Egyptian spirit guides

Egyptian spirit guides DEFAULT

Ancient Egyptian conception of the soul

Mythical concept

Fragment from Egyptian Book of the Dead

The ancient Egyptians believed that a soul (kꜣ and bꜣ; Egypt. pron. ka/ba) was made up of many parts. In addition to these components of the soul, there was the human body (called the ḥꜥ, occasionally a plural ḥꜥw, meaning approximately "sum of bodily parts").

According to ancient Egyptian creation myths, the god Atum created the world out of chaos, utilizing his own magic (ḥkꜣ).[1] Because the earth was created with magic, Egyptians believed that the world was imbued with magic and so was every living thing upon it. When humans were created, that magic took the form of the soul, an eternal force which resided in and with every human being. The concept of the soul and the parts which encompass it has varied from the Old Kingdom to the New Kingdom, at times changing from one dynasty to another, from five parts to more. Most ancient Egyptian funerary texts reference numerous parts of the soul:

  • Khet or the "physical body"
  • Sah or the "spiritual body"
  • Ren or the "name, identity"
  • Ba or the "personality"
  • Ka or the "double"
  • Ib or the "heart"
  • Shut or the "shadow"
  • Sekhem or the "power, form"

Collectively, the these spirits of a dead person were called the Akh after that person had successfully completed its transition to the afterlife.[2][a] Egyptologist R. David,[3] at the University of Manchester, explains the many facets of the soul as follows:

The Egyptians believed that the human personality had many facets—a concept that was probably developed early in the Old Kingdom. In life, the person was a complete entity, but if he had led a virtuous life, he could also have access to a multiplicity of forms that could be used in the next world. In some instances, these forms could be employed to help those whom the deceased wished to support or, alternately, to take revenge on his enemies.[3]

Khet (physical)[edit]

The ẖt (Egyptological spelling: khet), or physical form, had to exist for the soul (kꜣ/bꜣ) to have intelligence or the chance to be judged by the guardians of the underworld. Therefore, it was necessary for the body to be preserved as efficiently and completely as possible and for the burial chamber to be as personalized as it could be, with paintings and statuary showing scenes and triumphs from the deceased's life. In the Old Kingdom, only the pharaoh was granted mummification and, thus, a chance at an eternal and fulfilling afterlife. However, by the Middle Kingdom, all dead were afforded the opportunity.[4]Herodotus, an ancient Greek scholar, observed that grieving families were given a choice as to the type and or quality of the mummification they preferred: "The best and most expensive kind is said to represent [Osiris], the next best is somewhat inferior and cheaper, while the third is cheapest of all."[5]

Because the state of the body was tied so closely with the quality of the afterlife, by the time of the Middle Kingdom, not only were the burial chambers painted with depictions of favourite pastimes and great accomplishments of the dead, but there were also small figurines (ushabtis) of servants, slaves, and guards (and, in some cases beloved pets) included in the tombs, to serve the deceased in the afterlife.[6] However, an eternal existence in the afterlife was, by no means, assured.

Before a person could be judged by the gods, they had to be "awakened" through a series of funerary rites designed to reanimate their mummified remains in the afterlife. The main ceremony, the opening of the mouth ceremony, is best depicted within Pharaoh Seti I's tomb. All along the walls and statuary inside the tomb are reliefs and paintings of priests performing the sacred rituals and, below the painted images, the text of the liturgy for opening of the mouth can be found.[7] This ritual which, presumably, would have been performed during interment, was meant to reanimate each section of the body: brain, head, limbs, etc. so that the spiritual body would be able to move in the afterlife.

