“Meditation. En teosofisk andagtsbog med anvisning til meditation”
af Hermann Rudolph
I februar 1921 lånte Martinus (1890-1981) en bog af Lars Peter Larsen (senere Lars Nibelvang), der boede på Christian Svendsens gade på Amager. Senere kunne hverken Martinus eller Lars huske bogens titel og forfatter, men nyere tids efterforskning viser, at der må være tale om bogen “Meditation – En teosofisk andagtsbog med anvisning til meditation” skrevet af den tyske teosof og lærer Hermann Rudolph (1865-1946).
Læs eller download en pdf-fil med den lille katalysatorbog på 97 sider af Hermann Rudolph, som Martinus læste i 1921.
MEDITATIONEN. EIN THEOSOPHISCHES ANDACHTSBUCH NEBST ANLEITUNG ZUR MEDITATION,
der er skrevet af Hermann Rudolph (1865-1946) og udgivet på Verlag der theosophischen Kultur, Leipzig, 1912. Den autoriserede oversættelse, Meditation. En teosofisk andagtsbog med anvisning til meditation, er er lavet af teosoffen Werner Blædel og udgivet af J.S. Jensens forlag i 1913. Oversætteren Werner Blædel boede i Badstuestræde 1 i det indre København.
Hvad var det for en lille bog, der satte Martinus i gang med at meditere – resulterende i hans kosmiske indvielse?
Det spørgsmål er først blevet besvaret i år 2016!
af Ole Therkelsen, forfatter
I 1921 arbejdede den intuitive Martinus (1890-1981) som kontorist i mejeriet Enigheden i København. Han var blot 30 år og havde ingen uddannelse.
En dag fortalte en ældre kollega om en ny interessant bog med åndelige emner. Da Martinus havde sikret sig, at det havde noget med bøn at gøre, blev han interesseret i at låne bogen.
I februar 1921 blev han inviteret hjem til bogens ejer Lars Nibelvang, som boede på Amager. Igennem de næste syv år blev han Martinus’ daglige samtalepartner og ven.
Ved deres første møde sagde Lars Nibelvang til Martinus: “Det eneste råd, jeg mener at kunne forsvare at give Dem med på vejen, er den sidste store lærer Bhagavan Ramakrishnas ord: Fæst din tanke fast på Gud, og alt skal blive vel med dig!”
Lars Nibelvang skrev i sin dagbog: “Inden han forlod mig, lånte jeg ham et par små bøger med hjem (…). Og så gav jeg ham anvisning på de mest elementære regler for meditation; fordi jeg følte, at jeg stod over for en meget fremskreden personlighed, som muligt i en nær fremtid vilde opnå alt, hvad jeg forgæves havde søgt i en lang årrække.”
Meditationen der udløste bevidsthedsudvidelsen
I 1921 arbejdede Martinus som kontorist i mejeriet Enigheden, hvor han hørte om en ny interessant bog med åndelige emner, som en ældre kontorist Ove Hubert, havde læst. Da Martinus havde sikret sig, at de nye åndelige retninger også havde noget med bøn at gøre, blev han interesseret i at låne bogen, og en dag i februar 1921 blev han inviteret hjem til bogens ejer Lars Peter Larsen (1879-1948), der senere tog navneforandring til Lars Nibelvang. Igennem de næste syv år blev Lasse Martinus’ daglige samtalepartner og ven. (Martinus som vi husker ham, Zinglersens Forlag 1989).
Ved deres første møde siger Nibelvang til Martinus: “Det eneste råd, jeg mener at kunne forsvare at give Dem med på vejen, er den sidste store lærer Bhagavan Ramakrishnas ord: Fæst din tanke fast på Gud, og alt skal blive vel med dig!” – Inden han forlod mig, lånte jeg ham et par små bøger med hjem; jeg tror det var Bhagavad Gita og Ved Mesterens Fødder. Og så gav jeg ham anvisning på de mest elementære regler for meditation; fordi jeg følte, at jeg stod over for en meget fremskreden personlighed, som muligt i en nær fremtid vilde opnå alt, hvad jeg forgæves havde søgt i en lang årrække. (Lars Nibelvang, dagbog, 1925).
Hvem havde skrevet bogen – og hvad var titlen?
Martinus fortæller selv, at han ikke fik læst bogen til ende, og at det eneste, han huskede af den smule, han fik læst, var dette, at bogen foranledigede ham til at meditere på Gud. Da Martinus nogle år senere begyndte skrive sine bøger, kunne han hverken huske bogens titel eller forfatter.
Da Nibelvang og Martinus ikke rigtigt kunne huske, hvilken bog det var, der havde foranlediget Martinus til at meditere på Gud, har det lige siden været lidt af et mysterium. Før 1921 findes der meget få teosofiske bøger på dansk med anvisninger på, hvordan man mediterer på Gud. Selv mener jeg nu, at løsningen på mysteriet er den danske oversættelse af Hermann Rudolphs bog: Meditation. En teosofisk andagtsbog med anvisning til meditation, der er oversat af teosoffen Werner Blædel og udgivet af J.S. Jensens forlag i 1913. (Se www.bibliotek.dk og denne bogs stk. 2.19).
Lige efter den store bevidsthedsudvidelse var Martinus af psykiske årsager helt forhindret i at læse bøger. Han mente ligefrem, at åndelige kræfter forhindrede ham i at læse bøger, fordi hans kommende livsværk ikke skulle være influeret af andres meninger og opfattelser. Martinus skulle være et levende bevis på, at man kan komme til den højeste viden igennem sig selv.
Martinus læste siden hverken teosofiske eller antroposofiske bøger
Martinus: “Den blotte tanke om at læse i en bog var nok til at frembringe en fornemmelse i min hjerne, som om den skulle sprænges. Og i det tidsrum, fra jeg gennemgik den omtalte åndelige proces, og til jeg fundamentalt havde gennemskuet hele verdensbilledet og manifesteret det i billedform, var jeg således ikke i berøring med nogen som helst bog eller nogen som helst anden form for teoretisk vejledning, ligesom jeg forud for mine kosmiske evners opvågnen også må siges at have været en ganske ubelæst mand, idet jeg aldrig har studeret, men kun fået den almindelige almueskoleundervisning, som for mit vedkommende, idet jeg er født på landet, kun udgjorde to gange tre timer om ugen om sommeren og noget mere om vinteren.” (LB1 stk. 22).
