Martinus: Livets Bog, vol. 4, sect. 1073

1073. In the following, we will see what is wrong with the above-mentioned being's view. The great truths with which he justifies his existence cannot in themselves be shaken. This is certainly true. But according to our latest analysis of the "living being", this being constitutes nothing but "time" and "eternity". As mentioned above, "time" is in turn the same as the "now", while "eternity" constitutes the "I". The "now" is in turn the "changeable", while the "I" is the "unchangeable" or the "fixed point" around which the "changeable" moves. Both of these phenomena are, as mentioned above, absolutely inseparable, since they mutually determine one another's existence. That they have been united forever or have appeared eternally as a unit is established as fact through the circumstance that, if they had ever been separated, they could never have been fused to become a unit. How could this ever come about? If they were separated they would each lack any form of existence that could be sensed, since the "fixed point" as well as the "movement" must then equal "nothing". And it is a well-known fact that "something" cannot possibly come from "nothing". The "now" and "eternity" have therefore existed eternally as a "twofold unit". Since this "twofold unit" is the "living being", and the "living being" is thus "time" and "eternity", its eternal existence is thereby substantiated and stabilised by the very highest, realistic facts in existence. What or whom can "time" and "eternity" otherwise constitute? Absolutely nothing and no one. Whatever we point to, for example a river, a lake, a forest, a mountain, a stone, a machine and so on, can never constitute anything other than "time". "Eternity" is, by contrast, totally absent in the appearance of the above-mentioned things. These things will therefore never be able to appear for us as independent life; on the contrary each of them constitutes merely a "fragment" of a "living being". The things mentioned are, it is true, not fragments of the organism of a human being, an animal or any other "living being" that belongs to our spiral, but this does not change the principle. No being can live without being inside the organism of a macrobeing. Our most immediate macrobeing is the Earth. All the phenomena that we collectively call Nature and that appear to us primarily in the form of the Earth thus constitute a logical and perfect, independent unit, which in turn, through its logical combination of movements, is an expression of the exercise of will, thereby revealing this unit as the organism of a "living being". But since the logical exercise of will reveals in turn something outside the movement, since it guides the movement and is thus outside "time" and can therefore be nothing but "eternity" itself, everything around us in the form of Nature thus constitutes a "living being". The same phenomenon holds true on a smaller scale, when we look at, for example, a hand, an eye, an ear, a nose, a nail, a piece of meat, a bone, a piece of skin and so on, but with the one difference that here we know these phenomena very well and know that they are not independent but constitute "fragments" of living beings' organisms. Here we do not think of calling these phenomena "Nature". We know the logical purpose that they have been created to serve. And since they are thereby also an expression or product of the exercise of will, they thereby also reveal a "something" that cannot be movement, but is the master of the movement and the will. Since this "something" is not movement and is thereby likewise outside "time", it can constitute only "eternity". "Time" and "eternity" are thus present in absolutely everything that we can sense. "Time" cannot be present without revealing "eternity". And "eternity" can reveal its presence only by virtue of "time". These two phenomena can thus never occur separately, but are, as previously mentioned, a "twofold unit" or a unit with two analyses. Since this unit is nothing but the "living being", and cannot possibly constitute anything else, and, since nothing else can exist, the "living being" is thus the supreme analysis of life. It is the only general analysis of the universe, Nature and life that can exist at all. The general analysis of the universe is thus a "living being". Our general analyses of will-controlled matter and creation, such as human beings, animals, plants and combinations of micro-matter, can in their general analyses be only a "living being". The "living being" is thus the alpha and omega of all analyses. It is the main answer behind all forms of macrocosmos, microcosmos and mesocosmos.