Sah (spiritual body)[edit]

If all the rites, ceremonies, and preservation rituals for the ẖt were observed correctly, and the deceased was found worthy (by Osiris and the gods of the underworld) of passing through into the afterlife, the sꜥḥ (sah; spiritual representation of the physical body) forms. This spiritual body was then able to interact with the many entities extant in the afterlife. As a part of the larger construct, the ꜣḫ, the sꜥḥ was sometimes seen as an avenging spirit which would return from the underworld to seek revenge on those who had wronged the spirit in life. A well-known example was found in a tomb from the Middle Kingdom in which a man leaves a letter to his late wife who, it can be supposed, is haunting him:

What wicked thing have I done to thee that I should have come to this evil pass? What have I done to thee? But what thou hast done to me is to have laid hands on me although I had nothing wicked to thee. From the time I lived with thee as thy husband down to today, what have I done to thee that I need hide? When thou didst sicken of the illness which thou hadst, I caused a master-physician to be fetched&#; I spent eight months without eating and drinking like a man. I wept exceedingly together with my household in front of my street-quarter. I gave linen clothes to wrap thee and left no benefit undone that had to be performed for thee. And now, behold, I have spent three years alone without entering into a house, though it is not right that one like me should have to do it. This have I done for thy sake. But, behold, thou dost not know good from bad.[8]

Ib (heart)[edit]

This exquisite gold and green stone heart scarab belonged to Hatnofer, the mother of the prominent 18th dynasty state official Senenmut, who served under the female king and pharaoh Hatshepsut. The tomb of Ramose and Hatnofer was found intact by archaeologists at Sheikh Abd el-Qurna, in Thebes. The scarab is today on display at the Metropolitan Museum of Art

An important part of the Egyptian soul was thought to be the jb (ib), or heart. The heart[9] was believed to be formed from one drop of blood from the heart of the child's mother, taken at conception.[citation needed] To ancient Egyptians, the heart was the seat of emotion, thought, will, and intention, evidenced by the many expressions in the Egyptian language which incorporate the word jb. Unlike in English, when ancient Egyptians referenced the jb they generally meant the physical heart as opposed to a metaphorical heart. However, ancient Egyptians usually made no distinction between the mind and the heart with regard to emotion or thought. The two were synonymous.[citation needed]

In the Egyptian religion, the heart was the key to the afterlife. It was essential to surviving death in the nether world, where it gave evidence for, or against, its possessor. Like the physical body (ẖt), the heart was a necessary part of judgement in the afterlife and it was to be carefully preserved and stored within the mummified body with a heart scarab carefully secured to the body above it to prevent it from telling tales. According to the text of the Books of Breathing:

They drag Osiris in]to the Pool of Khonsu, and likewise [the Osirism Hor, justified] born of Taikhebyt, justified after he has grasped his heart. They bury the Book of Breathings which [Isis] made, which is written on both its inside and outside, (wrapped) in royal linen, and it is placed [under] the left arm near his heart.[10]

It was thought that the heart was examined by Anubis and the deities during the Weighing of the Heart ceremony. If the heart weighed more than the feather of Maat, it was immediately eaten by the monster Ammit, and the soul became eternally restless.

Ka (vital essence)[edit]

The kꜣ (ka) 𓂓 was the Egyptian concept of vital essence, which distinguishes the difference between a living and a dead person, with death occurring when the kꜣ left the body. The Egyptians believed that Khnum created the bodies of children on a potter's wheel and inserted them into their mothers' bodies. Depending on the region, Egyptians believed that Heqet or Meskhenet was the creator of each person's kꜣ, breathing it into them at the instant of their birth as the part of their soul that made them be alive. This resembles the concept of spirit in other religions.

The Egyptians also believed that the kꜣ was sustained through food and drink. For this reason food and drink offerings were presented to the dead, although it was the kꜣw within the offerings that was consumed, not the physical aspect. In the Middle kingdom a form of offering tray known as a soul house was developed to facilitate this.[11][12] The kꜣ was often represented in Egyptian iconography as a second image of the king, leading earlier works to attempt to translate kꜣ as double.

In the Old Kingdom private tombs, artwork depicted a "doubleworld" with essential people and objects for the owner of the ka. As Ancient Orient Curator Andrey Bolshakov explains: "The notion of the ka was a dominating concept of the next life in the Old Kingdom. In a less pure form, it lived into the Middle Kingdom, and lost much of its importance in the New Kingdom, although the ka always remained the recipient of offerings."[13](p )

Ba (personality)[edit]

Bꜣ takes the form of a bird with a human head.

