<br /> <br /> He also describes harmful habits and excesses as capable of producing defective talent kernels. In that connection, Martinus links abnormal or unhealthy later tendencies to earlier repeated patterns that have become fixed as automatic structure.{{ref|321}}{{ref|402}}<br /> <br /> == References ==<br /> <br /> {{reflist}}<br /> <br /> == References in Martinus's works ==<br /> <br /> * ''Livets Bog 2'', section 321: the transformation of earlier experience into talents and dispositions.<br /> * ''Livets Bog 2'', section 326: the formation of talent kernels, their automatic function, and their scope in bodily and character functions.<br /> * ''Livets Bog 2'', section 327: present will and future talent-kernel structure.<br /> * ''Livets Bog 2'', section 328: talent kernels in the fate element and their role in renewed embodiment.<br /> * ''Livets Bog 2'', section 402: defective talent kernels in a discussion of distorted later development.<br /> * ''Livets Bog 3'', section 944: talent kernels as the stored essence of earlier lives in the fate element.<br /> * ''The Eternal World Picture 1'', section 13.7: experiences transformed into talent kernels in the superconsciousness.<br /> * ''The Eternal World Picture 2'', section 17.4: transfer of talent kernels to a new physical organism.<br /> <br /> == See also ==<br /> <br /> * [[Reincarnation]]<br /> * [[Karma]]<br /> * [[Consciousness]]<br /> <br /> [[Category:Cosmology]]<br /> [[Category:Needs review]]</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Karma&diff=293 2026-08-25T06:20:22Z

<p>Lasse: </p> <hr /> <div>== Introduction ==<br /> Karma is the fundamental cosmic law of cause and effect that governs the evolution of the living being. It is the mechanism through which every action, thought, and intention produces a corresponding consequence that must be experienced. In the Martinus cosmology, karma is not a system of divine punishment or reward, but a natural, inevitable process of learning and cosmic balance.<br /> <br /> == The Law of Cause and Effect ==<br /> The essence of karma lies in the principle that every being is the &quot;master of its own fate.&quot; Every deed, word, and thought creates a pattern in the cosmic whole, and the being must eventually face the results of its own actions.<br /> <br /> * '''No Escape from Consequences:''' A being cannot escape the effects of its actions; the consequences are an inseparable part of the act itself.<br /> * '''The Mirror of Judgment:''' A profound aspect of karma is that one's judgment of others reflects one's own inner state. To criticize, judge, or feel malice toward others is to invite a corresponding karmic &quot;retribution&quot; upon oneself. As the principle states: &quot;One is what one judges others to be.&quot;<br /> * '''Personal Responsibility:''' Since every being is the original cause of its own experiences, it is entirely responsible for the quality of its past and future.<br /> <br /> == Karma and Evolution ==<br /> Karma serves as the primary engine for the development of consciousness. Through the continuous cycle of action and experience, the living being undergoes a transformative process.<br /> <br /> * '''The Role of Suffering and Hardship:''' While often viewed with dread, the &quot;dark karma&quot; of suffering, sickness, and adversity provides the necessary friction for growth. These experiences are the &quot;teachers&quot; that prompt the being to reflect, learn, and eventually seek higher, more harmonious ways of existence.<br /> * '''From Self-Interest to Altruism:''' As a being works through its instinctive and selfish karma, it gradually develops the capacity for &quot;altruistic love&quot; (*næstekærlighed*). This transition from a purely self-centered existence to one that seeks the well-being of all life is a milestone in cosmic evolution.<br /> * '''The Development of Intuition:''' As the being learns to navigate the consequences of its actions, it develops its intuition—the ability to sense the eternal laws of the universe and align its will with the divine order.<br /> <br /> == The Mechanism of the Spiral Cycle ==<br /> The resolution of karma unfolds across the vast expanse of the spiral cycle and multiple incarnations.<br /> <br /> * '''The Spiral Year:''' The &quot;repayment&quot; of karmic debts is not a single event but a continuous process occurring through the different &quot;seasons&quot; of the spiral. The lessons learned in one cycle are carried forward as &quot;talent kernels&quot; into the next.<br /> * '''The Spiritual Realms:''' Following the physical death, the being enters spiritual realms where it continues to experience the mental and psychic weight of its earthly life. This period can involve a process of &quot;purgation&quot; where the being confronts its past actions until the karma is resolved and the path to higher consciousness is cleared.<br /> <br /> == References ==<br /> * Martinus: ''Livets Bog'' (The Book of Life)<br /> <br /> == See Also ==<br /> * [[The Spiral Cycle]]<br /> * [[The Living Being]]<br /> * [[Reincarnation]]<br /> * [[The Six Basic Energies]]<br /> <br /> [[Category:Cosmology]]<br /> [[Category:Pages needing cleanup]]<br /> <br /> [[da:Karma]]</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Cosmic_Consciousness&diff=292 2026-08-25T06:20:05Z

<p>Lasse: </p> <hr /> <div>== Introduction ==<br /> In [[Martinus]]'s cosmological system, '''Cosmic Consciousness''' (Danish: ''kosmisk bevidsthed'') denotes the highest form of awareness available to a living being — a permanent, wakeful experience of the unity of all existence, grounded in the fullest harmonious interplay of the [[basic energies]]. Martinus describes it as identical with &quot;the Holy Spirit&quot; and as the culmination of intellect and [[universal love|all-love]] working in complete concert.<br /> <br /> Cosmic Consciousness is not a special mystical state reserved for a few, but the natural endpoint of a universal evolutionary journey. Every living being is destined to attain it through the [[spiral cycle]] of [[involution and evolution]].<br /> <br /> == The Nature of Cosmic Consciousness ==<br /> According to Martinus, cosmic consciousness is &quot;the highest harmonious, cosmic-chemical combination of the basic energies&quot; — in other words, the state in which [[feeling energy]], [[intelligence energy]], and [[intuition energy]] exist in perfect equilibrium within a being's awareness. In this state the being no longer lives primarily through automatic or instinctive functions but through fully wakeful day-consciousness. Matter obeys its slightest thought, and it can only exist within a sphere where every manifestation is a one-hundred-percent fulfilment of the laws of love.<br /> <br /> Martinus equates cosmic consciousness with what the Bible calls &quot;the Holy Spirit&quot; and with real, lasting peace. In the booklet ''Cosmic Consciousness'' he writes that true &quot;peace on earth&quot; is none other than cosmic consciousness itself — the meeting and merging of the outward-reaching desire within the individual with the responding cosmic force of the surrounding world.<br /> <br /> == Cosmic Consciousness and the Spiral Cycle ==<br /> [[The spiral]] is Martinus's model for the eternal journey of every living being through successive cycles of [[involution]] and [[evolution]]. At the end of evolution — in &quot;the divine world,&quot; the highest spiritual zone of the spiral — daily life is sustained entirely by cosmic consciousness. The beings dwelling there are fully aware of their own identity as spiritual entities, freed from dependence on dense physical matter.<br /> <br /> When a being completes its cycle in &quot;the divine world&quot; and begins a new spiral, it enters a long period of involution. The cosmic consciousness it previously possessed does not vanish at once but degenerates gradually into what we recognise as [[instinct]]. Martinus explains that animal instinct — the migratory bird's unerring navigation, the newborn chick's immediate search for food — represents the remnants of a former cosmic consciousness, now operating automatically rather than as a wakeful force. In primitive human cultures this same fading cosmic awareness appears as an instinctive sense that living spirits inhabit all natural phenomena. As [[involution]] reaches its culmination in the animal-human stage, this instinctive contact with the divine dims almost entirely, giving rise to materialism and the denial of any guiding intelligence behind existence.<br /> <br /> == Cosmic Glimpses ==<br /> At the current human stage of development, permanent cosmic consciousness is extremely rare. Most earthly humans encounter it only in brief, transient moments that Martinus calls &quot;[[cosmic glimpses]]&quot; (''kosmiske glimt''). These occur when the basic energies momentarily reach a harmonious balance in an individual's consciousness. The result is an intuitive knowledge that exceeds the person's ordinary horizon — a direct perception of deeper realities. Because the balance is not yet permanent, however, the person typically cannot give a scientific or fully rational account of what they have experienced, and the attempt to do so can lapse into fanaticism.<br /> <br /> Martinus cites Moses's vision of the burning bush and the voice that commissioned him, and Jesus's experience at his baptism in the river Jordan — the descent of the dove and the voice declaring &quot;This is my beloved Son&quot; — as classic examples of cosmic glimpses. Through his baptismal experience, Jesus encountered God as a Father, and this father–son orientation became the foundation of his entire life and teaching.<br /> <br /> Among [[world redeemers]] (''verdensgenløsere'') — those exceptional figures who appear at turning points in humanity's development — Martinus identifies the possibility of permanent cosmic consciousness even while still inhabiting an earthly body. He counts [[Jesus]] among this category, and his own [[cosmic initiation]] in 1921 is understood within his work as an analogous awakening.<br /> <br /> == The Path Towards Cosmic Consciousness ==<br /> Martinus teaches that cosmic consciousness cannot be forced or granted by miracle. It is the fruit of long development through accumulated experience and the ripening of the capacity for universal love. Every conflict, every suffering, every moral failure contributes — through [[the law of karma]] — to building the experiential material from which genuine understanding of life gradually grows.<br /> <br /> A cosmically conscious being perceives every other being's behaviour as the inevitable result of that being's accumulated experience. It therefore cannot react with hatred, revenge, or condemnation; it sees, as Jesus did at his crucifixion, that those who cause harm &quot;know not what they do.&quot; This total absence of conflict in a cosmically conscious being is not moral discipline but a natural consequence of complete understanding.<br /> <br /> Practices that orient the being toward stillness, love, and inner clarity — such as [[meditation]] and [[prayer]] — are described by Martinus as aids that can foster the conditions in which cosmic glimpses may arise and, over many lifetimes, eventually become the permanent ground of experience.<br /> <br /> == References ==<br /> * Martinus: ''Livets Bog'', volume 2, sections 367, 383, 445<br /> * Martinus: ''Kosmisk bevidsthed'' (booklet no. 10a), chapters 1–10<br /> * Martinus: ''Meditation'' (booklet no. 20b), section 7<br /> <br /> == See Also ==<br /> * [[The Spiral Cycle]]<br /> * [[Involution and Evolution]]<br /> * [[Cosmic Glimpse]]<br /> * [[The Basic Energies]]<br /> * [[Universal Love]]<br /> * [[World Redeemer]]<br /> * [[The Holy Spirit]]<br /> * [[Instinct]]<br /> * [[Martinus's Cosmic Initiation]]<br /> <br /> [[Category:Cosmology]][[Category:Pages needing cleanup]]<br /> <br /> [[da:Kosmisk bevidsthed]]</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Superconsciousness&diff=291 2026-08-25T06:16:14Z

