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Angel of the Day

psPast Life Reading

      Your angels can help you remember your past lives. By understanding the journey that your soul has made, you can help yourself heal from emotional, spiritual, and physical wounds.

Past Life Reading contains:

        Your past; Your path;
        Previous incarnation; Your lessons.

Reading length: approx 11 pages.

Price: $14.90

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Archangels Reading

      A complete reading about your life covering a period of a year, between two birthdays. Find out what is out there for you: opportunities, dangers and how to avoid them, how to improve yourself and your relations.

Archangels Reading contains:

      Prevision for a year (between two birthdays)
      Important events of the year
      Message from your Guardian Angel

Reading length: approx 20 pages.

Price: $19.90

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Angel Card

      A divine message form the Angel of the moment. Please wait 5 minutes before asking the next question. Every Angel rules approximately 5 minutes of the day (after 6 hours they repeat). Don’t abuse the Angel Oracle.

How to do it

  1. Clear your mind.
  2. Think about your question.
  3. Click on the picture.

The answer will be revealed for you.

Your Angels

Your Angels

Contains: the Incarnation Angel (with description), the Heart Angel and the Intellect Angel.

Price: $9.95

Love Reading

Love Reading

Contains: your current situation regarding your love life, marriage, hidden things, attitude and future.

Price: $9.95

Career Reading

Job Career Reading

Contains: your current situation, business partnership, your career, attitude and future.

Price: $9.95


The Italian poet, philosopher, and theologian Dante Alighieri (12651321), whose epic poems are filled with the ponderings of angelic hierarchies, was born in Florence to a family of lesser nobility. The essential facts of his early life are recorded in The New Life (ca. 1293), about his youthful, idealistic love for Beatrice Portinari.

Dante played an important role in Florentine civic and political life. He was also a leader on the imperial side in the struggle between the Guelfs and the Ghibellines, the partisans of the pope and the emperor, respectively, who were fighting for jurisdiction in Italy. When the rival party splintered into two factions, however, he decided to support the antipapal policy of the White Guelfs. After the Blacks took over the city in 1301, under the wing of Charles de Valois, Dante was exiled and his life of wandering from court to court of medieval Italy began.

During his exile, he wrote the Convivio, his chief work in Italian prose, inspired by the reading of Cicero and Boethius; the Latin De vulgari eloquentia, a treatise about the preeminence of the Italian vernacular and the definition of the highest form of Italian lyrical poetry, the Canzone; and the De Monarchia, an eloquent defense of the imperial principle and Dante’s most original contribution to philosophical thought.

The tenor of his times, as well as his own inner anguishes, was Dante’s primary source of inspiration for his masterpiece, The Divine Comedy (1472), an allegory of human existence and destiny in the form of the pilgrimage of the soul after death. Dante himself is the pilgrim on the visionary journey through Hell, Purgatory, and Heaven, during a week at Easter in the year 1300 when, at the age of thirtyfive, he feels lost in the “dark wood” of his own moral confusion. The Roman poet Virgil, representing secular learning, is his guide through the depths of Hell and up the “mountain of purgatory,” and Beatrice, representing the higher divine inspiration, leads him to Heaven and to the inexpressible divine source of all love, which “moves the sun and all the stars.”

Dante adopted a punitive hell and added a purgatory for those who were not cut off from hope. Hell, in Dante’s scheme, corresponding to the general medieval view of the world, is placed in the interior of the earth and is portrayed as the place of eternal isolation of the soul. It consists of nine concentric circles that, from the hemisphere of the earth and across the river Acheron, progressively diminish in circumference, forming an inverted cone ending in the center of the earth. In each circle, representing the nature and effects of sin, a distinct class of sinners undergo a particular torment according to the nature and gravity of their wrongdoings.

