The Danish intuitive Martinus on reincarnation, karma and eternal life - by Ole Therkelsen
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In 10 min Ole Therkelsen answers the question: Do we only live once or do we have eternal life? Filmed in Martinus Centre, Klint, Klintvej 69, 4500 Nykøbing Sjælland, Denmark – 17.05.2012. Information www.martinus.dk. Symbol © Martinus Institute 1981. Can physical organisms be replaced? The cosmic theory of evolution sees the living being as having not only a physical body but also an eternal structure of consciousness. This allows the being to replace its organism, thus upgrading the tool it uses to experience life as its consciousness evolves and its experience accumulates. Is it a greater miracle to be born once or twice? The intuitive Danish Martinus explains how conception and the replacement of the organism take place. In the light of the eternal nature of life, it is quite natural to assume that an organism will be replaced as it evolves further. Unsurprisingly, however, the idea of replacing organisms is regarded as quite improbable by most people. If some clever person could explain to me how it is possible to be born the first time, I would be happy to explain how it would be possible to be born a second time! Is it not a greater miracle to be born once than to be born twice? Is there a connection between fertilisation and death? When consciousness is present in the body, the body is alive. When consciousness has left the body, we have a corpse. It is a fact that the organism and consciousness are two quite different things. A comparison of a living organism and a corpse therefore shows that consciousness can be linked to an organism but may also be without such a link. The organism is built up of physical substance, whereas consciousness is of a different nature. Consciousness cannot be seen with the physical eye, measured or weighed, but it can be recognised indirectly through its effects on the physical organism. The expression is often heard that the soul leaves the body at death. Martinus talks about a “something” that separates from the body at death, leaving behind a corpse that immediately begins to decompose. Just as we have seen that this “something” can leave an organism, so we see that it can also enter an organism after fertilisation. Martinus: “We see this ‘something’ enter increasingly into a lump of flesh in the form of an embryo, making it develop and grow, first up to physical birth, when the baby leaves the mother’s womb, and then, as it enters more and more into the physical organism, it develops further through the stages of childhood, youth and maturity, after which it again begins to leave the body in old age, which is in reality only a slow process of physical death or ‘corpse formation’. Although we don’t directly see this ‘something’ that takes possession of the body in this way and transforms it from one state to another, we cannot deny the fact that it nevertheless exists, because this is precisely what gives life to the body or organism” (LB4 §1402). How can we draw on experiences from earlier lives if we cannot remember them? Spiritual science tells us that we can draw on our experiences from earlier lives thanks to two principles, the talent kernel principle and the principle of repetition. The first of these allows the knowledge and skills garnered in the past to be transferred from one life to the next as inborn talents and instincts. Thanks to the repetition principle, this information lying dormant in the talent kernels is activated, starting at the foetal stage and continuing through childhood and youth. During this rapid passage and re-experiencing of earlier stages in evolution, the knowledge and skills acquired in the past enter the day-consciousness of the present life. The talent kernels, which represent the old data and programs, are read into a new organism (analogously to entering data into a new computer) when earlier stages of evolution are repeated. Ole has written two books in English: "Martinus, Darwin and Intelligent Design. A new Theory of Evolution". "Martinus and the new World Morality". 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 oletherkelsen.dk and oletherkelsen.info www.oletherkelsen.dk, www.oletherkelsen.info, www.martinusshop.dk, www.varldsbild.com, www.varldsbild.se amazon.com
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WHAT IS SCIENCE?
Science is the documentation of facts on the basis of our senses and their extension by various measuring instruments. Scientific results must be capable of being reproduced and confirmed by measured data drawn from experience or experiment, i.e. by exact quantification. Science is defined on the basis of a specific mode of investigation in which every hypothesis must be empirically verified.
IS MARTINUS’ SPIRITUAL SCIENCE A TRUE SCIENCE?
Natural science describes the manifold observations that are made in nature. In contrast, Martinus explains how everything in life plays a meaningful role. If we wish to compare Martinus’ spiritual science with recognised academic disciplines, we have to turn to the humanities, which incidentally used to be called “spiritual sciences” in many European languages (for instance Geisteswissenschaften in German). The humanities are concerned with finding and acquiring an understanding of meaning. However, they see meaning purely as the product of human activity. The special feature of Martinus’ cosmic analyses is that they also show a meaning in nature outside of human activity. Martinus has created a spiritual science showing that all of nature is a product of conscious life, and that everything in nature has a meaning.
Martinus was no philosopher who thought up ideas and set up hypotheses. He said quite modestly that the eternal laws and principles of life existed before he was born and that he was merely endowed with a faculty of sensing that enabled him to experience them. He tells us that after having acquired cosmic consciousness in 1921, it took him three years to obtain a complete overview of the world picture and get it all to fall into place.