<p>Lasse: </p> <hr /> <div><br /> == Introduction ==<br /> The [[superconsciousness]] (Danish: *overbevidstheden*) is the eternal, immutable, and unchangeable aspect of the living being. It represents the highest, most sacred part of the [[the I]], existing far beyond the reaches of time, space, and sensory perception. It is the spiritual foundation from which the [[the I]] manages the expression of life in the material universe.<br /> <br /> == The I and the Superconsciousness ==<br /> The [[the I]] and the superconsciousness together constitute the truly sovereign and immortal living being. While the external, physical organism is a temporal, &quot;created&quot; phenomenon that undergoes birth, death, and decay, the I and its superconsciousness are eternal.<br /> <br /> As the primary source of the being's power, the superconsciousness acts as the &quot;fixed point&quot; within the vast, moving mechanics of the universe. It is the repository of everything that is immutable, providing the stability necessary for the &quot;I&quot; to experience the phenomena of life.<br /> <br /> == The Role of the Mother Energy ==<br /> The most vital' function within the superconsciousness is the release and management of the seventh basic energy, known as the &quot;mother energy&quot; (*moderenergien*). This energy is the motive force that maintains the stability and the functionality of all other life processes.<br /> <br /> Through special, eternal organs within the superconsciousness, the mother energy is released and transmitted to the organs of the basic energies. Its primary role is to hold the other six basic energies in eternally changing combinations. Without this continuous, regulated interaction of the energies, the manifestation of life—and indeed the very existence of the universe—would be impossible.<br /> <br /> &gt; &quot;Through special eternal organs in the superconsciousness... a seventh basic energy, which I have called 'the mother energy', is released. From the superconsciousness the mother energy is transmitted to the organs of the basic energies, which it maintains in an eternally changing combination.&quot; [1]<br /> <br /> == The Creation of the Organism ==<br /> The superconsciousness is the bridge between the absolute, eternal &quot;I&quot; and the temporal, physical &quot;organism.&quot; While the &quot;I&quot; itself does not move, it uses the superconsciousness to attach itself to matter, creating the &quot;instruments&quot; (the organisms) through which life can be experienced and manifested.<br /> <br /> This process is fundamentally an act of &quot;creation&quot; through the interplay of the basic energies. While the &quot;I&quot; remains untouched by the birth and death of the physical body, it uses the superconsciousness to direct the energy needed to shape [[physical matter]] and [[spiritual matter]] into various forms of life.<br /> <br /> == References ==<br /> * Martinus: ''Livets Bog'', section 4:ba9e8e9rad-6722-46b8-b96e-b26c8577c5c8 (the I's coloring and the role of the mother energy)<br /> * Martinus: ''Livets Bog'', section 4:ba9e8e9rad-6722-46b8-b96e-b26c8577_c8:26543 (the I and superconsciousness as the creator)<br /> <br /> == See Also ==<br /> * [[the I]]<br /> * [[the I's coloring]]<br /> * [[the mother energy]]<br /> * [[basic energies]]<br /> <br /> [[Category:Cosmology]][[Category:Pages needing cleanup]]<br /> <br /> [[da:Overbevidsthed]]</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Superconsciousness&diff=290 2026-08-25T06:15:11Z

<p>Lasse: </p> <hr /> <div><br /> == Introduction ==<br /> The [[superconsciousness]] (Danish: *overbevidstheden*) is the eternal, immutable, and unchangeable aspect of the living being. It represents the highest, most sacred part of the [[the I]], existing far beyond the reaches of time, space, and sensory perception. It is the spiritual foundation from which the [[the I]] manages the expression of life in the material universe.<br /> <br /> == The I and the Superconsciousness ==<br /> The [[the I]] and the superconsciousness together constitute the truly sovereign and immortal living being. While the external, physical organism is a temporal, &quot;created&quot; phenomenon that undergoes birth, death, and decay, the I and its superconsciousness are eternal.<br /> <br /> As the primary source of the being's power, the superconsciousness acts as the &quot;fixed point&quot; within the vast, moving mechanics of the universe. It is the repository of everything that is immutable, providing the stability necessary for the &quot;I&quot; to experience the phenomena of life.<br /> <br /> == The Role of the Mother Energy ==<br /> The most vital' function within the superconsciousness is the release and management of the seventh basic energy, known as the &quot;mother energy&quot; (*moderenergien*). This energy is the motive force that maintains the stability and the functionality of all other life processes.<br /> <br /> Through special, eternal organs within the superconsciousness, the mother energy is released and transmitted to the organs of the basic energies. Its primary role is to hold the other six basic energies in eternally changing combinations. Without this continuous, regulated interaction of the energies, the manifestation of life—and indeed the very existence of the universe—would be impossible.<br /> <br /> &gt; &quot;Through special eternal organs in the superconsciousness... a seventh basic energy, which I have called 'the mother energy', is released. From the superconsciousness the mother energy is transmitted to the organs of the basic energies, which it maintains in an eternally changing combination.&quot; [1]<br /> <br /> == The Creation of the Organism ==<br /> The superconsciousness is the bridge between the absolute, eternal &quot;I&quot; and the temporal, physical &quot;organism.&quot; While the &quot;I&quot; itself does not move, it uses the superconsciousness to attach itself to matter, creating the &quot;instruments&quot; (the organisms) through which life can be experienced and manifested.<br /> <br /> This process is fundamentally an act of &quot;creation&quot; through the interplay of the basic energies. While the &quot;I&quot; remains untouched by the birth and death of the physical body, it uses the superconsciousness to direct the energy needed to shape [[physical matter]] and [[spiritual matter]] into various forms of life.<br /> <br /> == References ==<br /> * Martinus: ''Livets Bog'', section 4:ba9e8e9rad-6722-46b8-b96e-b26c8577c5c8 (the I's coloring and the role of the mother energy)<br /> * Martinus: ''Livets Bog'', section 4:ba9e8e9rad-6722-46b8-b96e-b26c8577_c8:26543 (the I and superconsciousness as the creator)<br /> <br /> == See Also ==<br /> * [[the I]]<br /> * [[the I's coloring]]<br /> * [[the mother energy]]<br /> * [[basic energies]]<br /> * [[superconsciousness]] (overbevidstheden)<br /> <br /> [[Category:Cosmology]][[Category:Pages needing cleanup]<br /> <br /> [[da:Overbevidsthed]]</div>

