Angel Touch Cyprus by Helen Demetriou

Angel Touch Cyprus by Helen Demetriou Therapies that will make you feel like you have truly been touched by an Angel...

Helen Demetriou is a qualified Metaphysical and Complimentary Therapist, Angel Lightworker and the founder of Arcturian Healing Technology and AngelCraft Healing Therapy. Helen uses a combination of science and art to rejuvenate the mind, body and soul, having a close connection and relationship with many light beings such as the Angels, Archangels, Saints, Elohim Gods, Ascended masters. She also

channels and heals with the Arcturians, Pleiadians, Siriuns, Lyrans, and many other off plant species. With their guidance and energy she is able to alleviate pain and stress and soothe emotional imbalances. A natural born healer, medium and intuitive, Helen saw and communicated with Angels and spirits as a child, and in her adulthood she answered her calling and embarked on studies to strengthen her abilities in order to offer her unique and loving style of serving the light in others. One of her jobs on our wonderful planet is to be an Earth Guide to fellow Lightworkers and Crafters of the Wise by expertly guiding them in their awakening and shining a light onto their path. Helen is dedicated to resurrecting the Goddess once again into the consciousness of humanity and strives to bring balance by integrating the divine masculine and feminine frequencies within all. In her ebooks, which can be found at Esophoria Mystery School, she expresses the principles of the God and Goddess that live within both men and women on Earth. Her channeled messages can also be found at https://sanctarosablog.wordpress.com/

Helen’s walk on earth she has studied many metaphysical subjects and healing and complementary arts. Her credentials include:



Doctorate in the Philosophy of Metaphysical Science
Diploma in Aromatherapy
Diploma in Reflexology
Diploma in Hot Stone Therapy
Diploma in Meditation Teaching

She is a:

Certified Reiki Master / Teacher
Certified Angel Reiki Master / Teacher
Certified Angel Lightworker
Certified Atlantian Reiki Master / Teacher
Certified Shamballa MDH Master / Teacher
Certified Reiki Gold Master / Teacher
Certified KaHuna Reiki Master / Teacher
Certified Energy & Magic of the Fairies Master / Teacher
Certified Elemental Reiki Master / Teacher
Certified Kundalini Reiki Master / Teacher
Certified Kwan Yin Healing Master / Teacher
Certified Elven Shamanic Healing Master / Teacher
Certified SEKHEM Healer
Certified Shamanic Healer

Helen is based in Cyprus but offers distance services wherever you live in the world. You can enjoy Helen's self help videos by visiting her YouTube channel at: http://www.youtube.com/user/Helenhealer

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05/06/2026

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05/06/2026
🧿 THE HAND OF INANNA ⭐️ VENUS ⭐️ MIRIAM 🧿The symbol known today as the hamsa is one of the oldest sacred emblems in the ...
04/06/2026

🧿 THE HAND OF INANNA ⭐️ VENUS ⭐️ MIRIAM 🧿

The symbol known today as the hamsa is one of the oldest sacred emblems in the Near Eastern world. Its earliest form appears in ancient Mesopotamia, the land of Inanna and Ishtar, where the open right hand was understood as a direct extension of divine agency.

Archaeological finds include carved stone amulets inscribed with cuneiform invocations. These objects were carried as living talismans, portable manifestations of the goddess, embodiments of her power to protect, to bless, to see, and to intervene.

In the cult of Aphrodite the hand became known as the Hand of Venus, a talisman of beauty, fertility, erotic power, and protection. Venus was not only the goddess of love. She was the guardian of women, the protector of childbirth, and the one who shielded the vulnerable from envy and malice.

The Hand of Venus was worn to attract blessing and to repel the destructive force of the evil eye. It carried the radiance of the goddess herself, the luminous field that both charms and protects.

The Hand of Venus preserved the dual nature of the Mesopotamian goddess.

Inanna and Ishtar were both destroyers of evil and givers of life. Venus inherited this dual nature. She blessed and she shielded. She attracted and she deflected. The hand was the instrument of her will.

As the symbol moved into the Abrahamic traditions it was reinterpreted but never erased.

In Judaism it became associated with Miriam, sister of Moses, and appears in Kabbalistic manuscripts where the hand is linked to the Hebrew letter shin, the initial of Shaddai, one of the divine names.

Among Sephardic and Mizrahi communities the hamsa became a central household emblem placed above doorways and worn as jewellery for protection.

In Christianity, especially among Levantine communities, the symbol became the Hand of Mary known in Arabic as Kef Miryam. It was used to bless homes, protect infants, and guard against misfortune. Its power was so widely recognised that in sixteenth century Spain an ecclesiastical council under Emperor Charles V attempted to ban its use.

