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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



Although the physical sciences have undermined belief in the concrete reality of heaven, hell, angels, and devils, the psychological discoveries of the last two centuries have given these entities new plausibility as psychic phenomena. Carl Jung, for instance, postulated the existence of a collective unconscious and discussed mythology and religion in terms of the “primordial images,” or “archetypes,” which every human being inherits. Born at Kesswil, Switzerland, Carl Gustav Jung (1875-1961) is considered the originator of analytical psychology. He studied medicine at the University of Basel, Switzerland, and took his M.D. in 1902 at the University of Zurich. Although he was a disciple of Sigmund Freud from 1907 to 1912, Jung’s theories and methodology ultimately diverged.

Jung, whose thought was deeply influenced by his own Christian background and commitment to religious humanism, believed that religion represented a fundamental element of the psychotherapeutic process as well as of life, whereas Freud insisted upon an entirely scientific understanding of psychoanalysis. Jung had a much greater interest in religious symbolism than had Freud, and his interest apparently derived from the fact that in his clinical work he found the methods of Freud and of Alfred Adler, although they worked well with patients under thirty-five, were inadequate in dealing with the problems of patients over that age.

His paper on symbols of the libido, which appeared in 1913, marked Jung’s break with Freudian theory, and the psychology that emerged focused on the division between conscious and unconscious, and on the vision of the personal unconscious as a branch on the tree of the collective unconscious. According to Jung, the human being could bring unconscious contents into consciousness through a process of individuation, or journey of the soul, called Heilsweg. Jung’s analytical psychology emphasized the importance in this spiritual journey of archetypal symbols, which had a universal application in human life, as well as individual symbols, appearing in waking or dreaming life. He specified a method called active imagination in which the figures of the unconscious are seen as autonomous living entities of the psyche. Using this method it is possible to approach the archaic mentality from a position of conscious responsibility, acknowledging the unconscious and its personifications, such as demons, spirits, and angels, and seeking to find the appropriate way to respond to them.

After the break with Freud, Jung fell into a period of inner disorder during which he carried out a journey of exploration into his unconscious mind, and published very few works including Psychology of the Unconscious, and VII Sermones ad Mortuos. Among Jung’s other significant works are The Theory of Psychoanalysis (1916), Psychological Types (1923), Modern Man in Search of a Soul (1933), Psychology and Religion (1938), Psychology and Alchemy (1953), The Interpretation of Nature and the Psyche (1955), Archetypes and the Collective Unconscious (1959), and Memories, Dreams, Reflections (1965).

Jung’s focus was always on the psychological aspect of religion. He eschewed the discussion of the ontological questions that all highly developed religions pose, such as questions about the reality of the religious object beyond the psychological phenomenon. God is treated, therefore, simply as “a function of the unconscious, namely, the manifestation of a split-off sum of libido, which has activated the God-image.”

Thus when Jung speaks of angels, it is always within the framework of his theory of the psyche. He sees birds, for example, as symbolizing spirits and angels. Angels also symbolize mythological births. He associates them with “the rebirth of the phoenix” and remarks: “Divine messengers frequently appear at these mythological births, as can be seen from the use we still make of god-parents.” Presumably the stork who, according to an age-old legend, brings the newborn child from the sky, is an angelic messenger from God.

Jung also acknowledges the passage in Genesis (6:2) that relates “the sons of God saw the daughters of men, that they were fair; and they took them wives of all of which they chose.” He asserts that the good and rational power ruling the world with wise laws is threatened by the chaotic, primitive force of passion. The libido, as a power transcending consciousness, is by nature demonic, being both God and the Devil. He also says that if evil was destroyed, everything, including God himself, would suffer a major loss. Moreover, he asserts that the human being can draw the gods down into the murk of passion, and that one abandons one’s humanity by raising oneself up to the Divine.

Jung further acknowledges the Jewish legend according to which Adam, before he knew Eve, had a demon-wife named Lilith. Adam forced her to return to him using the help of three angels. Here the motif of the helpful bird is used again. Angels signify an upper, aerial, spiritual triad in conflict with the lower feminine power. For Jung angels are simply one part of an elaborate system of symbolism reflective of the labyrinthine odyssey of the human psyche, not literal spiritual beings existing independently of our perceiving minds.

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