It is interesting to read about how Martinus acquired cosmic consciousness and experienced the cosmic laws and principles of nature. But the essential thing for the spiritual investigator must be to determine whether what Martinus writes is true and agrees with the facts of reality or fails to do so. Martinus himself or the way in which he gained his knowledge are entirely secondary. The formulation of the law of gravity is more important than the story of how Newton (1642–1727) sat under an apple tree and saw an apple fall to the ground, inspiring him with his brilliant idea. German chemist Friedrich Kekulé (1829–1896) solved the problem of the structure of benzene when he saw its molecule shaped like a ring in a dream, but it became science only after his insight had been verified in the laboratory by experiment.
WHAT IS THE STARTING POINT OF SCIENCE?
Spiritual and natural science are both based on specific starting points or axioms that cannot be proved. This is the case for all sciences. Martinus presupposes the existence of the world, i.e. the existence or constancy of energy, as well as the validity of the law of cause and effect. This starting point, that Martinus shares with natural science, is described in his basic conclusions no. 1 and no. 2 of the 12 basic conclusions of his “solution to the mystery of life” (LB2 §559–560, LB3 §680–681 and EWP3 §32.3–32.4).
But Martinus breaks out of the framework of natural science when he continues with his basic conclusion no. 3 “Logic or planned activity”. Here he tells us that the investigator must recognize how this expression of nature’s cause and effect reveals a plan that shows itself upon closer inspection to be completely logical and purposeful. For example, is it not obvious that cell chemistry and human physiology act in a completely purposeful way?
In basic conclusion no. 4, “Consciousness, thinking and the creation of ideas” he goes a step further and concludes that the logic and purpose that we see in nature must be an expression of the existence of consciousness and thinking. So there must be purposefulness and a plan in nature.
In basic conclusion no. 5, “The existence of the living being”, he goes on to show that consciousness cannot exist as an isolated phenomenon, but can only appear in connection with a living being (LB2 §561–563, LB3 §682–684, EWP3 §32.5–32.7). So the marvellous structure of the universe indicates that it constitutes a living being. Martinus’ symbol of the living being corresponding to basic conclusion no. 5 is shown in Section 3.7.
WHAT IS THE DIFFERENCE BETWEEN NATURAL AND SPIRITUAL SCIENCE?
The crucial difference between natural and spiritual science is that the latter assumes that life is – like energy – an eternally existing phenomenon. From a logical standpoint, there can be only two possibilities: 1. The phenomenon of life originated at a specific point in time. 2. The phenomenon of life has always existed. Who can prove that one of these statements is correct and the other one wrong?
In contrast to an eternal phenomenon, every temporal thing has a beginning and thus a cause or origin. Martinus’ assumption of the constancy of life and energy leads unequivocally to thinking within an eternal framework. In order to understand the cosmic analyses, it is always necessary to distinguish between eternal and temporal phenomena. An inability to do this inevitably leads to delusional or confused thinking, as Martinus points out in LB4 §1059–1071.
The distinct starting points of natural and spiritual science:
1. The universe and life are phenomena that originated in time
2. The universe and the phenomenon of life have an eternal existence
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1.1 WHO WAS MARTINUS?
Life is a fairy-tale. When we look back over the millennia, we see that once in a long while a truly extraordinary genius is born, a prophet or world-renewer. I am convinced that our beautiful green and blue planet has received a visit from such a fantastic person in our time, namely Martinus (1890–1981). He was born out of wedlock in the small village of Sindal in north Jutland, Denmark, where he spent his childhood and the early part of his youth. He subsequently worked in various dairies around the province until he acquired cosmic consciousness at the age of thirty. During the last 60 years of his 90-year long life, he created a completely new science and world picture on the basis of his cosmic intuition – an Eternal World Picture (EWP).
Martinus referred to his work as a science of love. He considered it to be an intellectualised or scientifically based Christianity. So in 1975 he began to call his collected works The Third Testament, because he felt that his spiritual science was in fact the promised continuation of the Old and New Testaments in the form of the divine advocate, the Holy Spirit (John 16, 12–15 and 14, 26). He also used the expression the Martinus Cosmology to designate his work. Cosmology is defined as the branch of philosophy concerned with the origin and nature of the universe. Cosmos stands in opposition to chaos – it implies a well-ordered universe based on laws. In brief, the Martinus Cosmology is a description of an ordered universe. It is a science of life showing that everything has a meaning, every detail is indispensable to the whole, and that in its final analysis everything is logical, purposeful and loving.
1.2 WHAT WAS THE BACKGROUND TO MARTINUS’ WORK?
In the Preface to his main work Livets Bog (LB1–7), Martinus writes of the profound transformation of consciousness that formed the background to his entire written works. He tells us that at Easter 1921 he underwent the white and then the golden baptism of fire that endowed him with cosmic consciousness.