The bꜣ (Egyptological pronunciation: ba) 𓅽 was everything that makes an individual unique, similar to the notion of 'personality'. In this sense, inanimate objects could also have a bꜣ, a unique character, and indeed Old Kingdompyramids often were called the bꜣ of their owner. The bꜣ is an aspect of a person that the Egyptians believed would live after the body died, and it is sometimes depicted as a human-headed bird flying out of the tomb to join with the kꜣ in the afterlife.[14]

In the Coffin Texts, one form of the bꜣ that comes into existence after death is corporeal—eating, drinking and copulating. Egyptologist Louis Vico Žabkar argues that the bꜣ is not merely a part of the person but is the person himself, unlike the soul in Greek, or late Judaic, Christian or Muslim thought. The idea of a purely immaterial existence was so foreign to Egyptian thought that when Christianity spread in Egypt, they borrowed the Greek word ψυχήpsychē to describe the concept of soul instead of the term bꜣ. Žabkar concludes that so particular was the concept of the bꜣ to ancient Egyptian thought that it ought not to be translated but instead the concept be footnoted or parenthetically explained as one of the modes of existence for a person.[15]

In another mode of existence the bꜣ of the deceased is depicted in the Book of the Dead returning to the mummy and participating in life outside the tomb in non-corporeal form, echoing the solar theology of Ra uniting with Osiris each night.[16]

The word bꜣw (baw), plural of the word bꜣ, meant something similar to "impressiveness", "power", and "reputation", particularly of a deity. When a deity intervened in human affairs, it was said that the bꜣw of the deity were at work.[17]

Shut (shadow)[edit]

A person's shadow or silhouette, šwt (shut), is always present. Because of this, Egyptians surmised that a shadow contains something of the person it represents. Through this association, statues of people and deities were sometimes referred to as shadows.

The shadow was also representative to Egyptians of a figure of death, or servant of Anubis, and was depicted graphically as a small human figure painted completely black. In some cases the šwt represented the impact a person had on the earth. Sometimes people (usually pharaohs) had a shadow box in which part of their šwt was stored.[18]

In a commentary to The Egyptian Book of the Dead (BD), Egyptologist Ogden Goelet, Jr. discusses the forms of the shadow: "In many BD papyri and tombs the deceased is depicted emerging from the tomb by day in shadow form, a thin, black, featureless silhouette of a person. The person in this form is, as we would put it, a mere shadow of his former existence, yet nonetheless still existing. Another form the shadow assumes in the BD, especially in connection with gods, is an ostrich-feather sun-shade, an object which would create a shadow."[19]

Sekhem (form)[edit]

Little is known about the Egyptian interpretation of this portion of the soul. Many scholars define sḫm (sekhem) as the living force or life-force of the soul which exists in the afterlife after all judgement has been passed. However, sḫm is also defined in a Book of the Dead as the "power" and as a place within which Horus and Osiris dwell in the underworld.[2]

Ren (name)[edit]

As a part of the soul, a person's rn (𓂋𓈖 'name') was given to them at birth and the Egyptians believed that it would live for as long as that name was spoken, which explains why efforts were made to protect it and the practice of placing it in numerous writings. It is a person's identity, their experiences, and their entire life's worth of memories. For example, part of the Books of Breathing, a derivative of the Book of the Dead, was a means to ensure the survival of the name. A cartouche often was used to surround the name and protect it. Conversely, the names of deceased enemies of the state, such as Akhenaten, were hacked out of monuments in a form of damnatio memoriae. Sometimes, however, they were removed in order to make room for the economical insertion of the name of a successor, without having to build another monument. The greater the number of places a name was used, the greater the possibility it would survive to be read and spoken.

Akh (intellect)[edit]

The ꜣḫ "(magically) effective one"[14] was a concept of the dead that varied over the long history of ancient Egyptian belief. Relative to the afterlife, akh represented the deceased, who was transfigured and often identified with light.[13](p 7)

It was associated with thought, but not as an action of the mind; rather, it was intellect as a living entity. The ꜣḫ also played a role in the afterlife. Following the death of the ẖt (physical body), the bꜣ and kꜣ were reunited to reanimate the ꜣḫ.[20][full citation needed] The reanimation of the ꜣḫ was only possible if the proper funeral rites were executed and followed by constant offerings. The ritual was termed s-ꜣḫ "make (a dead person) into an (living) ꜣḫ". In this sense, it even developed into a sort of ghost or roaming dead being (when the tomb was not in order any more) during the Twentieth Dynasty. An ꜣḫ could do either harm or good to persons still living, depending on the circumstances, causing e.g., nightmares, feelings of guilt, sickness, etc. It could be invoked by prayers or written letters left in the tomb's offering chapel also in order to help living family members, e.g., by intervening in disputes, by making an appeal to other dead persons or deities with any authority to influence things on earth for the better, but also to inflict punishments.

