Mysticism - an Inner Experience of Closeness to the Divine. Lecture by Anne Külper.
Welcome to today's lecture.
I will talk about mysticism.
And I describe this as an inner experience of closeness to the divine.
I believe this is the kernel of mysticism,
and of all religions really.
This experience is something that you feel.
You cannot do this only with your intellect, by thinking with your intelligence.
Then it is something that you know because Martinus or somebody else said so, or it is in the Bible.
But to really feel this in your own body, physically,
that creates a quite different experience.
And this might lead to a feeling of inner peace.
Something happens within you.
This feeling of being alone, separated from everything else,
that is when you start becoming a spiritual seeker.
You are looking for meaning in life, for contact.
And Martinus says that we then begin opening up
this eternal cosmic organic contact between God and the son of God.
But should Martinus be called a mystic?
That is the question.
You may have seen the 9-minute film on martinus.dk
directed by Lennart Pasborg
where he describes Martinus as a writer and a mystic.
I can really recommend this fine film.
It is a very nice introduction.
And you can also feel it in your heart
that there is something about Martinus' cosmology, which goes far into our physical bodies too.
But Martinus would probably not have called himself a mystic
then to him, this was no longer a mystery.
We, too, may think that by reading all his books
and studying all the symbols
that this is not a mystery anymore.
But to us, this is only something theoretical.
We have some kind of theoretic cosmic consciousness.
But to able to really feel this
we have to go far into our soul, into the spiritual bodies
but also into our physical body.
Then you know it so clearly
that you will never forget it.
It is possible to lose it, we call it the dark night of the soul.
You may have found this kind of contact
and then it is just gone for a while.
And this is an important experience too, I think.
To find your way back and renew this contact more and more.
And let it grow until we will get cosmic consciousness.
Because Martinus tells us that until we get cosmic consciousness,
there are many things that will remain a mystery to us.
And another thing - Martinus often calls us spiritual researchers
And he would not do that if we already knew everything.
We constantly try to get an in-depth understanding of the analyses.
And integrate them in our way of living.
When we study cosmology, we start changing our way of living.
Old friends may go, and new friends may come.
You will get a new contact with life.
Martinus tells us about many mysteries.
I have listed some of them here.
The mystery of life.
His symbol 32, the solution to the mystery of life.
I haven't got the symbol here, but you know that there are 12 star sections.
It starts with the awareness of "something, that is".
And it ends with the fact that "everything is very good".
Martinus goes through the whole cosmology in this symbol.
But even if you have read this book, many times perhaps,
you can still ask yourself - what is life really?
Can we really know this, deep within ourselves?
Even if we do feel that we are quite alive.
Then we have the highest mystery of the living being.
To understand what we really are.
That is also what we start asking ourselves
when we become spiritual seekers - who am I really?
I look like this and I guess I am a woman, but is this what I am?
What am I inside?
Beyond your professional identity, your identity as a mother or a wife, etc.
Somewhere deep inside, something remains a mystery to us.
And if you look far away, the universe is also a mystery to us, in a way.
But in science you don't talk about solving a mystery.
There, people do research and present what they have found,
and they show a picture of the universe.
But that is not the whole truth, it is constantly changing.
And when it comes to the question what the universe really is,
then Martinus tells us something quite different from today's science.
The mystery of our "I" is another thing
We do say the word "I" many times
And we may start thinking about who this "I" is,
But to really know what this "I" is,
that is a question many people have reflected on in mysticism.
And then we have the mystery of the highest fire.
This is a complicated topic, and the mystery of the golden threads
which are connected to the highest fire.
And we have the mystery of love, and love is really a mystery.
Especially if you talk to people who haven't read cosmology,
then love is an even bigger mystery.
And when we study Martinus, we realize what kind of love he is talking about.
We all have questions here. And there is the mystery of sexuality.
This is also a mystery to a great extent,
even if we get some answers from Martinus.
