Ways of Christ

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Ways of Jesus Christ in human consciousness and in the changes of the world.

 

Index of the main text.

To the 1st part: The steps in the Gospels (25 chapters)

This is the 2nd part: the chapters concerning the steps in the Revelation:

http://www.ways-of-christ.net/en5.htm

You may read this english version continuously, or click here for single pages (faster download in spite of additional pictures; nevertheless it is recommended to read it in its biblical sequence). There are also a version with navigation frame, or the complete versions for download and print.

26. The Revelation of John, introduction
27. How to deal with prophecies 
28. Concerning the contents of John's revelation: The seven churches
29. The seven seals
30. The seven trumpets
31. The "seven thunders" and the two prophets
32. The woman and the dragon
33. The "beast with seven heads" from the sea
34. The "beast with two horns" from the earth
35. The "seven bowls of wrath, the end of "Babylon" and the Second Coming of Christ
36. The (real) "1000 Years of Peace"
37. The New Heaven, the New Earth and the "New Jerusalem" 

To the final chapter of both parts - The Christian attitude
with a table: A Christian attitude - "In the world" but not "from the world", a "Third way"

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Methodical tips.

The next 37 chapters follow the steps within the Gospels and the Revelation. One can read single chapters or - better - the chapters in this sequence for more recognitions.
Who, in addition to this, is interested more closely in a holistic approach to this concentrated considerations - including meditation on the Gospels - may click here for methodical tips. It may help, to seek and find an own access to the reality behind all words, and participate in it.

 

The Revelation of John.

An intense meditative examination of John's Gospel shows that it is mainly based on his own meditative reflection of his life with Jesus.

John's Revelation on the other hand, shows that it originates in visions. Here we find no mental extrapolations of external knowledge of life into the future. The form of these visions also shows - provided one has the ability to interpret one’s own inner visions and so forth - that they come from higher sources than those in which external expectations take shape in our imagination. In this case, any mixing with the personal mind is not perceivable. The source is also designated clearly - although this fact alone would not be a guarantee in such experiences : "This is the Revelation of Jesus Christ, which God gave him to show his servants what must soon take place. He made it known by sending his angel to his servant John…".

Most modern protestant theologians are not interested in this kind of apocalyptic writing. They would not really be able to decrypt it with their intellectual methods - or at most only fragmentarily, because they cannot derive the "method" of their origin and the associated symbolism from their own experiences. In the Catholic Church there are some ideas about the apocalypse*, but the people hardly read this because it is too far from the self-satisfaction of many people and churches in today’s world. Free Churches and sects, on the other hand, refer directly to the apocalypse*, but have an insufficient, intellectual understanding of the prophetic vision, leading them to believe in an external disaster and in most cases see themselves as the chosen ones or at least as the most directly chosen ones (*apocalypse: from Greek = uncovering.)

In the chapter "The Whitsun event (Pentecost)" transitions between the individual work of Jesus in his immediate sphere and developments on a large scale have already been pointed out.

If we look at St. John's Revelation in the same integrated way as his Gospel, as proposed in the "Introduction…", unexpected insights become apparent which can not be found in literature.

This revelation shows a sequence related to the sequence in the life of Jesus. But here the development of mankind, earth and cosmos is definitely being spoken of. Even the most inward and mystical work on it simply confirms that it is not simply a collection of images for the development or "initiation" of individual people, as some thought - although it can be of help to individuals, due to the parallels to the gospels. The actual stage of the revelation itself is rather one of consciousness, which compares the archetypal events surrounding Jesus Christ two thousand years ago with the development of mankind and the earth in the cosmos, interwoven in the same way by archetypal steps. Here too, the universal aspect of Christ is included, in contrast to his work as a Son of Man two thousand years ago. Seen from this viewpoint, it would in turn be possible to draw some conclusions concerning the events that happened on the smaller scale approx. 2000 years ago.

The revelation is, however, inimitably more complex than the description of the gospels. It is not simply a "projection" of what John saw in the life of Jesus onto world events.

The revelation in its "element" describes events in several dimensions or levels of existence. The chronological sequence is only secondary. This alone shows that many interpretations as historical events can only be regarded as visions and are often quite misleading.

From another, but also permissible aspect, R. Steiner sees that some modern spiritual disciples can anticipate future states of consciousness today. See R. Steiner in: "Die Apokalypse des Johannes", lecture cycle 1908.

According to Otto Hanish, founder of the Zoroastrian-oriented old "Mazdaznan" life reform movement, Oberdoerffer found parallels to the physiological systems, e.g. the nervous connections in the human being. Book: "Apokalypse", from the "Deutsche Mazdaznan- B." Gablonzer Str.7, 76185 Karlsruhe, Germany, - if still available; possibly only in German).

