The voice of the heart,
the eternal truth, the eternal law of God,
given by the prophetess of God for our time

The fundamental issues of our time -
to think about and to serve in self-recognition

»The Prophet« No. 6

The Pirouettes of Life.
Fate: My Fate, Your Fate, Our Fate.
Whose Life Plan? A Just or Unjust God?


The Christ-friend:

Gabriele, today I have an unusual question. Do you believe in horoscopes, that is, in astrology? Every time I leaf through a different newspaper I find a horoscope in it. Once in a while I read what the stars have to say today. And sometimes I think that what I read could apply to me, but mostly it is so generalized that it could be meant for anyone else, too. Do you concern yourself with astrology? Do you believe in it?

The prophet:

In its broadest sense I believe in classical astrology, but not in the horoscopes that are found in so many magazines and newspapers today. Astrology deals with the basics of human life, with one’s journey through life, with all those events and fates that come as a result of the moment of birth and its respective constellation. As far as I know, astrology deals only with the planets of our solar system, to which our planet earth belongs.

The voice of the heart does not speak about astrology or about the planets of our material solar system, unless within a wider context and among other things. Instead, it addresses the all-embracing nature of the pure Being and the conditions of the burdened soul; it speaks about the planets of the pure Being, about the constellations of planets in the purification planes, about the whole material cosmos and about how this cosmos is interwoven with soul and person. It also speaks about the fact that every soul that becomes a human being brings its life plan with it, in order to see what spiritual steps of learning it needs to take as a human being. These are the life tasks it should accomplish as a human being in this life cycle on earth. The voice of the heart also says that every human being is in the school of life called earth and should go through it with spiritual success level by level. We learn from the Spirit of God that every person has the free will to decide in favor of what is good, less good, or evil. We also learn that our pure being, the innermost part of our soul, comes from the eternal Being – that is, from the good which is the law of eternal life. The law of life is the love for God and neighbor; it is being happy, healthy, free and peaceful; it is harmony, togetherness, and, in the final analysis and seen as a whole, it is the common good – for the benefit of all. The result is that all people – since the divine is in all people – bear the heritage of infinity. The divine, eternal law of love for God and neighbor, the law of freedom, and the eternal life in the glory of God constitute the make-up of the divine body in every soul. Being free also brings with it the responsibility for our own behavior, which comes from our way of feeling, sensing, thinking, speaking and acting.

And so, we ourselves are responsible for our life, which means: If we do good, less good, or evil, these are energies which we emit; and we will receive the same or something similar – according to the principle that what we feel, sense, think, speak and do, our passions and our longings, come back to us. This can be compared to an echo: What we call into the canyon comes back to us. This is the law of attraction, also called the law of cause and effect, or the law of sowing and reaping. What a person sows is what he will reap.

The result of this personal responsibility for ourselves – which we have received from our Father as independent and mature beings, as heirs of infinity – is free will, which God also gave us as human beings. According to the principle of the law of the Kingdom of God which says that everything belongs to all pure beings, every spirit being is personally responsible for infinity and for the eternal Being. Because we bear the eternal law of freedom and are thus heirs to the pure Being, freedom is something inviolable. Consequently, as human beings, we likewise bear the responsibility for our behavior, including the egotistical behavior resulting from our world of desires and passions which originates from our way of feeling, sensing, thinking, speaking and acting.

The accumulation of several or many similar kinds of violations against our divine heritage of freedom – whose highest principle is the love for God and neighbor – adds to our fate according to the law of sowing and reaping. It is not our neighbor who metes out whatever comes upon us; he is not the one who inflicts upon us something which was not meant for us. Instead, what happens to us is the direct product of what we have entered into our soul, into the material cosmos, and into the stars of the purification planes – where our soul will live after the death of our body. And so, every person is in communication with his personal inputs and with the corresponding planetary constellations which are attuned to the frequency-amplitude of his vibrations. When a soul leaves its present location or sphere of life within the causal structure of the planes of purification and goes to incarnation, then in the various planets – which combine to form special, dense planetary constellations striving toward a culmination point – the inputs of its former human lives become active. These constitute the path toward incarnation of the soul. Step by step, these inputs, which are energies, now begin to be active in the soul which is again entering a life on earth. This is then the soul’s causal chain – and in its further course, that of the person whose soul has incarnated. In all the universe nothing happens by chance. If the soul’s orbit of life, that is, its causal chain, has become active, then on earth two people, a man and a woman also connected to the causal chain of the soul which is willing to incarnate, also come together. In them, too, similar aspects of their inputs become active. And so, the man begets a child and the woman carries it to full term. Thus, it can be said that already when the fertilized egg settles in the womb of the woman, the life plan of the soul that is willing to incarnate becomes active. The life plan sets itself energetically in motion, so to speak, thus shaping the life form that is already coming into being. The life plan of the approaching soul also contains the blueprint for its life on earth.

The Christ-friend:

An interim question: So if the procreation and settling of the egg in the womb of a woman has something to do with a soul that is willing to incarnate, that is, if these two people are tied into the causal chain of this soul, and this soul that is ready to incarnate is, in turn, tied to its future parents and they now go through an abortion – what happens then?

The prophet:

Both these people then not only interfere in their own life plan – which can result in a new karmic offshoot of one or more incarnations for them – but they also prevent a soul that is tied into their chains of communication from being able to fulfill its life plan as a human being. From this develops another causal chain – above all, for the designated parents who went through with the abortion. Under certain circumstances, this then leads to a further incarnation in which these inputs of guilt unite to form a culmination point in a concentrated guilt-complex which could approach the two of them as fate. The fate of both comprises, in effect, what they have caused in previous incarnations. But before the inputs break in over them as fate, the grace of God gives signs which are, of course, in accordance with the life plan they brought with them, that is, they are specific aspects of their fate. What each one does with these is, in turn, determined by himself in accordance with the law of free will.

