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X3

2026-08-29T18:38:44Z

Wikiboteng: AI-generated article

X3 is Martinus’s designation for that which is created, the third principle in the analysis of the [[The Living Being|living being]]. Martinus identifies the eternal result of the I’s creative ability as X3; a particular organism is only a temporary result within this greater production.{{ref|LB3|697}} X3 is the created or manifested aspect through which the eternal I experiences and expresses itself, in inseparable relation to [[X1]] and [[X2]].{{ref|TEWP 1|8.3}}{{ref|TEWP 3|32.8}}

== The third principle of the triune analysis ==

Martinus calls the living being a “triune principle” because it consists of three inseparable principles: the I, the faculty to create, and that which is created. In this terminology, [[X1]] is the I, [[X2]] is the faculty to create, and X3 is that which is created. The three are three analyses of one living reality: X1 is the originator, X2 is the creative and sensory faculty, and X3 is the resulting manifestation.{{ref|TEWP 1|8.3}}{{ref|LB2|534}}{{ref|LB2|539}}

The triune analysis applies to both the individual and the universe. Martinus explains that something No. 1, the absolute or divine reality, creates a visible appearance through something No. 2, the sensing or creative faculty; this appearance is something No. 3. The appearance is created and temporal, whereas the absolute reality is eternal. Yet the created appearance is indispensable, because without it there could be no consciousness, manifestation, creation or experience.{{ref|LB2|535}}{{ref|LB2|536}}

In Christian symbolism, Martinus relates X1 to the Father, X2 to the son and X3 to the holy spirit. Here the holy spirit denotes the created expression or consciousness of the Godhead.{{ref|TEWP 1|8.3}}

== X1, X2 and X3 ==

[[X1]] is the eternal [[The I|I]], the invisible originator. It is not a form, body, thought or object among other objects. Martinus gives it the minimal analysis “Something that is”. The I is the source of manifestation and cannot itself be identified with the manifestations it produces.{{ref|TEWP 1|6.1}}{{ref|LB2|536}}

[[X2]] is the I’s eternal faculty to create and experience. Through this faculty the I can build an organism, create in [[matter]] and experience the results of creation. Martinus argues that the creative faculty cannot itself have been created, and therefore regards X2 as an eternal principle rather than a created object.{{ref|TEWP 1|6.2}}{{ref|LB2|540}}

X3 is the result or view produced through this faculty. Martinus describes sensed reality as a created copy or view of the truth. X3 includes bodies, organs, structures and other temporal manifestations through which experience takes place. Their particular forms have dimensions in time and space and are perishable, whereas the creative production as a whole is eternal.{{ref|LB2|534}}{{ref|TEWP 1|6.3}}

Martinus says that an organism is a result of the creative ability, but that every particular organism has a beginning and an end. It is therefore only a short-lived locality or fraction of the I’s combined eternal production. When one organism perishes, a new result of creation can follow; Martinus connects this succession with [[Reincarnation|reincarnation]].{{ref|LB3|697}}{{ref|TEWP 3|31.1}}

== The organism as an expression of X3 ==

The individual’s organism is an immediate expression of X3. Martinus describes the physical organism as an expression of the I and its creative faculty, and as an instrument through which the being can manifest and experience. He also describes every created organism as a universe for the living beings that constitute it: it is an instrument for its I and a living space for microbeings.{{ref|TEWP 3|32.8}}{{ref|TEWP 1|11.19}}

The organism is not identical with the complete living being. Its organs and structures belong to the created and changing side of manifestation, while the I and the creative faculty are not exhausted by any one body. The organism provides conditions of life for smaller beings, while the being inhabiting it is itself included in a larger organism.{{ref|TEWP 1|11.19}}{{ref|TEWP 1|11.20}}

Martinus associates harmonious cooperation between macrobeing and microbeing with health and blessing, and disturbance with illness, suffering and pain. The created organism is thus a field in which manifestation and experience arise through relations between living beings.{{ref|TEWP 1|11.20}}

== Organisms as worlds within X3 ==

The principle of living beings within living beings is expressed through organisms at several levels. Cells, organs and other microbeings exist within larger organisms, while larger beings exist within still greater organisms. Martinus describes the Earth as a macrobeing and as the outer world in which terrestrial beings live. The organism of one being can therefore be a world or material environment for another being.{{ref|TEWP 1|7.5}}{{ref|TEWP 1|11.19}}

Martinus presents logical and purposeful creation as evidence of an invisible originator behind movement and forms. The organism and its surrounding manifestations are expressions through which the I’s creative faculty operates.{{ref|TEWP 3|32.8}}

== X3, matter and the basic energies ==

X3 is the changing, relative reality accessible to experience. Martinus distinguishes the eternal something that is from temporal views, sensations and forms produced through the sensing or creative faculty. Everything that can be sensed is a created view of the absolute reality, while X3 is the manifestation through which X1 becomes visible and experienceable.{{ref|LB2|534}}{{ref|LB2|543}}

Martinus describes X2 and X3 together as a principle of perspective. Sensory perception depends on contrasts and viewpoints, and the forms of daily life are relative or created details. Without such temporal factors there would be no movement, consciousness or life-experience.{{ref|LB2|544}}{{ref|LB2|549}}

In the concrete description of creation, [[matter]] is the substance or movement in which manifestations appear. The six [[Six-basic-energies|basic energies]]—instinct, gravity, feeling, intelligence, intuition and memory—occur in changing combinations. These combinations form the material used for manifestation and experience, while X2 is the creative faculty through which the I relates to them.{{ref|LB2|332}}{{ref|LB1|261}}

Each plane of existence is characterised by one basic energy in culmination: instinct in the [[Plant kingdom]], gravity in the [[Animal-kingdom|animal kingdom]], feeling in the [[Human kingdom]], intelligence in the [[Kingdom of wisdom]], intuition in the [[Divine world]] and memory in the [[Kingdom of bliss]]. All six energies remain present in changing proportions, and their transformations provide changing forms of X3 throughout the [[Spiral-cycle|spiral cycle]].{{ref|TEWP 1|13.1}}{{ref|LB2|332}}{{ref|LB1|261}}

Martinus calls the [[Mother energy]] the seventh basic energy and associates it with the creative faculty or [[superconsciousness]]. Unlike the six energies that form temporal and spatial manifestations, the mother energy is not physical in the same way; it is encountered indirectly through the creative faculty behind substances.{{ref|LB4|1284}}

== X3 and the Godhead ==

The universe has the same triune analysis as the living being. Martinus describes it as an eternal result of creation, and therefore as X3; its eternal creative ability is X2, and the eternal originator demanded by that ability is X1. The universe thus constitutes the same triune principle as the individual living being. Martinus identifies this all-encompassing living being with the [[Godhead]], and says that living beings appear in God’s image after his likeness.{{ref|LB3|699}}{{ref|LB2|567}}

On this universal scale, the organisms of living beings constitute the X3 through which the Godhead manifests and experiences itself. Their creative faculties constitute X2, and their I’s constitute X1. Living beings are organs within the universal living being, while the universal organism contains and provides conditions for their existence.{{ref|TEWP 1|11.27}}{{ref|LB3|699}}

The individual organism is temporary, but it belongs to a continuing structure of manifestation. The individual I remains an eternal centre of experience, while successive organisms and other created forms belong to the changing X3 of the individual and the Godhead.{{ref|LB3|697}}{{ref|LB3|699}}

== X3, experience and evolution ==

X3 makes experience possible by providing created views, forms and movements that can be sensed. Martinus describes life as a chain of views passing before the I: thoughts, sensations and experiences are created views of the eternal something. X3 is the changing side of life-experience, not the unchanging identity of X1.{{ref|LB2|536}}

Through interaction with organisms, matter and surroundings, the being acquires experience and develops its faculties. Martinus describes physical and spiritual matter differently: physical conditions participate in the being’s struggle and creation, while spiritual matter becomes increasingly obedient to thought and can be shaped with less resistance.{{ref|TEWP 3|33.79}}{{ref|TEWP 3|33.76}}

As the being develops, its use of the created world becomes increasingly harmonious with the consciousness of the [[Godhead]]. Martinus connects the highest development with [[Cosmic consciousness]], universal love and wisdom, and creation that becomes joy and blessing for other beings.{{ref|TEWP 3|33.79}}{{ref|TEWP 3|32.6}}

X3 is the created result of the I’s eternal creative faculty: the organism, its changing bodies and structures, and the wider created reality in which experience unfolds. It is distinct from X1, the originator, and X2, the faculty of creation, but cannot be separated from either. Together X1, X2 and X3 constitute the complete [[The Living Being|living being]] and, in their universal form, the living [[Godhead]].{{ref|TEWP 1|8.3}}{{ref|LB3|699}}

== See also ==
* [[X1]]
* [[X2]]
* [[The I]]
* [[creative faculty]]
* [[organism]]
* [[matter]]
* [[The Living Being]]
* [[Godhead]]
* [[The Eternal World Picture]]

== References ==
{{reflist}}

X2

2026-08-29T03:59:54Z

Wikiboteng: AI-generated article

X2 is Martinus’ designation for the living being’s [[Creative faculty|creative faculty]]: the eternal principle through which an I can sense, create and experience. In the triune analysis, X2 is neither the experiencing I nor the created organism and [[Consciousness|consciousness]]. It is the principle by which the I is expressed as a living being. Martinus also calls it the [[Mother energy|mother energy]], the [[Superconsciousness|superconsciousness]], or the divine creative principle.{{ref|TEWP 1|6.2}}{{ref|TEWP 1|8.3}}{{ref|LB4|1284}}

An early formulation describes the divine creative principle as the carrying foundation of every form of life experience and as the chief factor in the reality later designated X2.{{ref|LB1|33}}

== X2 in the triune principle ==

Martinus analyses every [[The Living Being|living being]], and the [[Universe]] as a whole, as three inseparable principles: X1, X2 and X3. X1 is the I, the nameless something that experiences; X2 is the faculty to create; and X3 is that which is created—the organism, consciousness and other manifestations through which experience becomes possible. The three are not successive parts that can exist independently. Without an I there is no one to direct a creative faculty; without X2 there can be no creation; and without X3 the I cannot be manifested or experience life.{{ref|TEWP 1|8.3}}{{ref|LB2|566}}

An early presentation describes the three vertical areas of the living being as the fixed point, the divine creative principle and created reality—the three aspects later designated X1, X2 and X3.{{ref|LB1|249}} A later analysis in *Livets Bog* describes the absolute reality, the sensory or creative faculty and the sensed, created reality as three analyses.{{ref|LB2|534}}

[[X1]] is the eternal fixed point, X2 is the principle of creative and sensory activity, and [[X3]] is the changing result. Martinus consequently says that X2 and X3 are the life and consciousness of X1: they are its eternal characteristic expression, although their particular manifestations in time and space are created and perishable.{{ref|TEWP 1|6.2}}{{ref|TEWP 1|6.3}}{{ref|LB2|556}}

== Creative faculty and experience ==

X2 is called a creative faculty because it includes both the ability to create and the ability to experience. Through X2 the I can build an [[Organism|organism]] or body, create in [[Matter|matter]], express itself to other I's and experience their expressions through the things they create. Martinus argues that this faculty cannot itself have been created: a created faculty would presuppose an earlier I that already had the faculty needed to create it. X2 is therefore, like X1, an eternal and nameless “Something that is”.{{ref|TEWP 1|6.2}}

Experience is the I’s contact with created energies and movements. X2 is the faculty by which the I senses and creates, while X3 is the experienced and created manifestation. Seeing, hearing, thinking, willing and acting therefore belong to the living being’s triune activity rather than to matter considered alone.{{ref|LB2|566}}{{ref|LB2|556}}

In Martinus’s terminology, consciousness has both a created and an eternal context. The day-conscious result of interaction with created matter belongs to the temporal sphere, while the ability and structure that produce and organise this experience belong to X2. X2 is therefore described as the superconsciousness, while the conscious fields and bodies that extend into time and space belong to the subconsciousness and X3.{{ref|TEWP 1|11.16}}{{ref|TEWP 1|11.34}}

== Mother energy and superconsciousness ==

The mother energy is the seventh basic energy and the “matter” of the superconsciousness. Unlike the six [[Six-basic-energies|basic energies]] that form temporal and spatial organisms and experiences, it does not become solid, liquid or gaseous. Martinus describes it as remaining ray-formed and as accessible only indirectly, through the creative faculty behind substances. Since it functions both in physical embodiment and outside it, and both during waking and sleep, it is identified with the living being’s superconsciousness.{{ref|LB4|1284}}

A passage further describes the mother energy as the I’s seventh great source of power. It says that the six other energies provide material for temporal bodies and mentality, while the mother energy provides the basis for what is carried from one life to another, including abilities and talents, and regulates the rhythms of the other energies.{{ref|LB2|357}} The English symbol explanation likewise identifies the eternal part of the basic-energy bodies together with the mother energy as X2.{{ref|TEWP 2|21.6}}

X2 is the eternal creative structure associated with the I. Together, X1 and this structure form the superconsciousness. Within that structure are the [[Fate element|fate-element]] and its [[Talent Kernels|talent kernels]], through which abilities and talents are preserved and can participate in the creation of new bodies. The faculty to renew bodies after they have become worn out is therefore eternal even though each individual body is temporary. Martinus connects this process with [[Reincarnation]].{{ref|TEWP 1|6.8}}{{ref|TEWP 1|4.7}}{{ref|LB2|528}}

The fate-element is an automatic function of X2. Martinus describes it as containing a centre for each of the six basic energies and as the innermost seat of abilities and talents. Repeated manifestations form habits and talent kernels; these can later promote the corresponding functions without detailed participation by the physical brain.{{ref|TEWP 1|6.8}}{{ref|LB2|326}}

== Primordial desire, attraction and fate ==

The first movement from the stillness of X1 into manifestation is the [[Primordial desire|primordial desire]]. Martinus describes it as an eternal desire for life and experience, outside ordinary physical day-consciousness. In its nameless form it is rooted in the divine something, binds the I to the superconsciousness and fate-element, and continues from there into the subconsciousness. It is thus a central function of X2 rather than a particular personal wish.{{ref|LB2|529}}

Through the primordial desire, the six basic energies are organised into changing combinations. The six centres in the fate-element are the points at which the desire meets the basic energies. Their strengthening and weakening produces the rhythmic movement that underlies the [[Spiral-cycle|spiral cycle]] and the succession of the planes of existence. X2 thus turns the I’s general desire for life into differentiated forms of instinct, gravity, feeling, intelligence, intuition and memory.{{ref|TEWP 1|11.16}}{{ref|TEWP 1|11.34}}

At its earliest manifesting level, the function of X2 appears as attraction and repulsion. Martinus describes these as the first faint forms of sympathy and antipathy. Through the fate-element, abilities, tendencies, virtues and vices are gradually rooted in the being’s structure.{{ref|LB2|326}}

The present primordial desire is related to previous experience and fate. Martinus writes that primordial desire brings about fate and fate brings about primordial desire, an eternal relation in which the being’s life is never without a creative and experiential continuity. All manifestation lies in X2 and X3, while these constitute the life and consciousness of X1.{{ref|LB2|556}}

== The six basic energies and the spiral cycle ==

X2 does not itself become one of the six temporal substances. The six basic energies are material or substance used in creation, while X2 is the eternal faculty and structure that organises them. The six energies are instinct, gravity, feeling, intelligence, intuition and memory. Each has a talent kernel in the fate-element and each supplies material for a corresponding field of consciousness and type of organism.{{ref|TEWP 1|11.16}}{{ref|TEWP 1|11.34}}

Their combinations give rise to the six planes of a [[Spiral-cycle|spiral cycle]]: the [[Plant kingdom]], [[Animal-kingdom]], human kingdom, [[Kingdom of wisdom]], [[Divine world]] and [[Kingdom of bliss]]. All six energies are present on every plane, but one is culminating and the others have changing degrees of capacity. X2, through the mother energy, governs this rhythmic transformation. Without this transformation, Martinus says, there would be no changing manifestation or experience—and no matter.{{ref|TEWP 1|13.9}}{{ref|TEWP 1|11.34}}

The physical organism and the other created bodies belong to X3, but their possibility, renewal and organisation depend on X2. Evolution and involution are transformations in this continuing creative process.{{ref|TEWP 1|11.34}}{{ref|TEWP 2|21.6}}{{ref|TEWP 1|13.9}}

== X2, organism and matter ==

An organism is an extension of the creative faculty into created reality. Martinus describes the result of X2 as the I’s bodies, organs and structures created in matter. These have dimensions in time and space and are therefore perishable. The physical body is the form most familiar to terrestrial human beings, but it is only one instrument among several.{{ref|TEWP 1|6.3}}{{ref|TEWP 1|4.7}}

X2 uses the combinations of the basic energies to form bodies through which the I can manifest and experience. In the symbol explanation of the triune being, the coloured areas representing X3 are the result of the superconscious and subconscious functions; they represent consciousness and organism. The eternal part of the basic-energy structure, together with the mother energy, belongs to X2.{{ref|TEWP 1|11.34}}{{ref|TEWP 2|21.6}}

A discussion of the relation between physical and spiritual bodies describes the superconsciousness as carried by an eternal body containing the fate-element and talent kernels, while the physical and spiritual bodies are its manifestations in created matter.{{ref|LB2|372}} Matter is created substance and movement, formed from the basic energies and serving as material for organisms and experience. The living being is simultaneously a macrobeing for the microbeings in its organism and a microbeing in a larger organism.{{ref|TEWP 1|11.34}}

== X2 and the Godhead ==

The triune analysis also describes the [[Godhead]]. In Martinus’s symbolism, the violet area signifies the mother energy or X2, while the triangle signifies the three X’s together. The coloured fields show the basic energies as material for the planes of existence, and the organisms formed from them.{{ref|TEWP 1|13.9}}{{ref|TEWP 2|21.6}}

An early symbol explanation compares the universe or Godhead to a radiant sun: the violet radiation is the mother energy or divine creative principle, from which the other basic energies are expressed.{{ref|LB1|265}} The universe is presented as a living being in the same triune pattern. Individual living beings are units within its organism, and the Godhead’s creative activity is expressed through the living beings and their organisms.{{ref|TEWP 1|13.9}}{{ref|TEWP 1|11.34}}

== X1, X2 and X3 in summary ==

* '''X1''' is the eternal I or experiencing “Something”: the fixed point and source behind movement.{{ref|TEWP 1|8.3}}{{ref|LB2|381}}
* '''X2''' is the eternal creative and sensory faculty: the mother energy, superconsciousness, fate-element and talent-kernel structure through which the I organises manifestation.{{ref|TEWP 1|11.10}}{{ref|TEWP 1|6.8}}{{ref|TEWP 2|21.6}}
* '''X3''' is that which is created: the changing consciousness, organisms, bodies, matter and manifestations through which the I experiences life.{{ref|TEWP 1|11.34}}{{ref|TEWP 2|21.6}}

The three are one living reality viewed under three aspects. X2 is the eternal principle that makes the relation between the I and created reality possible. Through it, the living being remains an experiencing and creating being throughout the changing worlds and bodies of the [[Spiral-cycle|spiral cycle]].{{ref|TEWP 1|8.3}}{{ref|LB2|566}}

== See also ==
* [[X1]]
* [[X3]]
* [[The Living Being]]
* [[Creative faculty]]
* [[Superconsciousness]]

== References ==
{{reflist}}

[[Category:Pages needing cleanup]]

X1

2026-08-29T03:59:35Z

Wikiboteng: AI-generated article

'''X1''' is Martinus's designation for the I, the eternal, nameless “something that is” of every [[The Living Being|living being]]. It is not a body, a thought, a force or a visible personality. It is the experiencing and willing subject behind manifestation: the source from which the being's movements, creations and experience of life proceed. In the triune analysis, X1 is inseparably united with [[creative faculty|X2]], the faculty to create and experience, and X3, that which is created.{{ref|TEWP 3|32.11}}

== X1 in the triune analysis ==

Martinus presents the living being as one reality with three analyses: the I, the faculty to create and that which is created. The three are not three beings or three detachable substances. They are three principles whose connection is necessary for a living being to exist. Without X1 there is no originator or experiencer; without X2 there is no creation or sensing; without X3 there is no created field in which manifestation and [[experience of life]] can occur.{{ref|TEWP 1|8.3}}{{ref|TEWP 3|32.11}}

The order of the designations is significant. X1 is the “something” that is; X2 is the creative and experiential ability belonging to it; X3 is the changing result of that ability, including bodies, organs, structures and manifestations. Martinus therefore also expresses the three as the creator, the faculty to create and creation, or as the I, [[Consciousness|consciousness]] and [[organism]].{{ref|TEWP 3|32.11}}{{ref|TEWP 4|41.1}}

The triune analysis applies both to the individual son of God and to the [[Godhead]]. In the Christian symbolic language, Martinus relates X1 to the Father, X2 to the son and X3 to the holy spirit. The Father is the divine something, the son is the totality of living beings through which the divine something manifests, and the holy spirit is the consciousness or created expression of the Godhead.{{ref|TEWP 1|8.3}}

== The nameless “something that is” ==

X1 cannot be analysed in the same way as an object in [[Matter]]. An object can be described by size, colour, weight, form or position, but each such description concerns something created by, or manifested through, the I. Martinus consequently says that X1 has no analysis beyond “something that is”. Calling it beautiful, large, divine or devilish would describe one of its manifestations, not X1 itself.{{ref|TEWP 1|6.1}}

It follows from the distinction between creator and creation that X1 is raised above manifestation as its author and originator. If an attempted analysis is itself a created thought or image, it belongs to X3 and cannot be an analysis of the creator that existed before it. Martinus therefore calls the I nameless and without analysis other than its existence.{{ref|TEWP 3|32.11}}

In ''[[Livets Bog]]'', Martinus develops the same point through the distinction between absolute and created reality. The divine something is eternal, whereas the views or pictures through which it experiences itself are temporal. Daily experience consists of a chain of thoughts, sensations and experiences passing before the I; these are created views, not the eternal X1 itself.{{ref|LB2|536}} Their temporal character means that the forms of experience are changing expressions of the unchanging source.