In Islam the hamsa became known as the Hand of Fatima honouring Fatima Zahra daughter of the Prophet Muhammad. It symbolised purity, patience, and divine protection. Although Islam adopted the hand with reverence the symbol itself predates Islam by millennia.

Across all these cultures the hamsa is linked to the evil eye, the destructive force of envy and malice.

The inclusion of an eye within the palm is not a later addition. It is the oldest layer of the symbol.

Inanna was called the one who sees the hearts of men. Ishtar was the one whose eyes were lamps. Tanit was the one who sees from the heights. Venus was the one whose beauty reveals truth. Mary was the one who pondered all things inwardly. Fatima was the one whose purity illuminated the unseen. The eye in the hand is the goddess who sees and therefore protects. It is the gaze that dissolves harm.

The materials used to create the hamsa reveal its sacred function. Silver was chosen for purity and magical potency. Jet was carved for its ability to absorb negativity. Red pigment, sometimes mixed with sacrificial blood, was painted on walls to repel misfortune. The hand was placed above the rooms of expectant mothers and newborns. The fingers spread apart to ward off evil or held together to draw in good fortune.

The hamsa is not a symbol that belongs to any single religion. It is the signature of a migrating Venus Goddess current, a lineage of feminine power that moves through cultures while retaining its essence.

This current begins with Inanna, the first fully developed Venus deity in recorded history. It continues through Ishtar, who inherited Inanna’s celestial identity as the Morning and Evening Star. It flows into Tanit, whose Phoenician cult preserved the star of the goddess and the protective hand. It becomes the Hand of Venus in the Hellenistic world, where Aphrodite carried the ancient Near Eastern traits of erotic sovereignty, fertility, and protective magic.

This same Venus current then enters the Abrahamic traditions. It becomes the Hand of Miriam in Judaism, the Hand of Mary in Christianity, and the Hand of Fatima in Islam. The names change. The Venus Goddess does not.The hand is the place where the Venus Goddess touches the world. It is the boundary between the seen and the unseen. It is the shield against malice and the conduit of blessing. It is the eye that sees what human eyes cannot.

Hand of Ishtar equals 738 equals Miriam of Magdala. The Magdalene current is a Venus current. The Inanna current is a Venus current. They are two faces of the same ancient lineage.

English Gematria

🌹 HAND OF ISHTAR = 738 = MIRIAM OF MAGDALA =

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The carved stone fragment is a Mesopotamian amulet known as a Qat Ishtar or Qat Inanna, meaning “Hand of Ishtar” or “Hand of Inanna.” It is one of the earliest sacred hand symbols in human history. The open right hand was understood as the direct extension of the goddess’s power — the place where she protected, blessed, and intervened. The short cuneiform inscriptions carved along the fingers are invocations to the goddess, each one calling upon a specific aspect of her authority. The circular markings at the base of the fingers represent stars, identifying the hand with the planet Venus, the celestial identity of Inanna and Ishtar as the Morning and Evening Star.

This amulet was not decorative. It was a portable embodiment of the goddess herself, carried or placed in temples to invoke her presence. It is the earliest physical expression of the protective hand that later appears as the Hand of Venus, the Hand of Miriam, the Hand of Mary, and the Hand of Fatima. The meaning remains constant across cultures: the hand that sees, shields, and blesses. This object stands at the root of the entire Venus Goddess current — the lineage of the protective hand that migrated through civilisations while retaining its sacred essence.

Ritual Use of Qāt Ishtar Amulets

Qāt Ishtar amulets were used in Mesopotamia as active instruments of divine protection. They were not symbolic charms but objects believed to carry the literal presence of the goddess. In ritual practice, the amulet was held, touched, or placed upon the body to invoke the protective force of Ishtar. Priests and devotees pressed the carved hand against the forehead, chest, or threshold of a home while reciting short cuneiform invocations similar to those inscribed on the fingers. The open hand was understood as the boundary the goddess established between the supplicant and harm.

These amulets were also placed in temples, shrines, and household altars as standing guardians. When positioned at doorways, they marked the entrance as being under the watch of the goddess. When carried on the body, they served as a portable extension of her power, ensuring that the wearer moved within her protection. In healing rites, the Qāt Ishtar was passed over the afflicted area of the body to draw out misfortune, illness, or the influence of the evil eye. The circular star‑marks at the base of the fingers invoked the celestial aspect of the goddess as Venus, calling down her radiant, purifying light.