The separation of ꜣḫ and the unification of kꜣ and bꜣ were brought about after death by having the proper offerings made and knowing the proper, efficacious spell, but there was an attendant risk of dying again. Egyptian funerary literature (such as the Coffin Texts and the Book of the Dead) were intended to aid the deceased in "not dying a second time" and to aid in becoming an ꜣḫ.


Ancient Egyptians believed that death occurs when a person's kꜣ leaves the body. Ceremonies conducted by priests after death, including the "opening of the mouth (wp r)", aimed not only to restore a person's physical abilities in death, but also to release a Ba's attachment to the body. This allowed the bꜣ to be united with the kꜣ in the afterlife, creating an entity known as an ꜣḫ.

Egyptians conceived of an afterlife as quite similar to normal physical existence – but with a difference. The model for this new existence was the journey of the Sun. At night the Sun descended into the Duat or "underworld". Eventually the Sun meets the body of the mummified Osiris. Osiris and the Sun, re-energized by each other, rise to new life for another day. For the deceased, their body and their tomb were their personal Osiris and a personal Duat. For this reason they are often addressed as "Osiris". For this process to work, some sort of bodily preservation was required, to allow the bꜣ to return during the night, and to rise to new life in the morning. However, the complete ꜣḫs were also thought to appear as stars.[21] Until the Late Period, non-royal Egyptians did not expect to unite with the Sun deity, it being reserved for the royals.[22]

The Book of the Dead, the collection of spells which aided a person in the afterlife, had the Egyptian name of the Book of going forth by day. They helped people avoid the perils of the afterlife and also aided their existence, containing spells to ensure "not dying a second time in the underworld", and to "grant memory always" to a person. In the Egyptian religion it was possible to die in the afterlife and this death was permanent.

The tomb of Paheri, an Eighteenth Dynasty nomarch of Nekhen, has an eloquent description of this existence, and is translated by James Peter Allen as:

Your life happening again, without your ba being kept away from your divine corpse, with your ba being together with the akh You shall emerge each day and return each evening. A lamp will be lit for you in the night until the sunlight shines forth on your breast. You shall be told: "Welcome, welcome, into this your house of the living!"[14]


  1. ^ The Ancient Egyptian terms used are as follows:
    • ẖt (Middle Egyptian /ˈçuːwaʔ/, Coptic ϩⲏ) "physical body";
    • the sꜥḥ "spiritual body";
    • the rn (/ɾin/, Coptic ⲣⲁⲛ or ⲗⲉⲛ) "name, identity";
    • the bꜣ "personality";
    • the kꜣ (/kuʔ/, Old Egyptian /kuʁ/) "double";
    • the jb (/jib/, Coptic ⲉⲡ) "heart";
    • the šwt "shadow"; the sḫm (/saːχam/) "power, form".
    The ꜣḫ (/ʁi:χu/, Coptic ⲓϧ) is the combined spirits of a dead person that has successfully completed its transition to the afterlife.[2]