But we are still in the middle of a process
where we are developing to become real human beings.
We will no longer be men or women and there will be a different form of sexuality.
And the mystery of darkness.
Theoretically, we can understand by reading Martinus
that in order to experience light, we need to experience darkness.
But to really understand this, especially in your own life
When we have a period of darkness, illness and suffering,
then it is still a mystery - why does this happen to me? What is life telling me?
And then we have the small word "God" here below.
I think most people would agree that this is a mystery to us.
Even if we often reflect on this.
Martinus uses the words "God" and "the Godhead"
and "the Divine Something", many times in his books.
So this is actually still a mystery to us.
I will start by describing Martinus' own physical and spiritual experience
of his own cosmic birth.
These quotes are taken from his book "On the Birth of My Mission".
I will just read them aloud.
It is not "to be precluded that a man of humble birth"
"and of inferior position should be so spiritually minded"
"that the Holy Spirit can be manifested in him as a physical entity,"
"thus making religious revelations realistic facts for the present generation"
"even as was the case in ages past."
And Martinus experienced himself here on earth as a being of humble birth.
And of inferior social position.
He was not meant to appear in an elevated position, like a prophet.
Here it says that the Holy Spirit can manifest itself
in this human being.
It becomes directly visible in this physical human being.
He uses the expression "religious relevations" which is often used in the Bible as well.
The expression "mysticism" does not occur there, I think.
It comes later, in the 17th century.
The so-called "mystics" did not call themselves mystics at the time.
That comes later, in the 13th, 14th and 15th century.
There we find the largest number of descriptions by people who have experienced God's presence.
In this book, Martinus gives a very long introduction before he gets to the actual event.
He wants to explain that this can happen today as well,
The same thing that happened to people in the time of Jesus and in the Old Testament.
The revelations that the old prophets could get.
And Martinus writes about whether we will be able to receive what he has to tell us.
Because it is a rather special experience.
I have some extracts here, a few short sentences from his beginning.
He is about to start meditating on the concept "God".
This is what he wants to do, get into a kind of meditation.
He puts on a blindfold to make it dark
and he sits in this squeaky wicker chair.
And then "a small luminous point appeared in the distance".
And I think this may happen sometimes when you meditate, that you see a small luminous point.
There is even a group meditating on this small point.
But to Martinus, "the light emanated from a Christ-like being, presenting itself in a dazzling white light".
So this point grew larger and looked like a Crist-like being.
"A Christ-like being of dazzling brightness now moved straight towards me,"
"raising its arms as if about to embrace me."
He says the figure appears to him like Thorvaldsen's statue of Christ,
moving towards him with his arms outstretched.
"and presently it entered my own flesh and blood"
And that is really a very physical experience.
He also says that this figure became quite large and entered straight into him.
I always get a shiver when I think about this experience.
And then he writes: "The divine light, which had thus taken possession of me,"
"enabled me to take a sweeping look throughout the world."
He says that his body of intuition was taken into control by his will.
By using his intuition, he could see throughout the world.
He could see the ships sailing on the oceans, and so on.
His point of view became identical with God's point of view, seeing the whole universe.
It can hardly be more physical than this, think.
He calls this his first initiation.
The day after this, he has another experience which he calls the golden baptism.
Then, he sees a sky with curtains that are being drawn aside.
It gets brighter and brighter.
Finally "a sky came out so exuberantly dazzling in its golden flare"
"I found myself in a sea of light."
"Throughout were vibrating thin, golden filaments"
And "this was the very consciousness of God"
"The divine fire vibrated within me, in my own heart."
"I felt as if I were bathing in an element of love."
"It was as if I were resting at the bosom of the Almighty Deity."
And I would say that this is a very physical experience.
He feels those vibrations, like a fire vibrating in his breast, in his heart.
And that he was bathing in an element of love.
Then light and love are two sides of the same coin.
And that he was resting at the bosom of the Almighty Deity.
