A review of spiritualism up to Martinus’ Cosmology
Indian philosophy, reincarnation and
Martinus' Cosmology
Since the concept and phenomenon of
"reincarnation" has been discussed or mentioned in previous articles here
on this website, it might be appropriate to make some specific comments on the
topic. Reincarnation means in short 'rebirth', ie. this, to be reborn (= re-)
in the physical world or physical state (in Carno = in the flesh). There seems
to reign a lot more or less wrong or misguided perceptions of what
reincarnation is actually about. Therefore these observations.
Let us for the record just to describe reincarnation as a theory, because in
any case so far no valid spiritual science data that can determine
reincarnation as an objective fact. The theory was originally believed to have
originated from Indian Hindu philosophy and religion, and are described herein
with the Sanskrit word and concept of 'samsara', meaning cycle, life cycle,
rebirth. So the idea that all life invariably involved in an infinite universal
circuit through birth and death to continue rebirth. There is therefore no real
or absolute destruction, which must be understood as a transition to ever-new
life. But just as important is the 'samsara' Associated with a universally
applicable legality, which is called 'karma', ie. fate as the result of the
individual’s actions in a past life or possibly several past lives. None are
thus excluded from this regularity, which applies to both gods and humans,
animals and plants, thus placed at different steps in a kind of hierarchical
system. The idea of karma-samsara won diffusion mainly because of
its explanatory power over the inequity of equipment, capabilities, conditions
and fate, but probably as much because of the promising perspective, it opens
up ever new possibilities for all living creatures, humans inclusive.
However,
there was at one time a shift in Indian religious understanding of
karma-samsara, during which they especially emphasised the negative and dismal
by the eternally repetitive rhythm of birth, death, birth, death, birth, etc.
The idea of deliverance (moksha in Buddhism nirvana) from the ever spinning
"wheel of life" was insistent, and the solution was observed, to
avoid new karma, to use the law of karma by refraining from any kind of lust,
stop samsara, was the thought. It was therefore important to find ways to
subdue lust and thereby obtain deliverance or redemption, and such methods were
developed through the various yoga systems, such as Hatha, Karma, Bhakti, raja,
Jnana-yoga and others connected with the fact that there are different types of
people.
The
doctrine of karma-samsara came to the western world during the 1800s, when
British and German scholars studied and translated the Indian philosophical
source writings, like the Indian reform movement Brahma Samaj (Brahma Society),
founded in 1828, several Indian scholars on lecture tours to individual Western
countries. The movement comprised mainly names as founder Ram Mohan Ray
(1772-1833), Debendranath Tagore (Thakur) (1817-1905) and Kechab
Chandra Sen (1938-1884). So did The Rama Krishna Mission, whose most
famous representative was the leading disciple of Ramakrishna Narendra Nath
Datta, better known under the name Svami Vivekananda (1862-1902). Gadadhar
Chatterji or Ramakrishna (1834-1886) was a prominent figure in
Hinduism in 1800-century India, and his most important lessons was that he
equated all religions and believed that every religion, whatever its teachings
are all about, becomes true religion, when man fondly indulged in God and
lovingly serve his neighbour. Therefore there is no reason to choose one
religion for another, but make it clear to everyone that Christians should strive
to become one with God in Christianity, Muslims in Islam and Hindus in
Hinduism.
The innovative at the Brahma Samaj was to target a rationalist new
interpretation of the Hindu teachings, in particular to counter the Christian
missionaries' criticism. But it was probably as much movement Arya Samaj
(Arian Society), founded in 1875 in Bombay by Dayananda Sarasvati
(1824-1883), who represented opposition to Christian missionary and Other
Western influence in India.
That
was particularly the theosophical teaching that at the end of the 1800s was
made by the famous Russian-born Helena P. Blavatsky (1831-91), also
known as Madame Blavatsky, who came to play a role in Indian philosophy and
religion ground in Europe and America. In 1875, Blavatsky founded the "Theosophical
Society" in New York, and through this company, spread her occult
teachings, which is a mixture of both European and Indian elements. Theosophy
is a Gnostic-syncretistic teachings where God is life's centre, the world that
is an emanate (a flow of) of the Godhead, is seven-divided and basically
spiritual. Especially using the Mahatmas and gurus can wisdom of God be
achieved after many reincarnations and enriching experience.
Madame Blavatsky moved to India in 1879 where she established the headquarters
in Adyar in Madras, and from there spread the theosophical teachings with the
help of numerous Books and writings. From 1891 was Annie Besant
(1847-1933), an energetic leader of the Theosophical Society, and under her regime
was quite young Jiddu Krishnamurti (1897-1986) in 1924 proclaimed the
spiritual leader ("World Saviour") by an international theosophical
direction "Star in the East," which he next turned to and
dissolved on the grounds that every man must seek truth and find it in himself.
That message, he has spread through extensive lectures and travels through
Books, many translated into Danish. In his works Krishnamurti proclaims a
lesson that is drawn from European and Indian sources, about a hidden harmony of
the universe and the individual souls that can be experienced through intuition
and in harmony with recognition of the self lead to peace of mind.