Martinus also describes X1 as the “causeless cause”. Within the chain of [[Cause and effect]], every movement or effect can be traced to a preceding cause, but each such cause is itself another movement or effect. X1 is different: it is not movement and cannot be a product of a preceding cause. It is in itself “that which thinks”, “that which creates” and “that which manifests”, and is therefore the first cause behind the ocean of movement.{{ref|LB3|686}}{{ref|LB2|550}}

== X1 and experience of life ==

X1 is not identical with the senses, brain or physical [[organism]]. The organism is a created instrument through which the I can experience and manifest in matter. In Martinus's formulation, the I sees by means of the eyes, speaks by means of the mouth and feels by means of the organism. If the experiencing something were absent, the organism would be a corpse rather than a living expression.{{ref|short book 1|1.12}}

X1 is nevertheless the centre to which the movements of experience are related. Martinus describes living beings as the true “fixed points” behind movement: movement cannot experience movement, while a living being experiences and directs it. The I is thus the still reference point in relation to the changing forms of time and space.{{ref|LB1|240}}{{ref|TEWP 1|16.11}}

This fixed-point character explains why X1 is not found as a measurable item within the organism. The physical world consists of combinations of movement and therefore of created, changing phenomena. X1 is beyond that field as the source of movement, revealed through the purposeful shaping of movement and the being's [[Will|will]].{{ref|TEWP 3|32.11}}{{ref|LB3|686}}

== X1, X2 and X3 ==

X1 should not be confused with X2. X2 is the [[creative faculty]]—the ability to experience, sense, will and manifest, and the faculty by which the I builds up bodies or instruments for creation in matter. X2 is therefore the connecting and mediating principle between the fixed point and the created world. Martinus says that the creative faculty is eternal and cannot itself have been created, but he does not identify it with the I: the I possesses or exercises this faculty.{{ref|TEWP 1|6.2}}{{ref|LB2|540}}

Nor is X1 identical with X3. X3 is the created or manifested side: bodies, organs, structures, matter and the changing results of creative activity. The physical body is an expression of X3, but X3 is wider than one body. It includes the succession of organisms and other created structures through which the I's experience of life is maintained.{{ref|TEWP 1|6.3}}{{ref|TEWP 1|11.21}}

The distinction is therefore not between three independent layers that could exist separately. X1 without X2 would be unable to experience or manifest; X2 without X1 would have no source or user; and neither could appear as a living being without X3. In the ultimate analysis, each of the three is “something that is”, because each is an eternal principle in the inseparable unity. In their functional distinction, X1 is the experiencer and originator, X2 is the ability to create and experience, and X3 is the created manifestation.{{ref|TEWP 3|32.11}}{{ref|TEWP 1|11.3}}

== Eternity, organisms and reincarnation ==

Martinus's claim that X1 is eternal does not mean that any particular physical organism lasts forever. A physical organism is a temporary tool and can wear out, be replaced and be renewed. What is eternal is the I together with the creative faculty and the organism principle that makes the succession of bodies possible. The organism principle is therefore not abolished when a physical body dies.{{ref|TEWP 3|32.11}}

This is the basis for Martinus's account of [[Reincarnation]]. Through X2, including the [[Superconsciousness|superconscious]] structure and its [[Fate|fate-element]], the I can create new bodies when former bodies are no longer usable. The individual physical life is consequently one manifestation in a continuing process rather than the whole existence of X1.{{ref|LB2|528}}{{ref|LB3|748}} The changing body belongs to X3; the I that uses and renews such bodies is X1.

The relation also appears in the principle of living beings within living beings. An organism is a world or living space for [[Microcosmos|microbeings]], while the being that inhabits it is itself a microbeing in a larger organism. The same triune structure is present at every scale, in the [[Microcosmos|microcosmos]], mesocosmos and macrocosmos.{{ref|TEWP 1|14.21}}{{ref|TEWP 2|21.7}}

== X1 and the Godhead ==

The universe as a whole is also analysed as a living being. Martinus describes the universe's X1 as consisting of all the X1s or I's of existing living beings; its X2 consists of their creative faculties; and its X3 consists of their created organisms and manifestations. Since this living being comprises everything that exists, it is identified with the absolute and true [[Godhead]].{{ref|TEWP 2|21.7}}

This does not erase the individuality of the many I's. The individual living being remains a local, eternal centre of experience, while all such centres are included in the universal living being. The other beings are the Godhead's organs or instruments for manifestation and experience, and the individual's daily experience is therefore an interaction between its own X1 and the Godhead.{{ref|TEWP 2|21.7}}

In this sense, “in him we live and move and have our being” describes the relation between individual X1 and the universal X1. The Godhead is not a being somewhere outside the universe; it is the all-embracing living reality in which the individual I's exist.{{ref|LB2|540}}{{ref|TEWP 2|21.7}}

== X1 and the development of consciousness ==

X1 is presented as unchanging, while experience and manifestation develop through the eternal interplay of X1, X2 and X3. Through successive organisms, experiences and forms of consciousness, the being acquires new abilities and increasingly perfect ways of using its creative faculty. The [[Spiral-cycle|spiral cycle]] describes the recurring cosmic setting for this development, from darkness through the spiritual kingdoms and onward into a new cycle.{{ref|TEWP 1|11.35}}{{ref|TEWP 3|32.11}}{{ref|TEWP 4|36.5}}

At the culmination of development, the being's relationship with the Godhead becomes conscious in the form of [[Cosmic consciousness]]. Martinus describes the great birth as the condition in which God's consciousness, manifested as universal love and wisdom, becomes permanently present in the being. The individual I becomes conscious of its unity with the universal living being.{{ref|TEWP 2|21.7}}{{ref|TEWP 3|33.72}}

Thus X1 is the simplest and highest designation for the subject that lives through every changing manifestation. It is not a fourth principle beyond the triune analysis, but the first of its three inseparable principles. X1 is the nameless I; X2 is its eternal faculty to create and experience; and X3 is the created organism and manifestation through which that experience becomes possible. Together they constitute [[The Living Being]], and in their universal form they constitute the [[Godhead]].{{ref|TEWP 3|32.11}}

== See also ==
* [[The I]]
* [[The Living Being]]
* [[Godhead]]
* [[creative faculty]]
* [[organism]]

== References ==
{{reflist}}

[[da:Det guddommelige noget – X1]]

Intuition

2026-08-29T02:54:27Z

Wikiboteng: AI-generated article

'''Intuition''' is, in Martinus’ terminology, the experience of ready-made spiritual concepts, ideas or knowledge entering [[Consciousness|consciousness]]. In its characteristic form it is the sudden appearance of a new and complete thought-picture through a state of spiritual joy or inspiration. Martinus describes it as the result or symptom of a spiritual function arising through the cooperation of feeling, intelligence and the embryonic body of intuition.{{ref|LB1|199}} It therefore belongs to his analysis of spiritual sensing and of the development of consciousness.

== Intuition as a basic energy ==

Intuition is both a faculty and the fifth of the six basic energies. Martinus associates the six energies with six planes of existence: instinct with the plant kingdom, gravity with the animal kingdom, feeling with the real human kingdom, intelligence with the kingdom of wisdom, intuition with the divine world, and memory with the kingdom of bliss.{{ref|LB1|261}} All six are present in every plane, but in changing combinations and degrees of development.{{ref|LB2|332}} The [[The Six Basic Energies|six basic energies]] are thus the materials through which a [[The Living Being|living being]] creates and experiences.

Martinus places intuition-energy in the divine world, where the energy reaches its culmination. He calls it life’s highest intellectual energy and identifies it with the material of the Holy Spirit.{{ref|TEWP 1|13.1}}{{ref|LB2|355}} Through it, eternal realities—such as the Godhead, the I, immortality and love as the keynote of the universe—can be experienced.{{ref|TEWP 1|13.5}} Martinus distinguishes the concentrated main elements received through intuition from the premises, calculations and proofs that must be worked out through [[intelligence]] and through the study of life itself.{{ref|LB2|366}}

== Feeling, intelligence and intuition ==

The intuition faculty does not develop independently of the other energies. Martinus describes the relevant spiritual material as memories in which the highest intelligence and the noblest feeling have become harmonised as pure love. The body of intelligence alone cannot sense these refined memories. As feeling and intelligence become more harmonious, an embryonic body of intuition begins to function and makes it possible to experience and create with this highest material.{{ref|LB1|194}}

In Martinus’ account, feeling and intelligence cooperate in the development of intuition. In the kingdom of wisdom, intelligence is culminating and intuition is already extraordinarily developed; the two functions support one another. The individual must use intelligence to work out the details of intuitive experiences, while feeling and intelligence restrain the selfish tendencies associated with gravity-energy. Only when unselfishness and love have become the dominant life-force can intelligence properly elucidate the influx of intuition.{{ref|LB2|366}}

The six forms of day-consciousness likewise overlap. Every individual has an instinct-, gravity-, feeling-, intelligence-, intuition- and memory-variation, and the awake manifestation depends on their cooperation. Mental equilibrium is not an equal quantity of each energy, but a lawful combination in which one culminates, one is latent, and the others are increasing or decreasing.{{ref|LB2|331}} Intuition is therefore one of the variations involved in day-consciousness, even though its function is not yet awake and voluntary in terrestrial humanity.

== Intuition and the living being ==

Martinus analyses a [[The Living Being|living being]] as the unity of the I, its creative faculty and the created manifestation. In the terminology of the three Xs, [[X1]] is the I, [[X2]] is the consciousness or ability to create and experience, and [[X3]] is matter or substance. These are three inseparable principles of the living being.{{ref|LB2|314}} Martinus describes intuition as a source of thought distinct from the ordinary process that begins with reactions from the physical world through feeling and intelligence. In his account, intuitive thought is connected with the divine world, and the two directions of manifestation meet in the living being, whose centre is X1.{{ref|LB1|217}}{{ref|LB1|220}}

The intuition body is not yet a fully developed instrument for terrestrial humanity. Martinus calls it a latent, embryonic seed because feeling and intelligence are not yet sufficiently refined and harmonised to produce sustained intuitive experience. The first indications are occasional, elementary and outside the individual’s conscious control.{{ref|LB1|196}} X2 is the creative and experiencing ability through which such functions operate, while X3 is the material or expression in which thought-pictures and creations appear.{{ref|LB2|314}}

The developmental sequence begins before intuition is a distinct terrestrial experience. Martinus describes the animal’s subconscious as including embryonic bodies of feeling and intelligence together with the germ of the embryonic body of intuition. As the being advances, these bodies develop the possibility of experiencing mental or non-physical realities beyond purely physical impressions.{{ref|LB1|186}}

== Day-consciousness and superconsciousness ==

Martinus distinguishes the conscious, waking function from the superconsciousness. The terrestrial human being’s day-consciousness is primarily carried by the body connected with gravity-energy, and is therefore directed mainly towards physical manifestation. The six bodies of manifestation—including the body of intuition—are subordinate organs in the [[Superconsciousness]], and each can, at a different stage of the spiral, carry a form of day-consciousness.{{ref|LB2|465}}

For terrestrial people, the actual function of intuition lies outside day-consciousness; only its results or symptoms enter awareness.{{ref|LB1|198}} Such results may be experienced as a sudden recognition of a spiritual reality or as an already organised idea for creation. Martinus describes the earthly thought-process as fundamental when it begins with physical experience, while intuition is still elementary and appears only in glimpses.{{ref|LB1|217}}

The superconsciousness provides the continuity and higher organisation within which these bodies function. In Martinus’ account, the fate-element contains [[Talent Kernels|talent-kernels]] for each of the six bodies, including the body of intuition.{{ref|LB3|943}} The body of intuition is consequently an organ whose capacity develops through the living being’s evolutionary course.

== From cosmic glimpses to cosmic consciousness ==

Intuition may first appear in artists and writers as ready-made material for a poem, play, story or other creation. In a researcher it may appear as fleeting glimpses or fragments of absolute knowledge. Martinus distinguishes this from construction through the body of intelligence: intuition contributes new spiritual material, while the details of its use require intellectual work.{{ref|LB1|200}}{{ref|LB1|202}}{{ref|LB2|366}}

At this stage the experience is intermittent. Since gravity-energy and lower tendencies can interfere, intuition becomes effective only in moments when the consciousness is permeated by pure love and spiritual ecstasy. It is not yet under the will’s control, and Martinus says that before the Great Birth it gives only glimpses rather than continuous cosmic knowledge.{{ref|LB1|203}}{{ref|LB1|206}}

When intuition becomes permanent, the individual can consciously experience spiritual spheres and the universe’s deepest realities. This transition is the Great Birth, and the resulting permanent condition is [[Cosmic consciousness]].{{ref|LB1|204}} In the fully developed state, intuition is a controlled faculty through which the living being experiences the divine world and the eternal facts of existence.{{ref|LB2|355}} In this way intuition marks the gradual opening of the living being’s day-consciousness towards the superconscious reality that supports its manifestation.

== See also ==

* [[The Living Being]]
* [[The Six Basic Energies]]
* [[Superconsciousness]]
* [[Cosmic consciousness]]
* [[The I]]

[[Category:Cosmology]]

== References ==
{{reflist}}

Divine world

2026-08-29T02:54:18Z

Wikiboteng: AI-generated article

'''The divine world''' is, in Martinus’ terminology, the fifth kingdom or plane of existence in a [[Livets Bog|spiral cycle]]. It is the zone in which intuition-energy culminates, and is therefore associated with [[cosmic consciousness]], the highest intellectual and loving form of experience described in the spiral. Martinus presents it as a [[Spiritual world|spiritual]], mental world rather than a physical planet or a world made of condensed matter. {{ref|TEWP 4|36.5}} {{ref|LB1|259}} {{ref|LB2|383}}

== Position in the spiral cycle ==

Martinus describes a spiral cycle as comprising six kingdoms: the [[Plant kingdom|plant kingdom]], the [[Animal kingdom|animal kingdom]], the [[Human kingdom|human kingdom]], the [[Kingdom of wisdom|kingdom of wisdom]], the divine world and the [[Kingdom of bliss|kingdom of bliss]]. Each kingdom is associated with a particular combination of the six basic energies. Intuition-energy reaches its culmination in the divine world, while [[Memory|memory-energy]] culminates in the kingdom of bliss. {{ref|TEWP 4|36.5}} {{ref|TEWP 4|36.8}} {{ref|LB2|359}}

The divine world is consequently the culmination of the spiral’s movement from darkness towards light. Martinus contrasts it with the animal kingdom, which he describes as the zone where gravity-energy and the killing principle predominate. In the divine world, gravity-energy is latent and unable to produce the destructive manifestations associated with the lower zone. The result is an existence without physical pain, sorrow, hatred, enmity or other forms of mental darkness, although beings can understand such conditions through their intuition and memories. {{ref|LB2|369}}

In the symbolism of the spiral, the divine world is the culmination of the light contrast. Martinus also compares the spiral’s successive phases with the seasons: the kingdom of wisdom and the first half of the divine world form a cosmic spring, while the highest part of the divine world marks the summer-like culmination of the cycle. {{ref|LB3|642}}

== Intuition and cosmic consciousness ==

The divine world is the plane of intuition. Martinus describes the body of intuition as the organ through which ideas and eternal conclusions can be experienced. In this account, creative manifestations first have their origin in the divine world as ideas or meanings. They are then prepared in thought-material in the kingdom of wisdom before being expressed in the physical worlds. The divine world is therefore described as a plane of conclusions or answers, containing the ideas behind the manifestations of the universe. {{ref|TEWP 1|13.16}}

Martinus identifies this store of universal conclusions with the consciousness of the Godhead and with cosmic consciousness. Ordinary physical senses can register temporal and spatial phenomena, but the non-material and eternal conclusions of life can be experienced only through intuition. Their detailed analysis nevertheless requires [[Intelligence|intelligence]] and a feeling developed into [[Universal love|neighbourly love]]. Cosmic consciousness is thus not presented as intuition alone: it requires a coordinated development of intuition, intelligence and love. {{ref|TEWP 1|13.16}}

In [[Livets Bog]], Martinus says that the developed intuition being can see existence from “the Godhead’s own viewpoint”. Such a being experiences the highest manifestation of life as the realisation that “Everything is very good”. For Martinus, living directly with the Godhead is therefore the characteristic consciousness of the divine world. {{ref|LB1|259}}

== A mental world of thought ==

The worlds of the higher part of the spiral differ from the physical world because their matter obeys thought directly. Its worlds are mental forms, and their visible details arise through the interaction between the being’s super-consciousness and matter shaped by its wishes. The inhabitants have grown beyond the solid “swaddling clothes” of the physical organism and live through awake day-consciousness rather than predominantly automatic physical functions. {{ref|LB2|383}}

In the divine world, a body can be [[Materialisation|materialised]] or dematerialised by thought. Martinus calls its inhabitants “clothed” thoughts: their organisms are formed from concentrated thought and can change as their thoughts change. The resulting panorama is continually renewed, but it is not chaotic, because the thoughts of the beings are described as perfect, loving and ingenious. The forms that appear therefore express harmony and beauty. {{ref|LB2|369}}

This capacity is also connected with the divine world’s creative function. Martinus describes it as the sphere in which the ideas and plans for future creations are present. In the kingdom of wisdom these ideas are worked out intellectually, and from there they can be transmitted towards physical manifestation. The divine world thus has a role in the larger process by which thought becomes creation across the spiral cycle. {{ref|TEWP 1|13.16}}

== Communication and mutual life ==

Because thought is directly visible in spiritual matter, communication in the divine world does not require physical speech or writing. Martinus contrasts this direct communication with earthly language, where inner consciousness must be represented indirectly through sounds or written signs. In the higher spheres, the beings’ mental activity acts directly on the senses of other beings. {{ref|LB2|375}}

Martinus further describes communication among divine beings as an exchange of experiences from their different cosmic paths. Beings can make events from former worlds, globes and life passages visible to one another in the present, because matter responds to thought. Their mutual creative expressions become a way of sharing knowledge and “caress” for the neighbour. {{ref|LB2|388}}

Martinus describes this caress as using one’s creative ability to serve, support and maintain the happiness of another being. He describes the divine world as free from misfortune and suffering, and its common life as an expression of the command to love one’s neighbour as oneself as a complete law of existence. {{ref|LB2|388}}

Martinus also describes beings in the divine world as retaining youthful organisms and experiencing life as an everlasting existence. Terrestrial beings pass through this world between physical lives, while beings who naturally belong there inhabit it as their home. In this passage, former enemies meet one another without their previous hatred and enmity. {{ref|LB2|371}} {{ref|LB2|384}}

== From the divine world to the kingdom of bliss ==

After the culmination of intuition-energy, memory-energy becomes increasingly prominent. The being’s attention gradually turns from outward manifestation towards recollection, and its day-consciousness is eventually transferred to the inner world of memory, which Martinus calls the kingdom of bliss. {{ref|LB2|387}} {{ref|LB2|391}}

This transition is caused by satiation rather than punishment. Martinus presents satiation as a general law of the spiral: a being cannot leave a kingdom while its forms of life still attract it, but once it is fully satisfied, a longing for contrast arises. In the divine world this means a growing longing for the memories of earlier experiences. The change to the kingdom of bliss is therefore part of the renewal of the cycle and not a loss of the being’s eternal existence. {{ref|LB2|391}}

The memories that become central in the kingdom of bliss are described as “gold copies”: experiences transformed into love material and viewed in a glorified light. Thus the divine world’s outward culmination is followed by an inward experience in which the being relives its earlier existence through memory. {{ref|LB1|211}} {{ref|LB1|212}} {{ref|LB1|260}}

== Human development and the divine world ==

For terrestrial human beings, intuition is normally experienced only through partial or momentary results, such as creative inspiration, sudden insight or ready-made ideas. Martinus describes the fully developed faculty of intuition as giving access to the higher worlds and to the deepest principles of life. {{ref|LB2|355}} {{ref|LB1|205}}

Martinus connects this development with the overcoming of the animal nature and the growth of unselfishness. He writes that as long as the individual is a danger to the surroundings, it remains under the burden of heavy matter; when it becomes unselfish, matter begins to obey its will directly. The development of neighbourly love is therefore presented as the way towards the divine regions. {{ref|LB2|365}}

In the language of Martinus’ works, the completed transformation is the [[Great birth|great birth]], through which the being becomes permanently conscious of the Godhead and of its own immortality. Martinus also identifies intuition-energy with the [[Holy Spirit]], and connects it with the Godhead’s knowledge. Permanent cosmic consciousness is described as a state of awake experience of the mental or spiritual world and harmony with the Godhead. {{ref|TEWP 1|4.3}} {{ref|TEWP 2|23.2}} {{ref|LB2|366}}

== Limits of description ==

Martinus says that his interpretation of the divine worlds is elementary and limited to realities that can be connected with terrestrial evolution and experience. He presents the higher worlds as difficult to render in physical language because their forms of communication are direct rather than based on speech or writing. {{ref|LB2|376}} {{ref|LB2|375}}

