Jump to content

User:Lasse/test: Difference between revisions

From MartinusWiki
Created page with "== Introduction == In the works of Martinus, the Danish thinker and spiritual writer (1876–1949), love is not merely an emotion among others but the central principle of the universe and the ultimate aim of every living being's existence. Martinus describes love as the fully developed and harmonised expression of feeling energy in unity with intelligence e..."
 
No edit summary
 
Line 1: Line 1:
== Introduction ==                                                                                                    
== Introduction ==
In the works of Martinus, the Danish thinker and spiritual writer (1876–1949), love is not merely an emotion among    
 
others but the central principle of the universe and the ultimate aim of every living being's existence. Martinus    
In the works of Martinus, the Danish thinker and spiritual writer, love is not merely an emotion among others but the central principle of the universe and the ultimate aim of every living being's existence. Martinus describes love as the fully developed and harmonised expression of feeling energy in unity with intelligence energy, distinguishing it from forms of attachment grounded in physical attraction, possession, or self-preservation. In this framework, love is both the fundamental nature of the Godhead and the destiny of terrestrial mankind: the process by which the individual evolves from an animal mode of being centred on self-preservation to a spiritual mode of being centred on the unselfish bestowal of happiness on others.
describes love as the fully developed and harmonised expression of feeling energy in unity with intelligence energy,  
 
distinguishing it sharply from what he terms partial or imperfect "loves" such as those grounded in physical          
Central to Martinus' analysis are several interconnected terms: "neighbourly love," "universal love," "love principle," "love material," "love body," and "love wisdom." Each addresses a different aspect of the same overarching idea. As Martinus writes, "the whole of the individual's mentality should thus be love," framing love not as one capacity among many but as the complete orientation of a developed being toward its surroundings and toward life itself.{{ref|short book 10|2.17}}
attraction, possession, or self-preservation. In this conceptual framework, love is both the fundamental nature of the  
 
Godhead and the destiny of terrestrial mankind: the process by which the individual evolves from an animal mode of    
== Love as intellectualised feeling ==
being centred on self-preservation to a spiritual mode of being centred on the unselfish bestowal of happiness on all 
 
others.                                                                                                              
Martinus grounds his definition of love in the relationship between feeling and intelligence. In ''On My Cosmic Analyses'' he writes that where the balance between feeling and intelligence is perfect, "the mental display that we call 'love' arises. Love is thus intellectualised feeling."{{ref|short book 12|2.1}} Feeling that is not intellectualised, he explains, can in the best case produce "pampering" or "spoiling," and in the worst case the mental display called "hatred." Neither state allows one to perceive an object correctly, because both produce a one-sided view.
                                                                                                                       
 
Central to Martinus' analysis are several interconnected terms: "neighbourly love," "universal love," "love          
In ''Experience of life'', Martinus describes the evolutionary moment at which this harmony is achieved: at the highest peak, the combination of intelligence energy and feeling energy "appears as pure love; in other words a manifestation is released which aims only at being for the benefit of other living beings without any consideration of the cost to the person concerned in terms of unpleasantness or suffering."{{ref|LB1|178}} He cautions that this love should not be confused with "married love" or "falling in love," which he regards as originating in the reproductive organs and the instinct of self-preservation. Genuine love, he continues, "does not seek its own" and does not expect gain or reward.{{ref|LB1|178}}
principle," "love material," "love body," and "love wisdom." Each addresses a different aspect of the same overarching  
 
idea. As Martinus writes in one passage, "the whole of the individual's mentality should thus be love," a statement   
A further passage describes beings who possess "love wisdom" as capable of perceiving other beings' lives, "their sorrow and joy, their suffering and unhappiness." At the culmination of this development, the resulting state is named "universal love."{{ref|LB1|232}}
that frames love not as one capacity among many but as the complete orientation of a developed being toward its      
 
surroundings and toward life itself.{{ref|short book 10|2.17}}                                                        
== Distinguishing genuine love from partial expressions ==
                                                                                                                       
 
== Love as intellectualised feeling ==                                                                                
A significant part of Martinus' analysis distinguishes universal love from partial forms under which love appears in terrestrial experience. In ''The highly developed researcher and the illusory appearance of "created things"'' he argues that the delight and admiration between beings of "opposite sexes" celebrated by poets and authors is a longing for possession rather than for the good of the other being.{{ref|LB4|1125}}
Martinus grounds his definition of love in the relationship between feeling and intelligence. In ''On My Cosmic      
 