Arthur Schult: "Das Johannesevangelium als Offenbarung des kosmischen Christus" (The St.John's Gospel as a manifestation of the Cosmic Christ) and „Weltenwerden und Johannesapokalypse" (Development of worlds and St. John's Revelation) attempted a chapter-for-chapter esoteric interpretation. Of course these are approaches to knowledge, mainly based on studying symbols, to which many annotations could be made. 

A note: it does not help much to mix the Revelation with the prophecy of the Old Testament. Although there are some passages with similar images. It is, however, necessary to compare it with the historical events of pre-christian times, given in the Appendix of many Bible editions. So it becomes clear that those prophets in most cases foresaw pre-christian incidents like the Babylonian Captivity and the return from there, and the later wars in the country and a victory of the Jews at that time; also the events concerning the Messiah or Christ (concerning the Messiah compare our page about the Old Testament). Only a few places additionally indicate matters of our time or of the contents of the Revelation (for instance Jesaja 24; 25; 27; 66:15; Daniel 7:9-28; Proverbs 2:21-22.)

In traditional (Christian) theology, Rev. 5:6 was presented in detail as a fundamental vision: the lamb that was slaughtered and nevertheless stands upright before the throne of God. In an ecclesiastical view of things, the church has been seen as the first place where the new is implemented. Otherwise, theologians treated the Book of Revelation in connection with the eschatological trust in a "kingdom" of God to come, particularly in connection with the corresponding speeches from the time of Jesus’ ministry. That which God began with Jesus, but which has yet to be completed, continues to unfold until completion; see Philippians 1:6. It occurred that a beginning of a "new heaven and a new earth"(Rev. 21) with the Crucifixion and Resurrection of Jesus had been assumed – and then a continual development in this direction was assumed. However, the Book of Revelation speaks of an upheaval of unheard dimensions, no matter how symbolically it may be seen. The apparent contradiction between something actually already existent and a later realisation will only really be resolved when that awareness is meditatively comprehended to some degree, which Jesus shows when he repeatedly says words to the effect of "The time is coming and it is already now…"(Rev. 4 and 5): It states that something on a more spiritual level already really existing will come into its own on the visible plane at a later point in time.

To the "small Apocalypse" in the Gospel of Matthew

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How to deal with prophecies.

At this point it would be appropriate to add some general thoughts concerning how to deal with prophecies. not only with John's apocalypse, but also with other, mostly short "apocalypses" from the apocryphal literature of the early centuries after Christ, or modern apocalyptic visions of clairvoyants that have a mostly "mixed" nature; in addition to that there are various "predictions". The archetypal "steps" of John's Revelation as such are probably as unavoidable as the various stages of the development of an embryo or a living being, or certain steps in the development of a mystic, etc. It is, however, up to each individual how one goes through these steps. One can learn a lot very easily and so avoid a lot of pain and discomfort, or one can wait for big catastrophies. If you examine the events of the world, independent of prophets, you will notice the same regularity, no matter whether it is the fate of a single person or whether a larger context is considered.

Details within visions of the future, which are not archetypal and therefore less fundamental, are mental programs. After some preparation, the matter may have reached the point at which certain events in the future would follow, which become more and more delimited in quality, space and time. But if these causal programs in individuals or in groups change in detail through human efforts, then the details of the future also change, if they are no inevitable archetypes. Therefore, visions change from time to time. That is also true in particular for people, whose visions are not from that same comprehensive level as John’s. Their visions can become out-dated within a short time. However, the scope of mankind is limited by human laziness.

Clairvoyants can either observe vague impulses - these are then most likely to be correct - or they already see clearer possibilities in symbolic form, or even exact material events. These may be mixed with data from the subconscious, because the details are probably not yet really fixed - apart from simple projections from experiences of the past on the future, or other - frequently occurring, deceiving perceptions or completely wrong interpretations.

Other contradictions in such "perceptions of the future" obviously reflect various and partly contradictory scenarios of the future. In the collective mind of mankind that means "real, not yet clearly decided possibilities" coming mainly from various human fantasies .... Everyone participates consciously or unconsciously in this ongoing process of deciding about the future. (* See also an extra window at the end of the chapter about the "7 bowls of wrath").

On the one hand the earth is a conscious, free organism and it is not up to us to tell God how to grasp this part of his being. On the other hand, man is also free for his part, to decide himself for increasingly better patterns of resolving problems. Similarly, the cells also seem to have a considerable variability in their behaviour - not dictated centrally by the consciousness of man, but this consciousness can address it with positive thoughts, etc.

Therefore, much more has been caused by transforming thoughts and prayers, love and trust in God, by rescuing actions and grace, than fatalistic attitudes would have us believe.

