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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

Posts Tagged ‘ANGELS IN THE’

NEW AGE, ANGELS IN THE

The New Age can be viewed as a revivalist movement within a preexisting metaphysical-occult community. As such, the New Age can be compared with Christian revivals, particularly with such phenomena as the early Pentecostal movement (i.e., a movement that simultaneously revived and altered a segment of Protestant Christianity). Comparable to the influence of Pentecostalism on Christianity, the New Age had an impact on some but not all segments of the occult community. Also like Pentecostalism, the New Age revival left a host of new organizations and denominations in its wake without substantially affecting the teachings of pre-existing organizations or denominations.

From another angle, the New Age can be viewed as a successor movement to the counterculture of the 1960s. As observers of the New Age vision have pointed out, a significant portion of New Agers are baby-boomers, people who two decades earlier were probably participating, at some level, in the phenomenon known as the counterculture. As the counterculture faded away in the early seventies, many former “hippies” found themselves embarking on a spiritual questone that, in many cases departed from the Judeo-Christian mainstream. Thus one of the possible ways to date the beginnings of the New Age movement is from the period of the rather sudden appearance of large numbers of unconventional spiritual seekers in the decade following the sixties.

As a movement without a set doctrine or without religious authorities to determine what new ideas should be admitted or excluded in the new age belief system, the New Age subculture has otherwise shown a remarkable permeability with respect to new notions. Without letting go of its basic world view, various particular ideas, practices, and so forth come and go as so many fads. Thus in the 1970s New Age, for example, the focus was on Asian spiritual teachers and on such traditional disciplines as yoga, meditation and tai chi. By the late 1980s when the mass media began to pay attention to the movement, these earlier interests were outshadowed by such phenomena as channeling and crystals. To outside observers, channeling and crystals seemed to be quintessentially New Age, so that, when these fads began fading, it appeared to outsiders that the movement itself was on the wane.

In fact, however, what had occurred was that the ever-changing surface of the New Age subculture was merely shifting to other interests, such as neo-shamanism, “inner child” work, and angels. How quickly such interests come and go can be seen in the entry list in the New Age Encyclopedia. At the time that volume was winding up in late 1989/early 1990, angels were so far out of the picture that no entry specifically on angels was included. However, into the 1990s, the subculture is virtually saturated by angel books, angel jewelry, angel newsletters, and specialized angel stores, resulting in an angel cover story in the December 1993 issue of Time magazine.

The point of origin for the current New Age interest in angels seems to have been theosophical ideas about the devas (the occult term for angels), as mediated to the larger New Age subculture by the community of Findhorn. This community in northern Scotland came to the attention of the occult-metaphysical subculture in the late 1960s. The early Findhorn community focused around a highly successful vegetable garden in which, residents claimed, community members were engaged in a unique cooperative arrangement with agricultural devas-spiritual beings which theosophical writers have claimed work at the etheric level to build up forms on the physical plane. Thus the devas, whom Theosophists had long identified with the angels of Western religious traditions, entered the consciousness of the New Age, though it would be more than two decades before they became the focus of attention.

Others believe this resurgence in angel interest may be an ancient human yearning that is simply still evolving. It is said that early peoples invented their spirits to help explain all they saw in the natural world. In the Middle Ages, theologians and scholars read the holy books and then theorized about angels for the joy of thought. Writer Sophy Burnham embraces this theory in the modern age by writing, “It is the existential longing for surcease that makes us believe that something other must exist.”

Burnham is not alone in her belief: as a statistical indication of increasing interest, a 1992 Gallup youth poll found that 76 percent of American teenagers believed in angels-up from 64 percent in 1978.

How long angels will ride their current crest of popularity is difficult to predict. One anomalous indicator is that, unlike other New Age fads, the New Age shares its present angel craze with the conservative Christian subculture-an unprecedented parallelism which indicates that the interest in angels may be more durable than earlier topics. A more historically-informed glance at angelic matters indicates a high correlation between an interest in angels and millennial expectancy. If this correlation holds true in the present case, angels should be with us for the foreseeable future. In any event, like earlier foci of New Age consciousness, angelic interest may never completely disappear as a topic for books and lectures, even long after the fad peaks.

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