Both the vision of Ezekiel and the Book of Enoch speak of the Ophanim (Thrones or Galgallin, first hierarchy – third order of angels), as being angelic beings who support as wheels the heavenly chariot/throne (also called Merkabah) of the Lord. In Christian and Jewish religious literature, the Ophanim (‘Ōfannīm -multiple- ‘ōfān -wheel- ‘āfan -revolving, turning-) are described as Angelic wheels or polygons. These Angel Wheels are described as ‘a wheel within a wheel’.

‘Many-eyes’ symbolise the Ophanim’s constant awareness of what is happening around them and how to make it all fit with God’s will. The Hebrew word ‘Galgal’ means both wheel and ‘the pupil of the eye’. 

Literally Merkaba means ‘vehicle of light’ or ‘holy chariot’ and is described in the Old Testament. In a rather mystical passage, the prophet Ezekiel speaks of an encounter with God. He sees four beings (Cherubim) in a golden glow, each with four faces and four wings.

“There went fire back and forth between the beings, a glowing fire, and lightning came out of the fire. And so the creatures flashed back and forth, like rays of lightning.” 

Each of these beings has a wheel at its feet: “The wheels gleamed as if they were made of emerald green beryl crystal and all four had the same shape: they looked like a wheel within another wheel. They went along with the four creatures without turning.” (Ezekiel 1:13b-14 and 16-17)

Merkaba literature existed in the period from 800 BC. – 700 AD. within Jewish mysticism.

Specifically, the ‘Ma’aseh Merkabah’ from the 6th c. AD., describes the journey as a kind of spiritualisation of a pilgrimage to the heavenly heights (seven heavens). It shows the sublime journey to God as well as man’s ability to realise divine powers on earth.
This esoteric movement is related to the priestly mysticism that was also visible in the Dead Sea Scrolls and some apocalyptic writings.

Sevenfold Spirit of God
The Holy Spirit manifests himself in humanity through these graces and reflects the sevenfold mind of God. The seven graces are: 1. Insight (clairvoyance); 2. Helpfulness (service); 3. Instruction (imparting knowledge); 4. Guidance (giving direction); 5. Generosity (giving); 6. Guidance (leading) and 7. Compassion.

As people’s minds progress through the various levels of heaven, during Merkabah mysticism meditation, the Ophanim angels come to test them on their spiritual knowledge and reveal more sacred mysteries to them to continue their journey. Ophanim angels help people get closer to God by helping them open their minds more to discovering and fulfilling God’s purposes in their lives.

Archangel Raziel leads the Ophanim angels as they express God’s creative energy of wisdom (Hebrew ‘Chokmah’) throughout the universe. That work involves working with people to help them learn more knowledge, guiding people to apply that knowledge to their lives in practical ways so they can become wiser, and enabling people to reach their full God-given potential in life.

Ophanim angels bring signs or messages to people through:
Clairvoyance – Clairaudience – Clairalience – Clairgustance – Clairsentience.
They communicate with people by sending creative ideas (such as insights on new ways to solve problems) and increasing faith.

The Ophanim move together; they spin close together. When the Ophanim rotate, it looks like a single Ophan in the middle of the others. The Ophanim work together as one mind. They turn together and work in concert as one being. There is no division or confusion among them; they have the same mind and the same purpose. They intertwine and they merge as one spirit to accomplish God’s will.

Archangel Raziel

I help your spiritual sight to fully awaken,
so that you can clearly see heavenly love.

I bring you esoteric information and symbols
and help you understand spiritual truths.

I am your guide through esoteric wisdom, manifestation keys,
sacred geometry, quantum physics, principles of the universe.

Sefer Yetzirah

The ten Sefirot – Archangels – Angels
1. Kether (The Crown) – Metatron – Chaioth Ha Kadosh
2. Chokmah (Wisdom) – Raziel – Ophanim
3. Binah (Intelligence) – Tsaphkiel – Aralim
4. Chesed (Compassion) – Tsadkiel – Chasmalim
5. Geburah (Strength) – Kamael – Seraphim
6. Tifereth (Beauty) – Michael -Malachim
7. Netzach (Victory) – Haniel – Elohim
8. Hod (Glory) – Raphael – Beni – Elohim
9. Yesod (the Foundation) – Gabriel – Cherubim
10. Malkuth (the Kingdom) – Sandalfon – Ishim

Murāqabah (Arabic: ‘observe’) is a Sufi meditation. Through murāqbah, a person watches over his (spiritual) heart and gains insight into the heart’s relationship with its creator and its own environment.

Emerald trapiche crystal.
Emerald crystal belongs to the Beryl family.
(Photo © Jeffery Bergman, Primagem)

Emerald is a crystal of vision and intuition, and is associated with the eyes and sight, revealing truths. It is a crystal of wisdom, creating clarity and bringing awareness to what is unconscious. Emerald increases focus and intention and opens clairvoyance.

“All the green of nature is concentrated within the emerald.”