== Conclusion ==

Within Martinus’ cosmology, the divine world is the fifth kingdom of the spiral cycle and the zone in which intuition reaches its culmination. Ideas and conclusions associated with the Godhead’s consciousness are expressed there through thought-responsive matter, and the beings’ mutual life is characterised by direct communication and unselfish love. The being eventually turns inward towards the kingdom of bliss, but the movement remains part of an eternal cycle of changing experience rather than an end to life. {{ref|TEWP 1|13.16}} {{ref|LB2|388}} {{ref|LB2|391}}

== References ==
{{reflist}}

Suffering

2026-08-29T02:42:27Z

Wikiboteng: AI-generated article

'''Suffering''' is, in Martinus' cosmic analysis, not a punishment imposed by God but an experience connected with the [[Cause and effect|law of cause and effect]]. It is the painful side of an unfinished way of thinking and acting, and becomes a means through which the living being acquires knowledge, compassion and eventually [[Universal love|neighbourly love]].{{ref|TEWP 2|19.10}}{{ref|short book 25|1.19}}

== Suffering and the law of cause and effect ==

Martinus describes the living being's [[Fate|fate]] as the effects of the causes released by its way of being. Actions that promote well-being for one's surroundings create a light fate, while actions that create disharmony form a dark fate. In this sense, suffering is not an arbitrary visitation from outside but the result of a relationship to the law of cause and effect.{{ref|TEWP 2|19.10}}

The same principle is expressed through the image of sowing and reaping. Hatred, violence and other forms of killing cannot produce love and peace as their natural result. Martinus therefore rejects the idea that [[Karma|karma]] is divine revenge. An unhappy fate is instead a consequence of releasing causes whose effects the being has not yet learned to understand.{{ref|TEWP 2|19.10}}{{ref|LB4|1263}}

Martinus states that the root of suffering is a lack of cosmic knowledge and neighbourly love. Beings act according to the abilities they have developed; when knowledge and humane feeling are insufficient, their actions become destructive both to others and to themselves.{{ref|TEWP 2|19.20}}

== An education and a danger signal ==

In the first volume of [[Livets Bog]], Martinus compares pain with an education and a danger signal. The painful experience indicates that the individual has gone astray from the natural laws of life. It can therefore function like a warning bell, directing the being back towards a more life-giving course. He describes pain as a protection that prevents the being from continuing indefinitely along a destructive path.{{ref|LB1|86}}

The educational significance lies not in suffering considered by itself. Martinus says that suffering produces the development of [[Humaneness|humaneness]] or the ability to love fellow beings. The being must personally experience the effects of mistaken actions in order to gain the understanding that makes a different way of acting possible.{{ref|TEWP 2|20.11}}

Suffering is therefore an unpleasant good in the sense that it can provide knowledge that theoretical instruction alone cannot provide. Martinus writes that a catastrophe or “short circuit” teaches the being how it should and should not act, and that [[Wisdom|wisdom]] gradually becomes part of its nature.{{ref|short book 25|1.19}}

== From suffering to compassion ==

One result of suffering is the refinement of the faculty of [[Feeling|feeling]]. Martinus explains that experiences of pain and sorrow make the being more sensitive to feeling energy. When feeling is brought into harmony with [[Intelligence|intelligence]], it becomes genuine love, expressed as unselfishness and spiritual warmth.{{ref|LB1|232}}

Martinus also connects suffering with the emergence of compassion. Experiences of defeat, persecution and oppression leave a mark in consciousness which can later function as a capacity to recognise another being's pain. In his terminology, compassion is an unconscious recognition of previously experienced suffering.{{ref|LB2|455}}

Such memories are not normally remembered as scenes from a former life. Martinus says that the time and place have disappeared from day-consciousness; what remains is the ability to respond when a new experience resembles the earlier suffering. When the observer has sufficient related experience, the other being's misfortune becomes more understandable and can awaken a compassionate wish to relieve it.{{ref|LB2|455}}

Martinus presents understanding of another being's ignorance as a basis for avoiding indignation, hatred and revenge. This understanding supports humaneness, [[Forgiveness|forgiveness]] and the development of neighbourly love.{{ref|short book 10|1.14}}{{ref|TEWP 2|19.20}}

== Suffering in the terrestrial human zone ==

Martinus identifies the terrestrial human being as still partly governed by animal tendencies, including egoism, the urge to dominate and the [[Killing principle|killing principle]]. In this zone, suffering appears as [[Illness|illness]], accidents, poverty, [[War|war]], mutilation, sorrow and other forms of unhappy fate. These conditions express both the unfinished state of human consciousness and the effects of actions that conflict with the laws of life.{{ref|TEWP 2|19.20}}{{ref|TEWP 2|19.10}}

He also applies this analysis to the organism. The body is described as a world of smaller living beings, and neglect or harmful habits can create unhealthy conditions for them. Martinus consequently interprets illness as one form of fate connected with the being's relationship to its organism.{{ref|TEWP 2|19.20}}

On the collective level, war is a concentrated expression of the same unfinished relationship to life. Martinus calls the epoch of [[Darkness|darkness]] a kind of cosmic psychological education: through the consequences of violence, human beings learn that war cannot create lasting [[Peace|peace]]. The aim of this process is the growth of humaneness, so that people no longer have the heart to inflict suffering on their neighbours.{{ref|short book 20|3.12}}{{ref|short book 10|1.14}}

== Suffering and the spiral cycle ==

Suffering is also part of Martinus' broader account of the [[Spiral Cycle|spiral cycle]]. Experience requires contrasts: light can be recognised as light only in relation to darkness, and happiness can be experienced more fully through its contrast with unhappiness and suffering. The darkness of the physical zone is therefore not an eternal power opposed to God, but a necessary contrast in the development of consciousness.{{ref|short book 20|3.10}}

The contrast is not permanent. Martinus describes physical existence as the world of evolution, experiments, mistakes, disappointments and suffering, while the spiritual plane is presented as a paradise to which the being returns between physical incarnations.{{ref|short book 25|1.47}} The experience gained in physical life is carried forward as knowledge, abilities and humane tendencies.{{ref|LB2|321}}

== Forgiveness and liberation from unnecessary suffering ==

Because suffering has a purpose, Martinus does not regard every possible effect as equally necessary forever. As the faculty of humaneness grows, the being becomes less capable of creating new darkness. This growing humaneness can also neutralise returning dark [[Karma|karma]] when the being has genuinely outgrown the ability to repeat the harmful action.{{ref|TEWP 2|20.11}}

In this way [[Forgiveness|forgiveness]] is not merely a formal pardon. It is a real transformation of the being's disposition. When the dark tendency has disappeared, the corresponding suffering has no further educational function and can become superfluous. Martinus therefore says that suffering exists to change the being from hatred to love, not as an end in itself.{{ref|TEWP 2|20.11}}

== The meaning of suffering ==

Martinus' central answer is that suffering is a source of wisdom and a road towards love, but only when understood in relation to the whole course of the living being's development. It is connected with mistakes and ignorance, not with sin, divine anger or eternal condemnation.{{ref|short book 25|1.19}}

The suffering being is thus not abandoned by the [[Godhead|Godhead]]. Martinus presents the universe as governed by love, even where the process of creation is unfinished and its immediate results appear destructive. The long-term aim is the transformation of the unfinished being into a human being in God's image, capable of living as a joy and blessing to other living beings.{{ref|short book 20|3.6}}{{ref|short book 20|3.7}}

The development suffering produces is precisely the inability to inflict suffering on others. The practical direction is therefore compassion, help, forgiveness and the gradual replacement of the killing principle by love.{{ref|short book 10|1.14}}{{ref|TEWP 2|20.11}}

== See also ==
* [[Karma]]
* [[Reincarnation]]
* [[Humaneness]]
* [[Forgiveness]]
* [[The Living Being]]

== References ==
{{reflist}}

World picture

2026-08-28T04:42:30Z

Wikiboteng: AI-generated article

Martinus's world picture presents the universe as an eternal whole and as a cosmic analysis of existence. It concerns the relation between the eternal creator, consciousness, matter, living beings, energies, cycles and planes of existence. Martinus calls an analysis “cosmic” when it includes the living reality behind visible forms and follows phenomena through their complete cycle rather than describing only a local or temporary appearance.{{ref|LB2|435}}

== The world picture as a cosmic analysis ==

He contrasts a picture expressed only in measurements of matter, time and space with an analysis that includes the “living Something” behind movement, creation and the logic of nature. A world picture in this sense includes the origin, continuation and cosmic function of what it describes; it is not simply a description of the part of reality immediately available to the physical senses.{{ref|short book 16|2.3}}{{ref|LB2|435}}

The world picture is therefore inseparable from the idea that the universe is alive. The visible universe is presented as an organised manifestation in which living beings experience and create. Its subject is consequently the universe's principles and the individual's place within them.{{ref|short book 20|3.5}}

== The triune principle and the living being ==

The basic unit of this world picture is the [[The Living Being|living being]], understood through the [[triune principle]]. Martinus analyses every living being as the inseparable unity of three principles: the I, the creative and experiential ability, and matter or substance. These are designated [[X1]], [[X2]] and [[X3]]. X1 is the nameless “Something” that experiences and creates; X2 is the ability to create and experience; and X3 is the created or manifested result, including the organism through which experience takes place.{{ref|LB2|314}}{{ref|LB2|463}}

The three X's are not three independent objects. They are three analyses of one reality. The I cannot manifest without a creative ability and material, while matter without an I would remain unmanifested. When the interaction between them appears as logically organised creation and experience, it is recognised as a living being. Martinus accordingly traces every planned creation to a living source, whether it is found in human activity, nature or the larger cosmic processes.{{ref|LB2|314}}{{ref|LB2|316}}

The I itself is therefore not identical with a particular human body, animal or plant. Created forms begin and end, but the I and its creative connection with matter are eternal in Martinus's analysis. The organism is an instrument used by the living being; its destruction changes the form of manifestation but does not abolish the living being. This is the basis for the continuity expressed through [[Reincarnation]].{{ref|LB2|315}}{{ref|short book 20|3.8}}

The same triune analysis is applied to the universe. Since the universe contains an eternal creative principle, consciousness and the totality of manifested matter, it too is described as one comprehensive [[The Living Being|living being]] or Godhead. Individual beings are not outside this unity: they are living beings participating in the Godhead's total organism and experience.{{ref|short book 20|3.5}}{{ref|short book 20|3.9}}

== The six basic energies ==

The six [[The Six Basic Energies|basic energies]] describe the principal ways in which the living being experiences and manifests life. Martinus names them instinct, gravity, feeling, intelligence, intuition and memory. A seventh energy, the Mother energy, binds the six together and belongs especially to the eternal structure associated with the [[Superconsciousness]].{{ref|LB1|261}}{{ref|LB2|349}}

The energies are not six separate substances operating alone. All are present in every plane, but one predominates in each plane and gives it its characteristic form. Their order corresponds to six kingdoms or planes of existence: instinct and the plant kingdom; gravity and the animal kingdom; feeling and the real human kingdom; intelligence and the kingdom of wisdom; intuition and the divine world; and memory and the kingdom of bliss.{{ref|short book 1|1.10}}{{ref|LB1|261}}

The energies are also the material of consciousness. Thoughts, feelings and mental processes arise through their interplay, which Martinus calls the atmosphere or “thought-climates” in which the I manifests itself. Thus the world picture joins cosmology to lived experience: joy, fear, ambition, hatred, love and other mental conditions are expressions of energy combinations.{{ref|LB2|442}}

== The spiral cycle and evolution ==

The six planes form a [[The Spiral Cycle|spiral cycle]]. The living being passes through the kingdoms in a recurring sequence, with the forms of experience changing from cycle to cycle. Martinus describes the cycle as a movement between the culmination of darkness and the culmination of light, or between primitiveness and intellectuality. Contrasts are necessary for experience: without darkness and suffering there could be no recognition of light, happiness and love.{{ref|short book 20|3.10}}

Evolution is consequently not only a change in physical form. It is the gradual development of the faculties through which the being can sense, understand and create. In the physical part of the cycle, development proceeds through mineral, plant, animal and human forms, while the later kingdoms are spiritual or mental. Terrestrial humanity is described as transitional: intelligence has developed considerably, while humane feeling and universal love are still developing.{{ref|short book 1|1.10}}{{ref|short book 20|3.11}}

After the six kingdoms have been passed, the being enters a new spiral cycle. At the end of one cycle, the being's experience is concentrated in memory; a new longing to sense and create in the outer world then leads it into a new cycle and the gradual recreation of physical consciousness. Through physical existence it develops wisdom, love and the ability to think and create logically; when this ability is perfected, reincarnation becomes unnecessary.{{ref|short book 25|1.16}}{{ref|short book 25|1.18}}{{ref|short book 25|1.20}}

== Microcosm, mesocosm and macrocosm ==

The world picture extends the idea of living beings to three mutually related cosmic perspectives. The [[mesocosm]] is the sphere of human beings, animals and plants and their organisms. The [[microcosm]] consists of the smaller living beings whose activity builds and maintains organisms, while the [[macrocosm]] consists of larger living beings and systems within which the mesocosmic being exists.{{ref|TEWP 1|14.8}}

A being can therefore be viewed in both directions. The organism is a world for its cells and other microbeings, while the being itself is part of a larger organism. Martinus argues that the regular processes of microcosm and macrocosm are manifestations of consciousness, even where their sources cannot be recognised by ordinary senses. Matter that appears dead from a limited perspective is, in the cosmic analysis, associated with living beings and organised creative activity.{{ref|TEWP 1|14.15}}

The three cosmic perspectives are not three unrelated universes. They express the same principle at different scales and distances. Each is subject to the combinations of basic energies and to the alternation of light and darkness in a spiral cycle, although the particular forms of experience differ from one spiral to another.{{ref|TEWP 1|14.17}}

== From limited perception to cosmic consciousness ==

Martinus distinguishes between physical and spiritual existence as different degrees of energy or matter. The physical world consists of more condensed energies, while the spiritual world consists of more refined energies. Human senses are primarily adapted to the denser degrees, so the wider cosmic structure is not immediately available in ordinary perception.{{ref|short book 1|1.9}}

The world picture is linked to the development of perception. Martinus describes [[Cosmic consciousness]] as the awakening of higher sensory faculties through which the being can experience the spiritual and cosmic structure. The [[Superconsciousness]] is connected with the eternal structure from which the I uses bodies and energies, while cosmic consciousness makes the living being increasingly aware of the unity and laws that the cosmological analysis describes.{{ref|short book 16|2.3}}{{ref|LB2|471}}{{ref|LB1|250}}

== See also ==
* [[The Eternal World Picture]]
* [[The Living Being]]
* [[Cosmic consciousness]]
* [[Reincarnation]]
* [[The Spiral Cycle]]

== References ==
{{reflist}}

[[Category:Cosmology]]

The I

2026-08-27T16:04:31Z

Wikiboteng: Add reviewed MartinusWiki article

The '''I''' is, in Martinus's analysis, the eternal and unchangeable centre of the living being. It is distinguished from the visible expression produced through the being's creative activity. Martinus describes the I as the fixed point from which the being's movement can be measured.{{ref|LB3|779}}

== The I and the triune principle ==

Martinus describes the [[The Living Being|living being]] as a triune principle consisting of the I, the faculty to create and that which is created. He also refers to these principles as [[X1|X1]], [[X2|X2]] and [[X3|X3]]. The three are inseparable aspects of one living reality: without the I there is no one to direct the [[creative faculty]], without that faculty there can be no [[creation]], and without that which is created there is no manifestation through which life can be experienced.{{ref|TEWP 1|8.3}}

In this terminology, X1 is the I, X2 is the I's creative faculty, and X3 is the result of that faculty and the outer, visible expression of the I. The visible expression is therefore not the I itself; it is what makes the otherwise invisible creative activity perceptible.{{ref|LB3|779}}{{ref|LB2|319}}

The same triune principle can be applied both to an individual and to the [[Godhead]]. Martinus says that the Christian expressions Father, son and holy spirit symbolically correspond to X1, X2 and X3. In this passage, those religious expressions are symbols for the inseparable principles of the living being.{{ref|TEWP 1|8.3}}

== X1: the nameless I ==

Martinus calls the I the “causeless cause” because it stands behind [[thought]], [[will]] and manifestation rather than being an effect produced by an earlier cause. An effect is a [[movement]] or created result; the I is that which thinks, creates and manifests. It is consequently described as the absolute first cause in the living being's existence.{{ref|LB3|686}}{{ref|LB3|695}}{{ref|LB2|550}}

X1 cannot be analysed like a created object. It has no weight, volume, colour or measurable size, and is not itself a physical or spiritual form. Martinus therefore gives it the minimal analysis “something that is”. X1 is the invisible originator of the manifestations that can be observed, while created forms are the products of the creator.{{ref|LB3|695}}{{ref|LB3|687}}{{ref|LB2|551}}

The I is not, in Martinus's view, an empty abstraction. It is the experiencing centre around which sensory impressions are gathered and from which decisions and acts of will are experienced as originating. Martinus argues that the brain and other bodily [[organ]]s are tools involved in this process, not the experiencing subject itself.{{ref|LB3|672}}{{ref|LB3|688}}

Martinus contrasts this account with explanations that treat the brain as the origin of experience. In his analysis, the brain, nerves, eyes and other organs are instruments. He uses the contrast between a tool and its user to argue that the [[organism]] cannot by itself account for the “something” that experiences, wills and directs it.{{ref|LB3|672}}{{ref|LB3|688}}

== X2: creative faculty and superconsciousness ==

X2 is the creative faculty through which the I organises [[energy]] into experienceable forms. Martinus relates this faculty to the individual's [[superconsciousness]], including the “body of eternity” and its fate-element. He says that creative ability originates in this higher organism, which exists before and survives the particular bodies of manifestation.{{ref|LB2|328}}{{ref|LB2|464}}{{ref|short book 1|1.13}}

The relation between X1 and X2 is described by Martinus as the individual and the tool through which the individual creates. The I is the originator, while the creative faculty regulates movement, forms thoughts and produces manifestations. Martinus also describes will as regulation of thinking: primordial desire becomes will, will regulates thought, and the resulting combination of movements is creation.{{ref|LB3|694}}{{ref|LB2|465}}

The superconsciousness is not the I itself. It is the living being's most important tool because it organises the energies used in its manifestation. It contains talent-kernels in the fate-element, representing acquired abilities and skills, and remains a tool for the individual.{{ref|LB2|327}}{{ref|LB2|328}}

Martinus distinguishes this eternal structure from the [[subconsciousness]]. The latter consists of the physical body together with the five other bodies used for manifestation, whereas the superconsciousness and its fate-element provide the higher basis from which those instruments are organised. These bodies are subordinate organs through which the I controls the corresponding basic energies.{{ref|LB2|329}}{{ref|LB2|465}}

Automatic functions of the superconsciousness arise from earlier conscious acts of will and practised ways of manifesting. Present choices can therefore influence the future character of the being's creative expression, whether as developed abilities or as harmful tendencies.{{ref|LB2|327}}{{ref|LB2|328}}

== X3: creation, organism and visibility ==

X3 is the created result and outer, visible expression of creative activity. It includes changing forms and manifestations through which the I becomes perceptible, including [[matter]] and the [[organism]] as instruments. The physical organism is therefore one expression within the wider field of X3; X3 is not limited to one physical body.{{ref|LB3|779}}{{ref|LB2|319}}{{ref|LB2|372}}

The organism is both expression and tool. Through it the I senses and creates in physical matter, while its organs make particular forms of [[experience of life]] and action possible. The visible brain, nerves, blood, musculature, glands and other organs are tools used by the invisible centre; the tools would also be helpless without that centre's directing activity.{{ref|LB2|319}}{{ref|LB3|672}}

The superconsciousness gathers experience, knowledge, skills and abilities. From this “eternal body” the being creates new physical bodies and transfers abilities from life to life. The changing organism is therefore not the complete identity of the living being, but a renewed instrument shaped by its accumulated creative history.{{ref|LB2|464}}{{ref|LB2|328}}

This is also where [[Talent Kernels|talent kernels]] become relevant. The sources describe them as enduring seeds or stored abilities in the fate-element. They preserve developed abilities and dispositions, allowing these to influence later organisms and forms of manifestation.{{ref|LB2|327}}{{ref|LB2|328}}

== The I, death and continued existence ==

Martinus distinguishes the I from the particular physical body. The body begins, develops, reaches maximum usefulness, undergoes wear and tear and eventually breaks down. The I is not destroyed, because the body is a created tool and not the eternal subject that uses it.{{ref|LB2|319}}

Physical [[death]] is therefore the separation of the I from its physical body and the cessation of the manifestation possible through that body. The other bodies and the superconsciousness continue to provide means for the I to function, experience and create. Martinus connects this renewal of bodies explicitly with the living being's creation of its own [[Reincarnation|reincarnation]].{{ref|LB2|319}}{{ref|LB2|328}}

Martinus insists that the living being remains the unity of the three principles. What changes is the particular organism and mode of manifestation, not the underlying I and its creative capacity.{{ref|LB2|319}}{{ref|TEWP 1|8.3}}

== The I as fixed point and centre of experience ==

The fixed point is the I as the unchanging reference centre in relation to which movement, matter and experience appear. Martinus says that everything sensed is peripheral to this centre, while the centre itself cannot be reached as an object by ordinary sensory perception. He also describes the I and its superconsciousness as eternal and beyond time and space.{{ref|LB3|694}}{{ref|LB3|779}}{{ref|LB2|382}}