A name of importance for the spread of the doctrine of reincarnation in the
Western world, are the Austrian philosophical writer Rudolf Steiner
(1861-1925). He originally joined the Theosophy, but broke in 1913 with this
and founded his own occult-philosophical direction: Anthroposophy, and
also founded the Anthroposophical Society with headquarters in Institiut
Goetheanum in Dornach at Basel in Switzerland. His teachings, anthroposophy (=
knowledge about human beings), is a Gnostic-syncretistic teachings which have
inspired the Indian karma and reincarnation believe in Goethe’s organism
thoughts and in a pantheistic understanding of Jesus, ie. a perception of God
and the universe, nature, is one. It is Steiner's view that man through moral
and spiritual life can evolve and move up the increasingly ethereal layer to
the final stage: the human spirit. Steiner wrote a lot of Books, designed a
biodynamic farm and his learning had a significant influence on Western
education, particularly through the establishment of special schools in several
countries, including in Denmark.
The role of reincarnation in Martinus
Cosmology
Here
in Denmark got the idea of reincarnation or rather the conception of
karma-samsara a breakthrough in and with the then 30-year Martinus Thomsen’s
spiritual experiences or initiation at Easter in 1921. He and his teachings,
however, remained unknown to the public at large, but so much more energetic
efforts were made in the quiet and completely outside the media spotlight.
1921-28 Martinus spent drawing virtually most of its many symbols using simple
geometric shapes, such as circles, triangles, rhombi and the like. All together
should make it easier for at least visually gifted to perceive and understand
the main features of that in Good sense, fantastic world and its spiritual laws
and principles, he is using his newly gained cosmic consciousness and
well-developed intuition ability had gained access to experience in the form of
a revelation. The latter event, which took place at Easter 1921, he has
described in detail the course of the book "Around the birth of my
mission." For a mission felt Martinus, that on that occasion had been
imposed on him and he was therefore obliged to do his best to spread the Good
word about the new holistic picture of the world and existence, mainly in the
form of lectures, as Martinus undertook himself. And below, he showed just
those slides of his own Hand drawn and coloured symbols. There were also early
organised study groups, led by Martinus's first student and secretary, Erik
Gerner Larsson (1907-1973), who in general became and were a key factor and
driving force, and partly to the spread of Martinus' thoughts the next several
years, and partly to the establishment of the institutions which in practice
would manage and disseminate the 'mission' - Martinus preferred since calling
this the "Case". Here I shall not go deeper or further into the
history of the "Case", but must on that matter refer to http://www.martinus.dk/
Reached
so far we will look at how Martinus perceive the issue of reincarnation, karma,
and it can immediately be said that he within the frames of his Cosmology
describes these concepts and phenomena entirely positive. Namely, as absolutely
necessary, valuable and indispensable factors or elements in the whole picture
of the world and life, he has presented in the form of its symbols and its
Associated logical cosmic analysis, whose end results leads to a confirmation
of the biblical statement that "everything is very Good."
To understand Martinus' perception of the law of fate or destiny (karma) and
reincarnation, it will be necessary here to give - it must be emphasised most
inadequate – a basic outline of some of the main factors in Martinus'
Cosmology:
The main factors in Martinus Cosmology
An
absolute key factor in Martinus' image of the world is God or Godhead, as the
shortest defined as the first and by itself causeless cause. It means God or
deity itself is uncreated and eternal, as such, or infinite or without borders
in any sense, that is unlimited in both spatial and temporal sense. Deity is,
in Other words, the prerequisite for the so-called creation, which just means
space and time, or rather the space-time-continuum, and as such possess
divinity three main attributes: Almighty, all-wise and all loving. There is,
according to Martinus, however, three other main factors that characterise the
Godhead, namely that this is a creator with an ability to create or produce a
something, but mind you not out from himself but within his own
eternal and infinite essence. God as a creator possess a self or an I and an
Associated ability to create and experience, ie. a create and experience of
which something is created or manifested: an organism, the latter in the form
of the psycho-physical universe, through which Divinity manifests itself and experiencing
its own life.
It is therefore Martinus's brilliant observation that the Godhead is really an
expression of three principles in one or a so-called three-united principles,
namely as an I, a create- and experience-ability, and a psychophysical organism.
The triune God is also known in the patriarchal Christianity, but defined it as
the Father, Son and Holy Spirit. The next brilliant statement from Martinus'
side is that the living creature, including man, are "created in God's
image and looks like him,'" namely, primarily in its capacity as an I, an
ability to create and experience and a psycho-physical organism. So 'the
offspring of God' also reflects a three-united principle.
This fact is according to Martinus a de facto expression of one of the 8 major
head creating principles that underlie all of creation or manifestation,
namely, "The principle of life unity". This principle is also used
for the living being's personal individuality and the personal I-sense or
ego-sense, not to be confused with egocentricity. The same principle also has a
variant principle called "The principle of substance", which quite
simply means that the substance or matter, whether it be spiritual or physical,
will always be composed of still smaller units almost infinite. In that sense,
every living being is simultaneously a kind of divinity in miniature. That the
so-called infinite can possibly be limited or perceived as such, mainly due to
“the principle of perspective", which precisely defines the perspective up
in the macrocosm and down in microcosm. "The principle of perspective
" is - along with the "The principle of contrast" - in other
words, the condition and prerequisite for the living being (The I,
consciousness and organism) as a whole is able to perceive the sizes and
proportions.
"Talent
Cores" and formation of fate
However,
it is particularly two key generate principles: first "The talent core
principle" that underlie the living creature and is able to collect and
accumulate experience and also experience the phenomenon of fate, and second,
"The circuit principle" in association with the variant
principle" The principle of fate or retaliation", which is the
precondition for the individual to examine and experience the birth, death and rebirth.
But there belongs obviously very different and more to understand how these
phenomena and complicated processes are going on in practice than it would be
possible to explain here.