Analyses'' he writes that where the balance between feeling and intelligence is perfect, "the mental display that we  
"Maternal love," likewise, is described as "largely selfish" when it applies only to the mother's own child and functions as an extension of self-preservation. Martinus proposes that when a mother cares for other children just as much as her own, this is no longer merely maternal love but neighbourly love, which he calls "the fulfilment of the law."{{ref|LB4|1126}}
call 'love' arises. Love is thus intellectualised feeling."{{ref|short book 12|2.1}} Feeling that is not              
 
intellectualised, he explains, can in the best case produce "pampering" or "spoiling," and in the worst case the      
In a detailed analysis of amorous love, Martinus identifies an initial sympathetic impulse followed by a demand for possession and reciprocated love.{{ref|LB5|1819}} He argues that unrequited love is an unsatisfied hunger rather than genuine love, since "love can never be unhappy" and "love never seeks its own."{{ref|LB5|1820}} He describes this possessive aspect as a destructive force in terrestrial life.{{ref|LB5|1821}}
mental display called "hatred." Neither of these states allows one to perceive an object correctly, because both      
 
produce a one-sided view; in Martinus' assessment, this one-sidedness forms the basis of "all religious and secular   
== Neighbourly love as the fulfilment of the law ==
intolerance."[[1]]                                                                                                   
 
                                                                                                                       
The concept of "neighbourly love" occupies a central position in Martinus' writings. Drawing on the Biblical injunction to love one's neighbour as oneself, Martinus interprets this as the highest evolutionary aim of the terrestrial human being: to live so that one's highest happiness consists in being of advantage to one's neighbour.{{ref|short book 10|2.17}} He identifies love with the desire to give one's neighbour happiness and joy, and contrasts love of one's surroundings, which he equates with liberation, with hatred of one's surroundings, which he equates with mental imprisonment.{{ref|short book 10|2.19}}
In ''Experience of life'', Martinus describes the evolutionary moment at which this harmony is achieved: at the      
 
highest peak, the combination of intelligence energy and feeling energy "appears as pure love; in other words a      
Martinus further argues that the terrestrial human being is reaching a critical evolutionary crossroads at which sympathy and love become directed not exclusively toward an opposite sex but toward all beings.{{ref|short book 13|1.30}} This new capacity transforms the being from a mental half-sun that casts shadows toward some beings into a mental solar being that sends its halo over everything and everyone.{{ref|short book 13|1.30}}
manifestation is released which aims only at being for the benefit of other living beings without any consideration of  
 
the cost to the person concerned in terms of unpleasantness or suffering."{{ref|LB1|178}} He immediately cautions that  
== The evolutionary development of love ==
this love should not be confused with "married love" or "falling in love," which he regards as "of an inferior nature"
 
originating in the reproductive organs and the instinct of self-preservation, "thereby making it inherently selfish." 
Because love is described as the product of harmony between feeling and intelligence, its development is gradual and evolutionary. Martinus writes that pain and suffering develop and ennoble the faculty of feeling; when feeling energy comes into harmony with intelligence energy, genuine love arises.{{ref|LB1|232}} As feeling is refined, mankind becomes less qualified as an animal and more qualified as a human being. He names this transformation the development of terrestrial mankind's science into the "science of love."
Genuine love, he continues, "does not seek its own" and does not release itself "in the expectation of gain or        
 
reward."{{ref|LB1|178}}                                                                                              
The physical body that carries this function is what Martinus calls the "love body"—the body made of feeling or love energy, corresponding to the "real human kingdom."{{ref|LB1|181}} He writes that only by training to love can one's senses open up to God's radiance.{{ref|LB3|701}}
                                                                                                                       
 
A further passage elaborates the idea from a different angle: beings who possess "love wisdom"—knowledge of feeling in
== Love, humility, and the Godhead ==
harmony with knowledge of intelligence—are described as capable of perceiving other beings' lives, "their sorrow and  
 
joy, their suffering and unhappiness," and at the culmination of this development the resulting state is named        
Martinus connects love closely with humility. "Love cannot exist without being the same as 'humility'," he writes, describing humility as the recognition of the perfection and imperfection of one's own being.{{ref|short book 12|1.33}} In the same passage he states that love is "the great and profound aim behind every terrestrial human quest."
"universal love."{{ref|LB1|232}}                                                                                      
 
