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'''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}}

Divine world - Revision history

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