She was dumbfounded by this accusation. In an interview with L’informateur Catholique (April 2, 1992), she answers:

In fact, the comparison with the New Age reveals all sorts of artificial connections between certain themes of the New Age and certain words that are seized upon here and there in the messages of Vassula. The main grounds for these accusations are:

This is quite true and important.

On the other hand, in the messages of Vassula one finds the word "era" three times:

Some have remarked: "The Age of Aquarius." But in doing this, they forget the words just before this that have nothing to do with astrology but are exclusively concerned with the reign of Christ who is speaking about unity.

This is the "new heaven" and the "new earth" about which the Apocalypse speaks (Rev. 21:2). The works that follow immediately afterwards explain most clearly that it is about the reign of Chirst.

In L’Informateur Catholique of April 12 and 25, 1992, Evelyne Bouchard tells of the conversion, through Vassula, of a young man who had been involved for four years in the New Age movement. It was by reading Vassula that he realized the depth of the Catholic teaching that he had been rejecting. The spirituality of the New Age then seemed insignificant. He converted to Christian truth.

The accusers then have everything backwards!

Vassula has also been accused of having said in one of her conferences that Jesus does not have a physical body, but rather that he is spirit. What she says is simply what the Apostle Paul says in 1 Cor. 15:44-45. "The risen bodies are not ’earthly’ bodies, but ’heavenly’. One sows the animal body and rises up as a spiritual body." What is being spoken of is the glorification of the body by life in God. Vassula speaks here according to her own experience.

On December 4, 1986, Jesus said to her:

The same opponent attacks a particular viewpoint that he says Vassula mentioned in a conference: the soul, at the time of its creation, saw God for an instant before being united with the body. This would explain its longing for God. This opinion does not contradict the doctrine of original sin.

I have only found a quick mention of this idea in a message of September 15, 1991. What is being discussed here is not truly the pre-existence of the soul. Rather it speaks of the initial contact of the soul with God at the instant of its creation. Normally this occurs as it is being united with the body. Under this form it is one of those freely held opinions that there are in theology and which each persone judges for himself. It does not contradict the doctrine of original sin, of which Vassula has spoken on several occasions.

The opinion that is attacked here expresses, by an image, the orientation toward the Creator that is implicit in the creation. The soul is marked by the imprint of its Creator: it is in his image. According to Blondel and a number of theologians, it is that which explains the irrepressible attraction for the infinite that we find in man and which is one of the proofs for the existence of God. The viewpoint in this image proposed by Vassula touches, therefore, a profound and classic opinion.

Read the answer of Vassula regarding this last argument: click here.

(Excerpt of R. Laurentin, When God Gives a Sign. Trinitas. 47-50.)