He describes how he meets his Father.
Maybe you have experienced this as well, that you feel embraced
and you feel safe, in a way, and peaceful.
Perhaps that is why people often say "Father" instead of "God".
This may feel strange at first,
but you are embraced by something.
It could also be a "Mother", but then God has no gender.
But this physical feeling.
And now he had this cosmic consciousness.
It took a while before he understood what was happening.
He did not tell about this to many people in the beginning.
He kept it to himself.
Maybe also because some people may think this was "the Devil's work".
His housekeeper had told him to beware of that.
And you could not be sure what a priest would say about this.
It could be too much to digest for a priest with all his rituals and so on.
Used to narrating things from the Bible, instead of feeling it in your own body.
It comes to my mind - there is a Cosmology Podcast (in Swedish)
And in the 5th episode that was published recently,
Lars Palerius tells about a very strong cosmic experience.
where he also feels this light.
What is so special about these experiences, is that they are very similar.
They have the same kernel, even hundreds or thousands of years ago.
Fire, warmth and peace are recurring elements.
Lars Palerius also describes it as being embraced
and there was an enormous force going through him.
I can really recommend listening to this.
Many people don't always tell about these experiences.
Lars also waited several years before telling anyone.
To him, it was something holy, in a way.
If you talk about it too much, it may become more ordinary.
And we can imagine this is a special experience.
I have another extract from Martinus' book "On the Birth of My Mission".
"It was as if the golden light, the outpouring of the Holy Spirit,"
"the Father's own consciousness,"
"the sensation of His personal presence"
"as a conscious 'I' close to me"
"had left everything in an all-penetrating radiance of love."
You can read these lines many times.
And you feel how Martinus really felt this personal presence.
Then to us it may be difficult to imagine this personal presence.
We cannot do it with an image any longer,
like God sitting on throne with a long beard, and so on.
Now it is something different, but still a personal presence.
And Martinus also says that prayer will become communication with our closest friend.
Somebody that we talk to all the time, which Martinus also did.
Then he goes on: "In my brain and along my spine I still felt the warmth of the super-terrestrial light."
So he had this sensation all the time.
He has not written much about this, which may be because we are not ready to understand it completely.
That this light and this warmth exist within him all the time, this super-terrestrial light.
But it will be exciting when we get there.
Here I have some quotes that I will translate from Danish, from "Intellectualized Christianity".
Martinus wrote these texts late in life, and the book was posthumously edited and published.
And there he writes: "The researchers of the materialistic science are also developing."
"They will also be able to see that the so-called real and true mystics"
"are no mystics in reality, but torches of truth".
"To a certain extent, they have developed these spiritual senses"
"which the general public is now on its way to develop."
So Martinus is positive regarding science, even if we think it can be somewhat limited.
He says they will also develop this.
What Martinus experiences with his cosmic sight, is what you could call the truth.
A truth valid for everyone in the universe.
Today with all our religious wars and so on, this may seem far away.
But perhaps is it not so far away after all, he says here. They are developing too.
And I have another quote from the same book:
"That the origin of the universe is covered in mysticism to this great extent"
"is due to the following fact: The truly life-giving or 'life-sustaining something'"
"does not consist of matter."
"It is therefore completely unaccessible to all perception."
"It is in itself 'immaterial'."
"It is the very kernel of life of everything that is alive."
"It reveals itself through its effects in matter."
And this could be regarded as mysticism to us.
There is something immaterial,
which you will never experience directly with your senses.
But this is the kernel of life.
And it is revealed through its effects in matter.
And we can imagine that this immaterial something is what he calls X1, the I within us all.
The same I in all of us really.
But we perceive the effects of the I through our spiritual bodies.
The effects of our spiritual bodies will be more or less visible in our physical body, as long as we are physical.
This is something which has always interested me.
How the spiritual bodies touch the physical body.
But if this would not be the case, that would be very strange too.
