The Third Testament – The Intellectualised Christianity

The Third Testament

Martinus Spiritual Science
The Science of Universal Love

What is it – and what is it not?

The Third Testament is the continuation of The New Testament and The Old Testament.

It is based on the cosmic analyses as described by Martinus in his major publications. The Third Testament, Livets Bog (The Book of Life) and The Eternal World Picture.

At the age of 30 Martinus receives a spiritual experience that gives him cosmic consciousness and enables him to fulfil what Jesus promised his disciples:
”I have yet many things to say unto you , but ye can not bear them now. But when he, the Spirit of truth, comes, he will guide you to the whole truth”. – Paul said: “For we know in part…But when that which is perfect is come, then that which is in part shall be done away…but then shall I know even as also I am known.”

The Third Testament not only presents in part the truths, more or less expressed in The Bible and other Holy Scriptures, but describes in full a new world picture. It is a total explanation that shows a logical and loving purpose to existence. It is a defense
for everything and everyone and provides an optimistic view of life.

The Third Testament shows that behind the apparent illogical content of the world religions, clear intellectual perspectives exist.

Each individual is responsible for their own evaluation of the level of truth in The Third Testament. Nobody should be tied to anything but their own interpretation.
The Third Testament shows that, among others:

– the universe constitutes a living being – the Godhead.
– Every living being has an eternally continuing existence.
– In the eternal perspective evolution will show that: “everything is very good”.
– Life is 100% fair due to reincarnation and karma.
– The purpose of existence is to experience life, develop neighborly love and tolerance towards everything and everybody.
– Evolution causes eternal renewal of the experience of life.
-The contrasts of light and darkness, pleasantness and unpleasantness, good and evil, etc. are absolutely indispensible to continual renewal of consciousness.
– The individual human being will, due to life experiences, eventually live in harmony with the eternal laws of life.
– It is logical to behave with tolerance towards all living beings.
– True neighborly love is, unconditionally and always, to forgive everything and everyone.
– Its message is a defense of everything and everybody.
– Nobody can act “unrighteously” and nobody can suffer “unrighteously”.Everyone will at some point experience a completely happy existence.
– The Third Testament world picture is illustrated with a series of symbols. Their purpose are to show the principles and structures of life, making it easier to get an overview, understand and retain in consciousness.
– The Third Testament, Martinus Spiritual Science also called the science of universal love, is entirely in concordance with the proven results of natural science.

The Third Testament

What is it not?
– It is not the basis for the formation of a new faith-based society, sect or association enrolling new members.
– There are no ceremonial acts or illogical dogmas related to it.
– It does not promote aggression against nor critique of anyone with a different view.
– It is not meant to influence people against their own interests and passions.

What Martinus Cosmology is and isn’t

A spiritual world picture may easily appear as being weird. Therefore we will focus on what Martinus Cosmology isn’t:

It is no religion

Martinus Cosmology is no belief system. It is constructed as a logical, spiritual scientific structure. It is a theory of life which one may freely study. There are no compulsory rituals tied to this study and there are no divine services; it is up to each one to freely study and organise his interest, individually or in asociation with others.

Martinus was of the opinion that what he described was an absolutely impartial world picture and the eternal principles of existence. That parts of his world picture have similarities with other lines of truth is only natural because it is a reality which exists independently according to central principles.

Martinus himself was almost completely unfamiliar with traditional religious thinking when he went through the inner transformation which enabled him to intuitively describe the most profound fundaments of reality. From time to time he refers to the Bible, but this does not in itself make his Cosmology a religion.

If you take a superficial look upon Martinus Cosmologi it is easy to come to the conclusion that is has traits from many lines of wisdom, which are discernible in various religions, lines of belief or philosophies. With knowledge about the way and work of Martinus though, it will rapidly be obvious that this world picture stems from a totally independent individual sight of the eternal principles of reality. This makes it rather uniquely creating the new than eclectic/syncretistic.

It is no sect or society

Martinus himself was of the opinion that only a genuine interest of the spiritual science could unite people in freedom. It is a pronounced wish from Martinus’ part that there should not be any creation of a sect or society aroound his cosmology. In other words – there should not be any securing of members. People should not be allured into an interest. Martinus Cosmology is a theory of life, which each human being is invited to freely study.