He writes: “The cosmic baptism of fire that I experienced and which I cannot explain in more detail at this point had left me with new senses that allowed me to perceive the spiritual forces, invisible causes, eternal universal laws, basic energies and basic principles underlying the physical world, not merely as glimpses – but as a permanent condition of wide-awake day consciousness. So the mystery of existence ceased to be a mystery for me. I had become conscious in the life of the universe and had become initiated into the divine creative principle” (Livets Bog1 §21).
This transformation of consciousness and associated new insight became the starting point for an authorship that lasted for 60 years.
1.3 WHAT DOES LIFE LOOK LIKE FROM AN ETERNAL PERSPECTIVE?
After his cosmic baptism of fire, Martinus discovered that he had gained new senses and was able to see into eternity itself.
He writes: “I saw that I was an immortal being, and that all other beings in existence were eternal realities, who like myself had an endless series of earlier lives behind them, that we had all evolved from low primitive forms of existence to our present stage, and that this was merely a provisional stage along this evolutionary scale, and that we are on our way towards extremely highly advanced forms of existence in the distant future. I saw that the universe consisted of a single vast living being in which all other beings are organs, and that all of us – human beings, animals, plants and minerals – comprise a single family, may be said to be of the same flesh and blood” (Livets Bog 1 §21).
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Does Martinus have a logical explanation for the law of fate that says that we must reap what we have sown? by Ole Therkelsen
Martinus argues that something lifeless cannot be the cause of a movement – only something living can (see §3.11). The “I” – the living core of the living being – must therefore be the cause of every movement. As every movement can only go in a curved or circular path, it must necessarily return to its origin – namely the “I”. The core of his argument for the law of fate is thus: As movements can only travel in circular paths, every energy impulse that is sent out must return to its sender – the eternally existing “I”.
If someone commits a murder, for example, he carries out an action that represents a certain energy concentration, and this is transformed into spiritual matter that propagates out into space (Kosmos no. 2/1996). Thus the principle involved in eating meat is expressed as accidents. Animals experience being slaughtered as an accident. The electromagnet energy ray that is sent out does not represent the concrete action but the principle behind it. Due to the law of movement, no energy impulse can go in a straight line but must follow a curved or circular path. So it must inevitably return to its origin with an effect that corresponds to the one sent out. Against this background, the law of fate can be understood as a law of nature equivalent to the laws of gravity or electromagnetism.
Martinus tells us that these circular paths can be so immeasurably large that the fate impulses may be on their way several hundreds of years, even though they move faster than light (The Ideal Food, Chapter 6). The fastest speed known in the physical world is that of light. As soon as this is exceeded, the moving body enters the spiritual world. Anything moving faster than light becomes dematerialised: it is converted from the three familiar states of matter, namely solids, liquids and gases, to a fourth state of matter that Martinus calls the spiritual or ray-formed state. And in the reverse direction too, something from the spiritual world that drops below the speed of light is materialised in the physical world. Martinus writes about materialisation in LB2 §361, LB5 §1936, The Road of Life, Book no. 22C and Kosmos no. 3/2005 and no. 8/2006.
Martinus pointed out that these were neither speculations nor theories. For him they were real facts, because the circular paths of the fate-forming rays can be followed by the cosmic consciousness through space and observed just as easily as physical realities are accessible to the physical senses (The Ideal Food, Chapter 6). The emitted fate energies form part of a being’s body of eternity. More on this topic may be found in EWP1 Chapter 16, where Martinus also explains the symbol of the body of eternity. See also his analyses of this topic in EWP3 §32.13 and LB3 §750–751.
23.10 Explanation of the symbol “The law of movement”
The symbol shows that all energies or movements go in circles. The round white figure in the foreground symbolises the spherical form that represents the basic cosmic balance of all movements. The uppermost white line shows what appears to be a straight line. From a cosmic perspective, however, a perfectly straight line cannot exist, and this line is in reality a segment of a circle with a diameter of 40 metres. The other thick white lines are also parts of circles, but these are so small that their curvature can be clearly seen. So from a particular perspective, the curvature of any circle is so microscopic that it cannot be seen. A square is also an illusion to a certain degree, because every apparently plane surface is always part of a curved surface. The earth was once also believed to be flat.
The thin white lines symbolise that all the types of movement of the universe move along circular or curved paths. If energies were not obliged to follow circular paths, there would be neither the experience of life or fate, neither consciousness not organisms, neither planets, suns nor milky ways (see EWP1 Chapter 15).
23.11 Is the symbol for the “law of movement” a mathematical proof of the law of fate?
The symbol for the law of movement shows that all energies and movements follow a circular path. The consequence is that straight lines cannot exist in reality. When something looks like a straight line, it is nevertheless a piece of a circular arc so large that it cannot be seen. No movement can go in a straight line; it must follow a curved path.