We receive signs every day, hints from our life plan. Nothing happens by chance; everything that we encounter, for example, everything our glance falls upon, relates to our life plan, otherwise it could not come right at us. Everything, every occurrence, every situation that provokes us has something to say to us personally. A moment, too, which stimulates us to think, may help us give an ear to this or that, so that we are able to recognize aspects of our life plan in it. This impulse from the energy of our day can likewise work through our other faculties of perception such as smell, taste and touch, so that from what stimulates us, and from what we consequently think and speak and from how we behave, we may recognize what it is that needs to be cleared up today. In this way, we can take our learning steps, before fate breaks in over our heads.

Since everything which our path through life on earth brings to us is impulses from our life plan, it is imperative that we live every hour, indeed, every minute, consciously, in order to grasp the impulses, the promptings from our life plan – energies which show us what we should change. If we learn from these, and from then on behave as God in the Ten Commandments and Jesus in the Sermon on the Mount called us to do, then we gradually get rid of the wrong behavior we have brought with us. Through the power of the Christ of God in us, it is transformed into a spiritual life, into freedom, into the love for God and neighbor. Then we have mastered our path through life and fulfilled our life plan. We are confronted only by what is active in our life plan. Whether these are situations, problems, blows of fate, or pleasant and unpleasant people – everything has been predetermined by ourselves and by no other, and most certainly not by God. All these things are nothing more than lessons which we have set for ourselves in order to solve them, and thus make the journey back to our origin which is divine and which means to be free, that is, freedom.

Most people go through their life on earth in a thoughtless and carefree manner, even though everyone knows that life on earth is a passing through, for one day the hour of death will come to each one of us. Only a few think about what it will be like after their life on earth, when they have journeyed through their life and passed through death’s door. It is an undisputed fact that everyone experiences his own death, and not the death of someone else. And equally, each one lives his own life. In this earthly existence we experience part of what we have input, that is, sown, in previous lives and not yet cleared up. Our personal life plan, which comprises parts of the pros and cons from our previous lives on earth, is recorded in the stars of the material cosmos and of the fine-material cosmos of the purification planes; in other words, it does not merely confine itself to the planets of our own solar system.

We seldom ask ourselves the question: Why will the end of my life turn out to be different from that of all other people? Some will say: "Dead is dead!’’ Yet why does death carry different omens for different people? Who can say that death really is death, the end? None of us can prove that death is the end of life, just as none can prove that each one of the many billions of human beings has different thoughts before dying. But everyone can experience that the life on earth of each person turns out differently, because there are no two people on earth whose feelings, sensations, thoughts, words and deeds are completely alike. The superficial answer might be: We are simply individuals marked by our natural tendencies and our upbringing. Individuals simply have their individual and specific life habits and course of life. In addition, each person has hereditary dispositions which lie in his genes and which become active at an indeterminate time – and over which the person himself has no control.

The Christ-friend:

That can all apply. But who has passed the hereditary dispositions on to us?

You say that we all come from the pure Being, from God, and that we have burdened ourselves. Therefore, at least a part of these hereditary dispositions are burdens. How do they get into our genes?

The prophet:

We can, of course, speculate further by arguing intellectually and say: We human beings have, of course, a long ancestral line. However, be it ever so long, somehow it must have been implanted in the person – by someone who has influenced our life-line, our genetic make-up. We people always look for someone to blame. The individual hardly ever says: "It’s my fault." And so, in this case, we could, for example, put the blame on Adam and Eve. But if we take a look at mankind today, we have to stand up for Adam and Eve. All the basest monstrosities of mankind – like the abuse of our fellow man, the abuse of children, abortion, violence, drug dealing and all the wretchedness of the drug scene, lies and deception everywhere, divorce, the mutilation of plants and animals through breeding and cross-breeding, gene manipulation, vivisection, the pollution of our waters, the destruction of the earth’s atmosphere and much, much more – can we really blame it all on Adam and Eve? We are the evildoers.

It is said that we are descended from the apes. Mustn’t we here, too, stand up for these higher forms of life? If one were to check their genetic material one would surely not find in it the all-too-humanness, the ego, that is, the egotistical, and the destruction of life.

If it concerns the destruction of the earth’s atmosphere, or the poisoning of the water systems, no one would think of saying that it was the fault of "extraterrestrial beings." Here, we can recognize the law of cause and effect. If someone maintained that in the case of child abuse not the culprit was guilty but someone else, an uninvolved party, we would shake our heads, saying: "One cannot convict an innocent person when the culprit is already found." However, if it concerns our own personal chain of encumbrances – which is made up of our egotistical and loveless feeling, sensing, thinking, speaking and acting as well as of our iniquitous desires and longings – which creates the plan for our next incarnation, then many people cry out, saying: "That cannot be!" Therefore, we are illogical when it concerns us personally. And why? Because we do not want to admit to ourselves that we are, in truth, as we are. We always want to seem to be other than what corresponds to our present character.
Based on the law of free will, every human being has forged his own chain of encumbrances that gives rise to the life plan for his life on earth. Whoever knows about this causal network rightly says: Yesterday we were what we are again today.

Every person is marked by whatever befalls him, not only in a positive but also in a negative respect. What he is today and what lies ahead of him on his journey through life today, he caused "yesterday." With "yesterday," previous incarnations are meant. Each one of us is in the school of earth to learn from whatever our life shows us. And so, we are now on earth again to learn from our past mistakes, to learn from whatever we have not yet cleared up and from which we have still not learned our lesson. We cannot make ourselves aware often enough: Only that which lies in our life plan can befall us. It is, again and again, the things that we have not learned in previous incarnations or as souls in the purification planes.