The perception of some mystics that on the highest levels of existence beyond space and time everything is already there and the earthly perception of the struggle for correct decisions, etc. are both correct, independently of each other. To play both off against each other, evaluating philosophically, does not do justice to the completely different character of these levels and makes the result wrong.

Extra window "Inspiration and the Churches"

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Concerning the contents of John's revelation: The seven churches.

In the 1st chapter of the Revelation John describes the first vision of Christ after the ascension. "I turned round to see", or more clearly in the 4th church "come up here…", "and at once I was in the spirit" means, that here Christ didn't come down to John, but John was able to "climb" up temporarily consciously to that level which is spoken of. This is important and not symbolic. "I am the First and the Last. I am the Living One. I was dead…. And I hold the keys of death and Hades." The Christ united with God speaks to him. So here he also designates the general topic, which runs through the apocalypse like a thread: The penetration of the various levels of life which are left or "darkened", not by any kind of light, but by the "true light" of John's Gospel 1, by Christ. At the beginning, everything is put into the context of the now repeated prophecy of a Second Coming of Christ "in the clouds".

Christ shows himself in his capacity as the centre (center) of the seven communities in Asia, – like the sun; "dressed in a robe reaching down to his feet" -his spirit penetrates everything, including his feet representing the will-; "with a golden sash round his chest" -the love of his heart is connected with wisdom-. "His head and hair were white ..." -by that connection with love the head is shining-; "and his eyes were like blazing fire" -his eyes shine on the world-; "his feet were like bronze (/gold) glowing in a furnace" -his steps have a purifying effect outwardly-; "and his voice was like the sound of rushing waters" -in his voice vibrates the spirit too-. "In his right hand he held seven stars" -God attracts all powers and human characters towards him, with his right hand representing the future, they follow him-; "and out of his mouth came a sharp, double-edged sword..." -he brings the real ability to distinguish and differentiate.
This vision looks like an analogy to the vision of John the Baptist at the beginning of John's Gospel, with the dove of the "real spirit"; the seven communities are analogous to the appointment of the disciples (e.g. John's Gospel 1...).

The "seven communities" (seven churches; Revelation 2-3) really existed. They embodied various cultural problems, qualities and possibilities which Christ let the "angels of the communities" write . In this context "angels" seem to refer to earthly leaders of these communities too. The letters are not a matter of purely "supernatural" affairs. Besides this, the communities presumed that there was an angel accompanying their work. But using the term angel - as an impersonal being and power - the term angel can also point out that the Christian communities in the seven towns also represent the kind of qualities they embody, which are expressed elsewhere too.

Therefore there must be some truth in it, when Theosophical, Rosicrucian and Anthroposophical movements all agree that the "7 communities" are cultures - described as one following each other. The contemporary transition of occidental civilisation to a more gentle culture emerging is identified as the change from the 5th/6th or from the 6th/7th communities. Sometimes there are attempts to establish a relation to the ideas of an "Aquarian Era" which would begin, according to various astrological and New-Age trends, between 1961 and 2000 or even 2242, or according to R. Steiner its full effect would not be apparent until 3500. This was connected with the assumption of sub-eras of 300-400 years. In spite of having a real basis in the cosmic cycles, something important has been overlooked here:

The nature of the apocalypse is not based on the "cyclical eternal recurrence of the same twelve zodiacal qualities". The image of a spiral, in which everything develops onto higher and higher levels, would be a better description. However, the very fundamental "quantum leaps" of mankind and world evolution in the apocalypse can not only be seen on the basis of the continuous movement of the earth's axis like a gyroscope and attendant astrological circumstances. If contemporary history is considered, increasingly faster developments have come about. Here one can feel the intervention of something superordinate. If one wants to search for cycles as the origin of apocalyptic changes, an additional, larger cycle would have to be accepted. It could, however, also be those influences which the apocalypse speaks of.

If the investigation of cosmic modifications in the time of early history - not taken seriously enough - are considered, as found in old calendars, archaeological discoveries, written records, legends by H. J. Andersen and others, the astrophysical realities and therefore also the eras as seen connected with that, are not as constant as we originally thought. It seems to change or to be put out of function temporarily by drastic influences. In such cases the significance of the classical time cycles would be even more limited than at the time of the first "5 communities" which Theosophists tried to explain as the cultures of India, Persia, Egypt & Chaldea, Greece & Rome… and the occidental culture up to now.

Additional: The "Enlightenment on the Apocalypse" (... by Helene Möller - 1884-1969 -, Publisher: Radona-Verlag, Am Buchstein 14/15, D-61250 Usingen, Germany, available in English too) relates the "7 churches" to various times in church history:
1.     33-   333 A.D.: Struggles to observe the Lord's instructions correctly... .
2.   333-   633 A.D.: Problems and faithfulness of the old Church... .
3.   633-   933 A.D.: Enlightenment through the (Holy) Scriptures... .
4.   933- 1233 A.D.: Danger to the Church through "vanity, love of ostentation, greed, sensuality".