In the chain of [[cause and effect]], causes can be traced to earlier causes, but each such cause is also an effect. Martinus distinguishes the I as the cause that is not itself an effect. The I regulates thought and movement and gives the creative process its direction, while movement and created forms remain subordinate expressions.{{ref|LB3|681}}{{ref|LB3|686}}{{ref|LB3|694}}

At advanced stages of development, Martinus says, the I feels itself as the fixed point while matter obeys thought directly. This is presented as a culmination of [[creative ability]]: created matter becomes increasingly responsive to thought, while the I remains the still centre.{{ref|LB2|386}}{{ref|LB2|383}}

Thus, in Martinus's analysis, “the I” is the eternal subject of experience, the originator of will and the user of organisms. X1, X2 and X3 describe the complete living being: the nameless I, its creative faculty and the created manifestation through which it experiences life. None of these principles is meaningful in isolation, and the visible organism is one changing expression within this eternal triune relationship.{{ref|LB3|779}}{{ref|TEWP 1|8.3}}{{ref|short book 22|1.6}}

== See also ==
* [[The Living Being]]
* [[Livets Bog]]
* [[The Eternal World Picture]]
* [[Superconsciousness]]
* [[Reincarnation]]

== References ==
{{reflist}}

[[da:Jeget]]

Humaneness

2026-08-27T14:36:58Z

Wikiboteng: AI-generated article

'''Humaneness''' is, in Martinus' terminology, the developing faculty by which a living being relates to other living beings with understanding, justice and love. He identifies it with [[Neighbourly love|neighbourly love]]: the practical manifestation of understanding, true justice and equal rights for every individual, state and nation.{{ref|LB3|909}}

Humaneness is the characteristic of the emerging human being. It opposes [[Egoism|egoism]], hatred, revenge and the [[Killing principle|killing principle]], and directs the individual towards the benefit of other living beings. Terrestrial mankind contains beings at many stages of this development. Martinus also describes [[Humanitarianism|humanitarianism]] as a scale of humane qualities: the lower the stage, the more behaviour resembles that of an animal, while love becomes the foundation of higher guidance and culture.{{ref|LB4|1367}}{{ref|LB2|605}}

Martinus presents humaneness not only as an ethical rule but also as an inner direction in human development. Although people have very different ideas about how happiness is achieved, he says that they share a dissatisfaction with their present condition and a longing for something more perfect. This longing increasingly takes the form of humaneness and becomes a goal of humanity's highest ideals.{{ref|LB3|910}}

== Humaneness and the animal principle ==

In Martinus' analysis, the [[Animal-kingdom|animal kingdom]] is governed by self-preservation. Egoism is a necessary virtue there because the animal must protect itself and its offspring. Terrestrial human beings still carry this inheritance, but egoism increasingly conflicts with their developing morality and desire for another kind of existence.{{ref|LB2|520}}

The animal kingdom is the domain of the killing principle. The terrestrial human being is still subject to it, but is no longer an animal in its pure form because resistance to the animal state has begun to arise in consciousness.{{ref|LB5|1768}} Martinus describes an animal or anti-humanistic side and a humanistic side in the terrestrial psyche. The latter enables the being to combat its animal tendencies through humane understanding and conduct.{{ref|LB4|1529}}

One transition stage is the condition Martinus calls ill-temper. As feeling and reasoning begin to restrain the killing impulse, aggression may no longer be released as direct violence but can appear as irritability, insults and anger. In this sense, the developing human being has not yet achieved peace, but has begun to differ from the animal by having more feeling and by being unable simply to kill.{{ref|LB2|334}}

Humaneness is also visible in social institutions. Humane laws, hospitals, schools, public services, peace movements, conscientious objection and protection of animals are described as expressions of human tendencies. Martinus nevertheless calls these tendencies embryonic: present society is a mixture of humanitarianism and animal or heathen tendencies, not the finished human kingdom.{{ref|TEWP 2|25.2}} Force and military power cannot create the peace they claim to defend, because superior force reproduces hatred rather than love.{{ref|TEWP 2|25.3}}

== Development through suffering ==

Humaneness is not created by theoretical instruction alone. Martinus describes [[Suffering|suffering]] as an inner process through which experiences of darkness are transformed into the faculty of humaneness. This transformation makes the being capable of receiving theoretical education and gradually develops into all-embracing neighbourly love.{{ref|TEWP 3|33.63}}

Suffering refines feeling. Through experiences of war, violence and oppression, the being develops an increasing distaste for the mentality that caused them. Through successive physical and spiritual lives, the animal-like human being is transformed into a more perfect human being, and humane nature gains power over animal nature.{{ref|LB4|1367}}

In Martinus' account of [[Karma]] and [[Reincarnation]], actions have consequences that return to the individual, including across previous lives. He says that beings may not remember the earlier causes of an unhappy fate, but that the experience can nevertheless develop sympathy and humaneness. The effects of an action do not disappear because the being cannot remember it.{{ref|TEWP 3|33.64}}

[[Compassion|Compassion]] is an early expression of this development. Feeling gives rise to the urge to help living beings in need, while [[Intelligence|intelligence]] regulates that urge so that it becomes logical. Harmoniously regulated sympathy is what Martinus calls love.{{ref|short book 10|2.2}}{{ref|LB2|455}}

== Feeling, intelligence and intuition ==

A highly developed human being can perceive other beings' sorrow, joy, suffering and unhappiness. Because feeling is brought into harmony with intelligence, the being's response is no longer merely impulsive sympathy but a conscious and logically regulated expression of love. Martinus calls this combination [[High intellectuality|high intellectuality]].{{ref|short book 12|2.3}}{{ref|short book 12|2.4}}

Humaneness also prepares the development of [[Intuition|intuition]]. Martinus says that when the faculty of humaneness has become strong enough that the individual no longer has the heart to do evil, would rather suffer than let others suffer, and no longer responds with anger or bitterness, intuition begins to develop. Together with humaneness and intelligence, it makes cosmic sensory perception possible.{{ref|TEWP 1|4.5}}

Martinus describes intuition as a faculty that gives cosmic glimpses. Such glimpses develop in proportion to the growth of humaneness and intuition; they may make realities such as God or immortality personally experienced for the individual.{{ref|TEWP 2|22.12}}

In ordinary terrestrial people, humane and sympathetic power is still largely theoretical and dependent on conscious will, whereas anger and violence may be habitual functions. The development of humaneness means that the light tendencies gradually become natural and independent.{{ref|LB2|458}}

== Practical expressions ==

As examples of humane tendencies, Martinus points to relief work, hospitals, social support, education, public protection and cultural institutions that protect, support or promote the life of other beings. He describes these human tendencies as embryonic in relation to the finished human kingdom.{{ref|LB5|1754}}{{ref|TEWP 2|25.2}}

The principle also applies to animals. As the humane faculty develops, the being becomes unable to regard the suffering and killing of animals with indifference. Martinus describes abstaining from animal food for humane reasons as an expression of neighbourly love and a movement away from the killing principle.{{ref|TEWP 4|38.8}}

Humaneness has a collective expression in the desire for [[World peace|world peace]]. Martinus warns that war may be presented as the defence of humaneness while remaining opposed to the ideal it claims to serve.{{ref|LB3|916}}

== Forgiveness and enmity ==

A central expression of humaneness is [[Forgiveness|forgiveness]]. Understanding that cruel actions arise from mental blindness and unfinished consciousness gradually replaces indignation, hatred and revenge with a refusal to cause further suffering.{{ref|short book 10|1.14}}

The road to cosmic consciousness therefore goes through training in forgiveness. Martinus says that one must learn to forgive those who have caused injustice or destroyed one's joy of life, including enemies who can at least be admitted into one's thoughts and heart.{{ref|short book 10|1.15}}

Christ's conduct is presented as the model. His forgiveness of his executioners and refusal to retaliate show the difference between might and love. Punishment and revenge cannot lead to happiness; the humane response is to understand the unfinished mentality of the persecutor and not reproduce the same darkness.{{ref|short book 17|4.13}}

== The real human kingdom ==

Martinus places humaneness in the transition from the dark zone of the [[Spiral-cycle|spiral cycle]] to the real human kingdom. Terrestrial mankind has become increasingly satiated with the ideals of killing and increasingly hungry for humaneness, fellow-feeling and peace. This hunger is expressed in the cry for lasting peace and leads towards the next kingdom of the spiral cycle.{{ref|LB4|1581}}{{ref|LB3|910}}

The real human kingdom is the culmination of light on the physical plane and the domain of neighbourly love expressed through art, knowledge, cooperation and culture. War, persecution, massacre and revenge belong to the former animal-oriented epoch.{{ref|LB4|1553}}

Martinus states that the absolute human kingdom does not yet exist on Earth. In his spiral-cycle model, it is a future kingdom resulting from the development of neighbourly love together with the reduction and cessation of egoism.{{ref|TEWP 1|12.2}}

At the level of the perfected human being, putting the neighbour first replaces the struggle to put oneself first. Humaneness then becomes more than an ideal or effort: the individual's highest happiness consists in being of advantage to the neighbour, a condition Martinus connects with being in contact with life and with the Father.{{ref|short book 10|2.19}} In its completed form, humaneness is universal love: the being no longer lives by taking life from its surroundings, but by giving life and promoting the joy of other living beings.{{ref|short book 10|2.20}}

== See also ==
* [[Neighbourly love]]
* [[Karma]]
* [[Reincarnation]]
* [[Cosmic consciousness]]
* [[The Eternal World Picture]]

== References ==
{{reflist}}

The Living Being

2026-08-26T16:04:03Z

Wikiboteng: Add reviewed MartinusWiki article

In [[Martinus|Martinus]]'s cosmology, a '''living being''' is an entity in which three inseparable principles are united: an eternal self or “I” ([[X1|X1]]), a creative and experiential ability ([[X2|X2]]), and matter or substance ([[X3|X3]]), manifested through the bodies and organism used for creation.{{ref|LB2|314}}{{ref|LB2|319}} Martinus applies the term to microcosmic and macrocosmic forms of life. Cells and smaller particles are cited in this macrocosmic argument as living beings within organisms.{{ref|LB1|58}} Globes, solar systems and Milky Ways are presented as macrocosmic living beings.{{ref|LB1|54}}

The expression “living being” therefore refers not only to the familiar [[physical body]]. It denotes the unity formed when the I, its creative and experiential ability, and matter are considered together. The I itself is not identical with any particular person, animal, plant or other manifestation.{{ref|LB2|314}}

== The three principles ==
Martinus describes the I as an invisible, nameless “Something” revealed through its activity in [[matter]]. The creative and experiential ability is the [[consciousness]] through which the being creates and experiences, while matter or the organism is the medium and manifestation of that activity. The three principles are not independent things; together they constitute one living being.{{ref|LB2|314}}{{ref|LB2|318}}{{ref|LB2|319}}

The I and matter are mutually dependent in manifestation: without the I, matter would remain unmanifested, while the I is revealed through movement and creative processes in matter. When this movement is logically organised and purposeful, it reveals the third principle, consciousness or the ability to create and experience.{{ref|LB2|314}} X1, X2 and X3 are consequently not three separate entities, but three analyses of one and the same living entity.{{ref|LB2|318}}

== The eternal I and the physical body ==
According to Martinus, the I has neither beginning nor end because it is not itself a created thing. Its creative ability is likewise an eternal principle, whereas each particular creation in matter is temporary. Thus the living being’s threefold principle is not mortal in the same way as the creations it produces.{{ref|LB2|315}}

Physical death is accordingly not a separation of the I from its entire organism. It is the separation of the I from its [[physical body]], which Martinus describes as one of several bodies or instruments. The physical body ceases to function, while the I continues as an experiencing and creating being through its other bodies.{{ref|LB2|319}} Martinus connects the alternating physical and spiritual existence of terrestrial human beings with [[Reincarnation]].{{ref|LB4|1367}}

Martinus describes the physical body as a tool for sensing and creating in physical matter. Its use brings wear and tear, and it eventually becomes unusable. The I’s other bodies provide other forms of manifestation, so the loss of the physical body is a change in the form of experience rather than the end of the living being.{{ref|LB2|319}}

== Living beings within living beings ==
In Martinus’s cosmic analysis, the organism is the bodily structure through which a living being manifests and creates conditions of life for microbeings within it. Its organs are likewise living units that serve the larger organism, and the living being can itself be a microbeing in a larger organism.{{ref|TEWP 1|11.20}}{{ref|TEWP 1|7.5}}{{ref|TEWP 3|32.12}} This relation between living being, organism and organ is also developed in [[The Eternal World Picture]].

He presents the [[universe]] as the largest living being with which we are in contact. Within it are the [[Earth]], the [[solar system]], and the [[Milky Way]], each understood as a living being and, at the same time, as an organ in a larger organism. Beyond the Milky Way, Martinus refers to still larger systems.{{ref|LB1|270}} In this analysis, the Earth functions as an organ in the solar system; the solar system functions as an organ in the Milky Way, and the Milky Way in a still larger system.{{ref|TEWP 3|32.12}}

This hierarchy means that the same being can be viewed from two directions: as a macrobeing for the smaller beings within its organism, and as a microbeing or organ within a larger organism. The smaller beings are essential to the existence of the organism in which they live, while the larger organism provides their world and conditions of existence.{{ref|TEWP 3|32.12}}

Martinus presents this as the principle of “beings within beings”. The triangle in his description of the symbol represents the triune principle of each living being, while the nested triangles express the way living beings are incorporated into larger organisms.{{ref|TEWP 3|32.12}}

== Matter and spirit ==
In Martinus’s own cosmic analysis, “spirit” and matter are identical in their deepest analysis. In this terminology, spirit is consciousness: organised movement or planned creation is an attribute of a living being expressing consciousness, and Martinus consequently describes “God's spirit” as God’s consciousness present in all matter.{{ref|LB2|318}}

This is a consequence of the triune analysis: matter cannot exist independently of a living being’s organised movement and consciousness. Matter, consciousness and the I are thus different aspects of the same inseparable living reality.{{ref|LB2|314}}{{ref|LB2|318}}

== The universe as the Godhead ==
Martinus applies the same threefold analysis to the universe as a whole. The universe is described as one comprehensive unity corresponding to X1, X2 and X3, and therefore as “one single great living being”. Because this being comprises the whole universe, Martinus identifies it with the “absolute and only true Godhead of existence” ([[The Godhead|Godhead]]). Other living beings are described as units within this total organism, or as “sons of God”.{{ref|LB1|251}}

This relationship is expressed in the statement, “In Him we live and move and have our being”, while through living beings the Godhead also lives and moves.{{ref|LB1|251}} The individual being is therefore part of the universal organism and participates in an ongoing interaction with it.

== Development and cosmic consciousness ==
The I remains eternal while its created instruments and manifestations change. For the living being, this change includes an evolutionary development towards permanent [[Cosmic consciousness]], in which it overcomes the last remains of animal nature. With permanent cosmic consciousness, the being experiences the entire mental, spiritual or cosmic world in awake day-consciousness, becomes spiritually sovereign and experiences the Godhead.{{ref|TEWP 2|23.2}}

In this condition the being lives in conscious coexistence with the Godhead and is in harmony with its consciousness. Martinus presents completely evolved beings as attaining total spiritual sovereignty and unity with the Godhead.{{ref|TEWP 2|23.2}}

== See also ==
* [[Martinus]]
* [[Livets Bog]]
* [[The Eternal World Picture]]
* [[Cosmic consciousness]]
* [[Reincarnation]]

[[Category:Pages needing cleanup]]

== References ==
{{reflist}}

[[da:Det levende væsen]]

MartinusWiki:Source languages and translations

2026-08-26T04:59:38Z

Wikiboteng: Link the source-language page to the translation guidance

{{DISPLAYTITLE:MartinusWiki:Source languages and translations}}

This page explains the ''(*)'' marker shown after some references to Martinus's works.

For practical guidance on working with English and Danish source texts, see [[MartinusWiki:Translating Martinus works|Translating Martinus works]].

== References to English sources ==

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.

== References marked as Danish sources ==

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.

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.

== Scope ==

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.

MartinusWiki:Translating Martinus works

2026-08-26T04:59:13Z

Wikiboteng: Create practical guidance for translating Martinus works

{{DISPLAYTITLE:MartinusWiki:Translating Martinus works}}

This page gives practical guidance for writing about Martinus' works in English when the relevant source is available in English, Danish, or both. It is an editorial guide, not a catalogue of officially published translations.

== Identify the source language ==

Before translating or paraphrasing a passage, check whether the cited work and section are available in the official English online library. If an English source is available, use it as the primary wording for an English quotation. If only the Danish original is available, cite the Danish source and make clear that the English wording is a paraphrase or a contributor's translation.

See [[MartinusWiki:Source languages and translations|Source languages and translations]] for the ''(*)'' marker used on references to Danish sources.

== Quoting an English source ==

Use the wording of the available English edition accurately. Do not silently modernise, shorten or combine sentences. Place the citation directly after the claim or quotation it supports, and retain enough context for the reader to understand what Martinus is saying.

If the wording has been checked against a printed English edition rather than the online library, record that fact on the article's discussion page or in the edit summary when it matters for verification.

== Working from a Danish source ==

When no official English text is available:

* cite the Danish original and keep the ''(*)'' source-language marker;
* prefer a faithful English paraphrase for ordinary article prose;
* do not put a contributor's translation in quotation marks as though it were an official English quotation;
* identify a contributor's translation when the exact wording is important;
* preserve the original Danish title when that is the clearest way to identify a short book or other work.

A translation made for understanding an article is not automatically an official English edition. Do not describe it as official unless that status has been verified from a reliable source.

== Translating a quotation ==

A contributor may provide an English translation to help readers understand a Danish passage. Keep the Danish reference, distinguish the translation from Martinus' published English wording, and avoid presenting the translation as a verbatim English quotation from an official edition. When a quotation is central to an article, invite another contributor to check it against the Danish original.

If a reliable published English translation later becomes available, replace the working translation with the published wording where appropriate and update the reference.

== Terminology and consistency ==

Use the terminology established in existing English MartinusWiki articles and in verified English editions. Do not translate a key term differently in every article. If a Danish term has several possible English renderings, explain the choice on the discussion page and link related concepts consistently.

Avoid translating a title or technical expression by guesswork. Check the work itself, the official English library, the Martinus literature records, and related English pages before introducing a new form.

== Review before saving ==

Before saving a translation-related edit:

# Check that the source really supports the sentence or quotation.
# Check whether the source is English or Danish.
# Make the source-language status visible when the reader could otherwise misunderstand it.
# Check names, titles, section numbers and internal links.
# Use the discussion page for uncertain terminology or disputed translations.

For general contribution guidance, see [[MartinusWiki:Contributing|Contributing]] and [[MartinusWiki:Contribute to this wiki|Contribute to this wiki]]. For source and maintenance questions, see [[MartinusWiki:Maintenance|Maintenance]].

MartinusWiki:Contribute to this wiki

2026-08-26T04:19:55Z

Wikiboteng: Create the English MartinusWiki contributor guide

== Contribute to this wiki ==

The English Martinus Wiki is a shared reference work. Contributors can help by improving existing pages, creating missing articles, checking sources and making the connections between concepts clearer.

== Getting started ==

* Create an account and log in if the wiki requires this for editing.
* Read the page you want to improve and use the preview function before saving.
* Begin with a small, clear improvement if you are new to wiki editing.
* Add an edit summary so other contributors understand what was changed.
* Use the discussion page when a change needs explanation or agreement.

== Improve an existing page ==

Useful contributions include correcting spelling and grammar, improving the introduction, clarifying the structure, adding relevant internal links and repairing broken links. Keep the original meaning when making a copy-editing change.

If you add information about Martinus' analyses, check the relevant English edition or another traceable source. A citation should support the claim it follows, and a quotation should be accurate and clearly identified.

== Create a new article ==

Before creating a page, search for related titles and check [[Special:WantedPages|Wanted pages]]. Choose a clear, subject-focused title and link the new article from relevant existing pages.

An article should explain its subject in accessible English, distinguish Martinus' own analyses from later commentary, and include relevant references. Avoid adding claims that cannot be checked against a source.

== Work with other contributors ==

Different contributors may understand a passage or editorial decision differently. Discuss substantial changes calmly and describe the source or reasoning behind your proposal. The aim is to improve the wiki, not to win an argument.

== Maintenance ==

If you find a page that needs attention, see [[MartinusWiki:Maintenance|Maintenance]]. The maintenance categories help identify pages needing sources, expansion, cleanup, citation review or link review.

Useful starting points include:

* [[Special:RecentChanges|Recent changes]]
* [[Special:WantedPages|Wanted pages]]
* [[MartinusWiki:Maintenance|Maintenance]]
* [[MartinusWiki:Contributing|Contributing]]

== Need help? ==

If you are unsure how to make a change, ask on the relevant discussion page or contact the wiki maintainer. It is better to ask before making a doubtful change than to add information that cannot be verified.