There exists a Martinus Institute in Denmark, which is the world center for Martinus Cosmology. The task of the Institute is to preserve the work of Martinus and to offer education. Beyond the Institute each and one is free to study or organise his interest. There is no cosmologic inspection authority. Major parts of the work around Martinus Cosmology is carried out on idealistical basis.

There is a group of people who more or less independently has taken an interest in Martinus Cosmology. This group does not constitute a sect, even though evidently such traits may nevertheless exist. This is not to be blamed Martinus Cosmology as such.

It is no New Age ideology

Martinus does not channel any information. His work is founded on an absolute individual inner sight of the eternal structures of existence. He does never refer to the astrological epochs in his work, but describes a gradual human evolution which extends over 3000 years. Martinus Cosmology is a new science of life, which – not being an ideology – invites to a new human renaissance.

The name of Martinus Cosmology is not to be borrowed to any form of therapy. On the other hand, it could well be the cause of a new understanding of many diverse fields, including medicine.

Martinus Cosmology points out – as a central issue – the individual humane development towards a gradually more real neighbourly love of each man. There are no such things as spiritual techniques or alternative methods in Martinus Cosmology. This Cosmology is rather an impartial map of life for the seeker after truth.

It is no traditional philosophy or ideology

Martinus considered himself to describe the eternal principles of existence without the aid of speculation. Traditional philosophy builds upon a speculative search of the truth as well, and not an intuitive individual sight. Martinus constructs his Cosmology just on this basis of intuitive individual sight. This individual sight he then transforms to chains of analyses, which are verifiable by anyone in possession of a developed faculty of reason. He is of the opinion that the laws of existence do exist independently of our view of them. They may therefore be objectively described as soon as the sufficient prerequisites for perception are at hand. This in itself is founded on that our faculty of neighbourly love has grown to an entirely logical level, which in turn is a matter of evolution.

Martinus Cosmology is not embraced by traditional criteria. Presumably we first have to extend our notions around intuitive construction of knowledge. A new world picture of Martinus’ kind is exactly built upon intuition, which is not as yet an accepted form of science. It thus differs from the traditionally intellectual, and is more of a moral science. The moral science consequently demands more of the practicer personally. Intuition does not build upon what one knows, but rather upon what one is. With the aid of intuition one is individually able to perceive reality from out of other grounds than the purely intellectual or emotional.

The Swedish National Encyclopædia writes the following about Martinus:

Martinus, actually Martinus Thomsen, 1890-1981, Danish author. M. in an experience of light met a Christ shape which took its dwelling in him; he realized that the essence of God is present in everything and everyone. He described his Cosmology in about 40 books and articles published as the Third Testament. The main work is ‘Livets Bog’ (The Book of Life 1-7, 1932-60). In the Cosmology of M, all life in the universe constitutes an organic unity and the universe forms an allembracing, thinking and working living entity, which man knows under the name “God”. All which is alive passes through six levels of existence during its development; evolution moves towards ever greater levels of spirituality. Neighbourly love, as well as reincarnation and karma, are central concepts. M. is of the opinion that evil as such does not exist; rather he speaks about “the unpleasent good” or “ignorance”. M. founded the Martinus Institute in Fredriksberg (Copenhagen, Denmark), which task is to preserve his collected work and make it available. There the periodical Kosmos is published and courses and lectures are held. Also in Stockholm interested individuals founded an institute.

According to Martinus: an introduction to Martinus’ cosmology

The book has 160 pp., with ten symbols in colors and some mugshots. Until it get published it will be privately printed. NOK 350, postage included. Last updated: December 2008.






Part 1 –  Basic structure and elements of Kosmos

1.1 The causeless

1.2 The triune principle

1.3 The seven basic energies

1.4 The growth and degeneration cycle of the basic energies



Part 2 – The spiral cycle

2.1 The seven principle-types of organisms

2.2 The first half of the animal kingdom

2.3 The second half of the animal kingdom

2.4 The real human kingdom

2.5 The kingdom of wisdom

2.6 The divine world

2.7 The kingdom of bliss

2.8 The plant kingdom



Part 3 – Various subjects

3.1 God: Kosmos as a living being

3.2 Providence, the Earth-being and the near future

3.3 The talent kernels

3.4 The reincarnation principle

3.5 The law of karma and the ”remission of sins”

3.6 Determinism and free will

3.7 ”Everything is very good”



Part 4 – The life of Martinus





References and recommended resources


Martinus: literature, organisations and websites



Is the primary dimension of existence spiritual or material? This is the big question, in fact the most basic question that science, religion and philosophy should take a stand on. And it is a question that each and everyone of us consciously or unconsciously takes a stand on when we develop our personal life strategy.