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Lasse https://en.martinuswiki.dk/w/index.php?title=Spiral_cycle&diff=282 2026-08-25T05:44:58Z

<p>Lasse: Created page with &quot;== Introduction == In Martinus’ world picture, a &#039;&#039;&#039;spiral cycle&#039;&#039;&#039; is a complete passage of the living being through a cosmic circuit of experience. The circuit extends from a latent condition of consciousness, through a culmination, and back towards latency. It is not a repetition of exactly the same experiences: each completed cycle becomes a new variation that lies above the previous one. The spiral cycle is therefore the form in which the living being’s ete...&quot;</p> <hr /> <div>== Introduction ==<br /> <br /> In [[Martinus]]’ world picture, a '''spiral cycle''' is a complete passage of the living being through a cosmic circuit of experience. The circuit extends from a latent condition of consciousness, through a culmination, and back towards latency. It is not a repetition of exactly the same experiences: each completed cycle becomes a new variation that lies above the previous one. The spiral cycle is therefore the form in which the living being’s eternal [[evolution]] unfolds.{{ref|LB2|461}}{{ref|LB4|1537}}<br /> <br /> The cycle includes physical and spiritual planes of existence. A living being passes through six [[kingdoms of existence]], experiences the contrast between [[light]] and [[darkness]], and then enters a new spiral. The cycle thus renews the being’s ability to experience life and provides the stages through which its consciousness and creative ability develop.{{ref|TEWP 4|36.5}}{{ref|TEWP 1|14.21}}<br /> <br /> == The spiral as a cycle of consciousness ==<br /> <br /> Martinus describes the spiral in terms of [[cosmic consciousness]]. Consciousness moves rhythmically from latency towards culmination and then from culmination towards a new latency. The spiral is the section of life-experience in which this entire circuit is represented, including the rising and falling stages between the two extremes. Every living being occupies a particular position in this circuit, and its form of consciousness reflects that position.{{ref|LB2|461}}<br /> <br /> The cycle contains two great contrasts: [[light and darkness]]. In the dark part of the cycle, the being is concentrated on the physical and temporal aspects of existence. In the light part, consciousness is increasingly directed towards the eternal and spiritual. Martinus describes the experience of darkness as the contrast through which the being gains knowledge of the light and of the conditions for living in harmony with other beings.{{ref|TEWP 1|14.21}}{{ref|LB4|1537}}<br /> <br /> Martinus calls the passage a spiral rather than a circle because the being does not return to an identical condition. After having passed through both the dark and the light parts of one spiral, it enters a new spiral of greater dimensions. The descending and ascending parts of the previous cycle thus form one continuous upward course, which Martinus identifies with evolution.{{ref|LB1|44}}{{ref|LB4|1537}}<br /> <br /> == The six kingdoms and the basic energies ==<br /> <br /> A spiral cycle consists of six kingdoms or planes of existence. Each kingdom is characterised by one of the six [[basic energies]] reaching its culmination there, although all six energies participate in the being’s experience. Martinus gives the following correspondence:{{ref|LB1|261}}{{ref|LB2|442}}<br /> <br /> {| class=&quot;wikitable&quot;<br /> ! Basic energy<br /> ! Kingdom or plane of existence<br /> ! Colour<br /> |-<br /> | [[Instinct energy|Instinct]]<br /> | [[Plant kingdom]]<br /> | Red<br /> |-<br /> | [[Gravity energy|Gravity]]<br /> | [[Animal kingdom]]<br /> | Orange<br /> |-<br /> | [[Feeling energy|Feeling]]<br /> | [[Real human kingdom]]<br /> | Yellow<br /> |-<br /> | [[Intelligence energy|Intelligence]]<br /> | [[Kingdom of wisdom]]<br /> | Green<br /> |-<br /> | [[Intuition energy|Intuition]]<br /> | [[Divine world]]<br /> | Blue<br /> |-<br /> | [[Memory energy|Memory]]<br /> | [[Kingdom of bliss]]<br /> | Indigo<br /> |}{{ref|LB1|261}}<br /> <br /> The seventh energy, the [[Mother energy]], is connected with the eternal plane and regulates the rhythm in which the other energies develop and decline. The six energies provide material for temporal bodies, mentality, experience and creation. The Mother energy is connected with the eternal nature of the I, the [[superconsciousness]], the [[fate element]] and the [[Talent Kernels|talent kernels]].{{ref|LB1|261}}{{ref|LB2|357}}<br /> <br /> The kingdoms are six forms of life-experience produced by changing combinations of the basic energies. Instinct culminates in the plant kingdom, gravity in the animal kingdom, feeling in the real human kingdom, intelligence in the kingdom of wisdom, intuition in the divine world and memory in the kingdom of bliss.{{ref|LB1|261}}{{ref|TEWP 4|36.5}}<br /> <br /> The physical [[mineral kingdom]] is associated with the transition from the kingdom of bliss to the plant kingdom of a new spiral. It is described as the reflection of the spiritual kingdom of bliss on the physical plane. From this mineral condition, life develops through the plant and animal kingdoms and reaches the human stage before continuing through the spiritual kingdoms.{{ref|TEWP 4|36.5}}{{ref|short book 25|1.16}}<br /> <br /> == Cosmic day, night and seasons ==<br /> <br /> The spiral cycle is also described as a [[cosmic day]] and night. The light period extends through the culmination of the divine world and the kingdom of bliss. This is the cosmic noontide. The plant kingdom and the movement towards the culmination of the animal kingdom correspond to the cosmic afternoon and evening, while the animal kingdom and the human kingdom belong to the cosmic midnight. The kingdom of wisdom and the movement towards the divine world correspond to the cosmic morning.{{ref|LB2|461}}<br /> <br /> The same structure is expressed through the four [[cosmic seasons]]. Cosmic winter is the zone in which darkness, suffering and the [[killing principle]] culminate. It includes the latter part of the animal kingdom and the real human kingdom. Cosmic spring extends through the kingdom of wisdom and the first part of the divine world. Cosmic summer comprises the latter part of the divine world and the kingdom of bliss. Cosmic autumn begins with the plant kingdom and continues through the first part of the animal kingdom, before the cycle again reaches winter.{{ref|TEWP 2|17.14}}<br /> <br /> Terrestrial humanity is placed in the winter and midnight zone of the spiral. Martinus describes the unfinished terrestrial human being as belonging more or less to the animal kingdom, while moving towards the real human kingdom. The human being is therefore a transitional being between the animal and the finished human being.