Alf Lundbeck (1904–1990), who wrote a diary of the years 1928–1932 that he spent with Martinus, was greatly taken up by the question of whether Martinus’ analysis of the law of movement was a proof of the law of fate: “As you sow, so shall you reap”. He raised the question one day when he was together with Martinus and Erik Gerner Larsson (1907–1973), who gave lectures on the Cosmology. Gerner said to Alf that this symbol was certainly the first mathematical proof that had ever been adduced to solve this problem. To which Alf answered: “Martinus’ drawing is nothing of the sort. He merely shows how every apparently straight line is a part of an arc, but this cannot be called a proof, and certainly not a mathematical one”. Martinus did not join in the discussion, but at the end merely said: “Anyone who cannot see it should leave it alone”.
23.12 Is it true that the universe is curved?
I personally had the opportunity to ask Martinus this question. In summer 1980, a little more than six months before his death, I had held my first lecture at the Martinus Center in Klint and was consequently invited one Thursday evening a few months later, to the weekly tea party with Martinus. I had recently passed my examinations in astronomy at Copenhagen University, where I had to answer a question about the Big Bang in connection with cosmological evolutionary models. If we compare Einstein’s theories of relativity with the cosmological principle that space is essentially the same in all directions, the consequence is that the universe is curved. We have to forgo plane geometry and instead use curved geometry in order to set up a mathematical model to describe the astronomical observations of the speeds of galactic flight. On the basis of this curved geometry, we obtain a model of the universe that contains neither straight lines nor plane surfaces. So energies can only propagate themselves along curved paths.
At this tea party, I took the opportunity to ask Martinus: Is it correct that the universe is curved? The answer came immediately from the 90 year old: No, it’s the energies that go in circular paths!
For me, it was a highly thought-provoking answer. After all, we should not confuse cause and effect. The universe curves because the energies can only travel in curved orbits or cycles. The curvature of the universe and Einstein’s relativity theories are perhaps the closest we can get to a scientific proof of Martinus’ analyses of the law of fate and the law of movement.
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THE NARCOTIC-ANIMAL NUTRITION LEADS TO ILLNESS
The narcotic-animal nutrition, which includes meat and other animal products, beer, wine and spirits and also tobacco and narcotics, is very harmful to health. Although most people regard it as natural and right to eat meat and drink beer and wine, Martinus thinks, that for the people of today it should be looked upon as a burden. The moving away from meat eating will come to consist of a habituation to natural products, so the warped ability to taste can be transformed to again being to react against those substances, which are harmful to the organism. Before becoming used to tobacco and alcohol the sense of taste reacted very strongly indeed against these products. (The Ideal Food, chap. 8-10).
The transition to the right human food occurs, according to Martinus, not only with ordinary information in the form of the written and spoken word, but also with the learning from experience and the illnesses which come from the undermining of health with the narcotic-animal nutrition.
Martinus, “And it is this undermining that, in the form of all existing organic illnesses, is the greatest instigator for people’s evolution towards the true human food. As the illnesses increase to the same extent as people’s nutritional aberrations increase, and as absolute health or an existence free of illness is thereby impossible as long as the vice or the narcotic-animal source of nutrition is maintained, all people, through their organic sufferings and illnesses, will ultimately be led to a purer source of nutrition, to absolute health.” (The Ideal Food, chap. 8).
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WHAT ARE THE KARMIC CONSEQUENCES OF EATING MEAT?
The law of karma is widely accepted in the Orient, while here in the West we talk about the law of fate and the Bible tells us that we shall reap what we sow and that we should do unto others as we wish them to do unto us. A Danish proverb says: “Smile at the world and the world will smile back at you”. Martinus also explains how the law of fate represents a mirror principle (LB4 §1262, LB6 §2128).
In physics, Newton’s third law says that every action has an equal and opposite reaction, which implies that every action inevitably has specific consequences. We must bear the consequences of all our actions. If we as parents bring up our children to accept the consequences of their actions, it should be easy to understand that we adults must also assume the consequences of our own actions. Indeed, the whole of science is based on the law of cause and effect.
Martinus tells us that eating meat has serious consequences for our fate, because by doing so we are the cause of animals being killed. But human beings don’t kill animals because they hate them. Because their slaughter does not involve any anger or hate, animals experience it more or less as an accident. As the law of fate acts as a kind of mirror principle, meat-eaters have no protection from being injured or killed in air or road accidents. Similarly serious consequences come from hunting, fishing and eating animal products from the sea. Meat-eating can also be the cause of drowning accidents or of major and minor accidents at home and at work.
Martinus in no way reproached people for eating meat. He was everyone’s friend and loved everyone, irrespective of whether they ate meat, were smokers or drank alcohol, but he merely wished to inform them of the consequences of doing so. He recommended that we become vegetarians if we wished to have better health and to be protected from accidents.
Time will tell if the science of nutrition will confirm Martinus’ analyses of the health-promoting effects of vegetarianism.