Every learning step which leads us out of the causal network brings us a step closer to freedom. The more we become free from the burdens of our soul, by transforming our sinful or negative programs with the help of the Christ of God, our Redeemer, and then by no longer doing them, the more we gain in freedom. Fewer and fewer lessons lie in store for us, because we have grown closer to our divine heritage, to the love for God and neighbor, and to purity, which is, at the same time, freedom and justice.

The Christ-friend:

If there is a life plan, or blueprint, so to speak, for our life on earth, then surely, nothing happens by chance, because coincidence means that something coincides with my life. Mostly, we believe that it comes from without, from others who wish us something bad or even evil. Now we hear that whatever crosses our path and applies to us is nothing other than our own positive and negative inputs, all according to our life plan. My question is: How do our positive and negative inputs come to us? Who draws up this life plan?

The prophet:

Something happens to us, but it doesn’t come from the outside. The party responsible is not other people, instead whatever happens to us can only be what we ourselves have entered into the stars and into the cosmic computer during previous lives. In this life we should recognize and clear up that part which is in the life plan for our present life on earth.

This means that the radiation of those planets which carry a particular part of our causes – which has, or is about to, become active – leads us to incarnation. We, as souls, therefore take with us into our life on earth the active life plan which contains the blueprint for our body, too.

You ask in what way our positive and negative inputs befall us, and who draws up our life plan. According to the cosmic laws, the cosmos of pure Being, the cosmos of the purification planes and the material cosmos are perpetually in motion. The purification planes and the material cosmos, the souls and the human beings are continuously connected to one another, and therefore in communication. Every soul is in communication with its inputs. Within the rhythmic orbits of the stars, inputs, that is, impulses, become active in the various planets of the purification planes. These act as transmitters and at once tune in to similarly vibrating inputs in a corresponding receiver. The active energy, the specific radiation which emanates from the planets of the beyond at this point in time, precisely finds its receiver. Not a possibly equivalent or similarly vibrating "other" – it finds exactly the person in question, who has entered it into the stars, because he is in communication with all his inputs. In this way, active sources of radiation come into being, energetic transmitters of impulses with a certain frequency of information. These remain effective until planets unite to form the corresponding constellations which prepare the way for a harbinger of fate or for fate itself. These active energies are, at the same time, the life plan for the soul making its way to incarnation by means of these radiation paths. The path of life, a current of energy which accompanies the soul to incarnation, is identical in its amplitude of vibration to the life plan of the soul in the person.

And so, a life plan is put together by the rhythmic orbits of the stars, and, in the end, by the soul in the purification planes which is confronted with specific pictures of situations it once input as a human being through its transgressions – for the life of a soul takes place in pictures. In this way, the soul recognizes a cycle of expiation which then leads it to incarnation – on the one hand, if it wishes this, and on the other, if on earth it should make amends for much that it had done, including with its fellow men. The same is true for a light-filled soul which is charged with a divine mission. This soul, too, has its task-plan for this earth which becomes active as soon as what has been intended for it comes into action. Then this soul, too, incarnates. Its life-path is a task-plan for God on this earth.

Therefore, we ourselves are responsible for our life on earth. What we sow is what we will reap. If we behave as though we were immature, by offending against our divine heritage, against the law of love for God and neighbor, against freedom, then we ourselves have to bear whatever follows as a result. The fate of every individual is, therefore, his fate. It is made up of his individual way of feeling, sensing, thinking, speaking, wanting and doing. It is not the mere thought or the nice words that will be stored, but their contents. It is what we put into our feelings, sensations, thoughts, words and undertakings or actions that are the building blocks of our fate. These we store, as already mentioned, in our soul and in the corresponding stars.

If our soul incarnates once again, then it will, according to its life plan, dock into the ancestral line from which its life cycle of situations, problems, portents, blows of fate, and encounters with people begins.

From the moment of fertilization that is, from the moment the egg nestles into the womb, our life on earth is therefore predetermined by ourselves and no other. We were people in our ancestral line, which can also extend into another life – and thus, into other ancestral lines – when we influence other people and, insofar as they are forced by us to do what we want them to do, we thus bind them into our chain of karma.

We cannot recognize the moment of the first action taken in our life plan. This is the reason why astrology starts with the moment of birth, which is also decisive in the unfoldment of our life plan. With the child’s first cry, the soul establishes an intense contact with its physical body. At this instant it connected with the breathing rhythm of its new earthly garment, which is at the same time its life rhythm, so to speak, until the death of the body. With the child’s first cry, this new citizen of earth separates from its mother’s body, thus becoming an independent life, which is, nevertheless, linked with its father and mother in the ancestral line.

The Christ-friend:

And so, everything is predetermined by us. Consequently, we can no longer interfere in our plan in order to change it, that is, to revoke and undo whatever it is that is controlling us.

The prophet:

That is not so. The control comes from our faulty behavior, which, in the end, directs itself against us, because according to our origin from God, we are endowed differently; namely, with unity and freedom, with the love for God and neighbor. We have freely accepted these laws as pure beings. This remains so because we are and continue to be God’s children. We, each and every one of us, offend to a greater or lesser degree against our own divine heritage, against the irrefutable course of the eternal laws, when we act against these. With everything that is against the eternal law, against the divine heritage, we act against ourselves. Each day, in every situation and in everything that befalls us, we are confronted with ourselves – with an aspect of our active life plan on earth, with sins we have once input, or with positive aspects in which we feel the freedom and the nearness of God. As already explained: If we learn from our negativities and take our learning steps toward freedom, then we also become free, and dissolve our causal chain. Or we create – in every situation which presents itself to us and which we do not clear up – inputs, building blocks, for a new plan in one or several incarnations, or in the astral chain, which then means expiation in the purification planes, in the soul realms to which we go when we have discarded our physical body. Our behavior today determines what we will be tomorrow.

