Martinus: Livets Bog, vol. 2, sect. 569

569. As the organisms of living beings are expediently constructed or created tools for temporary types of manifestation, states of consciousness or forms for experiencing life, then it would be extremely strange, if not to say impossible, to align with culminating justice or love, if the phenomenon known as "death" did not exist. This "death" is, of course, simply the individual renewing those self-constructed tools through which he is no longer able to experience life in any way that satisfies his wishes and desires. If this renewing, in the form of "death", could not take place, and the individual were to be inextricably and eternally bound to his own self-constructed tools, it would be the same as being eternally fettered and nailed to that particular form of manifestation consistent with those tools. How can that be associated with perfect love? If an individual lost the use of his eyes for one reason or another, should he be forced to go about in eternal darkness and thus be debarred from seeing the immeasurable beauty of physical nature in colours, tones and forms? If someone lost both his legs, or was unable to walk due to any other bodily injury, should he in the future be forced to remain eternally dependent on a wheelchair and the charity of other people? Surely it is divine that blindness and other severe disabilities are limited to the life-time of the organism in question and that, through "death", the individual can appear in a new and perfectly normal organism? And why should this not be so? If it were not, then the unavoidable transience to which all organisms are subject, would be totally without meaning or purpose. And why should the destruction of organisms be without plan or meaning, when their construction exclusively represents logic, planning and purpose?
But it is not just disabilities and injuries to the organism that the living being can transcend by means of "death". It is also able to improve and change the new body in favour of special abilities and talents. That this is so is overwhelmingly confirmed by the many various mental levels shown by living beings. It is certainly a fact that some people have "inborn" talents. Some have a special talent for music, others for poetry or painting and so forth, not to mention people's widely varied abilities and talents shown in their profession or trade. Why are these people not all uniformly alike from birth? The answer is, because they have not all been occupied with exactly the same things. Everyone must necessarily become a master in that profession or branch of art in which he or she has been especially interested through one or more previous lives. How else could they have become more proficient than others in that particular field?
It is true that for centuries people have lived with a belief in "heredity". But this belief, like so many other things that are false, must of course succumb to the all-pervading intellectual light of cosmic vision. "Heredity" provides no explanation why primitive or relatively ungifted parents can give birth to a child who is a genius, just as there still lacks a true, undeniable answer to the question why geniuses can give birth to children who are relatively ungifted. If "heredity" was the root cause of living beings' talents, and thereby the foundation for their fate, then all living beings would be copies of their parents down to the smallest details. Fortunately, however, this is not the case. Every living being appears as radiantly individual and has more or less completely characteristic features, which can only be due to its own personal "heredity" transferred from an earlier existence to the present life in the form of abilities and skills. And it can be seen here, by virtue of rebirth or reincarnation, that the living being is absolutely the primary cause of his own existence, which means that he is the absolute source of his own fate. "As a man sows, so shall he also reap". This is the basic solution No. 11 to the mystery of life.