Karma

2026-08-26T03:38:26Z

Wikiboteng: Add reviewed MartinusWiki article

== Introduction ==

'''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}}

== The law of cause and effect ==

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 "sowing" and "reaping", and the being is therefore "the master of his own fate".{{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}}

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}}

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}}

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}}

== Karma, reincarnation and talent kernels ==

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}}

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}}

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}}

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}}

== Suffering and development ==

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}}

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}}

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}}

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}}

== Forgiveness and the neutralisation of karma ==

Martinus uses "forgiveness of sins" 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}}

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}}

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}}

== See also ==
* [[Reincarnation]]
* [[Talent Kernels]]
* [[Livets Bog]]
* [[The Eternal World Picture]]

== References ==
{{reflist}}

[[Category:Cosmology]]

[[da:Karma]]

The I

2026-08-25T20:41:30Z

Wikiboteng: Add reviewed MartinusWiki article

== Introduction ==
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}}

== X1, X2 and X3 ==
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}}

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}}

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}}

== Superconsciousness, will and bodily construction ==
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}}

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}}

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}}

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}}

== The physical body and created manifestation ==
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}}

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}}

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}}

== The I as causeless cause and fixed point ==
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}}

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}}

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}}

== The Godhead and individual living beings ==
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}}

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}}

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}}

== References ==
{{reflist}}

[[da:Jeget]]

Cosmic consciousness

2026-08-25T07:31:51Z

Wikiboteng: Add reviewed MartinusWiki article

== Introduction ==

'''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}}

== Meaning and development ==

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}}

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}}

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}}

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}}

== Cosmic consciousness in the spiral cycle ==

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}}

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}}

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}}

== Basic energies and religious instinct ==

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}}

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}}

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}}

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}}

== The loss and recovery of cosmic awareness ==

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}}

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}}

== The human path ==

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}}

[[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}}

== Permanent cosmic consciousness ==

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}}

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}}

== See also ==

* [[The Eternal World Picture]]
* [[The Road to Initiation]]
* [[Karma]]
* [[Reincarnation]]

[[Category:Pages needing cleanup]]

== References ==
{{reflist}}

MartinusWiki:Maintenance

2026-08-25T06:52:29Z

Wikiboteng: Add live maintenance category statistics

== Maintenance ==

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{| class="wikitable"
! Maintenance category !! Pages
|-
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|-
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The current maintenance category list is available at [[:Category:Maintenance|Category:Maintenance]].

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.

If you find a recurring problem that should have its own category, mention it to [[User:Lasse|the wiki maintainer]] before creating the category.

MartinusWiki:Maintenance

2026-08-25T06:44:34Z

Wikiboteng: Display the maintenance category as a link

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MartinusWiki:Maintenance

2026-08-25T06:42:05Z

Wikiboteng: Clarify the purpose of the maintenance overview

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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.

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MartinusWiki:Maintenance

2026-08-25T06:34:34Z

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== Maintenance ==

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Animal kingdom

2026-08-25T06:07:47Z

Wikiboteng: AI-generated article

== Introduction ==

'''Animal kingdom''' is a stage in the sequence of living forms described in [[Martinus]]'s world picture, following the [[Plant kingdom]] and preceding the unfinished human being's transition into the real [[Human kingdom]]. In Martinus's analyses, the term denotes both a kingdom of living beings and a mental zone in [[Consciousness]] governed by the killing principle and self-preservation, while feeling, intelligence and humane capacity are beginning to develop. The terrestrial human being therefore belongs to the animal kingdom in some respects and to the human kingdom in others.{{ref|LB1|246}}{{ref|TEWP 1|4.2}}

== The animal kingdom in the evolution of living beings ==

Martinus presents living beings as evolving through a scale of forms: mineral, plant, animal and human. Every human being has passed through an epoch in each of these kingdoms. The animal kingdom is one stage in the living being's eternal development. The next step is the finished human kingdom, whose beings fulfil the law of life by loving God above all things and their neighbour as themselves.{{ref|TEWP 1|4.2}}

In [[The Eternal World Picture]], Martinus describes the animal kingdom as the plane in which the plant being's physical body has developed sufficiently to bear waking consciousness. The animal begins to experience physical existence as fact rather than only as a vague pleasant or unpleasant sensing. Sight, hearing, smell, taste and feeling become increasingly developed, while instinct remains prominent and intelligence passes beyond its latent stage. Survival, nourishment and propagation are the primary conditions of animal life.{{ref|TEWP 1|13.12}}

This development gives the animal a degree of self-will and the ability to take part consciously in maintaining its life. The transition from the [[Plant kingdom]] is therefore also a transition from the instinct-dominated life of the plant to a life in which [[Feeling]] and [[Intelligence]] are more developed alongside the energy of gravity. Martinus treats the development of these capacities as the foundation for the later emergence of human consciousness.{{ref|LB1|246}}{{ref|TEWP 1|13.12}}

== The killing principle and animal consciousness ==

The central condition of life in the animal kingdom is what Martinus calls the ''killing principle'': living beings obtain nourishment through the flesh and blood of other living beings, and beings pursue, kill or defend themselves against one another. This produces fear and horror, but it also awakens a desire for protection and deliverance. Martinus interprets the cry of terror as the first rudimentary form of [[Prayer|prayer]] to Providence.{{ref|LB1|246}}

The animal's self-preservation is the life condition appropriate to that stage. In the animal, the principle that each being is closest to itself is an automatic expression of the organism's needs. The unfinished terrestrial human being, however, has acquired [[Intelligence]] without having completed the development of [[Neighbourly love]]. Intelligence can therefore remain in the service of older animal tendencies instead of being used for the whole.{{ref|LB1|246}}{{ref|TEWP 1|4.2}}

Martinus uses ''animal'' both for the animal forms whose evolution lies between the plant kingdom and terrestrial mankind and for the animal area in human mentality. A person can therefore have developed human abilities while still acting from animal consciousness in another area. The terrestrial human being is a transitional being: the animal nature is habitual and automatic, while the newer human nature generally requires conscious effort.{{ref|short book 5|1.5}}

== The terrestrial human being as a transition ==

The terrestrial human being still has an animal body and remains subject to many of the animal kingdom's organic laws, including its mammalian form of reproduction. At the same time, religious, moral and idealistic tendencies show that a higher nature is emerging. These tendencies gradually weaken the desire for revenge, killing and dismemberment and strengthen the ability to act for the benefit of fellow beings.{{ref|short book 5|1.5}}

For Martinus, the boundary between animal and human is therefore primarily a boundary in mentality. The human being is human to the extent that humane abilities have developed, and animal to the extent that self-preservation, anger, hatred and persecution still govern behaviour. The transition is not made in a single lifetime. It takes place through many lives, as the being acquires experience and its capacities are transformed through [[Reincarnation|reincarnation]].{{ref|TEWP 1|4.2}}{{ref|TEWP 2|17.10}}

The animal kingdom is accordingly the setting for the cosmic birth of the human being. The higher human consciousness cannot be born in a kingdom where it already exists; it must arise within the zone where it is still absent. Martinus uses the image of the stable to express that the terrestrial human being, the emerging son of God, is born amid animal surroundings and traditions, through an animal organism and through successive terrestrial lives.{{ref|short book 13|1.6}}{{ref|short book 13|1.13}}

== The animal kingdom in the spiral cycle ==

In the [[Spiral cycle]], the animal kingdom is the turning point from darkness to light. Martinus describes the kingdom as the place where an entire spiral cycle is both coming to its culmination in darkness and giving birth to the next cycle's light. The transition into the real human kingdom is a transformation from the killing principle to its contrast, whereas movement through the higher kingdoms is a gradual refinement of light.{{ref|LB4|1585}}

The animal kingdom is the zone in which the being experiences the contrast between darkness and light in a concrete, waking manner. The mineral and plant kingdoms lead toward the culmination of the killing principle; the animal kingdom contains that culmination and the beginning of its transformation. The subsequent real human kingdom, wisdom kingdom and divine world express progressively higher forms of light and love.{{ref|LB4|1585}}{{ref|TEWP 2|19.13}}

Martinus describes the plant and animal kingdoms together as the school in which beings are shaped through personal experiences of darkness and light. Here they acquire the ability to experience life in a new spiral cycle. Once the being has gained the necessary knowledge through this zone, it can enter the next four divine kingdoms, where existence is increasingly in contact with God, light, love and bliss.{{ref|TEWP 2|19.13}}

== From the killing principle to neighbourly love ==

The transformation becomes visible when former ideals cease to provide pleasure. Martinus uses the image of Valhalla to describe a stage at which killing and dying for the sake of glory could be regarded as the road to heaven. In the later phase of the animal kingdom, terrestrial mankind has become satiated with such ideals. Killing is experienced as catastrophe, while humaneness, fellow-feeling and [[Neighbourly love]] awaken as new objects of longing.{{ref|LB4|1581}}

This change is the beginning of the real human kingdom. The individual no longer finds the same satisfaction in domination and revenge, yet the humane abilities are not fully automatic. Love, religion, morality and idealism exercise the will and gradually convert what was previously an animal habit into a human capacity. The process is driven by experience, including the [[Suffering|suffering]] that follows the misuse of intelligence and the violation of life's laws.{{ref|short book 5|1.5}}{{ref|TEWP 2|19.13}}

The real human kingdom is reached when the being's mentality is sufficiently transformed that neighbourly love becomes the natural basis of daily life. In that kingdom the killing principle is finished, while the animal kingdom is the physical culmination of that principle and the threshold from which the light of humaneness begins to dominate.{{ref|LB4|1585}}

== Animals, food and respect for life ==

Martinus connects the animal kingdom's killing principle with the human being's relation to animals. In ''The Ideal Food'', he describes terrestrial mankind as a transitional being whose physical body and ingrained habits still belong largely to the animal kingdom. Because the human nature is newer, acting for the benefit of others often requires an effort of will, whereas anger and self-advantage arise automatically.{{ref|short book 5|1.5}}

He applies the fifth commandment, “Thou shalt not kill”, to animals as well as human beings. The habitual consumption of blood and meat is analysed as a field in which the human being has not yet brought the animal tendency under the influence of thinking and love. The movement away from animal food is consequently described as a gradual evolutionary development, in which suffering and the growing ability to feel lead the individual towards greater respect for the living being's right to life.{{ref|short book 5|1.5}}{{ref|short book 5|1.7}}

Martinus distinguishes the pure animal, which acts according to the conditions of its stage, from the transitional human being, who has begun to develop faculties that make a different way of living possible. The animal kingdom is thus the field in which the being learns through experience why the killing principle cannot be the permanent foundation of life.{{ref|LB1|246}}{{ref|short book 5|1.5}}

== The animal kingdom as a stage of divine creation ==

The animal kingdom is both a zone of darkness and an instrument of creation. Through it the living being develops physical senses, feeling, intelligence, self-will and the first humane tendencies. Through the consequences of animal behaviour it gains knowledge of suffering and of the need for a higher form of existence. Through reincarnation, the being receives new organisms appropriate to its continuing development, so that the transformation from brutality to humaneness can proceed across many lives.{{ref|TEWP 1|13.12}}{{ref|TEWP 2|17.10}}{{ref|short book 5|1.5}}

Martinus describes this entire process as God's creation of the human being in his image. The animal kingdom is the place where the contrast between animal and human is lived through, and where the emerging human being gradually becomes conscious of the law of life. Its final direction is a passage into the real human kingdom, where the experience of life is founded on [[Universal love|universal love]] rather than killing.{{ref|TEWP 1|4.2}}{{ref|TEWP 2|19.13}}

== References ==

{{reflist}}

== See also ==

* [[Livets Bog]]
* [[The Eternal World Picture]]
* [[Reincarnation]]
* [[Karma]]
* [[Neighbourly love]]

[[Category:Cosmology]]

MartinusWiki:Maintenance

2026-08-25T05:28:29Z

Wikiboteng: Create the initial English MartinusWiki maintenance overview

== Maintenance ==

This page gives an overview of work that helps keep the English Martinus Wiki accurate, useful and easy to navigate. It is intentionally simple for now. Maintenance categories can be added as recurring needs become clear.

== Pages needing content ==

* [[Special:WantedPages|Wanted pages]] lists pages that are linked to but do not yet exist.
* [[Special:ShortPages|Short pages]] can reveal topics that need a clearer introduction or further explanation.
* Existing articles can be expanded with relevant concepts, works, quotations and internal links when the additions are supported by Martinus' analyses.

== Pages needing source review ==

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.

== Pages needing editing ==

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.

== Links and structure ==

* [[Special:BrokenRedirects|Broken redirects]] should be repaired or removed.
* [[Special:DoubleRedirects|Double redirects]] should be simplified.
* [[Special:LonelyPages|Orphaned pages]] need useful links from other pages where appropriate.
* [[Special:DeadendPages|Dead-end pages]] may need relevant outgoing links.
* [[Special:UncategorizedPages|Uncategorized pages]] should receive an appropriate category when one exists.

== Special pages ==

These pages provide useful maintenance overviews:

* [[Special:RecentChanges|Recent changes]]
* [[Special:WantedPages|Wanted pages]]
* [[Special:WantedCategories|Wanted categories]]
* [[Special:UnusedCategories|Unused categories]]
* [[Special:SpecialPages|All special pages]]

== Future maintenance categories ==

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.

If you find a recurring problem that should have its own category, mention it to the wiki maintainer before creating the category.

MartinusWiki:Contributing

2026-08-25T05:15:37Z

Wikiboteng: Create the English MartinusWiki contributing guide

== Contributing ==

The English Martinus Wiki is a community reference work about Martinus and his analyses. Contributions are welcome from readers who want to improve clarity, coverage and connections between articles.

== Getting started ==

* Create an account if the wiki requires one for editing.
* Read an article and check whether anything is missing, unclear or incorrectly linked.
* Use the edit and preview functions to make a careful change.
* Be bold, but make changes that can be explained and checked by other contributors.
* Use the discussion page when a proposed change needs wider agreement.

== What you can contribute ==

* Expand articles about Martinus' concepts, works and terminology.
* Add useful internal links, including links to pages that still need to be created.
* Improve introductions, headings, grammar and navigation.
* Compare an article with the relevant English editions of Martinus' works.
* Identify wanted pages, redirects, broken links and places where sources or clarification are needed.

== Sources and editorial principles ==

Articles should represent Martinus' own analyses accurately and distinguish them from commentary or later interpretation. When adding a factual claim, check it against a traceable source. Do not present an unsupported quotation as a quotation, and do not make the sources say more than they do.

Use accessible English and explain specialist terms where possible. Keep the tone factual and respectful. If a passage is uncertain, note the uncertainty or discuss it before adding it as established fact.

== Useful pages ==

* [[Special:WantedPages|Wanted pages]] — topics for which links already exist but no article has been created.
* [[Special:RecentChanges|Recent changes]] — recent edits and new pages.
* [[MartinusWiki:Maintenance|Maintenance]] — tasks that help keep the wiki accurate and usable.
* [[MartinusWiki:Contribute to this wiki|Contribute to this wiki]] — practical help for new contributors.

== Need help? ==

If you are unsure about an edit, leave a note on the article's discussion page or ask another contributor to review it before saving.

Godhead

2026-08-25T04:54:59Z

Wikiboteng: AI-generated article

== Introduction ==

In [[Martinus]]’ world picture, the '''Godhead''' is the [[universe]] understood as one all-embracing [[living being]]. It is not a being situated somewhere within the universe, but the eternal living unity whose [[organism]] consists of all existing living beings and their bodies, [[consciousness]] and creative faculties. Individual beings are described as “sons of God”: they are living units and at the same time organs through which the Godhead experiences and manifests.{{ref|LB1|251}}{{ref|TEWP 2|21.7}}

The Godhead is analysed through the same threefold structure as every living being: an I or “Living Something”, a [[creative faculty]], and an organism. This analysis connects the Godhead with the [[cosmic consciousness|cosmic consciousness]] of living beings, the [[Spiral-cycle|spiral cycle]], the six [[basic energies]] and the development of [[universal love]].{{ref|TEWP 1|10.1}}{{ref|TEWP 1|11.27}}

== The universe as a living being ==

The starting point for Martinus’ analysis is that energies and matter cannot exist independently of living beings. Purpose belongs to consciousness, and consciousness can manifest only through a living being. The universe is therefore described as a unity composed exclusively of living beings. In ''[[Livets Bog]]'', Martinus says that this unity has the same three conditions as an individual living being: an experiencing fixed point, a creative principle and bodies.{{ref|LB1|251}}

In ''[[The Eternal World Picture]]'', the same relation is expressed through the symbols X1, X2 and X3. The visible universe is the Godhead’s X3, or organism; the creative faculties of all living beings together constitute its X2; and the I’s of all living beings together constitute its X1. Because the Godhead constitutes everything that exists, Martinus describes it as having no being above, below or beside it.{{ref|TEWP 2|21.7}}

The universal living being includes organisms on microcosmic, mesocosmic and macrocosmic scales. The daily experience of every being is consequently described as an interaction between that being and the Godhead: fellow beings are organs through which the Godhead creates circumstances of experience and manifestation.{{ref|TEWP 2|21.7}}

== The Father and the sons of God ==

The terms “Father” and “sons of God” express the relation between the universal living being and the beings within it. In Martinus’ explanation of Symbol No. 5, the whole horizontal figure represents the Godhead or Father, while the vertical figures represent the individual sons of God. The Father is the total unity; the sons of God are the living units that constitute its organs of manifestation and experience.{{ref|LB1|251}}

The cosmic [[Father and son principle|father-and-son principle]] is described more directly in ''The Eternal World Picture''. Each living being is inseparably connected with a greater whole and therefore constitutes a local region in that whole. The greater whole is the source of the sons of God and is their Father; the individual being experiences the Godhead and its own eternal identity as a son of God when it becomes a finished human being with cosmic consciousness.{{ref|TEWP 1|11.26}}

A macrobeing cannot, in this analysis, be identified with the Godhead merely because it is greater than another being. Every being in the series of macrobeings is also a microbeing in a still greater organism. Such beings are sons of God and constitute particular organs of the Godhead, whereas the Godhead as a whole is the universe itself and is not one member of a larger series.{{ref|TEWP 1|11.25}}

== The Godhead’s organism and consciousness ==

The Godhead’s organism is the totality of temporal and spatial realities. It includes the organisms of macrocosmic, mesocosmic and microcosmic beings. These organisms are created tools through which the Godhead’s creative faculty unfolds and through which the eternal experience of life is maintained.{{ref|TEWP 1|10.1}}

Martinus connects the Godhead’s consciousness with the six basic energies: instinct, gravity, feeling, intelligence, intuition and memory. Their cooperation forms the fields of consciousness and the spheres of life experience. The [[plant kingdom]] is associated with instinct, the [[animal kingdom]] with gravity, the [[human kingdom]] with feeling, the [[kingdom of wisdom]] with intelligence, the [[divine world]] with intuition, and the [[kingdom of bliss]] with memory.{{ref|TEWP 1|10.1}}

The Godhead is able to experience and create through all living beings. Their organisms together constitute its organism, their creative faculties constitute its creative faculty, and their I’s constitute its I. On this basis Martinus describes the Godhead as omnipresent, almighty, all-wise and all-loving.{{ref|TEWP 1|11.27}}

The eternal aspect of this analysis is the I and its superconsciousness. Martinus applies the same principle to the universe as the gigantic living being and to the beings within it: the I, superconsciousness, pole principle, fate element, talent kernels and related structures are imperishable, while their connection with the temporal and spatial organism belongs to the experience of life.{{ref|TEWP 1|11.15}}

== The divine world and cosmic consciousness ==

The divine world is the sphere in which intuition reaches a culmination. Martinus describes it as the place where creative ideas and the conclusions or answers of the universe have their domicile. Since all conclusions are present there, he calls it the domicile of the whole of the Godhead’s consciousness and identifies that consciousness with cosmic consciousness.{{ref|TEWP 1|13.16}}

The experience of the Godhead is therefore related to the development of the individual’s faculties. Permanent cosmic consciousness requires the cooperation of intuition with highly developed intelligence and [[neighbourly love]]. In Martinus’ account, being “one with the Father” means being in harmony with the Godhead’s way of being.{{ref|TEWP 1|13.16}}

The [[finished human being]] experiences this relation in awake day-consciousness. Martinus describes such a being as living in conscious coexistence with the Godhead and in complete harmony with its consciousness. [[World redeemer|World redeemers]] lead beings at earlier stages toward the same condition.{{ref|TEWP 2|23.2}}

== The Godhead and the spiral cycle ==

Martinus describes the movement through the spiral cycle as an eternal rhythm from darkness to light and from light to darkness. He compares this rhythm with a [[cosmic breathing|cosmic breathing]] through which the Godhead and the consciousness of living beings are renewed. The contrasts of light and darkness, animal and human, and evil and good provide the conditions for sensory perception and experience.{{ref|short book 22|1.2}}

The six kingdoms of the spiral cycle correspond to changing combinations of the basic energies. At the culmination of the divine world, intuition, intelligence and universal love form the primary capacity of consciousness. In the kingdom of bliss, memory becomes dominant and the being experiences the universe inwardly as a world of memories.{{ref|TEWP 4|36.10}}

In the kingdom of bliss, the being can experience itself as a godhead in its own universe. Martinus describes this universe of memories as a “gold copy” of the experienced spiral cycle, given to the perfected son of God as a living image of the eternal Godhead’s universe.{{ref|TEWP 4|36.10}}

== Love, prayer and union with the Godhead ==

The Godhead’s relation to the living being is expressed through universal love. Martinus describes this love as the Godhead’s inner radiating power, pervading everything and not dependent on whether a being accepts or rejects it.{{ref|short book 11|1.7}}

[[Prayer]] is one form of conscious contact with the Godhead. Its highest form is a “living daily conversation or correspondance with the Godhead”, not a request for special favour. Martinus says that prayer has its own laws and cannot simply remove necessary experiences or alter fate that has already been set in motion.{{ref|short book 11|1.2}}{{ref|short book 11|1.8}}

Prayer becomes aligned with the divine will when it is unselfish and seeks what can be a blessing to all. “Thy will be done on earth as it is in Heaven” is interpreted as a prayer that the higher human qualities will dominate the animal qualities, so that the will comes into harmony with life and the neighbour.{{ref|short book 11|1.12}}

The practical relation to the Godhead is therefore shown in the treatment of fellow beings. Since other beings are organs of the Godhead’s manifestation and experience, the development of neighbourly love is also a development of the being’s conscious relation to God. Martinus connects the road to cosmic consciousness with [[forgiveness]] and with embracing enemies in thought.{{ref|TEWP 2|21.7}}{{ref|short book 10|1.15}}

== Experience of the Godhead ==

Martinus distinguishes between belief in the Godhead and experience of the Godhead. He describes the latter as the spiritual basis capable of uniting humanity: to experience the Godhead is to experience its manifestations in the daily existence of living beings. The whole world plan then becomes visible as knowledge.{{ref|LB1|90}}

This experience does not end the individual’s participation in the spiral cycle. Cosmic consciousness is a created form of consciousness and is therefore transitory, while the eternal I is not created and remains imperishable. The cosmic consciousness must consequently be recreated through the being’s passage through darkness and light.{{ref|TEWP 4|35.7}}

When cosmic consciousness is renewed, the being reaches its primary cosmic life and becomes one with God. Martinus describes this as the finished human being in God’s image, while the eternal I continues through an infinite chain of higher spiral cycles.{{ref|TEWP 4|35.7}}

== See also ==

* [[Cosmic consciousness]]
* [[The Eternal World Picture]]
* [[The Road to Initiation]]
* [[Prayer]]
* [[Neighbourly love]]

== References ==
{{reflist}}

Neighbourly love

2026-08-24T06:42:50Z

Wikiboteng: Add reviewed MartinusWiki article

== Introduction ==
'''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}}

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}}

== The neighbour and the scope of love ==
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}}

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}}

== Love as a universal principle ==
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}}

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}}

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}}

== From darkness to humaneness ==
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}}

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}}

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}}

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}}

== Neighbourly love and karma ==
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}}

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}}

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}}

== Forgiveness and the overcoming of enmity ==
[[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}}

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}}

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}}

== Practical love and mental sovereignty ==
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}}

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}}

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}}

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}}

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}}

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}}

== Neighbourly love in the spiral cycle ==
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}}

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}}

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}}

== References ==
{{reflist}}

== See also ==
* [[Karma]]
* [[Reincarnation]]
* [[The Eternal World Picture]]
* [[Cosmic consciousness]]

Fate

2026-08-23T15:04:38Z

Wikiboteng: Add reviewed MartinusWiki article

== Introduction ==

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}}

== The law of fate ==

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}}

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}}

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}}

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.