{{ref|LB1|44}}{{ref|TEWP 2|17.14}}<br /> <br /> The cosmic seasons are produced by changing combinations of energies. Martinus compares the Mother energy with the sun in the physical year: just as the sun governs physical climates, the Mother energy provides the basis for the [[thought-climates]] through which consciousness is manifested. These climates appear in ordinary experience as joy, sorrow, fear, longing, anger, hatred and other forms of mental weather.{{ref|LB2|462}}{{ref|LB2|442}}<br /> <br /> == From darkness to light ==<br /> <br /> The dark part of the spiral culminates in the animal kingdom. Here the being experiences the effects of ignorance, conflict, illness and suffering. Martinus calls this condition [[cosmic death]]: not annihilation, but a reduced experience of life in which the being experiences only the temporal and has lost day-consciousness of the eternal.{{ref|LB4|1543}}<br /> <br /> The animal kingdom is the turning point from darkness to light. In the human kingdom, the individual has left the animal kingdom and the killing principle, and in the kingdom of wisdom and the divine world the light becomes increasingly perfect. The development is therefore not a return to the animal state but a gradual improvement of the light and of love.{{ref|LB4|1585}}<br /> <br /> In the divine world, intuition reaches its culmination. The energy of intuition, together with intelligence and universal love, forms the primary capacity of consciousness. In the kingdom of bliss, memory energy takes over the being’s wakeful consciousness, which becomes concentrated in its inner world.{{ref|TEWP 4|36.10}}<br /> <br /> == The kingdom of bliss and the beginning of a new spiral ==<br /> <br /> The kingdom of bliss is the sixth kingdom of the spiral cycle and is characterised by the culmination of memory energy. The being no longer experiences the outer world through ordinary outward senses. Its day-consciousness is concentrated in its own world of memory, consisting of the experiences gathered during its passage through the other kingdoms.{{ref|TEWP 4|36.8}}{{ref|TEWP 4|36.10}}<br /> <br /> These memories are called [[gold copies]]. Experiences that were dark and painful when they occurred physically are seen in a purified and glorified form. The being can move backwards and forwards through its memory world and re-experience the stages of the completed spiral. The kingdom of bliss is therefore an individual inner universe rather than a shared outer kingdom.{{ref|TEWP 4|36.8}}<br /> <br /> Bliss is itself a created condition and therefore has a beginning, culmination and decline. When the being becomes satiated with its memories, a longing to sense and create in the outer world arises. The being then enters a new spiral through the mineral and plant kingdoms. The transition from one spiral to another is not a return to the same life but the beginning of a new variation of the eternal process.{{ref|TEWP 4|36.8}}{{ref|short book 25|1.16}}{{ref|TEWP 4|36.5}}<br /> <br /> == Reincarnation and the renewal of consciousness ==<br /> <br /> At the beginning of a new spiral cycle, the being’s physical consciousness is latent because the physical faculties from the previous spiral have degenerated. Its spiritual consciousness is also minimal, and it lives primarily through memories from the previous cycle. Consciousness must therefore be recreated through the formation of a new organism and the gradual emergence of sensory perception.{{ref|short book 25|1.18}}<br /> <br /> The physical kingdoms are necessary for the development of [[thought]] and creation. On the spiritual plane, matter obeys the being’s spiritual impulses without resistance. Physical matter requires the being to transform energy impulses into logical thought and concrete mental constructions. Through physical existence, the being acquires knowledge and experience that become part of its consciousness and can later be used in spiritual matter.{{ref|short book 25|1.20}}<br /> <br /> When the being has reached the highest level of thinking and humaneness, physical rebirth is no longer necessary. It can create perfectly in spiritual matter, and [[reincarnation]] becomes superfluous. It then continues its existence through the kingdom of wisdom, the divine world and the kingdom of bliss, where it experiences the light culmination of the spiral cycle.{{ref|short book 25|1.20}}<br /> <br /> == Microcosmos, mesocosmos and macrocosmos ==<br /> <br /> The spiral principle applies not only to the living being’s passage through the six kingdoms but also to the structure of the universe. Martinus distinguishes between [[microcosmos]], [[mesocosmos]] and [[macrocosmos]]. The spiral in which terrestrial human beings, animals and plants are found is the mesocosmic spiral. The lower spirals comprise the microcosmos of substances, cells and organs, while the higher spirals comprise the macrocosmos of planets, solar systems and galaxies.{{ref|TEWP 1|14.21}}<br /> <br /> Each spiral contains the same six kingdoms, arranged in corresponding order. Beings in lower spirals constitute the microlife or material through which beings in higher spirals build their organisms. Beings in higher spirals constitute [[macrobeing|macro beings]] and living spaces for beings in lower spirals. A living being is therefore simultaneously a microbeing in a macrobeing and a macrobeing for its own [[microlife]].{{ref|TEWP 1|14.21}}<br /> <br /> This structure makes life experience dependent on [[cooperation]]. The organism could not exist without its organs, cells and other forms of microlife, just as the individual could not exist without a world in which to experience and create. Harmony with other living beings is expressed as [[peace]] and, in its highest form, neighbourly love. Harmony with microlife is expressed as [[health]].{{ref|TEWP 1|14.21}}<br /> <br /> == The eternal movement of the spiral ==<br /> <br /> The spiral cycle is both a structure of existence and a principle of renewal. It ensures that the living being repeatedly experiences the contrast between darkness and light, while each new cycle gives the experience a higher variation. The being’s passage through the physical and spiritual kingdoms develops its faculties, renews its consciousness and transforms its relationship with other living beings.{{ref|TEWP 1|14.21}}{{ref|LB4|1537}}<br /> <br /> The culmination of the spiral is harmony with life. Through the finished human kingdom, the kingdom of wisdom, the divine world and the kingdom of bliss, the being becomes increasingly capable of expressing [[universal love]] and creative intelligence. The experience of darkness supplies the contrast through which these qualities become conscious, and the completed cycle leads into a new cycle lying above the previous one.{{ref|TEWP 1|14.21}}{{ref|LB4|1537}}<br /> <br /> == See also ==<br /> <br /> * [[Livets Bog]]<br /> * [[The Eternal World Picture]]<br /> * [[Cosmic consciousness]]<br /> * [[Reincarnation]]<br /> * [[Talent Kernels]]<br /> <br /> == References ==<br /> {{reflist}}</div>