(Annotation: wars and the inquisition came within this period too.)
5. 1233- 1533 A.D.: "Impurity and selfishness" in the Church, followed by "apostasy".
(However, that book looks at the Catholic and Protestant Churches, as "the two witnesses" of Rev. 11 - like two partners matching each other.)
6. 1533- 1833 A.D.: A superficial Christianity... .
(Annotation: the beginning of rationalism and the old mechanistic science were during that time period too.)
7. 1833- 2000 A.D.: Indifference of many people concerning the churches and God.
(Then we are said to be nearing the radical change with the Second Coming of Christ, as written in the rest of John's book of Revelations. This is explained as one cosmic incident, looked at from several sides. Although that (old) scenario prevails, which includes major wars; but in contrast to the idea that "the prayer of the peoples" may change this - and especially that the faithful will connect themselves to God and his inspiration, and so become lifted up to him.)
As far as websites or books of others are mentioned, "Ways of Christ" does not automatically support all of their contents.

Compared with the following steps of the Revelation the "7 communities" represent anyway a level (levels) which might still be grasped with the powers of the consciousness of outward life.

Extra window: The "7 communities", and the churches of today

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The seven seals.

The subsequent vision describes, first of all, the "24 Elders", the "7 spirits before the throne of God", and the "four living creatures" worshipping God - as an expression of various original qualities and creation. Then only the "Lamb" - with qualities of the Christ - could open the book with the seven seals (Revelation 4 - 8, 1). This vision is set in "Heaven" - in this context the divine field. The contents of the seals are described, first of all, on a level, the powers of which are characterized by symbols - the four variously coloured horses and riders. Modifications on this level, like images in dreams, have only indirect effects on the events on earth. 

In spite of the nature of these levels, directed primarily towards the development of the psychical realm on the large scale, it is said in the beginning: "I will show You, what is to happen after this" (after the 7 communities.) Correspondingly, R. Steiner and Arthur Schult suggested 7 further "cultures of the seals" on earth, that associate with that cleaning of the appropriate level of consciousness. The Christian-inspired "Book of true life" from Mexico explains the seals as starting from the earliest times of "Cain and Abel" up to the coming time of completion.

Anyway, this text does not make it possible to identify the seals clearly with the physical earth of today. If we thought in the same way as some of the free churches, then at best weak echoes of the first four seals might correspond to the two world wars, the subsequent balance of power between east and west and hunger and epidemics. Persecutions of religions and disasters of cosmic origin might follow: meteorites, earthquakes, possibly polar changes - see chapter: "The seven bowls of wrath" too.

Between the 6th and 7th seal the text names the "sealed ones" and the "great multitude in white robes in heaven".

That scene in John's Gospel 2: the wedding at Cana and Jesus driving out the traders and money-changers from the temple - with its uniting and engaged nature – already remind us of these chapters of the revelation (cf. our chapters "The wedding at Cana" and "The holy zeal...", and John 2)

While in John's Gospel 5 Jesus prophesied the separation of the spirits which have done good from those who have done evil, the description of the seven seals goes on to describe the "Sealing of the souls of the chosen ones from twelve tribes".

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The seven trumpets.

The vision of the angels with the seven trumpets takes place in "Heaven" (Revelation 8,2 - 11,19). The ascending "prayers of the saints", the "fire of the altar sent down to earth", and also the trumpets themselves as instruments used with the head (the mouth) reflect a more mental level - as it would be in dreams with these types of symbols. In this case, this is the origin of the changes which partially reach the earth, where various kinds of shadows are stirred up.

In spite of this mental, not physical nature of the "trumpets", esoterics also tried here to describe them as earthly "cultures of the 7 trumpets" after the seals. Although it is difficult to find reminiscences of it in our time, it would not be impossible to see suffering forests and poisons in connection with the quality of the 1st/2nd trumpets. In the 3rd trumpet some groups noticed that torch that fell on 1/3 of the rivers named "vermouth" = Chernobyl, that means the same in local languages. The 4th trumpet might emphasize a star constellation, as it occurred in the middle of August 1987 with a triangle of all planets. Parts of the New-Age-circles meditated then without referring to the revelation, but with reference to the apocalyptic number of 144,000 people - named "Rainbow Warriors" in the language of (American) Indian prophecy - about the assumed beginning or an intermediate state on the way to a New Age. The 5th trumpet - smoke from the well of the abyss, iron locusts, five months of pain ... - could leave the impression of some connection to the gulf war of 1991; the 6th trumpet too, which may also show earthquakes. The seventh trumpet leads into the "temple of God", accompanied by flashes and voices, thunder and hail, which can also have an inner, mystical meaning.