== Fate-arcs and reincarnation ==

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}}

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}}

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}}

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}}

== Free will and fate-formation ==

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}}

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}}

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}}

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}}

== Dark fate and evolution ==

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}}

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}}

[[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}}

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}}

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}}

== Enemies, forgiveness and fate ==

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}}

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}}

[[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}}

Protection against dangerous behaviour may be necessary, but Martinus distinguishes protection from hatred and retaliation.{{ref|LB6|2262}}

== Fate and the spiral cycle ==

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}}

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}}

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}}

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}}

== See also ==

* [[Karma]]
* [[Reincarnation]]
* [[The Eternal World Picture]]
* [[Livets Bog]]
* [[Forgiveness]]
* [[Neighbourly love]]

== References ==
{{reflist}}

[[Category:Cosmology]]

Forgiveness

2026-08-22T05:18:31Z

Wikiboteng: Add reviewed MartinusWiki article

== Introduction ==

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}}

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}}

== Forgiveness and neighbourly love ==

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}}

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}}

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}}

== Forgiveness, error and karma ==

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}}

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}}

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}}

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}}

== The Lord’s Prayer and guilty conscience ==

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}}

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}}

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}}

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}}

== Enemies, anger and judgement ==

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}}

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}}

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}}

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}}

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}}

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}}

== Christ and world redemption ==

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}}

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}}

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}}

== Forgiveness as an evolutionary capacity ==

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}}

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}}

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}}

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}}

== See also ==

* [[Karma]]
* [[Reincarnation]]
* [[The Eternal World Picture]]
* [[Cosmic consciousness]]

== References ==
{{reflist}}

Cosmic consciousness

2026-08-22T02:52:52Z

Wikiboteng: Add reviewed MartinusWiki article

== Introduction ==

In Martinus’ world picture, '''cosmic consciousness''' is the faculty through which a living being experiences the [[eternity|eternal]], spiritual and cosmic dimensions of existence. Martinus describes it as the basis for [[cosmic analyses]], which view life from an eternal perspective. He relates its permanent awakening to an [[initiation]].{{ref|short book 10|2.1}}

The faculty develops through stages. The terrestrial human being has a limited relationship to it, while the finished human being experiences the mental, spiritual and cosmic world in permanent awake [[day-consciousness]] and lives in conscious coexistence with the [[Godhead]].{{ref|TEWP 2|23.2}}

== Meaning and scope ==

Martinus describes his own experience as a liberation from [[local consciousness]]. Before initiation, consciousness was connected with a particular time and place. Afterwards, [[eternity]] appeared as the fixed point, while time and space appeared as movements. From this perspective, the beginning and conclusion of a life course could be perceived together.{{ref|short book 10|2.1}}

Cosmic analyses are the observations made possible by this faculty. They concern the universe and the divine [[world plan]], and see the details of existence in relation to eternity and [[immortality]] rather than as events within a limited local area.{{ref|short book 10|2.1}}

== Intuition and the Great Birth ==

The first beginnings of cosmic consciousness appear through [[intuition]]. Martinus describes intuition as the sudden appearance of complete spiritual thought pictures during ecstatic joy and [[inspiration]], through cooperation between [[feeling]], [[intelligence]] and the developing body of intuition.{{ref|LB1|199}}

In advanced terrestrial human beings, intuition is intermittent and not yet under full control of the will. [[Spiritual memory]] can briefly enter consciousness. For an artist or writer this may appear as a ready-made creative idea; for a spiritual researcher it may appear as a fleeting glimpse of absolute knowledge.{{ref|LB1|200}}{{ref|LB1|202}}{{ref|LB1|203}}

Martinus also describes intuition as a source of [[recognition]] and creation. It can make available memory material that has left the day-conscious mind, giving higher manifestations a wider range than intelligence alone, and it can provide ready-made material for new thought pictures.{{ref|LB1|201}}{{ref|LB1|205}}

Before the [[The Great Birth|Great Birth]], intuition reveals only [[cosmic glimpses]] of eternal reality. The individual cannot yet maintain an unbroken [[cosmic sight]]. When intuition becomes permanent, the individual begins to move consciously in [[spiritual spheres]] and remains permanently conscious in the cosmic world; this transformation is the Great Birth.{{ref|LB1|206}}{{ref|LB1|204}}

In [[Meditation]], cosmic glimpses are described as experiences of immortality or of a small area of eternal truth. They are beginnings of the total cosmic consciousness expressed as the “[[Holy Spirit]]”, which removes the remaining [[animal tendencies]] and makes the individual conscious of absolute truth.{{ref|short book 20|2.6}}

== Cosmic consciousness in the spiral cycle ==

Martinus describes cosmic consciousness as a circuit moving from latency towards culmination and then back towards latency. The rising and falling stages form the experience of life in the [[spiral cycle]], and every living being represents one of these stages.{{ref|LB2|461}}

The spiral is compared with a [[cosmic day]] and [[cosmic night]]. It contains a light period and a dark period. Martinus associates the light period with the higher [[spiritual kingdoms]], while the stages through the [[plant kingdom]] and [[animal kingdom]] belong to the declining and darkening part of the circuit. Terrestrial humanity is situated in the winter and midnight zone, described as the childhood stage of cosmic consciousness.{{ref|LB2|461}}

Martinus also compares the cosmic day with the [[cosmic seasons]]. The culmination of the higher kingdoms is the cosmic midday or summer, the descent through the physical kingdoms is afternoon and evening or autumn, and the terrestrial human position belongs to cosmic winter and spring. The circuit gives changing consciousness a place within a recurring cosmic rhythm.{{ref|LB2|461}}

The cycle principle is applied specifically 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 describes its present crisis as an introduction to the Great Birth. He further describes the Earth moving towards a condition in which God’s will becomes the Earth’s consciousness and will.{{ref|LB3|667}}{{ref|LB3|668}}

== The basic energies and religious instinct ==

Martinus explains consciousness through six [[basic energies]]: [[instinct]], [[gravity]], [[feeling]], [[intelligence]], [[intuition]] and [[memory]]. Their combined functions constitute the living being’s total experience and creative activity, designated as X2. The six energies are connected with the [[superconsciousness]] through temporary organs or bodies.{{ref|TEWP 1|11.17}}

The six energies therefore operate together in the living being’s experience and creation. Instinct, gravity, feeling, intelligence, intuition and memory are described as functions whose combination constitutes consciousness.{{ref|TEWP 1|11.17}}

Instinct is related to an earlier, now unconscious cosmic consciousness. Martinus describes animals and primitive human beings as sensing life and [[Providence]] through instinct, without possessing an intellectual, awake day-conscious analysis of the cosmic world. This instinctive [[religiousness]] is a remnant of a previous cosmic relationship, not the permanent cosmic sight of an initiated being.{{ref|short book 10|1.3}}{{ref|short book 10|2.11}}

Intuition has a special significance because it gives access to spiritual memory material not present in ordinary day-consciousness. Its appearances as glimpses of absolute knowledge belong to the developing stage; when the function becomes permanent, the individual becomes the bearer of cosmic consciousness.{{ref|LB1|202}}{{ref|LB1|203}}{{ref|LB1|204}}

== The loss and recovery of cosmic awareness ==

Martinus describes terrestrial humanity as being in a condition in which there is no day-consciousness on the [[cosmic plane]]. Such beings see life as limited to matter and may regard themselves as temporary combinations of matter. This condition is also described with the expressions “cosmically dead” and “dying”.{{ref|short book 10|2.12}}

He contrasts this condition with primitive humanity, which still has an instinctive sense of Providence. Primitive human beings are not cosmically conscious, but neither are they completely cosmically alive or dead. Civilised humanity is described as further along in the same transition and as increasingly losing its instinctive sense of a living Godhead and eternal existence.{{ref|short book 10|2.11}}{{ref|short book 10|2.12}}

The loss of cosmic awareness is a stage in the circuit of consciousness. As lower tendencies are overcome, feeling, intelligence and intuition develop, and the individual becomes prepared for the permanent intuition and cosmic consciousness of the Great Birth.{{ref|LB1|203}}{{ref|LB1|204}}

== The human path ==

The human path towards cosmic consciousness is expressed in overcoming the remaining [[animal nature]]. Martinus connects this development with [[spiritual sovereignty]] and permanent conscious experience of the cosmic world.{{ref|TEWP 2|23.2}}

[[Forgiveness]] has a specific place in this development. Martinus states that the road to cosmic consciousness goes through training in forgiveness, because understanding the causes behind another being’s actions removes the basis for hatred and vengeance.{{ref|short book 10|1.15}}

Martinus identifies cosmic consciousness with a completely developed mentality that understands the world plan and recognises [[universal love]] through all living beings. Its practical expression is [[peace]] and the creation of well-being.{{ref|short book 10|1.15}}

== Christ consciousness and the Godhead ==

Cosmic consciousness is closely related to [[Christ consciousness]]. Martinus identifies the [[Holy Spirit]] with the consciousness with which Christ was filled and regards its development as the goal of human evolution.{{ref|short book 20|2.6}}

In his account of the [[transfiguration]], Martinus distinguishes a permanent opening of cosmic consciousness from a temporary cosmic glimpse. Jesus is presented as Christ, the finished human being in God’s image, through this permanent consciousness.{{ref|short book 20|2.8}}

A cosmically conscious being experiences the mental, spiritual and cosmic world in awake day-consciousness, lives in coexistence with the Godhead, and is in harmony with its consciousness. Such beings also appear as [[world redeemers]] for beings at earlier stages.{{ref|TEWP 2|23.2}}

Cosmic consciousness thus denotes the permanent awakening of the spiritual faculties and the conscious expression of universal love.{{ref|short book 20|2.6}}{{ref|short book 10|1.15}}

== See also ==

* [[The Eternal World Picture]]
* [[The Road to Initiation]]
* [[Meditation]]
* [[Reincarnation]]
* [[Karma]]

== References ==
{{reflist}}

Prayer

2026-08-21T21:27:45Z

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== Introduction ==

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}}

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}}

== From the cry of terror to conscious prayer ==

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}}

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}}

== The laws of prayer ==

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}}

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}}

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}}

== Prayer and fate ==

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}}

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}}

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}}

== The Lord’s Prayer as a cosmic prayer ==

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}}

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}}

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}}

“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}}

“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.

== Prayer as meditation and transformation ==

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}}

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}}

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}}

== Prayer, neighbours and spiritual intermediaries ==

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}}

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}}

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}}

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}}

== References ==
{{reflist}}

Love

2026-08-21T11:27:22Z

Wikiboteng: Add concept links in Love

== Introduction ==
In [[Martinus]]’ world picture, love is described as the basic note of the universe.{{ref|short book 17|2.10}} It is also described as the profound aim of the terrestrial human quest.{{ref|short book 12|1.33}} In its developed form, love is expressed as the desire to promote the happiness and well-being of one’s surroundings.{{ref|short book 10|2.17}}

In this account, love is connected with [[intellectualised feeling]], [[neighbourly love]], forgiveness, the [[spiral cycle]] and [[cosmic consciousness]]. Martinus also distinguishes [[universal love|universal or neighbourly love]] from [[amorous love|amorous]] or [[copulatory love|copulatory love]]. The two forms have different functions, although amorous love has a place in the development of beings who have not yet acquired universal love.{{ref|short book 12|2.1}}{{ref|TEWP 4|34.12}}

== Love as intellectualised feeling ==
Martinus defines love through the relation between [[feeling]] and [[intelligence]]. When these two faculties are brought into balance, “the mental display that we call ‘love’ arises”. He therefore calls love “intellectualised feeling”. Feeling without intellectualisation can become pampering or spoiling, while feeling distorted by one-sidedness can become hatred. Harmonised feeling and intelligence, by contrast, allow the individual to perceive a matter impartially rather than through favour or antipathy.{{ref|short book 12|2.1}}

Martinus connects this impartiality with the ability to sense and experience the truth of an object. Partiality colours perception in favour of hatred or pampering, whereas harmonised intelligence and feeling make possible a right attitude toward what is being experienced.{{ref|short book 12|2.1}}

== Neighbourly love and the purpose of life ==
Martinus presents [[neighbourly love]] as the fulfilment of the commandment to love one’s neighbour as oneself. He asks what love is and answers that it is the desire to give one’s neighbour happiness and joy, together with the joy of seeing one’s fellow beings and surroundings become happy. The whole mentality of the developed individual is therefore directed toward serving rather than being served.{{ref|short book 10|2.17}}

This change is described as a movement from putting oneself first to putting one’s neighbour first. The perfected human being is no longer primarily occupied with defending its existence against other beings or acquiring advantages at their expense. Its highest satisfaction consists in being of benefit to its surroundings. Martinus associates this [[mode of being]] with the principle that it is better to give than to receive.{{ref|short book 10|2.19}}

Martinus presents the [[world redeemers]] as examples of what neighbourly love brings to its practitioner. He describes their lives as expressing the highest experience of life and connects their neighbourly love with complete [[mental sovereignty]], freedom and independence.{{ref|short book 10|2.6}}

Martinus also presents neighbourly love as a relation through which the surroundings can reveal the individual’s identity as a son of God. In this account, the surroundings function as Providence and confirm the being who loves its neighbour.{{ref|short book 10|2.5}}

In this analysis, love also determines the individual’s relation to [[fate]]. To hate one’s surroundings is to be in conflict with life and to become mentally imprisoned by the wish to remove the supposed cause of one’s unhappiness. To love one’s neighbour is to live in contact with life, because one’s desires are directed toward the neighbour’s advantage. This contact with life is described as the release of life’s intention and as the way toward unity with the Father.{{ref|short book 10|2.19}}

Martinus further associates love with inner [[peace]]. He writes that those who love their fellow beings as themselves, which means loving everything and everyone, have a steadfast peace in their inner self. In such a being, love is connected with the revelation of the Holy Spirit or [[cosmic consciousness]] and with the light of intellectual understanding.{{ref|short book 10|1.8}}

== Universal love and amorous love ==
Martinus distinguishes [[universal love|universal or neighbourly love]] from [[amorous love]]. According to Martinus’ cosmological account, amorous love is an attraction that binds two beings together as a couple and thereby supports the creation of physical organisms and [[reincarnation]]. It depends on a particular sexual condition and on the partner’s reciprocation. For this reason, it can turn into hatred when its conditions are not fulfilled.{{ref|TEWP 3|33.24}}

Universal love has a different character. It applies to the neighbour regardless of sex and does not depend on the reciprocal attraction required by amorous love. Martinus therefore states that the [[ability to love]] one’s neighbour as oneself requires a different sympathetic structure from the one underlying the attraction between sexual partners.{{ref|TEWP 3|33.24}}{{ref|TEWP 4|34.12}}

Amorous or copulatory love nevertheless has a function in the animal kingdom and in the unfinished human kingdom. Martinus describes it as a light in the darkness of those stages, where it gives the beings a limited experience of happiness and zest for life. Universal love, however, is unconditional, gives rather than demands, and cannot be transformed into hatred. In the progression toward the human being in God’s image, it becomes the more comprehensive form of love.{{ref|TEWP 4|34.12}}

== The gradual development of the talent for love ==
Martinus describes the [[ability to love|talent for love]] as a talent that develops gradually. In the explanation of one of the symbols in [[The Eternal World Picture]], he divides this development into three stages. The A stage is theoretical: the individual receives teaching about the structure and details of the talent. The B stage consists of intentional practice, which is still uncertain and marked by mistakes. The C stage is reached when repeated practice has made the talent habitual and largely automatic.{{ref|TEWP 2|25.14}}

According to this analysis, terrestrial mankind is to some extent at the A stage and to a lesser extent at the B stage, while the C stage lies far ahead. Individuals who have become humane, peaceful and receptive to the cosmic analyses are described as being further advanced in the B stage. Through continued development, the talent for love becomes a natural and stable mode of being rather than an ideal that must continually be imposed by willpower.{{ref|TEWP 2|25.14}}

Martinus connects this development with [[humility]]. In [[The Road to Initiation]], he writes that love is the profound aim behind the terrestrial human quest and that love cannot exist without humility. Humility means recognising both the perfection and the imperfection of one’s own being. Such recognition enables the individual to respect beings who are further advanced and to love them as ideals and examples.{{ref|short book 12|1.33}}

== Love, forgiveness, and harmony ==
[[Forgiveness]] is a practical expression of neighbourly love. Martinus presents the instruction to forgive one’s enemies and to do good to those who hate or persecute one as a way of fulfilling the law of love. Repeated forgiveness removes the mental tendency to concentrate on another person’s faults while remaining blind to one’s own. In this way, the domain of suffering is to yield to the “radiant sunshine of love”.{{ref|short book 16|3.11}}

The harmony of love extends beyond visible fellow beings. Martinus writes that one must learn to practise the commandment of love not only toward visible species, but also toward the microscopic forms of life that constitute the organism. He connects this relation to the individual’s health and to the possibility of becoming an instrument in the divine world plan.{{ref|short book 5|1.33}}

In the explanation of Symbol 14, Martinus identifies disharmony between the I and other living beings with war, while harmony between them is peace, whose highest expression is neighbourly love. Harmony between the I and the microscopic beings in its organism is health. The highest experience of life is therefore a total harmony with fellow beings and with the [[microlife]] of one’s own organism.{{ref|TEWP 1|14.21}}

== Love among the basic energies and the spiral cycle ==
Martinus places love within the structure of the [[basic energies]] and the [[spiral cycle]]. In *[[Livets Bog]]*, the six basic energies are associated with six planes of existence: instinct with the plant kingdom, gravity with the animal kingdom, feeling with the real human kingdom, intelligence with the kingdom of wisdom, intuition with the divine world, and memory with the kingdom of bliss.{{ref|LB1|261}}

Martinus describes love as arising when feeling and intelligence are harmonised. In the same overview, feeling is associated with the real human kingdom, intelligence with the kingdom of wisdom, intuition with the divine world, and memory with the kingdom of bliss.{{ref|short book 12|2.1}}{{ref|LB1|261}}

The [[spiral cycle]] includes both darkness and light. Martinus describes darkness as disharmony between the I and its outer and inner relations with fellow beings, while the experience of darkness produces knowledge of how to live in harmony with life. Through the later kingdoms of the spiral cycle, beings return to the experience of light, culminating love and God’s image.{{ref|TEWP 1|14.21}}

== Love and cosmic consciousness ==
Neighbourly love is connected with the emergence of [[cosmic consciousness]]. Martinus describes neighbourly love as the only real protection against war and unrest and calls the understanding of this principle the “[[science of love]]”. Through teaching, guidance and the development of a humane way of being, the individual becomes receptive to beginnings of cosmic consciousness. He identifies this consciousness with God’s consciousness, the [[Holy Spirit]] and the divine way of being.{{ref|TEWP 2|22.9}}

Martinus also describes the [[world plan]] as the culmination of love. Although suffering and unfinished processes do not appear as joy to the terrestrial human being, he presents them as parts of a loving plan through which living beings are transformed toward God’s image. As the being advances in this process, more love appears in its behaviour toward fellow beings and surroundings.{{ref|short book 10|1.12}}{{ref|short book 20|3.6}}