If the primary dimension of existence is spiritual, then we live in a meaningful universe where life is an exciting adventure; an adventure where bliss and not depression is awaiting those who dare to dive deeply enough into the mysteries of life. If the primary dimension of life is material, then we live in a meaningless universe where coincidences and physical laws rule. The life strategy for most people, then, will be to grab as much of the “pie” as possible as tomorrow it may be too late. With a materialistic outlook, most people choose to pursue superficial and sensuous pleasures. In such a world, what else is offered other than emptiness, death and transience?


The publishing of Darwin’s The Origin of Species (1859) changed mankind’s basic academic outlook from spiritual to materialistic. Has our spiritual outlook then been nothing but naïve and childish faith, whereas the academics’ materialistic outlook is based on a solid scientific foundation? Surely, this is what the scientists themselves like to believe. Are the academics and materia­listic scientists wrong? The short answer is: Yes, abso­lutely! It is easy to point to where and when in the history of science that the academics started heading in the wrong direction. Ever since, they have not managed to get out of  this blind alley where only the measurable (quantitative) aspects of existence are subject to research. We will return to this later.


Even if 90 % of humanity has always had a spiritual outlook, this outlook has in practice been split into thousands of different belief systems which deviate enormously from each other. Moreover, more importantly, man’s level of under­standing (cognition) is subject to an evolutionary process. There seems to be a parallel between the development from infant to adult (developmental psycho­logy) and the different levels of understanding that mankind has passed through. Of special interest, in this context, are three main develop­mental stages described by transpersonal psychology:


  1. Prerational understanding, inviting a magical-mythic shaped spiritual outlook. This level of understanding we find in children and primitive people.
  2. Rational understanding, inviting a materialistic-logical outlook. This level of understanding dominates in adults and in today’s mainstream culture. A materialistic outlook can be the source of various value-based attitudes, such as humanism, egoism, consumerism and nihilism.
  3. Transrational understanding, inviting an intuitive based spiritual outlook. This level of understanding is far beyond the magical-mythic or the materialistic perception of the world. This level of understanding looks at the world as states of consciousness and physical-materialistic crystallisations thereof. The spiritual world is experienced directly.


This evolutionary model has two interesting points. One is that rational under­standing is a step forward from a prerational understanding, even though the rational understanding leads us astray towards a materia­listic outlook. The other is that man’s evolution doesn’t stop at the rational level, but moves on to a transrational understanding which returns the spiritual outlook on a much  higher level.


Our world, and the East in particular, has always had spiritual traditions based on transrational understanding. Examples are the original forms of yoga, zen and tantra, as well as the mystical-meditative branches within the conventional religions, as well as the esoteric (“for the initiated”) cosmo­logies. These spiritual traditions also have their smaller and greater disagreements and differences in interpretation. But also at this high level we find an evolution going on, and an exciting evolution! It is from this perspective that we shall consider Martinus’ cosmology. We ask: Is Martinus’ cosmology the intuitive flower of the mystical traditions and the esoteric cosmologies that so far have enriched our cultures? Does Martinus’ cosmology represent the type of spiritual outlook that more and more of us head towards, as we in a natural and organic way outgrow the prerational religions and rational scientism?


* * *


Martinus Thomsen (1890-1981) grew up with his foster parents on a small­holding in the outskirts of the small station town Sindal in northern Denmark. As a twelve-year old he started earning money as a shepherd on neighbouring farms and continued to work as a shepherd until he was eighteen.  He then got his first position at a dairy and over the next ten years worked for eight dairies. His hobbies were photography and conjuring tricks. He was sensitive, good-natured and always quick to laugh. His great ideal was Christ and from childhood he felt the divine dimension behind nature. But he found Christian doctrines intolerant and unsatisfactory.