With the 7th trumpet there are also voices: "The kingdom of the world has become the kingdom of our Lord and his Christ"; at least on a mental level something has already been decided that has not yet been fully worked out on earth. The power of the "trumpets" is comparable with the "transfiguration" on Mount Tabor (see our related chapter and Matthew 17) and with the teachings in its context, also the Sermon on the Mount, etc. (See our chapter "The Sermon on the Mount", and Matthew 5-7) 

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The "seven thunders" and the two prophets.

After the 6th trumpet "seven thunders spoke"(Revelation 10 - Rev. 11, 14). John is supposed to "seal" its content and not to write it down. Then "the temple is measured in Heaven". Two prophets will be killed and revived. Here is a parallel to the raising of Lazarus from the dead in the Gospels (John 11 and our chapter).  

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The woman and the dragon.

In all phases of the events the spiritually leading powers and the various reluctant, negative powers participate. The text sometimes explains the one side in more detail, at another time the other one. The sign in heaven, the "Woman clothed in the sun, the moon below the feet, and a crown of twelve stars on her head" (Revelation 12) unmistakably shows "Sophia" - Greek: wisdom - the heavenly or universal mother, not so much the aspect of a mother of the earth; see the chapter "the first Whitsun event" of this site. Her sometimes accepted relationship to Mary has already been mentioned. In her old age Mary lived in a cave, in which the ancient mother goddess Kybele had been worshipped. This was heavily symbolic, in the sense of being something new in this context. Her "child" in the revelation - a child of a heavenly being is, first of all, a heavenly being too- who "will rule all nations with an iron sceptre, and who will continuously admonish people to follow their sincere, individual heart; and it must refer to a special way in which the cosmic Christ works. The "sceptre" can also be translated as "iron staff", so it is not only the symbol of a king, but also that of an "initiator" and may have something to do with the "heavenly hosts" too. See the chapter "The 7 bowls of wrath".

Here we may recognize a relationship between the spiritual nature of "foot washing" and the previous anointing by Mary of Bethany (Our chapter "Christ Washing the feet" and John's Gospel 12,13). Also the resumption of the "new birth" on increasingly high levels of development is included.

The "dragon" with its negative angels is the reverse side. Through "Michael and his angels" they are conquered in the cosmos and flung to the earth. Heaven and earth now protect them from the woman. 

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The "beast with seven heads" out of the sea.

The other two negative powers also appear in this vision. Firstly the one directed towards desires and thoughtlessness (Revelation 13, 1-10; cf. our chapter "The temptations" and Matthew.4, 5-11). The seven heads are later interpreted in the revelation itself as "seven mountains, on which the whore 'Babylon' sits" and the mountains in turn as "seven kings". The revelation itself explains the ten horns as "ten kings", which share the same opinion and give their power to this beast.

Among other things because of the "seven mountains", which might remind us of Rome as the "city of the seven hills", there are Christian free churches who interpret the "whore Babylon" as the papacy. But that seems to be a little far-fetched and not covered by the other parts of the symbolism, in spite of the historical problems of the Catholic church. Rev. 18:11-23 is related to world trade. See later the chapter "The 7 bowls of wrath, the end of Babylon...". The "image" of this beast - cf. the next chapter Rev. 14 - might be related to false "images" (imaginations) of Jesus. There may be a relation to a dependency of multimedia devices, which is sometimes like an addiction or a cult.

The underlying tempting powers of this "beast" can be transformed, particularly by that power described in our chapter "The whipping" - John 19,1.

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The "beast with two horns" out of the earth.

Here (Revelation 13, 11-18) we see that negative power directed towards materialistic constraints ("inherent necessities"). Cf. our chapter "The temptations" and Matthew 4, 1-4.

The idea of marking people on the forehead or on the right hand, as well as the number 666 in these chapters, as a requirement for being able to buy and sell, can already be found very clearly in world events. The possibilities of computer networking with exchange of personal data, cheque cards, an international bank code 666, the barcodes with the three double lines as demarcations = 666 in this code, the devices developped in Canada or already tested in Malaysia for personal identification on the forehead or on the hand, the nick-name "La bête" = French "the beast", for the old European communities' transaction headquarters at Brussels and so forth show a tendency, however unconsciously or even consciously and possibly wittily meant. The biblical "beast out of the earth" is identical with the "Idol Mammon".