  1. ^Pinch, Geraldine (). Egyptian Mythology: A Guide to the Gods, Goddesses, and Traditions of Ancient Egypt. Oxford University Press.
  2. ^ abcBudge, E.A. Wallis (). The Book of the Dead: The Papyrus of Ani in the British Museum. British Museum.
  3. ^ abDavid, Rosalie (). Religion and Magic in Ancient Egypt. Penguin Books. p.&#;
  4. ^Ikram, Salima (). Death and Burial in Ancient Egypt. Longman. ISBN&#;.
  5. ^Nardo, Don (). Exploring Cultural History - Living in Ancient Egypt. Thomson/Gale. p.&#;
  6. ^Miniaci, Gianluca (). "The case of the third intermediate period 'shabti-maker (?) of the Amun domain' diamun / padiamun and the change in conception of shabti-statuettes". The Journal of Egyptian Archaeology. : – JSTOR&#;
  7. ^Mojsov, Bojana (Winter ). "The ancient Egyptian underworld in the tomb of Sety&#;I: Sacred books of eternal life". The Massachusetts Review. 42 (4): – JSTOR&#;
  8. ^Nardo, Don. Living in Ancient Egypt. Thomson/Gale. p.&#;
  9. ^"Ib". Encyclopedia Britannica. ancient Egyptian religion. Retrieved
  10. ^Rhodes, Michael (). Translation of the Book of Breathings. Brigham young University.
  11. ^"soul house". British Museum Collection online. British Museum. Retrieved 30 November
  12. ^"Soul-houses". Digital Egypt for Universities. University College London. Retrieved 21 October
  13. ^ abAndrey O. Bolshakov (). The ancient gods speak: a guide to Egyptian religion. Oxford, New York: Oxford University Press. p.&#; ISBN&#;.
  14. ^ abcAllen, James W. (). Middle Egyptian: An Introduction to the Language and Culture of Hieroglyphs. Cambridge, UK: Cambridge University Press. ISBN&#;.
  15. ^Žabkar, Louis V. (). A Study of the Ba Concept In Ancient Egyptian Texts(PDF). University of Chicago Press. pp.&#;– LCCN&#;
  16. ^Oxford Guide: The Essential Guide to Egyptian Mythology, James P. Allen, p. 28, Berkley, , ISBN&#;X
  17. ^Borghouts, Joris Frans (). Demarée, Robert Johannes; Janssen, Jacobus Johannes (eds.). "Divine Intervention in Ancient Egypt and Its Manifestation (bꜣw) In Gleanings from Deir el-Medîna". Egyptologische Uitgaven, Leiden: Nederlands Instituut Voor Het Nabije Oosten: 1–
  18. ^"Monuments and the Parts of the Soul". Erenow. Retrieved 5 February
  19. ^
  20. ^Egyptology online,
  21. ^Frankfort, Henri (). Ancient Egyptian Religion: An Interpretation. Courier Corporation. p.&#; ISBN&#;.
  22. ^26th Dynasty stela descriptionArchived at the Wayback Machine from Kunsthistorisches Museum Vienna


Further reading[edit]

  • Allen, James Paul (). "Ba". In Redford, Donald Bruce (ed.). The Oxford Encyclopedia of Ancient Egypt. 1. Oxford, UK / New York, NY / Cairo, EG: Oxford University Press / The American University in Cairo Press. pp.&#;–
  • Allen, James P. (). Middle Egyptian: An introduction to the language and culture of hieroglyphs. Cambridge University Press.
  • Borghouts, Joris Frans (). "Divine intervention in ancient Egypt and its manifestation (b3w)". In Demarée, Robert Johannes; Janssen, Jacobus Johannes (eds.). Gleanings from Deir el-Medîna. Egyptologische Uitgaven. 1. Leiden, NL: Nederlands Instituut voor het Nabije Oosten. pp.&#;1–
  • Borioni, Giacomo C. (). Der Ka aus religionswissenschaftlicher Sicht. Veröffentlichungen der Institute für Afrikanistik und Ägyptologie der Universität Wien. Universität Wien.
  • Burroughs, William S. (). The Western Lands (fiction). Viking Press.
  • Friedman, Florence Margaret Dunn (). On the Meaning of Akh (3ḫ) in Egyptian Mortuary Texts. Department of Classical and Oriental Studies (doctoral dissertation thesis). Waltham, MA: Brandeis University.
  • Friedman, Florence Margaret Dunn (). "Akh". In Redford, Donald Bruce (ed.). The Oxford Encyclopedia of Ancient Egypt. 1. Oxford, UK / New York, NY / Cairo, EG: Oxford University Press / The American University in Cairo Press. pp.&#;47–
  • Žabkar, Louis Vico (). A Study of the Ba Concept in Ancient Egyptian Texts. Studies in Ancient Oriental Civilization. 34. Chicago, IL: University of Chicago Press.

