Martinus: Livets Bog, vol. 4, sect. 1085

1085. What then is this "something"? Well, it is of course the details from the universe existing outside its own range of sensory perception, which means beings and things. These beings and things are in turn the manifestation or expression of Providence's or the Godhead's exercise of will and thereby the manifestation of a divine intention. Since this exercise of will leads to a phenomenon that creates a particular feeling in the individual's range of sensory perception, it here becomes apparent that a particular communication, a particular correspondence is established between this Providence and the "living being". Since this, as we have seen, is also individual – since these being and things do not have the same effect on all beings, and since what can seem "cold" to one being can seem "hot" to another and so on depending on the previous, various sensory sets of the beings – the experiences do not attain the same position in the beings' range of sensory perception. The beings and things that, by being experienced in one being's range of sensory perception, are placed close to the centre and therefore by virtue of this proximity dominate and determine the experiencing being's exercise of will and experience of life, are in other beings placed only in the periphery of their range of sensory perception and thereby, because of their distance from the centre or the range's "point of view", have only a subordinate effect on their exercise of will. We thus see that things that can seem violent or intense to one being sometimes have a quite indifferent effect on another, and vice versa. For this reason the experience of life is individual. But since the event experienced is a series of impressions that ultimately prove to be in a perfectly logical order and thereby reveal an intention, thus leading to an overall, final result that is one hundred per cent useful and thereby one hundred per cent loving for the individual, the entire interaction of the "living being" with Nature, the surroundings and the fellow beings is a "living correspondence". Indeed, this correspondence in its entirety is so intense and perfect that no conversation between any specific living beings or individuals can be as "alive", that is to say, high-intellectual and thereby loving. In the conversation between the individuals there exists a great lack of ability to express themselves clearly and to understand. Ignorance, misunderstanding, naivety and primitivity therefore come to the fore and create disharmony, persecution and mutilation among the beings. Here this "conversation" between the "living beings" is therefore to a certain extent imperfect, while the correspondence between the "living being" and Providence or the Godhead in the form of the "experience of life" is absolutely perfect and thereby absolutely "holy". Here there is no misunderstanding, indignation or anger, but only an all-embracing understanding and loving systematic planning. And thanks to this total perfection of the one party (the Godhead) in the "holy" correspondence, the other party, the ordinary "living being" (the son of God), becomes perfect too, and the latter finally experiences the interaction between God and the son of God as "holy" too. It is this "hallowing" of the experience of life that allows the son of God to experience itself as being "one with the Father" and thereby to constitute "the way, the truth and the life".