When Martinus was thirty he was encouraged by a friend one day to try meditating. He settled comfortably in his wicker chair, tied a scarf around his eyes and started meditating upon the concept of God. He experienced a marvellous revelation where the universe showed itself as a manifestation of the divine. When he meditated the following day, he was elevated to the highest sphere of eternity and all-lovingness. The two revelations resulted in a radically changed consciousness that proved to be permanent. Martinus’ new state of conscious­ness had many qualities in common with the East’s state of awakening (samadhi; Buddha-consciousness), but with the difference that Martinus also gained access to a unique intuitive ability with which he could penetrate the mysteries of existence. Microcosm and macrocosm, the distant past and future; with his new extraordinary ability nothing was hidden.


Martinus saw his own past and he understood (or regained his memory of) what his mission on Earth was. He had come here to complete what earlier world teachers could only allow themselves to hint at through parables and words of wisdom. Now was the time when humanity was ready to receive the truth, for the first time, in the form of complete cosmic analyses.


Martinus dedicated the rest of his life to writing articles and books, and to establishing the institutional foundation for spreading his teachings and literature worldwide. His main work is Livets Bog (Book of Life) I-VII of 2800 pages. He chose to give his collected works the collective title The Third Testament. From the 1960s onwards, Martinus was given considerable intellectual assistance from his student Per Bruus-Jensen, whose main work is the four-volume work “X”: a complete introduction to Martinus’ cosmology [not translated]. In the works of Bruus-Jensen the reader finds useful material that Martinus did not include in his own books.


For Martinus it was essential to convey how love and bliss constitute Existence’s deepest dimension and message, and to inspire us to pay more attention to the ethical dimensions in everyday life. To Martinus all beings are immortal; we are all part of eternity. Life is an adventurous journey through an infinite spiral made up of six kingdoms and seven cosmic levels that repeat themselves octavewise. A mighty “contrast-principle” makes sure that the journey of life always is experienced as “here and now for the very first time”.


Martinus had read very little literature before he started his own writing and after his “cosmic birth” he felt an inner resistance in the form of sensations of blasting whenever he tried to open a book. The result of this “cultural virginity” is that his cosmic analyses are not influenced or “sullied” by book knowledge. Nobody can claim that Martinus’ cosmology is a synthesis, integration or eclectisism of components from other spiritual systems. However, this cultural virginity has had its price. Martinus expressed himself in a clumsy way on paper, and what he wrote could have been far better structured. And his books contain few references to philosophy or science or to  religious or spiritual traditions.


When studying Martinus’ cosmology, we gradually become aware of what kind of infrastructure we should expect as a minimum of a modern spiritual cosmology. And, having studied Martinus’ cosmology for some years, whether we find him convincing or not, it is something of a cold shower to return to the esoteric traditions of the East and the West. For the first time we realise the enormous shortcomings, holes and deficiencies in these systems. It is as if the East’s wisdom of awakening and the West’s theosophy and anthroposophy are, compared to Martinus’ cosmology, nothing but “cosmic glimpses”.


The book you are holding has several purposes. Firstly, it is meant to be an introduction to Martinus and Per Bruus-Jensen’s own works. Secondly, it is a continuation of Bruus-Jensen’s ambition to bridge the gap between Martinus’ cosmology and science. Thirdly, it offers a critical view on Martinus’ literature and certain points of his teaching. In cases where I agree with scientific or occult research deviating from Martinus’ own teaching, I make this explicit. The book starts with presenting Martinus’ cosmology, and ends with a thorough biographical chapter.

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Anton Jarrod – New writings about modern spirituality

Welcome to my Internet home. I’m a writer, thinker and practitioner of modern spirituality. I hope to publish here high-quality articles on this and related subjects.

In particular, I write about the various challenges and issues that people who are seriously engaged in and with spirituality face. I write about some of the solutions to these issues as well. In our post-religious age, there are particular and serious problems that come up for individuals and communities engaged in spirituality. Yet, there are also enormously important opportunities.

Those individuals who are more or less free of religion have only their own selves to answer to when it comes to their spirituality. Now free of religious authority or diktats, people can make and find their own path and way. The great popularity of spirituality as a subject of many books and courses, and of persons writing and running them, has led to a spirituality “industry”. But problems can occur along the way, and it is not always easy to see what the problems are.