A further tendency, which is not yet completely over is to work on the increasingly dramatic environmental problems, firstly with ineffective technical environmental "cosmetics", and then, the possibly even more deceiving, technocratic eco-dictatorship - instead of letting an effective, intense course correction by democratic means happen, with the support of the people. Mechanisms of manipulation come closer to its end by recognising its nature. This process has a connection with the power mentioned concerning the "crowning with thorns" (our chapter and John 19,2-3)

In the chapters about the dragon and the two animals its reminiscences in occurrences of the present time are possibly not the whole story. Everything plays, as we mentioned, not only on the physical earth. In the following vision of the 144,000 (Revelation 14) several beings and angels again appear one after the other, who "harvest" two different groups from the earth. Those allied with the beast are flung into the "great winepress of God's wrath", which means they are left to the effects of the forces of nature.  But finally the revelation teaches no "eternal damnation"; finally everything can find a way to God; and in a higher meaning everything is wrapped in God. Cf. Revelation, 22, and the related chapter in this page about the New Earth....

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The "seven bowls of God's wrath", the end of "Babylon" and the Second Coming of Christ".

Those who remained stable in the face of the beast and its image appear in the next vision, on a level of existence paraphrased "sea of glass, mixed with fire". From the "temple in Heaven" again seven angels come with the "last seven troubles" in "bowls of God's wrath", to pour onto the earth, onto the "sea", into the "rivers of water", into the sun, onto the "throne of the beast", into the river "Euphrates" and into the "air" (Revelation 15, 5 - Rev. 21).

On the one hand we see here an even higher level of consciousness at work; on the other hand this causes an even deeper and more existential stirring up of all elements of the earth and the visible part of the surrounding cosmos. Ulcers, poisons, suffering, fire, darkness, negative "spirits" and a worldwide disaster with continental drifts, sinking or flooding, meteorite falls, including dividing the materialistic civilisation of "Babylon" into three and its destruction (Revelation 17 -Rev. 18, 24). A possibility or "time window" for events in this direction already showed itself with the 6th seal.

Here it is also possible to use longer periods as a basis. However the "final speeches" of Jesus (e.g. Mark 13), and many prophecies that arose after John's Revelation unanimously suggest a central event in the years around (about) 2000 that changes the course of everything again. (See above: "How to deal with prophecies"). Scientific discoveries, not yet recognized in their significance, point to the same thing. The massive decrease in the geomagnetic field during the last 200 years and an unusual accumulation of earthquakes and volcanic activities which ensued in the last years; and the sun becoming "brighter" independent of classical cycles of solar activity like its maximum since 1999/2000 - in 2003... there were still gigantic activities - show those who are awake that something unusual is about to happen.

If the magnetic poles suddenly shift a lot or the magnetic field practically collapses and reconstructs itself in the reverse direction, as it has repeatedly occurred in the history of the earth, this would lead to a radical geological change too. This would not only be a new situation for mankind, but probably a new geological era too. If the magnetic "Van Allen Belt" surrounding the earth would lose its probable protective function against particles and "cosmic dust" for an unknown period of time, the prophetically announced meteorite falls could easily become reality.

Our own insights and those of others indeed indicate that the comprehensive destruction feared by some authors will not necessarily take place, neither in the form of a third atomic world war, nor through a complete ecological disaster, nor by way of the theory of the polar change of the axis of rotation, or its change with respect to the cosmos . A lot has changed in the bass of these types of visions.

However, because apocalyptic processes with a divine destination and the manipulation of many natural processes by egoistic members of mankind and their "elite" both seem to exist, as well as some positive human influences, limited changes to the earth, i.e. "new adjustments" of an astronomical scale might be unavoidable, apart from modifications in mankind and its consciousness.

"Anti-Christian" dictatorial attempts by people who want to keep their power and also the shortening or the end of this old time by a change with up to three days of darkness have often been predicted. This change can no longer simply be dismissed as nonsense. 

In this connection, a vision of Mary at Garabandal (Spain) contains the prophecy of a "Great Warning" which shows all people inwardly what they must overcome within themselves - see also John 16:8; Rev. 14:6-20 - if they want to manage the transition to God's light - see also John 16:13. This is connected with a sign in the sky. Within one year after this event a "Great (healing) miracle" is announced - leaving a "sign" at Garabandal. As far as mankind would not turn over a new leaf, later the Judgement day with fire from heaven (the "bowls of God`s wrath") is said to come - revelation 16; see additionally Matthew 24:28. (You may search for the English literature in the bookshops, or in the web with the keyword "Garabandal"). After this people might have to reconsider everything.
A possible preparation might be - besides changing one's life - to pray for the Holy Spirit just now.

Newer "channellings" from other sources - see the chapter "How to deal with prophecies" - name this a transition through a "zero zone", after which those who have the maturity enter a cosmic-spiritual field of force on earth - often inaccurately named "Photon Belt" - and would be able to live with the abilities of the "light bodies" of higher dimensions in the material reality (see the chapters "The Resurrection" and "The Kingdom of Peace").