In every context, the ritual function of the Qāt Ishtar was the same: to make the goddess present. The amulet acted as her hand in the world — the hand that shields, the hand that blesses, the hand that sees.

Helen Demetriou

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04/06/2026

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02/06/2026

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24/05/2026

22/05/2026

The angelic question in Luke 24, Why do you seek the living among the dead, is one of the most quietly devastating lines...
19/05/2026

The angelic question in Luke 24, Why do you seek the living among the dead, is one of the most quietly devastating lines in the New Testament. Set apart from the Resurrection narrative, it becomes a spiritual axiom, a mirror held up to the human soul. It is not merely a statement about a missing body but a revelation about the nature of life, the nature of consciousness, and the tragic tendency of human beings to search for the sacred in the very places where it cannot be found.

The women at the tomb came with love, devotion, and grief. Yet they also came with an assumption: that Christ belonged to the realm of the dead. They came expecting to find a co**se and with the logic of mortality. The angels’ question is therefore not a rebuke but an awakening and exposes the fundamental error at the heart of human searching.

They were looking for someone dead, but He is always alive and sought the eternal through the categories of the temporary. They were approaching the divine with the eyes of the unawakened self.

This is where the verse becomes universal and is not just about the tomb in Jerusalem but also about the tombs we build inside ourselves and the places we return to out of habit, even though they no longer contain life.

It is about the people we cling to who cannot nourish us and the identities we refuse to release even though they have died. It is about the inner chambers where we store what has completed its cycle yet still exerts a gravitational pull.

To seek the living among the dead is to look for fulfilment in the material world alone and expect the ego to provide what only spirit can give, to search for meaning in the very places that drain us. It is to look for the eternal in the temporary, the infinite in the finite, the sacred in the realm of the spiritually asleep. The spiritually dead are not evil but they are simply inwardly dormant, turned inward upon themselves, trapped in the narrow orbit of ego, appetite, fear, and habit. They live in a world of surfaces.

They cannot perceive the living presence of the divine because their inner senses are not yet awake.

Orthodox mysticism speaks constantly of this distinction. The Fathers describe two kinds of life: the life of the body and the life of the spirit. The first is biological. The second is luminous. The first is temporary. The second is eternal. The first can be lived without awareness. The second requires awakening. This is why Christ speaks of those who have a name that they live yet are dead and this is why He says, "Let the dead bury their dead".

He is not speaking of co**ses but about the states of consciousness.

The angels’ question therefore becomes a spiritual compass. It teaches the seeker where not to look. Do not look for the living presence in the company of the inwardly dead. Do not expect spiritual nourishment from those who have no inner life. Do not seek wisdom from those who are trapped in ego. Do not look for awakening in the places where consciousness is asleep. The divine is not found in the realm of the dead but in the realm of the living, the realm where the heart is open, where the soul is receptive, where the inner senses are alive.

There is also a deeper mystical layer. In esoteric Christianity, Christ is not simply alive; He is Life itself. He is the uncreated energy that sustains all existence, the flame that cannot be extinguished, the consciousness that cannot be confined. To seek Him among the dead is to look for the uncreated within the created, the eternal within the decayed, the infinite within the finite.

It is to search for the divine in the realm of forms rather than in the realm of essence. It is to cling to the shell after the life has departed.

The angels’ question is therefore addressed to every soul.

Why do you seek the living among the dead? Why do you look for the divine in the places where spirit no longer dwells?
Why do you cling to what has already completed its purpose?
Why do you return to the tombs of your own past when the living presence is already ahead of you?
Why do you expect the ego to provide what only the awakened heart can receive?

The verse becomes a call to spiritual discernment. It teaches the soul to recognise where life is and where life is not. It teaches that the divine is always encountered in the living moment, in the present awareness, in the inner stillness where the heart is open. It teaches that the sacred cannot be found in what has died within us, whether that is an old belief, an old identity, or an old way of seeing. It teaches that the living presence is always moving, always unfolding, always ahead, never behind.

In this sense, the verse is not about the Resurrection alone but about the nature of spiritual life itself and about the movement from death to life that every soul must undergo. It is about the awakening from the tomb of the ego into the living light of spirit and the shift from the realm of the dead to the realm of the living. It is about the eternal truth that the divine is always alive, always present, always waiting to be found by those who know where to look.

The spiritually dead in the modern world

The spiritually dead today are not lying in graves; they are scrolling endlessly, chasing validation, numbing themselves, altering their bodies, and mistaking attention for love. They are alive biologically but inwardly hollow, disconnected from the living current of spirit.

