Martinus, Darwin and Intelligent Design – A new Theory of Evolution

Martinus, Darwin and Intelligent Design –
A new Theory of Evolution.

Martinus, Darwin and Intelliget Design is published by
Scientia Intuitiva, Denmark
Second Edition, 2016, All rights reserved, Ole Therkelsen

Translated from Danish into English by Richard Michel, 2009.

VIDEO 14 min on “Martinus, Darwin and Intelligent Design – A new Theory of Evolution” (2013)

Ole Therkelsen (born 1948) writes the book, Martinus, Darwin and intelligent Design” from his background as a trained chemist and biologist as well as on the basis of his life-long commitment to Martinus Cosmology. Since 1980 he has given over 2.000 talks on the Cosmology in fifteen countries in six different languages. Many of these talks may be heard on

Foreword to Martinus, Darwin and Intelligent Design

This book, Martinus, Darwin and Intelligent Design, deals mainly with Martinus (1890-1981) and his account of evolution, which offers a third explanation as against Darwinism and intelligent design. The last 150 years have witnessed a dispute between Darwinists and theologians about the reasons for the emergence of complex organisms in nature. This dispute has blown up again because Biblical creationism in the form of intelligent design has been proposed as a scientific theory with the aim of being accepted on an equal footing with Darwinism in scientific enquiry and for teaching biology in schools.

Martinus, Darwin and Intelligent Design. A new Theory of Evolution. Ole Therkelsen writes on the basis of Martinus Cosmology
Martinus, Darwin and Intelligent Design. A new Theory of Evolution by Ole Therkelsen, Denmark. See Martinus Cosmology, Martinus Spiritual Science.

Darwin’s theory explains the evolution of life essentially on the basis of two factors, namely natural selection and random mutation. Among randomly originated variations, the best suited will survive in the struggle for existence (survival of the fittest), so that useful properties accumulate by propagation. Darwin assigned a creative role to this natural process of elimination because it implied a gradual increase of well-adapted organisms at the expense of ill-adapted ones. He said that: “If it could be demonstrated that any complex organ existed, which could not possibly have been formed by numerous, successive, slight modifications, my theory would absolutely break down”.
Intelligent design, which is officially presented as a scientific theory independent of the Bible and religion, aims to prove that Darwinism is wrong. Its advocates claim to have shown scientifically that cells contain such complex structures (“specified complexity” and “irreducible complexity”) that they could not have originated by successive mutations, all of them with advantages for survival, as Darwinism postulates. This leads to the conclusion there must be some other cause, indeed an intelligent one. There must be a design in nature. But this is where the argument stops. In contrast to Martinus, the theory of intelligent design does not attempt to explain the motivations and mechanisms behind the formation of complex organisms in nature.
The first five chapters of the first part of this book The Universe and the World Picture are an introduction to an understanding of Martinus’ account of evolution. The second part, which is half of the book, presents the main topic, namely Evolution and Conscious Creation in a total of sixteen chapters. The four last chapters in the third part of the book Defective Genes, Sickness and Health examine Martinus’ analyses of the genetic causes of sickness and the significance of experience for the future stages of evolution that lie beyond the present human stage: for Martinus claims that evolution has a goal: it is like a one-way street that leads to perfection!

In his two main works, Livets Bog (LB1-7) and The Eternal World Picture (EWP1-4), Martinus explains that natural science is based on intelligence and investigation from below, whereas spiritual science is based on intuition and investigation from above: he tells us that these two kinds of science will in future merge to form a single holistic science.
Martinus has been completely ignored in the public debate that has taken place in Denmark over the past six years about Darwin and God, the theory of evolution and intelligent design. The main focus of the book has consequently been placed on Martinus Spiritual Science because it is essentially unknown in the public arena despite its vast scope and immense perspectives.

Ole Therkelsen, Copenhagen 2007

Ole at 11 years of age and Martinus in 1959 at the Martinus Centre in Klint, near Nykøbing Sjælland, Denmark
Ole Therkelsen at 11 years of age and Martinus in 1959 at a Gardenparty at Villa Rosenberg, in the Martinus Centre in Klint, near Nykøbing Sjælland, Denmark Gardenparty onsdag den 15. juli 1959 i Martinus Center Klint, 4500 Nykøbing Sjælland, Denmark

Explanation of front cover

In connection with his eternal world picture, Martinus (1890-1981) drew a series of symbols in which he uses the seven colours of the visible spectrum to characterise the different forms of energy of the universe. Religious belief is mainly based on feeling, symbolised by the colour yellow. Science is based on the energy of intelligence, symbolised by the colour green, and Martinus Spiritual Science is based on intuition, symbolised by the colour blue.
After passing through centuries of superstition and belief, humanity has now, thanks to the clear light of intelligence, entered the epoch of science and intelligence. But we now stand at the threshold of a new epoch of intuition that will be based on spiritual science. The book’s three topics are symbolised by the three colours yellow, green and blue.
Science is based on intelligence or thought processes from below, whereas spiritual science is based on intuition or thought processes from above, as Martinus puts it.
The humane individual whose mature feeling (yellow) and developed intelligence (green) are in balance begins to gain access to intuition (blue).
The triangle in Martinus’ symbolic language represents the eternally living being.