Sometimes, the problem is determining what is good advice and what is poor. Who can really be trusted on the Internet? What actually works? Sometimes, the biggest problem is that any so-called “progress” along the spiritual path actually comes to a stop, but the person does not realize it. Worse still, the path can actually go the wrong way, or in a different direction, but the person still thinks they are on the right road. What to do in such a situation? The answer is not easy or straightforward.

However, there are solutions and ways through the difficulties, and it is these that are the main focus of the content here. 

My book, “Martinus Cosmology and Spiritual Evolution“, is now available to purchase. In it, I introduce and present the main ideas and teachings of the Danish writer Martinus (1890-1981), a still largely unknown but important writer on the spiritual universe and development. There is a lot to be gained from reading some of Martinus’s works, and in this book I point out to readers interested in new spiritual perspectives some of the most important spiritual analyses of the last 150 years.

The Structure of Cooperation (Samarbejdsstrukturen)



(Not yet available in English)

A book about the structure and the principles of cooperation in the work that is carried out in connection with Martinus’ works. Can also provide inspiration for those who are more generally interested in developing a new culture of friendship and cooperation. Martinus regarded “The Structure” as a necessary supplement to his works. Contains many quotations by Martinus on the subject. 128 pages.

What is Martinus Cosmology? A quick overview for the curious

The Martinus Cosmology Podcast

About us

The Martinus Cosmology Podcast is produced by Mary McGovern, Lars Palerius and Pernilla Rosell. All three of us are part of the Martinus Institute’s voluntary teaching staff.  Here, you will find podcasts and short video introductions on all kinds of topics, relating to the main issues of Martinus’ world picture.

Martinus Cosmology – an optimistic view of life

Know yourself

As long as our own life is a mystery the riddles of the universe will remain a mystery. Cosmology, a description of existence in its entirety, deals therefore with ourselves and the very prerequisites for our existence. The motto for this world picture is “Know yourself, and you know the whole universe”.

The universe is a living being
A central thought in Martinus’ view of the universe is that it is living and thinking. The universe is an organic whole consisting of living beings all working as one. All living beings together constitute one all embracing living being. Through religion we come to know this all-embracing living being by the term “God”. The whole of existence, all of life, is an indivisible unit. Through a law-bound interplay the capacity to live in perfect harmony with everyone will gradually be developed. We will eventually attain cosmic consciousness. We will become “one with life”. We will fulfil the laws of life, and love our neighbours as ourselves.

No religion, no membership
Cosmology is not a religion. One cannot become a member of Martinus Cosmology. Cosmology describes the whole of existence. Everyone and everything is from the outset a member of this whole. Martinus does not wish to gather a flock of blindly believing converts around his work. He does not want us to believe what he has written. He prefers us to find out from our own personal experiences if what he writes is in accordance with reality. Martinus does not dictate any particular moral standard. He shows how life itself inscribes a higher moral standard in our hearts and brains. Martinus created a spiritual science to point out, by means of analyses, the basic conditions for the existence of life. The truth is universal or cosmic.

A cosmic view of life
In his works Martinus introduces a new view of life, a cosmic view of life. Our present short physical life on Earth is seen in the context of cosmic evolution. Life is eternal. In order to understand it we must see it in an eternal perspective.

From animal to real human being
From an evolutionary point of view Man is a highly developed animal. This has long been widely accepted. What is new in the thoughts about evolution presented by Martinus is that we as individuals personally take part in the entire evolutionary process. We are transitional beings, partly animal and partly human being. We are sphinx-beings. Our selfish tendencies stem from the struggle for existence in the animal kingdom. There they were necessity, even a virtue. But today this is not the case. Today the innate animal tendencies threaten the entire existence of mankind. During evolution selfishness has become an automatic characteristic, which unconsciously directs our actions towards goals that are primarily for our own benefit. In our soul a struggle is going on between our previous animal mentality and our dawning human consciousness. Our cosmic destiny is to become citizens of the real human kingdom. The basis of life there is unselfishness and perfect neighbourly love.