Divine Masters, Ancient Wisdom: Activations to Connect with Universal Spiritual Guides

Kyle Gray

Format: Hardback

Publisher: Hay House UK Ltd

Published: 20th Apr '21

The Ascended Masters are enlightened souls who walked the Earth before us and now offer their wisdom and light to the world. Anyone can connect and work with the Ascended Masters. This book will help you open to their divine intelligence and receive their support and guidance as your sacred journey unfolds.


Discover new tools and wisdom to connect with the Ascended Masters and receive their guidance, healing, protection and support on your spiritual path. The Ascended Masters are enlightened souls who walked the Earth (and sometimes other planets) before us and now offer their wisdom and light to the world. You may already know some of them &#; Buddha, Mother Mary and even the Egyptian goddess Isis &#; but there are many more who can bring healing and love into your life. In the first book on the Ascended Masters for many years, bestselling author Kyle Gray will help you to unveil the mystery of these keepers of ancient wisdom. You&#;ll discover: * an easy-to-understand history of 33 of the Ascended Masters and how they ascended for the greater good of humanity ? * activations and visualizations to welcome the energy of these incredible spiritual allies into your world ? * powerful exercises and tools to raise your vibration and heighten your intuitive connection ? * how to access the Council of Light and etheric retreats for healing and guidance Anyone can connect and work with the Ascended Masters. This book will help you open to their divine intelligence and receive their support and guidance as your sacred journey unfolds.

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Spirit guide

For other uses, see Spirit guide (disambiguation).

A spirit guide, in Western spiritualism, is an entity that remains as a discarnate spirit to act as a guide or protector to a living incarnated human being.


In traditional African belief systems, well before the spread of Christianity and Islam, Africans believed and continue to believe in the eternal and ubiquitous spirit of the ancestors and the Almighty God.[1] The ancestors are thought of as the ‘living-dead’, who continue to show a compassionate interest in the daily lives of their living descendants.[2] Ancestor spirit guides are superior to the living and may include deceased parents, grandparents, great-grandparents, uncles or aunts. It is believed that because they have crossed over to the other side of life, the spirit guides act as mediators between the living and the Almighty God. This way of life is regarded as ancestor reverence, communication or remembering, and not as ancestor worship per se.[3]

According to Western theosophical doctrine, spirit guides are not always of human descent. Some spirit guides live as energy, in the cosmic realm, or as light beings, which are very high level spirit guides. Some spirit guides are persons who have lived many former lifetimes, paid their karmic debts, and advanced beyond a need to reincarnate. Many devotees believe that spirit guides are chosen on "the other side" by human beings who are about to incarnate and wish assistance.

Some early modern Spiritualists did not favor the idea of spirit guides. Spiritualist author and medium E.W. Wallis, writing in A Guide to Mediumship and Psychic Unfoldment, expressed the opinion that the notion of spirit guides is disempowering and disrespectful to both spirits and living people. Although he does not deny that seeking people may be helped by spirits here and there, he decries the idea that said spirits are appointed or assigned to do nothing but help the living. He advises would-be mediums to steer clear of the notion that they are being "guided" unless they have demonstrable proof that such is the case.[4]

Firsthand accounts[edit]

Theresa Caputo, the Long Island-based, Pigasus Award-winning "medium" of the reality TV series Long Island Medium, simply calls her guide "Spirit", claiming that it is an entity that she has been able to sense since she was four years old.[5]

American Spiritualists of the 19th and 20th centuries often described their guides as resembling Native Americans. One popular spirit guide of this type, encountered by many Anglo-American Spiritualists, was named White Hawk. Among African-American Spiritualists, especially those in churches that were founded by or influenced by Mother Leafy Anderson, the Native American guide was named Black Hawk, and was presumed to be the spirit of the Sac tribe warrior of the same name.[6]

See also[edit]