The assertion that meat-eating is the cause of accidents may be confirmed empirically by carrying out a scientific study to identify any statistical correlations between cases of death and injury from accidents and factors such as being a hunter or angler, eating meat and being vegetarian. As far as I am aware, no such study has yet been carried out on the basis of the accident statistics. It should nevertheless be possible to obtain considerable information from hospitals and insurance companies to determine a possible correlation between the occurrence of accidents on the one hand and killing animals and eating meat on the other.
DOES MARTINUS HAVE A LOGICAL EXPLANATION FOR THE LAW OF FATE THAT SAYS THAT WE MUST REAP WHAT WE HAVE SOWN?
Martinus argues that something lifeless cannot be the cause of a movement – only something living can (see §3.11). The “I” – the living core of the living being – must therefore be the cause of every movement. As every movement can only go in a curved or circular path, it must necessarily return to its origin – namely the “I”. The core of his argument for the law of fate is thus: As movements can only travel in circular paths, every energy impulse that is sent out must return to its sender – the eternally existing “I”.
If someone commits a murder, for example, he carries out an action that represents a certain energy concentration, and this is transformed into spiritual matter that propagates out into space (Kosmos no. 2/1996). Thus the principle involved in eating meat is expressed as accidents. Animals experience being slaughtered as an accident. The electromagnet energy ray that is sent out does not represent the concrete action but the principle behind it. Due to the law of movement, no energy impulse can go in a straight line but must follow a curved or circular path. So it must inevitably return to its origin with an effect that corresponds to the one sent out. Against this background, the law of fate can be understood as a law of nature equivalent to the laws of gravity or electromagnetism.
Martinus tells us that these circular paths can be so immeasurably large that the fate impulses may be on their way several hundreds of years, even though they move faster than light (The Ideal Food, Chapter 6). The fastest speed known in the physical world is that of light. As soon as this is exceeded, the moving body enters the spiritual world. Anything moving faster than light becomes dematerialised: it is converted from the three familiar states of matter, namely solids, liquids and gases, to a fourth state of matter that Martinus calls the spiritual or ray-formed state. And in the reverse direction too, something from the spiritual world that drops below the speed of light is materialised in the physical world. Martinus writes about materialisation in LB2 §361, LB5 §1936, The Road of Life, Book no. 22C and Kosmos no. 3/2005 and no. 8/2006.
Martinus pointed out that these were neither speculations nor theories. For him they were real facts, because the circular paths of the fate-forming rays can be followed by the cosmic consciousness through space and observed just as easily as physical realities are accessible to the physical senses (The Ideal Food, Chapter 6). The emitted fate energies form part of a being’s body of eternity. More on this topic may be found in EWP1 Chapter 16, where Martinus also explains the symbol of the body of eternity. See also his analyses of this topic in EWP3 §32.13 and LB3 §750–751.
EXPLANATION OF MARTINUS' SYMBOL no. 15“THE LAW OF MOVEMENT”
The symbol shows that all energies or movements go in circles. The round white figure in the foreground symbolises the spherical form that represents the basic cosmic balance of all movements. The uppermost white line shows what appears to be a straight line. From a cosmic perspective, however, a perfectly straight line cannot exist, and this line is in reality a segment of a circle with a diameter of 40 metres. The other thick white lines are also parts of circles, but these are so small that their curvature can be clearly seen. So from a particular perspective, the curvature of any circle is so microscopic that it cannot be seen. A square is also an illusion to a certain degree, because every apparently plane surface is always part of a curved surface. The earth was once also believed to be flat.
The thin white lines symbolise that all the types of movement of the universe move along circular or curved paths. If energies were not obliged to follow circular paths, there would be neither the experience of life or fate, neither consciousness not organisms, neither planets, suns nor milky ways (see EWP1 Chapter 15).
IS IT TRUE THAT THE UNIVERSE IS CURVED?
I personally had the opportunity to ask Martinus this question. In summer 1980, a little more than six months before his death, I had held my first lecture at the Martinus Center in Klint and was consequently invited one Thursday evening a few months later, to the weekly tea party with Martinus. I had recently passed my examinations in astronomy at Copenhagen University, where I had to answer a question about the Big Bang in connection with cosmological evolutionary models. If we compare Einstein’s theories of relativity with the cosmological principle that space is essentially the same in all directions, the consequence is that the universe is curved. We have to forgo plane geometry and instead use curved geometry in order to set up a mathematical model to describe the astronomical observations of the speeds of galactic flight. On the basis of this curved geometry, we obtain a model of the universe that contains neither straight lines nor plane surfaces. So energies can only propagate themselves along curved paths.
At this tea party, I took the opportunity to ask Martinus: Is it correct that the universe is curved? The answer came immediately from the 90 year old: No, it’s the energies that go in circular paths!