We create our own fate
Why do people experience so many different kinds of fate? Why is there so much suffering for which we are apparently not to blame? As long as we are “blind to the fact of eternity” we will not see the more profound causes of our fate. We are not conscious that our present physical life is a link in a greater plan – indeed, is a continuation of an eternally progressing evolutionary process. So we do not see that one present life is a consequence of our own way of thinking and behaving. In the same way we see that our thoughts and actions today create a pattern of fate that we will experience in future lives.

Martinus analyses the eternal structure of life and says that death does not exist. Around us we see instruments and organisms, not life itself. The instruments are continuously renewed, built up and broken down. The source, life itself, goes on eternally.
We have physical instruments and spiritual instruments. We live in two worlds, a physical one and a spiritual one. We are as yet conscious in merely the physical. Our fate is therefore a mystery. According to Martinus, we create our own fate. It is decided by what we think and what we do. Our fate, the future, lies in our own hands. In our innermost selves there are dormant powers waiting to be used.

The purpose of suffering
Have the sufferings of the world any purpose? Yes. According to Martinus suffering has an important mission. It changes us and gradually creates in us a capacity for sympathy and humaneness. Suffering is the unavoidable consequence of practicing the animal kingdom’s law of life, every man for himself. To cause one’s fellow beings suffering is an expression of ignorance of the law of fate: “Whatsoever a man soweth, that shall he also reap”. We do not know what we are doing. But since we reap what we sow, we learn to differentiate between good and evil. When we have attained this, the consequence will be that doing good will be our only way of manifesting ourselves.

Is there any justice in life?
It is important to have confidence that justice prevails in life. Society’s judicial system is developing towards greater justice. According to Martinus the order in the universe itself guarantees the eternal laws of existence and the presence of justice in all the circumstances and events of life. As no one can experience anything other than the consequences of his own actions, no one can suffer unjustly. It is not our so-called enemies who are the ultimate cause of our sufferings. They are merely instruments for the returning effects of our own earlier actions, sometimes from previous lives. The root of all evils is in our innermost selves. According to Martinus, Man is unknowingly his own worst enemy. As we cannot experience suffering other than the suffering we have inflicted on others, we can begin to sense a higher justice behind everything.

Mankind’s common goal for the future
All evolution is based upon universal, cosmic laws. Insight into these fundamental cosmic laws makes it possible to foresee mankind’s common goal for the future. Just as day and night, summer and winter follow each other with absolute regularity, so mental light follows mental darkness, love follows hate. Evolution’s cosmic goal for the earth is the creation of a global kingdom of peace. Evolution results in the realisation of the united states of the world and the creation of an international judicial system. In his cosmology Martinus analyses the conditions necessary for the gradual development of a world state.

Such a world state, however, cannot be created through dictatorship but only through evolution. With his cosmic world picture based on logical analyses, Martinus shows that neighbourly love here on Earth is a consequence of a law-bound order in the universe. Neighbourly love is a harmonious combination of intelligence and feeling, a mental condition that is in perfect harmony with love, the basic note of the universe.

Who was Martinus?
Martinus was a Danish writer.His collected works are entitled “The Third Testament”. His main work is “The Third Testament – Livets Bog (The Book of Life)”. “The Eternal World Picture” (4 volumes) is a supplement to his main work. It contains coloured symbolic drawings and explanatory texts illustrating and explaining the main principles of his cosmology. “Logic” is an introduction to “Livets Bog”. He has written about 30 shorter works.

Martinus was born in 1890 in Sindal, a little railway town in the north of Jutland, Denmark and lived until he was ninety. The background for Martinus’ work was the experience of a profound transformation of consciousness in March 1921. Martinus writes about this experience in the preface to “Livets Bog”:
The cosmic baptism of fire through which I had passed – the closer analysis of which I cannot specify here – had thus left the fact that entirely new sensory abilities had been released in me, abilities which enabled me – not in glimpses – but on the contrary in a permanent state of awake day-consciousness – to apprehend all the main spiritual forces, invisible causes, eternal world laws, basic energies and basic principles behind the physical world. The mystery of existence was therefore no longer a mystery to me. I had become conscious in the life of the whole universe, and had been initiated into ‘the divine principle of creation’ “.
This transformation of consciousness and ensuing new insight became the starting point for Martinus’ work as a writer. He wrote from 1921 until his death in 1981.

Rolf Elving (1985) Translated by Mary McGovern