One of the things that are particularly important for understanding the living
creature's formation of fate, is as mentioned the fact that the living being’s
over-consciousness possesses an automatic ability to form the so-called
"talent cores" - poetically called "seeds of fate" -
defined as ultra-microscopic energy or vibration centres who group themselves
according to certain patterns in the so-called "fate element” or
"consciousness archive" of the individual’s over-consciousness.
According to Martinus, the individual is of course acting as an I, a
consciousness and an organism, however, such that the concept of consciousness
is divided into an over-consciousness and a consciousness below this, which is
therefore described as the "under-consciousness" - not to be confused
with the general psychological concept of the unconscious, and an organism that
is shared in a mental organism and a physical organism. In Martinus' Cosmology
"under-consciousness" is divided in the "waking
consciousness" and the "Night consciousness", the latter concept
comes closest to psychology's concept of subconsciousness. But just as
important is that the individual's psychic organism is made up of six spiritual
bodies or organically built structures, namely the body of instinct, the body
of gravity, the body of emotion, the body of Intelligence, the body of intuition,
and the body of memory. But also that the psychic organism is Associated with
the physical organism or the physical body only during that period, in which
the individual is incarnated or reincarnated. The link between the psychic
organism and the physical body is done through a body called "the coupling
body" or "the transformation field", as all sensation etc. is
interactive between the two organisms, the mental and the physical. For
instance, it is also the coupling body, which mediates and maintains a connection
between the talent core stock in the over-consciousness and the gene-complex in
the physical organism.
In the case that individuals in all, six spiritual bodies or body structures available
in his eternal life, it's due to the fact that from the Godhead’s side provided
a total of seven cosmic energies due to the individual's predisposition. These
energies consist of instinct, gravity, emotion, Intelligence, intuition and
memory energy, and by the seventh due to energy, mother energy, called such
because it is actually the source of the six other basic energies. The latter
is also known as the under-consciousness basic energies, while the seventh,
mother energy, is described as the over-consciousness energy, as it underlies
the high-psychic field of over- or super-consciousness through the
consciousness with its recessed cosmic creation principles, in addition to
local bodies such as the fate element, the sensory register, the two sexual
poles: the feminine pole and the masculine pole. In truth it is that the I is
connected with a lust for life experience, as Martinus rightly describes as
“primordial desire” ("urbegæret") as this, so to speak is cause to
any specific desires, in principle, like the branches of a tree is deleted from
the same stem. Via the primordial desire translates mother energy in the form
of the over-consciousness, which primarily is represented by the cosmic
principles of creation. This and this translates back in the form of the
sub-conscious basic energies, ie primarily in the form of six spiritual bodies
or body structures, in principle, the same as with light falling through a
prism, which in themselves colourless (white) light is broken and split into a
colour spectrum on a total of seven colours: red, orange, yellow, green, blue,
indigo and violet. This colour spectrum using Martinus care of, to symbolise
the self, and the seven cosmic basic energies as follows: The colourless
(white) light symbolises the I or superego, the red colour symbolises the
instinct energy, the orange colour of the gravity energy, the yellow colour the
emotion energy, the green colour of Intelligence energy the blue colour of
intuition energy, the indigo colour symbolises memory energy and the violet
colour of the mother energy.
Energy = "the
ability to perform creation"
However,
it is extremely important to realise that the term "energy" within
the framework of Martinus' Cosmology is defined as "the ability to perform
creation." In science defines 'energy' as 'the ability to perform work'.
It is also important to understand the phenomenon of 'experience' or 'life
experience' requires a significant moment of creation, for being able to set
up. The six cosmic basic energies are therefore six different ways to sense and
experience, and is simultaneously six different forms of manifestation. It is
also important to have clear for himself that the six cosmic basic energies
never in any case occur in isolation, but invariably always are grouped into
six interrelated key combinations, which are organised on the basis of the
circuit principle and the contrast principle. The main principle and the
legality of the basic energy the combination is such that one of the energies
is in its climax stage, while its opposite is in a latent stage. Another of the
energies are in the first stage of growing towards culmination stage, and its
opposite are in the second stage of decreasing towards the latent stage. A
third basicn energy is on the first stage of growing towards culmination stage,
and its opposite are simultaneously in the second stage of decreasing towards
the latent state. Together, the six basic energy combinations the souls six
cosmic basic manifestations which repeats itself again and again during the
individual's eternal life. The main purpose of this eternal repetition is a
necessary periodic renewal of life experience ability and manifestation
ability, without which no experience or manifestation whatsoever could take
place. To get a hopefully better and clearer understanding of basic energy the
combination, please see the diagram below.
They
said six basic energy combinations also underlie the existence of six universal
cosmic realms or planes of existence, which together form part of a large
circuit that Martinus describes as a "spiral section" of the even
larger "the spiral circuit". The latter is also organised as a joint
of seven organism principles, consisting of 1. the elementary principle, 2. the
cell principle, 3. the organ principle, 4. the organism's principle, 5. the
planet principle, 6. the solar principle and 7. the galaxy's principle. As
should state represents the organism principles No. 1-3 respectively microcosm,
while the organism principle No. 4 represents an "in-between cosmos"
(ie a 'cosmos' between micro-and macro-cosmos), and organism principles No. 5-7
represents the macrocosm.
Diagram of the constellation between the living being’s six spiritual
bodies:
The diagram, as described below, can be found in the book
"X" - a complete introduction to Martinus' Cosmology ", vol. 1,
p. 325, publisher Nordic Impulse, Spjald 1986 and is by courtesy of by the
publisher and author Per Bruus-Jensen been made available to this
website.