From these correlations arises the individual responsibility of every person for his life, the responsibility for his feelings, sensations, thoughts, words and deeds. This means that we should monitor our behavior and learn to recognize what the daily situations want to tell us. Everything that pushes us to think, to speak and to do something wants to tell us something. The pressure, the urge in us, stems from our contrary programs, from our active inputs which want to steer us in the direction of our fate. If we feel an internal pressure and an urging in us, this may be an early sign or omen which lets us sense what we ought to learn in order to reduce the severity of our fate in good time, or even to get rid of it. Omens also come to us in the shape of small occurrences or events which are in some way connected with us or with what we are doing; later we realize that it would have been better had we left well enough alone. Smaller or larger setbacks in our lives point out that there is something we have to learn or to change.

If we do not take the early warnings seriously or if we even let ourselves be led astray to do this or that, if we yield to the pressing or urging in us which comes from our life plan and wants to give us a hint, then we let ourselves be pushed into our fate or into corresponding incidents or situations in life. Timely recognition, a coming to one’s senses and clearing things up could have prevented this or lessened the severity of one’s fate. But in this way we have learned nothing. As a result, we have to experience what, at the moment, is active in our life plan, our chain of karma, and which now breaks in over our heads. The setbacks in our life must not follow immediately upon the feelings of pressure and pushing from within. It is also possible that the setbacks and blows of fate first befall us in our next incarnation or in the spheres of the purification planes – even though the omens already gave us warning during this present life.
The early warnings announce what is literally active in the stars and in our soul, but also in the ancestral chain we belong to, and which binds us to certain people. Blows of fate which already had their omens during this life on earth, may, possibly become effective in the person’s early years during the next incarnation. The school on earth, in which all people find themselves, is so fashioned that we learn with the help of the Christ of God – our Redeemer, the Spirit of love and freedom – to recognize what is binding, separating and painful – our sins – and to repent of these, to clear them up and no longer do them.

The Christ-friend:

We often say: If only I had paid heed to the early warnings which hinted at this fate, I would have acted differently. Or, I had a foreboding, but took no notice of it.

The prophet:

Yes, it is often so, because we do not take our life on earth into our hands, that is, because we do not take responsibility for ourselves. If we suffer blows of fate, or if we experience these through one of our closest neighbors, then it sometimes dawns on us after or during this time of suffering. Suddenly we become aware that whatever befell us or our neighbor had often been indicated in different ways. But we still did not change anything in time – and so, fate took its course.

The Christ-friend:

A question concerning this: If I now suffer what I have provoked by not paying attention to the omens, the pointing finger from the energy of my day, in other words, if I now suffer my fate – is this part of my sin-potential, this aspect of my life plan, thus wiped out? Are these negative inputs then extinguished? Or can the whole thing befall me again, in this life, or in future lives on earth?

The prophet:

Many people will undoubtedly ask the same question, for who, indeed, wants to be burdened by fate? Whether our fate, the sin-potential, that we had to or have to suffer is wiped out, depends entirely on how we behave. It is wiped out at that time when we recognize in our fate the lesson which, in the final analysis, we have given ourselves through our own sinful inputs that are far from God. If, in our blow of fate, we have taken our learning steps, then this aspect of our life plan is, as it were, cancelled, transformed into positive energy, which then very gradually begins to communicate with the eternal Being, with our true life.

However, if we hold our neighbor responsible for our fate, if we accuse our fellow men because of it, and if our feelings, sensations, thoughts, words and deeds remain the same – that is, if we have learned nothing from our fate and thus took no learning steps – then we have, perhaps, expiated a few minimal components of our fate, canceling them. However, we have added much more of a burden to ourselves through our continued and further faulty behavior. For we did not recognize ourselves in our misfortune; we did not grasp the learning steps which rose from it for us; our life did not change its course. We then draw up a life plan for future incarnations or construct a chain of expiation which we will then have to suffer through as a soul in the purification planes.

The Christ-friend:

Over and above what is foreseen for my life plan during this life on earth, can  recognize and cancel already today further, not yet active, aspects of my ego-burdens which are recorded in the stars? That is, can I, in anticipation of future life plans, become free of burdens fraught with fate?

The prophet:

Yes, that is possible, for God’s love and grace are always present in order to stand by each one of us. Not without reason did God give us the Ten Commandments through Moses; not without reason did Jesus, the Christ of God in His earthly garment, teach us the highest commandment of love for God and neighbor; not without reason did He speak of the beam and the splinter, did He give us the Sermon on the Mount, which contains the regulations of life for our whole existence on earth – for students, for working persons, for the family, for people at their place of work, for all situations and problems in life. Whoever orients himself to God’s Commandments and Jesus’ teachings will very soon ask himself the question over and over again: Can I think, speak and act like this? Is what I feel, think, want to do or do, in accordance with God’s commandments and the teachings of Jesus? Much could be changed for the good in a person’s life very quickly, if he were to frequently ask himself this question every day; if he were to compare his behavior to the commandments and the teachings of Jesus in order to figure out what is God’s will and what is human will; if he were to then give priority to the will of God and repent of his transgressions – that which was against the commandments and against the teachings of Jesus; if he were to ask his neighbor for forgiveness and forgive whoever had caused him grief; if he were to make amends for his sinfulness as far as this is possible, and, what is of particular importance, if he were to no longer commit these sins which he had repented of and cleared up. In this way and in the brevity of years, many a person could not only clear up fundamental aspects of his life plan with the help of the Christ of God by daily clearing things up, but could also make contact with the further information he has input in the stars and which is at the point of gradually combining to form a further path to incarnation or a further path of expiation for his soul. And so, a person who, in accordance with Jesus’ teachings, actively uses his days on earth and clears away the stones on his life path, that is, who has transformed his burdening programs into positive life energy with the help of the power of Christ, will become more and more free. The light in his soul intensifies; his consciousness expands. It is possible for him to contact parts of segments of the information he input, which are combining to form a further path to incarnation or path of expiation and to call them up in anticipation. They then have an effect in the life of his feelings, sensations and thoughts, but they also manifest themselves in his five senses. Then, likewise, he meets with situations and occurrences which want to give him certain indications. Among these may be events and incidents of which he may be able to say with certainty: "During this life on earth I have never thought such or similar things, and never even wanted them." If difficult, problematic situations in life befall this person, or if he is befallen by the sudden appearance of intense thoughts, desires, or even passions, then these may be from the life plan brought with him into this earthly life. But it may also be from the potential of programs and information of a further path of incarnation or path of expiation now coming into being. Whether a particular impulse of the day comes from the life plan he brought with him or not, is almost impossible for the person affected to tell. But is it really important for our spiritual growth to know this? What is important is that we carry active responsibility for our life, and take our learning steps daily.