Martinus læste siden hverken teosofiske eller antroposofiske bøger. Der er således forkert, når der i andre skrifter påstås, at Martinus skulle have støttet sig til teosofien og antroposofien for at skabe sit verdensbillede. I skolen var Martinus meget glad for bibelhistorie, men han understregede i den grad, at han ikke var kommet til sin viden ved at læse og studere. (Omkring mine kosmiske analyser, bog 12B, kap. 25).
Martinus udtalte: “Der er adskillige, der har sagt til mig, at jeg må have læst og studeret, men det har jeg ikke. Jeg er et levende bevis på, at man kan komme til den højeste viden gennem sin egen bevidsthed, og det er en tilstand, som alle mennesker er på vej til at opnå.” (Kosmos nr. 3/1991, foredrag 13.10.1955).
Kristusvisionen og den hvide ilddåb
Lars Nibelvang skriver i sine dagbogsblade, at han havde givet Martinus’ mundtlige anvisninger på, hvordan man kunne meditere i en bekvem stol og evt. tage et bind for øjnene for at holde lyset og for bedre at kunne koncentrere sig. Martinus købte derefter en ny kurvestol til dette formål, og han fortalte, at den knirkede, at den var meget levende og helt magnetisk. (Kosmos nr. 3/1991). Kurvestolen, der var lavet af pilekviste, virkede bedst, når der ikke var puder i stolen.
Martinus boede i et lille værelse på Jagtvej 52A1.tv. i København, og da han i påsken havde fået fri fra mejeriet ville han igen prøve at meditere i kurvestolen. Askeonsdag den 23. marts 1921 om aftenen oplevede han således “den hvide ilddåb”, der var en Kristus-vision. Der var eksakt fuldmåne kl. 21.18. (Ifølge astrologien skulle det bevirke, at indstrømningen af universel, guddommelig energi skulle være særlig stærk på dette tidspunkt).
Det blev under denne koncentration på Gud, at Martinus i en dagsbevidst kosmisk vision kom til at opleve sin kaldelse til at skabe den kosmiske videnskab, som logisk og intellektuelt skulle klarlægge det “meget”, som Jesus ikke kunne forklare sine disciple, da de ikke kunne bære det. (Den Intellektualiserede Kristendom, Forord og stk. 2).
Bertel Thorvaldsens Kristus-skulptur
Martinus havde ikke siddet ret længe, før han så et lysende punkt i det fjerne, og pludselig kom en kristusfigur til syne. Det var den danske billedhugger Bertel Thorvaldsens skulptur af Kristus, hvor han siger: “Kommer til mig” (Domkirken i København). – Figuren var lille og stod noget borte. Så blev det mørkt, og da det blev lyst igen, var figuren blevet levende og i naturlig menneskelig størrelse. Den var iklædt et gevandt af lysende små stjerner, næsten som en kåbe af diamanter. Det var kolossalt lysende, lyset var snehvidt, skyggerne var blå. Dette Kristus-væsen af blændende solskin kom ganske stille hen mod Martinus, der sad som lammet i sin kurvestol. Han så lige ind i en skikkelse af ild, der bestod af små lysende punkter, omtrent som ved en stjernekaster, blot var gnisterne meget mindre.
Til sidst bevægede skikkelsen sig lige ind i Martinus’ krop, ind i hans indre. Her standsede den og blev stående. En vidunderlig ophøjet følelse betog Martinus, og lammelsen var forbi. Det guddommelige lys, der således havde taget bolig i Martinus, gav ham evne til at se ud over verden. Fra denne guddommelige skikkelse i Martinus udgik der en kolossal lysstråle, og Martinus kunne i dette lys se jordkloden dreje rundt. Han så kontinenter og have, byer og lande, bjerge og dale ligge badet i lyset fra sit eget indre. I det hvide lys blev jorden forvandlet til Guds rige. Og dermed sluttede den overjordiske guddommelige kristusvision. (Den Intellektualiserede Kristendom, stk. 2 og Bog nr. 4, kap. 16).
Ole Therkelsen
Katalysatorbogen. “Meditation” af Hermann Rudolph
Forside af bindet til dansk udgave på J.S. Jensens forlag i 1913. Hermann Rudolph – Meditation. En teosofiske andagtsbog med anvisning til meditation.
Oversat fra tysk: Meditationen. Ein theosophisches Andachtsbuch nebst Anleitung zur Meditation, skrevet af Hermann Rudolph (1865-1946) og udgivet på Verlag der theosophischen Kultur, Leipzig, 1912. Den autoriserede oversættelse, Meditation. En teosofisk andagtsbog med anvisning til meditation, er er lavet af teosoffen Werner Blædel og udgivet af J.S. Jensens forlag i 1913.
Ved et foredrag i 1955 udtalte Martinus: “Der er adskillige, der har sagt til mig, at jeg må have læst og studeret, men det har jeg ikke. Jeg er et levende bevis på, at man kan komme til den højeste viden gennem sin egen bevidsthed, og det er en tilstand, som alle mennesker er på vej til at opnå.”
”Meditation – en teosofisk andagtsbog med anvisning til meditation”
Denne bog er i 1912 skrevet af den tyske lærer og teosof Hermann Rudolph (1865-1946) og oversat til dansk af Werner Blædel og udgivet på ”J.S. Jensens forlag” i 1913. Werner Blædel boede i Badstuestræde 1 i det indre København og Lars Peter Larsen (= senere Lars Nibelvang ) boede på Christian Svendsensgade på Amager, hvor Martinus var ude at låne bogen en dag i februar 1921.
Martinus skulle ikke lære noget af bogen. Den skulle kun katalysere udløsningen af de store åndelige kræfter som Martinus havde i sig.
SE EN VIDEO OM DEN TEOSOFISKE BOG OM MEDITATION
Martinus skriver i bogen “Det Tredje Testamente. Den Intellektualiserede Kristendom” følgende om at meditere:
CITAT: Jeg følte, at jeg havde stærke kræfter i mig, som slet ikke kunne komme til tilstrækkelig udløsning igennem dette mit nævnte daglige arbejde. Under denne periode mødte jeg ordet “meditation”. Dette ord blev udløsningssignalet til mit dagsbevidste møde med min hidtil slumrende “overjordiske” eller “kosmiske bevidsthed”. Det skabte altså en meget stærk trang i mig til at prøve på at meditere.