                                                                                                                       
At the ultimate level, Martinus identifies love with the nature of the Godhead. In ''World redemption'' he describes love as "the Godhead's own inner radiating fire which pervades everything and everybody" and as "the inmost fundamental spirit and power of the universe itself."{{ref|short book 11|1.7}} He argues that this all-pervading love cannot be diminished by what any individual believes about it.{{ref|short book 11|1.7}}
== Distinguishing genuine love from its partial expressions ==                                                        
 
A significant part of Martinus' analysis of love is devoted to distinguishing genuine universal love from the various 
In ''The transformation of the Earth'', Martinus discusses the climactic love contact between perfected double-poled beings as a direct experience of the Godhead's presence.{{ref|TEWP 3|33.35}}
partial forms under which love appears in terrestrial experience. In ''The highly developed researcher and the        
 
illusory appearance of "created things"'' he argues that the delight and admiration between beings of "opposite sexes"  
In ''Mental sovereignty'', Martinus draws an analogy between the perfected human being and the sun: the being maintains its existence "exclusively by giving life, which in turn means radiating love to everything and everyone."{{ref|short book 10|2.20}} He further states that the world plan is the culmination of love.{{ref|short book 10|1.12}}
celebrated by poets and authors "is actually the same feeling as that which the thirsty wanderer in the desert has for
 
much-desired water."{{ref|LB4|1125}} This amorous love, he says, is in its true nature a longing for possession rather
== Love material and the kernel of the eternal panorama ==
than for the good of the other being.                                                                                 
 
                                                                                                                       
In ''Experience of life'', Martinus describes a process by which all experience leaves copies in what he calls "love material," which he characterises as the spiritual world's most precious "metal" or "gold."{{ref|LB1|211}} These copies constitute the inner world of the individual, which he names the "kingdom of bliss," where past suffering is experienced in a transfigured light.
"Maternal love," likewise, though apparently unselfish, is "largely selfish" in that it applies only to "the mother's
 
own child" and functions as "an extension of her own drive for self-preservation."{{ref|LB4|1126}} Martinus proposes  
The symbol of the heart, discussed in ''The Eternal Way of Development and Progress'', volume 2, is said to represent a being that has attained "a total or perfect ability to love," while the two joined hands within the heart signify a perfect ability to forgive.{{ref|TEWP 2|23.6}}
that where a mother cares for other children "just as much as her own," it is no longer "maternal love" in evidence   
 
but rather the great "neighbourly love that is 'the fulfilment of the law' and constitutes the foundation of the     
== References ==
perfect human being's consciousness and mentality."{{ref|LB4|1126}}                                                  
{{reflist}}
                                                                                                                       
In a detailed analysis of amorous love's structure, Martinus identifies a two-stage process: "Stage A," the initial  
sympathetic impulse, which gives way to "desire B," the demand for possession and reciprocated love.{{ref|LB5|1819}}  
He argues that "unrequited love" is not unhappy love at all but an unsatisfied hunger that proves amorous love is not 
real love, since "love can never be unhappy … Love never seeks its own, and can never disappoint its                 
source."{{ref|LB5|1820}} He concludes that the "desire B of amorous love is thus the deadly frost and coldness of the 
spiral cycle … the gate or channel through which the killing principle rules the continents and seas of the           
Earth."{{ref|LB5|1821}}                                                                                              
                                                                                                                       
== Neighbourly love as the fulfilment of the law ==                                                                  
The concept of "neighbourly love" occupies a central position in Martinus' writings. Drawing on the Biblical          
injunctions "Thou shalt love thy neighbour as thyself" and "It is more blessed to give than to receive," Martinus    
interprets these as descriptions of the highest evolutionary aim of the terrestrial human being: to live so that one's  
highest happiness consists exclusively in being of advantage to one's neighbour.{{ref|short book 10|2.17}} He        
identifies love with "exclusively the desire to give one's neighbour happiness and joy," and defines the individual's
fate as determined by two factors—self and neighbour—which translate into two possible forms of existence: hatred of 
the surroundings, which he equates with mental imprisonment, and love of the surroundings, which he equates with total
liberation and "total sovereignty."{{ref|short book 10|2.19}}                                                        
                                                                                                                       