Supporting the understanding of the diagram above the two foregoing
shall here only indicate two ways diagrammatic to illustrate the legality, on
the basis of the circuit principle and the contrast principle applies in
connection with the soul's growth and degeneration. The diagram on the left,
figures 1-6 show the main stages that Each basic energy body undergoes. The
number 1 refers to the latent stage, the number 2 to the first growth stage,
the number 3 to the second growth stage, the number 4 to the culmination stage,
the number 5 to the first stage of decreasing, and the number 6 to the second
stage of decreasing. - The diagram at right shows exactly the same, but that it
must 'read' from the bottom up. Figures 1 below and above must show that there
is a repetition principle, which extends both upwards and downwards into the
infinite, namely in the way that just demonstrates the spiral circuit
principle. - The diagrams are contained in Per Bruus-Jensen: "X" - a
complete introduction to Martinus' Cosmology ", vol. 1, p. 323 and p. 325,
reproduced here with kind permission of the copyright holder and publisher, the
author Per Bruus-Jensen.
Explanation for the diagram with the spiritual bodies and their mutual
combination:
Here we see the figure to the right on the bottom diagram extended
to a total of 6 similar shapes, Each of which will symbolise a basic spiritual
energy body, but offset by exactly one step or phase shifted upward relative to
Each Other. This is due to laws of the circulatory and contrast principle, why
the situation in the mental structure as a whole will always be that one of the
bodies is on its latent stage, one in the first growth stage, one in the second
growth stage, one in the culmination stage, one in first reducing-stage and one
in the second reducing stage. The mental structure as a whole consists always
of six interacting spiritual bodies, but that is such that they Each are on
their own individual main stage, as evidenced by the diagram.
Roman figures at the bottom of the diagram refers to the six basic energy bodies:
I = body of instinct, II = gravity body, III = emotional body, IV = body of
Intelligence, V = body of intuition and VI = body of memory. The diagram also
shows clearly that the six bodily circuits are mutually displaced by a step or
phase in exactly one main stage and it is precisely this circumstance that
determines that the six bodies during the course of their respective circuits
are maintained in such a mutual developmental combination fact that all six
bodies are permanently represented. This fact is clear when reading the diagram
across. The shaded belt by arrows with the word NOW (NUET), just specify
combination ratio in a given now. The two staircase formations must specify a
section within which all six bodies together have completed a circuit. For
information, it must be emphasised that the time it takes for a spiritual body
to review its cycle, is, according to Martinus about millions of years.
As
mentioned, especially the mother energy Associated with the circuit principle
and the contrast principle which determines that Each of the six spiritual body
respective growth and reduction process takes the form of a Circuit process.
However, there is still a creative principle, which plays a crucial role in the
permanently maintained phase shift of the six of rotational respective
performance cycles, and it is that with the mother energy is also linked the
sexual pole principle. The importance of this creative principle will be
described later.
But just read across, shows the diagram t the same time the six
basic energy combinations of the six universal cosmic realms. The shaded zone
on the diagram above previous marks just such a kingdom, namely in this case
because the combination og energies,, which is true and is responsible for the
situation in "the real human kingdom" that still does not exist here
on earth. To make the reader somewhat familiar with what is more accurately be
understood by those universal realms or planes of existence, as Martinus'
Cosmology operates, reproduced here yet another diagram from Per Bruus-Jensens
book "X" - a complete introduction to Martinus' Cosmology ",
vol. 1, page 327:.
As will be readily seen, the diagram above obvious similarities in
common with the diagram as seen earlier above. The only thing new is actually
the vertical letter row far left, where A - F refers to the six standard cosmic
energy and body constellations, which appears when the diagram is read across.
But since these six standard configurations precisely form the basis for the
six universal cosmic realms or planes of existence refers the diagram actually
also indirectly to them.
The diagram as mentioned above should be read from the bottom up, and
simultaneously, across which one can observe that standard body combinations in
the plant kingdom (labelled A) shows that the instinct of the body
(labelled I) is in its culmination stage, the body of gravity (marked II) in
the second growth stage, the emotion body (marked III) in the first growth
stage, the body of Intelligence (labelled IV) in the latent stage, the body of
intuition (labelled V) decreased in the second stage of decreasing and the
memory element (marked VI) in the first stage of decrease.
The standard body constellation in the animal kingdom (labelled B)
appears with a body of instinct (I) initially reduced assembly stage, the body
of gravity (II) in its culmination stage, the feeling body (III) in the second
growth stage, the Intelligence body (IV) in the first growth stage, the body of
intuition (V) in latent stage and the body of memory (VI) in its second stage
of reduction.
Standard body constellation of the true human kingdom (labelled C) looks
like this: instinct body (I) are in the second reduced stage, the body of
gravity (II) in the first reduced stage, the emotion body (III) in its
culmination stage, the body of Intelligence (IV) in second stage of growth, the
body of intuition (V) in the first stage of growth, and memory body (VI) in its
latent stage.
Standard constellation in the kingdom of wisdom (labelled D) is as follows:
instinct body (I) are in the latent stage, the body of gravity (II) in the
second reduced stage, the emotion body (III) in its first reduced stage, the
body of Intelligence (IV) in the culmination stage, the intuition body (V) in
the second stage of growth, and the body of memory (VI) in the first stage of
growth.