8 min Video on “Martinus, Darwin and intelligent Design – A new Theory of Evolution” by Ole Therkelsen.

Text for back cover of Martinus, Darwin and Intelligent Design

Darwin takes as his starting point a gradual evolution on the basis of natural selection; intelligent design attempts to show in a purely scientific way that a supreme intelligence exists behind all of creation. As against these two theories, Ole Therkelsen, public speaker and former lecturer in chemistry and biology, presents a third explanatory model of the complex organisms in nature, the origin of life and its composition, namely Martinus Cosmology.
The Danish seer Martinus (1890-1981) saw the universe as an all-encompassing living being in whom we all live and undergo the experience of life through an eternal evolution. Contrasts such as light and darkness, pleasant and unpleasant experiences, good and evil, are absolutely essential for the continual renewal of consciousness.
Martinus’ teaching has been largely ignored in the creation debate of recent years. It offers an interesting approach with a wealth of perspectives that confirms and corrects aspects of both Darwinism and the theory of intelligent design. Martinus argues in favour of an evolution based on the consciousness and experience of the living beings themselves and gives an insight into the future evolution of humanity towards perfection.

The book clarifies a long series of questions about MARTINUS, DARWIN AND INTELLIGENT DESIGN and is addressed to anyone interested in evolution from either a scientific, spiritual or religious viewpoint. It may also be read as an introduction to Martinus Cosmology.

Ole Therkelsen author to "Martinus, Darwin and Intelligent Design - A new Theory of Evolution.
Ole Therkelsen (born 1948) writes from his background as a trained chemist and biologist as well as on the basis of his life-long commitment to Martinus Cosmology. Since 1980 he has given over 2.000 talks on the Cosmology in fifteen countries in six different languages. Many of these talks may be heard on

Translator’s preface – Richard Michell

This is a remarkable book and a timely one. It is topical on two counts. Firstly, 2009 marks a double Darwin anniversary; it is 200 years since his birth and 150 years since the publication of On the Origin of Species. Secondly, it addresses itself to the contemporary version of the perennial debate about fundamental issues currently taking place within a postmodern context that is suspicious of overarching narratives, be they religious or scientific.

The title of this book is in itself intriguing, as it juxtaposes three very disparate elements. Darwin is an eloquent symbol for the power of a great idea and its part in creating our modern post-religious sensibility. Intelligent design alerts us to the reluctance among many people, particularly those to whom a religious world-view remains meaningful, to wholeheartedly accept evolution as an explanation of our origins. And Martinus (1890–1981) is, to begin with, the name of a little-known Danish writer.

And yet this book deals primarily with Martinus, using Darwinism and its critics as a foil against which to bring out the stupendous cosmic vision that we owe to this Danish seer. It is time he was more widely known, not least in the English-speaking world.

Martinus developed a cosmic model that can sharpen our awareness of what it means to be human and deepen the sense of mystery about our existence that a superficial scientism appears to have banished. And yet he was neither a philosopher, nor a scientist nor even an imaginative novelist. He was a man of little schooling who experienced a momentous enlightenment in his thirtieth year which never left him throughout his long life. He spent the rest of it, some sixty years, in expounding his ever-present vision. There seems no better word for it, for his cosmic model claims to be neither theory nor speculation, but a straightforward description of the world in its totality (not just the physical world that is the legitimate object of science) as seen from the perspective of infinity and eternity. It is this latter viewpoint that saves his vision from becoming just another meta-ideology: indeed, it respects our humanistic sensitivities while honouring our link to an open-ended matrix of experience.

It would be easy, if premature, to dismiss his work on the basis of its origin, which smacks of “revelation”, a source that is rightly rejected as a basis of knowledge. However, if we venture to examine his ideas, we will find ourselves seeing our familiar world in a fascinating new light. His cosmic model bears the hallmarks of elegance, harmony, simplicity and coherence that we look for in a good scientific theory. It presents a satisfying explanation of the underlying structure of the universe on the basis of a very few fundamental principles – William of Ockham would have approved. Moreover, it offers us concepts and approaches that have the power to harmonise the most disparate competing claims of science and religion (in their best aspects) to give us a broad picture of reality. The sheer optimism of his world picture is exhilarating, as is its grounding in the twin elements of eternity and infinity (so troublesome to science and religion alike) and its surprising take on the vexed question of consciousness.