Martinus further argues that the terrestrial human being has reached a critical evolutionary crossroads at which its 
sexual structure and the resulting "amorous love" give way to a new organic function: a capacity for sympathy and love  
directed not exclusively toward an "opposite sex" but toward all beings without exception.{{ref|short book 13|30}}    
This new capacity, he writes, makes the neighbour "a new 'sex', an incipient new object for the individual's sympathy 
and love," and transforms the being from a "mental half-sun" that casts shadows toward some beings into a "mental    
solar being" that "sends its halo out over everything and everyone, just like the suns and the stellar cities of the 
universe."{{ref|short book 13|30}}                                                                                    
                                                                                                                       
== The evolutionary development of love ==                                                                            
Because love is described as the product of a harmony between feeling and intelligence, its development is inherently 
gradual and evolutionary. Martinus writes that pain and suffering develop and ennoble the faculty of feeling, making 
the individual receptive to feeling energy; when this feeling energy comes into harmony with intelligence energy,    
genuine love arises.{{ref|LB1|232}} As feeling is refined, "all animal skills and faculties will degenerate, and in   
this way mankind will become less qualified as an animal and more and more qualified as a human being."{{ref|LB1|232}}
He names the resulting transformation the development of terrestrial mankind's science into the "science of love."    
                                                                                                                       
The physical body that carries this function is what Martinus calls the "love body"—the body made of feeling or love  
energy, which corresponds to the "real human kingdom" and remains "subconscious" or dormant until refined through the 
individual's evolutionary development.{{ref|LB1|181}} Only "by training to love can one's senses open up to God's    
radiance," he writes; "without this training the terrestrial human being's senses are unopened to                     
reality."{{ref|LB3|701}}                                                                                              
                                                                                                                       
== Love, humility, and the Godhead ==                                                                                
Martinus connects love closely with humility. "Love cannot exist without being the same as 'humility'," he writes in 
''The Road to Initiation'', and this humility is "the absolute recognition of the 'perfection' and 'imperfection' of  
one's own being," which in turn is the true recognition of the living being itself.{{ref|short book 12|1.33}} In the  
same passage he states that "love" is "the great and profound aim behind every terrestrial human quest."              
                                                                                                                       
At the ultimate level, Martinus identifies love with the very nature of the Godhead. In ''World redemption'' he      
describes love as "the Godhead's own inner radiating fire which pervades everything and everybody, indeed, which is   
the inmost fundamental spirit and power of the universe itself. It is the beginning, culmination and end of           
everything. It is Alpha and Omega."{{ref|short book 11|7}} He argues that this all-pervading love cannot be diminished  
by any individual believer or unbeliever, just as the light of the sun is "completely unimpeded" by what any person on
Earth thinks about its nature.{{ref|short book 11|7}} In another passage the Godhead is described as identical with   
"all-love itself," and Martinus reasons that a Godhead capable of sending a being of "pure all-love and pure         
lovableness towards foes as well as friends" into the world "could not possibly be considered as an inferior         
being."{{ref|short book 11|4}}                                                                                        
                                                                                                                       
In ''The transformation of the Earth'', part of ''The Eternal Way of Development and Progress'' series, Martinus      
discusses the climactic love contact between perfected double-poled beings as the highest form of direct experience of
the Godhead's presence. "Is there a greater direct personal meeting with God in flesh and blood, in material and      
spirit than precisely during the mutual climactic love contact with one's neighbour, who, here at the culmination of  
its double-poled state, is the human being in God's image after his likeness, that is, a partner in love who is one   
with God?"{{ref|TEWP 3|33.35}}                                                                                        
                                                                                                                       
In ''Mental sovereignty'', Martinus draws an analogy between the perfected human being and the sun: "From being an   
animal that can maintain its existence or its life only by murdering, killing or mutilating its neighbour … one has   
become a being that maintains its existence exclusively by giving life, which in turn means radiating love to         
everything and everyone."{{ref|short book 10|2.20}} He further asserts that "no one, from a cosmic point of view, can 
do wrong or suffer wrong," and that "the world plan is thus the culmination of love."{{ref|short book 10|1.12}}      
                                                                                                                       
