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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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Archangel

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

GREECE (ANCIENT)

In the earliest pantheistic religions of the Mediterranean and the Middle East, there were myriad gods and demigods who served as divine messengers, or other lesser divinities who in one way or another provided paradigms for later angels. Among these were the nine Muses, the Greek personifications of artistic and literary inspiration. It was said that the Muses had wings and, while not explicitly messengers of the gods, conveyed inspiration to mortals. The Greek Fates, divinities of destiny, were also pictured with wings.

One of the most important of these angel paradigms was Hermes, whose characteristics were later adopted by the Romans and attributed to the god Mercury, chief messenger of Zeus. Hermes was a god of good luck who protected people on journeys and led the spirits of the departed to the afterlife. The most relevant myth associated with Hermes is that he was traditionally represented as wearing a hat with wings as well as sandals with wings; he was thus one of the classical sources of the convention that God’s messengers wore wings.

Plato in the Phaedrus implies that both the gods and the souls of men are winged. But the being who above all others must be winged is the one who is neither god nor man, but an intermediary between the two, a messenger-in Greek, angelos. Plato relates Socrates’ notion of the winged spirit:

Thus when it is perfect and winged it journeys on high and controls the whole world: but one that has shed its wings sinks down until it can fasten on something solid…. The natural property of a wing is to raise that which is heavy and carry it aloft to the region where the gods dwell: and more than any other bodily part it shares in the divine nature.

This Platonic expression may have had some influence on later conceptualizations of angels and their appearance. The classical idea of wings as a symbol of speed, as the attribute of a being occupying an intermediate position between mortals and gods, and as symbol of spirituality lies at the root of the investment of Christian angels with wings.

The essence of Christian angelology, which can be considered an adaptation of a Greco-Oriental inheritance, was based on the persistent need for agents to explain certain events to which theologians did not suppose God to condescend and to which humanity was not equal.

To explain such acts and the events of nature, both the ordered and the random, the internal and the external, Christian theologians had available to them the pagan concepts of rational agents above humanity and beneath God, who out of obedience or revolt or innate impulse invisibly controlled the events God left to them.

Plato’s doctrine of separable forms and the myths about superior beings, in which he delighted, produced more kinds of invisibles than the scriptural idea of angels could accommodate or a monistic religion tolerate. On the other hand, Aristotle’s rejection of separable forms and disinclination to allegorize led some of his followers to discount separate intelligences almost altogether. Plato stressed heavenly order as evidence of intelligence in celestial bodies, and Aristotle confirmed Plato’s ascription of intelligent forces to the moving spheres of heaven.

According to later angelologists, Aristotle’s view was very close to Plato’s. The spheres have “movers,” Aristotle argued, because their perfect circular movements must each be caused by a substance both unmovable in itself and eternal, since the heavenly bodies are eternal in their motions and so could be moved only by what is itself eternal and unmovable. He did not say that these substances were persons, but he did say that we must not think of the stars as mere inanimate bodies, but rather as experiencing life and action. This was enough to prompt Christian angelologists up to the middle of the seventeenth century to cite Aristotle as believing in at least the angels of the celestial spheres.

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