For me, it was a highly thought-provoking answer. After all, we should not confuse cause and effect. The universe curves because the energies can only travel in curved orbits or cycles. The curvature of the universe and Einstein’s relativity theories are perhaps the closest we can get to a scientific proof of Martinus’ analyses of the law of fate and the law of movement.
Ole Therkelsen
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Hello, I would like to answer some question on
"Martinus, Darwin and Intelligent Design" the title of my first book
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HOW DID THE IDEA OF DESIGN IN NATURE ARISE?
The idea that nature is designed by a divine intelligence is an old one in philosophy. For as long as people have reflected on nature and man’s place in it, they have proposed arguments in favour of design in nature. Among various possible causes, Aristotle (ca. 330–254 BC) considered the formal cause (idea of design) as the most important. He called the ultimate cause the “unmoved mover” (compare the divine something – X1). A long line can be drawn from Aristotle’s unmoved mover to the argument for God (fifth proof of God’s existence) formulated by medieval theologian Thomas Aquinas (1224–1274). Aquinas was in no doubt that the unmoved mover must be God. Immanuel Kant (1724–1804) considered that human conduct and organic nature show purposefulness or purposeful control. He argued that the emergence of an organism cannot be explained on the basis of mechanical causes.
The Danish physicist H.C. Ørsted (1777–1851), who is best known for discovering electromagnetism, had an intuitive idea of nature that came to particular expression in his philosophical work “Spirit in Nature 1–2”, published in 1849–1850. Ørsted writes: “Nature is not merely something corporeal, it is permeated and controlled by spirit, which follows from its infinite conformity to law”, and elsewhere: “The concept of the world is incomplete if it is not considered as the ongoing work of the eternally creative spirit”. Ørsted points out that natural effects are divine effects, that the laws of nature are divine thoughts and that the universe is permeated by reason. He regards the whole of existence and nature as a kingdom of reason. This is in complete contrast to today’s materialistic science that holds the ideological dogma that there can be no reason in nature. In many points, Ørsted’s cosmic idea of nature is akin to Martinus’ spiritual science (Kosmos no. 6,7,8/1933).
Like Martinus, French philosopher Henri Bergson (1859–1941) makes a sharp distinction between intelligence and intuition. He believed that a life force acts throughout the world whose nature can be grasped only by intuition. Intelligence is characterised by the natural inability to understand life, he said. He was awarded the Nobel Prize for literature in 1927. Intelligence, which serves purely practical purposes, gives a schematic and mechanical, but consequently also a dead and distorted picture of reality. His main work from 1907 “L’évolution créatrice” was published in English as “Creative evolution” in 1910.
HOW DID THE THEORY OF INTELLIGENT DESIGN START IN THE USA?
Compared to the philosophical tradition going back over two thousand years, the new aspect of the theory of intelligent design is that the argument from design is now presented as a scientific discovery and method. Already in the 1980s, the creation science movement in the USA put pressure on the country’s legislature and school boards to include the teaching of fundamentalist creation science in biology classes. The expression intelligent design can be traced back to a congress in the USA held in 1988. Shortly afterwards, when the creationist textbook “Creation Biology” was revised, the term “creation” was replaced by “intelligent design”. This textbook, considered to be the first book about intelligent design, was published in 1989 as “Of Pandas and People. The Central Question of Biological Origins”.
A ruling by the USA’s Supreme Court (1987) decided that creationism was to be considered as a religion in a legal sense, so that publicly funded American schools could not use this viewpoint in their biology lessons. Several attempts to introduce creationism into biology teaching in American schools were declared to be contrary to the constitution.
Intelligent design is energetically supported by conservative Christian circles in the USA. The movement took its starting point from the ruling by the Supreme Court that prohibited the teaching of creationism because it is not a scientific theory. As a reaction to this ruling, a plan of action known as the Wedge Strategy was formulated by Christian creationists including Phillip Johnson and Stephen Meyer. The strategy aimed to support scientific research, to spread information about intelligent design and to work towards introducing the theory of intelligent design as an alternative to the Darwinian theory of evolution in American schools. Creationism and criticism of Darwinism were to be formulated in scientific terms in order not to conflict directly with the Supreme Court’s ruling. The intelligent design movement began with initiatives and contributions by Charles Thaxton, Walter Bradley, Michael Denton, Dean Kenyon and Philip Johnson. The main agency for implementing the strategy to spread creationism as intelligent design was the Discovery Institute, a religiously oriented conservative think tank in Seattle (www.discovery.org). The strategy proved such a great success in the USA that intelligent design has become a popular movement. So it is not an isolated phenomenon, but an integral part of the American religious right. A systematic and historical treatment of this topic is given in Larry Witham’s book “By Design. Science and the Search for God”, Encounter Books, San Francisco, 2003. In other countries, intelligent design has found particular support in many Christian and alternative circles.
HOW IS INTELLIGENT DESIGN PRESENTED OFFICIALLY?
