Cosmic consciousness: Difference between revisions

Latest revision as of 06:53, 26 August 2026

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. ^[1] It is associated with the completion of human evolution and conscious coexistence with the Godhead. ^[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. ^[3]

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. ^[4]

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”. ^[5] 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. ^[6]

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. ^[7] ^[8] ^[9]

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. ^[10]

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. ^[11]

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. ^[12] ^[13]

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. ^[14]

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. ^[15]

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. ^[16] 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. ^[17]

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. ^[18]

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. ^[19] ^[20]

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. ^[21] ^[22] ^[23] ^[24]

The human path

Martinus describes the path towards permanent cosmic consciousness as involving the overcoming of the remaining animal nature. ^[25] He connects this development with humanitarianism, understanding and the refusal to retaliate against beings who act in ignorance. ^[26]

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. ^[27]

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. ^[28]

Martinus identifies the step of consciousness expressed in loving one’s neighbour with the Holy Spirit and with cosmic consciousness. ^[29] 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. ^[30]

References

[1] Livets Bog 1, section 206

[2] The Eternal World Picture 2, section 23.2

[3] Kosmisk bevidsthed, section 1.15 (*)

[4] Kosmisk bevidsthed, section 2.1 (*)

[5] Livets Bog 1, section 202

[6] Livets Bog 1, section 206

[7] Livets Bog 1, section 200

[8] Livets Bog 1, section 201

[9] Livets Bog 1, section 205

[10] Livets Bog 2, section 461

[11] Livets Bog 2, section 461

[12] Livets Bog 3, section 667

[13] Livets Bog 3, section 668

[14] Livets Bog 1, section 261

[15] The Eternal World Picture 1, section 11.17

[16] Kosmisk bevidsthed, section 1.3 (*)

[17] Livets Bog 2, section 451

[18] Livets Bog 2, section 452

[19] Kosmisk bevidsthed, section 2.11 (*)

[20] Kosmisk bevidsthed, section 2.12 (*)

[21] Livets Bog 1, section 203

[22] Livets Bog 1, section 204

[23] Livets Bog 1, section 206

[24] Meditation, section 2.6 (*)

[25] The Eternal World Picture 2, section 23.2

[26] Kosmisk bevidsthed, section 1.14 (*)

[27] Kosmisk bevidsthed, section 1.15 (*)

[28] The Eternal World Picture 2, section 23.2

[29] Kosmisk bevidsthed, section 1.14 (*)

[30] The Eternal World Picture 2, section 23.2

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-== 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}}
-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}}
+== Meaning and development ==
-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}}
+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}}
-== Meaning and scope ==
+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}}
-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}}
+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}}
-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 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}}
-== 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}}
+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}}
-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}}
+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 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 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}}
-== The basic energies and religious instinct ==
+== 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 [[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}}
-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}}
+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}}
-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}}
+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}}
-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}}
+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 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}}
+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}}
-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}}
+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 ==
-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}}
+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 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 ==
+[[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}}
-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}}
+== Permanent cosmic consciousness ==
-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 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}}
-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}}
+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}}
-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 ==
@@ Line 73: / Line 51: @@
 * [[The Eternal World Picture]]
 * [[The Road to Initiation]]
-* [[Meditation]]
+* [[Karma]]
 * [[Reincarnation]]
-* [[Karma]]
+[[Category:Pages needing cleanup]]
 == References ==
 {{reflist}}