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<p>Lasse: </p> <hr /> <div>Hi, I am Lasse :-)<br /> <br /> Check out my Youtube channel https://www.youtube.com/@theeternalworldpicture<br /> <br /> # [[Special:SpecialPages]]<br /> # [[Special:Statistics]]<br /> <br /> == Reference system test ==<br /> <br /> This is a test reference to Livets Bog, section 100.{{ref|100}}<br /> <br /> test 1234 {{ref|1234}}<br /> <br /> {{reflist}}</div>

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Lasse https://en.martinuswiki.dk/w/index.php?title=Reincarnation&diff=257 2026-08-17T03:09:52Z

<p>Lasse: </p> <hr /> <div>== Introduction ==<br /> <br /> In the works of Martinus, the Danish thinker and spiritual writer, love is not merely an emotion among others but the central principle of the universe and the ultimate aim of every living being's existence. Martinus describes love as the fully developed and harmonised expression of feeling energy in unity with intelligence energy, distinguishing it from forms of attachment grounded in physical attraction, possession, or self-preservation. In this framework, love is both the fundamental nature of the Godhead and the destiny of terrestrial mankind: the process by which the individual evolves from an animal mode of being centred on self-preservation to a spiritual mode of being centred on the unselfish bestowal of happiness on others.<br /> <br /> Central to Martinus' analysis are several interconnected terms: &quot;neighbourly love,&quot; &quot;universal love,&quot; &quot;love principle,&quot; &quot;love material,&quot; &quot;love body,&quot; and &quot;love wisdom.&quot; Each addresses a different aspect of the same overarching idea. As Martinus writes, &quot;the whole of the individual's mentality should thus be love,&quot; framing love not as one capacity among many but as the complete orientation of a developed being toward its surroundings and toward life itself.{{ref|short book 10|2.17}}<br /> <br /> == Love as intellectualised feeling ==<br /> <br /> Martinus grounds his definition of love in the relationship between feeling and intelligence. In ''On My Cosmic Analyses'' he writes that where the balance between feeling and intelligence is perfect, &quot;the mental display that we call 'love' arises. Love is thus intellectualised feeling.&quot;{{ref|short book 12|2.1}} Feeling that is not intellectualised, he explains, can in the best case produce &quot;pampering&quot; or &quot;spoiling,&quot; and in the worst case the mental display called &quot;hatred.&quot; Neither state allows one to perceive an object correctly, because both produce a one-sided view.<br /> <br /> In ''Experience of life'', Martinus describes the evolutionary moment at which this harmony is achieved: at the highest peak, the combination of intelligence energy and feeling energy &quot;appears as pure love; in other words a manifestation is released which aims only at being for the benefit of other living beings without any consideration of the cost to the person concerned in terms of unpleasantness or suffering.&quot;{{ref|LB1|178}} He cautions that this love should not be confused with &quot;married love&quot; or &quot;falling in love,&quot; which he regards as originating in the reproductive organs and the instinct of self-preservation. Genuine love, he continues, &quot;does not seek its own&quot; and does not expect gain or reward.{{ref|LB1|178}}<br /> <br /> A further passage describes beings who possess &quot;love wisdom&quot; as capable of perceiving other beings' lives, &quot;their sorrow and joy, their suffering and unhappiness.&quot; At the culmination of this development, the resulting state is named &quot;universal love.&quot;{{ref|LB1|232}}<br /> <br /> == Distinguishing genuine love from partial expressions ==<br /> <br /> A significant part of Martinus' analysis distinguishes universal love from partial forms under which love appears in terrestrial experience. In ''The highly developed researcher and the illusory appearance of &quot;created things&quot;'' he argues that the delight and admiration between beings of &quot;opposite sexes&quot; celebrated by poets and authors is a longing for possession rather than for the good of the other being.{{ref|LB4|1125}}<br /> <br /> &quot;Maternal love,&quot; likewise, is described as &quot;largely selfish&quot; when it applies only to the mother's own child and functions as an extension of self-preservation. Martinus proposes that when a mother cares for other children just as much as her own, this is no longer merely maternal love but neighbourly love, which he calls &quot;the fulfilment of the law.&quot;{{ref|LB4|1126}}<br /> <br /> In a detailed analysis of amorous love, Martinus identifies an initial sympathetic impulse followed by a demand for possession and reciprocated love.{{ref|LB5|1819}} He argues that unrequited love is an unsatisfied hunger rather than genuine love, since &quot;love can never be unhappy&quot; and &quot;love never seeks its own.&quot;{{ref|LB5|1820}} He describes this possessive aspect as a destructive force in terrestrial life.{{ref|LB5|1821}}<br /> <br /> == Neighbourly love as the fulfilment of the law ==<br /> <br /> The concept of &quot;neighbourly love&quot; occupies a central position in Martinus' writings. Drawing on the Biblical injunction to love one's neighbour as oneself, Martinus interprets this as the highest evolutionary aim of the terrestrial human being: to live so that one's highest happiness consists in being of advantage to one's neighbour.{{ref|short book 10|2.17}} He identifies love with the desire to give one's neighbour happiness and joy, and contrasts love of one's surroundings, which he equates with liberation, with hatred of one's surroundings, which he equates with mental imprisonment.{{ref|short book 10|2.19}}<br /> <br /> Martinus further argues that the terrestrial human being is reaching a critical evolutionary crossroads at which sympathy and love become directed not exclusively toward an opposite sex but toward all beings.{{ref|short book 13|1.30}} This new capacity transforms the being from a mental half-sun that casts shadows toward some beings into a mental solar being that sends its halo over everything and everyone.{{ref|short book 13|1.30}}<br /> <br /> == The evolutionary development of love ==<br /> <br /> Because love is described as the product of harmony between feeling and intelligence, its development is gradual and evolutionary. Martinus writes that pain and suffering develop and ennoble the faculty of feeling; when feeling energy comes into harmony with intelligence energy, genuine love arises.{{ref|LB1|232}} As feeling is refined, mankind becomes less qualified as an animal and more qualified as a human being. He names this transformation the development of terrestrial mankind's science into the &quot;science of love.&quot;<br /> <br /> The physical body that carries this function is what Martinus calls the &quot;love body&quot;—the body made of feeling or love energy, corresponding to the &quot;real human kingdom.&quot;{{ref|LB1|181}} He writes that only by training to love can one's senses open up to God's radiance.{{ref|LB3|701}}<br /> <br /> == Love, humility, and the Godhead ==<br /> <br /> Martinus connects love closely with humility. &quot;Love cannot exist without being the same as 'humility',&quot; he writes, describing humility as the recognition of the perfection and imperfection of one's own being.{{ref|short book 12|1.33}} In the same passage he states that love is &quot;the great and profound aim behind every terrestrial human quest.&quot;<br /> <br /> At the ultimate level, Martinus identifies love with the nature of the Godhead. In ''World redemption'' he describes love as &quot;the Godhead's own inner radiating fire which pervades everything and everybody&quot; and as &quot;the inmost fundamental spirit and power of the universe itself.&quot;{{ref|short book 11|1.7}} He argues that this all-pervading love cannot be diminished by what any individual believes about it.{{ref|short book 11|1.7}}<br /> <br /> In ''The transformation of the Earth'', Martinus discusses the climactic love contact between perfected double-poled beings as a direct experience of the Godhead's presence.{{ref|TEWP 3|33.35}}<br /> <br /> In ''Mental sovereignty'', Martinus draws an analogy between the perfected human being and the sun: the being maintains its existence &quot;exclusively by giving life, which in turn means radiating love to everything and everyone.&quot;{{ref|short book 10|2.20}} He further states that the world plan is the culmination of love.{{ref|short book 10|1.12}}<br /> <br /> == Love material and the kernel of the eternal panorama ==<br /> <br /> In ''Experience of life'', Martinus describes a process by which all experience leaves copies in what he calls &quot;love material,&quot; which he characterises as the spiritual world's most precious &quot;metal&quot; or &quot;gold.&quot;{{ref|LB1|211}} These copies constitute the inner world of the individual, which he names the &quot;kingdom of bliss,&quot; where past suffering is experienced in a transfigured light.<br /> <br /> The symbol of the heart, discussed in ''The Eternal Way of Development and Progress'', volume 2, is said to represent a being that has attained &quot;a total or perfect ability to love,&quot; while the two joined hands within the heart signify a perfect ability to forgive.{{ref|TEWP 2|23.6}}<br /> <br /> == See also ==<br /> <br /> * [[Martinus]]<br /> * [[Livets Bog]]<br /> * [[The Eternal World Picture]]<br /> * [[The Road to Initiation]]<br /> <br /> == References ==<br /> {{reflist}}</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=User:Lasse/test&diff=256 2026-08-17T03:04:45Z