The official position is that the theory of intelligent design is not an expression of creationism. It is presented as a scientific theory that has no connection to the Biblical creation story. It claims to be based only on what can be observed. But the intelligent cause itself cannot be observed, it can only be inferred from its effects in nature.
The two leading proponents of intelligent design are biochemist Michael Behe (born 1952), who introduced the term irreducible complexity, and theologian, philosopher and mathematician William Dembski (born 1960), who introduced the term specified complexity.
Michael Behe’s book “Darwin’s Black Box: The Biochemical Challenge to Evolution” became a surprising bestseller in the USA (Free Press, New York, 1996). In the book he presents the old watch/watchmaker argument in new and biochemical terms. Darwin wrote that if it could be proven that a complex organism had existed that was not formed by small successive modifications then his theory would break down completely. Behe claims that his example with the complex bacterial flagellum does in fact mean that Darwin’s system breaks down.
Behe insists that the creation of the first living cell could not have taken place gradually and randomly in a primeval soup. The cell with its great complexity must have been made in the great creator’s workshop. Only when the cell with all its microscopic machinery was first put on the rails, could evolution then have occurred by means of mutation and natural selection. But the leading proponents of intelligent design still insist on the idea of the unchangeability of species.
William Dembski has become best known for his book “The Design Inference. Eliminating Chance through Small Probabilities”. (Cambridge University Press, 1998). Dembski claims to have developed an evolutionary algorithm, known as “Dembski’s design filter” that should make it possible to decide whether a system or event is a product of deliberate design or not.
IS INTELLIGENT DESIGN A SCIENTIFIC THEORY?
In general, not a great deal has been published about intelligent design, and the current debate almost always refers to the same examples from the books of Behe and Dembski. According to established science, these two authors have not succeeded in presenting satisfactory definitions of the concepts of irreducible and specified complexity.
Despite its claimed scientific potential, intelligent design has so far made very few contributions to scientific journals, and some of these were subsequently recalled after being declared insufficiently scientific. In view of this and of the theory’s origins, critics claim that intelligent design is merely creationism in disguise or an attempt to circumvent the Supreme Court’s ruling and insinuate creationism into biology teaching. As a scientific theory, intelligent design does not make any significant contribution to science because it makes no attempt to explain how the intelligent creation of complex systems took place and because it fails to make any predictions like other scientific theories.
Oxford professor Richard Dawkins (born 1941) has become known as a leading atheist who attacks religion and fiercely defends Darwinism, gaining him the epithet of “Darwin’s watchdog”. He completely rejects the existence of a design in the universe in his book “The Blind Watchmaker: Why the Evidence of Evolution Reveals a Universe without Design” (W.W. Norton, New York 1986). Dawkins argues that the mechanisms of mutation and natural selection are perfectly capable of producing a highly complex biological system. The workings of nature could indeed have been made by a blind watchmaker.
Dawkins’ most recent book “The God Delusion” (2006) calls God an illusion and a delusion. It is a Darwinian’s attempt to denounce belief in a supernatural creator.
Ole Therkelsen
www.oletherkelsen.info
www.oletherkelsen.dk
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"Martinus, Darwin and Intelligent Design– A New Theory of Evolution"
book by Ole Therkelsen
Heredity and environment
17.1 Is man the product of heredity or the environment?
A classical debate ponders whether man is the product of heredity or the environment. We may assume that the theory of intelligent design assigns greater importance to heredity because it insists on an intelligent cause for the unchangeable structure of the genetic material.
Opinions are divided in materialistic biology. Whereas selectionists assign greater importance to heredity, their socio-biological colleagues are convinced of the primacy of the environment.
In the Martinus Cosmology, both heredity and environment are considered to be products of the individual’s own eternal past – in complete agreement with the law of cause and effect.
17.2 How can we draw on experiences from earlier lives if we cannot remember them?
Spiritual science tells us that we can draw on our experiences from earlier lives thanks to two principles, the talent kernel principle and the principle of repetition. The first of these allows the knowledge and skills garnered in the past to be transferred from one life to the next as inborn talents and instincts. Thanks to the repetition principle, this information lying dormant in the talent kernels is activated, starting at the foetal stage and continuing through childhood and youth. During this rapid passage and re-experiencing of earlier stages in evolution, the knowledge and skills acquired in the past enter the day-consciousness of the present life. The talent kernels, which represent the old data and programs, are read into a new organism (analogously to entering data into a new computer) when earlier stages of evolution are repeated.
Educators and other specialists observe many similarities between the earlier stages in the evolution of human beings and apes, thus confirming the repetition of earlier stages of evolution in childhood and youth. It seems likely that Martinus’ analyses of the talent kernels and the repetition principle will be increasingly confirmed in the light of future research (LB2 §424–427, LB4 §1203–1217, LB5 §1878–1879, LB7 §2599–2601).