Our life lies in our hands. We ourselves determine what we make of it. Let us remember that in us dwells the Spirit of God which knows all things and which wants to help us and stand by us so that we can once more regain our true life, which is freedom.

The Christ-friend:

What appears to me to be most important in what you have said is that we become active. It is the active faith which the Christ of God brings close to us in His revelations. Basically, it is quite simple. I am merely surprised that during my many years as a church Christian I didn’t act in this manner. In the Bible, and especially in the Sermon on the Mount it is written how we should behave in our daily lives in order to grow closer to God, and also how we may gain peace in ourselves and with our fellow man. Now I have often experienced myself what happens when I follow the Nazarene and use the impulses from my life plan actively: The heart becomes lighter; externally, ways and solutions may be found; trust in God and in Christ grow, and confidence develops. Couldn’t I have acted like this already earlier in my life? Why haven’t I done it? Why don’t most Christians act like this? What is the reason for this basic passive attitude? It must be based on false programming. Perhaps the answer lies in the following train of thought:

While you, Gabriele, were speaking about freedom, I thought of the Catholic and Protestant institutions. There, discussions about the doctrine of predestination have been held over the centuries. This doctrine holds, in its severest form, that God has, by His eternal act of will, chosen certain people for eternal bliss, and preordained others, because of their foreseeable sins, to eternal rejection. In its milder form, the doctrine holds that God has chosen certain persons for eternal bliss, and for others, although He did not preordain it, He foresaw that because of their sins they would be damned.

Hardly any Christian today knows that this doctrine in its severest form is not only a result of the thinking of Swiss Reformer John Calvin (1509-1564), but that Martin Luther (1483- 1546) also held this view, and that this topic led to renewed deliberations over and over again in the Catholic Church. Luther and Calvin based themselves on the apostle Paul, and on the father of the Church, Augustine (354-430), who highly regarded by the great ecclesiastical institutions for his orthodox views and who likewise based himself on the apostle Paul. Paul, on the other hand, interpreted passages from the so-called "Old Testament" and believed that he could draw the following conclusion from this: "So it depends not upon man’s will or exertion, but on God’s mercy ... He has mercy on whomever He wills, and He hardens the heart of whomever He wills." (The Epistles of Paul in Rom. 9:16-18)

The prophet:

If I understand you correctly, it nevertheless remained in a fair number of respects until the present day – despite efforts to straighten out what didn’t fit here and there – that the Eternal’s act of will allegedly should have read as follows: Some are chosen for eternal bliss, others are preordained or, in any case, foreseeable as eternally rejected and damned persons.

Sad, sad, such acts of will, which certainly do not come from God, our eternal Father or from Christ, our Redeemer. Some will say that God’s eternal act of will has been taken from the Bible. Whoever reads such things into it has not scrutinized his personal will, his ego-will. Both the Catholic and the Protestant institutions base themselves more on Paul than on Jesus. Where Paul interpreted these things in this way, he was mistaken. As far as I know, Jesus said nothing about it.

I am amazed at what people who call themselves Christian have made and make of His plain and simple teachings – people who allege that they preserve and pass on the teachings of Jesus of Nazareth as He meant, literally, in His spirit. Still many a thing could be learned from the words of the Bible about the truth – and undoubtedly even more so from the original Gospels – if one would only take in the words with one’s heart. But the words of the Bible were and are stretched and strained as if they were a rubber band by the theologian’s intellect and just as his human opinion sees fit. The office-bearers of both ecclesiastical institutions have once more edited the words of the Bible – which Hieronymus had already cut down to size – in order to suit their will and to bind the masses to the institutions.

The "masses" is the forum for those who want to exert power. What would power be without objects for the exercise of power – sheep-like, submissive people who are a controllable mass? Are not many seen in this way and so used by that institution which calls itself Christian?

Yet how did the Nazarene see His fellow men, and how does the eternal Father see us? We are – each one of us – His child, born of His eternal love. We may have cast a shadow over ourselves and burdened ourselves with sin, yet each and every person, each and every soul, remains, in its innermost depths, a divine being. As such it will return to the eternal Being, for we are all children of the eternal love – children of God, who is the love, and who never rejects or damns. Jesus taught us about leading back all souls; for He said in the following sense: I leave ninety-nine righteous ones standing, in order to go after the one who has gotten lost. He was speaking about the full number, in other words, about all souls.