  1. ^Mokgobi, M. Understanding traditional African healing. Originally published Ibadan, Nigeria&#;: LAP Publications, Ibadan, Nigeria&#;: LAP Publications. p
  2. ^Van Dyk, AC., Traditional African beliefs and customs: Implications for AIDS education and prevention in Africa, South African Journal of Psychology. ;31(2)
  3. ^Berg, A., Transcult Psychiatry, Jun; 40(2):p
  4. ^Wallis, E.W. and M.H., A Guide to Mediumship and Psychic Unfoldment. Originally published Reprint edition by Health Research , p. ,
  5. ^Gilbert, Ryan (June 26, ). "Theresa Caputo Says Life As 'Long Island Medium' Is 'Bananas'". Hartford Courant.
  6. ^Berry, Jason (November 1, ). The Spirit of Blackhawk: A Mystery of Africans and Indians. University Press of Mississippi.
Spirit Guides: What Are They and What Do They Do?

Archangels & Angels

Archangels and angels are spiritual beings whose primary function is to act as intermediaries between mortals and God. Angels have fascinated human beings for millennia. Angels are always willing to be of assistance. They love you and want you to be happy. They will never interfere in your life unless you ask for their assistance. Angels can’t do anything for you directly, but they can guide you, make suggestions, and help you avoid potential obstacles. In return, they simply ask that you deepen your connection with your spirit and open your heart to the powerful forces of love and gratitude. Surprisingly, the angelic realms are structured and have hierarchies.


The process of becoming a saint is called canonization. For someone to be canonized in the Catholic Church, the local bishop must first investigate the person’s life. If he or she is deemed worthy, the next step is beatification. To be beatified, a candidate must be responsible for at least one posthumous miracle. After beatification, the saint must be responsible for at least one more miracle. Saints are a wonderful reminder of what is possible. They are normal human beings who took the time to develop a deep and profound connection to God. Due to that connection, they were able to perform miracles. What miracles would you like them to help you create in your life?

Ascended Masters & Master Teachers

Ascended masters are enlightened people who have chosen to continue to serve humanity after their ascension. They have released their limiting beliefs and can see all of life through the eyes of love. Spirit guides are spiritual beings that are willing to act as guides. They are very similar to guardian angels and are more than willing to help you if you just ask them. They won’t do the work for you, but they will give you a more expansive perspective and help you make choices. Master teachers are beings that love to teach people and help them let go of their limiting beliefs. If you ask for directions, they will help you find the easiest and most direct route to where you want to go.

Goddesses & Deities

The gods and goddesses are always willing to help. In return, they expect you to open your heart and your mind to their love and to deepen your connection to your spirit. They know your perfection and know you are a spiritual being. They will never demand that you do anything, but they will suggest you take certain actions and spend some time developing your spiritual practices. Take some time to get to know them. Open your heart and allow yourself the gift of developing a deep and intimate connection with them and with your own divinity.


Guides egyptian spirit

Angels, Spirit Guides & Goddesses: A Guide to Working with Divine Beings in Your Daily Life

Enter the World of Spirits!

The Encyclopedia of Spirits is a comprehensive and entertaining A to Z of spirits from around this world and the next. Within these pages meet love goddesses and disease demons, guardians of children and guardians of cadavers. Discover Celtic goddesses and goddesses of the Kabbalah, female Buddhas, African Powers, Dragon Ladies, White Ladies, Black Madonnas, the Green Man, the Green Fairy, lots and lots of ghosts, djinn, mermaids, fairies, and more. From the beneficent to the mischievous, working with these spirits can bring good fortune, lasting love, health, fertility, revenge, and relief. Discover:

  • The true identities of over one thousand spirits (as well as their likes and dislikes)
  • How to communicate with specific spirits for your own benefit
  • How to recognize these spirits when they manifest themselves
  • The mythological and historical events associated with specific spirits
  • The colors, days, numbers, and astrological signs associated with specific spirits

The Encyclopedia of Spirits also provides an overview of the role of spirit communication throughout history and a general guide to working with spirits. No matter what your life's problems or desires, this book can guide you to the right spirits who can help fulfill your dreams. For the spiritual adept, the amateur, or the simply curious, the Encyclopedia of Spirits will inform, inspire, and delight.

MEET YOUR SPIRIT GUIDES (Guided Meditation) 528Hz

I'll arrange the St. Bartholomew's night for you. No, you have to slow down.

Now discussing:

Aliyik. More. Yes. More.

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