MARTINUS CITAT:
At jeg blev opmærksom på den teosofiske bevægelse, skyldtes en af mine kollegaer på samme kontor, hvor jeg var ansat. Han havde lånt en teosofisk bog af en ven. Og han fortalte mig ud fra denne bog om teosofien, som jeg derved blev interesseret i at lære nærmere at kende. Og jeg fik derfor af hans ven også lov til at låne nævnte bog. Men vennen, altså nævnte bogs ejer, betingede, at jeg selv skulle hente bogen hos ham. Han ville gerne tale med mig.
Martinus meditationsstol. en pile-kurvestol. Her i hall på Martinus Institut. I denne stol fik Martinus kosmisk bevidsthed den 24. marts 1921. Foto Ole Therkelsen
* * * *
Hermann Rudolph’s meditationsbog og Martinus efterfølgende meditation, der udløste bevidsthedsudvidelsen
I 1921 arbejdede Martinus som kontorist i mejeriet Enigheden, hvor han hørte om en ny interessant bog med åndelige emner, som en ældre kontorist Ove Hubert, havde læst. Da Martinus havde sikret sig, at de nye åndelige retninger også havde noget med bøn at gøre, blev han interesseret i at låne bogen, og en dag i februar 1921 blev han inviteret hjem til bogens ejer Lars Peter Larsen (1879-1948), der senere tog navneforandring til Lars Nibelvang. Igennem de næste syv år blev Lasse Martinus’ daglige samtalepartner og ven. (Martinus som vi husker ham, Zinglersens Forlag 1989).
Ved deres første møde siger Nibelvang til Martinus: “Det eneste råd, jeg mener at kunne forsvare at give Dem med på vejen, er den sidste store lærer Bhagavan Ramakrishnas ord: Fæst din tanke fast på Gud, og alt skal blive vel med dig!” – Inden han forlod mig, lånte jeg ham et par små bøger med hjem; jeg tror det var Bhagavad Gita og Ved Mesterens Fødder. Og så gav jeg ham anvisning på de mest elementære regler for meditation; fordi jeg følte, at jeg stod over for en meget fremskreden personlighed, som muligt i en nær fremtid vilde opnå alt, hvad jeg forgæves havde søgt i en lang årrække. (Lars Nibelvang, dagbog, 1925).
Hverken Martinus eller Nibelvang kunne huske bogens titel eller forfatter
Martinus fortæller selv, at han ikke fik læst bogen til ende, og at det eneste, han huskede af den smule, han fik læst, var dette, at bogen foranledigede ham til at meditere på Gud. Da Martinus nogle år senere begyndte skrive sine bøger, kunne han hverken huske bogens titel eller forfatter.
Da Nibelvang og Martinus ikke rigtigt kunne huske, hvilken bog det var, der havde foranlediget Martinus til at meditere på Gud, har det lige siden været lidt af et mysterium. Før 1921 findes der meget få teosofiske bøger på dansk med anvisninger på, hvordan man mediterer på Gud. Selv mener jeg nu, at løsningen på mysteriet er den danske oversættelse af den tyske bog, Meditationen. Ein theosophisches Andachtsbuch nebst Anleitung zur Meditation, skrevet af Hermann Rudolph (1865-1946) og udgivet på Verlag der theosophischen Kultur, Leipzig, 1912. Den autoriserede oversættelse, Meditation. En teosofisk andagtsbog med anvisning til meditation, er er lavet af teosoffen Werner Blædel og udgivet af J.S. Jensens forlag i 1913. (Se www.bibliotek.dk og denne bogs stk. 2.19).
Martinus læste siden hverken teosofiske eller antroposofiske bøger.
Lige efter den store bevidsthedsudvidelse var Martinus af psykiske årsager helt forhindret i at læse bøger. Han mente ligefrem, at åndelige kræfter forhindrede ham i at læse bøger, fordi hans kommende livsværk ikke skulle være influeret af andres meninger og opfattelser. Martinus skulle være et levende bevis på, at man kan komme til den højeste viden igennem sig selv.
Martinus: “Den blotte tanke om at læse i en bog var nok til at frembringe en fornemmelse i min hjerne, som om den skulle sprænges. Og i det tidsrum, fra jeg gennemgik den omtalte åndelige proces, og til jeg fundamentalt havde gennemskuet hele verdensbilledet og manifesteret det i billedform, var jeg således ikke i berøring med nogen som helst bog eller nogen som helst anden form for teoretisk vejledning, ligesom jeg forud for mine kosmiske evners opvågnen også må siges at have været en ganske ubelæst mand, idet jeg aldrig har studeret, men kun fået den almindelige almueskoleundervisning, som for mit vedkommende, idet jeg er født på landet, kun udgjorde to gange tre timer om ugen om sommeren og noget mere om vinteren.” (LB1 stk. 22).
Martinus læste siden hverken teosofiske eller antroposofiske bøger. Der er således forkert, når der i andre skrifter påstås, at Martinus skulle have støttet sig til teosofien og antroposofien for at skabe sit verdensbillede. I skolen var Martinus meget glad for bibelhistorie, men han understregede i den grad, at han ikke var kommet til sin viden ved at læse og studere. (Omkring mine kosmiske analyser, bog 12B, kap. 25).
Martinus udtalte: “Der er adskillige, der har sagt til mig, at jeg må have læst og studeret, men det har jeg ikke. Jeg er et levende bevis på, at man kan komme til den højeste viden gennem sin egen bevidsthed, og det er en tilstand, som alle mennesker er på vej til at opnå.” (Kosmos nr. 3/1991, foredrag 13.10.1955).
af Ole Therkelsen
* * * *
INFORMATION om mine bøger
Du kan læse mere om dette emne i min bog “MARTINUS OG DEN NY VERDENSMORAL”
Forside til Ole Therkelsens bog “Martinus og den ny verdensmoral”. 2. udgave, Scientia Intuitiva, 2016. www.martinusshop.dk
Bogen er udgivet på 6 forskellige sprog:
DANSK, SVENSK, ENGELSK, SPANSK, RUSSISK og ESPERANTO
Bogen viser konturerne af en ny kultur baseret på en ny verdensmoral og henvender sig til alle, der interesserer sig for politik, videnskab, filosofi, miljø, sundhed og fred. Bogen kan også læses som introduktion til hele Martinus’ livsværk Det Tredje Testamente. Ole Therkelsen, f. 1948, kemiker og biolog, der skriver på grundlag af sit livslange engagement i Martinus Kosmologi, har holdt ca. 2.000 foredrag om kosmologien i femten lande på seks forskellige sprog, hvoraf flere kan høres på www.oletherkelsen.dk. www.varldsbild.seОле Теркельсен (р. 1948) по образованию химик и биолог. Посвятил Космологии Мартинуса всю свою жизнь. Свободно владеет семью языками. Прочел свыше 2500 лекций по Космологии Мартинуса в 15 странах мира. Некоторые из этих лекций можно услышать на авторском сайте www.oletherkelsen.dk.Ole Therkelsen (born 1948), chemical engineer and biologist, writes on the basis of his life-long involvement with Martinus Cosmology. He has given 2000 lectures on the Cosmology in fifteen countries in six different languages. Many of these lectures can be heard on www.oletherkelsen.dk.