Martinus 1890-1981
Martinus 90 år fotograferet i Martinus Center Klint i 1980. Hans livsværk kalder Martinus Åndsvidenskab, Martinus Kosmologi, Det Evige Verdensbillede og Det Tredje Testamente

One aspect of Martinus’ work does need explanation. He places it in a spiritual context, while making a sharp distinction between his spiritual science and religions. He would thus appear to plunge into the morass of untestable assertions that bedevil any discussion of spirituality. And yet, his writings breathe an empiricism that is both astonishing and beguiling – he makes us blink and look anew at what we imagined reality to be. But the avowed pantheism of this cosmic model will appeal no less to those of a secular cast of mind, simply because it transcends such categories and reconfigures them within a broader context. We should not stumble over words, but see what he means by them. After all, he had to draw the words available in his surrounding culture to give expression to a vision that by its nature represents the very crucible of pre-verbal experience.

It is as if Martinus’ personal consciousness had been raised to a point at which we hear the living universe speaking through him about itself. And yet he is no mouthpiece of dubious “higher beings”, but steadfastly remains his own source: he describes reality almost prosaically, if sub specie aeternitatis, and yet in a way that resolves the deepest puzzles of existence in an appealingly human way. Simply to allow these thought pictures to pass before our inner vision is a deeply stimulating experience: there emerges a way of understanding the world which is entirely consistent with our scientific mindset while allowing us to see pre-scientific, religious and mythological world-views as symbolic expressions of a vast underlying reality that surrounds us today as much as it ever did.

He throws detailed light onto our pre-natal and post-mortal existence in a way that weaves the pericope of a human life into a richly meaningful tapestry and shows us how we can resolve the conundrums of time and eternity in an intuitively satisfying way.

His description of the evolution of human sexuality is perhaps one of his most intriguing contributions. Our contemporary culture, characterized as it is by changing patterns of sexuality and gender, gains in depth when seen from the perspective of a gradual transformation away from the male and female states to a new kind of human being who combines the best aspects of both sexes, in a process that will gradually give rise to a transfigured human body.

His insights into the nature of health and disease are scarcely controversial in an age so aware of psychosomatic relationships. He effectively scotches the myth that ill-health strikes randomly and shows us convincingly that we can indeed be the masters of our fate, and not least of our health. In short, Martinus cosmology is a deeply inspiring well of insights into the human condition and our profound interconnections with the entire cosmos through space and time.

From a humanistic angle, Martinus’ cosmic model offers a perspective that avoids the twin pitfalls of a theistic threat to our hard-won individual autonomy (characteristic of religion) and a narrow interpretation of reality (typical of scientism) that ignores the fundamentally provisional nature of the scientific enterprise. It consequently fits happily into the enlightenment project that lies at the heart of Western culture while lending it wings to expand into breathtakingly limitless dimensions.

Before Darwin, so much of life appeared inexplicable that it seemed reasonable to accept the existence of a deity. In a post-Darwinian world, we can see through the fallacy of explaining the unknown by something even more unknown. The triumphant march of science since his time has bequeathed to us a rich explanatory matrix rooted in a reasoned observation of reality. It has perhaps been less successful in describing a universe in which human beings can feel truly at home. That is where Martinus comes in. His vision gives us the tools to reinterpret our scientific world-view, and not least the powerful explanatory principle of evolution, so that we begin to sense our central role as knowers within an evolving cosmos of which we are, as individuals, an indispensable and eternal part.  Richard Michell, 2009


Part 1 – The Universe and the World Picture
Chapter 1 Martinus and the world picture
Chapter 2 Natural and spiritual science
Chapter 3 The triune structure of the universe
Chapter 4 The universe and living beings
Chapter 5 The principles of cosmic creation

Part 2 – Evolution and Conscious Creation
Chapter 6 Darwinism and intelligent design
Chapter 7 The physical world – the tree of knowledge
Chapter 8 Information – chaos or cosmos
Chapter 9 Evolution as an expression of thought and consciousness
Chapter 10 Consciousness as a product of randomness
Chapter 11 Entropy and the accumulation of information
Chapter 12 Memory and life’s card-index
Chapter 13 Life’s eternal gathering of information
Chapter 14 Life within life within life within life…
Chapter 15 Organs that began as machines
Chapter 16 The eye – an organic camera
Chapter 17 The replacement of organisms
Chapter 18 Heredity and environment. Talent kernels and repetition
Chapter 19 Design in evolution
Chapter 20 The life urge and yearning in evolution
Chapter 21 Inner and outer factors in evolution

Part 3 – Defective Genes, Sickness and Health
Chapter 22 Diseases due to genetic factors
Chapter 23 Vegetarianism, health and destiny
Chapter 24 Thoughts, health and sickness
Chapter 25 The goal of evolution


Ole Therkelsen
Ole Therkelsen (born 1948)

Ole Therkelsen, cand. polyt. et scient., writes from his background as a trained chemist (DTU) and biologist (KU) as well as on the basis of his life-long commitment to Martinus Cosmology. Since 1980 he has given over 2000 talks on the Cosmology in fifteen countries in six different languages. Many of these talks may be heard on




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