Relief actions were also announced, like people being temporarily "fetched" by Christ (cf. Revelation 14, 14-16) or by the angels of people who were prepared, or provisional evacuations and further assistance by friendly extraterrestrials. It is up to each person to decide where they hope for help. Since there is both light and darkness in the cosmos too, one is faced with the probable complexity of events and it is good to ask Christ for his guidance in all situations and to apply ones own ability to make exact distinctions - because this is a specificly earthly way of finding unity - in the context of new powers arriving on the scene from above.

This period fundamentally deals with the last possible decision in each person's soul as to whether one wants to continue participating in development towards the coming "Kingdom of peace", which God prepared for the earth. This stage ends with the "Second Coming of Christ". See also Revelation 19, cf. Revelation 12; Matthew 24:30; Acts 1:6-8. He does not simply come as a human being born on earth, but as the core of something more comprehensive – the approach of God's heaven (and the beyond) and earth ; of spirit, (mind and) body. Nevertheless Christ is described as coming back as a real being - not only as his power to spiritualize mankind, as some modern groups assume. This is of significance for everyone, not only Christians. The Quran also describes the Second Coming of Jesus as witness for his people on "Doomsday". One can conclude from the prophecy of several other religions, that their prophets will also play a role in the same period in one or another way, helping their adherents  understand what is going on.

In this step of the revelation too, thoughts of penalization are inappropriate. It is rather a part of a concept logical in itself that points to a further stage of the evolution of life on earth. The challenge is to experience it as a mutual transition to higher things - in which each of us will find the place correct for our development. Whoever takes in and applies the renewing powers at the right time and with a good will, can experience the positive side of it, but also feel the suffering of the world. On the other hand those who do not want to accept the new powers experience them as something hitting from outside. That is the actual nature of the "doomsday" in the sense of the revelation. Man has the great freedom to make his own decisions but, as so often in life, he must make his decision at an appropriate time, otherwise no decision is possibly a decision too. The "lukewarm" (Rev. 3:16) / "half-hearted" ones are not appreciated much in the revelation (See in "The 7 churches" with extra page). The "separation of the spirits" is a part of the heart of the events of the revelation, on the way to final unity.

The "seven plagues" - the 7th one ends with a voice from Heaven "It has happened (it is done)!" - this is a parallel to the words of Jesus on the cross "It is finished (accomplished)!". See e.g. John 19, and our chapter "The crucifixion".

Mystically or with sensitivity one can already experience today how the earth suffers and shouts for help as it prepares itself for a "difficult birth". The crucifixion and the burial as a transition to the resurrection concerns the whole earth and its effects extend beyond these. Here too, one can find the transition from the crucifixion and a state beyond life and death to the resurrection working as a whole. When looked at from this viewpoint, the steps of the "last plagues" can happen without a catastrophe as if it were the end of the world.

Since this prophecy is complex (see the first chapter "The Revelation of John"), the real development in the world may be more advanced than it seems to people who look at particular details of the prophecy, which are not manifested fully. Other areas show plagues, which are even more "advanced" than those outlined in the Revelation.

A Supplement: The new books of Wladimir Megre about the Siberian wise woman Anastasia also contain the inner knowledge that the old programs of the global catastrophe can be changed and optimization of everything with the help of people and in accord with God is the goal. But this does not mean that the contemporary world can go on as it is. (German: email wega@verlag-wega.de. The first book in English may have been published by a Canadian editor.) Ways of Christ is independent from the endeavours of others and does not automatically support all (of) the contents of their books or websites.

Question:
Do I want Jesus Christ to appear again clearly, as prophesied, transforming human life and the world?

An extra window: Scenarios of the future.

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The (real) "1000 Years of Peace".

After the transition through time of the "7 bowls with the last plagues", the cosmic vision of Christ returning from Heaven follows - as a rider on a white horse, "called Faithful and True…the Word of God", with the armies of heaven dressed in white (Revelation 19). This does not mean the contemporary human "pseudo-Christs". The "false prophet" (with false/one-sided ideas about Jesus, or about what is Christian...) is overturned. The "1000 years of peace" (Revelation 20, 1-6) are not a classical "empire". The "Big machine" of society, the external negative forces and their manifestations, are banished.

Here we find the spiritual Last Judgement too. The translation of Rev. 20:4 - "... they came to life" does not fully meet the original meaning, that is simply "... they lived", (as it was translated literally for instance in the footnotes of the "Elberfelder Bible"). In the case of the souls this could mean "a coming to life again", but people who did not follow the beast may also continue to live on earth. It would be a misunderstanding to think that all of them have to die .

