Otherworld...Messianic kingdom....Apocalyptic literature...World to come...a river had to be crossed to allow entrance to it and it is usually an old man that would transport the soul across the waters.

The concept of an otherworld in historical Indo-European religion is reconstructed in comparative mythology. Its name is a calque of orbis alius (Latin for "other Earth/world"), a term used by Lucan in his description of the Celtic Otherworld.
Comparable religious, mythological or metaphysical concepts, such as a realm of supernatural beings and a realm of the dead, are found in cultures throughout the world. Spirits are thought to travel between worlds, or layers of existence in such traditions, usually along an axis such as a giant tree, a tent pole, a river, a rope or mountains.

Many Indo-European mythologies show evidence for a belief in some form of "Otherworld" and in many cases such as in Persian, Greek, Germanic,Celtic,Slavic and Indic mythologies a river had to be crossed to allow entrance to it and it is usually an old man that would transport the soul across the waters. In Greek and Indic mythology the waters of this river were thought to wash away sins or memories whereas Celtic and Germanic myths feature wisdom-imparting waters, suggesting that while the memories of the deceased are washed away a drinker of the waters would gain inspiration. The wayfarer will commonly encounter a dog either in the capacity of a guardian of the Otherworld or as the wanderer's guide.[3] Examples of this are the Greek Cerberus, the three-headed hound of Hades, and the Indic सर्वरा "sarvarā, one of the hounds of Yama, whose names may derive from an Indo-European *ḱerberos meaning "spotted".[3] In Indo-European mythologies the Otherworld is depicted in many ways, including peaceful meadows, islands and buildings making it hard to determine how the original Proto-Indo-European Otherworld was viewed. However the ruler of the dead was possibly Yemo, the divine twin of Manu the first man.

The Chinvat Bridge (Avestan Cinvatô Peretûm, "bridge of judgement" or "beam-shaped bridge") or the Bridge of the Requiter in Zoroastrianism is the sifting bridge which separates the world of the living from the world of the dead. All souls must cross the bridge upon death. The bridge is guarded by two four-eyed dogs. A related myth is that of Yama, the Hindu ruler of Hell who watches the gates of Hell with his two four-eyed dogs.

Many Celtic Immrams or "voyage stories" and other medieval texts provide evidence of a Celtic belief in an otherworld. One example which helps the reader understand the Celtic concept of the otherworld is The Voyage of Saint Brendan. Another Classic example of a Celtic "otherworld" is the Voyage of Bran. Because Celtic life largely was based upon nourishment from the sea and around the wet and foggy weather of Northern Europe the otherworld is often portrayed as an island to the west in Celtic oral tradition and even shown on some maps of Ireland during the medieval era. The otherworld in the idea of Celtic people became hard to distinguish and sometimes overlapped with the Christian idea of hell or heaven as this was often an analogy made to the Celtic idea of an otherworld or Scandinavian idea of a world tree. This is likely because of Roman and Scandinavian influences on Celtic cultures. An example of Scandinavian influence is apparent in the Voyage of Saint Brendan from the likeness of Lasconius the serpent to the Scandinavian Midgard Serpent. Red and white are the colors of animals in the Celtic Otherworld, and these colors still animate transcendent religious and political symbols today.
See also: Alfheim, Asgard, Vanaheim, and Norse cosmology
As was the case in the Celtic mythologies, in Germanic myths apples were particularly associated with the Otherworld. In the Scandinavian tradition mythological localities are featured, as in Irish mythology; however, unlike Irish mythology, an attempt was made to map the localities of the Otherworld rather than list locales associated with it.In the Edda many locations are named including the dwellings of the gods such as Odin's hall of Valhalla or Ullr's dwelling of Ydalar ("Yewdale"). The Gylfaginning and the later Norwegian poem the Draumkvaede feature travels into the Otherworld.
The Early Slavs believed in a mythical place where birds flew for the winter and souls went after death; this realm was often identified with paradise and it is called Vyraj. It was also said that spring arrived on Earth from Vyraj.The gates of Vyraj stopped mortals from entering. They were guarded by Veles, who sometimes took the animal form of a raróg, grasping in its claws the keys to the otherworlds. Vyraj was sometimes also connected to the deity known as Rod - it was apparently located far beyond the sea, at the end of the Milky Way.It was usually imagined as a garden, located in the crown of the cosmic tree. Whereas the branches were said to be nested by the birds, who were usually identified as human souls. When the Slavic populations were gradually turning to Christianity (e.g. during the Christianization of Kievan Rus' and the Baptism of Poland), a new version of this belief became widespread in which there were two of these realms - one analogous to the original myth, a heavenly place where birds departed, and the other an underworld for snakes and zmeys, often associated with the Christian idea of hell. This second variant bears many similarities to Nav, another representation of the Slavonic underworld. See also: Mount Olympus, Greek Underworld, Hades, and Fortunate Isles In Greco-Roman mythology the Gods were said to dwell on Mount Olympus whereas the dead usually went to the Underworld or Fortunate Isles after death

