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4. Correspondence

4.38 Steve Welch (2)

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4.38 Correspondence with Steve Welch (2)

 

3. Mail (from Steve Welch)

Mr. Preuss,

Thank you for getting back to me. As I understand it, Helen Schucman's work states that there is no such thing as sin and that we are all only asleep in heaven waiting to wake up and recognize ourselves as children of God. To me, this directly contradicts what the Lorber and Dudde's writings say about how we freely chose to follow Lucifer and turned from God, thus commiting the original sin and ultimately leading to creation and the necessary sacrafice of Jesus. Also, In Schuman's work, it is stated that we do not exist as individual's and instead exist as part of a collective. Again, this is in contradiction to the free will and indiviudality that Lorber and Dudde's writings state that we each have been given. In Dudd'es writings on the Inner Word, she describes that we can all acheive the Inner Word but states that to do so certain prerequists need to be met. Especially loving God with all one's heart and believing in Him. From what I understand, Dr. Schuman was an athiest who did not believe in God at the time of her reception. l am willing to consider all sides of this issue as I genuinely wish to understand whether or not Schuman's writings are from the Lord, but as of right now, I do not consider them to be so. Thank you in advance for any insight you can give me.

Steve Welch

 

4. Mail (to Steve Welch)

Dear Mr Welch

You write "we are all only asleep in heaven waiting to wake up and recognize ourselves as children of God." Now there is indeed a statement to that effect in Helen Schucman’s book A Course in Miracles. The sixth last page (page 87 of the "Manual for Teachers", which is the third of the three parts of the book), starts with this: "There is no need for help to enter Heaven for you have never left."

When Jesus was asked to please explain where heaven is, he talked, according to Jakob Lorber, about a good man sitting together with a bad man on a bench, indicating that they are close together without space separating them, but that in spiritual terms worlds were between them. So the concept of space and time is a concept we can apply in our material world, and there only.

When we then look at Bertha Dudde, then she shows us another picture and that is the spirit spark in us and that this spirit spark is in the good man and also in the bad man. Bertha Dudde, in BD No.3915, writes: "The spark of the divine spirit rest in every man."

Bertha Dudde’s BD No. 3932 starts this way: "You also have the divine spark in you, you who turn away from me, but you do not feel it. It lays in deepest sleep, as long as you do not awaken it to life, and therefore it cannot have an effect in you, and you let the most valuable thing on earth remain completely inactive. And it still is a part of me, which rests in you; it is the connection from you to me, through which you can effortlessly find the union with me, if you allow its work in you. And so you live in earth and still be dead in spirit, as long as you do not give life to the spirit spark in you through love work."

Another aspect is the picture of Oneness. Nothing can really be outside of this Oneness, also not a fallen spirit.

When you look at Christians today, you could also come to the conclusion, that most of them are atheists, because hardly any of them believe what Bertha Dudde tells us, that all heavenly bodies are inhabited.

They believe what the atheists tell them and find claims of such nature simply ridiculous.

I like to compare these two people who gave us A Course in Miracles, Helen Schucman and William Thetford, with two other people, who gave us the Seth material, and they are Jane Roberts and Rob Butts.

Now Helen Schucman was a person who always had and kept her reservations about the material she received, but her colleague, William Thetford, was a man who seemed to have fully accepted the material and even tried to live his life according to it. And this distance of Helen Schucman to her own teaching and the fact that she acted in certain examples against it, might have caused people to call her an atheist.

There Helen Schucman might not have been in the same position as Bertha Dudde was, because Bertha Dudde seems to have made great efforts to live a Christ-like life.

Now it was similar with Jane Roberts. She also had her reservations with the material she received from Seth and particularly with realizing the principles in her daily life. And her partner, her husband Rob Buts, seems to have been much more open to Seth teachings and also made them become reality in his life.

Now an important difference between the Seth material of Jane Roberts and the material coming from Helen Schucman was that Jane Roberts was in a trance and Helen Schucman not.

And that alone makes the material coming via Helen Schucman much more valuable than that coming from Jane Roberts.

And there Helen Schucman is in the same position as Bertha Dudde, who also did not receive her material through a trance.

