Martinus Cosmology on Parenthood and Creativity – Ole Therkelsen
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Lecture the 3/8-2008 in Martinus Center, Klint, 4500 Nykobing Sjaelland, Denmark by Ole Therkelsen on family life versus intuition and creativity. The Martinus Cosmology, Martinus spiritual Science gives a logical explanation showing that the creative processes in nature take place like all other creative processes known in the human world. Experience, knowledge, skills, creativity and invention lie behind every creative process! In fact, both human and nature’s creative processes are based on the same principle, namely a gradual process of evolution that occurs by virtue of conscious life! The third sex. The sexual transformation of man from single-poled state (parenthood and family life) to a double-poled state (creativity and intuition) becomes a major theme in the Martinus Cosmology also called The Third Testament. After the last 3,500 years, with The Old and New Testaments, The Third Testament becomes a major theme in Spiritual Science. Human consciousness and the human sexual structure are undergoing a great transformation during these centuries. Martinus has described this in more than 500 pages, consisting of the entire volume of Livets Bog 5, Two Kinds of Love and The Eternal World Picture 3, at symbol no. 33. Already in 1932 in Livets Bog 1 §130–132, Martinus discusses terrestrial man’s sexual transformation, which takes place in three major stages: the zone of happy marriages, the zone of unhappy marriages and the zone of infertility. This evolution from animal to human, from egotism to altruism, from partial love and falling in love to impartial universal love follows the laws of nature or the timetable of evolution. The arrival of a new human being in our day can be seen amongst others things with the way men and women begin to resemble each other more and more. The masculine grows in the woman and the feminine in the man, which is the organic basis for the beginning evolution of the equality of the sexes. The evolution from animal to human, according to Martinus, is not only natural but is also an unavoidable process in the creation of “the finished human being in God’s image”, which is a double-poled being with the masculine and the feminine poles in complete equilibrium. The finished human being loves all and has no favourites because its double-poledness no longer has any organic mental basis to prefer one gender to another. The Godhead, which is the sum of all living beings, is thus in itself also double-poled. The biggest surprise in Martinus Cosmology must be that according to the laws or timetable of evolution there should arise a new sex – a third sex. One takes it for granted that in the past there has been man and woman, that today there is man and woman, and that in the future there will also continue to be man and woman. But according to Martinus there will not continue to be man and woman; there will as mentioned come into being a third sex! The third sex is represented by the double-poled sex that in its fully evolved state has the masculine and the feminine in equal balance in its consciousness. Males and females, men and women, are half-sex beings that live in mutual dependence upon each other. The evolution of the progressively more double-poled human being, who in the final phase becomes complete and fully independent, is shown statistically with more and more adults living on their own. It is also the progressive evolution of double-poledness, which means that one can eventually have sympathy for one’s own sex. According to Martinus’ analyses, the double-poled state of consciousness will at a later stage in evolution also be followed up by a new double-poled type of organism (See LB5 §1886–1918). Martinus’ prediction about the evolution of the double-poled human being could be scientifically documented by mapping certain human qualities during the course of history. Such a programmed or law-bound evolution from the instinctive and one-poled animal to the intellectual and double-poled human being is entirely outside the framework of Darwinism, which bases itself solely upon chance and natural selection. In this area Martinus’ analyses of the human sexual pole transformation can be said to be unique and there are, as mentioned, ideal opportunities for them to be tested by scientific studies. * * * Ole has written two books in English: 1. Martinus and the new World Morality. 2. Martinus, Darwin and Intelligent Design - a new Theory of Evolution Ole Therkelsen (born 1948) speaks and writes from his background as a trained chemist and biologist as well as on the basis of his life-long commitment to Martinus Cosmology. Since 1980 he has given 2000 talks on the Cosmology in fifteen countries in six different languages. Many of these talks may be heard on www.oletherkelsen.dk www.oletherkelsen.info
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The Eternal World Picture 3, Symbol no. 33 by Martinus (1890-1981)
The birth of neighbourly love
33.17 The first effects of the incipient development of the opposite pole in the human being were, as we have seen, primitive feeling and the beginnings of intelligence. These two faculties gave the being the beginnings of human talents. And by virtue of this it was given the name "human being". But since it still had only animal consciousness it could use this human talent only in the service of its animal consciousness. Since animal consciousness is fundamentally maintained by the killing principle, the incipient human powers are used in the service of this principle. And the human being's ability to kill was thereby raised to such a level of genius that it absolutely could not be called animal, just as it could not be called human either, since the foundation of human life is the life-giving principle or love. Since this human being's state is neither animal nor human but constitutes the culmination of darkness, we must express this as "devil consciousness". But this state of consciousness is not, of course, the ultimate goal for God's creation of the human being in his image after his likeness. Devil consciousness constitutes exactly the diametrical opposite of God's image, which constitutes the totally loving way of being. But how could any being realise this loving way of behaving without a basis in its knowledge of darkness? And how could it gain knowledge of darkness unless it became an expert at experiencing and manifesting darkness? How could it become an expert at experiencing and manifesting darkness if it were not born into darkness and did not experience from the very beginning all the different stages of darkness through the organisms that are particularly adapted to these stages, in precisely the way that it experiences darkness through its passage through the spiral cycle? By means of its primitive feeling and incipient intelligence it became capable of satisfying its egoistic desires and created darkness. But here it had to discover that this way did not lead to any kind of stable happiness whatsoever. It had to struggle all the time with a fate full of darkness and suffering like the fate that it had itself inflicted on its neighbour, which means, other beings. This permanent experience of misfortune, the insecurity and fear to which it gave rise, began to change something in the being's psyche. Through experiences of pain in its own organism it began to be able to understand the pains and sufferings of other people. And the more it came to this understanding, the more sympathy or pity it came to feel for these beings. And it is this ability that constitutes the incipient beginnings of the faculty of neighbourly love.