en.wikipedia.org/wiki/Otherworld

The world to come, age to come, or heaven on Earth are eschatological phrases reflecting the belief that the current world or current age is flawed or cursed[citation needed] and will be replaced in the future by a better world, age, or paradise. The concept is related to but differs from the concepts of heaven, the afterlife, and the Kingdom of God in that heaven is another place or state generally seen as above the world, the afterlife is generally an individual's life after death, and the Kingdom of God could be in the present (such as Realized eschatology) or the future. In Hindu eschatology the current age is the Kali Yuga, a period of decline. Kalki ('Destroyer of Filth') will appear to purge all evil, beginning a golden age of Satya Yuga. There have been a range of dates predicted, purportedly from different methods of calculation.Sri Potuluri Virabrahmendra Swami, for example, wrote 400 years ago in his Divya Maha Kala Gnana, or 'Divine Knowledge of the Time,' that Kalki would arrive when the moon, sun, Venus and Jupiter entered the same sign. This is not a rare occurrence and last happened in early 2012, passing without event.The time of arrival of Kalki has not been consistently asserted by astrologers. Resurrection of the dead, fresco from the Dura-Europos synagogue HaOlam HaBa, or "the world to come", is an important part of Jewish eschatology, although Judaism concentrates on the importance of HaOlam HaZeh ("this world"). The afterlife is known as Olam haBa, Gan Eden (the Heavenly Garden of Eden) and Gehinom. According to the Talmud, any non-Jew who lives according to the Seven Laws of Noah is regarded as a Ger toshav (righteous gentile), and is assured of a place in the world to come, the final reward of the righteous.

Four Horsemen of the Apocalypse, an 1887 painting by Victor Vasnetsov. The Lamb of God is visible at the top.
Main article: Christian eschatology Under Christian eschatology, the phrase is found in the Nicene Creed (current Ecumenical version): "We look for the resurrection of the dead, and the life of the world to come." It is also found in the King James Version of the New Testament at Matthew 12:32, Mark 10:30, Luke 18:30, Hebrews 2:5, Hebrews 6:5. Other related expressions are "age to come" which is typically found in more recent translations, Kingdom of God, Messianic Age, Millennial Age, The New Earth and New Jerusalem, and dispensation of the fulness of times and possibly also eternal life. There have been a number of unsuccessful predictions (a partial list of unsuccessful predictions can be found at Predictions and claims for the Second Coming of Christ) of the date of the Christian End Times, despite Jesus' admonition at the end of the Olivet Discourse that only God the Father knows when the end times will begin (Mark 13:32–37).

In Zoroastrian eschatology, the world to come is the frashokereti, where the saoshyant will bring about a resurrection of the dead in the bodies they had before they died. This is followed by a last judgment. The yazatas Airyaman and Atar will melt the metal in the hills and mountains, and the molten metal will then flow across the earth like a river. All humankind—both the living and the resurrected dead—will be required to wade through that river, but for the righteous (ashavan) it will seem to be a river of warm milk, while the wicked will be burned. The river will then flow down to hell, where it will annihilate Angra Mainyu and the last vestiges of wickedness in the universe.

The New Testament frequently cites Jewish scripture to support the claim of the Early Christians that Jesus of Nazareth is the Messiah, and faith in Jesus as the Christos and his imminent expected Second Coming. The majority of these quotations and references are taken from the Book of Isaiah, but they range over the entire corpus of Jewish writings. People of the Jewish faith do not regard any of these as having been fulfilled by Jesus, and in some cases do not regard them as messianic prophecies at all. These either were not prophecies (the verses make no claim of predicting anything) or the verses do not explicitly refer to the Messiah.In Abrahamic religions, the Messianic Age is the future period of time on earth in which the messiah will reign and bring universal peace and brotherhood, without any evil. Many believe that there will be such an age; some refer to it as the consummate "kingdom of God" or the "world to come".

Apocalyptic literature is a genre of prophetical writing that developed in post-Exilic Jewish culture and was popular among millennialist early Christians. "Apocalypse" (ἀποκάλυψις) is a Greek word meaning "revelation", "an unveiling or unfolding of things not previously known and which could not be known apart from the unveiling". As a genre, apocalyptic literature details the authors' visions of the end times as revealed by an angel or other heavenly messenger. The apocalyptic literature of Judaism and Christianity embraces a considerable period, from the centuries following the Babylonian exile down to the close of the Middle Ages.Apocalyptic elements can be detected in the prophetical books of Joel and Zechariah, while Isaiah chapters 24–27 and 33 present well-developed apocalypses. The Book of Daniel offers a fully matured and classic example of this genre of literature.
The non-fulfillment of prophecies served to popularize the methods of apocalyptic in comparison with the non-fulfillment of the advent of the Messianic kingdom. Thus, though Jeremiah had promised that after seventy years Israelites should be restored to their own land, and then enjoy the blessings of the Messianic kingdom under the Messianic king,[6] this period passed by and things remained as of old.[7] Some[who?] believe that the Messianic kingdom was not necessarily predicted to occur at the end of the seventy years of the Babylonian exile, but at some unspecified time in the future. The only thing for certain that was predicted was the return of the Jews to their land, which occurred when Cyrus the Persian conquered Babylon in circa 539 BC. Thus, the fulfillment of the Messianic kingdom remained in the future for the Jews.

Haggai and Zechariah explained the delay by the failure of Judah to rebuild the temple, and so hope of the kingdom persisted, until in the first half of the 2nd century the delay is explained in the Books of Daniel and Enoch as due not to man's shortcomings but to the counsels of God.[8] Regarding the 70 years of exile predicted in Jeremiah 29:10, the Jews were first exiled in 605 BC in the reign of king Jehoiakim and were allowed to return to their land in c. 536 BC when King Cyrus conquered Babylon. This period was approximately 70 years, as prophesied by Jeremiah.[citation needed] But some people[who?] believe that the 70 years of Jeremiah were later interpreted by the angel in Daniel 9 as 70 weeks of years, of which 69½ have already expired, while Enoch 85 interprets the 70 years of Jeremiah as the 70 successive reigns of the 70 angelic patrons of the nations, which are to come to a close in his own generation.[8] The Book of Enoch, however, was not considered inspired Scripture by the Jews, so that any failed prophecy in it is of no consequence to the Jewish faith.

The Greek empire of the East was overthrown by Rome, and prompted a new interpretation of Daniel. The fourth and last empire was declared to be Roman by the Apocalypse of Baruch[8] chapters 36–40 and 4 Ezra 10:60–12:35. Again, these two books were not considered inspired Scripture by the Jews, and thus were not authoritative on matters of prophecy. In addition, earlier in Daniel chapter 7 and also in chapter 2, the fourth and final world empire is considered to be Rome since Babylon, Medo-Persia (Achaemenid Empire), Greece, and Rome were world empires which all clearly arrived in succession. Thus, it might be interpreted[by whom?] that Daniel was saying that Rome would be the last world power before the kingdom of God.

Such ideas as those of "the day of Yahweh" and the "new heavens and a new earth" were re-interpreted by the Jewish people with fresh nuances in conformity with their new settings. Thus the inner development of Jewish apocalyptic was conditioned by the historical experiences of the nation. But the prophecies found in Jewish scriptures, which have not changed over time, await their fulfillment.

Another source of apocalyptic thought was primitive mythological and cosmological traditions, in which the eye of the seer could see the secrets of the future. Thus the six days of the world's creation, followed by a seventh of rest, were regarded as at once a history of the past and a forecasting of the future. As the world was made in six days its history would be accomplished in six thousand years, since each day with God was as a thousand years and a thousand years as one day; and as the six days of creation were followed by one of rest, so the six thousand years of the world's history would be followed by a rest of a thousand years.

The object of this literature in general was to square the righteousness of God with the suffering condition of His righteous servants on earth. Early Old Testament prophecy taught the need of personal and national righteousness, and foretold the ultimate blessedness of the righteous nation on the present earth. Its views were not systematic and comprehensive in regard to the nations in general. Regarding the individual, it held that God’s service here was its own and adequate reward, and saw no need of postulating another world to set right the evils of this one.

But later, with the growing claims of the individual and the acknowledgment of these in the religious and intellectual life, both problems, and especially the latter, pressed themselves irresistibly on the notice of religious thinkers, and made it impossible for any conception of the divine rule and righteousness to gain acceptance, which did not render adequate satisfaction to the claims of both problems. To render such satisfaction was the task undertaken by apocalyptic, as well as to vindicate the righteousness of God alike in respect of the individual and of the nation. Later prophecy incorporated an idea of future vindication of present evils, often including the idea of an afterlife.

Apocalyptic prophets sketched in outline the history of the world and mankind, the origin of evil and its course, and the final consummation of all things. The righteous as a nation should yet possess the earth, either via an eternal Messianic kingdom on earth, or else in temporary blessedness here and eternal blessedness hereafter. Though the individual might perish amid the disorders of this world, apocalyptic prophets taught that the righteous person would not fail to attain through resurrection the recompense that was due in the Messianic kingdom or, alternatively, in heaven itself.

Some may distinguish between the messages of the prophets and the messages of proto-apocalyptic and apocalyptic literature by saying that the message of the prophets was primarily a preaching of repentance and righteousness needed for the nation to escape judgment; the message of the apocalyptic writers was of patience and trust for that deliverance and reward were sure to come. Neither the prophets nor the apocalyptic authors are without conflict between their messages, however, and there are significant similarities between prophecy and apocalyptic writings.
Apocalyptic literature shares with prophecy revelation through the use of visions and dreams, and these often combine reality and fantasy. In both cases, a heavenly interpreter is often provided to the receiver so that he may understand the many complexities of what he has seen. The oracles in Amos, Hosea, First Isaiah, and Jeremiah give a clear sense of how messages of imminent punishment develop into the later proto-apocalyptic literature, and eventually into the thoroughly apocalyptic literature of Daniel 7–12. The fully apocalyptic visions in Daniel 7–12, as well as those in the New Testament’s Revelation, can trace their roots to the pre-exilic latter biblical prophets; the sixth century BCE prophets Ezekiel, Isaiah 40–55 and 56–66, Haggai 2, and Zechariah 1–8 show a transition phase between prophecy and
Prophecy believes that this world is God's world and that in this world His goodness and truth will yet be vindicated. Hence the prophet prophesies of a definite future arising out of and organically connected with the present. The apocalyptic writer despairs of the present and directs his hopes to the future, to a new world standing in essential opposition to the present. This becomes a dualistic principle, which, though it can largely be accounted for by the interaction of certain inner tendencies and outward sorrowful experience on the part of Judaism, may ultimately be derived from Mazdean influences. This principle, which shows itself in the conception that the various nations are under angelic rulers, who are in a greater or less degree in rebellion against God, as in Daniel and Enoch, grows in strength with each succeeding age, till at last Satan is conceived as "the ruler of this world" or "the god of this age." The prophet stood in direct relations with his people; his prophecy was first spoken and afterwards written. The apocalyptic writer could obtain no hearing from his contemporaries, who held that, though God spoke in the past, "there was no more any prophet." This pessimism limited and defined the form in which religious enthusiasm should manifest itself, and prescribed as a condition of successful effort the adoption of pseudonymous authorship. The apocalyptic writer, therefore, professedly addressed his book to future generations. Generally directions as to the hiding and sealing of the book[ were given in the text in order to explain its publication so long after the date of its professed period. There was a sense in which such books were not wholly pseudonymous. Their writers were students of ancient prophecy and apocalyptical tradition, and though they might recast and reinterpret them, they could not regard them as their own inventions. Each fresh apocalypse would in the eyes of its writer be in some degree but a fresh edition of the traditions naturally attaching themselves to great names in Israel’s past, and thus the books named respectively Enoch, Noah, Ezra would to some slight extent be not pseudonymous. Apocalyptic writing took a wider view of the world's history than did prophecy. Whereas prophecy had to deal with governments of other nations, apocalyptic writings arose at a time when Israel had been subject for generations to the sway of one or other of the great world-powers. Hence to harmonize Israel's difficulties with belief in God's righteousness, apocalyptic writing had to encompass such events in the counsels of God, the rise, duration and the downfall of each empire in turn, until, finally the lordship of the world passed into the hands of Israel, or the final judgment arrived. These events belonged in the main to the past, but the writer represented them as still in the future, arranged under certain artificial categories of time definitely determined from the beginning in the counsels of God and revealed by Him to His servants, the prophets. Determinism thus became a leading characteristic of Jewish apocalyptic, and its conception of history became mechanical.
Characteristics of Old Testament apocalyptic literature[edit]
The revelations from heavenly messengers, about the end times, came in the form of angels, or from people who have been taken up to heaven and are returned to earth with messages. The descriptions not only tell of the end times, but also describe both past and present events and their significance, often in heavily coded language. When speaking of the end times, apocalyptic literature generally included chronologies of events that will occur and frequently places them in the near future, which gives a sense of urgency to the prophet’s broader message. Though the understanding of the present is bleak, the visions of the future are far more positive, and include divinely delivered victory and a complete reformation of absolutely everything. Many visions of these end times mirror creation mythologies, invoke the triumph of God over the primordial forces of chaos, and provide clear distinctions between light and dark, good and evil. In such revelations, humankind is typically divided into a small group that experiences salvation, while the wicked majority is destroyed. Since the apocalyptic genre developed during the Persian period, this dualism may have developed under the influence of Persian thought. The imagery in apocalyptic literature is not realistic or reflective of the physical world as it was, but is rather surreal and fantastic, invoking a sense of wonder at the complete newness of the new order to come. According to Jewish tradition, the Messianic Era will be one of global peace and harmony, an era free of strife and hardship, and one conducive to the furtherment of the knowledge of the Creator. The theme of the Messiah ushering in an era of global peace is encapsulated in two of the most famous scriptural passages from the Book of Isaiah: They shall beat their swords into plowshares and their spears into pruning hooks; nation will not lift sword against nation and they will no longer study warfare.— Isaiah 2:4 The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling together; and a little child will lead them. The cow will feed with the bear, their young will lie down together, and the lion will eat straw like the ox. The infant will play near the hole of the cobra, and the young child put his hand into the viper's nest. They will neither harm nor destroy on all my holy mountain, for the earth will be full of the knowledge of the Lord as the waters cover the sea.— Isaiah 11:6-9
In his Mishneh Torah, Maimonides describes the Messianic Era:"And at that time there will be no hunger or war, no jealousy or rivalry. For the good will be plentiful, and all delicacies available as dust. The entire occupation of the world will be only to know God... the people Israel will be of great wisdom; they will perceive the esoteric truths and comprehend their Creator's wisdom as is the capacity of man. As it is written (Isaiah 11:9): "For the earth shall be filled with the knowledge of God, as the waters cover the sea."
According to the Talmud,the Midrash, and the ancient Kabbalistic work, the Zohar, the Messiah must arrive before the year 6000 from the time of creation. In Orthodox Jewish belief, the Hebrew calendar dates to the time of creation, making this correspond to the year 2240 on the Gregorian calendar. The Midrash comments: "Six eons for going in and coming out, for war and peace. The seventh eon is entirely Shabbat and rest for life everlasting."

There is a kabbalistic tradition[ that maintains that each of the seven days of the week, which are based upon the seven days of creation, correspond to the seven millennia of creation. The tradition teaches that the seventh day of the week, the Sabbath day of rest, corresponds to the seventh millennium, the age of universal 'rest' - the Messianic Era. The seventh millennium perforce begins with the year 6000, and is the latest time the Messiah can come. Supporting and elaborating on this theme are numerous early and late Jewish scholars, including Rabbeinu Bachya, Abraham ibn Ezra,the Ramban,Isaac Abrabanel, the Ramchal,the Vilna Gaon,Aryeh Kaplan, and the Lubavitcher Rebbe.

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Christian eschatology includes several views of the Messianic Age. According to realized eschatology, the Messianic Era, a time of universal peace and brotherhood on the earth, without crime, war and poverty, is already here. With the crucifixion of Jesus the Messianic Era had begun, but according to inaugurated eschatology it will only be initiated and fulfilled by the parousia of Christ.

The Book of Revelation is commonly interpreted as referring to the "unveiling" or "revelation" of Jesus as the Messiah in the apocalypse or end of the world. It tells of a 1000-year period after the apocalypse in which Satan will be bound so that he cannot influence those living on the Earth, and Jesus Christ will reign on the Earth with resurrected saints. After that Satan will be defeated once and for all, the Earth and heaven will pass away, and people will face judgment by Jesus Christ to determine whether or not they will enter the new heaven and Earth that will be established. (Revelation 21) The Nicene Creed, professed by most Christians, expresses the belief that Christ ascended to Heaven, where he now sits at the Right hand of God and will return to earth at the Second Coming to establish the Kingdom of God of the World to Come.