En MARTINUS Y LA NUEVA MORAL MUNDIAL, Ole Therkelsen examina la vida de Martinus y aquellas circunstancias, personas y tendencias espirituales que tuvieron relevancia para Martinus y su enseñanza. Así mismo, nos revela la mirada de Martinus sobre la actual crisis mundial y cómo la humanidad podrá alcanzar un estadio evolutivo más alto.
Ole Therkelsen n. 1948, kemiisto kaj biologo, kiu skribas surfone de sia tutviva engaĝiĝo en la Kosmologio de Martinus, faris ĉ. 2000 prelegojn pri la kosmologio en dek kvin landoj en ses lingvoj, el kiuj pluraj estas aŭskulteblaj ĉe www.oletherkelsen.dk kaj www.oletherkelsen.info
An indispensable study – Martinus Cosmology Ole Therkelsen, Copenhagen, Denmark.
15.1 The principle of world redemption and the new world morality The basis of the new world morality, according to Martinus, will be an Intellectualised Christianity or Christianity made scientific. Early Christianity was indeed a world religion, but when the analysis of eternity comes into Christianity, it becomes science, indeed it becomes the world science itself.
Evolution in earlier times was based on faith and following authority but on the last leg of the evolution towards perfection, mankind shall be an independent-minded being. For the spiritual researcher the cosmic analyses are in the beginning admittedly Martinus’ own personal knowledge, but gradually as they can be confirmed by personal experience and by the person’s own reasoning and thinking, this knowledge is transferred to become the spiritual researcher’s own knowledge. The purpose of Martinus’ analyses is to lead the student to an autonomous understanding of life and a view of life that is based not on belief but on knowledge that can be confirmed by the person’s own experience. The analyses are an aid to self-help. Life itself and the person’s own experiences and observations shall show the validity of the cosmic analyses and help us onward to cosmic consciousness.
Christ said, “No one comes to the Father except through Me”. According to Martinus, it means that nobody can have cosmic consciousness or experience the Father’s consciousness without taking the Christ road and practicing Christ’s way of being. Privately, in a circle of friends, Martinus was able to say, “I can also say that no one comes to the Father except through me”, by which he meant that it is necessary and indispensable to acquire the cosmic analyses and translate them into a practical way of being in order to come to the experience of God’s, the Father’s or the universe’s consciousness. Cosmos is an expression of the entire eternal and infinite universe, and to have cosmic consciousness is the same as experiencing the universe’s consciousness.
The divine creative principle and the principle of world redemption are the first topics Martinus discusses in the two main works Livets Bog (chapter 1-5) and The Eternal World Picture (symbols no. 1 and 2). Here he shows that the cosmic parent principle is necessary for humanity’s evolution here on earth and that no step in this evolution can be avoided or skipped. He writes that his world picture expresses the new world impulse and in his literature he refers to his work as “the twentieth century’s world redemption”.
Martinus’ collected work, The Third Testament, represents the new world impulse, in which the essence is precisely that “knowledge” which shall succeed the “belief” belonging to the old world impulse. Acquisition of “knowledge” instead of “belief” is an absolutely necessary and indispensable step in the evolution towards cosmic perfection.
Kristus-skulpturen af Bertel Thorvaldsen (1770-1844). Københavns Domkirke og Thorvaldsens Museum.
15.2 Is Martinus a world redeemer? One might be led to think that Martinus is not a world redeemer, because he himself at the end of his life, often expressed (for instance in the book Intellectualised Christianity, chapter 1) that one should not perceive the biblical phrase or concept the “Second Coming of Christ” as an expression of a personal physical return of the world redeemer. He also said that after the Buddha, Christ and Muhammad there would not come more world redeemers, who should be worshipped as a person or authority. Humanity will no longer be led by authority and therefore one should not expect that the Second Coming of Christ will manifest itself by his coming in physical form to be worshipped.
But these statements do not prevent Martinus from being a world redeemer. He should simply work by other means than earlier world redeemers and should keep his own person in the background, and create a new cosmic science that should help humanity towards independent thinking and the understanding of life.
Privately Martinus could refer to himself as “world redeemer”, several close friends and co-workers report. If there were problems and difficulties, Martinus could bravely say, “Well, that must a world redeemer also put up with”. Martinus has actually in writing described himself – though in a humble way – as “the world redeemer of the next millennia”. Lars Nibelvang had among Martinus’ rough notes found a statement showing that Martinus’ consciousness was always focused upon removing all forms of personality cult. Although Martinus will be shown to be the world redeemer of the next millennia, he gives God the credit for it.
Martinus: “Thus it is not I, but you – by virtue of that part of your divine being and the other principles which you have given me to practical and theoretical demonstration before the world’s eyes – the world redeemer of the next millennia.” (Martinus As We Remember Him, page 27, 1989).
By virtue of his role as world redeemer Martinus refers indirectly to himself as a Christ-being and a totally perfect human being in God’s image.
Martinus: “In the last stage of the manifestation of world redemption, which means, the stage in which the being’s evolution is completed and where it becomes the totally perfect human being in God’s image, this manifestation is promoted exclusively by world redeemers who have long since become finished human beings in God’s image, that is they have become Christ-beings.” (EWP2 §23.5).
Martinus did not want to draw attention to his own person and he remained indeed unknown to the public in his own lifetime.
Martinus: “I am only anxious to make people investigate for themselves the actual facts relative to the divine manifestation in palpable, physical phenomena, whoever and wherever this might appear, so as to change mere belief into certainty, ignorance to knowledge, religion into science. I am desirous of subduing every form of personal worship and, on the contrary am working for an ever increasing recognition of the veritable existence of the Holy Spirit.” (On the Birth of my Mission, chapter 9).
L’intuitive Martinus (1890-1981) du Danemark 90 années en 1980. Martinus estl l’auteur de “Le Troisième Testament” (La suite de la Bible). www.martinus.dk
15.3 Martinus’ world picture is unparalleled Many people perceive Martinus Cosmology as just a school of thought among many others and certainly not as something unique, as an indispensable study to complete the development towards perfection. But Martinus sees his work The Third Testament as the Intellectualised, immortal Christianity that will be the foundation of life for humanityin the next millennia here on earth (IC, Preface).
Martinus: “All these cosmic analyses have no parallel in the world and nobody else can make them and nobody else will come who can make them. Human beings will indeed gradually get cosmic glimpses and start getting cosmic consciousness, and they can then elaborate certain local material. But that which through me has been created in the world is accordingly that which Christ promised mankind.” (Lecture in Varnhem, Sweden, 2 June 1968)
In another lecture Martinus said: “You may think that I am boasting, but try to see if there is anybody like me. Is there another world picture? No, there is not. There is no other, there will be no other, you are not going to get other analyses. It has been presented to you as science and this is what is “The Comforter, the Holy Spirit”. My analyses are “holy knowledge and holy thoughts” and it is these that will be the foundation for the salvation of mankind and for the development of mankind to be ‘man in the image of God’.” (On Myself, My Mission and Its Significance, English Kosmos, no. 2/2004)
Explanation of Symbol The Eternal World Picture, the Living Being 2, the Eternal Godhead and the Eternal Sons of God The symbol shows the universe as a whole. The universe is a living being, namely the Godhead. The Godhead appears as a triune principle consisting of the I, the faculty to create and the created. The Godhead contains all existing beings, the sons of God. Each son of God constitutes the same triune principle, and the symbol therefore also symbolises every being. The Godhead and the sons of God interact perpetually.
15.4 A complete world picture for the first time in the history of the earth Many argue against Martinus Cosmology that it does not at all contain anything new. They claim that what Martinus says there are so many who have said before him. An old proverb says, “there is nothing new under the sun”.
It is true that it is not Martinus who invented the eternal cosmic laws or principles that govern life. “They existed before I was born, I’ve just had the ability to sense them”, Martinus has said repeatedly. Seen from this perspective there is nothing new in Martinus’ world picture.
Many of life’s great truths are like fragments already presented in the various religions and sciences of the earth, but with Martinus’ eternal world picture it is the first time in the history of the earth that a perfect and complete explanation of life is created, assembled in a logical, scientific and mathematically drawn up eternal world picture. All wise men, religions and sciences have only fragments of the world picture, and therefore mankind has also previously only learned about these fragments.
Personally I am of the opinion that many of Martinus’ analyses, for example, of mankind’s sexual pole transformation, love towards the microcosm and the spiral cycle and the structure of eternal life have previously never been described in the literature.
15.5 Martinus’ “love proof” How could Martinus now be so sure that everything he wrote was true? He himself answered, “It is true because all my analyses conclude in love”. “All my analyses show that everything is very good”.
In his lectures Martinus used different variants of his “love proof”. He said that he could be absolutely certain that he wrote the truth because all the analyses on all points finish with the answer – universal love, and that one should love one’s neighbour as oneself. Is there any higher explanation of life than that everything is an expression of love? Universal love is the highest science. Universal love is the keynote of the whole universe.
Martinus has written an entire chapter headed “The guarantee of my cosmic analyses’ identity with the eternal truth” that deals with this love proof (Collected Articles 1, §8.25). Here he writes that his educational work has only been created by virtue of cosmic consciousness and it can be recognized by that the fact that his analyses do not in any field have another conclusion than that one should be good and loving and love one’s neighbour. Everything he has written is one great defence for observing the great commandment “love one another”. It is a logical explanation of immortality and of “whatsoever a man soweth, that shall he also reap”. Everything turns out in the final reckoning to be of benefit, happiness and blessing for all living creatures.
Through his high cosmic visions Martinus received the gift to be able to analyse the structure of the universe in text, pictures and symbols, which can now be read and studied. But could Martinus perhaps make a mistake in his analyses of the world picture?
Martinus: “I cannot be wrong, because I did not invent it. I can show that every single analysis leads in its final reckoning to love, and there is not one place that leads to the opposite. Therefore I can say there is nothing higher than this spiritual science which has now been created and there will come nothing higher. It will come to carry the future world culture and the people who today welcome it and have the benefit and enjoyment of it and help it, they are the new world culture’s pioneers, and it is they who shall lead it forward.” (Lecture 30 June 1969)
One cannot form a sect by virtue of the fact that two and two equals four. A science cannot be tied into a sect, and there is no subscription nor association with membership around Martinus Spiritual Science. Everyone is free at the library or at home to study Martinus’ works, just as one can study the works of Freud, Marx or Einstein. There is no binding; the only bond is the interest and joy one has in being occupied with Martinus’ spiritual analyses. Martinus said that just as one is free to choose whether to sit in the sun or the shade, one is also free to choose whether one will study the analyses or not. The whole of Martinus’ lifework is a pure gift to humanity; it is completely free.
15.6 Will there be no more world pictures on the earth after Martinus? World redeemers with cosmic consciousness are, according to Martinus, guests from a higher world who in the service of world redemption come to earth to help younger brothers forward in evolution. But gradually earth’s own residents will evolve to acquire cosmic consciousness, and Martinus has roughly estimated that more people with cosmic consciousness will begin to come upon the earth in 1,000-1,500 years, the very first perhaps in 500 years, and in the literature Martinus writes that the majority in 3,000 years will have cosmic consciousness.
Some therefore think that Martinus’ spiritual scientific analyses are not indispensable to achieve cosmic consciousness, because others will come and make world pictures that are just as good as Martinus’ when they one day reach cosmic consciousness. But the wheel can only be invented once!
There can only be one eternal world picture and it fell to Martinus’ fate to be the first, the only and the last one who here on this planet should present this in a logical and scientific way.
There is only one analysis of the I (X1): “there is something that is”. There is only “one divine something”. Everything that exists is simply “a divine something that is”.
There is only one universal creative principle X2, which can be analysed out into several big creative principles on which one can also say that there is only one contrast principle, one hunger and satiation principle, one perspective principle, one sexual pole principle, one attraction and repulsion principle, one life-unit principle, one movement principle, one cycle principle, one talent kernel principle, one repetition principle, one reincarnation principle, one parent principle and one principle of world redemption.
There is only one comprehensive analysis of the constancy or eternal existence of energy in the form of the analysis of X3 which represents all the created or temporal.
This analysis of the entire universe and of the triune structure of living beings is nothing less than the solution to the mystery of life (See also LB2 §559-617, LB3 §680-762 and EWP3 §32.3 to 32.14).
The people who in the future will get cosmic consciousness here on earth will not again create a new “eternal world picture”. They will only be able to come with additional details to the all-embracing mother science that has been presented by Martinus.
Conversely, people in 3,000 years when they read Livets Bog will regard it as a fairy tale or children’s book that tells something about mankind’s current, relatively low level of understanding of the analyses of life.
15.7 Martinus Spiritual Science is a mother science
It should be emphasized that Martinus has only analysed the major principles of the universal science. It is left to present and future scientists with cosmic flashes and cosmic consciousness to explain all the many details in this big world picture.
But in defiance of this wealth of detail of life Martinus argues anyway that his spiritual science is the “mother science” of all science, of all knowledge, of all intellectual manifestation. Natural science and all materialistic science he sees as a small offshoot or department of his spiritual science (See Collected Articles 1, §14.10).
Similarly, intuitively gifted biologists of the future will be able to explain the entire course of evolution and for example expound in detail on all the transitional forms in the evolution from reptile to bird. Even though anthropologists, psychologists, geologists, astronomers, etc. all separately will be able to also add new details to the world picture, Martinus Spiritual Science will still remain a unifying mother science.
15.8 Providence is not careless with world redeemers
As Martinus himself stated, as mentioned in section 15.3, there will not come any more world redeemers after him here on earth, for now mankind is so advanced that they with the help of his cosmic analyses are able to go the last leg to cosmic consciousness. Providence is not careless with world redeemers.
Christ did not come again to demonstrate the universal love once more.
Martinus: “Christ came, amongst other things, into the world to show ‘the culmination of universal love’. Was not this, for instance, what happened on the Cross? – What love can be greater than this, that in the middle of the culmination of life’s worst sufferings that one’s enemy has inflicted upon one, to ask God for forgiveness for those causing this terrible deed? – God has thus shown mankind, by Christ’s way of being, the peak or end goal for His creation of man in His image after His likeness. He does not need to do it again. Now it is mankind who themselves shall start studying the divine knowledge, that now exists in intellectual form, and themselves experience and see the truth in the ‘eternal light’ and by that means eventually become ‘Christ-beings’ or finished human beings in God’s image after His likeness.” (IC §6).
15.9 Theoretical and personally experienced cosmic consciousness
Martinus demonstrates in his analyses that in order to achieve cosmic consciousness it is necessary to understand the laws of life and become an independent thinking person who is completely freed from religious dogma and authority. There are two essential steps in the evolution towards cosmic consciousness. First, one must acquire theoretically the cosmic analyses, and then one has to train or practise the talents for translating the theoretical understanding into practical behaviour. Neither of these two steps can be skipped in evolution.
Martinus shows the necessity for a theoretical guidance concerning what is good and evil: “Although the humane faculty grows and gets people to feel repulsion towards evil, it will not be able to give humanity any particular theoretical guidance as to what really is evil and what really is good. There is so much that apparently is good, but really is evil, just as there is much that seems evil, but really is good. To completely be able to determine what is evil and what is good in the divine world plan, one must know this plan’s main structure” (LB7 §2523).
Concerning the acquisition of “theoretical cosmic consciousness”, Martinus writes, “These susceptible people can with their intelligence receive the intelligence-related interpretation of life’s real cosmic and thus eternal analyses. They can thereby obtain the theoretical experience of the meaning of life or the solution to the mystery of life, as God reveals it through the structure of the universe. By that means they become, both in consciousness and behaviour, gradually made susceptible for “cosmic glimpses”, to finally at last experience the total cosmic consciousness as a permanent mental structure in which they are one with God, infinity and eternity” (LB7 §2524).
15.10 Livets Bog is not the one and only salvation, but still indispensable
Martinus, in the Preface to Livets Bog 1, will really make the reader understand that the universal world picture or the eternal wisdom which he has manifested in the form of Livets Bog “does not in any way claim, or suggest any right, to constitute a so-called ‘one and only salvation’”. (LB1 §10).
He argues himself that a single manifestation like Livets Bog cannot replace or supersede all other forms of manifestation. Life must of course equally make use of all the existing manifestations. That Livets Bog should be the one and only salvation would indeed be tantamount to the rendering superfluous of all other religions and philosophies.
Framsida af Livets Bog i 1932. Vid utgivandet valde Martinus inte det ovan nämnda tecknet, men strålkorset på framsidan av Livets Bog (se symbol nr 41, Den eviga världsbilden, del 4).
Each step in evolution has its natural religious source of inspiration that cannot be replaced by Martinus’ work, which in this way is not the one and only salvation. Evolution has many steps and happens through many different paths, all of which are equally necessary.
Even though Livets Bog is not the one and only salvation, so all on a certain stage of evolution will come to study the laws of life and the cosmic analyses before they get cosmic consciousness. Even though evolution goes through many different paths, all shall inevitably go through the same gate to gain access to the real human kingdom.
15.11 People grow out of the old religions like children outgrow their clothes
Livets Bog cannot replace the many religions, outlooks on life and philosophies that provide great inspiration to people here on earth. Martinus compares the many different religions and outlooks on life down through the ages with children’s clothing. As children grow out of old clothes and must have bigger clothes, so also people grow out of old and out-dated religions and must have new inspiration, until they finally come to the absolute analyses of truth in the form of the cosmic analyses and the eternal world picture. Mankind shall become adult and sovereign.
Livets Bog is for the spiritual researcher a manual on how to observe life, like the flora for the botanist is a handbook to observe plants. Livets Bog is an aid to understanding the direct speech of life, or existence’s own livets bog. Martinus is not an authority to be believed, but he is a guide who shows where and how one can make one’s observations of the laws of life. When he wrote the series of cosmic analyses that collectively constitute the basic analysis of the universe, it was not just so that one should study them. The intention on Martinus’ side is to animate the readers themselves to find out if what he writes is now really something that can be observed. Ultimately it is our own experiences and observations that shall demonstrate the validity of Martinus’ work – The Eternal World Picture.
On the last step of evolution before cosmic consciousness, everyone on this planet will therefore unavoidably and inevitably come to study the cosmic analyses of spiritual science, no matter what paths they have followed previously.
15.12 The three major factors in evolution
In connection with the argument for cosmology being an indispensable stage in evolution towards cosmic consciousness, it must be stressed that evolution does not just depend upon a single factor but on several factors. Martinus has on one occasion listed the three most important factors for mankind’s evolution:
One’s own experiences
Education
The good example
Of these three factors our own experience plays by far the largest role, let us simply say approximately 80%. (Danish Kosmos no. 5/2013). But teaching, for example in connection with spiritual science, also plays an important role, e.g. 15%. Inspiration to follow others good example plays a small but not insignificant role in evolution, about 5%.
It is a general principle in evolution towards cosmic consciousness that the more evolved help and teach the less evolved. Therefore, the parent principle or the principle of world redemption can also be included under the eternal principles of creation in the creative faculty X2.
Martinus Cosmology is a moral teaching that aims to inspire people to practise neighbourly love. Martinus warned against deliberate attempts to achieve cosmic glimpses or an artificial initiation.
Martinus: “For with fundamental moral development the cosmic faculties will come about quite of themselves in a natural way in all their unfailing power and strength and without any danger or any risk to the individual” (LB1 §208).
“After all, we can nevertheless never get the explanation anywhere else than through life’s own direct speech”, writes Martinus (LB3 §679). It could be interpreted that studies do not play any role in evolution. But studies and teaching are also a part of life’s direct speech. Moreover, Livets Bog is a handbook for observing life. Livets Bog is a language aid and grammar helping towards an independent understanding of “Life’s direct speech”.
Martinus: “I, with my cosmic analyses, do not wish to be an authority in whom people must believe. The individual spiritual researcher must carefully re-examine and study my lifework. He must confront it with his own experiences. Only then can it be of value to him, when it becomes independent thinking and analysing, when – it becomes a help for self-help which leads to initiation into the mystery of life itself” (Possession, English Kosmos, no. 4/1988).
15.13 Martinus shows a very tolerant attitude
Martinus’ comprehensive tolerance emerges particularly in the Preface to Livets Bog where he defends all people, as in section 14 where he writes that Livets Bog is a defence even of the book’s opponents, and in section 19, where he emphasizes that Livets Bog is a defence of all existing beings.
Martinus: “Livets Bog cannot, therefore, be encapsulated in, or monopolized by, any kind of sect or community; for, just because of its universal, impartial manifestation of love and wisdom, it can never come to exist without forming a textbook equally for those who are not members of any sect as it is for those who are, just by virtue of its identity as a universal expression of life’s own living religion – of which everyone, as said above, is a member, and all things are doctrines” (LB1 §15).
For every truth seeker or student of life’s highest problems, it is of great importance to be guided to the right source of information and Martinus does not write here that Livets Bog is the sole proper source. He writes instead that the divine wisdom radiates through many different forms of beings, sciences, religions and branches of art.
But how can one know that one has found the right source of informational source? One is at the proper source when one gets inspiration and experiences “a flow of warm waves, a flow of life-force and energy, of ideas, of longing to represent a higher degree of perfection, a flow of hope and faith in Providence and the Father, of divine satisfaction, harmony and happiness and an irresistible urge for loving; in other words, an increased ability to love everything and everybody. Where he is in contact with one or more of these flows, there is his right place in life” (LB1 §17).
15.14 Livets Bog or Martinus Cosmology is sufficient to get cosmic consciousness
People have often asked if Martinus would manage to finish his work, to which he replied that his mission was finished with the completion of Livets Bog. Everything he wrote afterwards was “extra”. In Livets Bog, which was completed in 1960, there was sufficient material to obtain cosmic consciousness.
As an 80-year-old Martinus said: “There are some new things I hope to get completed and even though I do not manage to get it finished as I want, then I must say that the world mission is rescued. There has been given so much material that the new world culture can flourish. Humanity can attain cosmic consciousness through the study of my analyses and with the practice of the following subsequent way of being” (Lecture 11 August 1970, EWP5 §77.2).
As an 85-year-old Martinus said in his welcoming speech at Klint, “There is the best prospect that I get a couple more years and can finish what I have already started. I have a lot that I want to complete. But my mission, that which can give mankind cosmic consciousness, is long finished. The mission has long since been finished. What I have left are things that I embarked upon because I was so strong and because I have the strength to be able to implement them” (Danish Kosmos, no. 7/2004).
15.15 Previously the most evolved people on earth needed to incarnate on other planets in order to get teaching in spiritual science
When Martinus in 1932 wrote the first volume of his main work Livets Bog, even relatively highly evolved people could not get cosmic consciousness here on earth.
Martinus: “The Great Birth cannot take place on earth in the case of those human beings who gradually become so purified and developed that they are able to receive a fundamental experience of it, but only in worlds which are further forward in evolution. This means that when a terrestrial person has experienced a number of forerunner symptoms of the Great Birth through several lives, and has become mature enough for the genuine experience, he or she will no longer be born on this earth but in a higher world where the Great Birth is fundamental. But in about three thousand years time the earth’s development will have reached so far that the Great Birth can be experienced here, and the real human kingdom will have arisen within the earth’s horizon” (LB1 §248).
But already after 1960, when LB7 and thus the entire main work was completed, one was indeed able to get cosmic consciousness on this planet. This is evident from the following quote, which was published four years later in 1964.
Martinus, “Before we go on we must point out that so far no being here on the earth has been able to evolve as far as the finished stage, where it has become the human being in God’s image after his likeness. When such a finished human being, such as described above, showed itself in flesh and blood, showed itself in a physical organism, it was in reality only as a guest on the earth. The conditions for reaching such a high evolutionary standard have not previously been present here on the earth. And the beings then, when they had become mature enough for an evolutionary epoch that was as yet unattainable on the earth, had to incarnate or be born in a world or on a planet that was so much further forward in evolution that it had the conditions for the beings there to evolve right up to the finished stage and become human beings in God’s image after his likeness. Many of the advanced men and women of the past have long since incarnated on such a higher planet or world, which is even now a finished or real human world, such as that which the earth one day will become. Not until the new epoch of world redemption that began in the twentieth century could people complete their evolution towards becoming God’s image after his likeness here on earth” (EWP2 §21.6).