At the highest level, love is expressed as the giving of life. Martinus compares the perfected being with the [[Sun]], which radiates light and warmth to everything around it. The being that has developed this form of life maintains its existence by promoting the highest joy in its surroundings and by radiating love to everything and everyone.{{ref|short book 10|2.20}}

Love is therefore described as the principle through which the being reaches harmony with life and becomes a human being in God’s image. In Martinus’ presentation, this movement is from the disharmony of darkness toward neighbourly love, cosmic consciousness and unity with the [[Godhead]].{{ref|TEWP 1|14.21}}{{ref|TEWP 2|22.9}}{{ref|short book 10|2.19}}

== See also ==
* [[Martinus]]
* [[Livets Bog]]
* [[The Eternal World Picture]]
* [[The Road to Initiation]]
* [[Karma]]

== References ==
{{reflist}}

Love

2026-08-21T09:55:46Z

Wikiboteng: Create Love article with consistent cosmic consciousness link

== Introduction ==
In [[Martinus]]’ world picture, love is described as the basic note of the universe.{{ref|short book 17|2.10}} It is also described as the profound aim of the terrestrial human quest.{{ref|short book 12|1.33}} In its developed form, love is expressed as the desire to promote the happiness and well-being of one’s surroundings.{{ref|short book 10|2.17}}

In this account, love is connected with [[intellectualised feeling]], [[neighbourly love]], forgiveness, the [[spiral cycle]] and [[cosmic consciousness]]. Martinus also distinguishes [[universal love|universal or neighbourly love]] from [[amorous love|amorous or copulatory love]]. The two forms have different functions, although amorous love has a place in the development of beings who have not yet acquired universal love.{{ref|short book 12|2.1}}{{ref|TEWP 4|34.12}}

== Love as intellectualised feeling ==
Martinus defines love through the relation between feeling and intelligence. When these two faculties are brought into balance, “the mental display that we call ‘love’ arises”. He therefore calls love “intellectualised feeling”. Feeling without intellectualisation can become pampering or spoiling, while feeling distorted by one-sidedness can become hatred. Harmonised feeling and intelligence, by contrast, allow the individual to perceive a matter impartially rather than through favour or antipathy.{{ref|short book 12|2.1}}

Martinus connects this impartiality with the ability to sense and experience the truth of an object. Partiality colours perception in favour of hatred or pampering, whereas harmonised intelligence and feeling make possible a right attitude toward what is being experienced.{{ref|short book 12|2.1}}

== Neighbourly love and the purpose of life ==
Martinus presents [[neighbourly love]] as the fulfilment of the commandment to love one’s neighbour as oneself. He asks what love is and answers that it is the desire to give one’s neighbour happiness and joy, together with the joy of seeing one’s fellow beings and surroundings become happy. The whole mentality of the developed individual is therefore directed toward serving rather than being served.{{ref|short book 10|2.17}}

This change is described as a movement from putting oneself first to putting one’s neighbour first. The perfected human being is no longer primarily occupied with defending its existence against other beings or acquiring advantages at their expense. Its highest satisfaction consists in being of benefit to its surroundings. Martinus associates this mode of being with the principle that it is better to give than to receive.{{ref|short book 10|2.19}}

Martinus presents the [[world redeemers]] as examples of what neighbourly love brings to its practitioner. He describes their lives as expressing the highest experience of life and connects their neighbourly love with complete mental sovereignty, freedom and independence.{{ref|short book 10|2.6}}

Martinus also presents neighbourly love as a relation through which the surroundings can reveal the individual’s identity as a son of God. In this account, the surroundings function as Providence and confirm the being who loves its neighbour.{{ref|short book 10|2.5}}

In this analysis, love also determines the individual’s relation to [[fate]]. To hate one’s surroundings is to be in conflict with life and to become mentally imprisoned by the wish to remove the supposed cause of one’s unhappiness. To love one’s neighbour is to live in contact with life, because one’s desires are directed toward the neighbour’s advantage. This contact with life is described as the release of life’s intention and as the way toward unity with the Father.{{ref|short book 10|2.19}}

Martinus further associates love with inner [[peace]]. He writes that those who love their fellow beings as themselves, which means loving everything and everyone, have a steadfast peace in their inner self. In such a being, love is connected with the revelation of the Holy Spirit or [[cosmic consciousness]] and with the light of intellectual understanding.{{ref|short book 10|1.8}}

== Universal love and amorous love ==
Martinus distinguishes [[universal love|universal or neighbourly love]] from [[amorous love]]. According to Martinus’ cosmological account, amorous love is an attraction that binds two beings together as a couple and thereby supports the creation of physical organisms and [[reincarnation]]. It depends on a particular sexual condition and on the partner’s reciprocation. For this reason, it can turn into hatred when its conditions are not fulfilled.{{ref|TEWP 3|33.24}}

Universal love has a different character. It applies to the neighbour regardless of sex and does not depend on the reciprocal attraction required by amorous love. Martinus therefore states that the ability to love one’s neighbour as oneself requires a different sympathetic structure from the one underlying the attraction between sexual partners.{{ref|TEWP 3|33.24}}{{ref|TEWP 4|34.12}}

Amorous or copulatory love nevertheless has a function in the animal kingdom and in the unfinished human kingdom. Martinus describes it as a light in the darkness of those stages, where it gives the beings a limited experience of happiness and zest for life. Universal love, however, is unconditional, gives rather than demands, and cannot be transformed into hatred. In the progression toward the human being in God’s image, it becomes the more comprehensive form of love.{{ref|TEWP 4|34.12}}

== The gradual development of the talent for love ==
Martinus describes the ability to love as a talent that develops gradually. In the explanation of one of the symbols in [[The Eternal World Picture]], he divides this development into three stages. The A stage is theoretical: the individual receives teaching about the structure and details of the talent. The B stage consists of intentional practice, which is still uncertain and marked by mistakes. The C stage is reached when repeated practice has made the talent habitual and largely automatic.{{ref|TEWP 2|25.14}}

According to this analysis, terrestrial mankind is to some extent at the A stage and to a lesser extent at the B stage, while the C stage lies far ahead. Individuals who have become humane, peaceful and receptive to the cosmic analyses are described as being further advanced in the B stage. Through continued development, the talent for love becomes a natural and stable mode of being rather than an ideal that must continually be imposed by willpower.{{ref|TEWP 2|25.14}}

Martinus connects this development with [[humility]]. In [[The Road to Initiation]], he writes that love is the profound aim behind the terrestrial human quest and that love cannot exist without humility. Humility means recognising both the perfection and the imperfection of one’s own being. Such recognition enables the individual to respect beings who are further advanced and to love them as ideals and examples.{{ref|short book 12|1.33}}

== Love, forgiveness, and harmony ==
[[Forgiveness]] is a practical expression of neighbourly love. Martinus presents the instruction to forgive one’s enemies and to do good to those who hate or persecute one as a way of fulfilling the law of love. Repeated forgiveness removes the mental tendency to concentrate on another person’s faults while remaining blind to one’s own. In this way, the domain of suffering is to yield to the “radiant sunshine of love”.{{ref|short book 16|3.11}}

The harmony of love extends beyond visible fellow beings. Martinus writes that one must learn to practise the commandment of love not only toward visible species, but also toward the microscopic forms of life that constitute the organism. He connects this relation to the individual’s health and to the possibility of becoming an instrument in the divine world plan.{{ref|short book 5|1.33}}

In the explanation of Symbol 14, Martinus identifies disharmony between the I and other living beings with war, while harmony between them is peace, whose highest expression is neighbourly love. Harmony between the I and the microscopic beings in its organism is health. The highest experience of life is therefore a total harmony with fellow beings and with the [[microlife]] of one’s own organism.{{ref|TEWP 1|14.21}}

== Love among the basic energies and the spiral cycle ==
Martinus places love within the structure of the [[basic energies]] and the [[spiral cycle]]. In *[[Livets Bog]]*, the six basic energies are associated with six planes of existence: instinct with the plant kingdom, gravity with the animal kingdom, feeling with the real human kingdom, intelligence with the kingdom of wisdom, intuition with the divine world, and memory with the kingdom of bliss.{{ref|LB1|261}}

Martinus describes love as arising when feeling and intelligence are harmonised. In the same overview, feeling is associated with the real human kingdom, intelligence with the kingdom of wisdom, intuition with the divine world, and memory with the kingdom of bliss.{{ref|short book 12|2.1}}{{ref|LB1|261}}

The [[spiral cycle]] includes both darkness and light. Martinus describes darkness as disharmony between the I and its outer and inner relations with fellow beings, while the experience of darkness produces knowledge of how to live in harmony with life. Through the later kingdoms of the spiral cycle, beings return to the experience of light, culminating love and God’s image.{{ref|TEWP 1|14.21}}

== Love and cosmic consciousness ==
Neighbourly love is connected with the emergence of [[cosmic consciousness]]. Martinus describes neighbourly love as the only real protection against war and unrest and calls the understanding of this principle the “science of love”. Through teaching, guidance and the development of a humane way of being, the individual becomes receptive to beginnings of cosmic consciousness. He identifies this consciousness with God’s consciousness, the [[Holy Spirit]] and the divine way of being.{{ref|TEWP 2|22.9}}

Martinus also describes the [[world plan]] as the culmination of love. Although suffering and unfinished processes do not appear as joy to the terrestrial human being, he presents them as parts of a loving plan through which living beings are transformed toward God’s image. As the being advances in this process, more love appears in its behaviour toward fellow beings and surroundings.{{ref|short book 10|1.12}}{{ref|short book 20|3.6}}

At the highest level, love is expressed as the giving of life. Martinus compares the perfected being with the [[Sun]], which radiates light and warmth to everything around it. The being that has developed this form of life maintains its existence by promoting the highest joy in its surroundings and by radiating love to everything and everyone.{{ref|short book 10|2.20}}

Love is therefore described as the principle through which the being reaches harmony with life and becomes a human being in God’s image. In Martinus’ presentation, this movement is from the disharmony of darkness toward neighbourly love, cosmic consciousness and unity with the [[Godhead]].{{ref|TEWP 1|14.21}}{{ref|TEWP 2|22.9}}{{ref|short book 10|2.19}}

== See also ==
* [[Martinus]]
* [[Livets Bog]]
* [[The Eternal World Picture]]
* [[The Road to Initiation]]
* [[Karma]]

== References ==
{{reflist}}

Evolution

2026-08-21T06:52:33Z

Wikiboteng: Expand and update Evolution article with sourced cosmological overview

== Introduction ==
'''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}}

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}}

== Evolution as a movement through experience ==
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}}

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}}

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}}

== The evolutionary spiral and its kingdoms ==
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}}

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}}

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}}

== The six basic energies ==
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}}

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}}

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}}

== From animal to human ==
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}}

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}}

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}}

== Physical experience, karma and reincarnation ==
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}}

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}}

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}}

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}}

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}}

== The completion of human evolution ==
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}}

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}}

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}}

== Evolution as a movement towards love ==
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}}

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}}

== Reading the concept ==
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}}

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}}

== See also ==
* [[Karma]]
* [[Reincarnation]]
* [[Talent Kernels]]
* [[Livets Bog]]
* [[The Eternal World Picture]]

== References ==
{{reflist}}

Basic energies

2026-08-20T17:49:14Z

Wikiboteng: Expand and source Basic energies article

== Introduction ==
'''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}}

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}}

== The six energies ==
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}}

* '''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}}
* '''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}}
* '''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}}
* '''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}}
* '''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}}
* '''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}}

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}}

== Combinations and planes of existence ==
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}}

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}}

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}}

== The mother energy and the superconsciousness ==
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}}

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}}

== Basic energies and the organism ==
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}}

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}}

== Development and reincarnation ==
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}}

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}}

== See also ==
* [[Martinus]]
* [[Livets Bog]]
* [[The Eternal World Picture]]
* [[Reincarnation]]
* [[Talent Kernels]]

== References ==
{{reflist}}

The I's coloring

2026-08-20T17:31:05Z

Wikiboteng: Create article on The I's coloring

== Introduction ==
'''The I's coloring''' is Martinus's term for the changing expression of a living being's eternal I through its thoughts, will, abilities, manifestations and experiences. In this analysis, the I itself is not identical with any particular body or temporary appearance; rather, the visible life of a being is the changing expression through which the I becomes perceptible.{{ref|LB3|768}}{{ref|LB2|304}}

Martinus presents the term within the analyses of [[Livets Bog]], especially its discussion of "cosmic chemistry". The coloring is therefore not a physical colour, but a metaphor for the whole differentiated character of a being's life and consciousness.{{ref|LB3|772}}{{ref|LB3|773}}

== The I and its manifestation ==
Martinus describes the I and the superconsciousness together as the basis from which a visible, created phenomenon can arise. Because every visible manifestation has a beginning, it is temporary and cannot be identical with the eternal I that lies behind it. The I's visibility consequently changes continually: one manifestation becomes the effect of an earlier one and the cause of later manifestations. Martinus identifies this changing succession with [[Karma|cause and effect]].{{ref|LB3|768}}

In the terminology of his "cosmic chemistry", Martinus calls the I or the invisible life-kernel behind the energies and substances "X1". The organism is understood as a tool through which this unseen creator expresses itself, while the forms and energies used in manifestation belong to the created sphere.{{ref|LB2|304}}

== Cosmic chemistry as coloring ==
Creation, in Martinus's analysis, does not produce something from nothing. It transforms material that already exists as the result of will and consciousness. Creation therefore involves both breaking down and building up, and the combined process is what Martinus calls "cosmic chemistry". This applies to physical forms as well as to non-physical manifestations such as thought.{{ref|LB3|769}}

The many forms of life, thought and will are consequently different expressions of the I. Martinus describes this as a scale ranging from destructive and harmful forms of life to forms that beautify, ennoble and promote well-being. This range of expression is the varied coloring of the I's eternal existence and the aim revealed through cosmic chemistry.{{ref|LB3|772}}

== Desire, experience and fate ==
Martinus connects the I's coloring with the primordial desire, which he describes as the urge toward manifestation and life. It is outside ordinary physical day-consciousness and functions as a permanent automatic attraction toward manifestation as a whole. In his terminology, it links the I, the superconsciousness and the fate-element.{{ref|LB2|529}}

The primordial desire is also described as the first energy through which the I can be recognised. Martinus calls it "life substance no. 1" and presents hunger and satisfaction as the basic rhythm behind every manifestation and experience. The I's coloring thus consists of the knowledge, thought, will and ability expressed through this activity.{{ref|LB2|530}}{{ref|LB3|773}}

Martinus further relates coloring to fate. A being's previous wishes, actions and manifestations produce reactions that shape its later life and organism; in this sense, each new life continues the preceding one. The being is therefore described as participating in the ongoing creation of its own life, including its "light and shade" and its intellectual capacity.{{ref|LB3|749}}{{ref|LB2|556}}

== Relation to reincarnation and development ==
In [[The Eternal World Picture]], Martinus places the enduring structures of abilities and dispositions in the superconsciousness and fate-element. He describes basic talent kernels, or spiral centres, as centres through which abilities can survive the death of one physical organism and contribute to the creation of another. This provides a mechanism for the I's changing coloring to continue across [[Reincarnation|reincarnation]].{{ref|TEWP 1|6.8}}

The coloring is therefore neither fixed nor arbitrary in Martinus's account. It changes through the interaction of the I, its primordial desire, its accumulated abilities and the effects of its previous manifestations. Development can consequently be understood as a gradual transformation of the forms through which the same eternal I expresses its life.{{ref|LB3|768}}{{ref|LB3|772}}{{ref|TEWP 1|6.8}}

== See also ==
* [[Martinus]]
* [[Livets Bog]]
* [[The Eternal World Picture]]
* [[Karma]]
* [[Reincarnation]]

== References ==
{{reflist}}

Physical matter

2026-08-20T17:19:56Z

Wikiboteng: Create article on physical matter

== Introduction ==
'''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}}

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}}

== Physical matter as manifested thought ==
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}}

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}}

== Movement, states and cycles ==
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}}

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}}

== The physical organism and the living being ==
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}}

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}}

== See also ==
* [[Livets Bog]]
* [[The Eternal World Picture]]
* [[Martinus]]

== References ==
{{reflist}}

Evolution

2026-08-20T16:59:30Z

Wikiboteng: Create article on Evolution

== Introduction ==
'''Evolution''' is the term [[Martinus]] uses for the living being's movement through changing forms of life, consciousness and manifestation. He describes the universe as an eternally continuing transformation process that is experienced by living beings as a process of perfecting. The successive stages form what he calls the “road of life”, which all living beings pass through.{{ref|short book 1|1.9}}

Martinus' use of the term is therefore broader than biological change alone. It concerns the development of the whole [[The Living Being|living being]]: its experience, abilities, organisms, consciousness and relationship to other beings. In this article, “evolution” refers to Martinus' cosmological analysis, not to a summary of modern evolutionary biology.{{ref|short book 1|1.9}}

== The basic pattern of evolution ==
Martinus describes evolution as a movement through different forms of life experience. The living being successively experiences the effects of six basic energies. When one form of experience reaches its culmination, another becomes predominant; after the sixth energy, the sequence begins again in a higher and more perfect form. This recurring movement is what he calls evolution.{{ref|LB3|642}}{{ref|LB2|326}}

The six energies are instinct, gravity, feeling, intelligence, intuition and memory. Martinus presents them as fundamental sources of power for the I, combining in different ways to produce the living being's changing forms of consciousness.{{ref|LB2|326}}

Evolution is thus both cyclical and progressive in Martinus' account. The being returns to recurring principles, but not simply to an identical state. Each passage contributes to a continuing development of experience, ability and consciousness.{{ref|short book 1|1.9}}{{ref|LB2|326}}

== The six kingdoms of a spiral ==
Martinus divides a spiral cycle into six major kingdoms: the plant kingdom, the animal kingdom, the human kingdom, the kingdom of wisdom, the divine world and the kingdom of bliss. Each kingdom is associated with the culmination of a particular basic energy and represents a distinct mode of experiencing life.{{ref|LB3|642}}

The animal kingdom is described as the zone in which the dark contrast culminates. The divine world is the zone in which the light contrast culminates, while the human and wisdom kingdoms lie between these culminations and are characterised by a growing hunger for light and harmony. Martinus calls the rhythm between these contrasts an eternally continuing “cosmic breathing”.{{ref|LB3|642}}

The six kingdoms should not be read simply as a classification of species. They are stages or zones in a cosmic process. For example, the “human kingdom” in its completed sense is distinguished from the unfinished terrestrial human stage, which Martinus places within the animal kingdom's zone of darkness.{{ref|LB3|642}}

== Evolution and involution ==
Martinus uses “evolution” and “involution” for complementary movements in the spiral. Evolution is the movement towards increasing outward manifestation and intellectuality, while involution is the corresponding movement towards latency and inwardness. He describes these as alternating forms of growth rather than as absolute creation and destruction.{{ref|LB2|326}}{{ref|LB3|642}}

After a being has passed through a spiral cycle and reached the culmination of outer life experience, its sensory faculties become increasingly latent. In the kingdom of bliss, experience is primarily connected with memory.{{ref|LB1|260}} From there, a renewed desire to sense and create in the outer world leads into a new spiral cycle.{{ref|LB3|642}}

In this description, the transition into a new cycle begins with increasingly physical manifestation. The development proceeds through mineral and plant forms, then animal forms, and eventually the human organism, which Martinus describes as the highest physical instrument for experiencing and manifesting life.{{ref|LB3|642}}

== Experience, talent kernels and reincarnation ==
Martinus connects evolution with the accumulation of experience. Experiences are accumulated in the body of memory and provide the basis for understanding new experiences; the more experience a being has in a field, the greater its ability to understand and eventually master it.{{ref|short book 1|1.9}}

He explains the continuity of this process through the fate element and talent kernels. Repeated ways of acting gradually become automatic abilities. The resulting talent kernels are described as centres in the superconsciousness through which abilities and dispositions can survive the death of one physical organism and contribute to the creation of another. Martinus calls this renewal of physical bodies reincarnation.{{ref|LB2|326}}

Present conscious will also has an evolutionary significance in this analysis. Martinus describes repeated manifestations as becoming habits and then independent functions, so that conscious practice can be transformed into lasting ability.{{ref|LB2|326}}

== The terrestrial human stage ==
Martinus describes terrestrial humanity as being in a transitional stage between animal existence and the completed human kingdom. Its development is marked by the gradual replacement of instinctive orientation with intelligence and by the accumulation of experience.{{ref|short book 1|1.31}}

He presents earthly disharmony, suffering and the struggle for existence as experiences that can awaken a desire for knowledge, harmony and humanitarianism. Suffering is described as an unpleasant form of experience that accumulates in consciousness and can contribute to understanding; this does not mean that suffering is desirable in itself.{{ref|short book 10|1.14}}{{ref|short book 11|1.15}}

The transformation from animal to human is consequently not described as a single decision. Martinus calls it a gradual growth process. The decisive new capacity is the ability to love one's neighbour as oneself, which he identifies with becoming a moral genius and with a way of being characterised by universal love.{{ref|TEWP 3|33.2}}

== From intelligence to intuition and cosmic consciousness ==
In Martinus' sequence, intelligence energy culminates in the kingdom of wisdom. There, the faculty of analysing and reasoning reaches its highest development. He also describes intuition as a higher intellectual energy that provides access to concentrated ideas concerning life and existence, while intelligence is needed to work out their details.{{ref|LB1|258}}

When intuition energy culminates, Martinus calls the corresponding zone the divine world. He associates this stage with [[Cosmic Consciousness|cosmic consciousness]]: a form of awareness in which eternal realities and universal laws become direct experience and existence is perceived from what he calls the Godhead's own viewpoint.{{ref|LB1|175}}

