Martinus: Livets Bog, vol. 3, sect. 915

915. It has also become clear to us that mankind's longed-for goal of happiness or bodily and mental well-being for the individual is the goal of the world plan or of the Earth's process of transformation. Already an abundance of resources has been created with this purpose in view, and at the same time the inner, mental attitude of terrestrial human beings, their longings and desires, are directed solely towards the same goal. Do you not think that these vital resources and the goal of human beings are intended for each other? Why else should they be placed opposite each other as is the case? And why should terrestrial human beings' longings be directed towards precisely these resources? What other purpose could there be behind these resources and mankind's striving for them? Is it not a fact that, as already mentioned, mankind's mentality is evolving? Is not terrestrial mankind's sense of justice steadily evolving? Is not its policing and legal system becoming more and more humane? Is not civilisation the same as a growing tendency to combat all anti-social behaviour? Is it not humaneness that human beings are fighting for, or believe they are fighting for, both on the battle fronts and within the walls of their own homes? Is not humaneness the opposite of barbarism? Was there not once a time when barbarism was in fact given pride of place in human endeavours? Did not the road to "Valhalla" lead through the crushing, mutilation, torture and enslavement of fellow beings, for no other reason than pure lust for power, murder and the fight? Were not human rights, justice and kindness towards anyone other than those to whom one had sworn allegiance in a way disgraceful phenomena? Indeed, did not dying from natural causes mean that one would go straight to the "hell" or "Helheim" of that time? Was it not the case that only those who died on the battlefield, or who were killed in combat, could have any hope of entering into the "heaven" of those days, or the "hall of heroes" where they could expect the delights of pork and mead and beautiful Valkyries? It certainly cannot be denied that the great process of creation has transformed the state of affairs in the direction of humaneness. Has not mankind's highest ideal since then been "Thou shalt love thy neighbour as thyself"? Has not this ideal, in fact, been authorised in the established churches of the civilised world? And has not this authorisation to a certain extent been supported by the laws and judicial system in civilised countries? Is it not forbidden to murder, kill, injure or in any other way cause one's neighbour any kind of grave inconvenience? The fact that the individuals in a country cannot yet practise this high ideal one hundred per cent in no way invalidates the fact that humaneness is on the increase. Have not the state prisons, penitentiaries and reformatories become a new kind of "Helheim" to which one now sends all the individuals who in former times were lauded as heroes or as candidates for the favourite dwelling place of the gods, "Valhalla"? Are not the inmates of these civilised institutions those very beings who, to a greater or lesser degree, have been able to practise the heroic morality that in former times would have brought them a corresponding degree of favour with the gods? Are they not beings who have to some extent, either physically or mentally, murdered, killed, maimed or held their neighbour against their will? Is it not an expression of humaneness that civilisation now places these so "heroic" conquerors and oppressors of their neighbour under lock and key behind the dishonourable iron bars of the new "Helheim", and promises the "kingdom of heaven" to all those who turn their right cheek when smitten on the left, which formerly would have led to being shamed by the gods or banished to "Helheim"?