Two kinds of love
33.18 The above-mentioned faculty has its own organic, innate sympathies, which belong to the opposite pole in the being. These must not therefore be confused with the innate sympathies of the urge to mate, which belong to the ordinary pole of the being. The unfinished human being is at one and the same time one-poled by virtue of the domain of the ordinary pole, and double-poled by virtue of the incipient workings of the opposite pole. The double-poled state now gradually gives rise to not merely intellectual development; it begins also, in connection with the being's dark fate or sufferings, to develop humaneness or real neighbourly love. This incipient love differs from marital love in that it constitutes "universal love". This means a love by virtue of which a being feels compassion for all suffering beings, animals as well as people, a love by virtue of which the being would rather give than take, a love by virtue of which the being cannot kill, murder or wage war, a love by virtue of which the being forgives its enemies and fulfils Christ's command: "... love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you...". (Mat. 5:44).
Thus we are here witness to real or absolute love, that which is the keynote of the universe and on which the entire universe is based. It is easy here to see that this absolute love is something quite other than marital love or mating attraction, by virtue of which one can love only beings of the opposite sex and have feelings for only one's spouse and offspring. And moreover this mating attraction gives rise only to envy, jealousy, mutilating and fatal crimes of passion, states of war and bloody acts of revenge as the vital foundations of the as-yet primitive beings' animal drive for self- preservation. This is further emphasised by the animals' organisms, most of which are equipped with ingenious, organic murder weapons for the animals' readiness to defend and attack. Mating love is thus absolutely not designed to create peace in the world. Its structure provides merely an organic preparedness to create physical organisms and the ensuing possibility for the beings' physical rebirth or reincarnation. Without this reproductive structure a real incarnation of spirit in compact, solid physical matter would be an impossibility. And without the incarnation of beings in physical matter there would be no creation of consciousness and thereby no experience of life. It is of course on the physical plane that the beings acquire a knowledge of the difference between evil and good. And to the same extent as they acquire this knowledge they develop in the direction of becoming the finished spiritual being who no longer needs to incarnate in physical material but, with its developed loving consciousness, can live life in the highest spiritual worlds of light. It was of course precisely in order to secure the evolution of the knowledge of good and evil that beings had to undergo the process that the Bible expresses as "the creation of Eve", which means, the transformation of the beings into one-poled beings. It is through this one-poled state with its jealousy and envy, its states of war and of killing, that beings experience directly how life is when one cannot love one's neighbour as one loves oneself. The mission of the one-poled state is thus to create, and lead the beings through, personally experienced knowledge and experiences of the structure of darkness and the ensuing development of the double-poled state that gives rise to intellectualised feeling, which in turn is the same as absolute universal love or neighbourly love. Here we thus touched upon two kinds of love: mating love and universal love. We have seen that mating love is limited to being able to include only the spouse and the love of the offspring. Beyond this limited sympathy or attraction it promotes darkness, envy, jealousy, hatred and states of war between beings. It is promoted by the ordinary pole in the unfinished human being, which means the masculine pole in the man and the feminine pole in the woman. Since this structure of the one-poled state enables the being to love only beings of the opposite sex and gives rise to strong antipathy or repulsion towards beings of one's own sex, the being in its one-poled state can never ever become the finished human being in God's image after his likeness. It has thus no structure through which it is able to love its neighbour as it loves itself. Here we can understand that the one-poled state, with its very limited innate sympathies, is merely something temporary, something that must be replaced by real and absolute universal love or neighbourly love in order that God's plan for the living being - the human being in God's image - can become a realistic reality. The human being in God's image is of course a being that emanates God's spirit, light and warmth unconditionally to everything and everyone. It is therefore not so surprising that the double-poled state or the innate sympathies for this divine state of love is developing rapidly in all unfinished human beings.
The birth pangs of the double-poled state
33.19 Just as the mating attraction gives rise to the desire in the being to caress the beloved partner, so too does the double-poled state or universal love in the being give rise to the desire to caress other beings. This desire certainly does not decrease with evolution. But this desire to caress and to receive caresses is thus not, like mating love or the state of being in love, merely a desire to caress a being of the opposite sex. It develops so as to give rise to the desire to caress one's own sex to an equally great extent. And here it is that the divine process of transforming the animal into a human being begins to become a process of suffering, indeed, even an Armageddon for the being concerned. The great majority of unfinished terrestrial human beings cannot understand a human being with such sympathies. They have never in their own consciousness felt anything like such an expanded need for love. And they have actually been brought up to regard such a feeling of attraction for one's own sex as an abnormality, a perversity or a derailment, indeed even as a crime. Laws are then passed with even capital punishment for beings with the beginnings of this divine talent for love. They have no idea whatsoever about the fact that people will never ever be able to fulfil life's great commandment or the law of existence without the development of precisely this talent. How could a human being come to love its neighbour as itself when its innate sympathies are merely one-poled and cause nothing but antipathy towards beings of its own sex? And without this fulfilment of neighbourly love no human being whatsoever, as previously mentioned, would be able to become the finished human being in God's image after his likeness.
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