== Love material and the kernel of the eternal panorama ==                                                            
In ''Experience of life'', Martinus describes a process by which all experience—however dark—leaves "copies" in what 
he calls "love material," which he characterises as "the spiritual world's most precious 'metal', or                 
'gold'."{{ref|LB1|211}} These golden copies constitute the inner world of the individual, which he names the "kingdom 
of bliss," where all past suffering is experienced in a transfigured, glorified light that is felt as the highest form
of ecstasy.{{ref|LB1|211}}                                                                                           
                                                                                                                       
The symbol of the heart, discussed in ''The Eternal Way of Development and Progress'', volume 2, is said to represent 
a being that has attained "a total or perfect ability to love," while the two joined hands within the heart figure   
signify "a total or perfect ability to forgive."{{ref|TEWP 2|23.6}}                                                   
                                                                                                                       
== References ==                                                                                                     
{{reflist}}                                                                                                           
                                                                                                                       
[[1]] The passage from ''short book 10|2.17'' (10b-S17) states: "And is not the satisfaction of this desire to a     
corresponding degree precisely the joy in seeing one's fellow beings and surroundings, that is to say one's neighbour,
totally or perfectly happy?"

Latest revision as of 05:04, 17 August 2026

Introduction

In the works of Martinus, the Danish thinker and spiritual writer, love is not merely an emotion among others but the central principle of the universe and the ultimate aim of every living being's existence. Martinus describes love as the fully developed and harmonised expression of feeling energy in unity with intelligence energy, distinguishing it from forms of attachment grounded in physical attraction, possession, or self-preservation. In this framework, love is both the fundamental nature of the Godhead and the destiny of terrestrial mankind: the process by which the individual evolves from an animal mode of being centred on self-preservation to a spiritual mode of being centred on the unselfish bestowal of happiness on others.

Central to Martinus' analysis are several interconnected terms: "neighbourly love," "universal love," "love principle," "love material," "love body," and "love wisdom." Each addresses a different aspect of the same overarching idea. As Martinus writes, "the whole of the individual's mentality should thus be love," framing love not as one capacity among many but as the complete orientation of a developed being toward its surroundings and toward life itself. [1]

Love as intellectualised feeling

Martinus grounds his definition of love in the relationship between feeling and intelligence. In On My Cosmic Analyses he writes that where the balance between feeling and intelligence is perfect, "the mental display that we call 'love' arises. Love is thus intellectualised feeling." [2] Feeling that is not intellectualised, he explains, can in the best case produce "pampering" or "spoiling," and in the worst case the mental display called "hatred." Neither state allows one to perceive an object correctly, because both produce a one-sided view.

In Experience of life, Martinus describes the evolutionary moment at which this harmony is achieved: at the highest peak, the combination of intelligence energy and feeling energy "appears as pure love; in other words a manifestation is released which aims only at being for the benefit of other living beings without any consideration of the cost to the person concerned in terms of unpleasantness or suffering." [3] He cautions that this love should not be confused with "married love" or "falling in love," which he regards as originating in the reproductive organs and the instinct of self-preservation. Genuine love, he continues, "does not seek its own" and does not expect gain or reward. [4]

A further passage describes beings who possess "love wisdom" as capable of perceiving other beings' lives, "their sorrow and joy, their suffering and unhappiness." At the culmination of this development, the resulting state is named "universal love." [5]

Distinguishing genuine love from partial expressions

A significant part of Martinus' analysis distinguishes universal love from partial forms under which love appears in terrestrial experience. In The highly developed researcher and the illusory appearance of "created things" he argues that the delight and admiration between beings of "opposite sexes" celebrated by poets and authors is a longing for possession rather than for the good of the other being. [6]

"Maternal love," likewise, is described as "largely selfish" when it applies only to the mother's own child and functions as an extension of self-preservation. Martinus proposes that when a mother cares for other children just as much as her own, this is no longer merely maternal love but neighbourly love, which he calls "the fulfilment of the law." [7]

In a detailed analysis of amorous love, Martinus identifies an initial sympathetic impulse followed by a demand for possession and reciprocated love. [8] He argues that unrequited love is an unsatisfied hunger rather than genuine love, since "love can never be unhappy" and "love never seeks its own." [9] He describes this possessive aspect as a destructive force in terrestrial life. [10]