-St. Hildegard of Bingen, 1098-1179 AD.,
abbess and visionary mystic

The power of this sumptuous crystal touches the soul like the heart of spring and symbolises hope and the future, renewal and growth. It is a Seeker of Love and a Revealer of Truth, and inspires a constant search for meaning, justice, compassion and harmony.

Laue diffraction pattern from X-ray images of beryl crystal.
(Photo © ‘Structures in Art and in Science’ Gyorgy Kepes)

Migdal is believed to have been the birthplace/residence of Mary Magdalene within the Christian faith.
The stone is notable for being the earliest known depiction of a ‘Menorah’ (seven-armed candelabrum) in a synagogue. Opposite is the Germ of Life (version 2) prominently displayed.

The true meaning of the stone is unknown. One explanation is that the stone is a depiction of ‘Beis Hamikdash’ the Temple of Herod, including the most sacred inner sanctum, known as the ‘Holy of Holies’.

In the sanctuary of the ‘Holy of Holies’, besides the ‘Ark of the Covenant’, the ‘Menorah’, there is also a table for the 12 loaves (Lechem haPānīm).
Lechem haPānīm is the ‘bread of (the) presence’, because the Bible requires that this bread should be constantly in the presence of God.
The Germ of Life (Version 2 – composed of 12 leafs) could refer to this.

On the side opposite the Menorah there are two pictures of the Germ of Life (version 1). Jewish historians refer to the ‘Ophanim’ as the meaning of these symbols.

30 BC. to 70 AD.
Ossuary during the Herodian period (Second Temple period)
from Jerusalem, Israel.
The individual resurrection of the deceased from a skeleton was a common practice during this period, within the Jewish faith.
(Photo © Zev Radovan)

1st AD
Ossuary of the family of Caiaphas.
Jerusalem, Israel.
According to the bible story, a Jewish high priest called Caiaphas was involved in the crucifixion of Jesus.
It contains the inscription, ‘Miriam, daughter of Yeshua, son of Caiaphus, priest of Maaziah from Beth Imri.’
(Photo © Boaz Zissu, Bar Ilan University)

4th c. BC.
Persian coin from Gaza, Palestine.
The letters YHW (Yahweh) are incised just above the hawk (?) holding the god in his outstretched left hand. He sits on a winged wheel.
(Photo © British Museum)

6th c. AD.
Bronze mirror from Aleppo, Syria.
Visionary image of a seraph, assisted by two fiery ‘wheels’, being angels known as the ophanim. Depicted here by a Germ of Life.
(Photo © Angels: Messengers of the Gods by Peter Lamborn Wilson)

12th c. AD.
Illustration from the Winchester Bible.
Ezekiel’s vision of the tetramorph.
(Photo © Winchester Cathedral)

12th c. AD
Roman mosaic of a Tetramorph Cherub, Basilica Cattedrale di Santa Maria Nuova di Monreale, Sicily.
The Cherubim Tetramorph has four different heads according to Ezekiel’s vision, and stands on two winged wheels. The Seraphim has six wings, covered with eyes.
(Photo © unknown)

12th c. AD
Vision of prophet Ezekiel, Christ in mandorla. Old and New Testament by Hieronymus.
(Photo © Biblioteca Apostolica Vaticana)

13th c. AD.
Image of Ezekiel’s vision of a wheel spinning in another wheel, Amiens Cathedral, France.
(Photo © unknown)

1308 AD.
Image of Cherub, by Alanus ab Insula (Alain van Lille) ‘De sex alia cherubim’, from the ‘De Lisle Psalter’, England.
(Photo © Susanne Haun)

ca. 1490 – 1540 AD.
Woodcut of Ezekiel’s vision, in the ‘Bibia cu concordantiis veteris et novi testamenti’ by Hans Springinklee.
(Photo © University of California)

1487 A.D.
Woodcut of Ezekiel’s Vision
Koberger Biblia Latina, with commentary by Nicholas of Lyra, Nuremberg, Germany.
Ezekiel’s vision of the Tetramorph is depicted as one being with four different halo heads of a man, a lion, an eagle and a bull. 
Above them is a ‘wheel within a wheel’, with which God’s chariot moves.
(Photo © Worthopedia)

1693 – 1783 AD.
The Vision of Ezekiel by Bernard Picart. Etcher from France.
(Photo © Rijksmuseum, Netherlands)

1886 AD.
A cherub stands atop a wheel, six wings are classically arranged: two at the head, two at the feet, two for flying.
(Photo © Christian Iconography, Adolphe Didrion)

“I have circled the vault of heaven.”

Ecclesiasticus 24:8

14th c. AD.
Rothschild Song of Songs
Presumably from the Benedictine abbey of Bergues-Saint-Winnoc in Flanders.
An illustrated florilegium of meditations and prayers. (11.4 x 8.5cm)
A potpourri of Bible verses, liturgical eulogies, dogmatic formulae, exegesis and theological aphorisms.
The manuscript leads the user step by step with meditations on Paradise, the Song of Songs and the Virgin Mary to mystical union and contemplation of the Trinity.
Beinecke Rare Book and Manuscript Library, Yale University, New Haven, Connecticut, US.