The Christ-friend:

As far as I know, the Catholic and Protestant institutions also say that a human being, or rather the soul, is created by God at the moment of procreation.

The prophet:

God, the eternal Father, who is purity, the eternal Being and perfect love, never created a soul – neither before the moment of procreation nor during the act of procreation. The word "soul" is always the expression of a burdened state, no matter to what degree. God, the great love, created pure divine beings, and some of these burdened themselves through the Fall, in other words, by turning away from God. In spiritual terminology, those who turned away from God are called "souls."

Those souls, or spirit beings which incarnated in a body on earth are called "human beings." And so, God never created souls, neither for heaven nor for hell.

I repeat: God created and creates divine beings which are, in the eternal Being, pure spirit bodies, beings of love and of peace, which are in absolute unity and absolute harmony with Him. That the one soul aspires to heaven, while the other, however, continues to burden itself and then has to bear its fate as the torments of hell, as it were, is not the will of God. Rather, it is the arbitrary action of the egotistical person whose innermost being is nevertheless pure, the eternal law of love and freedom; it is the heritage of the pure being, which every person bears deep in the basis of his soul, and which every person can take up again.

The Christ-friend:

But according to the teaching of the church, every human being bears another heritage in him, namely so-called "original sin." This heritage has been passed down to us people of today through the fallen angels and the first human beings, "by means of reproduction." And because the unity of the human race (Thomas Aquinas "as one body of one man") is interpreted in this manner, this original sin is also charged to every human being as "personal sin," whereby this course of action remains a "mystery that we cannot fully understand." (Catechism of the Catholic Church, No. 404, pg. 114)
However, with the christening of a baby, this sin is paid off, according to the teachings of the church, (for instance – The Confessions of the Lutheran Church, Ap. II). At the same time, by this act it is "sealed," (Ep. XI) documented, as it were, that the christened person belongs to those who are preordained for salvation – and one ought to add – provided that he does not later leave the church. Here, one can recognize how, in the case of the main institutional churches in Germany, everything hangs together: Christening and eternal salvation, or the burden of original sin and eternal damnation.

The prophet:

And how shall a person seeking God understand all this? It can’t be understood with the intellect and even less with the heart. Does the church faithful have any other choice but to withdraw "quietly" and "humbly" into the left-over glimmer of whatever "belief " still remains? One or the other will, perhaps, fix his belief on the preacher, priest or minister who imparts such things to him, in the hopes that he, at least, understands and knows what it’s all about. However, because this person does not unravel the tangle for the little church-sheep, and does not lift the veil of mystery which lies over it – does this not make him a custodian of the mystery, or, as it were, of the treasure? Does not such an aura lend additional power?

Any sensible person would ask questions – unless he has already come to terms with the fact that he should no longer ask questions, or even no longer think. Why, for instance, should the soul, allegedly newly-created by God, be at the same time implanted with original sin? And what kind of God is it, who, in addition to these bad starting conditions, also promises eternal damnation on top of it all? Even if He does not preordain it for the individual, but merely foresees it – at the instant of creation of His newborn child – it remains an outrage for the one threatened by damnation.

The Christ-friend:

That is the reason why Martin Luther warned people not to bother themselves with these questions too much. It would be better, generally spoken, to believe in the choice of one’s own person for salvation and to hold on to this.

The prophet:

But why, then, all these trappings? Why, then, the christening of the newborn, for example, to pay off original sin, when Luther taught that some are already foreseen for eternal rejection and others for heaven? Why should the ones who already now belong to those who will be eternally rejected pay church taxes when they will be a victim of eternal rejection or damnation anyway? And all those whom God had foreseen for heaven would then not need the ecclesiastical institution, for God had preordained them for heaven anyway. Why the belief in God, if He has already preordained everything? Why pray to such a God who makes a difference between both parties? Why develop ethic and moral values, if the lot of the one group of souls already is eternal rejection/damnation, and the other group of souls goes to heaven anyway? Why lay claim to the sacraments, when through the Eternal’s "act of will" everything, both fate and heaven, is preordained? If, therefore, God has passed judgement on each one of us at the moment our soul was created, or at least foresaw it – why, then, should people believe in His mercy?

If all this is preordained for us and no individual can change any part of it, then the best thing would be if each one of us lived an unbridled and uninhibited life and tried to cheat the other, so that during his life on earth he would have profit, advantage and comfort – because for the person rejected, everything pleasant would be over at the end of his life on earth anyway.

The Christ-friend:

In "The Confessions of the Lutheran Church" it is explained that here I can neither apply my "reason" nor "the law of God," but rather that God will have mercy on "everybody." In the end, I could count on Paul, who firstly called on us to "expiation" and to "obedience to God," before he spoke of God’s "eternal choice," according to which, in the end, not everybody will be chosen for salvation. (Ep. XI)

The prophet:

With this, the confusion would be perfect. In my opinion, all this is illogical. But God is logical, for He is the Logos and thus, the Wisdom.
God has never laid original sin on any person in his cradle, nor has He allowed that one of His children be implanted with such a burden from the very beginning, for which he even ought to feel guilty.

I repeat: Every person bears in himself the divine heritage. In its broadest sense, original sin may be seen as a covering up of the divine light, as a certain part of the guilt of the Fall. This is the case when a pure being incarnates or in the case of a Fall-being which has turned away from God.

God gave His child the freedom to sin against its divine heritage or to strive for it, in that the person step by step stops committing sin and devotes himself to the commandments of God. This is the law of free will.

The Christ-friend:

You say that God has given His child the law of free will. In the Protestant Lutheran teachings, however, I can read something else. The Protestant Lutheran Church teaches that I only have free will concerning things "which the intellect may understand." (Augsburg Confession XVIII) But concerning the question of belief and salvation, I have no free will. Either the Holy Spirit brings out the proper faith in me, or not. The "Confessions of the Lutheran Church" quotes the apostle Paul at this point, who wrote "but the natural man receiveth not the things of the Spirit of God" (I Corinthians 2:14).