<p>Lasse: </p> <hr /> <div>== Introduction ==<br /> <br /> In the works of Martinus, the Danish thinker and spiritual writer, love is not merely an emotion among others but the central principle of the universe and the ultimate aim of every living being's existence. Martinus describes love as the fully developed and harmonised expression of feeling energy in unity with intelligence energy, distinguishing it from forms of attachment grounded in physical attraction, possession, or self-preservation. In this framework, love is both the fundamental nature of the Godhead and the destiny of terrestrial mankind: the process by which the individual evolves from an animal mode of being centred on self-preservation to a spiritual mode of being centred on the unselfish bestowal of happiness on others.<br /> <br /> Central to Martinus' analysis are several interconnected terms: &quot;neighbourly love,&quot; &quot;universal love,&quot; &quot;love principle,&quot; &quot;love material,&quot; &quot;love body,&quot; and &quot;love wisdom.&quot; Each addresses a different aspect of the same overarching idea. As Martinus writes, &quot;the whole of the individual's mentality should thus be love,&quot; framing love not as one capacity among many but as the complete orientation of a developed being toward its surroundings and toward life itself.{{ref|short book 10|2.17}}<br /> <br /> == Love as intellectualised feeling ==<br /> <br /> Martinus grounds his definition of love in the relationship between feeling and intelligence. In ''On My Cosmic Analyses'' he writes that where the balance between feeling and intelligence is perfect, &quot;the mental display that we call 'love' arises. Love is thus intellectualised feeling.&quot;{{ref|short book 12|2.1}} Feeling that is not intellectualised, he explains, can in the best case produce &quot;pampering&quot; or &quot;spoiling,&quot; and in the worst case the mental display called &quot;hatred.&quot; Neither state allows one to perceive an object correctly, because both produce a one-sided view.<br /> <br /> In ''Experience of life'', Martinus describes the evolutionary moment at which this harmony is achieved: at the highest peak, the combination of intelligence energy and feeling energy &quot;appears as pure love; in other words a manifestation is released which aims only at being for the benefit of other living beings without any consideration of the cost to the person concerned in terms of unpleasantness or suffering.&quot;{{ref|LB1|178}} He cautions that this love should not be confused with &quot;married love&quot; or &quot;falling in love,&quot; which he regards as originating in the reproductive organs and the instinct of self-preservation. Genuine love, he continues, &quot;does not seek its own&quot; and does not expect gain or reward.{{ref|LB1|178}}<br /> <br /> A further passage describes beings who possess &quot;love wisdom&quot; as capable of perceiving other beings' lives, &quot;their sorrow and joy, their suffering and unhappiness.&quot; At the culmination of this development, the resulting state is named &quot;universal love.&quot;{{ref|LB1|232}}<br /> <br /> == Distinguishing genuine love from partial expressions ==<br /> <br /> A significant part of Martinus' analysis distinguishes universal love from partial forms under which love appears in terrestrial experience. In ''The highly developed researcher and the illusory appearance of &quot;created things&quot;'' he argues that the delight and admiration between beings of &quot;opposite sexes&quot; celebrated by poets and authors is a longing for possession rather than for the good of the other being.{{ref|LB4|1125}}<br /> <br /> &quot;Maternal love,&quot; likewise, is described as &quot;largely selfish&quot; when it applies only to the mother's own child and functions as an extension of self-preservation. Martinus proposes that when a mother cares for other children just as much as her own, this is no longer merely maternal love but neighbourly love, which he calls &quot;the fulfilment of the law.&quot;{{ref|LB4|1126}}<br /> <br /> In a detailed analysis of amorous love, Martinus identifies an initial sympathetic impulse followed by a demand for possession and reciprocated love.{{ref|LB5|1819}} He argues that unrequited love is an unsatisfied hunger rather than genuine love, since &quot;love can never be unhappy&quot; and &quot;love never seeks its own.&quot;{{ref|LB5|1820}} He describes this possessive aspect as a destructive force in terrestrial life.{{ref|LB5|1821}}<br /> <br /> == Neighbourly love as the fulfilment of the law ==<br /> <br /> The concept of &quot;neighbourly love&quot; occupies a central position in Martinus' writings. Drawing on the Biblical injunction to love one's neighbour as oneself, Martinus interprets this as the highest evolutionary aim of the terrestrial human being: to live so that one's highest happiness consists in being of advantage to one's neighbour.{{ref|short book 10|2.17}} He identifies love with the desire to give one's neighbour happiness and joy, and contrasts love of one's surroundings, which he equates with liberation, with hatred of one's surroundings, which he equates with mental imprisonment.{{ref|short book 10|2.19}}<br /> <br /> Martinus further argues that the terrestrial human being is reaching a critical evolutionary crossroads at which sympathy and love become directed not exclusively toward an opposite sex but toward all beings.{{ref|short book 13|1.30}} This new capacity transforms the being from a mental half-sun that casts shadows toward some beings into a mental solar being that sends its halo over everything and everyone.{{ref|short book 13|1.30}}<br /> <br /> == The evolutionary development of love ==<br /> <br /> Because love is described as the product of harmony between feeling and intelligence, its development is gradual and evolutionary. Martinus writes that pain and suffering develop and ennoble the faculty of feeling; when feeling energy comes into harmony with intelligence energy, genuine love arises.{{ref|LB1|232}} As feeling is refined, mankind becomes less qualified as an animal and more qualified as a human being. He names this transformation the development of terrestrial mankind's science into the &quot;science of love.&quot;<br /> <br /> The physical body that carries this function is what Martinus calls the &quot;love body&quot;—the body made of feeling or love energy, corresponding to the &quot;real human kingdom.&quot;{{ref|LB1|181}} He writes that only by training to love can one's senses open up to God's radiance.{{ref|LB3|701}}<br /> <br /> == Love, humility, and the Godhead ==<br /> <br /> Martinus connects love closely with humility. &quot;Love cannot exist without being the same as 'humility',&quot; he writes, describing humility as the recognition of the perfection and imperfection of one's own being.{{ref|short book 12|1.33}} In the same passage he states that love is &quot;the great and profound aim behind every terrestrial human quest.&quot;<br /> <br /> At the ultimate level, Martinus identifies love with the nature of the Godhead. In ''World redemption'' he describes love as &quot;the Godhead's own inner radiating fire which pervades everything and everybody&quot; and as &quot;the inmost fundamental spirit and power of the universe itself.&quot;{{ref|short book 11|1.7}} He argues that this all-pervading love cannot be diminished by what any individual believes about it.{{ref|short book 11|1.7}}<br /> <br /> In ''The transformation of the Earth'', Martinus discusses the climactic love contact between perfected double-poled beings as a direct experience of the Godhead's presence.{{ref|TEWP 3|33.35}}<br /> <br /> In ''Mental sovereignty'', Martinus draws an analogy between the perfected human being and the sun: the being maintains its existence &quot;exclusively by giving life, which in turn means radiating love to everything and everyone.&quot;{{ref|short book 10|2.20}} He further states that the world plan is the culmination of love.{{ref|short book 10|1.12}}<br /> <br /> == Love material and the kernel of the eternal panorama ==<br /> <br /> In ''Experience of life'', Martinus describes a process by which all experience leaves copies in what he calls &quot;love material,&quot; which he characterises as the spiritual world's most precious &quot;metal&quot; or &quot;gold.&quot;{{ref|LB1|211}} These copies constitute the inner world of the individual, which he names the &quot;kingdom of bliss,&quot; where past suffering is experienced in a transfigured light.<br /> <br /> The symbol of the heart, discussed in ''The Eternal Way of Development and Progress'', volume 2, is said to represent a being that has attained &quot;a total or perfect ability to love,&quot; while the two joined hands within the heart signify a perfect ability to forgive.{{ref|TEWP 2|23.6}}<br /> <br /> == References ==<br /> {{reflist}}</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=User:Lasse/test&diff=255 2026-08-17T02:57:58Z