Now we will look at two of Martinus' symbols.
We start with symbol 11, "The Eternal World Picture, the Living Being 2, the Eternal Godhead and the Eternal Sons of God".
Here, you see the I and the experience of life very clearly.
We have this star in the middle, radiating something.
In the middle there is is something immaterial, even if it appears in white colour here.
The immaterial is made visible through these rays here.
And we see here, in the universe, different energies emanating in every direction.
And here at the edge are the sons of God, as he calls us.
Here are plant beings.
And the animals.
And the terrestrial humans and in yellow, the real human kingdom.
And the spiritual beings in the kingdom of wisdom and the divine world.
And the mineral kingdom here too.
All these kingdoms exist in order to make an experience of life possible.
And thanks to the fact that we also radiate energy towards the Godhead
there will be an experience of life.
And this coloured ring is the created world.
All the rest is what he calls superconsciousness.
And it is in this meeting between the energy, the force radiating from here
and in the force that radiates from here -  here we see the earth -
that the experience of life is created.
If you imagine that we turn this symbol around,
so that we have the star at the edge and ourselves in the middle,
then we have symbol 21, "The Eternal, Cosmic, Organic Connection between God and the Sons of God - 1"
I have left out some parts of the whole symbol here.
Now I, or one of you, is here in the middle,
And God is everywhere around us.
We hear this over and over again - we meet God everywhere.
But we forget this, every day.
And then we remember it - when I see you now, I meet God.
And everything here, the carpet, I meet God everywhere.
Gradually we start realizing this, and one day it will enter our heart.
And then it may fade away ...
These two symbols give a good picture of
how the Divine on the one hand
and we, who are also divine in our way
are necessary in order to create an experience of life.
So now I will talk about a number of mystics.
When I was a student, I went to the state library and looked for books under "Philosophy" and "Religion".
And I found "The Cloud of Unknowing - in Which the Soul is Oned with God".
I really had to read this book.
It is about how to get united with God.
It says that he may not be known by reason.
And I think we can agree with that.
No matter how much we use our intelligence, trying to get contact
it tends to remain outside somewhere.
If we want to experience a real unity with God,
we have to use the body of feeling, and also our growing intuition.
We have to include that in order to get this experience.
I was fascinated by this "Cloud of Unknowing".
I imagined it as something lingering over our heads
a cloud, which means we cannot know everything.
We can imagine that. And then I started to study Martinus,
and found this symbol 6, "The Living Being 1".
And we do see a kind of cloud here, or what is it really?
There is something blurred here, which is not usually the case in Martinus' symbols.
It is very well structured and adapted to our reason.
But here we see something.
And those of us who really study this, we can sometimes feel a little dizzy,
reading about the primordial desire, the highest fire, the poles, and so on
There are many things here.
And Martinus also writes that there is an insurmountable barrier
- here there is a black line, symbolically -
but he writes that there is an insurmountable barrier.
If we could transcend this, then everything would disappear.
Something which is still, eternal, immovable must always be there.
And there must be something which is always moving, changing, like the physical body.
Our spiritual bodes, our consciousness.
And we have our superconsciousness with this blurred border somewhere.
This is something we can reflect on -  what kind of cloud is this, hindering our view?
I have a few lines here from the book "The Cloud of Unknowing". We don't know who the author was.
He writes that as a novice, you should devote yourself to reading, meditation and prayer, in this order.
It should be a private prayer, in few words, the fewer the better
that you pray with all your heart.
To me, the prayer "Our Father" felt a little outdated somehow.
But only a few words felt very good.
And you pray with all your heart when you really long for something.
Or when you are in a difficult situation.
But is not only about prayer and meditation, but also reading.
The combination of feeling and intelligence is stressed by Martinus too.
Only then can we also develop our intuition.
And we can get a glimpse of knowing something more, something that is not a mystery.
And he writes that what is nothing to our physical bodies, is everywhere from a spiritual point of view.