The standard body constellation in the divine world (labelled E) show
the following: instinct body (I) are in the first stage of growth, the body of gravity
(II) in the latent stage, the emotion body (III) in the second reduced stage,
the body of Intelligence (VI) in its first reduced stage, the body of intuition
(V) in its culmination stage and memory element (VI) in the second stage of
growth.
The standard body constellation in the kingdom of bliss (labelled F)
exhibits the following characteristics: instinct body (I) is in the second
stage of growth, the body of gravity (II) in the first stage of growth, the
emotion body (III) in the latent stage, the body of Intelligence (IV) in the
second stage of reduction, the body of intuition ( V) in its first stage of
reduction and the body of memory (VI) in the culmination stage.
After having lived through the kingdom of bliss, reincarnate the individual in the
plant kingdom and then repeats in principle the same circulatory and
development, but only at a higher level, which is marked by the letter A1.
In
the foregoing, the readers hopefully have gained a little insight into the vast
perspective, inter alia, phenomena of fate and reincarnation according to
Martinus' Cosmology are included. But this is far from everything said about
these quite complex issues. The fact is that reincarnation takes place only in
plant and animal kingdom to which the earthly man belong to. Martinus perceive
simply incarnation and diskarnation as a method of physical organism
replacement. But in the real human kingdom is reincarnation replaced by the
technique of materialisation and dematerialisation as short, is that the individual
(the I) either by itself or by the help of discarnate (spiritual) beings
materialize one for the special purpose suitable spiritual body. This means
that the individuals of the highest spiritual worlds, ie. kingdom of wisdom,
the divine world and the kingdom of bliss, is free of reincarnation, and
actually could manifest itself through any body or figure that may prove most
useful in the given situation. But a sensory manifestation and skilfully body
must under all conditions and circumstances be created, so that the individual
(the I) can perceive, experience and Act.
The individual
and the spiritual worlds
It
is, however, that the Four Spiritual great empires, the real human kingdom, the
kingdom of wisdom, the divine world and the kingdom of bliss, is maintained by
virtue of its more permanent, although cosmic seen also only temporary
'residents' who only After millions of years once again incarnate in the
physical world, but also continuously and at the same rate replaced by
newcomers 'immigrants', whereas the discarnate extraterrestrial individual,
such as man, on his time speaking relatively short road to a new reincarnation
staying only temporarily and relatively short in those realms. But the
discarnated individuals are experiencing especially those realms only through
that to Each kingdom corresponding spiritual body, for example for the mortal
human person in whom particular the body of gravity is dominant, meaning that
the experiences in realms as the kingdom of wisdom and especially the divine world,
would be minimal, probably much like the infant's experience is of the physical
world. See. with the diagram above.
As will be seen by what has been said about such reincarnation, there seems to
be the big fundamental similarities between Martinus' perceptions of the fate
of spiral circuits, including reincarnation and karma-samsara of Indian Hindu
origin. It was, according to the otherwise illiteracy Martinus himself
admittedly borrowed a theosophical book on meditation, which indirectly raises
the spiritual experiences he had at Easter 1921, but the relatively large
overlap between his teachings and classical Indian philosophical systems,
especially Sankhya and Vedanta, he argues, the reason that it is the same
reality, both parties have come to intuitively track of. The coincidence is, in
Other words, no chance, but is expected as actually seen is a spiritual
exploration of the self-same world and the self-same life. Neither has
fundamentally changed in the centuries that lie between classical Indian
philosophy and Martinus' Cosmology.
However,
we do not really come closer to an answer to the question of how reincarnation
as a whole can take place, how it occurs and why. Because it just is
specifically about the specific question 'what', 'how' and 'why' that occurs
some vague notions, it will obviously be important, and obvious to look at what
in particular Martinus has to say.
From Martinus' cosmic perspective depends answering the questions primarily
about what the living being is basically for a size. The answer is as stated,
that the living being quite elementary is constituted as a triune principle:
self (the I), consciousness and body. Therefore, the equilateral triangle,
understandably, the geometric shape that Martinus has chosen to symbolise the
living creature in all contexts in its symbolism.
The
equilateral triangle is everywhere in Martinus' symbolic expression of the
concept and phenomenon of a "living being", namely in the sense that
all living creatures cosmic seen fundamentally is constituted as a triune
principle. In that 'perspective' is all living creatures completely identical,
equal, equally valuable, necessary and indispensable to life’s great adventure
games. But through a series of so-called cosmic creation principles, not least
the circulatory principle and the contrast principle and the sexual pole
principle, differentiated the living creatures in a myriad of species,
individuals and sizes.
Just
about reincarnation, there seems in general to rule some more or less diffuse
conceptions especially on how this more precisely happens and will take place.
The erroneous ideas of reincarnation is due largely to its mindset assumes that
only the physical laws that apply, including the physical space-time continuum.
Therefore some imagine that the soul at death is detached from the physical
body and so to speak rises up to some unknown and unspecified place, unless one
imagines that the soul ascends to God in heaven, where this so than are in the
universe, or worse, the soul sinking into hell and be tortured forever.
Conceptions, which at worst is more or less naive, but at best contains some
truth, and in the latter case in very highly symbolic or mythological
expression of the incidents, however, sees something different in the world of
cosmic reality, such as including depicted by Martinus.
If
we look at the phenomenon of reincarnation and the situation surrounding this
out from the analysis thereof, which occur mostly within the boundaries of
Martinus' Cosmology, they give a somewhat different picture of the case. It
foresees namely with the fact that everything that exists and is exclusively
found in the I’s eternal, boundless and primordial being. This is the first and
of itself causeless cause, about which we can only predict that it or they
exists. Martinus denotes consequently this as "Something number 1" or
X 1, which is equal to a something that is unknown. It is understood that one
could never experience this 'something', as it is in its own nature. However,
it is simultaneously a fact that the existence of something that is said to be
manifested, produced or created, and this logically implies that X 1 must
possess an ability to manifest, produce or create, mind you not out of or beside
himself, but by and of itself, because otherwise there is of course nothing.
This ability denotes Martinus as "Something number 2" or X 2, and the
manifested, produced or created as "Something number 3" or X 3, and
indicates thereby that both X 2, the creative ability, as X 3, it created, in
their actual basic nature are unknown and of itself sizes beyond recognition.
As stated, we are with the three Xs again come into contact with the triune
principle, which we hereafter mainly will be dealing with X 2, the I's ability
to create, which strictly speaking is also an ability of sensory experience,
which, however, we must leave for now. Nevertheless, it should be pointed out
that the creative ability is not worth much without a motive power, and this we
find according to Martinus in the fact that the divine omnipresent Being are
motivated to manifest and experience the force of an inherent and irresistible
primordial desire, namely simply a desire just to manifest and experience. This
is according to Martinus done by the way that from the primordial desire
primarily 'radiates' a series of creating principles, which we have already
been in contact with such as the principle of circuit and contrast, the
perspective principle, the sexual pole principle, the principle of life unity
and - not least - the principle of reincarnation. Because these cosmic or
universal create principles functionally lies 'before' or 'above' consciousness
denotes Martinus therefore compiled this as just the super- or over-consciousness.
This contains at the same time also the two sexual basic talent cores, the
feminine pole and the masculine pole and the memory repository and the element
of fate or destiny.
The five universal
kinds of movement and the six cosmic basic energies
However,
there is a very important creative principle, which along with the other
creating principles represent the high-psychic seventh basic energy, th mother
energy, which plays a crucial role for the I’s opportunities for being able to
manifest and experience, and that is the principle of motion. It is
linked to the phenomenon of movement partly represents the primordial basic
that life experience at all can be set up, and partly for that life experience
can be equipped with both quantitative and qualitative factors, which in
practice are based on the occurrence of five kinds of universal movement, and
the six cosmic subconscious basic energies. These latter we know already as the
instinct energy, the gravity energy (a dynamic capability that must not be confused
with the physical gravity), the emotion energy, the Intelligence energy, the
energy of intuition and the energy of memory. Here we must still remember that
the concept of energy within the framework of Martinus' Cosmology is defined as
"the ability to perform creation", the last of this word understood
in its widest sense.
However,
we are only now come into contact with the five kinds of universal movements,
schematically constructed looks like this: 1. Basic Movement. 2. Space. 3.
Time. 4. Transformation. 5. Matter. -
The Basic Movement consists in principle simply in the fact that a somewhat is
shifting or changing position, implied in relation to something else. That
'space' is described as a kind of indirect movement is related to the fact that
a movement is going on in the room and mark a certain distance or distance
relative to the starting position. That time is called a motion is probably
self-evident, simply by virtue of the fact that you talk about 'space of time'.
The transformation must be understood as the 'movement' that occurs in
connection with, for example embryonic development, during which the fetus is
transformed from the fertilized egg-sperm to mature birth child, since at best,
changing to young, adult and old, and eventually die. Matter consists in
principle of all five kinds of motion, but in microcosmic view in the form of
e.g. elementary particles, which in reality is super-microscopic energy or
force fields.
But
just the concept and phenomenon of 'power field' brings us indirectly in touch
with what is within the boundaries of Martinus' Cosmology described as "the
psychic power field." All power is under him a basic question about
the tension effect of the contra activity of the gravity energy and the emotion
energy. This means that power 'substantially' is identical with a combination
of the universe’s second and third cosmic energy, that is, the gravity energy
and the emotion energy. This will force all of its cosmic primordial forms of
purely spiritual or psychological nature, why force can legitimately be
characterised and described as "psychic force".
However, we do not plunge us further into the complex circumstances and issues
related to the "psychic power field", but simply pointing out that it
is within this that all the I’s manifestations and life experiences are going
on and that it is in force of this that the I is skilfully sensorial and
manifesting itself to the world.
It can therefore say that the mental force field represents the mainstay
substantial basis for the existence of both the I’s emotional life as well as
its thought life and as the emotions and thoughts objectively seen consists of
alternating tension and oscillation or vibration in larger or smaller sites of
the force field. These voltage, vibrations and stages of vibration, as
objectively and basically in the form of stock movements experienced by the I
as different sensory information, feelings and thoughts, which in fact is the
main components of the experience of life. The psychic power field is, in Other
words the objective scene of the I’s life experience, and is thus identical
with the phenomenon we describe as the daily consciousness.
The phenomenon of consciousness
The
situation is then that we can legitimately ask how this psychic power field
fundamentally is located, whether it is localised in the physical body, or more
precisely in the brain, there of both science and of people generally is regarded
as the "seat" for consciousness? But to this Martinus answers clearly
and unequivocally that it is a misconception that the brain would be the
ultimate seat of perception and hence of consciousness.
The question is of course also primarily what the phenomenon of 'consciousness'
really is for a 'size'? The simplest response must be that the 'subject' of
course consists of the self or I, ie. the underlying 'substance' or carrier of
all properties, changes and conditions. What to be or become conscious, therefore,
say to be or become aware of 'something' (the 'object'), namely, those
characteristics, changes and conditions. These may take the form of automatic
sensory input, targeted perceptions, memory, expectations and fantasies,
feelings (hatred, love, fear, etc.) and thinking (sense and reason). But still
we lack a clear answer to where the psychic power field and thus awareness can
and should be located, especially since Martinus as mentioned denies that
consciousness only exists in the physical brain. The closest we here so far has
come to an answer is that the psychic power field and thus the consciousness
can be localised to stay within the bounds of what Martinus describes as the
consciousness ‘below’ or 'under' the over--consciousness. However, this should
not be understood literally, but figuratively as under-consciousness as an
functionally subordinate 'management organ' of consciousness, defined as a
high-psychic power field. 'Under-consciousness' consists as stated of a total
of six spiritual basic energy bodies, including specific gravity and emotion
energy as well as the instinct energy, together so to speak forms the
'skeleton' in the psychic power or experience field in which the objective
voltage, vibration and states of vibration subjectively are experienced by the
self or the I, as sensations, feelings and thoughts. Preliminary conclusive can
be said that the phenomenon of consciousness is basically depending on that the
subject or the I is confirmed in its role as the experiencing. The phenomenon
of consciousness as such represents therefore the subject's or I’s 'vision of
itself’, which in reality is the deepest analysis of and truth about life
experience. But despite this, we would still like to know how to more
accurately relate the location of the psychic power field, primarily because it
has significance for the understanding of the 'technique' of reincarnation.
The diagram shows the principle in the genesis of the outer world
of the impact of genesis of life experience. A and C respectively symbolise an
object (X) and the experience of this (the circle with the five-pointed star
shape). Concave mirror D expresses the work ability / creative ability in its
capacity as the ability to experience; triangle E refers to the subject (the I).
For the functions of the experiential ability is projective activities
entailing a phenomenological overlap between object and experience (symbolised
by the axis k) so that the experience in practice as a so-called 'outer' world
and reality. - The diagram also shows how to experience life as a result of the
interaction between the I’s sensory mechanism on one side and the objective
outside world on the Other side, appears as fundamentally made up of eleven
primordial elements, represented by six cosmic basic energies and five kinds of
universal movement, these are symbolised by respectively, the white hexagon and
the black five-pointed star. It be noted how the drawing seeks to demonstrate
that the six cosmic basic energies (symbolised by the white hexagon) are the
basis for the existence of the five basic universal movements (symbolised by
the five-pointed black star). - Diagram and (here adapted) text can be found in
Per Bruus-Jensen: "X" - a complete introduction to Martinus'
Cosmology ", vol. 1, pp. 117 and 189, who is kindly put at my disposal by
the author. - On my own bill, I would add to the circle with the five-pointed
star C with some caution corresponds to the psychic power field, from which all
manifestation, perception and life experience are going on.
The individual and
the Godhead
It
can now be pointed out that in principle a similar way as the living entity
(the individual) has a personal psychic power field to its disposal, that
equally has the Godhead a psychic power field to its disposal, which however is
universal in the sense that it includes the psychic power fields of all living
beings. But while the individuals psychic power fields are personal and unique
to its 'owners', so constitutes the Godhead’s psychic power field the 'outside world'
or 'outer world', as all living beings are constantly in contact with in one
way or another, regardless about individuals living in the physical world
incarnations or in the spiritual world between incarnations, or whether
individuals have a more permanent residence in the spiritual worlds. But no
matter what and how, they constitute the personal psychic power field, in fact
the skeleton of the I’s overall sensory and manifestation apparatus which is
basically indeed represent the individual's actual organism.
Against this background, it is clear that what we commonly understand as the
physical world, which regarded experience in reality is an illusory phenomenon
and a consequence of the function of the creative ability. Admittedly, the
physical world an objective basis in the form of so-called microcosmic stock
movements, subjectively seen as elementary particles, atoms and molecules, but
these are according to Martinus, in fact a proxy or a product of living beings'
activities in which instinct, gravity and emotional energy is the basis for the
so-called physical matter. This is through the root in reality a spiritual
phenomenon and experience considered purely illusory. Against this background
it becomes easier to understand how reincarnation can take place since there's
not been the case that the I and the spiritual body leaves his physical body at
death, but that it is the physical body and the coupling body that leave the I
and its mental structure and that it initially is the body of emotion, by virtue
of the over-consciousness and the consciousness apparatus, which then until
further notice 'carries' the individual’s consciousness through the spiritual
worlds and to a new rebirth (reincarnation) in physical matter.
Here we must end this rather long - and it must be like to be granted
inadequate - trying to give a portrayal of the 'technique' behind
reincarnation. I can only urge the interested reader to seek out the sources of
the information here is presented, namely the Indian philosophical systems of
Sankhya, Yoga and Vedanta, and secondly especially Martinus' works as well as
secondary literature, for example the works of Per Bruus-Jensen. In addition,
the reader can usefully refer to a quite excellent and relatively easy
understood contribution to the Danish history of ideas, especially on
idealistic philosophy by Sv. Å. Rossen: Martinus' Worldview. A study
in history of ideas. Publisher Kosmologisk Information 2008.