<p>Lasse: Created page with &quot;== Introduction == In the works of Martinus, the Danish thinker and spiritual writer (1876–1949), love is not merely an emotion among others but the central principle of the universe and the ultimate aim of every living being&#039;s existence. Martinus describes love as the fully developed and harmonised expression of feeling energy in unity with intelligence e...&quot;</p> <hr /> <div>== Introduction == <br /> In the works of Martinus, the Danish thinker and spiritual writer (1876–1949), love is not merely an emotion among <br /> others but the central principle of the universe and the ultimate aim of every living being's existence. Martinus <br /> describes love as the fully developed and harmonised expression of feeling energy in unity with intelligence energy, <br /> distinguishing it sharply from what he terms partial or imperfect &quot;loves&quot; such as those grounded in physical <br /> attraction, possession, or self-preservation. In this conceptual framework, love is both the fundamental nature of the <br /> Godhead and the destiny of terrestrial mankind: the process by which the individual evolves from an animal mode of <br /> being centred on self-preservation to a spiritual mode of being centred on the unselfish bestowal of happiness on all <br /> others. <br /> <br /> Central to Martinus' analysis are several interconnected terms: &quot;neighbourly love,&quot; &quot;universal love,&quot; &quot;love <br /> principle,&quot; &quot;love material,&quot; &quot;love body,&quot; and &quot;love wisdom.&quot; Each addresses a different aspect of the same overarching <br /> idea. As Martinus writes in one passage, &quot;the whole of the individual's mentality should thus be love,&quot; a statement <br /> that frames love not as one capacity among many but as the complete orientation of a developed being toward its <br /> surroundings and toward life itself.{{ref|short book 10|2.17}} <br /> <br /> == Love as intellectualised feeling == <br /> Martinus grounds his definition of love in the relationship between feeling and intelligence. In ''On My Cosmic <br /> Analyses'' he writes that where the balance between feeling and intelligence is perfect, &quot;the mental display that we <br /> call 'love' arises. Love is thus intellectualised feeling.&quot;{{ref|short book 12|2.1}} Feeling that is not <br /> intellectualised, he explains, can in the best case produce &quot;pampering&quot; or &quot;spoiling,&quot; and in the worst case the <br /> mental display called &quot;hatred.&quot; Neither of these states allows one to perceive an object correctly, because both <br /> produce a one-sided view; in Martinus' assessment, this one-sidedness forms the basis of &quot;all religious and secular <br /> intolerance.&quot;[[1]] <br /> <br /> In ''Experience of life'', Martinus describes the evolutionary moment at which this harmony is achieved: at the <br /> highest peak, the combination of intelligence energy and feeling energy &quot;appears as pure love; in other words a <br /> manifestation is released which aims only at being for the benefit of other living beings without any consideration of <br /> the cost to the person concerned in terms of unpleasantness or suffering.&quot;{{ref|LB1|178}} He immediately cautions that <br /> this love should not be confused with &quot;married love&quot; or &quot;falling in love,&quot; which he regards as &quot;of an inferior nature&quot; <br /> originating in the reproductive organs and the instinct of self-preservation, &quot;thereby making it inherently selfish.&quot; <br /> Genuine love, he continues, &quot;does not seek its own&quot; and does not release itself &quot;in the expectation of gain or <br /> reward.&quot;{{ref|LB1|178}} <br /> <br /> A further passage elaborates the idea from a different angle: beings who possess &quot;love wisdom&quot;—knowledge of feeling in <br /> harmony with knowledge of intelligence—are described as capable of perceiving other beings' lives, &quot;their sorrow and <br /> joy, their suffering and unhappiness,&quot; and at the culmination of this development the resulting state is named <br /> &quot;universal love.&quot;{{ref|LB1|232}} <br /> <br /> == Distinguishing genuine love from its partial expressions == <br /> A significant part of Martinus' analysis of love is devoted to distinguishing genuine universal love from the various <br /> partial forms under which love appears in terrestrial experience. In ''The highly developed researcher and the <br /> illusory appearance of &quot;created things&quot;'' he argues that the delight and admiration between beings of &quot;opposite sexes&quot; <br /> celebrated by poets and authors &quot;is actually the same feeling as that which the thirsty wanderer in the desert has for <br /> much-desired water.&quot;{{ref|LB4|1125}} This amorous love, he says, is in its true nature a longing for possession rather <br /> than for the good of the other being. <br /> <br /> &quot;Maternal love,&quot; likewise, though apparently unselfish, is &quot;largely selfish&quot; in that it applies only to &quot;the mother's <br /> own child&quot; and functions as &quot;an extension of her own drive for self-preservation.&quot;{{ref|LB4|1126}} Martinus proposes <br /> that where a mother cares for other children &quot;just as much as her own,&quot; it is no longer &quot;maternal love&quot; in evidence <br /> but rather the great &quot;neighbourly love that is 'the fulfilment of the law' and constitutes the foundation of the <br /> perfect human being's consciousness and mentality.&quot;{{ref|LB4|1126}} <br /> <br /> In a detailed analysis of amorous love's structure, Martinus identifies a two-stage process: &quot;Stage A,&quot; the initial <br /> sympathetic impulse, which gives way to &quot;desire B,&quot; the demand for possession and reciprocated love.{{ref|LB5|1819}} <br /> He argues that &quot;unrequited love&quot; is not unhappy love at all but an unsatisfied hunger that proves amorous love is not <br /> real love, since &quot;love can never be unhappy … Love never seeks its own, and can never disappoint its <br /> source.&quot;{{ref|LB5|1820}} He concludes that the &quot;desire B of amorous love is thus the deadly frost and coldness of the <br /> spiral cycle … the gate or channel through which the killing principle rules the continents and seas of the <br /> Earth.&quot;{{ref|LB5|1821}} <br /> <br /> == Neighbourly love as the fulfilment of the law == <br /> The concept of &quot;neighbourly love&quot; occupies a central position in Martinus' writings. Drawing on the Biblical <br /> injunctions &quot;Thou shalt love thy neighbour as thyself&quot; and &quot;It is more blessed to give than to receive,&quot; Martinus <br /> interprets these as descriptions of the highest evolutionary aim of the terrestrial human being: to live so that one's <br /> highest happiness consists exclusively in being of advantage to one's neighbour.{{ref|short book 10|2.17}} He <br /> identifies love with &quot;exclusively the desire to give one's neighbour happiness and joy,&quot; and defines the individual's <br /> fate as determined by two factors—self and neighbour—which translate into two possible forms of existence: hatred of <br /> the surroundings, which he equates with mental imprisonment, and love of the surroundings, which he equates with total <br /> liberation and &quot;total sovereignty.&quot;{{ref|short book 10|2.19}} <br /> <br /> Martinus further argues that the terrestrial human being has reached a critical evolutionary crossroads at which its <br /> sexual structure and the resulting &quot;amorous love&quot; give way to a new organic function: a capacity for sympathy and love <br /> directed not exclusively toward an &quot;opposite sex&quot; but toward all beings without exception.{{ref|short book 13|30}} <br /> This new capacity, he writes, makes the neighbour &quot;a new 'sex', an incipient new object for the individual's sympathy <br /> and love,&quot; and transforms the being from a &quot;mental half-sun&quot; that casts shadows toward some beings into a &quot;mental <br /> solar being&quot; that &quot;sends its halo out over everything and everyone, just like the suns and the stellar cities of the <br /> universe.&quot;{{ref|short book 13|30}} <br /> <br /> == The evolutionary development of love == <br /> Because love is described as the product of a harmony between feeling and intelligence, its development is inherently <br /> gradual and evolutionary. Martinus writes that pain and suffering develop and ennoble the faculty of feeling, making <br /> the individual receptive to feeling energy; when this feeling energy comes into harmony with intelligence energy, <br /> genuine love arises.{{ref|LB1|232}} As feeling is refined, &quot;all animal skills and faculties will degenerate, and in <br /> this way mankind will become less qualified as an animal and more and more qualified as a human being.&quot;{{ref|LB1|232}} <br /> He names the resulting transformation the development of terrestrial mankind's science into the &quot;science of love.&quot; <br /> <br /> The physical body that carries this function is what Martinus calls the &quot;love body&quot;—the body made of feeling or love <br /> energy, which corresponds to the &quot;real human kingdom&quot; and remains &quot;subconscious&quot; or dormant until refined through the <br /> individual's evolutionary development.{{ref|LB1|181}} Only &quot;by training to love can one's senses open up to God's <br /> radiance,&quot; he writes; &quot;without this training the terrestrial human being's senses are unopened to <br /> reality.&quot;{{ref|LB3|701}} <br /> <br /> == Love, humility, and the Godhead == <br /> Martinus connects love closely with humility. &quot;Love cannot exist without being the same as 'humility',&quot; he writes in <br /> ''The Road to Initiation'', and this humility is &quot;the absolute recognition of the 'perfection' and 'imperfection' of <br /> one's own being,&quot; which in turn is the true recognition of the living being itself.{{ref|short book 12|1.33}} In the <br /> same passage he states that &quot;love&quot; is &quot;the great and profound aim behind every terrestrial human quest.&quot; <br /> <br /> At the ultimate level, Martinus identifies love with the very nature of the Godhead. In ''World redemption'' he <br /> describes love as &quot;the Godhead's own inner radiating fire which pervades everything and everybody, indeed, which is <br /> the inmost fundamental spirit and power of the universe itself. It is the beginning, culmination and end of <br /> everything. It is Alpha and Omega.&quot;{{ref|short book 11|7}} He argues that this all-pervading love cannot be diminished <br /> by any individual believer or unbeliever, just as the light of the sun is &quot;completely unimpeded&quot; by what any person on <br /> Earth thinks about its nature.{{ref|short book 11|7}} In another passage the Godhead is described as identical with <br /> &quot;all-love itself,&quot; and Martinus reasons that a Godhead capable of sending a being of &quot;pure all-love and pure <br /> lovableness towards foes as well as friends&quot; into the world &quot;could not possibly be considered as an inferior <br /> being.&quot;{{ref|short book 11|4}} <br /> <br /> In ''The transformation of the Earth'', part of ''The Eternal Way of Development and Progress'' series, Martinus <br /> discusses the climactic love contact between perfected double-poled beings as the highest form of direct experience of <br /> the Godhead's presence. &quot;Is there a greater direct personal meeting with God in flesh and blood, in material and <br /> spirit than precisely during the mutual climactic love contact with one's neighbour, who, here at the culmination of <br /> its double-poled state, is the human being in God's image after his likeness, that is, a partner in love who is one <br /> with God?&quot;{{ref|TEWP 3|33.35}} <br /> <br /> In ''Mental sovereignty'', Martinus draws an analogy between the perfected human being and the sun: &quot;From being an <br /> animal that can maintain its existence or its life only by murdering, killing or mutilating its neighbour … one has <br /> become a being that maintains its existence exclusively by giving life, which in turn means radiating love to <br /> everything and everyone.&quot;{{ref|short book 10|2.20}} He further asserts that &quot;no one, from a cosmic point of view, can <br /> do wrong or suffer wrong,&quot; and that &quot;the world plan is thus the culmination of love.&quot;{{ref|short book 10|1.12}} <br /> <br /> == Love material and the kernel of the eternal panorama == <br /> In ''Experience of life'', Martinus describes a process by which all experience—however dark—leaves &quot;copies&quot; in what <br /> he calls &quot;love material,&quot; which he characterises as &quot;the spiritual world's most precious 'metal', or <br /> 'gold'.&quot;{{ref|LB1|211}} These golden copies constitute the inner world of the individual, which he names the &quot;kingdom <br /> of bliss,&quot; where all past suffering is experienced in a transfigured, glorified light that is felt as the highest form <br /> of ecstasy.{{ref|LB1|211}} <br /> <br /> The symbol of the heart, discussed in ''The Eternal Way of Development and Progress'', volume 2, is said to represent <br /> a being that has attained &quot;a total or perfect ability to love,&quot; while the two joined hands within the heart figure <br /> signify &quot;a total or perfect ability to forgive.&quot;{{ref|TEWP 2|23.6}} <br /> <br /> == References == <br /> {{reflist}} <br /> <br /> [[1]] The passage from ''short book 10|2.17'' (10b-S17) states: &quot;And is not the satisfaction of this desire to a <br /> corresponding degree precisely the joy in seeing one's fellow beings and surroundings, that is to say one's neighbour, <br /> totally or perfectly happy?&quot;</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=User:Lasse&diff=253 2026-08-13T04:41:43Z