And if we remember Martinus' symbol 11
we see that what we cannot experience with our physical senses,
this really exists everywhere.
Here we have it again.
We see a white disc behind it all.
And the I of God and our I's belong together
but we have been divided through superconsciousnes and the created world.
But it is one coherent unity.
So I will now move on from "The Cloud"
to another person that you probably know too, Meister Eckhart.
He is very well known and lived in the 13th and 14th century.
And for a long time, I used to walk around with this quote in my pocket:
"God and I are one."
"Through knowledge, I bring God into me;"
"but through love, I enter into God."
This felt exactly right to me.
It is important to know things and learn more.
Like taking a deep breath, inhaling.
But when I love, when I exist in love, then I enter God.
Like exhaling, I meet God in another way.
Once when I took out this piece of paper, I was working hard at the time,
it seemed a mystery to me. What was the difference?
Knowledge, you walk in, you walk out ...
But on close reading, these are very important lines, I think.
Here are some further quotes from him.
He talks about a "ground", which would perhaps correspond to Martinus' X1 .
"Then this ground is simple stillness"
"which is in itself immovable"
"But by this immovability, all things are moved."
And that is a mystery too, like a "koan" almost.
How can something completely still and immovable initiate all movements?
To our intellect, this is impossible to imagine.
Meister Eckhart calls this "the groundless ground".
And theosophy calls it "the rootless root".
And Martinus says "the causeless cause", as we know.
And all these definitions are - a little weird in a way ...
A root without a root ...
We may feel that it gets somewhat "cloudy" in our heads, perhaps.
In Stockholm there is a Meister Eckhart Foundation.
And I attended a Meister Eckhart retreat seminar last autumn.
And people brought many different Eckhart quotes.
Some of them were quite hard to understand.
This quote I reflected a lot on:
"When I enter this ground" - i.e. close to the immovable -
"into the land, flood and spring of God,"
"then nobody asks me where I come from, or where I have been."
"Then nobody misses me,"
"then God stops being God."
This was something many people talked about at this retreat.
It may be something to meditate on.
I have thought a lot about this - "then God stops being God".
We can probably understand it in different ways.
God will always be God, but how we experience ourselves in relation to God,
I think this is what it is about here.
But you may reflect on this on your own.
I read another book - "Christian Mysticism from a Psychological Perspective" (in Swedish).
That sounded very exciting, by Prof. Anton Geels.
Here I found other interesting examples, among others Catherine from Genua.
I didn't know her well earlier. The picture is from YouTube.
She has written a book called "Spiritual Dialogue" and it is about "her".
"A beam of God's love wounded her heart."
"It caused her soul to experience a flaming love"
"born out of the divine spring."
Here again we have the heart, and the flaming feeling
that you experience in your own physical body.
And that God's love wounded her - I can relate to this myself.
When you manage to get this immediate contact, your heart may also hurt a little somehow.
Your eyes may be filled with tears.
We have such a strong longing, and then it can be a very strong experience.
It wounds our heart, but it may also open up our heart.
So that we can find our way to this divine spring.
This is another mystic that I read a lot when I was young, Richard Rolle.
An English mystic who also lived in the 14th century.
He writes about "Fire of Love".
And I think that this picture is supposed to show that his heart is burning.
Because he writes about that.
"While I was finding great delight in the sweetness of prayer or meditation,"
"suddenly I felt within me an unwonted and pleasant heat."
"it was not from the creature but from the Creator"
"This heavenly sweet fire"
And in other passages he feels as if he is on fire.
He had to look down to insure that there was no real fire, a very strong physical experience.
We might compare this "fire of love" with "the highest fire" that Martinus describes.
That fire which is also part of Martinus' cosmic birth.
This is another recent book written by a philosopher.
"The Mysticism of Bodiness" (in Swedish) by Ph.D. Jonna Bornemark at Södertörn University College.
And of course she is an academic and then you cannot focus on your own experience.