Neighbourly love as the fulfilment of the law

The concept of "neighbourly love" occupies a central position in Martinus' writings. Drawing on the Biblical injunction to love one's neighbour as oneself, Martinus interprets this as the highest evolutionary aim of the terrestrial human being: to live so that one's highest happiness consists in being of advantage to one's neighbour. [11] He identifies love with the desire to give one's neighbour happiness and joy, and contrasts love of one's surroundings, which he equates with liberation, with hatred of one's surroundings, which he equates with mental imprisonment. [12]

Martinus further argues that the terrestrial human being is reaching a critical evolutionary crossroads at which sympathy and love become directed not exclusively toward an opposite sex but toward all beings. [13] This new capacity transforms the being from a mental half-sun that casts shadows toward some beings into a mental solar being that sends its halo over everything and everyone. [14]

The evolutionary development of love

Because love is described as the product of harmony between feeling and intelligence, its development is gradual and evolutionary. Martinus writes that pain and suffering develop and ennoble the faculty of feeling; when feeling energy comes into harmony with intelligence energy, genuine love arises. [15] As feeling is refined, mankind becomes less qualified as an animal and more qualified as a human being. He names this transformation the development of terrestrial mankind's science into the "science of love."

The physical body that carries this function is what Martinus calls the "love body"—the body made of feeling or love energy, corresponding to the "real human kingdom." [16] He writes that only by training to love can one's senses open up to God's radiance. [17]

Love, humility, and the Godhead

Martinus connects love closely with humility. "Love cannot exist without being the same as 'humility'," he writes, describing humility as the recognition of the perfection and imperfection of one's own being. [18] In the same passage he states that love is "the great and profound aim behind every terrestrial human quest."

At the ultimate level, Martinus identifies love with the nature of the Godhead. In World redemption he describes love as "the Godhead's own inner radiating fire which pervades everything and everybody" and as "the inmost fundamental spirit and power of the universe itself." [19] He argues that this all-pervading love cannot be diminished by what any individual believes about it. [20]

In The transformation of the Earth, Martinus discusses the climactic love contact between perfected double-poled beings as a direct experience of the Godhead's presence. [21]

In Mental sovereignty, Martinus draws an analogy between the perfected human being and the sun: the being maintains its existence "exclusively by giving life, which in turn means radiating love to everything and everyone." [22] He further states that the world plan is the culmination of love. [23]

Love material and the kernel of the eternal panorama

In Experience of life, Martinus describes a process by which all experience leaves copies in what he calls "love material," which he characterises as the spiritual world's most precious "metal" or "gold." [24] These copies constitute the inner world of the individual, which he names the "kingdom of bliss," where past suffering is experienced in a transfigured light.

The symbol of the heart, discussed in The Eternal Way of Development and Progress, volume 2, is said to represent a being that has attained "a total or perfect ability to love," while the two joined hands within the heart signify a perfect ability to forgive. [25]

References

  1. ↑ Kosmisk bevidsthed, section 2.17 (*)
  2. ↑ Vejen til indvielse, section 2.1 (*)
  3. ↑ Livets Bog 1, section 178
  4. ↑ Livets Bog 1, section 178
  5. ↑ Livets Bog 1, section 232
  6. ↑ Livets Bog 4, section 1125
  7. ↑ Livets Bog 4, section 1126
  8. ↑ Livets Bog 5, section 1819
  9. ↑ Livets Bog 5, section 1820
  10. ↑ Livets Bog 5, section 1821
  11. ↑ Kosmisk bevidsthed, section 2.17 (*)
  12. ↑ Kosmisk bevidsthed, section 2.19 (*)
  13. ↑ Juleevangeliet, section 1.30 (*)
  14. ↑ Juleevangeliet, section 1.30 (*)
  15. ↑ Livets Bog 1, section 232
  16. ↑ Livets Bog 1, section 181
  17. ↑ Livets Bog 3, section 701
  18. ↑ Vejen til indvielse, section 1.33 (*)
  19. ↑ Bønnens mysterium, section 1.7 (*)
  20. ↑ Bønnens mysterium, section 1.7 (*)
  21. ↑ The Eternal World Picture 3, section 33.35
  22. ↑ Kosmisk bevidsthed, section 2.20 (*)
  23. ↑ Kosmisk bevidsthed, section 1.12 (*)
  24. ↑ Livets Bog 1, section 211
  25. ↑ The Eternal World Picture 2, section 23.6
Retrieved from "https://en.martinuswiki.dk/w/index.php?title=User:Lasse/test&oldid=256"