<p>Lasse: </p> <hr /> <div>Hi, I am Lasse :-)<br /> <br /> Check out my Youtube channel https://www.youtube.com/@theeternalworldpicture<br /> <br /> # [[Special:SpecialPages]]<br /> <br /> == Reference system test ==<br /> <br /> This is a test reference to Livets Bog, section 100.{{ref|100}}<br /> <br /> test 1234 {{ref|1234}}<br /> <br /> {{reflist}}</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=Category:Needs_review&diff=78 2026-08-11T09:55:06Z

<p>Lasse: Created page with &quot;Pages that needs a review.&quot;</p> <hr /> <div>Pages that needs a review.</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=User:Lasse&diff=75 2026-08-11T09:27:56Z

<p>Lasse: </p> <hr /> <div>Hi, I am Lasse :-)<br /> <br /> Check out my Youtube channel https://www.youtube.com/@theeternalworldpicture<br /> <br /> Test<br /> <br /> == Reference system test ==<br /> <br /> This is a test reference to Livets Bog, section 100.{{ref|100}}<br /> <br /> test 1234 {{ref|1234}}<br /> <br /> {{reflist}}</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=User:Lasse&diff=58 2026-06-07T05:00:28Z

<p>Lasse: </p> <hr /> <div>Hi, I am Lasse :-)<br /> <br /> Check out my Youtube channel https://www.youtube.com/@theeternalworldpicture<br /> <br /> Test</div>

Lasse https://en.martinuswiki.dk/w/index.php?title=MartinusWiki:Privacy_policy&diff=38 2025-04-25T05:20:32Z

<p>Lasse: Created page with &quot;Privacy Statement for MartinusWiki Last Updated: 25-4-2025 Welcome to MartinusWiki! We are committed to protecting your privacy. This statement explains how we collect, use, and protect your personal information. Our website is based in Denmark, and we comply with the EU General Data Protection Regulation (GDPR). == 1. Data Controller == The data controller responsible for your personal data on this wiki is: user:lasse == 2. What Personal Data We Collect == We...&quot;</p> <hr /> <div>Privacy Statement for MartinusWiki<br /> <br /> Last Updated: 25-4-2025<br /> <br /> Welcome to MartinusWiki! We are committed to protecting your privacy. This statement explains how we collect, use, and protect your personal information. Our website is based in Denmark, and we comply with the EU General Data Protection Regulation (GDPR).<br /> <br /> <br /> == 1. Data Controller ==<br /> The data controller responsible for your personal data on this wiki is:<br /> [[user:lasse]]<br /> <br /> <br /> == 2. What Personal Data We Collect ==<br /> We keep data collection to a minimum:<br /> Account Information: When you create an account, we collect a username and a password (stored securely using hashing). You may optionally provide an email address for password recovery or notifications, but this is not required to use the basic functions of the wiki.<br /> <br /> Contribution Data: When you edit pages or participate in discussions on the wiki, your username and the timestamp of your contribution are recorded publicly in the page history. Your IP address may also be temporarily logged for security and anti-spam purposes but is generally not publicly displayed alongside your edits if you are logged in.<br /> <br /> Server Logs: Like most websites, our servers automatically log basic technical information when you visit the site, such as your IP address, browser type, access times, and pages visited. This is used for site security, troubleshooting, and anonymous statistics.<br /> <br /> == 3. How We Use Your Data and Legal Basis ==<br /> We use your data for the following purposes:<br /> To provide the wiki service: Managing your account, allowing you to log in, and attributing your contributions (Legal basis: Performance of a contract/service you requested by signing up, and Legitimate Interest in operating the wiki).<br /> <br /> To maintain site security and prevent abuse: Analyzing logs to detect and prevent spam, vandalism, or security breaches (Legal basis: Legitimate Interest).<br /> <br /> To manage the wiki content: Tracking edits allows for collaboration, version history, and quality control, which is the core function of a wiki (Legal basis: Legitimate Interest).<br /> <br /> (If email provided) For communication: Sending password resets or important site notifications if you opt-in (Legal basis: Consent or Legitimate Interest depending on the communication).<br /> <br /> == 4. Data Sharing ==<br /> We do not sell, rent, or trade your personal information with third parties.<br /> <br /> Your username and contributions are publicly visible on the wiki as part of its collaborative nature.<br /> We may share technical log data with technical service providers (like our hosting provider) solely for the purpose of operating and securing the website. They are bound by confidentiality agreements.<br /> We will only disclose personal data if required by law or a valid legal order.<br /> <br /> == 5. Data Retention ==<br /> Account Information: Retained as long as your account exists. You can request account deletion (see Your Rights).<br /> <br /> Contribution Data: Contributions (edits, comments linked to your username) are generally kept indefinitely as part of the wiki's public history. This is essential for the integrity and purpose of the wiki. Consider this before contributing.<br /> Server Logs: Typically retained for a short period (e.g., 14-90 days) for security and analysis, then deleted or anonymized.<br /> <br /> == 6. Cookies ==<br /> We do not use cookies on this website. You do not need to worry about cookie consent banners or tracking cookies.<br /> <br /> == 7. Your Rights (GDPR) ==<br /> As a user based in the EU, you have rights regarding your personal data:<br /> <br /> Right to Access: You can request a copy of the personal data we hold about you.<br /> <br /> Right to Rectification: You can ask us to correct inaccurate or incomplete data (e.g., update your optional email address).<br /> <br /> Right to Erasure ('Right to be Forgotten'): You can request the deletion of your account information. Please note that your contributions (edits associated with your username) may be retained and potentially anonymized or attributed to a generic &quot;deleted user&quot; status rather than being fully deleted, to maintain the wiki's integrity. We will assess this on a case-by-case basis.<br /> <br /> Right to Restrict Processing: You can ask us to limit how we use your data under certain circumstances.<br /> <br /> Right to Object: You can object to processing based on legitimate interests.<br /> <br /> Right to Data Portability: You may request your account data in a machine-readable format (likely limited given the simple nature of the data).<br /> <br /> To exercise these rights, please contact us at [Your Contact Email]. We will respond to your request within one month.<br /> <br /> == 8. Data Security ==<br /> We take reasonable technical and organizational measures to protect your data from unauthorized access, loss, or misuse. This includes using HTTPS encryption and secure password hashing.<br /> <br /> == 9. Complaints ==<br /> If you believe your data protection rights have been violated, you have the right to lodge a complaint with the Danish Data Protection Agency (Datatilsynet) or your local supervisory authority.<br /> <br /> <br /> Datatilsynet<br /> <br /> Carl Jacobsens Vej 35<br /> <br /> 2500 Valby<br /> <br /> Denmark<br /> <br /> Website: www.datatilsynet.dk<br /> <br /> <br /> == 10. Changes to this Statement<br /> We may update this privacy statement occasionally. We will notify users of significant changes, and the &quot;Last Updated&quot; date at the top will reflect the latest version.<br /> <br /> == 11. Contact Us ==<br /> If you have any questions about this privacy statement, please contact us at:<br /> lasse@martinusforum.dk</div>

Lasse