But you can be curious and study how Mechthild of Magdeburg describes her meeting with God.
She was German and also one of the few at the time who wrote in German instead of Latin.
She uses old German and translates it.
She wrote this book, "Das fliessende Licht der Gottheit", i.e. "The floating light of God".
Or the streaming light of the divine or of God.
Or the flowing light of God, you might call it.
It is quite exciting to read about Mechthild.
There was a movement called the Beguines.
Those were women who did not want to marry or get children.
But neither did they want to become nuns and be subordinate to a male priest.
They moved together in big houses in the cities.
They made a living from handicraft and also went out to help people.
And they read the Bible and prayed and talked about their experiences together.
Mechthild wrote down many experiences.
And later on, she became a nun in order to avoid being accused of heresy.
Because her meeting with God was a very physical experience.
I have brought some short quotes here.
"Lord, you are the sun in all eyes."
"You are the life of all living."
And then the Lord answers:
"You are a light to my eyes"
"You are a life in my liveliness"
She has this dialogue all the time.
She talks to God and he talks back.
It is equally important to God that she is there, as she thinks it is important that he is there.
It is an ongoing discourse.
Perhaps this is how we can approach this feeling of closeness to the divine.
You feel that there is something, a light within you ...
Something is moving within me, there is life there.
That is how God enters our bodies.
We could not do anything unless this force emanated into us all the time.
This is another dialogue. God says:
"I want to put a light in the lantern."
"And in all eyes that see the light"
"an extraordinary ray from this light"
"will shine in the eye of their knowledge".
"And then the soul" - (herself) -  "asked, withour fear and in great humility:"
"Beloved, who will be the lantern?"
"And our Lord said: I am the light and your breast is the lantern."
So this is the same experience, the light enters into her breast, into her heart.
She is the lantern, through which God shines.
And this is something we may also notice
in Martinus' last symbol book 6,
That there are powers emanating into us all the time, in different ways.
Here is more from Mechthild:
God says: "When I shine, you must shine,"
"when I flow, you must flow."
"When you sigh, you draw my divine heart into you,"
"and when you cry for me, I will embrace you in my arms."
"But when you love, we are one,"
"and when the two of us are one, nothing can separate us any longer,"
"Only a delightful waiting will dwell between the two of us."
This could also describe a meeting between a woman and a man.
And some of these mystics also talk to God as if they talked to their beloved.
This also occurs in Sufism, a kind of mysticism within Islam.
The last line here - "Only a delightful waiting will dwell between the two of us."
This is something to reflect on as well. What kind of waiting is this about ...
And the next one is a real love poem.
You were supposed to see some red flowers here on the screen as well ...
"His eyes in my eyes."
"His heart in my heart."
"His soul in my soul."
"In an everlasting embrace."
And I don't know if these mystics had this experince during long periods or for shorter moments,
this feeling of being so embraced by God, all the time.
Well, these were some of the medieval mystics.
And this book by Anton Geels also includes more contemporary examples.
Thomas Merton (1915-1968) was an American monk and a writer.
Many people interested in mysticism read him.
"The Inner Experience" is something he writes about.
"Since our innermost 'I' is awakening"
"he will find within himself the Presence of Him, whose image he is."
"And through a paradox beyond every human expression"
"God and the soul seem to have only one 'I'".
To me, this appears to be a combination of intelligence and feeling.
You cannot express this with intelligence only, and that is also what Martinus says.
And this experience is shared by many.
This is another mystic, who was Swedish and lived between 1885-1962, Hjalmar Ekström.
I haven't read much by him, though I have a large book by him at home.
He was a carpenter, and you may think of Jacob Böhme, who was also a carpenter and a mystic.
Böhme was in deep contact with the divine, I think.
Here is a short quote by Ekström:
"Yes, everything drowns in God's stillness and becomes one in It"
"So the space of the Heart will open"
I liked this very much.
