The three great images, that follow after the fourth image presenting the Lamb on mount Sion, show the path towards further reconciliation of man and cosmos with God. These developments are also mirrored in man’s evolution, according to Schult (p.235). When the God-I immerses and purifies the human mind, man starts to commune with the Holy Spirit and Manas is formed in its being. Where the God-I transforms the forces of life, the Buddhi is developing and the communion with the Son god is activated. And when the God-I lifts the physical body out of the hands of death, man experiences the communion with the Father god and develops Atman.

In fragment 37, John shows the fifth great image after the seventh trumpet, which deals with the communion with the Holy Spirit, how the Holy Spirit enters the soul of man and helps to overcome the demons in his soul. The following two fragments describe the role of the Son and the Father, as we will see later.    

The first angel

Three angels announce the coming events. The first angel flies in the midst of heaven, like the eagle we met (Revelation 8:13, fragment 26), just before the fifth trumpet was sounded and after the door to the abyss was opened, when he cried his three-fold woe, woe, woe. Now,  the judgement of God is announced in this fifth great image. The first angels calls: Fear God, and give glory to him, for the hour of his judgement is come, worship him that made heaven, and earth, and the sea, and the fountains of waters.  This warning makes us clear that God is near but at the same time separated from us. We are like him, but He is also very much different from us. This being different of God makes us fear him. Nobody has ever seen God (John1:18). God lives in a light where nobody can come (1 Timothy 6:16). Only God is due to be honored in the sense of worshipping. That is why the angel again and again corrects John when he wants to kneel for him and worship him. Only God is worthy of being worshipped.

The second angel

The second angel announces Babylon is fallen, the great city, which made all nations drink of the wine of wrath of her fornication. We do not yet see this fall, but the judgment by God is made. Here, the divide between different groups of people starts to deepen. Babylon stands for the falsification of love and of compassionate feelings. Babylon contrasts with New Jerusalem and represents the sinking world of earth. All these peoples are infected with the wine of fornication and the lower passions that contaminate the divine spirit of man (Schult, p.240). In the Apocalypse, Babylon is the illustration of moral decay, called in the Apocalypse: giving podium to idols. Here, the higher aspects of man are ripped of the qualities of love. Human ingenuity is applied in order to serve commercial and materialistic interests. In Babylon, egoism leads to black magic. It is the center where the beast and its image are glorified and man is chained to matter, while having the I split in pieces. Babylon is the empire of the counter-forces.

The third angel

And, when the third angel speaks, the sad fate of those participating in this world of Babylon is proclaimed: If any man worships the beast and his image, and receives the mark on his forehead or on his hand, the same shall drink of the  wine of wrath of God, which is poured out without dilution. As a result of falsification of the will and confusion of the spirit by the body, the physical evil emerges. The spirit loses its seat to lead, the soul grows in materialistic desires, and the body becomes completely mundane. The result is that man is fully disrupted and disconnected from the world of the loving spirit and delivered to the demonic forces (Schult, p.240). Devil and satan are also part of inner reality, as is the Christ. Satan and the Christ battle in the soul of each human being. As long as the light of the spirit, the spark of God, is not extinguished, the God-I remains seeking to lead  the soul upward. Between the realm of light and the realm of darkness lays the zone of twilight, of purification, of the purgatory. Man in hands of the demons suffers pain, because his higher spiritual nature cannot reconcile itself with its fall. That is why they drink the wine of wrath without dilution. It is the pain of having oneself closed for the inflow of divine love. While facing Christ and his angels, they continuously have to be aware of their betrayal to the spark of God in themselves.

Time, eternity, hell and aeons

This torture will last from aeons till aeons. That is not equal to eternity, says Schult (p.242). Those that dwell in hell, are not reaching real eternity, but stay in time. Eternity is the source of time and belongs to the pure divine world. Aeons indicate time cycles and refer, according to Schult in view of several places in the New Testament (for instance Romans 11: 25-36), to a last but one reality and not to the last reality of eternity. The image of a God of love cannot be united with an eternal hell. Hell is not the triumph of God, but of Satan, of the not-being. At the break-through to the Kingdom of eternity, hell finally disappears in the unspeakable depth of the Godhead, according to the mystics.

Blessed are the dead

This fragment ends with the words Blessed are the dead which die in the Lord from henceforth! Yes, says the Spirit, they will rest from their troubles and worries, as their works follow them. Where the Holy Spirit is allowed to enter into the human soul, man breaks through from time into eternity (Schult, p.245). Bock (p.242-243) interprets this text as an indication that the Christ is first perceived in the spiritual world where the dead dwell, before he is noticeable for living people on earth. 

More on these issues will be discussed in the next fragments, when the harvest of human souls is collected and everyone will experience the outcome of his or her lives in view of the pouring out of the seven vials of wrath.