Martinus: Livets Bog, vol. 4, sect. 1286

1286. We have now come so far in our analysis of "eternal life" that we have been given a fundamental overview of the "Fall of man" or the structure of "darkness" itself. Fundamental facts have emphasised that what terrestrial human beings have perceived for thousands of years as the "Fall", "crime" or "revenge" and "persecution" and their ensuing consequences – mutilation, unhappiness, sorrow and illness or everything that together constitutes the deadly eclipse of the living beings' sun of happiness – is a truly divine arrangement in the eternal world plan and not a "devilish" whim of a mighty, dark being or an "enemy" of the Godhead. What then is the structure of the collective "fall" or "darkness"? What influence does it have on the living being and the eternal son of God's experience of life?
Through life's own speech we have seen that, at the command of his own wish, the eternal son of God has "eaten of the tree of knowledge" down through the ages for so long and so intensely, and has thereby filled his day-consciousness to overflowing with so many "answers" about matter or "dead things" (combinations of movement or created things) that there is no space in this day-consciousness for answers or knowledge of "living things" (the I, its superconsciousness and spiritual structure as a "living being"). We have thus seen the structure of the son of God in the form of the "creation of Eve" or the division of "Adam" into the two sexes – the "specifically male being" and the "specifically female being" – after which the son of God constituted merely a "half being" that was dependent on possessing the opposite sex in order to experience anything of its original divine or heavenly light. Only during the moments where this "half being" could become "one" with another "half being" of the opposite sex could the "rays of paradise" or the rays from the son of God's original superterrestrial life and being be sensed in physical existence. It therefore became vitally important for the son of God to own such a being of the opposite sex so that he, in so doing, could continue being able to experience this little spark of its original heavenly state. But by that means "ownership" – and with it the "struggle for existence" ("in the sweat of thy brow" and so on), along with "jealousy", "envy" and "hatred" and thereby "revenge", "unhappiness" and "sorrow" – entered the life of the son of God. And in his outer manifestation the son of God was no longer in "God's image after His likeness", just as his world was no longer the "kingdom of God". He was now an individual in the form of a "specifically male being" or a "specifically female being" who was placed in a world with hundreds of rivals for access to the tiny remnant of the "heavenly light" that could be experienced through the opposite sex.