According to Dante’s vision, when Satan fell from Heaven, he struck the earth at the antipodes of Jerusalem and tore through its substance as far as the center, where he remains fixed for all time, a threefaced monster champing at the three archsinners against church and state, Judas Iscariot, Brutus, and Cassius. Extreme torture is inflicted by cold, not heat. Satan’s wings, perpetually beating, send forth an icy blast that freezes the river Cocytus to a glassy hardness, and in it are immured the final four grades of sinners.

A hidden path connects the center of the earth to Purgatory, the place of expiatory purification and preparation for the life of eternal blessedness. It is imagined as a mountain formed by Lucifer as he fell from Heaven into the abyss of Hell, and it is antipodal to Jerusalem and Mount Calvary, in the center of the Southern Hemisphere. After the ante-purgatory, where are placed the excommunicated and the belated penitents, and passage through Peter’s gate come seven encircling terraces, which rise in succession with diminished circuit as they approach the summit. Each of the cornices corresponds to the seven deadly sins, from which the soul is purged through the expiatory labor of climbing the Mountain of Purgatory.

Heaven, in Dante’s view a terrestrial paradise, is reached through a final wall of flames. Inside are two streams that wash away the remembrance of sin and strengthen the remembrance of good deeds. Dante’s Paradise, constructed according to the Ptolemaic system of cosmography, consists of nine moving heavens concentric with the earth, the fixed center of the universe, around which they revolve at a velocity proportional to their distance from the earth. Each heaven is presided over by one of the angelic orders and exercises its special influence on human beings and their affairs. The seven lowest are the heavens of the planets: the Moon, Mercury, Venus, the Sun, Mars, Jupiter, and Saturn. The eighth heaven, the sphere of the fixed stars, is the highest visible region of the celestial world; and the ninth heaven, the primum mobile, governs the general motion of the heavens from east to west, and by it all place and time are ultimately measured. Finally, beyond and outside the heavens, lies the Empyrean, where there is neither time nor place, but light only, and which is the special abode of the Deity and the saints.

According to Dante, a hierarchical interdependence exists between the angels. One order of angels acts upon those below it, inspiring them to contemplate God; and the lower intelligences receive illumination from those above, and in turn reflect it, like mir rors, to those below them. Similarly, there is a hierarchical downward transmission of power between the heavenly spheres moved by the angels. Like all other creatures, angels owe their being to God, to that point of light around which Dante sees them spinning.

Dante believed that angels are incorporeal spiritual substances. He asserts that angels are pure form, and he frequently alleges that they are immortal and were directly created by God. Dante’s angels are purely intellectual beings, lacking all sensation. After all, their primary purpose is to contemplate God.

Dante is conscious of the angels’ limitations; they are included, together with human souls, among the intelligences whose knowledge is less perfect than God’s. Indeed, just like humans, they have as part of their nature an appropriate limitation on the desire to know. In his epic poem Paradiso (1310) we are told that not even the seraph with the clearest vision of God could answer Dante’s question about predestination.

Dante is fascinated by the similarities between angels and men. He is very conscious of the affinity between them, as well as their differences. He says that angelic nature is perfectly intellectual, and so the separated intelligences contemplate constantly, as opposed to humans, with whom such contemplation is intermittent. Dante believes that angels possess in common with men not only intellect but also will, and that this will is essentially free. The prayer of the penitent proud on the first terrace of purgatory might seem to suggest that the angels have sacrificed this will to God, but this does not mean that they are deprived of it.

In Paradiso, Dante puts strong emphasis upon the angels as sphere-movers, although he does not believe that all the angels are movers, since there are many who simply spend their time in contemplation. Nothing is said in Paradiso about how the angels move the heavens, but Dante discusses this in Convivio, where he says that they move simply by understanding, and that they touch their spheres, not corporeally, but through mind power. Dante’s spheres do not merely move; they, and thus the angels that operate via them, exercise a powerful influence upon the world.

The final intuitive vision of the divine will in Dante’s poem is the last step of an itinerary that leads both the author and the reader through a process of conversion, as well as a deep investigation of human nature.

Choose your Angel and stay in touch: