THE ANGELS OF GOD I believe that guide angles have been around us since the beginning of time.

You have the Angels of God powers in your life, from the moment you born. God Angels are around us to guide, guard and force us to spiritual advancing in our life. From the moment of creation Angels (powers) influancing each of us. At the top right link of this website, you can enter our Guide Angel facebook app and find out your guide angels, how they are influancing your life and if you are looking for love, you can find your soul-mate using the angels forces knowladge. his site is e!ploring these phenomena called Angels. "ere you can learn about them and how you can develop your own relationship with God via the angels or e!pand the contact that you already have with him... Angels commonly thought of us as messengers and communicators between humans and God, #y the $abalah teaching% &' angels are the inhabitants of the nine divine (hoirs as described by the )abalistic tree of life, and are what we all often refer as the Guardians angels, or Guide angels. #y the $abbalah and many other spiritual teachings the angels connect us to the energies of the *ivine, by using the metaphor of the step down transformer+an electrical device (the angels) that decreases a high voltage source (the divine or God energy) so that it can be plugged into a lower voltage receptor (humans energy), on the other side, when we invo)e, pray or appeal to the divine, the angels serve as )ind of amplifiers to transmit our small and finite communication to the vast and infinite universal divine. he angels are energetic embodiments and vibratory e!pressions of the ,ualities and person of the divine. hey awa)en our consciousness to the presence of the divine that already e!ist in each and every human being ( our soul ). #y parta)ing of them we activate aspects of the divine within us. -hile we are said to contain all the angelic characters within us and tune to them in different degrees, we probably have correspondence to particular angelic forces more, according to our time and date of birth or conciving time... Angels are neither male nor female, but they are often referred to as he or she. hey do not have a human form because they are made up of divine energy% some call it love and light. Angels will pro.ect themselves to us in a manner we are most comfortable with, which means we often see them as human. If they have a message to give us, they may even come to us in the form of a departed loved one, so as not to scare us. /ther ways Angels may appear to us is through lights, colors, sounds, feelings, thoughts, dreams and scents. Angels do not want to be worshipped, they do not want us to pray to them as we pray to God, but we can0t e!pect guidance from them unless we as) for it. God has given all of us free will and Angels are not interfere with that, yet these energy around us is pushing us to do things all the time, to fulfill God wish for advance and push upper our souls. o contact Angels, all you need to do is tal) ( real tal)ing or .ust inside your head ). It0s as simple as that. here is nothing you can0t discuss with Angels. hey )now everything, so you0re able to discuss anything with them. 1othing is too small or trivial for Angels, they0re here to guide and help you. If you really want, it is very simple to contact your Angels. All you need to do is call them. 2any people choose to construct an altar, meditate, read from the bible, light candles, burn incense... there0s as many ways to contact angels, as there are people. It0s all personal preference. 3ven though these techni,ues may set the stage, ma)e you more comfortable and ma)e the Angels feel welcomed, this is not necessary. All you need to do is call out to them. It doesn0t have to be in words, all it needs to be is a thought 4Angel, I need your help.4 hey always come if you open yourself up to their energy, you will feel their presence. /nce you feel your Angels, as) them ,uestions. 5et your mind go blan) and allow anything to flow, don0t try to ma)e it happen. You may want to )eep a .ournal and write down anything that comes to mind. here are many ways to communicate with Angels, no way is better than the other. It depends on what is comfortable for you. 6ome people meditate, while others choose to communicate through dreams. 6ome people actually hear the Angels tal)ing to them, while others 4feel4 what the Angels are saying. 3!periment and find what wor)s best for you. You0ll be able to identify your GuideAngels by the way they 4feel4. 3ach GuideAngel has a different energy, .ust li)e humans. You may be able to feel their si7e or color, you may be able to tell how they smell, or how they sound. Again, no one way is better than the other, its how the Angels choose to communicate with you and what0s easiest for you to comprehend. -ith time you0ll )now which Guide Angel is helping you and from there you0ll )now what your individual Guides Angels 4speciali7e4 in. Guardian or Guide Angels are li)e all other angels, with one e!ception + they0ve been assigned to stand by us throughout our life, through good and bad. 3veryone is given at least two Guardian Angels, most have much more. Your Guardian Angels )now everything you0ve said, done or thought since the day you were born. loo) forward to helping you when re,uested. hey are non+.udgmental and they

2any religions believe in Angels + (hristianity, 8udaism, 9oroastrianism, "induism, #uddhism and Islam all have their Angels and hierarchy. Although I ac)nowledge the angels from all the religions, the focus of this site is on the 8udeo+(hristian Angels. he sources of the angels used in $abbalah and ceremonial magic are primarily 8ewish. he canonical /ld estament boo)s mention only 2ichael and Gabriel, but apocryphal and almudic literature provide richer sources, and there is a suspicion that this was a result of contact with 9oroastrianism during the period of the #abylonian 3!ile (:th+;th centuries #(). "owever as we can see, almost all the religions of the old and new world have )ind of angel Gods forms, it can point that, many people from all over the world had

uni,ue contact and e!perience with angels, there for they have so many deferent names, yet they can present the same spiritual entities. In ne!t chapters I present some angels e!amples from all over the world, during deferent times in the human history. he word 4angel4 is derived from the (hristian 5atin 4angelos4, itself derived from the Gree) 4aggelos4, which is a translation of the "ebrew word 4mal+ach4, (a messenger or wor)er of God). Angels are typically found in groups, reflecting their role in mediating the divine influence. For e!ample, in 9orastrianism there was a belief in the Amesha6pentas, seven holy or bounteous immortals who were functional aspects ofAhura 2a7da, the -ise 5ord.

Angels in 9oroastrianism he image of angels as we understand them in -estern (hristian society had probebly some of their origins in the ancient <ersian religion of 9oroastrianism, an ancient religion during the <ersian empires (;;= #( to :;> A() and was the most powerful world religion at the time of 8esus (hrist. It is one of the oldest monotheist religions and you can still find it being practiced today, especially in Iran and India. 9oroastrianism recogni7es various classes of spiritual beings besides the 6upreme #eing (Ahura 2a7da)? he Amesha 6pentas, Ya7atas, and Fravashis. In practice (cf. 6ad *ar, chapter ':), 9oroastrians pic) a patron angel for their protection, and throughout their lives are careful to observe prayers dedicated to that angel. Amesha Spentas (Phl. Amahraspandan (!Archangels! 5iterally, 4#eneficent Immortals4, these are the highest spiritual beings created by Ahura 2a7da (thier name for say God). heir names are? "ohu #ano (<hl. @ohuman)? lit. Good 2ind. <resides over cattle. Asha "ahishta (<hl. Ardwahisht)? lit. "ighest Asha, the Amahraspand presiding over Asha and fire. $hshathra "airya (<hl. 6hahrewar)? lit. 0*esirable *ominion0, the Amahraspand presiding over metals. Spenta Armaiti (<hl. 6pandarmad)? lit. 0"oly *evotion0, the Amahraspand presiding over the earth %aurvatat (<hl. "ordad)? lit. 0<erfection or "ealth0. <resides over water. Ameretat (<hl. Amurdad)? lit. 0Immortality0, the Amahraspand presiding over the 3arth.

&ravashis (Phl. &arohars (!Guardian Angels! '

Also )nown as Arda Fravash (4"oly Guardian Angels4). 3ach person is accompanied by a guardian angel (Y':.A, ;;.>), which acts as a guide throughout life. hey originally patrolled the boundaries of the ramparts of heaven (#d:.B, 9s;.'), but volunteer to descend to earth to stand by individuals to the end of their days. Ahura 2a7da advises 9arathushtra to invo)e them for help whenever he finds himself in danger (Yt>B.>=+'C). If not for their guardianship, animals and people could not have continued to e!ist, because the wic)ed *ru. would have destroyed them all (Yt>B.>'+>B). he Fravashi also serves as an ideal which the soul has to strive for and emulate, and ultimately becomes one with after death (Y>:.&, ':.&, ':.>>, &>.'B, Yt''.B=) (6ee *halla, History of Zoroastrianism, pg 'B'+'AB, B&;+B&D) hey manifest the energy of God, and preserve order in the creation. hey are said to fly li)e winged birds, and are represented by a winged dis), often with a person superimposed (as in the above representation). Ya7atas (<hl. Ya7ads) (4Angels4)?

Sasanian angel and heart ((th ce. ).*. 5it 0adorable ones0, a created spiritual being, worthy of being honored or praised. 5i)e the Amesha 6pentas they personify abstract ideas and virtues, or concrete ob.ects of nature. he Ya7atas are ever trying to help people, and protect us from evil (cf. *)B, ch. ::). 6ee below for some specifics of the more important Ya7atas.

Angels in the #uddhism he #uddhist e,uivalent of angels is devas, or celestial beings. 6ome schools of #uddhism also refer to dharmapalas or dharma protectors. In ibetan #uddhism, for instance, devas are sometimes considered to be emanations of bodhisattvas or enlightened beings. *ifferent schools of #uddhism have different important devas, as they are often derived from pre+#uddhist cultures and religions and not from #uddhist philosophy. *evas are spiritual beings by nature++their form is usually described as bodies or emanations of light or energy. hey are, however, often depicted in physical form, and there are many images of devas or dharmapalas, particularly in ibetan #uddhist iconography. *evas normally do not interfere in human affairs, but as #uddhist teacher 5ama 6urya *as notes, they have been )nown to re.oice, applaud, and rain down flowers for good deeds performed in the world. In hailand, it is believed that devas approve of people meditating and will harass people of whose behavior they don0t approve. he bodhisattva of compassion, )nown as $wan Yin in (hinese and (henre7ig in ibetan, is widely viewed as a sort of #uddhist angel. he bodhisattva0s original 6ans)rit name, Avolo)iteshvara, means 4hearer of the >C,CCC cries4++that is, he or she (the bodhisattva is male in the original #uddhist te!ts, but is represented as female in many #uddhist schools) perceives the suffering of all sentient beings. In some sects, reciting her name is believed to summon her aid.

$wan+Yin Angels in the "induism -hile not specifically referred to as angels, "induism does have many different types of spirit beings who act in a similar capacity. /ne e!ample is the minor gods, or devas, literally 4shining ones,4 who inhabit the higher astral plane. Gods, devas, planets li)e 6ani (6aturn), gurus (teachers), and ancestors can all play a protective role for humans. Also present in "induism are asuras, evil spirits or demons. hey are fallen devas who inhabit the lower astral plane, the mental plane of e!istence. If asuras do good, they can be reincarnated into devas and do not have to remain eternally in the lower plane. "induism also includes apsaras, who are heavenly nymphs, angiris, who preside over sacrifices, and lipi)a, who regulate )arma. *evas and apsaras are spiritual beings, but they are often depicted in physical form. Apsaras are seductively beautiful and the devas often loo) li)e royalty, stately and handsome. *evas and asuras can inspire or bring down aspirants, helping or hindering people0s spiritual .ourney.

)ataragama+deviyo

According to traditional Indian "induism medicine, (ha)ra is a concept referring to wheel+li)e vortices which, are believed to e!ist in the surface of our body. he (ha)ras are said to be force centers or whorls of energy permeating, from a point on the physical body, the layers of the subtle bodies in an ever+increasing fan+shaped formation (the fans ma)e the shape of a love heart). Eotating vortices of subtle matter, they are considered the focal points for the reception and transmission of spiritual energies. 6even ma.or cha)ras or energy centers, also understood as wheels of lights ( angels ), are generally believed to e!ist, located within the subtle body. <ractitioners of "induism believe the cha)ras interact with the body0s ductless endocrine glands and lymphatic system by feeding in good bio+energies and disposing of unwanted bio+energies. 2uch of the original information on (ha)ras comes from the Fpanishads, which are difficult to date because they are believed to have been passed down orally for appro!imately a thousand years before being written down for the first time between >'CC+=CC #(3 In "induism, the concept of cha)ras is part of a comple! of ideas related to esoteric anatomy. hese ideas occur most often in the class of te!ts that are called Agamas or antras . his is a large body of scriptures. here are many variations on these concepts in the 6ans)rit source te!ts. In earlier te!ts there are various systems of cha)ras and nadis , with varying connections between them. @arious traditional sources list ;, :, &, or D cha)ras. /ver time, one system of : or & cha)ras along the body0s a!is became the dominant model, adopted by most schools of yoga . his particular system may have originated in about the >>th century A*, and rapidly became widely popular.It is in this model where $undalini is said to 4rise4 upward, piercing the various centers until reaching the crown of the head, resulting in union with the *ivine

%ere is a description of the seven primary chakras and how its connected to the kabalistic and )hristian angelic system 2uladhara? #ase or Eoot (ha)ra (last bone in spinal cord +coccy!) serve for communication with the 4Angels4 from the 4Yesod4 6phira + FoundationG wholly rememberingG coherent )nowledge 6wadhisthana? 6acral (ha)ra (ovariesGprostate) serve for communicate with the 4<rincipalities4 from the 41et7ach4 6phira + (ontemplationG InitiativeG persistence 2anipura? 6olar <le!us (ha)ra (navel area) serve for communicate with the 4Archangels4 from the 4"od4 6phira + 6urrenderG sincerityG steadfastness

Anahata? "eart (ha)ra (heart area) serve for communicate with the 4<owers4 in the 4 ipheret4 6phira + 6ymmetryG balanceG compassion @ishuddha? hroat (ha)ra (throat and nec) area) serve for communicate with the 4*ominions4 from the (hesed 6phira + 2ercyG GraceG 5ove of (intention to emulate) God and for communicate with the 4@irtues4 from the 4Gevurah4 6phira + 8udgmentG strengthG determination A.na? #row or hird 3ye (ha)ra (pineal gland or third eye) serve for communication with the (herubim from 4(ho)mah4 6phira the *ivine EealityGrevelation and also for communicate with the 4 hrones4 in the dimension of 4#inah4 + FnderstandingG repentanceG reason 6ahasrara? (rown (ha)ra ( op of the head% 06oft spot0 of a newborn) serve for communication with the 46eraphim4 from the 4$atter4 6phira + (rown *ivine <lanG (reator

Angels in the Islam #elief in angels is one of the si! pillars of the Islam belief or faith without which there is no faith. -hoever does not believe in any of these pillars is not a believer (mu0min). hese pillars are belief in? Allaah, "is angels, "is #oo)s, "is 2essengers, the 5ast *ay, and that predestination, both good and bad, comes from Allaah. Angels are a part of the world of the Fnseen which we cannot comprehend. Allah has told us about them in many places in the Hur0aan and via "is <rophet 2uhammad. here follows a number of proven reports concerning the angels, which hopefully will ma)e you reali7e the greatness of the (reator and the greatness of this religion which has told us so much about them?

AngelsI8ibrilIcleaningI2uhamed /f what are they createdJ hey are created from light, as 0Aa0ishah reported? 4 he 2essenger of Allah said? 0 he angels are created from light, .ust as the .inn are created from smo)eless fire and man)ind is created from what you have been told about.04 (Eeported by 2uslim, no. '==:). hey have wings. Allah says (interpretation of the meaning)? 4<raise be to Allaah, -ho created (out of nothing) the heavens and the earth, -ho made the angels messengers with wings + two, or three, or four (pairs) adds to (reation as "e pleases? for Allah has power over all things.4 KFaatir B;?>L heir differences in si7e and status. he angels are not all of one si7e or status% there are differences between them .ust as there are differences in virtue. he best of them are those that were present at the battle of #adr, as is stated in the hadeeth narrated by 2u0aadh ibn Eifaa0ah al+9uraa,i from his father, who had been one of the people present at #adr. "e said? 48ibreel came to the <rophet and as)ed, 0"ow do you rate the people among you who were present at #adrJ0 "e said? 0 hey are the best of the 2uslims,0 or something similar. K8ibreelL said? 06o it is with the angels who were present at #adr.04 (Eeported by al+#u)haari, no. B==').

hey do not eat or drin). his is indicated by the conversation between Ibraaheem, the 4friend4 of Allaah and the angels who visited him. Allaah says (interpretation of the meaning)? 4 hen he turned ,uic)ly to his household, brought out a fatted calf, and placed it before them. "e said, 0-ill you not eatJ0 (-hen they did not eat), he conceived a fear of them. hey said? 0Fear not,0 and they gave him glad tidings of a son endowed with )nowledge.4 Kal+*haariyaat ;>?':+'DL heir number. he angels are many, and their number is )nown only to Allah. he <rophet said, described the 2uch+Fre,uented "ouse (al+#ayt al+ 2a0moor) in the seventh heaven? 4 hen I was ta)en up to the 2uch+Fre,uented "ouse? every day seventy thousand angels visit it and leave, never returning to it again, another KgroupL coming after them.4 (Eeported by al+#u)haari, Fath, no. B'C&). heir names he angels have names, but we )now only the names of a few of them. -e have to believe in the names reported in the Hur0aan and 6unnah te!ts, as a part of general belief in the angels. Among the names of angels that are )nown to us are? In Islam four angels are well )nown? 8ibril(Gabriel), the angel of revelation% 2i)al (2ichael), the angel of nature% I7rail (A7rael), the angel of death, and Israfil, the angel who places the soul in the body and sounds the last .udgement. 2ore about the engels in the islam in this page? Al+2alaa0i)ah (Angels) from the Islam

Angels in (hristianity Angels were embraced by (hristianity li)e no religion before it, hroughout the #ible we find it repeatedly implied that each individual soul has its tutelary angel. hus Abraham, when sending his steward to see) a wife for Isaac, says? 4"e will send "is angel before thee4 (Genesis 'A?&). he words of the ninetieth <salm which the devil ,uoted to our 5ord (2att., iv, :) are well )nown, and 8udith accounts for her heroic deed by saying? 4As the 5ord liveth, "is angel hath been my )eeper4 (!iii, 'C). hese passages and many li)e them (Gen., !vi, :+B'% /see, !ii, A% III $., !i!, ;% Acts, !ii, &% <s., !!!iii, D), though they will not of themselves demonstrate the doctrine that every individual has his appointed guardian angel, receive their complement in our 6aviour0s words? 46ee that you despise not on of these little ones% for I say to you that their angels in "eaven always see the face of 2y Father -ho is in "eaven4 (2att, !viii, >C), words which illustrate the remar) of 6t. Augustine? 4-hat lies hidden in the /ld estament, is made manifest in the 1ew4. Indeed, the boo) of obias seems intended to teach this truth more than any other, and 6t. 8erome in his commentary on the above words of our 5ord says? 4 he dignity of a soul is so great, that each has a guardian angel from its birth.4 he general doctrine that the angels are our appointed guardians is considered to be a point of faith, but that each individual member of the human race has his own individual guardian angel is not of faith (de fide)% the view has, however, such strong support from the *octors of the (hurch that it would be rash to deny it (cf. 6t. 8erome, supra). <eter the 5ombard (6entences, lib. II, dist. !i) was inclined to thin) that one angel had charge of several individual human beings. 6t. #ernard0s beautiful homilies (>>+>A) on the ninetieth <salm breathe the spirit of the (hurch without however deciding the ,uestion. he #ible represents the angels not only as our guardians, but also as actually interceding for us. 4 he angel Eaphael ( ob., !ii, >') says? 4I offered thy prayer to the 5ord4 (cf. 8ob, v, > (6eptuagint), and BB?'B (@ulgate)% Apocalypse D?A). he (atholic cult of the angels is thus thoroughly scriptural. <erhaps the earliest e!plicit declaration of it is to be found in 6t. Ambrose0s words? 4-e should pray to the angels who are given to us as guardians4 (*e @iduis, i!)% (cf. 6t. Aug., (ontra Faustum, !!, '>). An undue cult of angels was reprobated by 6t. <aul ((ol., ii, >D), and that such a tendency long remained in the same district is evidenced by (anon B; of the 6ynod of 5aodicea. he love of angels came from the people and not the church fathers. In the middle Ages, there was an 4Angel mania4 with countless sightings of angels and saints. At this time there was a great acceptance of the idea of MvisionsN, especially in 3ngland and France. <eople obsessed by angels would have countless visions of angels appearing to them and giving them advice. #ut people soon became disillusioned by all the sightings along with the false sightings reported. oday in the (hristian countries of the -est, people are again becoming more conscious of angels. hey are e!ploring their spirituality and ,uestioning beliefs they were raised with. hey are turning to a more loving and accepting concept of religion and the thought of a 4"igher #eing4 or 45ight4 that watches over us all, regardless of religion or beliefs.

*ionysius "ierarchy of Angels 1ine (elestial /rders of Angels First order? (losest in order to God Seraphims Keter + (rown *ivine <lanG (reator he guardians before God0s throne, referred to as 4the fiery spirits4, they are usually pictured with si! wings and flames. hey constantly sing God0s praise and regulate heaven. hey are colored a flaming red and gold to symboli7e fire. God0s grace flows through the seraphim to the angels below, dispelling dar)ness and purifying the universe. It was from this order that 6atan emerged. #efore his fall from Grace, he was considered the angel who outshone all others. 6eraphim0s are the highest order of angels. Gods record )eepers and guardians of God0s glory. /ver the years (herubims have undergone radical transformations from the Assyrian leonine+monster guardian to the winged creature of the /ld estament to a chubby baby with blue wings which appeared in the >:CCs. /riginally,

)herubims

Chokmah + *ivine EealityGrevelation +hrones Binah + FnderstandingG repentanceG reason

(herubims were depicted with multi+eyed peacoc)0s feathers to symboli7e their all+)nowing character. he first angels mentioned in the bible, God placed the (herubim at the east of the Garden of 3den to guard the way to the ree of 5ife. hey are the charioteers of God and bearers of his throne. Eeferred to as 4the many eyed ones4, portrayed as winged wheels within wheels, whose rims were covered in eyes. hey support the hrone of God and consider how God0s decisions should be manifested. heir mission is to bring .udgment for individual )arma and society as a whole.

6econd order? <riest+<rinces of the court of heaven ,ominions Chesed + 2ercyG GraceG 5ove of (intention to emulate) God hese are the Angels who bring you the teachings of intuition. hrough them the ma.esty of God is manifested. hey carry scepter and sword to symboli7e the given power over all creation and decide what needs to be done to accomplish God0s needs and regulate the duties of angels to ensure the universe )eeps wor)ing as it should. hey appear in human shape, wearing a triple crown to signify their position over the physical form. hey can be seen carrying a scepter, holding a cross andGor a sword to symboli7e the balance between the active and passive forces. *rawing on God0s force to wor) miracles on earth, the 4brilliant4 or 4shining ones4 are the angels of miracles, encouragement and blessings. @irtues are the ones who become involved whenever people are struggling with their faith. hey have four blue feathered wings and war spar)ling armor. hey can often be seen with a scepter, a!e spear, sword andGor a shield for protection. #ut each of these 4tools4 are decorated with instruments of passion. hey wor) hand+in+hand with the hrones to bestow grace and rewards on those who have overcome deeds in their physical lives. First order of angels created by God, it is the .ob of the <owers to prevent the fallen angels from ta)ing over the world and )eep the universe in balance. hey also bring the power of intellect in such matters as math, geometry, astronomy and so on, ma)ing them the professors and educators.

"irtues Gevurah + 8udgmentG strengthG determination

Powers Tipheret + 6ymmetryG balanceG compassion

hird order? he 2inistering Angels Principalities Netzach + (ontemplationG InitiativeG persistence Archangels Hod + 6urrenderG sincerityG steadfastness he protectors of religions, guardian angels of cities, nations, rulers. hey )eep watch over nations and attempt to inspire their leaders to ma)e wise decisions. /ften depicted wearing soldier0s garb and sandals, they are seen in human form. hey provide strength to the tribes of 3arth to pursue and endure their faith. he 4chief+angels4, they carry God0s messages to humans and command God0s armies of angels in constant battle with the 46ons of *ar)ness4. hey loo) after the affairs of human)ind and act as guardian angels to leaders of world movements. hese are the Angels who stand around God0s throne, ready to carry out the divine and most important decrees to humans. According to the boo) of Eevelation, there are seven archangels who stand in the presence of God, but only four are mentioned in the /ld estament, 2ichael, Gabriel, Eaphael and Friel. he identity of the other three is sub.ect to debate. he three recogni7ed in the 8udeo+(hristian belief are Eaguel, 8ophiel and (hamuel. /ther possible candidates are Ariel, A7rael, (amael, "aniel, 8eremiel, 2etetron, Ea7iel, 6andalphon and 9ad)iel.

Angels

(elestial beings closest to humans, Angels are the intermediaries between God and mortals. Assigned by God to every human being at the time of his or her birth, they assist every aspect of life in the universe. hey deal with the aspects of everyday life and act as the direct gateway for Yesod + FoundationG wholly rememberingG coherent )nowledge information, )nowledge and communications between human )ind and the God force. hese angels are seen with human bodies, wings and clothed in various garments depending on the traditions and visual acceptance of the human they have 4been assigned to4. In reality, Angels do not have human bodies, wings or clothing, they are made up of energy and love. he only thing Angels do not help humans do is destroy themselves, the planet and other human beings, they are always a force for all that is positive, good and true.

Angels in -udaism he #ible uses various terms for angels, including? O 42A5A("I24 + G/* 2essengers O ministers O heavenly hosts or the hosts of heaven O the armies of heaven O fallen angels are also called demons *ifferently from other religious forms, the 8ews are forbidden to create any image of godGs, there for the 8ews are using the "ebrew letters from the bible, for presenting God. From the description in the bible of how to build the Ar) is in 3!odus ';?>C+'', "And make t o cheru!im out of hammered "o#d at the ends of the cover$ %ake one cheru! on one end and the second cheru! on the other& make the cheru!im of one piece ith the cover' at the t o ends$ The cheru!im are to have their in"s spread up ard' overshado in" the cover ith them$ The cheru!im are to face each other$ (ookin" to ard the cover$" -e can imagine how the (herubim on the ar) loo)ed li)e

he Ar) /f (ovenant According to the earliest )nown boo) on 8ewish mysticism, he 6efer Yet7irah ( he #oo) of (reation), written more than fifteen centuries ago, God formed the entire universe through spea)ing aloud the twenty+two letters. /ut of the nothingness of silence, with the vibration of God0s cosmic utterances, all things spring to life. 4God said, 05et there be light.0 And there was light.4 he "ebrew word for letter, is / , also means sign or wonder or miracle. For thousands of years, 8ewish sages have taught that the letters of the "ebrew Alphabet, the Aleph #eit, embody wonderful and miraculous powers. " The %eru )ro*ect has discovered an e+traordinary and une+pected "eometric metaphor in the #etter,se-uence of the He!re te+t of Genesis that under#ies and is he#d in common !y the spiritua# traditions of the ancient or#d$ This metaphor mode#s em!ryonic "ro th and se#f,or"anization$ .t app#ies to a## ho#e systems' inc#udin" those as seemin"#y diverse as meditationa# practices and the mathematics fundamenta# to physics and cosmo#o"y$$$ %eru )ro*ect findin"s demonstrate that the re#ationship !et een physica# theory and consciousness' e+pressed in e+p#icit "eometric metaphor' as understood and deve#oped severa# thousand years a"o$" As 6tan enen, a physicist and *irector of the 2eru Foundation wrote? "the He!re Bi!#e is arran"ed simi#ar#y to a ho#o"ram/ the first #etter contains the ho#e' the first ord e+pands on the first #etter' the first sentence upon the first ord' etc$ ".t0s very much #ike hat our scientists do'" he says$ "1e inc#ude information ith messa"es

sent to outer space that e+p#ains ho to decode the entire messa"e,that0s a#so ho compression pro"rams ork on computers$" He a#so !e#ieves the He!re Bi!#e contains a function simi#ar to the mathematica# purpose of pi' and #inks consciousness and physica#ity the ay pi #inks the radius and circumference of a circ#e/ "2ur radius is our physica#ity and the circumference is our #ife' our emotions'" he says$ "The ancient He!re a#pha!et is far more than a too# for everyday communication or the transmission of sacred te+ts& the #etter forms themse#ves have intrinsic "eometric and mathematica# properties that point us to a profound kno #ed"e of #ife and the nature of human consciousness$" Tenen fee#s there are princip#es of #a and order in the re#ationship !et een humans and the cosmos that' up ti## no ' on#y )ytha"oreans and Ka!!a#ists have suspected$ "1hat .0ve found'" says Tenen' "is that these princip#es correspond to the numerica# patterns of some of the !asic "eometrica# forms found in the physica# or#d$ 3or e+amp#e' the dou!#e he#i+' hich is the form of the 4NA mo#ecu#e$" he letters of the Aleph #eit, as the manifestations of God0s speech, are therefore the energetic and vibrational building bloc)s of creation. hey are analogous to physical elements. 8ust as, for e!ample, an atom of o!ygen gas unites with two atoms of hydrogen gas to form a molecule of water, so does one letter combine with another to create new entities. Eabbi 2arcia <rager writes, 4 his perception of "ebrew words and letters as the constituent spiritual elements of e!istence guide most 8ewish mystical teaching.4 he thirteenth century )abalist, Eabbi Abraham Abulafia, advised students to concentrate on the letters 4in all their aspects, li)e a person who is told a parable, or a riddle, or a dream, or as one who ponders a boo) of wisdom in a sub.ect so profound....4 <onder the answer to your ,uestion as you would a riddle or a dream. which means 4door,4 ,( )In your imagination, become the letter. You are not .ust someone who 4chose, for e!ample, the letter *alet the symbol of the camel, you are , ( ) you are the door itself, opening up. You are not .ust a human who happened to pic) Gimmel the energy of 4fish,4 ,( ) the camel, ma)ing your way steadily through a desert. You are not .ust a person who is reading about 1un you are the fish itself, swimming through the ever+changing waters of life. 3!perience the letters in this way and they will spea) to you more intimately. As Eabbi Abraham 8oshua "eschel has written, 4 he ultimate way is not to have a symbol but to be a symbol, to ".stand for the divine Another way to use the letters is to select one and then meditate upon it, carefully tracing its shape in your mind0s eye and seeing what thoughts, images, feelings, or inspirations come. 8ewish )abalists describe the blac) letters on the white page of the orah as 4blac) fire on white fire.4 @isuali7e the letters in this fiery way and they come to life with vibrant energy. After doing this, you may choose to refer to the te!t to see how the ideas there correspond with your own discoveries, or you may simply be content with the fruits of your own meditation. You can see e!ample of such meditation in what0s named the 4Ana #ecoach4 or the 4A' names4 prayer% #y the $abalah this prayer can ta)e you to upper spiritual worlds with the help of the angels, the #oo) of 9ohar e!plain that the words of this prayer are as angels wings, this prayer assemble from & deferent prayers (here you can see the first one) that present & angels, each with : wings, in B pairs each per represented in the prayer in ' pairs of words. You can see modern way for meditation upon this prayer here 4Ana #ecoach4.

3arly $abalist practitioners reported that after periods of meditating upon the "ebrew alphabet, the letters came to life and began talking. /thers said they saw the letters grow wings and fly from the surface of the page. 3ven if your e!perience is less dramatic, perhaps the letters will spea) ,uietly to you. According to 8ewish tradition the ancient $abalist, Eabbi 6himon bar Yo)hai writes in the 9ohar that it was 2oses, not God, who parted the Eed 6ea allowing the 8ews to narrowly escape <haraoh and the 3gyptian army. 2oses had a special formula. he formula that he used to overcome the laws of nature was hidden in the 9ohar for ',CCC years. his formula is called the &' 1ames of God. he &' 1ames are not really names, as human names are. he &' 1ames are &' three+ letter se,uences composed of "ebrew letters that have the e!traordinary power to overcome the laws of both mother and human nature. hese &' se,uences are actually encoded into the #ible story that tells of the parting of the Eed 6ea as described at *.odus /0'/1-2/. hey are li)e conduits that transmit various blends of energy from the 5ight into our physical world. #y using the power of the &' 1ames and overcoming their reactive natures, 2oses and the 8ews were able to accomplish the miracle of the Eed 6ea. he shapes, sounds, se,uences, and vibrations of the &' names radiate a wide range of energy forces. he 5ight they emit purifies our hearts. heir spiritual influence cleanses destructive impulses from our natures. heir sacred energy removes rash and intolerant emotions, fear, and an!iety from our beings. he "ebrew letters are instruments of power. In fact, the "ebrew word for MletterN actually means pulse or vibration, indicating a flow of energy. he "ebrew alphabet transcends religion, race, geography, and the very concept of language. he three letters signify three spiritual forcesPa positive charge, a negative charge, and a ground wirePto create a circuit of energy. he &' names are derived from 3!odus >A?>=+'>, which in the original "ebrew have &' letters each. he original "ebrew te!t is?

6o this setup create the &' 1ames with @owel <oints ( he @owel <oints here created from the way each letter preannounce alone) +%* 32 4A#*S 5& G5,

And the $8@ version is as following + 3!odus >A?>=+'> >= And the angel of God, which went before the camp of Israel, removed and went behind them% and the pillar of the cloud went from before their face, and stood behind them? 'C And it came between the camp of the 3gyptians and the camp of Israel% and it was a cloud and dar)ness to them, but it gave light by night to these? so that the one came not near the other all the night. '> And 2oses stretched out his hand over the sea% and the 5/E* caused the sea to go bac) by a strong east wind all that night, and made the sea dry land, and the waters were divided. he names are derived by writing the letters of the three verses one above the other, with no vowel points, spaces, or punctuation mar)s, the first from right to left, the second from left to right, and the third from right to left. he names are then read top down.

.to the names create the names of the &' Angels or as the )abalist call them Geniis ( ) and QYah ( ) Additions +3l he combination of the principle of five with the principle of trinity now applies to the &' Genii or 1ames or angels of God. hese &' 1ames are composed in the original "ebrew $abbalah of three letters, to which either the power attribute +el or +iah is added, to create a five+lettered 1ame of God. hin)ing in the terms of #ardon0s system we could assume (speculatively), that 3l (God power) is a representation of the electric fluid and +iah (God mercy) represents the magnetic fluid, adding the two fundamental powers to the ,ualities of each single name. /ne further indication that this concept could be true is that the #ahir (see paragraph D of the #ahir and $aplan0s commentary) states, that the letter 4"e4 at the end of a word means the feminine ,uality of this thing, so we could say that the Yod of +yah reflects God (represented by a single point? Yod) in his feminine aspect (represented by "e at the end of the word). Additionally "e represents the concept of holding. #oth concepts parallel very well the concept of the magnetic fluid.

From Francis #arrett, he 2agus of (elestial Intelligencer, muddled version of the (abbalistic philosophy published in 5ondon >DC>, magical permutations of letters registering the names of the angels. (1ote? there e!ist also completely different interpretations of the two additions +3l and +Yah as this one presented by Agrippa% cf. for e!ample Aryeh $aplan, 6epher Yet7irah% or the standard correspondences of the 6efirot and the 1ames of God where 43l4 is attributed to (hesed+5ove and 4Yah4 to (ha)mah+ -isdom.) +here is a problem with the way one have to pronounce the names as in %ebrew there are "owel Points instead of letters for the preannounce the word, another problem came from the fact that there are some letters that aren6t e.ist in 7atin or *nglish. +his fact is the cause of many way in writing the names in other languages than %ebrew 8 "ere are B versions of the &' names in 3nglish letters. ( there are more )

#ardon > @ehu+iah

Agrippa @ehu+.ah

Abulafia @ahevaK+yahL

' 8eli+el B 6ita+el A 3lem+iah ; 2ahas+iah : 5elah+el & Acha+iah D $ahet+el = A7i+el >C Alad+iah >> 5auv+iah >' "aha+iah >B 8e7al+el >A 2ebah+el >; "ari+el >: "a)am+iah >& 5ano+iah >D $ali+el >= 5euv+iah 'C <ahal+iah '> 1ele)a+el '' 8eiai+el 'B 2elah+el 'A "ahu+iah '; 1ith+"a+iah ': "aa+iah '& 8erath+el 'D 6ee+iah '= Eeii+el BC /ma+el B> 5e)ab+el B' @asar+iah BB 8ehu+iah BA 5ahab+iah B; $eva)+iah B: 2enad+el B& Ani+el BD "aam+iah B= Eeha+el AC Ieia7+el A> "ahah+el A' 2i)a+el AB @eubi+ah AA Ielah+iah A; 6eal+iah A: Ari+el

8eli+el 6ita+el 3lem+.ah 2ahas+.ah 5elah+el Acha+.ah (ahet+el "a7i+el Alad+.ah 5avi+.ah "aha+.ah 8e7al+el 2ebah+el "ari+el "a)am+.ah 5eav+.ah (ali+el 5evu+.ah <ahal+iah 1elcha+el 8eii+el 2elah+el "ahvi+.a 1itha+.ah "aa+.ah 8erath+el 6ee+.ah Eeii+el /ma+el 5ecab+el @asar+.ah 8ehu+.ah 5ehah+.ah (avac+.ah 2anad+el Ani+el "aam+.ah Eeha+el 8eia7+el "aha+el 2ica+3l @eval+.ah 8elah+.ah 6aal+.ah Ari+el

YolayoK+elL 6ayoteK+elL 3alameK+yahL 2eheshiK+yahL 5alaheK+elL AacaheK+yahL (ahethaK+elL "e7ayoK+elL AaladaK+yahL 5aaavaK+yahL "eheeaK+yahL Yo7alaK+elL 2ebeheK+elL "ereyoK+elL "e,omeK+yahL 5aaavaK+yahL (alayoK+elL 5avavaK+yahL <ehelaK+yahL 1ulacaK+elL YoyoyoK+elL 2elaheK+elL (hehevaK+yahL 1uthaheK+yahL "eaaaaK+yahL YorethaK+elL 6hiaaheK+yahL EeyoyoK+elL AavameK+elL 5acabeK+elL @ashireK+yahL YochevaK+yahL 5ahecheK+yahL (ava)oK+yahL 2enudaK+elL AanuyoK+elL "eeameK+yahL EeheeaK+elL Yoyo7aK+elL "eheheK+elL 2eyocaK+elL @avalaK+yahL YolaheK+yahL 6aaalaK+yahL 3areyoK+elL

A& Asal+iah AD 2iha+el A= @ehu+el ;C *ani+el ;> "ahas+iah ;' Imam+iah ;B 1ana+el ;A 1itha+el ;; 2eba+iah ;: <oi+3l ;& 1emam+iah ;D 8eial+el ;= "arah+el :C 2i7ra+el :> Fmab+el :' 8ah+"+el :B Anianu+el :A 2ehi+el :; *amab+iah :: 2ana)+el :& 3iai+el :D "abu+iah := Eoch+el &C 8abam+iah &> "ai+el &' 2um+iah

Asal+.ah 2iha+el @ehu+el *ani+el "ahas+.ah Imam+.ah 1ana+el 1itha+el 2ebah+.ah <oi+3l 1emam+.ah 8eiali+el "arah+el 2i7ra+el Fmab+el 8ahh+el Anav+el 2ehi+el *amab+.ah 2ena)+el 3ia+el "abu+.ah Eoeh+el 8abam+.ah "aiai+el 2um+.ah

3ashilaK+yahL 2eyoheK+elL @ahevaK+elL *anuyoK+elL "echeshiK+yahL 3amemeK+yahL 1unuaaK+elL 1uyothaK+elL 2ebeheK+yahL <evayoK+elL 1umemeK+yahL YoyolaK+elL "erecheK+elL 2e7areK+elL @amebeK+elL YoheheK+elL 3anuvaK+elL 2echeyoK+elL *amebeK+yahL 2enu)oK+elL AayoeaK+elL (hebevaK+yahL EeaaheK+elL YobemeK+yahL "eyoyoK+elL 2evameK+yahL

In Athanasius $ircher0s /edipus Aegyptiacus there0s a table of the &' names and an appropriate verse from the boo) of <salms for each of them, e!cept for the &Cth name, which is given the first verse from Genesis. he &Cth name is given the first verse from Genesis, which does not contain the A letters name of God, but does contain the three letters of the &Cth name. /edipus Aegyptiacus + the first ; names of God and an appropriate verse from the boo) of <salms

he logic behind the match is as following + each name is given a verse which contains the A letters name .Y"@") as well as the three letters of the name itself ) of God .Yod, "eh, or @av), they must appear somewhere beside the A letter name ) , , If the name contains

#y arranging the four letters of the Great 1ame, (Y " @ "), in the form of the <ythagorean etractys, the &' powers of the Great 1ame of God are manifested. From the #ahir. In paragraph >>C the #ahir states about the &' 1ames? 4... hese are the &' names. hey emanate and divide themselves into three sections, 'A to each section. 3ach sections has four directions to watch, east, west, north and south. hey are therefore distributed, si! to each direction. ...4 Important is also the following sentence in the same paragraph? 4All of them are sealed with Y"@" ...4

-hy its start at the '> mars J It is the vernal e,uino! (spring e,uino!, 2arch e,uino!, or northward e,uino!) from >=+'> mars deferent from year to year, it is the moment when the 6un appears to cross the celestial e,uator, heading northward. It is the precise moment that spring begins in the 1orthern "emisphere. It is also at this time when all the event of the 3!odus from 3gypt and the miracle of opening the red see by wind from codes ( in "ebrew 4#3EFA" (/*I24 + 3!odus >A?'C ) happened. From the bible >'?' 4 5et this month be to you the first of months, the first month of the year.4 and >'?>D 4 In the first month, from the evening of the fourteenth day, let your food be unleavened bread till the evening of the twenty-first day of the month.4

+he 32 angels coresponding to the astrologic signs >+ CR + ;R Aries + @3"FIA" + -ill and 1ew #eginnings '+ ;R + >CR Aries + 835I35 + 5ove and -isdom B+ >CR + >;R Aries + 6I A35 + (onstruction of the FniverseG-orlds A+ >;R to 'CR Aries + 3532IA" + *ivine <ower ;+ 'CR to ';R Aries + 2A"A6IA" + Eectification :+ ';R to BCR Aries + 535A"35 + 5ight of Fnderstanding &+ CR to ;R aurus + A("AIA" + <atience D+ ;R to >CR aurus + (A"3 35 + *ivine #lessings =+ >CR to >;R aurus + "A9I35 + *ivine 2ercy and Forgiveness

>C+ >;R to 'CR aurus + A5A*IA" + *ivine Grace >>+ 'CR to ';R aurus + 5AF@IA" + @ictory >'+ ';R to BCR aurus + "A"AIA" + Eefuge, 6helter >B+ CR to ;R Gemini + Y39A535 + Fidelity, 5oyalty and Allegiance >A+ ;R to >CR Gemini + 23#A"35 + ruth, 5iberty and 8ustice >;+ >CR to >;R Gemini + "AEI35 + <urification >:+ >;R to 'CR Gemini + "A$A2IA" + 5oyalty >&+ 'CR to ';R Gemini + 5A@IA" + Eevelation >D+ ';R to BCR Gemini + (A5I35 + 8ustice >=+ CR to ;R (ancer + 53F@IA" + 3!pansive IntelligenceGFruition 'C+ ;R to >CR (ancer + <A"A5IA" + Eedemption '>+ >CR to >;R (ancer + 135("A35 + Ardent *esire to 5earn ''+ >;R to 'CR (ancer + Y3IAY35 + Fame, Eenown 'B+ 'CR to ';R (ancer + 235A"35 + "ealing (apacity 'A+ ';R to BCR (ancer + "A"3FIA" + <rotection ';+ CR to ;R 5eo + 1I "+"AIA" + 6piritual -isdom and 2agic ':+ ;R to >CR 5eo + "AAIA" + <olitical 6cience and Ambition '&+ >CR to >;R 5eo + Y3EA 35 + <ropagation of 5ight 'D+ >;R to 'CR 5eo + 63"3IA" + 5ongevity '=+ 'CR to ';R 5eo + E3IY35 + 5iberation BC+ ';R to BCR 5eo + /2A35 + Fertility, 2ultiplicity B>+ CR to ;R @irgo + 53(A#35 + Intellectual alent B'+ ;R to >CR @irgo + @A6AEIA" + (lemency and 3,uilibrium BB+ >CR to >;R @irgo + Y3"FIA" + 6ubordination to "igher /rder BA+ >;R to 'CR @irgo + 53"A"IA" + /bedience B;+ 'CR to ';R @irgo + ("3@A$IA" + Eeconciliation B:+ ';R to BCR @irgo + 231A*35 + InnerG/uter -or) B&+ CR to ;R 5ibra + A1I35 + #rea)ing the (ircle BD+ ;R to >CR 5ibra + "AA2IA" + Eitual and (eremony B=+ >CR to >;R 5ibra + E3"A35 + Filial 6ubmission AC+ >;R to 'CR 5ibra + Y3IA935 + *ivine (onsolation and (omfort A>+ 'CR to ';R 5ibra + "A"A"35 + 2ission A'+ ';R to BCR 5ibra + 2I$"A35 + <olitical Authority and /rder AB+ CR to ;R 6corpio + @3F5IA" + <rosperity AA+ ;R to >CR 6corpio + Y35A"IA" + $armic -arrior A;+ >CR to >;R 6corpio + 63"A5IA" + 2otivation and -ilfulness A:+ >;R to 'CR 6corpio + AEI35 + <erceiver and Eevealer A&+ 'CR to ';R 6corpio + A6A5IA" + (ontemplation AD+ ';R to BCR 6corpio + 2I"A35 + Fertility, Fruitfulness A=+ CR to ;R 6agittarius + @3"F35 + 3levation, Grandeur ;C+ ;R to >CR 6agittarius + *A1I35 + 3lo,uence ;>+ >CR to >;R 6agittarius + "A"A6IA" + Fniversal 2edicine ;'+ >;R to 'CR 6agittarius + I2A2IA" + 3!piation of 3rrors ;B+ 'CR to ';R 6agittarius + 1A1A35 + 6piritual (ommunication ;A+ ';R to BCR 6agittarius + 1I "A35 + Ee.uvenation and 3ternal Youth ;;+ CR to ;R (apricorn + 23#A"IA" + Intellectual 5ucidity ;:+ ;R to >CR (apricorn + </Y35 + Fortune and 6upport ;&+ >CR to >;R (apricorn + 132A2IA" + *iscernment ;D+ >;R to 'CR (apricorn + Y3IA535 + 2ental Force ;=+ 'CR to ';R (apricorn + "AEA"35 + Intellectual Eichness :C+ ';R to BCR (apricorn + 2I 9EA35 + Internal Eeparation :>+ CR to ;R A,uarius + F2A#35 + Affinity and Friendship :'+ ;R to >CR A,uarius + IA"+"35 + *esire to $now :B+ >CR to >;R A,uarius + A1AF35 + <erception of Fnity :A+ >;R to 'CR A,uarius + 23"I35 + @ivification :;+ 'CR to ';R A,uarius + *A2A#IA" + Fountain of -isdom ::+ ';R to BCR A,uarius + 2A1A$35 + $nowledge of Good and 3vil :&+ CR to ;R <isces + 3YA35 + ransformation to the 6ublime :D+ ;R to >CR <isces + "A#F"IA" + "ealing :=+ >CR to >;R <isces + E/("35 + Eestitution &C+ >;R to 'CR <isces + 8A#A2IA" + AlchemyG ransformation &>+ 'CR to ';R <isces + "AIYA35 + *ivine -arriorG-eaponry &'+ ';R to BCR <isces + 2F2IA" + 3ndings and Eebirth

"ow the angels powers conecting to the tarot cards

he sphirot with God &' angels from each sephira in the tree of life and its paths ways represented by the hebrew letters

he sphirot with God names in the tree of life and its paths ways represented by the hebrew letters

<apus, in his boo) he arot of the #ohemains, attributed also tarot cards with the &' angels% the minors to the decans, ordering the and starting with Aries0 >st decan S Ace of -ands and ending with <isces0 Brd decan S = of <entacles, using the same decan rulers as the Golden *awn. (ombining the two tables would create a French school alternative to the Golden *awn table. If we want to call for e!ample angel no. B' 4@asariah4 (see the above list by Agrippa or #ardon0s <23) then the corresponding place is B'!;RT>:CR. As the first angel rules from CR+;R, @asaria0s domain corresponds to >;:R+>:CR or :R+>CR (@irgo)% in #ardon0s <23 you will find these indications beneath the names of the entities. If we want to establish a contact or get in resonance with one of these entities we must face the appropriate direction. -ith the help of an ephemeris you should by now be able to calculate the precise direction. he earth goes through the entire celestial globe once a day, therefore the best time for any contact has a duration of 'C minutes each day for every of the &' angels? 'A!:C minutesT>AAC minutes divided by &' T 'C minutes. 3specially favorable would be those days of the year, which correspond to the angels. 3ach of the angels rules U ; days a year (B:;G&'T U ;). +ime cycles and the 32 4ames. #efore finishing this chapter I would li)e to point out an interesting and little )nown relationship between astrology and the &' 1ames. As every well versed astrologer )nows the tropic 7odiac slowly moves bac)wards in space as a function of time% some thin) that this first point of the 7odiac entered recently into the sign of A,uarius most li)ely close to the year >=CC and that was the beginning of the famous Age of A,uarius that we have all heard about. he interesting point is now, that this tropic 7odiac moves in a retrograde (bac)ward) motion at a rate of about > degree per &' years.

-e could therefore attribute each year to one of the &' angels. -e have >' signs of BCR each so it ta)es BC ! &' T '>:C years to complete one sign and ';='C years for one complete round. /ne further consideration is that &' ! &' ! ; gives precisely ';='C years. herefore we could spea) about the following influences regarding the &' G/* angels? >st order? daily, 'C minutes each. 'C!&'T>AACG:CT'A hours in a day 'nd order? U ; days every year. ;.C&!&'TB:; days in year Brd order? > year? every &' years (T >R). the angle change of the earth on its side each year Ard order? BC years? &'angels !BC T '>:C years ( about > astronomical age ). ;th order? B:C years? every &'angels ! B:C T ';='C years (about one complete astronomical cycle? '>:C!>'T';='C) Athanasius $ircher 32 names of G5, ( shem hameforash 9 Shem %amphorash

o each of the &' angels is assigned an invocation formula, which was derived from the psalms. 3ach of these psalms (see below) ,(Y"@" (the tetragrammaton contain God0s 1ame .the corresponding triplet e.g. @6E for @asar+iah and the corresponding attribute of God he etragrammaton V T I T >C T >C

V V T " I T ;W>C T >; V V V T @ " I T :W;W>C T '> V V V V T " @ " I T ;W:T;W>C T ': he Great 1ame of God T &'

2ore about the &' names of God from 4 he #ahir4 ( 4#oo) of the #rightness4 ) this boo) was one of the first to ,uote the wor) under the title 2idrash E. 1ehunya ben ha+$anah. from the first century According to a 8ewish legend, one of the 3ssenes, ( some say from "ebrew /se 1isim mean? the miricale wor)ers ) named 2enachem, had passed at least some of his mystical )nowledge to the almudic mystic 1ehunya ben ha+$anah , to whom the $abalistic tradition attributes 6efer ha+#ahir , this is interesting cause its believed by 6ome important scholars and <ope #enedict X@I , (who supposes in his boo) on 8esus ) that 5ohn the #aptist and possibly 8esus and his family where part of this 8ewish sect or got )nowledge from them, so this also connect 8esus to )abalah and the miracle angels wor)ers... ( the 3ssense ) paragraph =A. Eabbi Amorai sat and e!pounded? -hat is the meaning of the verse (> $ings D?'&), M#ehold the heaven and the heaven of heaven cannot contain YouNJ his teaches us that the #lessed "oly /ne has &' names. All of them were placed in the ribes Kof IsraelL. It is thus written (3!odus 'D?>C), 6i! of their names on one stone, and the names of the other si! on the other stone, according to their generations.N It is also written (8oshua A?=), M"e raised up twelve stones.N 8ust li)e the first are (3!odus 'D?>'), Mstones of memorial,N so these are (8oshua A?&), Mstones of memorial.N K here are thereforeL >' stones Keach containing si! namesL ma)ing a total of &'. hese parallel the &' names of the #lessed "oly /ne. -hy do they begin with twelveJ his teaches us that God has twelve *irectors. 3ach of these has si! <owers Kma)ing a total of &'L. -hat are theyJ hey are the &' languages. he #lessed "oly /ne has a single ree, and it has twelve diagonal boundaries? he northeast boundary, the southeast boundary% he upper east boundary, the lower east boundary% he southwest boundary, the northwest boundary% he upper west boundary, the lower west boundary% he upper south boundary, the lower south boundary% he upper north boundary, the lower north boundary% hey continually spread forever and ever% hey are the arms of the world. /n the inside of them is the ree. <aralleling these diagonals there are twelve Functionaries. Inside the 6phere there are also twelve Functionaries.Including the diagonals themselves, this ma)es a total of B: Functionaries. 3ach of these has another. It is thus written (3cclesiastes ;?&), MFor one above another watches.N K his ma)es a total of &'.L It therefore comes out that the east has nine, the west has nine, the north has nine, and the south has nine. hese are twelve, twelve, twelve, and they are the Functionaries in the A!is, the 6phere, and the "eart. heir total is B:. he power of each of these B: is in every other one. 3ven though there are twelve in each of the three, they are all attached to each other. herefore, all B: <owers are in the first one, which is the A!is. And if you see) them in the 6phere, you will find the very same ones. And if you see) them in the "eart, you will again find the very same ones. 3ach one therefore has B:. All of them do not have more than B: forms. All of them complete the "eart Kwhich has a numerical value of B'L. Four are then left over. Add B' to B' and the sum is :A. hese are the :A Forms. "ow do we )now that B' must be added to B'J #ecause it is written (3cclesiastes ;?&), MFor one above another watches, Kand there are higher ones above themL.N

-e thus have :A, eight less than the &' names of the #lessed "oly /ne. hese are alluded to in the verse, Mthere are higher ones above them,N and they are the seven days of the wee). #ut one is still missing. his is referred to in the ne!t verse (3cclesiastes ;?D), M he advantage of the land in everything is the $ing.N -hat is this MadvantageNJ his is the place from which the earth was graven. It is an advantage over what e!isted previously. And what is this advantageJ 3verything in the world that people see is ta)en from its radiance. hen it is an advantage. >C&. -hat is the meaning of the verse (1umbers :?'A+':), M2ay God (Y"@") bless you and watch you. 2ay God (Y"@") ma)e "is face shine on you and be gracious to you. 2ay God (Y"@") lift "is face to you and give you peace.N his is the e!plicit 1ame of the #lessed "oly /ne. It is the 1ame containing twelve letters, as it is written, Y"@" Y"@" Y"@". his teaches us that GodYs names consists of three troops. 3ach troop resembles the other, and each oneYs name is li)e Kthe otherYsL named. All of them are sealed with Yod "e @av "e. And howJ he Kfour lettersL Yod "e @av "e can be permuted 'A different ways, forming one troop. his is, M2ay God (Y"@") bless youZN In a similar manner, the second one, M2ay God (Y"@") ma)e "is face shineZN hese are 'A names of the #lessed "oly /ne. In a similar manner, the third one, M2ay God (Y"@") lift "is faceZN hese are 'A names of the #lessed "oly /ne. his teaches us that each army, with its leaders and officers, has 'A. 2ultiply 'A by three and you have the &' names of the #lessed "oly /ne. hese are the &' names derived from the verses (3!odus >A?>=+'>), MAnd travelledZ And came Z And stretched ZN >CD. And who are the /fficersJ -e learned that there are three. 6trength (Geburah) is the /fficer of all the "oly Forms to the left of the #lessed "oly /ne . "e is Gabriel. he /fficer of all the "oly Forms to "is right is 2ichael. In the middle is ruth. his is Friel, the /fficer of all the "oly Forms Kin the centreL. 3ach /fficer is over 'A Forms. #ut there is no rec)oning of his troops, as it is written (8ob ';?B), MIs there a number to "is troopsJN #ut if so, then there are &' plus &' Kma)ing a total of >AAL. "e said? his is not the case. For when Israel brings a sacrifice before their Father in heaven, they are united together. his is the unification of our God. >>C. here is a name that is derived from the three verses (3!odus >A?>=+'>), MAnd travelled Z And came Z And stretchedZN he letters of the first verse, MAnd travelledZN are arranged in this name in the order that they are in the verse. he letters of the second verse, MAnd came ZN are arranged in the name in reverse order. he letters of the third passage, MAnd stretchedZN are arranged in the name in the same order as they occur in the verse, .ust li)e the case of the first verse. 3ach of these verses has &' letters. herefore, each of the names that is derived from these three sentences, MAnd travelledZ And cameZ And stretchedZN contains three letters. hese are the &' names. hey emanate and divide themselves into three sections, 'A to each section. /ver each of these sections is a higher /fficer. 3ach section has four directions to watch, east, west, north and south. he four directions then have a total of 'A forms. K his is true of the first sectionL as well as the second and the third. All of them are sealed with Y"@", God of Israel, the living God, 6haddai, high and e!alted, who dwells in eternity on high, whose 1ame is holy, Y"@". #lessed be the name of the glory of "is )ingdom forever and ever. >>>. Eabbi Ahilai sat and e!pounded? -hat is the meaning of the verse, MGod (Y"@") is $ing, God (Y"@") was )ing, God (Y"@") will be $ing forever and ever.NJ his is the 3!plicit 1ame (6hem "a 2ephoresh), for which permission was given that it be permuted and spo)en. It is thus written Kregarding the above+mentioned <riestly #lessingL (1umbers :?'&), MAnd they shall place 2y name upon the children of Israel, and I will bless them.N his refers to the 1ame containing twelve letters. It is the name used in the <riestly #lessing, M2ay God bless youZN It contains three names Keach having four lettersL ma)ing a total of twelve. Its vowel points are YaphaYal YYphaYoel YiphYol. If one safeguards it and mentions it in holiness, then all his prayers are heard. And not only that, but he is loved on high and below, and immediately answered and helped. his is the 3!plicit 1ame that was written on AaronYs forehead. he 3!plicit 1ame containing &' letters and the 3!plicit 1ame containing twelve letters were given over by the #lessed "oly /ne to Kthe angelL 2esamariah, who stands before the (urtain. "e gave it to 3li.ah on 2ount (armel, and with them he ascended and did not taste death. >>'. hese are the 3!plicit "oly 3!alted 1ames. here are twelve 1ames, one for each of the twelve tribes of Israel? Ah+ 7it7ah+ron A)lithah+ron 6hema,tha+ron *emushah+ron @e+ 7apht7aphith+ron "urmy+ron #rach Yah+ron 3resh Gadra+aon #asavah 2onahon (ha7havayah "avahayryhah In his boo), he &' 1ames of God? echnology for the 6oul, he modern )abalist Yehuda #erg says that those names, 4li)e the words of the #ible... are the property of no ethnic group or religious identity. hey can and should be used by everyone to confront the accelerating chaos and negativity that confronts our world.4

In he &' 1ames of God, #erg says, 4God never answers prayers. It is people who answer their own prayers by )nowing how to connect and utili7e the divine energy of the (reator and the God+li)e force in their own souls.4 o use these angels0 names as a means of divination, become ,uiet for a few minutes and enter into a receptive, meditative attitude. a)e three slow, deep breaths from the belly. Formulate a ,uestion for which you see) the guidance of the "ebrew letters. Avoid 4yes4 or 4no4 ,uestions. A good generic ,uestion is, 4-hat perspective on this matter would help me proceed in the best wayJ4 <ray for inspiration and receptivity. at the left side of this site you can see more information for each angel name. 2editate upon the letter0s associations of the angel name you chouse and also the emotional tone it evo)es within you (say the name again and again li)e a mantra, e!ample% for the first name of god you have to say @a"e@a ) . #e receptive to any glimmers of intuition that may arise. 8ewish )abalists in all times documented, their travel to the upper worlds, one of the more )nown was written in the 7ohar and was e!plained by Eabbi 2oshe (ordevero (the 0Eama)0) in his boo) !Pardes Rimonim" :4+;5,<)+:54 +5 +%* #=S+:)A7 $A>A7:S+:) A4G*7:S #*,:+A+:54 his part done with the help of this site http?GGwww.wor)ofthechariot.com +he #ystical kabalah, allows each individual to select mantra, visuali7ations, and practices that appeal to their minds and hearts. his fle!ibility does have defining limits. his chapter addresses those practices which have proven to wor) well with a low rate of problems. Eegardless of which mantra and practices are selected, the reader is cautioned to start small and progress slowly and steadily. 3!ample of such )abalistic mantra0s praying can be seen in this short movie of the spiritual teacher 6hulamit 3lson how to call the Angels, and how amassing ( but not surprising I should say... ) it so close to the ibetans mon)s prayers with the mon)s from ibet You can see 6hulamit site here? )abballah.com Generally spea)ing, a 2ystical )abalist may choose to engage in a very simple routine of practices, perhaps only involving the repetition of one particular root mantra with its attendant visuali7ation. /r, heGshe may choose to engage in a more elaborate routine, performing a combination of primary and au!iliary practices that evolve over time. he only guidelines are? ? sincerity of purpose, ? purity of intention, ? renunciation of the fruits of one6s efforts, ? whole-hearted surrender to the reality and will of one6s higher Self, ? discrimination between the ;eal and the <nreal, ? vigilant remembrance of the ,ivine within oneself, and in all beings. #y anchoring a stable, unified worldview in the substratum of the Ayn (the endless nothing), we 4use /ne thorn (6mall Face) to remove another (dualistic delusion).4 herefore, do not be rigid about your chosen system of belief, or fall prey to pride if you get some results. In truth, we do little to bring about the condition of spiritual awa)ening, and all depends upon the grace of 6mall Face in whose dream we are creatures. #y engaging in the various practices, we try our best to ma)e our hearts and minds fertile soil for the *ivine Gardener to plant and nourish the seeds of our spiritual unfoldment. /nce a person becomes a ree of <erfection and no longer maintains a dualistic mindset, heGshe sees that all worldviews are superimpositions upon the Ayn (the endless nothing), and that ultimately, 41othing (Ayn) alone e!ists.4 his does not mean that such a soul cannot ascribe to different mindsets when stationed in different planes of e!istence. "ence, when in the wa)ing state, such a one may maintain the attitude of a simple devotee regarding all as the riches of the $ing. -hen in ananda samadhi, heGshe sees that 6mall Face has become all. -hen merged in the supernal effulgence, there is the singular modification that 4I A2 the ruth.4 In fana il fana (Ar. e!tinction of e!tinction), even the 4I A24 disappears. ,id you ever asked your self this !@ho am :A! 2ost people haven0t really contemplated this ,uestion enough. 2editate on it. (ontemplate it. I am whatever I identify with[ 4Identification means that we mentally or emotionally lose ourselves in something inside or outside of ourselves. -e become absorbed in a person, a place, our career, a hobby, our personal viewpoints... -hen we identify with our thoughts, we call it day dreaming... Identification also means to wrongly ta)e something as being part of our essential selves. a)e the physical body. hat is merely a vehicle for living on earth. Your rue 6elf does not consist of name, body, money, home, career, or your personal beliefs. You are something entirely different from these attachments.4 2ost people identify with their body, ego, .ob, fears, memories, beliefs. 2ost people thin) they are their ego G personality roles + eg. 2other, #usinessman, <oor me, Intimidator, Aloof, (areta)er, <arent, (hild, 2ost people react without thought, acting out roles + automatic li)e robots[

2ost people let their minds go on and on without contemplation, mindfulness, attention or thought about what they are thin)ing, saying, feeling, tasting, )nowing, learning, eating, doing with body, speech S mind. he roles we play are not the essence of who we really are. -e are a river of many things, (S pure potential for anything), however here, as always I am interested in the pure essence of who we really are. It is said, he ultimate reali7ation is - : A# +%A+ : A#

*id you ever as)ed your self 4@hat is :ntuition and %ow ,o : <se itA4 #y 2ichelle 5. (asto, 2.3d. 4Intuition is an incredible resource and gift that we have been given to help us live our best life. Fnfortunately, not many people )now what it is or how to use it. he word intuition means 4in to you4 in 5atin. Florence 6covel, a theologian, once said, 4Intuition is the spiritual faculty that doesn0t e!plain% it seemingly points the way.4 It0s also been said that intuition is your divine 6pirit tal)ing to you. If you will stop for a moment and ac)nowledge this, you will begin to reali7e the incredible perspective you have at your fingertips. You have this very ama7ing power[ And you don0t even have to get any special training to start using it. All you need to do is raise your awareness about it and set your intention to harness it. Intuitive messages range from an in)ling to a strong sign or message. Your inner self is persistent and consistent. It will )eep trying to get your attention until you finally wise up[ An in)ling is li)e a glimmer or passing feelingG thought that comes from somewhere inside and usually proceeds a hunch or intuitive message. A 4hunch4 is accurate information from a higher intelligence% therefore, you can rely on it. An intuitive message ranges from hearing actual words, seeing a clear picture, or a deep inner )nowing. 6ome people e!perience intuition as a feeling, others a gut reaction, others will see images or have a dream, others hear an actual message. #ecome familiar with how your inner self communicates with you. /nce you receive the message, chec) it out with your research and common he best ways to get in touch with your intuition are? >.#e ,uiet <ractice ta)ing time out every day to e!perience silence. (alm your mind with traditional or active meditation. Eelease your need to thin), analy7e, and )now everything. he best information comes from the deep recesses of your soul. '.#e open /pen to the gift of intuition and accept what is has to tell you. 2any times, our ego thin)s it has it 4all figured out,4 but your true path may loo) very different than the one you are on. #eing open to new possibilities and ways of living is )ey. B.#e creative here are many ways to be creative, painting, writing, dancing, designing a website, etc. *o something that helps you get into the 4flow,4 that place where time seems to fly by and the wor) is leading you. (reativity is an e!pression of your soul and goes hand+in+hand with intuitive guidance. A.As) ,uestions -hen you as) yourself ,uestions, you gain additional insight and clarity. -hen you as) a ,uestion li)e 4-hat is the ne!t step I need to ta)eJ4 )now that you already )now what you need to )now. rust yourself. You already have everything you need inside. ;.8ournal -hen you write, you tap into thoughts, feelings, ideas and direction that you are not consciously aware of. -riting allows the truth to come forth and is an easy way to gain insight from your inner self. You can further develop your intuitive guidance by preparing yourself by gathering the necessary information and e!periences to provide more of an opportunity for your intuition to surface. Intuition cannot be forced% you need to allow it. After loading up your mind with information about the issue, give your intuition time to wor) on it. And then become open to the answer. You will li)ely e!perience an 4Aha4 moment, which is a moment of instant awareness, where the answer sprouts from 4out of the blue.4 If you have an important decision to ma)e and are not >CC\ sure about something happening, stop and thin) before ma)ing a decision. Fsually this is your intuition trying to tell you that something is not ,uite right. 5i)ewise, if you feel that you should go for it, do it, so you don0t miss a valuable opportunity. Intuition is your very own best friend. It is always there for you. It waits patiently for you. It gives the absolute best advice, and all you have to do is as)[ 5i)e any good friendship, all it ta)es to nurture it is a little time and attention. If you decide to be close and intimate with your intuition, I promise that your life will transform into something wonderful.4 :ntuition and Psychic *nergy - @here ,o +hey )ome &romA #y 6onia (ho,uette, <h.*. 4 Intuition and <sychic 3nergy? -here *o hey (ome FromJ It is easier to train your senses to notice your intuitive impulses if you have an understanding of where those intuitive flashes originate. In every psychic development class I teach, I as) the students where they thin) psychic or intuitive feelings and impulses begin. 6ome answer, 4from my subconscious mind.4 /thers say, 4from my "igher 6elf.4 6ome believe, 4it0s dead people tal)ing to you,4 or 4your guides.4 If you are going to convince your mind to listen to your intuitive feelings, your mind has to value those feelings. Your mind re,uires an acceptable reason to value psychic feelings. he best way to convince your mind to pay attention to these feelings is to introduce it to where these feelings come from. After all, there is a big difference between listening to 8oe 1obody0s opinion on something, and

listening to a highly )nowledgeable e!pert. -hom would you listen toJ As) yourself? -here do I thin) my psychic information comes fromJ -hy should I listenJ *o I thin) it0s trustworthyJ *o I thin) it comes from a helpful and )nowledgeable sourceJ Am I comfortable tuning in to itJ It0s important to as) these ,uestions. he good news is, the answers are very specific and enlightening. -here *oes It (ome FromJ Actually, psychic energy comes from various sources. /ur conscious minds have been trained to focus on one broadcast on our sensory radio? the broadcast of our five+physical+sense relay. #ut there are other relays broadcasting that we can and spontaneously do tune in to now and again which give us our psychic information. he first of these psychic relays comes from our own subconscious minds. /ur subconscious minds are li)e giant computers ta)ing in thousands of bits of information every day, information that slips past our conscious attention, yet nevertheless is perceived and saved for a future moment. 3very detail of every e!perience that we0ve had since the beginning of our lives, and in our last lives as well, is stored here and held unless released spontaneously by some necessity. It would be overwhelming for our conscious minds to process every detail of every event, so the mind allows unneeded information to slip unnoticed into this huge storage library. If the subconscious is .ogged by need or by visuali7ation or rela!ation, the subconscious will release bac) to the conscious mind necessary and helpful information. An e!treme e!ample of this is the case of an accident or crime witness. he events witnessed may have occurred too ,uic)ly or have become clouded over by emotions of surprise or shoc), and the details lost. #ut if this same person were to rela! through hypnosis, his or her recollection would become nearly perfect, because the subconscious memory can be accessed. his also occurs in everyday events. <erhaps you have been mulling over a problem for wee)s, coming to no specific solution. hen suddenly, when daydreaming during another tas) li)e watering the lawn or ta)ing a long drive, a solution will pop into your head. his rela!ed frame of mind is a receptive frame of mind, and in this receptive state, your subconscious can scan its stored information for possible solutions. If it does find one 43ure)a[4 you0ll have a psychic flash. his type of psychic e!perience happens most often in your wor) or in an area that you0ve spent a great deal of time learning or reading about, or in an area of natural interest. he fact is, you may have ac,uired bits and pieces of useful )nowledge along the way, information that would provide an answer or solution. Your subconscious mind can ta)e in and rearrange these bits and pieces and create new and significant relationships among these bits of understanding. he solution lies in finding new relationships to old information. All this occurs below your conscious awareness. (an you believe that your subconscious mind not only records your e!periences perfectly, but can also combine different records, thus creating solutions that couldn0t be found .ust in e!amining the piecesJ Yet it does, naturally. hrough proper training, you can develop far greater access to this stored information than you ever believed possible. +elepathy? he second type of psychic e!perience is with telepathic connections to others. "ow many times in your life have you found yourself humming a tune silently in your head, only to have someone ne!t to you start singing the same tune out loudJ "ow many times have you been thin)ing about someone and had them call within a short timeJ "ow many times have you ta)en up a new interest li)e s)iing, coo)ing, or sewing, only to find people with the same newfound interest popping up all around youJ <sychicJ Yes + telepathic[ -e are all silent radio stations broadcasting our own tunes, and even though we are not conscious of it, we do li)e to harmoni7e with one another. -e gravitate naturally toward people playing 4our tune4 and together we amplify our broadcast. /ne of my spiritual teachers once told me that we are always telepathically tuning in with many, many others + up to si! thousand people at any given time + even though it is usually not conscious. It sounds incredible, but this is what creates mass consciousness. Groups of people band together and 4group thin)4 about things? pro+lifers, animal rights activists, rebels and fundamentalists, to name a few. <eople thin) in bloc)s all around the world, and these bloc)s of mental energy float and move in space, influencing political ideas, religious beliefs, and social and moral values. elepathic connections can be useful and amusing, as in the case of the telephone call from the old friend you were concentrating on. If you are la7y and undiscerning about your thoughts, however, you can become a psychic garbage pail, in which all sorts of negative or mass beliefs settle and ta)e over your mind. An e!ample of this is the telepathically relayed belief that cities are now e!tremely dangerous and suburban areas are safer. 2any people telepathically accept this belief as fact. In reality, some aspects of city living are dangerous, and some are vitali7ing and marvellous. he fact is also that many suburban areas are riddled with dangerous people, and one is not really in any more or less danger in one area versus another. 6afety is governed by awareness more than geography. If you

are susceptible to negative mass beliefs, you will overcome this problem when you begin your psychic development. You cannot be psychic if you are mentally la7y. You0ll need to snap out of your dreamy state and be here now. If you have a sharp focus to your mind, telepathy will automatically become more specific, filtering away unnecessary and unconsciously une!amined 4group thought4 to attract only what is helpful to your focus. /ne way to do this is to set goals so that you will focus your attention and eliminate mass thought influences. 6etting goals )eeps you free of collective negative emotion and attracts telepathic support. +he Superconscious or %igher Source? he third and most interesting source of psychic energy is from the superconscious plane of energy. 3very one of us has, as our spiritual birthright, access to a "igher 6ource of )nowing and loving guidance. his "igher 6ource is actually composed of several distinct levels of spiritual guidance. hese types of psychic impulses influence your future and the present choices you ma)e that will set up your future. his level of psychic guidance influences your perspective and helps you loo) at your choices from a new point of view. hese )inds of communications are felt as warnings, urgings, new ideas, inspirations, brea)throughs in understanding, desires to redirect your life, a need to stop or let go of what you are doing, or a need to commit or go forward with what you are hesitant about. Eemember, these types of psychic e!periences are loving but not flattering to your ego% stable, consistent, and unwavering but not coercive% subtle but distinct. hey will always leave you feeling reassured, rela!ed, and certain of yourself, in spite of appearances, if you listen and pay attention. Additionally, these types of psychic feelings help you with ,uestions in love and relationships, health and well+being, and creativity and purpose in life, and above all will help you find inner security and spiritual peace of mind. 5et0s face facts. Your conscious mind will be more amenable to listening to these impulses if it is given a reason to listen. After all, your conscious mind would li)e to consider itself reasonable. If it accepts and understands the reasonability of listening to your intuition, it will do so far more easily. You would not ignore the advice of an e!pert if you were building a house, would youJ 3specially if the advice were freeJ And painlessJ It is .ust as foolish to ignore the assistance of your psychic guidance as you build your life, especially )nowing that your psychic sense is offering you a solution from your subconscious mind, from a telepathic relay, or from the loving guidance of your superconscious. he psychic e!perience comprises all these sources of assistance. -hat *oes It InvolveJ 3ssentially what psychic development involves is becoming )eenly aware of what is going on around and inside you, here and now. #y tuning in to your little psychic impulses, you will notice what you heretofore may have ignored. /nce you ma)e this reali7ation, you can begin your development. "ave you ever had a hearing testJ If so, do you recall (when wearing the headphones) that all your senses per)ed up to hear the barely audible beep that sounded for but a split secondJ /r an eye test, where you wore a patch first over one eye, then over the other, while scanning a screen for a teeny blip of light moving over the areaJ hese e!ams are designed to test your ear and eye sense acuity. he more acute, the more subtle the beep or flash you noticed. <sychic development re,uires the same acuity. Eela! and en.oy, notice impulses you otherwise overloo)ed. *on0t worry that you are imagining things. You aren0t. You are .ust redefining your sphere of awareness and allowing it more room to play. /nce you understand where your intuition and psychic feelings come from, you need to learn how to gain freer and easier access to these channels of the subconscious, telepathic, and superconscious broadcasts, so that they are available when you need them.4 #editation Practices A 5ittle $nown 2editation 6ecrets 6ecret ]>? he rue <urpose of 2editation 2any people feel a sense of fascination when confronted with the possibility of mystic visions, psychic intuition and heightened mental functioning. -hile meditators often report these sorts of improvements, these e!periences should not be the primary reason for practice. he purpose of meditation is to bring us bac) to ourselves or in other words to connect us again with our higher self or with our spirit. As we become healthier, happier and reali7e greater self+awareness, the other benefits of meditation begin to follow naturally ++ improved mental functioning, greater intuition as well as greater access to unconscious resources and abilities. 6ecret ]'? *istraction *oes 1ot 3,ual Failure 2editation is not wor) in the sense that you have to 4force4 yourself to concentrate completely for long periods of time. If we consciously try to prevent thin)ing, it0s going to have a negative impact on the meditation.

Instead, whenever we become lost in thought or confusion, we simply ac)nowledge those thoughts and then gently return the attention to the ob.ect of the meditation. -e do this as many times as distraction or thought occurs. 3ventually, the mind becomes calmer and discursive thought begins to slow. 6ecret ]B? Insight Alone Is 1ot 3nough Insight alone will not transform our lives. 2editation is li)ely to help us by giving us larger perspectives and increasing clarity of thought. #ut although our sense of inner guidance might become stronger, unless we A( on that guidance, we will never manifest the changes we truly want in our lives. his doesn0t .ust mean we need to ta)e action in our outer world, for e!ample, having an honest conversation with a friend or paying a bill. It also means we must actively re,uest the assistance of the unconscious in a clear and persistent way. -hen you do that, you find yourself magnetically drawn toward your dreams with an irresistible impulse. 6ecret ]A? 5earn o 5et Go /nce you have made your re,uest, it0s important that you let go. *on0t be concerned with "/- you0re going to get what you truly want in your life. 1eeding to )now how can hamper the process of ma)ing it manifest in the outer world. 5earn to trust your unconscious. 6ome changes ++ perhaps all of them ++ will happen automatically. I have personally found that many of my destructive habits simply dropped away with minimal conscious effort. For me, this was achieved not by self+discipline and will power, but rather a 4letting go4 and a reali7ation that spiritual growth is a natural process powered by parts of ourselves that )now more than we can understand consciously. As we let go consciously and receive more input from these parts, we learn to trust this feeling, this feeling that we are in safe hands and that something ama7ing is about to happen. >efore you meditate, prepare both your e!ternal and internal environments. he e!ternal environment is the setting in which the meditator practices, and the internal environment is the mind. he practices that each aspirant employs is a matter of individual choice. It is important to develop 4inner listening4 s)ills to connect with and 4hear4 the *ivine guidance that issues from within, or sometimes, through surprising e!ternal sources. As a mystic on the <ath, your individual life is your current yogic teaching story by which the *ivine leads you through )armic lessons and the process of spiritual growth. 6o, be vigilant throughout the course of your days and in your dream state for those moments when God is communicating with you. /nce on the path, there are no coincidences, no accidents. ry to ma)e your meditation a routine part of your life. It is best if you can do it at appro!imately the same times each day, and it is important to be regular and not to allow la7iness to e!cuse yourself from practice even when you are tired or busy. A little bit of concentrated, high ,uality practice is better than a lot of low+,uality, unfocused practice. It is also important to use common sense in the process of maintaining a routine of spiritual practices. For e!ample, if you ta)e food late at night, especially if it is rich or spicy, there is a good chance that your mind will be agitated or sluggish while meditating before going to sleep. a)ing such food late at night may also impact your dream state, and your mental condition during your meditation the following morning. 6ome people feel that psychotropic drugs enhance spiritual practices or even facilitate spiritual progress. "owever, many high level yogic masters from all mystical traditions have warned that this is not the case. Immoderate use of such substances can, in fact, dull the mental instrument, diminish the ,uality of meditation, obstruct conscious dreaming, and destabili7e the nervous system. he pages in this section of the -eb site discuss how to prepare the e!ternal and internal environments for meditation, and present a simple and a more elborate routine of 6mall Face+centered meditation practices involving a root mantra and complimentary visuali7ation. his material will be followed by a @ast Face+centered routine of meditation. 6ome additional visuali7ations and ancillary practices also have pages. (ustomi7e your own routine according to what appeals to you, and e!periment with some of the au!iliary practices. +he *.ternal *nvironment (reate a dedicated place where you will engage in your practice on a regular basis. #y having a dedicated place that is ,uiet and peaceful, you can build up over time an increasing spiritual power there, which can enhance your practice in that site. If space permits, it is ideal to dedicate an entire separate room, where one maintains a shrine and in which one engages only in spiritual activities, thoughts, and speech. If space does not permit the spiritual dedication of an entire room, then at the very least try to have a comfortable, ,uiet place in your home where you can regularly meditate without interruption. he ringing of a phone or other loud noises can be ,uite a shoc) to the nervous system when it has been highly sensiti7ed in meditation, so try to insulate yourself from such noises and interruptions. 6ince many places are unavoidably noisy, one may find it useful to use earplugs to baffle e!traneous noise. 6ince the room is to be completely dedicated to the 5ord Y"@", it would be appropriate to attach a me7u7ah (small encased scroll) on the right doorpost. 8ews have placed me7u7ahs on their doorposts since ancient times to distinguish their households as 8ewish, as a talisman to ward off evil, and as a device to trigger remembrance of the *ivine when entering and leaving a house. he

central element in the me7u7ah scroll is the 4Affirmation of Fnity,4 the 6hema. A shrine should be installed, if possible, on the eastern wall of the room. It is said that shrines are spiritually alive and 4build themselves.4 A shrine within the conte!t of the 2ystical Habalah is an utterly personal construct. It is not an altar as it is construed within the conte!t of the <ractical Habalah, but a place where you go to honor and commune with the 2ysterious Fn)nown at the Eoots of All hings, however you envision or thin) of "im and "er or It. If your shrine centers upon 6mall Face, such as the 5ord Y"@", then you may choose, as many do, to have a place to put flower and incense offerings. It is also propitious to light a candle and )eep it burning during your meditation and devotional activities. And, of course, your mother taught you to be careful with fire. /ne may also choose to )eep a small bowl of water on the altar, as well as, any other articles that you feel are appropriate. 3ven if you commonly wear shoes in the rest of your home, you should remove them before entering your shrine room, which you can thin) of as 4God0s room.4 ry to leave the world outside before entering it. You may want to ma)e ablution before entering God0s room. It is ,uite sufficient to wash your hands and face. In many traditions, people also wash their feet and wipe a little water on their heads. If you are focusing on the 5ord Y"@" as your 6mall Face (hosen Ideal, then you might want to place an image on the wall that displays the 1ame. In a previous page, we described the visuali7ation of the 6inatic "ebrew 1ame or 37ra "ebrew 1ame as dancing letters of fire (of various colors according to one0s choice) against a solid circular bac)ground. /ne can use either the hori7ontal or Yosher form of the 1ame Y"@". <lace the solid blac) circle of the 7imt7um against a solid light blue bac)ground, which represents the negatively e!istent 5ight of the 3ndless. (onstructing the letters and the light blue bac)ground of the 7imt7um from 4day+glo4 colored material, which glows when a blac) light is shined upon it, is an interesting enhancement. If you elect to do it this way, remember that it is unhealthy to e!pose your eyes directly into the blac)light. -ith the blac) light on, the 7imt7um becomes very three+dimensional. he 1ame Y"@" seems to come off the wall, and the 7imt7um appears to be floating in a soft blue charged light. 3ven without the blac) light, the day glo letters are ,uite vibrant. (reate a soft, comfortable place to sit on. It is helpful to elevate your buttoc)s by sitting on an e!tra pillow, small piece of foam, or 7afu (raised pillow used by 9en meditators). You may or may not choose to support your bac) against a wall. If you do let the wall support your bac), you may want to put something soft between your bac) and the wall, and you may wish to augment support to your lumbar spinal region. ry to maintain good posture while you are meditating. $eep your spine and your head upright but not rigid. It is good to cross your legs, but it is not necessary to maintain the severity of a 4lotus position.4 he operative words here are 4upright but comfortable,4 so that you can engage in e!tended meditation without being distracted by your body. (If you are unable to sit with legs crossed on a flat surface, you may elect to sit in a chair.) <lace your hands comfortably on your )nees, palms down or up. You can alternately place them in your lap, with either the fingers of the two hands entwined or with the bac) of your right hand resting in the palm of your left. If you choose to use prayer beads, then play them with your right hand and place your left hand on your left )nee or in your lap. 2any people )eep a special shawl or wrap at their meditation seat to wear during their meditation. 8ews may elect to wrap themselves in their tallit gadol (large prayer shawl). +he :nternal *nvironment <reparing your internal environment for meditation is even more essential than preparing your physical environment. -hether you have a dedicated place, or .ust sit upright on your bed or in a comfortable chair, and even if you are employing the most bare+bones routine of practices, proper mental focus is critical. -hen a person first sits to meditate, they often bring some measure of mental agitation to the session. <erhaps they had a stressful day, or e!perienced some emotional upset within the conte!t of their personal or professional relationships. 2aybe they awo)e from a disturbing dream or had a night of restless sleep. It is therefore very important to ta)e the time, before you start to engage in your chosen meditation practice, to calm the mind and truly rela!. Eecalling the words of the #eatles song 4 omorrow 1ever $nows,4 !+urn off your mind, rela., and float down stream.!!+omorrow 4ever $nows,! 6evo#ver$ %usic and #yrics !y 5ohn (ennon and )au# %cCartney$ he most common way to calm the mind and invo)e a rela!ation response is to employ a breathing practice for a brief period of time. -hen a person is agitated, their breathing becomes shallower and less o!ygen gets to the brain. "ence, it is very helpful to preface one0s meditation session with a breathing practice. /ne such practice in the 2ystical Habalah is to silently use the two syllables 4Yah "u4 in coordination with the breath. Yah is the #0riyatic pronunciation of the first two letters of the 1ame Y"@". "u commonly means 4"e,4 and is associated with the throat center. Inhale gently and slowly through your mouth. Huietly draw the breath in with the syllable 4yah,4 and allow the air to fill down into your abdomen. Feel the inhaled syllable draw divine light in through the forehead center. 5et that Y"+5ight continue downward to the throat center. -hen you come to the end of the inhale, let it turn seamlessly into the e!halation, and breath out with the syllable 4hoo.4 As you e!hale, feel the "u breath descend out from the throat center and move down to fan the flames of the letters of the 1ame Y"@" in the heart center. (ontinue to inhale and e!hale gently while intoning the respective syllables for a minute or two. You may find it useful to connect the breath intonations with the mental sensation of ocean waves gently brea)ing on the shore and then pulling bac) out, or with a wind rhythmically sweeping through a valley. After you are done breathing the syllables audibly through your mouth, you can continue to do so silently while breathing through your nostrils. #reathing in and out through your nostrils, you will find that you instinctively press your tongue gently up against the hard palate. Furthermore, breathing in and out through your nostrils in this manner is appropriate for meditation practices. his is also the healthiest way to breathe. If you do not already breathe through your nostrils down into and out from the lower abdominal area as a matter of habit, practicing it while meditating will help you to do so. <erform the breathing practices in a comfortable manner, without strain. *on0t overfill your lungs on the inhalations, or e!hale until every last bit of air is pushed out. You might also find it desirable to slowly chant for a while before you engage in a breathing practice. You could use 4Yah "u,4 7 or any 4ivine ANG8(9 names or you can use one of the psa#ms sentences correspondin" to each an"e# name' as can !e seen in the an"e#s pa"es at this site' doin" so can focus your meditation to specific an"e#' there for to he#p you ith specific pro!#em or path in your present #ife' you may

"et some usefu# ans ers from the divine a!out your current situation in this #ife and or hat you can do to farther improve your se#f$ : <lace the tip of your tongue gently against the hard palate behind your upper teeth. a)e a breath in through your nose. 5et the tongue drop down and intone the syllables. As you repeat the mantra, visuali7e the "ebrew letters as dancing letters of fire against a solid circular bac)ground, surrounding which is a light blue bac)ground. <lace that visuali7ation either within your heart center, 4before your eyes,4 or in your forehead. It is possible to do this with your eyes open or closed. 6ee the letters in the color that appeals to youfire orange red, white, gold, etc. -hile you could use different colors , blac) is recommended. *o not ma)e the act of visuali7ation a stressful process, and don0t e!pect to literally see what you are visuali7ing right away. @isuali7ation is a s)ill that re,uires cultivation. It begins as an act of creative imagination and, over time and practice, becomes much more real. -hen you first begin to do mantric meditation, you will notice that thoughts continue to rise in your mind while you are silently repeating the mantra. *o not struggle to stop your thoughts? .ust let them rise and disappear in your mind, li)e seeds that gently burst and dissipate. he mantra gives a part of your mind an anchor, so that the procession of thoughts floats by without ta)ing you with it. You will probably have lapses in your visuali7ation. -henever you find your attention drifting off course, .ust try to be diligent about bringing your mind bac) to the tas) at hand, without letting the tric)y voice of self+criticism steal your attention. he reader is again reminded how important it is to limit the amount of mantric repetition you do in the beginning. Go slowly, and increase the amount in small increments over a substantial period of time. 3ach individual should test the water to determine how much they are comfortable doing at the onset, and how much and how often to increase the amount. -hen you start silent mantric repetition, limit the duration to ten to fifteen minutes when you awa)en in the morning, and that much again before you go to sleep. If you tend to wa)e up very groggy, you may wish to apply some cold water to your face before you begin, so that you do not fall bac) to sleep while sitting up. his is not an uncommon occurrence. If you have a hard time staying awa)e while you are meditating before you go to sleep, you may wish to do your practice a little earlier while you are still alert. Increase the sessions by five minutes or less per month, according to what feels right for you, until you are sitting for a ma!imum of forty+five to si!ty minutes. Also, as mentioned before, begin your practice of mantric repetition with a slow, rhythmic cadence. You may wish to increase the speed of the repetition as time goes. As you get more advanced, the repetitions can become ,uite rapid, amounting to thousands of repetitions per session. -hen you come to the end of your session of silent chanting, don0t stop and get up abruptly. (ease chanting and .ust 4listen4 to the ,uietness, allowing the power that you have generated to soa) in. #ring closure to your practice by bowing in your heart to your dear 5ord and offer "imG"er the fruits of your yogic efforts. You may wish to engage further in prayer at that time. "aving finished your prayer, arise from your meditation seat and begin your day, or lie down to begin your sleep period. If you are starting your day, try to not tal) or engage in frenetic activity. If you are going to sleep, you might try falling asleep on your bac) if you can, as this will help stimulate conscious dreaming.

#editation on G5, name =%"% by Abraham Abulafia his part done with the help of this site http?GGwww.tabic).abel.co.u)G 4-hen I came to the night in which this power was conferred on me, and midnight when this power especially e!pands and gains strength whereas the body wea)ens had passed, I set out to ta)e up the Great 1ame of God, consisting of seventy+two names, permuting and combining it. #ut when I had done this for a little while, behold, the letters too) on in my eyes the shape of great mountains, strong trembling sei7ed me and I could summon no strength, my hair stood on end, and it was as if I were not in this world. At once I fell down, for I no longer felt the least strength in any of my limbs. And behold, something resembling speech emerged from my heart and came to my lips and forced them to move. I thought +perhaps this is, God forbid, a spirit of madness that has entered into meJ #ut behold, I saw it uttering wisdom. I said? 4 his is indeed the spirit of wisdom.4 A!raham A!u#afia a 9ici#ian Ka!!a#ist !orn in 9ara"osa' 9pain 7 ;<=>,;<?; : It is well )nown that the letters Kof the "ebrew alphabetL have no vibration of their own, and therefore the #lessed God set into nature, in accordance with the Intellect, powers into the whole mouth in order to bring the letters into pronunciation, according to the form of their e!istence as found in boo)s. And vowel+points were set into the letters to demonstrate the vibration of pronunciation in their translation from the boo) to the mouth. hus the vibrations are essentially the letters of the mouth, and accidentally, the letters in the boo). And .oined to this by necessity with the places of the various vibrations, for nothing will vibrate without place and time. he elements of space are the dimensions, and the elements of time that are the cycles through which it is measured in divisions such as years, months, days and the li)e. And because of the dimensions, a person must )now KhowL to lengthen the pronunciation of each of the letters. And this is the secret of the pronunciation when you wish to mention this glorious KdivineL name? 2a)e yourself right and isolate yourself in a special place, so that no one will hear your voice e!cept you, then purify your heart and your soul from all thoughts of this world. hen imagine in that moment that your soul is separated from your body, removed from this world, and living in the world+to+come, which is the source of the life that e!ists distributed in all that lives. his is Kidentical with the ActiveL Intellect, which is the source of all wisdom, understanding and )nowledge of the 6upreme $ing of )ings, the "oly, #lessed /ne, whom all revere with a great awe++and this awe of one who has attained Ksuch spiritual heightsL is a double awe? KcomprisingL the awe Kthat comes ofL love Kof GodL and the awe Kthat comes fromL ascent. -hen your mind (da0at) comes to cleave to Kthe divineL mind (da0at), it puts )nowledge (da0at) into you. Your mind must turn aside from itself all e!traneous )nowledge, apart from the )nowledge (da0at) of KGodL, which .oins you and KGodL by virtue of KGod0sL honoured and awesome name. And therefore, you must )now the form of its pronunciation, and this is its configuration?

his is the way to pronounce it with the 3nglish letters Ao-=o Ao-=a Ao-=e Ao-=ee Ao-=oo Aa-=o Aa-=a Aa-=e Aa-=ee Aa-=oo Ae-=o Ae-=a Ae-=e Ae-=ee Ae-=oo Aee-=o Aee-=a Aee-=e Aee-=ee Aee-=oo Aoo-=o Aoo-=a Aoo-=e Aoo-=ee Aoo-=oo

hese are the twenty+five 0forward0 KpermutationsL. here are another twenty+five 0bac)ward0 KpermutationsL, and here they are?

his is the way to pronounce it with the 3nglish letters =o-Ao =o-Aa =o-Ae =o-Aee =o-Aoo =a-Ao =a-Aa =a-Ae =a-Aee =a-Aoo =e-Ao =e-Aa =e-Ae =e-Aee =e-Aoo =ee-Ao =ee-Aa =ee-Ae =ee-Aee =ee-Aoo =oo-Ao =oo-Aa =oo-Ae =oo-Aee =oo-Aoo

In this same way, KpermuteL with Kthe letterL hay, %o-=o %o-=a %o-=e %o-=ee %o-=oo %a-=o %a-=a %a-=e %a-=ee %a-=oo %e-=o %e-=a %e-=e %e-=ee %e-=oo %ee-=o %ee-=a %ee-=e %ee-=ee %ee-=oo %oo-=o %oo-=a %oo-=e %oo-=ee %oo-=oo =o-%o =o-%a =o-%e =o-%ee =o-%oo =a-%o =a-%a =a-%e =a-%ee =a-%oo =e-%o =e-%a =e-%e =e-%ee =e-%oo =ee-%o =ee-%a =ee-%e =ee-%ee =ee-%oo =oo-%o =oo-%a =oo-%e =oo-%ee =oo-%oo and similarly with vav, "o-=o "o-=a "o-=e "o-=ee "o-=oo "a-=o "a-=a "a-=e "a-=ee "a-=oo "e-=o "e-=a "e-=e "e-=ee "e-=oo "ee-=o "ee-=a "ee-=e "ee-=ee "ee-=oo

"oo-=o "oo-=a "oo-=e "oo-=ee "oo-=oo =o-"o =o-"a =o-"e =o-"ee =o-"oo =a-"o =a-"a =a-"e =a-"ee =a-"oo =e-"o =e-"a =e-"e =e-"ee =e-"oo =ee-"o =ee-"a =ee-"e =ee-"ee =ee-"oo =oo-"o =oo-"a =oo-"e =oo-"ee =oo-"oo and similarly with the last hay. %o-=o %o-=a %o-=e %o-=ee %o-=oo %a-=o %a-=a %a-=e %a-=ee %a-=oo %e-=o %e-=a %e-=e %e-=ee %e-=oo %ee-=o %ee-=a %ee-=e %ee-=ee %ee-=oo %oo-=o %oo-=a %oo-=e %oo-=ee %oo-=oo =o-%o =o-%a =o-%e =o-%ee =o-%oo =a-%o =a-%a =a-%e =a-%ee =a-%oo =e-%o =e-%a =e-%e =e-%ee =e-%oo =ee-%o =ee-%a =ee-%e =ee-%ee =ee-%oo =oo-%o =oo-%a =oo-%e =oo-%ee =oo-%oo K1ote by (ordoveroGL -e have abbreviated this, and even corrected it accordingly, because the author of 6efer "a1i))ud confused the issue by means of a poem to obscure it, but he reveals it at the end of his wor), so we will e!plain it as is fitting and proper. 1ow we return to his words? his is the configuration? -hen we begin to pronounce the 0alef, in whatever configuration you pronounce it Ki.e. with whatever vowelL, because it alludes to the secret of KdivineL unity, you should not lengthen it beyond one breathe. And do not interrupt it in any way at all until you have completed its pronunciation. 5engthen this particular breath, according to your breathing ability, for as long as you are able to hold it. And chant the 0alef, or whatever letter, while in the form of the vowel+point Kas e!plained belowL? hus the cholem K with the sound of 0o0L is above Kthe letterL. -hen you begin to pronounce it, turn your face to the east, Kloo)ingL neither up nor down, and sit wrapped in clean, pure white robes over all your garments, or with your tallit over your head, wearing tefillin KandL facing east because that is the direction from which light enters the world. -ith Keach ofL the twenty+five Kpairs of lettersL you must move your head KcorrectlyL. In the case of cholem, begin facing due east, purify your thoughts, and raise your head little by little as you breathe KoutL, until you are finished with your head facing upwards. After you have finished, prostrate yourself on the ground once. *o not ma)e a distinction between the breath of the 0alef and that of the letter attached to it Kin the pairL, apart from one breath, either short or long. Alternatively, between each letter of the name, whether 0forward0 or the reverse, you may breathe twice without pronouncing KanythingL, but no more% however, you have the option of fewer. -hen you have completed each row, you have the option of breathing five times only, but no more% however, you have the option of fewer. If you change or deviate from this order while Kproceeding thoughL the row, return to the beginning of that row, until you have said it correctly. #y analogy with the shape of the cholem which draws KoneL upwards, Kyou mustL sing the chire) Kwith the sound of 0ee0, whichL draws KoneL downwards. hus you may draw down supernal power to adhere to you. In the case of shuru) Kwith the sound of 0oo0L, neither raise nor lower your head, but push it forwards at a middle level (J). In the case of tsere Kwith a sound of 0ay0L push your head from left to right, and in the case of )amat7 Kwith the sound of 0ah0L from right to left. In any case, if after completing this, you see a form before you, prostrate yourself before it immediately. And if you hear a voice, either loud or soft, and want to understand what it is saying, answer it immediately. 6ay? 06pea) my lord, for your servant is listening0 (I 6amuel B?=). K#ut thenL do not spea) at all, but listen carefully to what it may tell you. :f you e.perience great terror, which you cannot bear, even in the middle of the pronunciation, prostrate yourself immediately . And if you do not hear or see KanythingL, abandon this for the rest of that wee). It is good to use this pronunciation Ktechni,ueL once a wee), in a form that 0runs and returns0 (37e)iel >?>A), for with regard to this matter a covenant has been made. 6o, what can I add further, to ma)e this )nown to youJ For it is well )nown that if you are wise, you can understand this entire order from hints. If you feel that your intellect is wea) in wisdom, or in K)nowledge ofL )abbalah, or that your thought is strongly bound to

the vanities of time, do not pronounce the name, lest you sin more. $now that between the column of the yod and that of the hay you may breathe twenty+five times, but no more, provided that you do not ma)e any interruption between them, neither in speech nor in thought. 6imilarly, between the hay and the vav and between the vav and the KfinalL hay. "owever, you may have the option of fewer. K1ote by (ordoveroL hus far the words of the author of 6efer "a1i))ud. "is words are either those of a received tradition K)abbalah, passed onL orally or those of an angelic being KmaggidL. :n this site at the left side you can find detailed information on each of the kabalisic 32 names ( Angels of God.

!+he Awakening! A time comes in your life when you finally get itJ -hen in the midst of all your fears and insanity you stop dead in your trac)s and somewhere, the voice inside your head cries out + 31/FG"[[[ 3nough fighting and crying, or struggling to hold on.. And, li)e a child ,uieting down after a blind tantrum, your sobs begin to subside, you shudder once or twice, you blin) bac) your tears and through a mantle of wet lashes, you begin to loo) at the world through new eyes. his is your awa)eningJ You reali7e that it0s time to stop hoping and waiting for something to change, or for happiness, safety and security to come galloping over the ne!t hori7on. You come to terms with the fact that he is not <rince (harming and you are not (inderella and that in the real world, there aren0t always fairy tale endings (or beginnings for that matter) and that any guarantee of 4happily ever after4 must begin with you and in the process, a sense of serenity is born of acceptance. You awa)en to the fact that you are not perfect and that not everyone will always love, appreciate or approve of who or what you areJ And that0s /$. ( hey are entitled to their own views and views and opinions.) And you learn the importance of loving and championing yourself and in the process, a sense of newfound confidence is born of self+approval. You stop complaining and blaming other people for the things they did to you (or didn0t do for you) and you learn that the only thing you can really count on is the une!pected. You learn that people don0t always say what they mean or mean what they say and that not everyone will always be there for you and that it0s not always about you. 6o, you learn to stand on your own and to ta)e care of yourself and in the process, a sense of safety and security is born of self+reliance. You stop .udging and pointing fingers and you begin to accept people as they are and to overloo) their shortcomings and human frailties and in the process, a sense of peace and contentment is born of forgiveness. You reali7e that much of the way you view yourself and the world around you, is a result of all the messages and opinions that have been ingrained into your psyche. You begin to sift through all the .un) you0ve been fed about how you should behave, how you should shop and what you should drive, how and where you should live and what you should do for a living, who you should marry and what you should e!pect of a marriage, the importance of having and raising children or what you owe your parents. You learn to open up new worlds and different points of view. You begin reassessing and redefining who you are and what you really stand for. You learn the difference between wanting and needing and you begin to discard the doctrines and values you0ve outgrown, or should never have bought into to begin with and in the process, you learn to go with your instincts. You learn that it is truly in giving that we receive and that there is power and glory in creating and contributing and you stop maneuvering through life merely as a 4consumer44loo)ing for your ne!t fi!. You learn that principles such as honesty and integrity are not the outdated ideals of a by gone era, but the mortar that holds together the foundation upon which you must build a life. You learn that you don0t )now everything% it0s not your .ob to save the world and that you can0t teach a pig to sing. You learn to distinguish between guilt and responsibility and the importance of setting boundaries and learning to say 1/. You learn that the only cross to bear is the one you choose to carry and that martyrs get burned at the sta)e. hen you learn about love. Eomantic love and familial love. "ow to love, how much to give in love, when to stop giving and when to wal) away. You learn not to pro.ect your needs or your feelings onto a relationship. You learn that you will not be more beautiful, more intelligent, more lovable or important because of the man on your arm or the child that bears your name. You learn to loo) at relationships as they really are and not as you would have them be. You stop trying to control people, situations and outcomes. You learn that .ust as people grow and change, so it with love% and you learn that you don0t have the right to demand love on your terms, .ust to ma)e you happy. You learn that alone does not mean lonely. You loo) in the mirror and come to terms with the fact that you will never be a si7e ; or a

perfect >C and you stop trying to compete with the image inside your head and agoni7ing over how you 4stac) up4. You also stop wor)ing so hard at putting your feelings aside, smoothing things over and ignoring your needs. You learn that feelings of entitlement are perfectly /$ and that it is your right, to want things and to as) for the things that you want and that sometimes it is necessary to ma)e demands. You come to the reali7ation that you deserve to be treated with love, )indness, sensitivity and respect and you won0t settle for less. You allow only the hands of a lover who cherishes you, to glorify you with his touch and in the process, you internali7e the meaning of self+respect. And you learn that your body really is your temple. And you begin to care for it and treat it with respect. You begin eating a balanced diet, drin)ing more water and ta)ing more time to e!ercise. You learn that fatigue diminishes the spirit and can create doubt and fear. 6o you ta)e more time to rest. 8ust as food fuels the body, laughter fuels our soul% so you ta)e more time to laugh and to play. You learn that for the most part in life, you get what you believe you deserve and that much of life truly is a self+fulfilling prophecy. You learn that anything worth achieving is worth wor)ing for and that wishing for something to happen is different from wor)ing toward ma)ing it happen. 2ore importantly, you learn that in order to achieve success you need direction, discipline and perseverance. You also learn that no one can do it all alone and that it0s /$ to ris) as)ing for help. You learn that the only thing you must truly fear is the great robber baron of all time% F3AE itself. You learn to step right into and through your fears, because you )now that whatever happens you can handle it and to give in to fear, is to give away the right to live life on your terms. You learn to fight for your life and not to s,uander it living under a cloud of impending doom. You learn that life isn0t always fair, you don0t always get what you thin) you deserve and that sometimes bad things happen to unsuspecting, good people. /n these occasions, you learn not to personali7e things. You learn that God isn0t punishing you or failing to answer your prayers% it0s .ust life happening. You learn to deal with evil in its most primal state% the ego. You learn that negative feelings such as anger, envy and resentment must be understood and redirected or they will suffocate the life out of you and poison the universe that surrounds you. You learn to admit when you are wrong and to build bridges instead of walls. You learn to be than)full and to ta)e comfort in many of the simple things we ta)e for granted% things that millions of people upon the earth can only dream about% a full refrigerator, clean running water, a soft warm bed, a long hot shower. 6lowly, you begin to ta)e responsibility for yourself, by yourself and you ma)e yourself a promise to never betray yourself and to never ever settle for less that your heart0s desire. You hang a wind chime outside your window so you can listen to the wind, and you ma)e it a point to )eep smiling, to )eep trusting and to stay open to every wonderful possibility. Finally, with courage in your heart and with God by your side you ta)e a stand, you ta)e a deep breath and you begin to design the life you want to live as best as you can[[ <eople say everything happens for a reason and God has a <lan for it all. I believe things do happen for a reason. And God does have a <lan. #ut if we don0t learn the lesson from the circumstance and let ourselves completely heal from it ++ whether it is the past or today ++ the things that happen for a reason will .ust )eep happening over and over again. And we0ll end up on a tal) show tal)ing about what )eeps happening to us and wondering why. -ith the millennium, time is of the essence. 3verything0s being magnified. 3vents can easily feel bigger than life. his is so we0ll loo) at things, see things, feel things, correct our path, do what we need to do because everything we do helps shape the universe and affects everyone around us. :n this site at the left side you can find detailed information on each of the kabalisic 32 names ( Guide-Angels of God.