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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

MILTON, JOHN

Angels are at the very center of John Milton’s (1608-74) cosmic scenario, dwelling in organized ranks in the Empyrean, the highest heaven, a boundless region of light and freedom. Using the old Ptolemaic astronomy, Milton was able to build a magnificent literary atlas of comparative maps, showing the arrangements before and after the fall of the angels.

The oldest son of a London scrivener, John Milton was born in London on December 9, 1608. As a boy, he was very studious and was supplied with the best teachers by his father. He entered Christ’s College, Cambridge, where he developed a deep interest in classical literature. Among his favorite poets were the Italians, through whom he improved his knowledge of medieval romance. Besides classical literature, the source of Milton’s poetic inspiration was the biblical Christianity of Puritan England.

Milton left the University in 1632 without taking orders and spent the next six years of his life at Horton, where he pursued his studies in classical literature, history, mathematics, and music, with occasional visits to London. His earliest Italian verses were inspired by his love for a young Italian girl, whose first name, Emilia, is the only thing known about her. In this period he also developed his knowledge of English poetry from Chaucer to Shakespeare, Jonson, and the later Elizabethans, who considerably influenced all the poems written during these years.

In 1638, he went abroad. In Paris he met Hugo Grotius, whose Adamus Exul was one of the sources of Paradise Lost. He spent two months in Florence, then proceeded to Rome and Naples. He made his way back to England via Venice and Geneva. Once in England, he became involved in a long course of controversy, ecclesiastical and political, which determined the choice of themes, the doctrinal framework, and the spirit of Paradise Lost, Paradise Regained, and Samson Agonistes.

From 1649 to 1659, he served as Latin secretary to the council of state. In 1653, his wife died, and in 1656, he married Catharine Woodcock, whose early death in 1658 inspired the most touching of his sonnets. His marriage to Elizabeth Minshull in 1663 was an arrangement of convenience. The only English poems Milton wrote during these years were some sonnets on public events or persons and private incidents in Italian form.

In 1658 he resumed Paradise Lost. It was then composed to dictation, corrected, and completed by 1665-finally published in 1667. It was followed in 1670 by Paradise Regained, an epic on the “brief model” of the Book of Job, and by Samson Agonistes. Paradise Lost, like Dante’s Divine Comedy, is primarily a didactic exposition of Milton’s theological creed. His concept of God, Christ, and the angels and devils is the same as the one presented in On Christian Doctrine, which contains Milton’s disdainful opinion of conventional dogmatisms about questions for which no sure answer is possible. Paradise Lost can be considered a restatement in poetic form of the doctrines that will finally justify God and indict man, whereas Paradise Regained constitutes Milton’s ideal of Christian virtues such as obedience and temperance and the scorn of worldly glory.

Paradise Lost has many points in common with Christian Doctrine. In both, for instance, Milton says that angels are spirits and sons of God; that they see God dimly and are around his throne praising him; that seven in particular are before the throne; that both the good angels and the fallen ones are in a kind of order; that the fallen angels can do nothing without God’s permission; and that the elect angels are impassible, although they do not look into the secrets of God (and in Paradise Lost God must instruct even Michael before he can know the future).

In Book 1 of Christian Doctrine, Milton finds that good angels are ministering agents around the throne of God, and that their principal office is praising God and presiding over particular areas. Sometimes they are divine messengers, but, although they have remarkable intelligence, they are not omniscient. In both Christian Doctrine and Paradise Lost, Milton asserts, against the majority of Protestant opinion, that by the name Michael the Bible signifies not Christ but the first of the angels; against a majority of all denominations, he alleges that the angels were created long before the world; and against almost everybody, he envisions hell as a local place outside the universe, with elect angels standing by their own strength, not by compulsive grace.

In Paradise Lost, however, Milton presents some ideas not found in Christian Doctrine, including some views that he could not have derived directly from the Bible, although they had wide acceptance among those who believed in angels: devils can suffer physical pain and in a sense are always in hell; devils are the deities of heathendom; God created men to repopulate heaven after the fall of angels; Satan tempted Eve from the mouth of the possessed snake; and angels, good or evil, know the world by intuition rather than by discourse and can control the humors in humans’ bodies to produce dreams and visions.

In Paradise Lost, Milton also rejects the ancient view that fallen angels were corrupted by the beauty of women. He argues that the sons of God (the angels) were never involved with women, because the love they knew was not libidinous. He also, does not commit himself on the three principal angelological controversies between Protestants and Catholics-worship of angels, guardian angels, and the Dionysian orders-although his personal views were probably Protestant.

Milton’s angelic messengers are not merely epic machinery, but rather characters and agents in the justification of God’s ways to men via the exploration of the causes and effects of the Fall. Milton never expressly denies the archangelic order, and he seems to use the other eight terms that Dionysius used for orders. Although he mentions Beelzebub, Zephon, Ithuriel, Zophiel, and Usiel only as cherubim, Abdiel only as seraph, and Nisroch only as principality, he names Raphael once as seraph and again as virtue. To the rest of the great spirits-Satan, Gabriel, Uriel, Michael-he applies only the general term angel or the special title archangel.

Raphael and Michael, along with Gabriel and Uriel, are the four angels ministering before the presence of God. Etymologically, Raphael means “medicine of God” or “God has healed,” and Michael means “godlike” or “strength of God” or “who is as God.” Traditionally, Raphael is also the angel of prayer, love, joy, and light and the guardian of the Tree of Life in the Garden of Eden; he is also the angel of science and knowledge, the preceptor angel. Michael is the angel of repentance, righteousness, mercy, and sanctification; he is the deliverer of the faithful, the angel of the final reckoning and the weigher of souls, the benevolent angel of death, and the mighty warrior of God.

In Paradise Lost, Milton names only Satan, Uriel, Raphael, and Michael as archangels. The three good angels of the list all have special worldly missions-Uriel to be the regent of the Sun, and the others to convey God’s messages to Adam-but plainly they rank in heaven as archangels aside from these missions. Milton speaks repeatedly of the angels as pure spirits, intelligential substances, and the like. In Christian Doctrine, Milton says that a spirit does not have flesh and bones. Plainly, the angels of Paradise Lost are without flesh and bones, although this is not to say that they are simple forms.

Milton’s concept of the composition of angels in Paradise Lost seems to suit the Puritan view of the angel as in some sense possessing a body, but one that is almost spirit. He thus follows an ancient tradition common to the great Alexandrian school of Christian philosophy, according to which the universe is full of incarnate spirits that are corporeal although not densely corporeal. They are seen only by clairvoyant eyes. In accordance with that ancient tradition, Milton’s angels really do eat and excrete, although not in our crass way. They are not disembodied spirits; rather, their embodiment is so much finer than ours that they might seem to us to be so.

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