The coupling
body or the transformation field
But
before we completely leave the topic we will briefly look at what the so-called
coupling body or transformation field is a phenomenon. In here are two names
for the same term is due to the fact that Per Bruus-Jensen does not use by
Martinus himself, but the term ”the coupling body”. Martinus exclusively uses
the word "the transformation field" to describe the phenomenon that
can and should be understood as a ‘coupling’ element. But both designations
predicts and constitute both an "intermediary", ie between the mental
structure and the physical body. This is according to Martinus, together with
the fact that the spiritual matter or energy can not by itself have sufficient
strength or power to connect to and affect the physical matter or energy. This
requires an organ or an organism that is partly spiritual and partly physical,
and these requirements are met precisely by the coupling body, even so much
that it takes the same form as the physical body, whether it comes to plant,
animal or human organism. This means that the coupling body is already formed
early in the Incarnation, which in case of the plants means that the facility
for that body is connected with the seed, bulbs or tubers, while for the animal
and the human person is formed around the time the ovum and sperm fuse together
and a new physical organism is about to become. It implies also that the
coupling body’s development and growth effects in sync with the development and
growth of the physical organism.
It might be a little easier to understand the coupling body and its function,
if one imagines the coupling body as something like an electromagnetic power
field Associated with the physical organism. This power field is influenced
from two sides, namely automatic and volitional impulses from the spiritual
structure and partly by automatic impulses from the physical organism, such as
electro-chemical reactions in the sense organs, nervous system and brain
centres. It is in this sense that one can talk about the special role of the
coupling body or transformation field - we have for convenience here preferred
to use the term the coupling body - play for the I (individual) contact with
the physical world of matter, namely as described as an interactive organism
and disseminates the I’s inward activity in terms of perception and partly its
outreach activities in the form of manifestation, ie acts of any kind and
shape.
An important question in connection with the coupling body could it be to know
what happens to the coupling body or transformation field at the physical
body's death? - The answer is that it usually perishes and is dissolved
together with the physical body. But in some special cases loosen the coupling
body itself from the physical body and leads to a time its own life controlled
by the automatic functions and habits that are 'encoded' in the brain and
nervous system. This is according to Martinus such 'loose' coupling elements,
as clairvoyant people may occasionally get out to experience and that is why
the concept and phenomenon of ghosts.
Below is a diagram of the structure in which the coupling body is an essential
link between the individual's spiritual structure and its physical organism.
The diagram above are graphically and symbolically to illustrate
what is happening at death. However, one should not focus attention on the two
characters form. On the left figure represents the outer zone, marked
"a", the physical organism and thus the physical world. The next two
zones, respectively. labelled "b" and "c" and it indicates
the first zone, the individual is in After death. Here are the individual's
experience of the physical world ceased and replaced by an emerging sense of
the spiritual world, but is largely influenced by the individual's own distinct
interests in the form of whole scenes materialize in the spiritual matter and
thus form the surroundings that the individual is now experiencing. The first
sphere of death is also 'split' into two general areas, namely in the form of
an area in which there is hell-like conditions, (marked "b"), and an
area which has paradise-like conditions, (marked "c") but in both
cases it should be noted conditions, exclusively created by the nature of the
individual's own spiritual or mental structure. There is thus no question of
objective conditions, but only for temporary experiences of the same nature as
dream states or nightmares may have. It must be emphasised that an individual
can only experience one of these two states at once, but not both modes
simultaneously.
It should be added to zones "b" and "c" on the diagram,
besides those already mentioned, together also be viewed as indicative of the
coupling body or transformation field.
The spiritual structure that lies behind the experiences of the paradise states
and hell mode agree scenes seen in the shape of the portion of the diagram,
which lies within the fields "c", "b" and "a". In
the figures centre a visible triangle, the symbol of the I or self, the
experiencing and creating ‘something’: X 1. The figure marked 7, indicating the
mother energy or over-consciousness, while the fields around it marked with
numbers 1, 2, 3, 4, 5 and 6 marks the spiritual structure of the six spiritual
bodies.
The figure with double and jagged outline of the inner edge, labelled
"b" on the right of the diagram, is symbolising both that from the
spiritual structure and from the dead physical body detached coupling body and
with this the Associated relatively durable performance complex, a kind of
spiritual robot, which in some cases is able to lead its own life for a shorter
or longer time, After which it disintegrates. In rare cases, such ghost robots
become visible on the physical plane, and it is these that underlie the belief
in ghosts and apparitions, which are even capable of scars respond
stereotypically to external stimuli. But there is, according to Martinus purely
talk of a lifeless, spiritual copy of one or another being’s original, physical
organism, ie a kind of spiritual corpse, which is in beforehand doomed to go
meet its dissolution. - The diagram is borrowed from Per Bruus-Jensen:
"X", Volume 2, paragraph 2. 13. (©) 1987 Published by Nordic Impulse,
Spjald. Reproduced with kind permission of the copyright owner, author and
publisher Per Bruus-Jensen. – Explanation of the diagram is based on the
original explanation by Per Bruus-Jensen.
Before we
proceed to the main purpose of this site, which is to publish the series of
articles on Hans Christian Andersen and his writings, which I have written on
the basis of a comparison with Martinus' cosmic analysis in the form of his Cosmology,
which are grouped under the heading "The Third Testament ", it will
be useful to look at some of the topics in Martinus' Cosmology, as it may be
important for the reader to have a minimum level of knowledge. Without this
knowledge the reader would probably be no better chance to evaluate my claims
and views. Some of these have already been raised in the article "Fairytale and Cosmology."
For
further information concerning spiritualism, see also the article "The inner
reality".
© 2006. Revised May 2011 and translated into English in September 2011 by Harry
Rasmussen.
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