They are the ones who live entirely in the realm of the ego, the realm of surfaces, the realm of performance. They are not evil. They are simply asleep. They are spiritually dormant, unaware that there is a deeper life available to them.

Social media as a modern tomb

Social media is a perfect example. It is a realm of shadows, projections, curated identities, and artificial significance. People go there seeking connection, validation, belonging, and purpose and they are seeking the living among the dead. They are looking for real life in a realm of images and soul nourishment in a place built on comparison, envy, and performance.

The spiritually dead scroll endlessly because they are trying to fill an inner void with outer noise and trying to awaken through distraction. They are trying to feel alive through stimulation but the living presence cannot be found there.

Clout chasing and the hunger for recognition

Clout chasing is another form of spiritual deadness. It is the attempt to create a self through the eyes of others and the egos desperate attempt to feel real by being seen.

But this is a dead realm. It is a realm of mirrors, not substance. It is a realm where the soul starves while the persona grows fat.

To seek the living among the dead is to look for identity in the reactions of strangers. It is to look for worth in numbers. It is to look for meaning in applause. But applause is not life. It is noise.

Drugs and the search for artificial transcendence

Drugs are another tomb. They offer a counterfeit version of spiritual experience. They mimic transcendence without transformation. They open the door to altered states but not to awakened states. They give the illusion of depth while leaving the soul unchanged.

People turn to substances because they are hungry for the living presence, for the inner light, for the sense of being more than the small self. But they seek it among the dead. They look for spirit in chemicals. They look for awakening in numbness. They look for life in dissolution.

Body augmentation and the worship of the outer shell

Plastic surgery and body augmentation are not inherently wrong, but they become spiritually deadening when they are used to replace inner transformation with outer alteration. When the body becomes a project, the soul is forgotten and the outer form becomes the obsession, the inner life withers.

This is another way of seeking the living among the dead. It is the attempt to find self worth in the physical shell rather than in the living essence and the belief that changing the surface will heal the depth. But the depth cannot be reached through the surface.

The esoteric meaning for our time

The angels’ question becomes a spiritual diagnosis of the modern world. The living presence is not found in the realm of distraction, performance, addiction, or vanity. It is found in the realm of the heart, the realm of awareness, the realm of stillness, the realm of truth.

The verse is therefore not a historical remark. It is a spiritual warning for our age and the voice of spirit calling the soul out of the digital graveyard, out of the ego’s illusions, out of the dead places where we keep searching for life.

It is the reminder that the living can only be found among the living. The awakened can only be found among the awakened. The divine can only be found where the heart is open.

The irony of modern rejection

It is important to remember that this verse comes from the New Testament, a text that many in our age dismiss with a kind of casual superiority. They believe themselves too modern, too enlightened, too rational to take seriously a collection of writings they associate with a bygone world. Yet this dismissal often reveals more about their own inner state than about the text itself.

Those who scoff at Scripture frequently do so because they cannot perceive its depth. Their inner senses are dormant, their spiritual sight is dim. They read the words but cannot feel the life within them. They encounter the form but not the essence.

This is why the verse remains so relevant. It speaks directly into the condition of the spiritually asleep. It exposes the emptiness of a world that has traded wisdom for noise, depth for distraction, and inner life for outer stimulation.

The spiritually dead of our time are not lying in graves. They are scrolling through endless feeds, chasing attention, numbing themselves with substances, altering their bodies in pursuit of an identity that never settles. They are alive in body yet inwardly hollow, disconnected from the living current of spirit. They dismiss the New Testament because they cannot recognise the living presence that breathes through its pages.

Yet the verse stands, unshaken by their rejection. It continues to speak because it names a truth that does not age. Human beings still search for life in lifeless places. They still look for meaning in the realm of illusion. They still expect the ego to give what only spirit can provide.

The relevance of the verse lies in its ability to pierce through the illusions of the age and reveals that the human soul has not changed, even if the world around it has become louder and more artificial.

It reminds us that the living presence is always found in the realm of spirit, not in the realm of distraction. It reminds us that truth does not lose its power simply because the spiritually dead cannot perceive it. It reminds us that the wisdom of the New Testament endures because it speaks to the deepest layers of human existence, the layers that remain untouched by fashion, technology, or cultural trends.

Those who scoff at it do so because they are looking with the wrong eyes. They are seeking the living among the dead. They are searching for spiritual truth with a consciousness that has not yet awakened. And so the verse remains, quietly luminous, waiting for those who are ready to see.

Helen Demetriou

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Limassol

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