17.3 Does anything in biology suggest the repetition of previous stages of evolution?
Biology operates with two key concepts, namely ontogenesis and phylogenesis: the first of these covers the individual’s development from the fertilised ovum to the adult stage, while the second describes the millions of years of the evolution of the species from primitive unicellular stages to today’s specialised types of organism. In brief, ontogenesis refers to the development of the individual while phylogenesis refers to the evolution of the species.
Comparative anatomy not only compares species but also contrasts ontogenesis with phylogenesis, i.e. the development of the individual from ovum to adult is seen to reflect millions of years of species evolution. The interesting thing is that there is great similarity between the individual’s development from ovum to adult and the evolution of the species from a unicellular organism to more complex forms. This fact confirms the correctness of Martinus’ repetition principle by which an individual repeats his own prehistory in reliving the evolutionary stages of earlier epochs from foetus to young adult. Without calling upon memory, earlier stages of evolution can be awakened in the day consciousness of the present life thanks to the principle of repetition.
At a certain stage of its development, the human foetus has vestigial gills recalling a fish stage at an earlier time of human evolution. Martinus devotes only a couple of sentences to the human repetition of this stage: “A kind of fish stage is therefore repeated during embryo formation. But each of these re-experiences of primeval stages is traversed only very briefly before giving way to reliving a still higher primeval stage and so on until the being has reached the condition that can manifest its normal stage for the present time” (LB2 §424). A little later he writes that this repetition does not take place in a concrete sense but only in principle: “The ‘gill’ or ‘fish’ existence that the being repeats later in its embryo stage is quite unlike the fish or gills found in the waters of the oceans outside the ovum and womb” (LB2 §427).
A 12-week human foetus also has a vestigial tail like that of other mammals. Rabbit, horse, ape and human embryos are very similar to each other in their early stages as they traverse the shared past of the vertebrates from the primitive stages of evolution.
Even before the embryo begins to develop, all the knowledge and capabilities of the past are available in the talent kernels rather like frozen or latent information that is gradually activated by repetition. During foetal and childhood development therefore, the primitive stages of the species are repeated and thus activated and transferred to the day consciousness of the present life. After a large number of repetitions, the process becomes instinctive so that foetal development takes place automatically and unconsciously. The more often something is repeated, the faster is the repetition the next time, so that stages from the distant past are repeated very quickly.
17.4 What is cosmic ontogenesis?
As we have seen, ontogenesis describes an individual’s development from ovum to adult, whereas phylogenesis concerns the evolution of the species.
The cosmic analyses tell us that every living being has an eternal individuality or essential core. It has therefore played a role in the entire evolution of the species throughout the physical part of the evolutionary spiral right from the mineral, plant and animal kingdoms all the way to the cosmic adult stage – the perfect and all-loving human being. In contrast to Darwinian theory based on randomness, Martinus describes an evolution governed by laws that ensure inexorable progress to this perfect and all-loving stage – the finished human being in God’s image after his likeness. This stage is the goal of the whole of evolution in the plant and animal kingdoms and must therefore be considered as adulthood in cosmic ontogenesis. Plants may be considered as foetal stages and animals as childhood stages. The terrestrial human being’s present stage of evolution should be considered as a stage of puberty or youth in the process of cosmic ontogenesis.
Thanks to the eternal part of his consciousness, every human being has personally played a part in the entire evolution of his species, namely in phylogenesis.
Darwinian evolution in its totality reflects cosmic ontogenesis!
17.5 Is evolution determined by cultural factors?
Biological evolution is complemented by cultural evolution, which refers to the sum of our social heritage. There are two schools of thought among biologists: the first explains the human condition on the basis of genetic determinism whereas the second assigns this role to social determinism. Materialistic biology is rooted in genetic determinism.
Sociobiology is based on social determinism. Sociobiologists see human beings as intentionally acting entities that can be explained with concepts taken from the socio-cultural dimension. They believe that genetics plays a secondary role in human development, the crucial factors being culture and the social environment. From a cosmic standpoint, both sides are right in highlighting specific aspects because it is not a case of “either one or the other” but rather of “both one and the other”.
Culture is not an independent or isolated phenomenon. An individual’s cultural level is determined by his cultural and evolutionary stage, which in turn depends on the total sum of experiences and talents from his eternal past. From a cosmic perspective, therefore, the environment or social heritage is built into the individual’s organic capacities, aptitudes and talents. Culture is not an autonomous determining factor in evolution, but rather an expression of the living being’s earlier experiences, knowledge and skills gathered during his eternal past.
In greatly simplified terms, we can say that the genetic inheritance corresponds to the talent kernel principle, while the environment corresponds to the repetition principle. Both genetic and social determinism are products of the sum total of the experience gained during man’s eternal past.
"Martinus, Darwin and Intelligent Design– A New Theory of Evolution"
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Ole Therkelsen
www.oletherkelsen.dk
www.oletherkelsen.info
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