It is especially Martinus’ work as the kernel of the twentieth century’s world redemption that has changed this situation so that one can now have cosmic consciousness here on the earth. According to Martinus the world state will come to have the cosmology as its “religion” or spiritual basis, and it will come to permeate the entire future culture in such a way that the cosmic analyses will become an integral and natural part of mankind’s way of thinking. Children of the future will be taught in school the symbols and the analyses and that means that no person on earth will be able to avoid becoming acquainted with the cosmic analyses, even without detailed study of Livets Bog.
15.16 The analyses shall be translated into practical behaviour
Martinus describes how the acquisition of the cosmic analyses through the A-, B- and C-stage helps the being onwards to cosmic consciousness. To get cosmic consciousness, the cosmic analyses of spiritual science shall first be integrated into the consciousness as theoretical A-knowledge and then be translated into conscious practising as B-knowledge, and finally as automatic practising in the form of C-knowledge.
Martinus writes about this evolution in connection with the analyses of mankind’s sexual development from A- to K- human beings. The most evolved people on earth today are the so-called I-human beings who have grown out of marriage and have got such a universal love that they can love their own sex. Previously, I-human beings here on earth had to incarnate on other more evolved planets to acquire the cosmic analyses of spiritual science and cosmic consciousness (LB5 §1890).
Martinus: “When the I-human being had reached a certain level of maturity, it had to incarnate, as previously mentioned, on another planet that had evolved to such a higher level that the solution to the mystery of life or the real, eternal world picture was an absolutely concrete and general, awake day-conscious fact, and where the great birth was a daily occurrence, just as physical birth is an everyday occurrence here on the terrestrial plane. Here the mature I-human being slipped instantly into the process of acquiring the cosmic analyses of spiritual science. These became A-knowledge, which means, knowledge based on realistic facts. Then they became a daily practice, which is the same as B-knowledge. Through daily practice, they became C-knowledge, which in turn is the same as an independent habitual function or talent. And with his behaviour culminating in humaneness and neighbourly love, and his psyche and intellectuality culminating in the highest knowledge, the I-human being’s spiritual and physical vibrations came onto the same wavelength as the keynote of the universe or the energy of absolute love. And the very moment that the being’s psyche came into contact with this wavelength, the great birth began. The being was no longer an animal but a human being in God’s image” (LB5 §1892).
15.17 The Jewish temple as a symbol of the A-, B- and C-stage of cosmic consciousness
In his book Logic, chapter 94, Martinus has in special detail explained a talent’s creation through the three stages of A-, B- and C-knowledge, which represent respectively theoretical knowledge, practical exercise and perfect or automatic function. In the article The Temple of the Psychic in Book no. 21 (translated in English Kosmos, no. 1/1993) and in LB6 §1984-1987 Martinus explains the symbolism to be found in the Jewish tabernacle with the outer and the inner forecourts, the outer sanctum and the Holy of Holies or inner sanctum.
“The heathens who populate the outer forecourt are all beings who still live as tools for the manifestations of the killing principle, live as powerful physical killers” (LB6 §1984).
“Only the beings who have finished with all these manifestations of killing and are no longer possessed by the great superstition, that one is permitted to persecute one’s neighbour, because it is this neighbour who is the cause of one’s unhappy fate, aspire to the Great Birth” (LB6 §1985).
In Martinus’ interpretation of the symbolism of the temple of initiation the people in the “inner forecourt” have a theoretical understanding of the cosmic analyses, and are thus at wisdom’s A-stage. By practising the cosmic analyses in daily behaviour, they enter gradually into the “outer sanctum”, which is the seat of wisdom’s B-stage. Wisdom’s C-stage corresponds to “the Holy of Holies” or “inner sanctum”.
Martinus: “When wisdom has thus become an automatic function in the daily behaviour and the being in that way has no more darkness to contend with or does not have anything to overcome in their way of being, and the same being has become a human being who in every particular complies with neighbourly love or the principle of loving one’s neighbour as oneself, as the obvious and natural way of being, then it is finished with the animal kingdom. Then it has got through both the ‘forecourt’, the ‘inner forecourt’ and the ‘outer sanctum’ and has now entered ‘the Holy of Holies’ or ‘inner sanctum’ in God’s tabernacle or the temple of life. Then it has become a true ‘high priest’ or a Christ-being that has access to the temple of life’s ‘Holy of Holies’. It is this making perfect of the being, which culminates in the form of ‘the Great Birth’ or initiation” (LB6 §1985).
15.18 Cosmic consciousness is God consciousness
In the explanation of the symbol, “The Second Coming of Christ in the clouds” [no. 23], on the front cover of the main work Martinus explains how the world redeemer helps when the highly evolved human being aspires to initiation in cosmic consciousness.
Martinus: “At this stage the aspirant to the great birth meets the world redeemer or the Christ-being. The aspirant thus witnesses this being, who reveals himself to him in his celestial glory. He sees the world redeemer in an all-pervading white flood of rays emanating from his cosmic body, which appears to be built up of millions upon millions of microscopic stars each emitting a little flood of rays of snow-white light, which, together with the multitude of other small stars, forms the snow-white, all-outshining light-material of which the Christ-being’s organism is built up. With this all-outshining cosmic organism of light the Christ-being now penetrates the spirit of the aspirant and hereby opens its talent kernels for the experience of cosmic consciousness (EWP2 §23.5).
Martinus: “What else could be world morality other than love? – Love must be the world morality, and love is indeed the answer in everything I have done, in everything I have written. I have never criticised anything, not even the black or dark. But I have explained the darkness and its consequences and explained how it leads to the light at the end. Everything leads to the light. Everything leads to God. Everything leads forward to that mankind gets God consciousness” (Danish Kosmos, no. 7/2004).
From my book “Martinus and the new World Morality” published by
Scientia Intuitiva Edition in Denmark, www.
Ole Therkelsen (born 1948), chemical engineer and biologist, writes on the basis of his life-long involvement with Martinus Cosmology. He has given 2000 lectures on the Cosmology in fifteen countries in six different languages. Many of these lectures can be heard on www.oletherkelsen.dk.