This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (April 2011) (Learn how and when to remove this template message) The Quran states that Isa ibn Maryam (Jesus, son of Mary) was the Messiah or "Prophet" sent to the Jews.[Quran 3:45] Muslims believe he is alive in Heaven, and will return to Earth to defeat the Masih ad-Dajjal, an anti-messiah comparable to the Christian Antichrist and the Jewish Armilus. A hadith in Abu Dawud (37:4310) says: Narrated Abu Hurayrah: The Prophet said: There is no prophet between me and him, that is, Jesus. He will descend (to the earth). When you see him, recognise him: a man of medium height, reddish hair, wearing two light yellow garments, looking as if drops were falling down from his head though it will not be wet. He will fight for the cause of Islam. He will break the cross, kill the swine, and put an end to war (in another tradition, there is the word Jizyah instead of Harb (war), meaning that he will abolish jizyah); God will perish all religions except Islam. He [Jesus] will destroy the Antichrist who will live on the earth for forty days and then he will die. The Muslims will pray behind him. Both Sunni and Shia Muslims agree Imam Mahdi will arrive first, and after him, Jesus. Jesus will proclaim that the true leader is al-Mahdi. A war, literally Jihad (Jihade Asghar) will be fought—the Dajjal (evil) against al-Mahdi and Jesus (good). This war will mark the approach of the coming of the Last Day. After Jesus slays al-Dajjāl at the Gate of Lud, he will bear witness and reveal that Islam is the true and final word from God to humanity as Yusuf Ali's translation reads:[Quran 4:159 (Translated by Yusuf Ali)] And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment He will be a witness against them.― (159) He will live for several years, marry, have children and will be buried in Medina. A hadith in Sahih Bukhari (Sahih al-Bukhari, 4:55:658) says: Allah's Apostle said "How will you be when the son of Mary descends amongst you and your Imam is from amongst you."Very few scholars outside of Orthodox Islam reject all the quotes (Hadith) attributed to Muhammad that mention the second return of Jesus, the Dajjal and Imam Mahdi, believing that they have no Quranic basis. However, Quran emphatically rejects the implication of termination of Jesus’ life when he was allegedly crucified. Yusuf Ali’s translation reads: That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";― but they killed him not, nor crucified him, but so it was made to appear to them and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not. (157) Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise. (158)[Quran 4:157–158] So Peace is on me the day I was born, the day that I die and the day that I shall be raised up to life (again).[Quran 19:33] Many classical commentators such as Ibn Kathir, At-Tabari, al-Qurtubi, Suyuti, al-Undlusi (Bahr al-Muhit), Abu al-Fadl al-Alusi (Ruh al-Maani) clearly mention that verse 43:61 of the Qur'an refers to the descent of Jesus before the Day of Resurrection, indicating that Jesus would be the Sign that the Hour is close. And (Jesus) shall be a Sign (for the coming of) the Hour (of Judgment): therefore have no doubt about the (Hour)...[Quran 43:61] In Ahmadiyya Islam, the present age (the Messianic age) has been a witness to the wrath of God with the occurrence of the World Wars and the frequency of natural disasters. In Ahmadiyya, Ghulam Ahmad (d.1908) is seen as the promised Messiah whose Islamic teachings will establish spiritual reform and ultimately establish an age of peace upon earth. This age continues for around a thousand years as per Judeo-Christian prophecies; and is characterised by the assembling of mankind under one faith that is Islam as per Ahmadiyya belief. In the Bahá'í Faith, the "Messianic Age" refers to a 1000-year period beginning with the Declaration of Bahá'u'lláh in 1863. Bahá'ís believe the period of peace and prosperity is gradually unfolding and will culminate in the appearance of "The Most Great Peace".The prophet stood in direct relations with his people; his prophecy was first spoken and afterwards written. The apocalyptic writer could obtain no hearing from his contemporaries, who held that, though God spoke in the past, "there was no more any prophet." This pessimism limited and defined the form in which religious enthusiasm should manifest itself, and prescribed as a condition of successful effort the adoption of pseudonymous authorship. The apocalyptic writer, therefore, professedly addressed his book to future generations. Generally directions as to the hiding and sealing of the book were given in the text in order to explain its publication so long after the date of its professed period. There was a sense in which such books were not wholly pseudonymous. Their writers were students of ancient prophecy and apocalyptical tradition, and though they might recast and reinterpret them, they could not regard them as their own inventions. Each fresh apocalypse would in the eyes of its writer be in some degree but a fresh edition of the traditions naturally attaching themselves to great names in Israel’s past, and thus the books named respectively Enoch, Noah, Ezra would to some slight extent be not pseudonymous.

en.wikipedia.org/wiki/World_to_come

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