This stillness you can also experience in meditation.
And that everything just exists.
And then the space of the Heart will open.
In this moment, you may experience that the universe just exists, and that everything is as it should be.
He looks quite nice with his white goatee beard.
And then we have a contemporary person who might not call himself a mystic.
However, I am sure you all know Eckhart Tolle and you may have read his books.
I heard at this Eckhart seminar that Eckhart Tolle took the name Eckhart, maybe inspired by the old mystic.
This is a fine quote: "Your inherent identity is formless"
"an all-encompassing presence,
the presence preceding all form and all identifications."
"You realize your true identity as consciousness itself"
"rather than that, which consciousness has identified with."
"That is God's peace."
"The final truth of who you are"
"is not about your being this or that"
"but about your being presence itself, 'I am'."
As you know he had a strong cosmic glimpse.
From a deep depression he got into this state of total peace.
And since then, he felt he had the task to travel around and help people to experience this peace.
Feeling this "I am", that is enough.
But we who feel an urge to understand everything, we want to know a little more.
And in Martinus' symbol 33, you see how much more there is to know.
One of the major points of Martinus' work is our development, that we are developing.
We are developing from the animal kingdom here.
Within us, a real human kingdom is starting to grow.
And at this star, we get cosmic consciousness.
We see different thought climates. The symbol is called "Animal and Human Thought Climates."
But also the poles here, which Martinus explains to us in a very pedagogical way.
Animals are one-poled, either female or male.
Whereas we are on our way to becoming double-poled.
Neither male or female in the end, when we get cosmic consciousness.
This change is closely connected to the development of love and sexuality.
And at the top you see the fantastic fire which will be in our heart eventually.
There are also violet lines here, divided into small sections, symbolizing the principle of reincarnation.
We reincarnate over and over again.
But in the middle we have our I, which remains a mystery.
The I seems to grow larger and larger here, which cannot be the case.
But perhaps we grow more and more conscious in our I.
Martinus does not say so explicitly here, but it could be the case.
And here is a quote from "Livets Bog", vol. 2, sect. 467:
"Why living beings have a horror of death."
This "is only due to the fact that this being has not yet sufficiently developed the centres or organs"
"through which he can make himself day-conscious in his superconsciousness,"
"i.e. acquire 'cosmic consciousness'."
This sounds like a mystery too. Will we be day-conscious in our superconsciousness?
Day-consciousness means that we will know about the nature of our I.
Now we can only speculate about what this will be like.
When we get there and get cosmic consciousness.
And here we have two of Martinus' symbols, 94 and 95 from "The Eternal World Picture", vol. 6.
Here we we see two different living beings.
To the left, you see a materialistic living being.
And this being has cosmic consciousness.
The colours are different, but also the size of the poles.
To the left is a masculine being, since the masculine pole is larger than the feminine one up here.
And here the poles are balanced. This is a being with cosmic consciousness.
And you see the difference here in the area below, and also here above.
The area above is our superconsciousness.
Actually, the area below is also part of our superconsciousness on these symbols.
Martinus shows us the poles here.
To the left, we see a lot of instinct (red) and the energy of gravity (orange).
Some feeling (yellow), but more energy of intelligence (green).
The energy of intelligence dominates in materialistic beings.
There is no intuition there, but here we see a lot of intuition.
Intuition is symbolized by the blue colour.
We see intuition here below connected to the primary pole.
But also here above, connected to the secondary pole.
But we also see intuition below the black line, so there is intuition in day-consciousness too.
And thanks to this, we will be day-conscious in our superconsciousness.
And again, this will be exciting when we get there.
I will now read some extracts from "Livets Bog", vol. 6.
There is an amazing section here where God speaks to his initiated son of God, Martinus in this case.
God tells him about many things and takes him on journeys into microcosmos and macrocosmos.
They talk to each other, and it is a very beautiful text.
