A review of spiritualism up to 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.
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:
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.
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.
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.
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.
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 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.
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.
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.