Martin Luther also refers to the apostle Paul and compares human beings with a "mount" that is ridden either by God or by Satan. In this connection he also teaches that for the one group God’s preordination leads to eternal salvation, for the other group, to eternal damnation. Man has no free will to choose one or the other of the riders. Luther literally writes: "And he does not have the freedom of decision to run to one rider or to seek him out, but rather the riders quarrel among themselves as to who may hold him fast or possess him." (Deservo arbitrio, Weimar edition)

And as Luther’s successor, the Protestant Lutheran Church teaches to the present day the lack of free will concerning matters of belief. It is only concerning the preordination of individual people to eternal damnation that the Confessions of the Lutheran Church have moderated the teachings of its founder, and now only teach "providence." According to this, God preordains no one to eternal damnation in advance, but He sees – so the argument of the church – everything that happens in advance and, thus knows who, finally, will be damned eternally.

The prophet:

I hear you say that Luther first taught – and then his denominational successors moderated his teachings. What does this mean? Did Luther make a mistake? If so, the question arises as to the intrinsic truth of everything else that Luther taught. What parts of his teachings may just as well be false? And what about the credibility of the ecclesiastical teachings?

The Spirit of God is never mistaken. What He taught and what He imparted to us through His Son, who taught God’s laws as Jesus, is one and the same, yesterday and today – because it is the truth. God is the Eternal, the Absolute, and His law is eternal and absolute, immutable. This is a certainty, and one can rely on this.
Though the errors and mistakes in this world may be ever so great – there is One who never makes a mistake, and who is never misled. And He will, therefore, never be a disappointment for whoever comes to Him as His child, whoever calls to Him and takes the steps which He showed us through Jesus – for example, in the Sermon on the Mount.

If what you have reported about the Protestant Lutheran teachings is correct, then for me, it is far removed from the truth, the actual reality. Day by day I experience the voice of the heart. It is love, goodness, benevolence and succor. It says: Everyone, each and everyone, finds his way back to God, our eternal Father, through Christ, our Redeemer. However, every person is himself responsible for what he thinks, feels and does. Through God’s eternal love and through the Redeemer-spark in each soul, every soul will one day recognize its true origin, which is the freedom that flows into God. One day it will strive to attain this freedom – even when it has many incarnations and fates behind it.

Every person who believes in God, and not in the god of the institutional church doctrines, will some day realize that the contents of God’s commandments and of Jesus’ Sermon on the Mount are the way to the kingdom of heaven. Whoever strives to fulfill God’s commandments and the Sermon on the Mount experiences that he is the temple of God and that God, the great love, dwells in him. All the fuss and bother of the main churches is not necessary for this.

It is not surprising that there are more and more atheists, for a person who uses his brain to think about what the main churches occasionally teach loses his belief in God. Because of your question, I have become aware of the teachings of predestination for the first time. Now I understand more and more why the Christ of God founded His worldwide work outside the main churches. He, who is the great Spirit of infinity, wants to reach many people with His plain and simple teaching of the love for God and for one’s neighbor and of spiritual-moral values – in order to take away their fear of preordained or foreseeable eternal rejection, and of eternal hell, as well as of punishment by God.

Dear brothers, dear sisters, if what the Christ-friend presented is true, in other words, it can be looked up, then everybody should live according to his conscience and not according to tradition. I am horrified that such things about God, the Father of love, could be thought out and officially preached. Now I can also understand why the main churches label the Original Christians as un-Christian. Truly the Original Christians have nothing in common with this official Christianity. The Christ of the main churches is not the Christ whom the eternal Father sent to us.

The Christ-friend:

In addition to the doctrine of the Protestant Lutheran Church, there is also the doctrine of the Protestant Reformed Church. These churches refer back to Calvin, who emphasized predestination even more strongly than Luther. This church is, above all, widespread in Switzerland, in the Netherlands and in Scotland, as well as in certain parts of Germany. In this church Calvin’s belief that predestination for salvation or damnation could be seen from the individual’s success in life was cultivated for a long time.

If people have tried to follow the divine commandments in the tradition of this particular belief, then they have often seen their actions as a sign of their predestination for salvation, and thereby assured themselves that they do not belong to those who are damned.

Not until 1973, over 400 years after Calvin’s death, did the Protestant Reformed Church in Europe moderate Calvin’s belief, and concede that "the eternal act of will of God as to a definitive rejection of certain persons" no longer existed. One consoled oneself, however, with respect for the "mystery of God’s works" (Leuenberg Concordia, Art. 24f).

The prophet:

The founder of a religion therefore draws up a doctrine, formulates principles of faith – and later on it is all revised. What was valid as true and binding is now no longer valid – it is outdated.

From this one can deduce: What is valid and advocated today, in 1996 – what will it be worth tomorrow?

In this connection, I think of the many who, based on the hard formulation of the doctrine of predestination, felt themselves to be rejected by God. Mustn’t they have felt as the most wretched of all wretched beings? How could they still believe in a Father who was just, let alone a God of mercy? From where could they still draw trust in Him, and the belief in His love? Were they not abandoned to hopelessness and stultifying resignation? Mustn’t this pitiful, led-astray people fall into passivity, without any incentive to try to live a life in the fulfillment of the divine commandments, when everything is futile and pointless anyway?
Could it perhaps be that here lies one of the reasons for the passive and resigned attitude of belief of so many Christians, for the bondage and blind obedience but also for the despair, for the cold-heartedness and lack of love?