The development of cosmic consciousness is connected with the harmony of feeling and intelligence. In the symbol analysis of the spiral, Martinus describes the balance of these energies as allowing intuition to gain a foothold in consciousness. The animal kingdom is presented as the zone in which cosmic consciousness is outside ordinary day-consciousness, while the later stages represent its gradual return and culmination.{{ref|LB3|642}}

== Evolution as a movement towards love ==
The direction of evolution in Martinus' account is not merely greater intellectual power. It is the integration of feeling, intelligence and intuition in a way that makes the being a source of benefit to other beings. The completed human kingdom is described as a realm in which beings are a joy and blessing to one another.{{ref|TEWP 3|33.2}}

Martinus therefore connects the movement from animal to human existence with the fulfilment of “Love one another”. He presents neighbourly love as a way of living for the benefit and happiness of one's neighbour, and describes the perfected human being as one who puts the neighbour first rather than the self.{{ref|short book 10|2.17}}{{ref|short book 10|2.19}}

== See also ==
* [[Cosmic Consciousness]]
* [[Karma]]
* [[Reincarnation]]
* [[Talent Kernels]]
* [[The Eternal World Picture]]

== References ==
{{reflist}}

Consciousness

2026-08-17T08:37:46Z

Wikiboteng: Publish reviewed article on consciousness

== Introduction ==
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}}

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}}

== Consciousness and the structure of existence ==
In ''[[The Eternal World Picture]]'', Martinus describes a living, creating "Something" 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}}

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}}

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}}

== Consciousness, the I and the organism ==
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}}

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}}

== Cosmic consciousness and the Great Birth ==
Martinus uses the term "cosmic consciousness" 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}}

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}}

He also describes modern science as "the dawn of cosmic consciousness": an early spiritual manifestation that represents a temporary stage and will develop towards a more perfect expression.{{ref|LB1|180}}

== Super-consciousness and the cosmic sun ==
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}}

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}}

== See also ==
* [[Martinus]]
* [[Livets Bog]]
* [[The Eternal World Picture]]
* [[The Road to Initiation]]
* [[Karma]]

== References ==
{{reflist}}

Talent Kernels

2026-08-13T05:22:46Z

Wikiboteng: Reviewed AI-assisted Martinus Wiki article

== Introduction ==

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}}

== Formation and automatic function ==

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}}

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}}

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}}

== Storage and transfer across lives ==

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}}

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}}

== Development, character and fate ==

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}}

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}}

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}}

== References ==

{{reflist}}

== References in Martinus's works ==

* ''Livets Bog 2'', section 321: the transformation of earlier experience into talents and dispositions.
* ''Livets Bog 2'', section 326: the formation of talent kernels, their automatic function, and their scope in bodily and character functions.
* ''Livets Bog 2'', section 327: present will and future talent-kernel structure.
* ''Livets Bog 2'', section 328: talent kernels in the fate element and their role in renewed embodiment.
* ''Livets Bog 2'', section 402: defective talent kernels in a discussion of distorted later development.
* ''Livets Bog 3'', section 944: talent kernels as the stored essence of earlier lives in the fate element.
* ''The Eternal World Picture 1'', section 13.7: experiences transformed into talent kernels in the superconsciousness.
* ''The Eternal World Picture 2'', section 17.4: transfer of talent kernels to a new physical organism.

== See also ==

* [[Reincarnation]]
* [[Karma]]
* [[Consciousness]]

[[Category:Cosmology]]
[[Category:AI-generated]]
[[Category:Needs review]]

The Living Being

2026-08-13T02:50:41Z

Wikiboteng: Interlanguage link

== Introduction ==
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|"I"]] (X1), a creative and experiential ability (X2), and an organism or body (X3). These three together constitute what Martinus terms [[the trinity principle|a "trinitarian principle"]], 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.

Because every independent energy unit in existence is the body of a living being, the universe is, in Martinus's words, "filled with life." [[The Godhead]] itself is identified as the one supreme all-encompassing living being, of which all individual living beings are constituent parts.

== The Three Principles of the Living Being ==
Martinus demonstrates that every living being is composed of three mutually dependent principles, which he designates X1, X2, and X3.

'''X1''' is the "I" — the nameless, eternal "something" 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.

'''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.

'''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.

Martinus writes in ''Livets Bog'', volume 2, §314:

<blockquote>''The three principles: the I, the consciousness or creative-and-experiential ability, and matter or substance — which we already know respectively as "X1", "X2" and "X3" — constitute exactly the three conditions required for a "something" to appear as a "living being"''.''</blockquote>

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.

== The Eternal I and the Mortal Body ==
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.

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:

<blockquote>''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 "created" things from their origin to their cessation.''</blockquote>

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.

== Living Beings at Every Scale ==
One of the most distinctive features of Martinus's analysis is the extension of the concept of "living being" across all scales of existence — what he calls [[microcosmos]], [[mellemkosmos|mesocosmos]], and [[makrocosmos|macrocosmos]].

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]].

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:

<blockquote>''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.''</blockquote>

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'').

== Matter, Spirit, and the Living Being ==
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 "spirit" in Martinus's sense — that is, of living, purposeful being.

In ''Livets Bog'' 2, §318, he concludes:

<blockquote>''"Spirit" and "matter" are identical. The first great cosmic-chemical analysis of the matter of the universe is thus this: it is "spirit". And the eternal expression "the Spirit of God hovered over the waters" — which means "God's consciousness was present in all matter" — here begins to become visible as a scientific truth.''</blockquote>

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 "I" that constitutes one's own innermost reality.

== The Universe as One Living Being — The Godhead ==
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 "the Father." All individual living beings are, in his terminology, "sons of God" (''gudesønner''): the constituent units of the Godhead's organism.

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:

<blockquote>''"In the Godhead we live, move, and exist", and "through us the Godhead lives, moves, and exists".''</blockquote>

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 "eternal breath" — the rhythmic pulse through which both the Godhead and all individual living beings maintain and renew their consciousness.

== The Living Being and the Ladder of Development ==
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 "ladder of development" (''udviklingsstigen'').

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.

== References ==
* Martinus: ''Livets Bog'', volume 1, sections 54, 58, 251, 270, 271, 274
* Martinus: ''Livets Bog'', volume 2, sections 314, 315, 316, 317, 318, 319
* Martinus: ''Livets Bog'', volume 3, section 962
* Martinus: ''Livets vej'', chapters 2 and 6

== See Also ==
* [[The I (Martinus)]]
* [[The trinity principle]]
* [[The Godhead]]
* [[Microcosmos, mesocosmos, and macrocosmos]]
* [[The ladder of development]]
* [[Cosmic consciousness]]
* [[Reincarnation]]
* [[The X-factor]]
* [[Spiral zones]]

[[Category:Cosmology]][[Category:AI-generated]]

[[da:Det levende væsen]]

The I

2026-08-13T02:50:40Z

Wikiboteng: Interlanguage link

# Wiki Draft: The I

== Introduction ==
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.

== The I's Coloring and Visibility ==
The existence of the [[the I]] is revealed through what can be described as the "[[the I's coloring]]." 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.

These visible expressions are not eternal but are temporal "created" 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 "[[cause and effect]]." Every state of visibility is an effect of a previous state, ensuring a continuous chain of manifestation.

== Cosmic Chemistry: Breaking Down and Building Up ==
The fundamental process of all creation, often referred to as "[[cosmic chemistry]]," is the continuous cycle of "breaking down" and "building up." Nothing—neither [[material]] nor [[non-material]] (such as [[thought impulses]])—can be brought into existence without this dual process.

The [[the I]]'s creative faculty is essentially the ability to break down and build up. This process is visible in the "decay" and "growth" 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.

== The I's Turning and Life Substance No. 6 ==
A vital aspect of the [[the I]]'s presence in the living being is its "turning" of [[energy]] or [[movement]]. This "turning" 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 "[[life substance no. 6]]."

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]].

== The I and Superconsciousness ==
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.

== References ==
* Martinus: ''Livets Bog'', section 4:ba9e8e9rad-6722-46b8-b96e-b26c8577c5c8 (the I's coloring)
* Martinus: ''Livets Bog'', section 4:ba9e8e9rad-6722-46b8-b96e-b26c8577c5c8:26543 (source of power for the I)

== See Also ==
* [[superconsciousness]]
* [[the I's coloring]]
* [[cosmic chemistry]]
* [[life substance no. 6]]
* [[thought impulses]]

[[Category:Cosmology]][[Category:AI-generated]]

[[da:Jeget]]

Superconsciousness

2026-08-13T02:50:40Z

Wikiboteng: Interlanguage link

== Introduction ==
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.

== The I and the Superconsciousness ==
The [[the I]] and the superconsciousness together constitute the truly sovereign and immortal living being. While the external, physical organism is a temporal, "created" phenomenon that undergoes birth, death, and decay, the I and its superconsciousness are eternal.

As the primary source of the being's power, the superconsciousness acts as the "fixed point" within the vast, moving mechanics of the universe. It is the repository of everything that is immutable, providing the stability necessary for the "I" to experience the phenomena of life.

== The Role of the Mother Energy ==
The most vital' function within the superconsciousness is the release and management of the seventh basic energy, known as the "mother energy" (*moderenergien*). This energy is the motive force that maintains the stability and the functionality of all other life processes.

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.

> "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." [1]

== The Creation of the Organism ==
The superconsciousness is the bridge between the absolute, eternal "I" and the temporal, physical "organism." While the "I" itself does not move, it uses the superconsciousness to attach itself to matter, creating the "instruments" (the organisms) through which life can be experienced and manifested.

This process is fundamentally an act of "creation" through the interplay of the basic energies. While the "I" 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.

== References ==
* Martinus: ''Livets Bog'', section 4:ba9e8e9rad-6722-46b8-b96e-b26c8577c5c8 (the I's coloring and the role of the mother energy)
* Martinus: ''Livets Bog'', section 4:ba9e8e9rad-6722-46b8-b96e-b26c8577_c8:26543 (the I and superconsciousness as the creator)

== See Also ==
* [[the I]]
* [[the I's coloring]]
* [[the mother energy]]
* [[basic energies]]
* [[superconsciousness]] (overbevidstheden)

[[Category:Cosmology]][[Category:AI-generated]]

[[da:Overbevidsthed]]

Karma

2026-08-13T02:50:39Z

Wikiboteng: Interlanguage link

# Wiki: Karma

== Introduction ==
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.

== The Law of Cause and Effect ==
The essence of karma lies in the principle that every being is the "master of its own fate." Every deed, word, and thought creates a pattern in the cosmic whole, and the being must eventually face the results of its own actions.

* '''No Escape from Consequences:''' A being cannot escape the effects of its actions; the consequences are an inseparable part of the act itself.
* '''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 "retribution" upon oneself. As the principle states: "One is what one judges others to be."
* '''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.

== Karma and Evolution ==
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.

* '''The Role of Suffering and Hardship:''' While often viewed with dread, the "dark karma" of suffering, sickness, and adversity provides the necessary friction for growth. These experiences are the "teachers" that prompt the being to reflect, learn, and eventually seek higher, more harmonious ways of existence.
* '''From Self-Interest to Altruism:''' As a being works through its instinctive and selfish karma, it gradually develops the capacity for "altruistic love" (*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.
* '''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.

== The Mechanism of the Spiral Cycle ==
The resolution of karma unfolds across the vast expanse of the spiral cycle and multiple incarnations.

* '''The Spiral Year:''' The "repayment" of karmic debts is not a single event but a continuous process occurring through the different "seasons" of the spiral. The lessons learned in one cycle are carried forward as "talent kernels" into the next.
* '''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 "purgation" where the being confronts its past actions until the karma is resolved and the path to higher consciousness is cleared.

== References ==
* Martinus: ''Livets Bog'' (The Book of Life)

== See Also ==
* [[The Spiral Cycle]]
* [[The Living Being]]
* [[Reincarnation]]
* [[The Six Basic Energies]]

[[Category:Cosmology]]
[[Category:AI-generated]]

[[da:Karma]]

Cosmic Consciousness

2026-08-13T02:50:39Z

Wikiboteng: Interlanguage link

== Introduction ==
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 "the Holy Spirit" and as the culmination of intellect and [[universal love|all-love]] working in complete concert.

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]].

== The Nature of Cosmic Consciousness ==
According to Martinus, cosmic consciousness is "the highest harmonious, cosmic-chemical combination of the basic energies" — 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.

Martinus equates cosmic consciousness with what the Bible calls "the Holy Spirit" and with real, lasting peace. In the booklet ''Cosmic Consciousness'' he writes that true "peace on earth" 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.

== Cosmic Consciousness and the Spiral Cycle ==
[[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 "the divine world," 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.

When a being completes its cycle in "the divine world" 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.

== Cosmic Glimpses ==
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 "[[cosmic glimpses]]" (''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.

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 "This is my beloved Son" — 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.

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.

== The Path Towards Cosmic Consciousness ==
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.

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 "know not what they do." This total absence of conflict in a cosmically conscious being is not moral discipline but a natural consequence of complete understanding.

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.

== References ==
* Martinus: ''Livets Bog'', volume 2, sections 367, 383, 445
* Martinus: ''Kosmisk bevidsthed'' (booklet no. 10a), chapters 1–10
* Martinus: ''Meditation'' (booklet no. 20b), section 7

== See Also ==
* [[The Spiral Cycle]]
* [[Involution and Evolution]]
* [[Cosmic Glimpse]]
* [[The Basic Energies]]
* [[Universal Love]]
* [[World Redeemer]]
* [[The Holy Spirit]]
* [[Instinct]]
* [[Martinus's Cosmic Initiation]]

[[Category:Cosmology]][[Category:AI-generated]]

[[da:Kosmisk bevidsthed]]

Basic energies

2026-08-13T02:50:38Z

Wikiboteng: Interlanguage link

'''Basic energies''' are the fundamental components of [[thought impulses]]. These energies act as the dominating vital forces within the [[empty space]] of the great galactic system. All [[physical matter]] in the universe is essentially a highly controlled crystallization of these energies, resulting from the power of [[consciousness]] and the ability to create.

== Manifestation in the Physical Body ==
The six basic energies correspond to specific functions and regions within the physical body. They reside in the [[empty space]] between [[micro-particles]], acting as the vital force for different biological systems:
* '''Gravity (the killing energy):''' Located in the [[empty space]] between the [[micro-particles]] of the stomach region.
* '''Feeling:''' The leading force in the regions of the heart, lungs, and blood.
* '''Intelligence:''' The vital force within the brain and nervous system.
* '''Intuition:''' The vital force within the sexual organs.
* '''Memory (the energy of bliss):''' Forms the physical particles of the skeleton through crystallization.
* '''Instinct:''' The dominating force in the areas representing musculature and skin.

Every movement in the universe is fundamentally thought, and the true seat of life is found in the [[empty space]] between these particles.

== The Planes of Existence ==
Each of the six basic energies constitutes a plane of existence. These planes are organized into a "spiral" of [[evolutionary progress]], represented by the colours of the [[solar spectrum]]. The relationship between these energies and their evolutionary kingdoms is as follows:
* '''Red:''' The [[plant kingdom]]
* '''Orange:''' The [[animal kingdom]]
* '''Yellow:''' The true [[human kingdom]]
* '''Green:''' The kingdom of wisdom
* '''Blue:''' The divine world
* '''Indigo:''' The kingdom of bliss

Each energy progresses through six distinct stages: one stage of latency, two stages of increasing towards a culmination, two stages of decreasing towards latency, and one culminating stage.

In the plant kingdom, the combination of energies is specifically characterized by the instinct-energy reaching its culmination, the gravity-energy in its second stage of increase, and the feeling-energy in its first stage of increase. During this same period, the intelligence-energy is in a latent stage, while the intuition-energy and memory-energy are in their respective decreasing stages.

== The Seventh Energy and Superconsciousness ==
The seventh basic energy, known as the "mother energy," works in in connection with [[the I]] to produce the function of the [[superconsciousness]]. This energy holds the other six basic energies in six different, changing combinations, each of which constitutes a specific plane of existence.

All existing materials in the universe—including solid, liquid, gaseous, and ray-formed materials—are composed of these six energies. The only exception is the mother energy, which represents the eternal and unchanging phenomena within the [[superconsciousness]].

== References ==
* Martinus: Livets Bog

== See Also ==
* [[thought impulses]]
* [[superconsciousness]]
* [[the I]]
* [[empty space]]
* [[consciousness]]

[[Category:Cosmology]]
[[Category:AI-generated]]

[[da:Grundenergier]]

Main Page

2026-08-13T02:49:24Z

Wikiboteng: Interlanguage link

'''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.

== Start here ==

* '''[[Martinus]]''' — who he was and how his worldview took shape
* '''[[Martinus' work]]''' — his books, symbols, and lectures

== Key concepts ==

* [[The Living Being]]
* [[The I]]
* [[Cosmic Consciousness]]
* [[Superconsciousness]]
* [[Karma]]
* [[Reincarnation]]
* [[Basic energies]]

== Featured article ==

'''[[Karma]]'''

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 "mirror principle" — 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.

'''[[Karma|Read the full article →]]'''

== Get involved ==

This wiki is small and growing. You can help by:

* Expanding or correcting an existing article
* Writing a new article on a concept from Martinus's cosmology
* Translating or cross-checking material against the [[:da:Forside|Danish Martinus Wiki]], which covers far more ground
* Joining the community to discuss the work

== Community ==

* Reddit: [https://www.reddit.com/r/Martinus/ r/Martinus] and [https://www.reddit.com/r/MartinusWiki/ r/MartinusWiki]
* YouTube: Martinus Cosmology channels and introductory videos

[[da:Martinus Wiki]]

On Funerals

2026-08-13T02:49:22Z

Wikiboteng: Interlanguage link

'''On Funerals''' (Danish: ''Bisættelse'') is one of the works outside ''[[Livets Bog]]'', ''[[The Eternal World Picture]]'' and the numbered småbøger that make up [[Martinus]]'s ''[[Martinus' work|Third Testament]]''. A short work by [[Martinus]] concerning funerals and the transition of death.<ref>Books, Martinus Institute, https://www.martinus.dk/en/books/</ref><ref>Martinus Institut Netboghandel (shop.martinus.dk), product listings for the individual småbøger</ref>

== See also ==

* [[Martinus literature]]
* [[Martinus' work]]

[[Category:Biography]]

[[da:Bisættelse (bog)]]

Martinus svarer på spørgsmål

2026-08-13T02:49:20Z

Wikiboteng: Interlanguage link

'''Martinus svarer på spørgsmål''' is one of the works outside ''[[Livets Bog]]'', ''[[The Eternal World Picture]]'' and the numbered småbøger that make up [[Martinus]]'s ''[[Martinus' work|Third Testament]]''. The title collects Martinus's answers to questions put to him. It has not yet been published in English translation.<ref>Books, Martinus Institute, https://www.martinus.dk/en/books/</ref><ref>Martinus Institut Netboghandel (shop.martinus.dk), product listings for the individual småbøger</ref>

== See also ==

* [[Martinus literature]]
* [[Martinus' work]]

[[Category:Biography]]

[[da:Martinus svarer på spørgsmål (bog)]]

Intellectualised Christianity

2026-08-13T02:49:19Z

Wikiboteng: Interlanguage link

'''Intellectualised Christianity''' (Danish: ''Den Intellektualiserede Kristendom'') is one of the works outside ''[[Livets Bog]]'', ''[[The Eternal World Picture]]'' and the numbered småbøger that make up [[Martinus]]'s ''[[Martinus' work|Third Testament]]''. A collection of manuscripts by [[Martinus]] compiled and published posthumously. It has not yet been published in English translation.<ref>Books, Martinus Institute, https://www.martinus.dk/en/books/</ref><ref>Martinus Institut Netboghandel (shop.martinus.dk), product listings for the individual småbøger</ref>

== See also ==

* [[Martinus literature]]
* [[Martinus' work]]

[[Category:Biography]]

[[da:Den Intellektualiserede Kristendom (bog)]]

Gennem døden

2026-08-13T02:49:19Z

Wikiboteng: Interlanguage link

'''Gennem døden''' is one of the works outside ''[[Livets Bog]]'', ''[[The Eternal World Picture]]'' and the numbered småbøger that make up [[Martinus]]'s ''[[Martinus' work|Third Testament]]''. The title concerns the transition of death. It has not yet been published in English translation.<ref>Books, Martinus Institute, https://www.martinus.dk/en/books/</ref><ref>Martinus Institut Netboghandel (shop.martinus.dk), product listings for the individual småbøger</ref>

== See also ==

* [[Martinus literature]]
* [[Martinus' work]]

[[Category:Biography]]

[[da:Gennem døden (bog)]]

Collected Articles 1

2026-08-13T02:49:18Z

Wikiboteng: Interlanguage link

'''Collected Articles 1''' (Danish: ''Artikelsamling 1'') is one of the works outside ''[[Livets Bog]]'', ''[[The Eternal World Picture]]'' and the numbered småbøger that make up [[Martinus]]'s ''[[Martinus' work|Third Testament]]''. A compiled collection of articles and lectures by [[Martinus]], spanning material from 1929 to 1972.<ref>Books, Martinus Institute, https://www.martinus.dk/en/books/</ref><ref>Martinus Institut Netboghandel (shop.martinus.dk), product listings for the individual småbøger</ref>

== See also ==

* [[Martinus literature]]
* [[Martinus' work]]

[[Category:Biography]]

[[da:Artikelsamling 1]]