And there somewhere, God says:
"Consequently, we - you and I - can wander into any microcosmos,"
"and see this cosmos fill a room"
"as gigantic to us"
"as the room, in which macrocosmos usually appears to us with our physical senses."
"And similarly, we can raise ourselves above macrocosmos"
"and see this shrink into a small microcosmos"
"to the same physical senses."
Here, we must pause and think, but you get the general idea.
Martinus is enabled by God to go down into his own body.
He sits on an electron, looking out over his body, and then he sees a starry sky.
Not a lot of intestines, which we may have imagined, but a starry sky.
And with cosmic consciousness you can do just that.
You can travel downwards and see that your whole body is like a big starry sky.
When Martinus was pulled out of this, he saw the stars being densified again, back to what we are used to.
As we usually observe ourselves.
And it goes on.
"We can bring those two great cosmic domains of my radiating halo"
"to be controlled by the superiority of our senses"
"and take possesion of every detail in their structure."
"Yes, my dear son, this is mysticism or the secret of true consciousness"
"or this: to be 'one with me'."
And Martinus writes that, in the beginning, he found this capacity intriguing.
He was able to "travel" to the moon, which was not a physical journey.
This capacity enabled him to go far into macrocosmos, into space.
There he might see our earth just as an electron.
But it is this experience of being one with God,
that he describes so strongly here.
Jesus tells us the same in the Bible: God and I are one. I am one with God.
But he doesn't say: I am God. There are still two of them, somehow.
They experience themselves as one.
And later on in the text, God says:
"Your own perception will be liberated from the mental barrier of the dimensions of time and space."
"With this liberation, my spirit and nature and yours, forever merged, will twinkle and shine.
"identical with eternity, immortality, wisdom and love."
We have to remember that we are used to thinking in space and time dimensions.
When we liberate ourselves from this, new things will happen which we may not imagine today.
In the spiritual world, time and space do not exist as the dimensions we have in our physical world.
And this quote goes on as follows:
"And the last rest of the dense carpet of clouds of the mystery of life"
"will evaporate and like a glorious sunrise on the sky of life"
"and make way to your rising sun existence"
"and your brilliant profusion of rays in my eternal embrace."
Here we have the cloud again, like a carpet of clouds.
And that we always are in this state, in this eternal embrace,
but we cannot really experience it here in our physical body.
And here follows another quote:
"With the knowledge of these three forms of spirit, mental power or radiating matter,"
"life is no longer a mystery."
And these three forms are microcosmos, mesocosmos - which we are called here  - and macrocosmos.
"Even though this solution is comprehensive only for the organically initiated being,"
"to the truly truth-seeking human being, it will be a theoretical experience in advance"
"of the great goal towards which all human beings on earth are striving, consciously or unconsciously,"
"namely a permanent, physical, day-conscious experience of the universe as a living being,
"an all-encompassing Providence"
"an Almighty Deity, in whose eternal love we all live and move and have our being."
Yes.
And I would like to conclude
with the following symbol 1 by Martinus.
This is one of my favourites.
You see how rays are emanating from something immovable.
We see light, and that it gets somewhat darker further away.
That applies to our love as well. The further away we are, the smaller is our capacity to love.
But we are all on our way.
And we could ask ourselves where this centre above is.
Martinus describes it as "the fixed point", but where is this fixed point?
In a way, it is everywhere.
And I can imagine - if we see our earth here in the middle, with other planets around,
then all planets are radiating too.
We can imagine that everything is radiating; it is one large ocean of rays.
We are also radiating, even if we cannot see it.
And from all our cells, our organs, the atoms.
It is one single ocean of radiating energies, of somewhat different qualities.
This symbol, too, could be an object of meditation, I think.
Well, I end with that. Thank you for your attention!
Lecture by Anne Külper. Recorded in Stockholm, Sweden, on 12 March 2016, by Stiftelsen Martinus Kosmologi.
Works by Martinus are available online on: www.martinus.dk/en