The Christ-friend:

It is similar in the Roman Catholic Church. In resolutions passed by the Council, it declared that no one is preordained to eternal damnation, but it further continued to teach the possibility of eternal damnation: This is preordained for everyone who dies in a state of "mortal sin" (Enc. for Theology and the Church, 1963, Vol. 8, pg. 669), which it itself defines: Whoever does not follow the church is damned. And God already sees this in the future, at the time of the newborn child’s creation – and creates it nevertheless.

The prophet:

I cannot believe that it really is just as you have explained. My sense of justice tells me that Catholics and Protestants who wish to examine these doctrines can read up on them in relevant church literature, rather than ask an ecclesiastical official who, with excuses, his own ideas, oblique references and embellishments, often says something other than what is authentically represented. I have no further comment on this point. It is, to me, simply outrageous to spread such doctrines under the guise of Jesus, the Christ. My only wish would be that you are mistaken. I do not believe in Catholic, Protestant Lutheran and Calvinistic doctrines of eternal damnation or predestination, because I may experience God in my heart. No person can fathom the great Spirit, but every one may experience Him if he fulfills the Ten Commandments and the Sermon on the Mount step by step. Then he himself experiences that God loves us all, and that He has made us the greatest gift of all: the law of love and freedom, through which we have become heirs to the pure Being. All heirs to the kingdom of God will one day take up their divine heritage again: That is inalienable. We will return once more to where we came from – to God, our eternal Father, through Christ, our Redeemer.

The Christ-friend:

What you are presenting here is ascribed in ecclesiastical doctrine to the teaching of the reconciliation of all and has been repudiated. But more and more people, including Catholics and Lutherans, suspect, know and experience that it is just as you say. The official churches do not tell their believers either, that the purification and cleansing process of each soul continues in the worlds beyond and, eventually, in further incarnations. They even "forbid" people "to reckon from the start, with reconciliation and expiation for everyone and everything that we do or do not do." (Catholic Synod Resolution, "Our Hope," 1975, cit. from the magazine "Weltbild" 20/96). They then appeal to the peoples’ sense of justice and say that "good" and "bad" people cannot, in the end, "indiscriminately stand side by side before God." ("Weltbild," 20/96, pg. 24) But, at the same time, they shy away from openly professing and preaching about their own doctrine of eternal damnation that is foreseen for certain cases and which God had already foreseen. Do they perhaps want to prevent even more people from leaving the church by this means? The priests and ecclesiastical journalists are therefore mainly occupied with covering the doctrines of the church with euphemisms; but behind the scenes, the theological academics continue to propagate, unvarnished, these alarming church doctrines from one century to the next, doing so in Germany by means of state financing. And because these doctrines are so very complicated, many theologians have, after years of study, been able to achieve their doctorate by this means. The trust in God is something they will not be able to awaken in this way. For how is it possible for me to trust in a God whose "mysteries" include the fact that many people and souls have to suffer terrible agony, eternally and for all time, even when this "mystery" is presented innocuously, using many ornate words with polished fluency? Can one, as far as this topic is concerned, actually speak of a "mystery of God"? Or did Jesus teach, here, a "mystery of God"?

The prophet:

Such a doctrine is wrong; that I know because my heart is filled by Him who loves all people and souls, by God, our eternal Father. The teachings of Jesus, the Christ, were and are plain and simple, because they are the truth. These teachings were and are of central importance for all non-denominational Christians.

The Christ-friend:

What do these non-denominational Christians believe? And what did the first Christians believe?

The prophet

The first Christians knew about the path of reincarnation, in other words, about the repeated incarnation of the soul in a physical body. They knew that a repeated return is the chance, in the temporal and during the brevity of incarnation, to recognize more quickly our sinfulness, our wrongdoing, to repent of them, clear them up and no longer do them. And the early Christians of succeeding centuries knew about reincarnation, which is also found in the apocryphal writings. Hieronymus was very careful to omit these because he had to carry out the orders of his church. A great number of Catholic and Protestant Christians nowadays believe in reincarnation. They also believe in the grace of God which enables us to take our steps of learning in the school of earth, so that we may once more re-enter the Kingdom of God, from where every being comes. We were with God, we are secure in God, and will return to God, our eternal Father – then, when we have finished taking our learning steps. The Christians of the early times believed this, and the Original Christians of the present day believe it, too. And so, seen in the light of day, every person, every soul, is, however light or heavy his burden of sin may be, predestined – namely for the divine. We are predestined to be heirs of infinity because, sooner or later, everyone will take up his eternal, divine heritage again – through Christ who made possible a turning-back and a coming-home, for us and for everything that seemed to have been lost.

Christ, the Son of God, took on an earthly garment in order to show us the way back to our eternal homeland, in order to make us aware again that God, our eternal Father, never turns away from even a single soul, never rejects even one of His children – for He would then be rejecting Himself.

Now is the time for many to awaken from dependency, stupor, sadness and despair into which many a one has fallen because he could not, for example, understand the declarations of the doctrine of predestination, and consequently could not understand and cope with his own fate in life, thereby losing his heart’s faith and the deep trust in his eternal Father. Many a one lost his inner hold, a hold to be found only in God, and became a slave to those who proclaimed that salvation, the access to our Father, to our eternal homeland, lay in their hands. Many a one lost courage and the incentive to become active himself, to recognize himself in the lesser and greater impulses from the energy of the day, to clear these up, and from then on do what God commanded in order to meet his fate in the right way.

Jesus received the weak, the wretched, the sick and the sinners. With His life, He is our example and, at the same time, the guarantor for God’s inviolable love. As the Son of Man, He proved that the path to God may be trodden – through a step-by-step compliance with the Ten Commandments and His teachings, and that this leads us to the goal – to the eternal Being.


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