Now Bertha Dudde gives us a guideline for evaluation of material coming to us from the hereafter:

"Everywhere in the world spiritual trends become apparent, which stand away from truth, because the opponent also still influences men from over there to mislead them. And there are many men who believe all those messages, because they come from the spiritual kingdom. But that also there my opponent can still have an effect upon beings, which spread untruth and seek to transmit such to earth men and also often have opportunity to do it, to irritate men, that is again the result that they do not turn to myself for truthful enlightenment. And that is why I can always only say: Do not believe such messages, where the redemption work of Jesus Christ is not placed in front, because they are mistaken, even so they contain part-truths. But exactly the redemption of Jesus Christ is of such importance that you can measure the credibility of the receptions on it and you are not allowed to be satisfied with a knowledge of which you are not completely convinced, exactly because you are left without knowledge about the most important thing - about that what guarantees you the entry into the kingdom of light. How do you now want to decide what truth and what error is, if not the one instructs you who knows about everything and can also enlighten you truthfully? Also the work at men of this earth from the kingdom on the other side I cannot prevent due to free will of men, but again and again I give the right way myself, how they can reach pure truth. But also this work of my spirit in man is only the result of the preceding redemption through Jesus Christ. And for that reason my opponent has also great power from that kingdom, because he again and again foils this redemption and leaves men in ignorance about the true nature of Jesus, because he wants to prevent by all means that they still find the redemption of him on earth, and for that reason he influences those beings, which have always resisted this thought of redemption and who also now conduct erroneous teaching to earth. That I am now making an effort any time through light beings to uncover this fallacy – that I again and again also send to men pure truth exactly through those, that you take as occasion that you mix up such truthful revelations with wrong spiritual material. And as you lack the gift of differentiation, it is so often possible that good messages out of the kingdom of light are in the midst of erroneous teachings and which again let the receiver doubt the credibility of all messages. But one thing is the sure characteristic of erroneous communications: that my becoming man in Jesus and my work of redemption is not mentioned or even denied. And thereby you can always measure truth, because a truthfully spirit-awakened man knows it what he has to think of it, because men are consciously misled and then also the value of the announcements of the light beings has sunk, which because of that could not assert themselves, because the desire for pure truth was not in existence in men. Because then also the redemption work of Jesus Christ would have been explained to them comprehensibly, and the work of the opponent would now have been switched off. Because the mistake lies with man himself, who believes all announcements out of the spiritual kingdom, only because they started from there, but does not know that the opponent can also there develop his power and only the will to be protected from fallacy protects him. Then he can give no erroneous messages, because the desire for pure truth also guarantees the receipt of the same. And this you must know, then you can confidently devote yourselves to the words, which the spirit out of me imparts, because I am eternal truth, and only pure truth can start from me. But it is characterised through the feature of the redemption work of Jesus Christ, and only who believes in this, he will for ever no longer be able to be mistaken, because eternal truth has opened itself to him, it has revealed itself to him and initiated him into truth, as it has promised it to you. Amen. B.D. NR. 9013."

An importance sentence is this one: "But one thing is the sure characteristic of erroneous communications: that my becoming man in Jesus and my work of redemption is not mentioned or even denied."

When one applies this sentence to the Seth material from Jane Roberts, then one should be careful when one deals with the Seth material.

But this is not at all the case with the material we received from Helen Schucman and William Thetford. "A Course in Miracles" has the Gospel at the heart of the message.

On page 404 of "A Course in Miracles" starts a section with the heading "The Unreality of Sin". This is in that part of the book that is called "Text", the first part.

The previous heading is "Sin versus Error", on page 402, and there it says:

"It is essential that error be not confused with sin, and it is this distinction that makes salvation possible. For error can be corrected, and the wrong made right. But sin, were it possible, would be irreversible."

So it is a matter of definition. Or a matter of going more into details.

The "Text" is a "series of abstractions" which aims at "thought reversal", page ix.

With "individual" it is similar. Here an example from page 79 of the third part, called "Manual for Teachers":

"In this world, because the mind is split, the Sons of God appear to be separate. Nor do their minds seem to be joined. In this illusory state, the concept of an "individual mind" seems to be meaningful. It is therefore described in the course as if it is two parts; spirit and ego."

So the language that is used in the announcements of Bertha Dudde might be very different from that used in "A Course of Miracles". A similar situation might exist when a book of the Old Testament is compared to a book in the New Testament. Paul’s description of a subject might vary from that of James.

Critical opinions towards "A Course of Miracles" might simply be voiced to discredit it, as it is done to all prophecies, including those of Jakob Lorber and Bertha Dudde.

"A Course of Miracles" was given to Helen Schucman and William Thetford and both of them were professors of psychology and that of course influenced the language and the entire concept of the book and you and I might be more comfortable with something that comes from Lorber or Dudde.

Here two statements regarding a completely different subject, from pages 139 of the "Workbook for Students", the second part of "A Course of Miracles":

"Let miracles replace all grievances."

"Each decision that you make is one between a grievance and a miracle."

The first statement is also the heading of that section.

May be we can take the above as a continuation of a discussion that carries on.

All the best

Frank L. Preuss

 

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