This stage is related to the resurrection of Christ (our chapter and John 20 - 21). Even in the text of the revelation itself it is called the "first resurrection".

The negative powers are not yet completely dissolved, however; the incompleteness of individuals still has to be worked on, which is now easier.

After "1000 years" the residue of negative powers emerges concentrated, in order to become dissolved.See next chapter.

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The New Heaven, the New Earth and the "New Jerusalem".

After the "1000 years of peace" for the judgement of the dead "books were opened" - showing the events, "and ... the book of life" - which shows one's resulting state. Only after the subsequent consuming fire on the newly tempted army and the ejecting of the "devil" into the "fiery lake of burning sulphur" (Revelation, after 19,19-20,3 now in 20:11-15) the New Heaven and the New Earth approach. The actual length of the periods of time remains an open question.

The motto of Christ is "Behold, I make all things new" - without exceptions (Revelation 21,5). This "new creation" is, however, similar to the immortal values previously unfolded both in each individual and on the large scale. Current action also remains important for those who expect apocalyptic events to happen soon.

In the New Heaven - mentioned in the text before the earth and the New Jerusalem - something like a cosmic Ascension is pointed to. (Cf. the chapter "The Ascension" and Luke 24, Mark 16,). The emphasis of the description had been up to now on the earth; but now the importance of the events for the visible and invisible "heaven" comes to the foreground. Here the eternal Heaven of God beyond space and time is not meant - this remains unchanged - but worlds that have been created. The small planet earth might prove to be more than a "developping country" even on the cosmic scale; but resolving its problems might be a highly specialized, far-reaching task. The problematic nature due to great human freedom and great entanglement in material affairs can not be found in all possibly "inhabited" worlds, according to Lorber and others. The negative powers that were flung onto the earth, and now into the "lake of burning sulphur" according to the visions of John can't be found in all worlds. Just as Jesus had an effect on mankind, in the same way a transition of the whole of mankind or earth with Christ would certainly have a further, extended effect.

The then renewed "New Earth" and the connected event of the "New Heavenly Jerusalem" coming down to earth can be compared with the Whitsun event of the Acts, but here also on a cosmic scale. This is not the geographical Jerusalem. The earth is in exchange with the surrounding cosmos at various levels.

"There will be no more curse" /other translation "there will no longer be banished things"…no more negative powers", "no more darkness" (Revelation 22:3). Consequentially that means, here the negative powers are also delivered, the divided world is now over. For the first time the world appears as a conscious whole, a state, which can be foreseen ('close to God') in visions and so forth, but indescribable. A weak copy of this state would be when, starting from some point in inner life, all other points could be filled with life, which is an experience that can occur on the path; "All In All". In God himself the higher unity of everything is already there.

The divine model of creation - the A(lpha) - and the new creation with all beings consciously re-connected with everything in God – the O(mega), the beginning and the end, become congruent, and nevertheless the A and the O remain. So the "end" is more than the beginning, although the beginning already contains everything. As a tendency to become congruent in small parts e.g. of the human being which is going through everything continuously, even this direction of events is already recognizable.

You may see the table "Archetypes (models, symbols) from the earliest history - elucidated by the Bible - to Jesus, and to the future".

It is additionally pointed out here, that e.g. according to the vision of R. Steiner, the events of the "new earth" relate to one of three new "earth incarnations", following each other in gigantic periods of time. Without attempting to comment this, it is at least mentioned here that the nature of the biblical "New Earth" also comes from another process than an incarnation rhythm as calculated, e.g. in Hindu Cosmology also for planets and so forth and the whole cosmos. If once taken seriously, it exceeds the kind of Becoming and Decay we have known or presumed to be true up to now and enters higher and higher "octaves" or "spirals".

Even in contrast to the experiences possible today, the opinion of some theologians that the revelation only contains admonishing parables without reality fades completely.

The parables of Jesus in the Gospels were taken from the lives of the people in order to illustrate certain aspects. Later, but still during his life on earth, Jesus stressed in contact with his disciples that now he would no longer talk in parables, but openly. The Revelation does not come from human life; everywhere, where the text itself gives interpretations, there are direct "correspondences"; that is, on that level of consciousness, the things seen "really exist", like experiences of contemporary spiritual investigation, e.g. of R. Steiner. The apocalypse admonishes, however, too; e.g. in order to proceed from a theo-logy to a "theo-practice"; to look at what "is in the air" and "to let God also appear at each present time". God also acts through people - but not through arbitrary actions of people: human beings are not to play God or the Apocalypse. Man can develop more and more along the lines of God's plan for the world.

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Final chapter of both parts: "The Christian spirit", with a table "A Christian Attitude...".

Help: a self-examination for the work with the main text.

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