| CHAPTER X THE SYMBOLICAL TAROT THE FIRST SEPTENARY, 1ST TO 7TH ARCANA. THEOGONY STUDY OF EACH OF THE 22 MAJOR ARCANA Scheme of Work |
WE shall now apply this general law of symbolism to each of the twenty-two major arcana.
We must here beg for the reader's careful attention in spite of the length of the subject under consideration. We shall
make every effort to be as clear as possible, and therefore we shall first explain the scheme which we have adopted in
the study of each of the cards of the Tarot.
(1st) We shall always start from the hieroglyphic sign which has given birth to the Hebrew letter. Court de Gébelin is
the author whom we shall consult chiefly upon this subject.
(2nd) We shall explain from the hieroglyphic character all the ideas that can be progressively deduced from it, and
which characterize the Hebrew letter considered as a sign. Kircher and Fabre d'Olivet are our authorities in this work.
(3rd) When we have once defined the ideas signified by the Hebrew letter, we shall search for the application of these
ideas in the symbolic figure of the Tarot.
Eliphas Levi* , Christian** and Barrois*** will aid us in our inquiries.
*Rituel de la Haute Magie.
**Histoire de la Magie.
***Dactylologie ou Langage Primitif
(4th) Lastly, we shall determine the meaning which must be attributed to the card of the Tarot, according to its
numerical and symbolical affinities with all the others, in applying to it the general law of symbolism. This portion of our
work is strictly personal.
(5th) We shall end the study upon each of the cards by a figure showing all that we have said.
We must warn the reader that the perusal of the recapitulations only will be of no use as a means of understanding the
card of the Tarot, and that the best way will be to carefully follow the successive explanations of each card, with the
Tarot before him.
We cannot end this opening chapter without alluding to the basis upon which we have established the astronomical
relations of each card of the Tarot.
One of the most ancient books of the Kabbalah which we possess, the Sepher Yetzirah* , says that the three mother
letters of the Hebrew alphabet correspond with the three worlds, the seven doubles with the seven planets, and the
twelve simple with the twelve signs of the zodiac** .
*Translated into French by Papus.
**See Franck, The Kabbala, Paris, 8vo
Now in studying the astrological manuscript published by Christian, we have discovered that the numbers attributed to
the planets by the author of this manuscript exactly correspond with the double Hebrew letters. The numbers attributed
to the twelve signs of the zodiac exactly correspond with the simple letters.
We considered that this absolute agreement between two documents of such different origin deserved our serious
attention, and we have therefore given with each letter its astronomical correspondence.
We must here beg for the reader's careful attention in spite of the length of the subject under consideration. We shall
make every effort to be as clear as possible, and therefore we shall first explain the scheme which we have adopted in
the study of each of the cards of the Tarot.
(1st) We shall always start from the hieroglyphic sign which has given birth to the Hebrew letter. Court de Gébelin is
the author whom we shall consult chiefly upon this subject.
(2nd) We shall explain from the hieroglyphic character all the ideas that can be progressively deduced from it, and
which characterize the Hebrew letter considered as a sign. Kircher and Fabre d'Olivet are our authorities in this work.
(3rd) When we have once defined the ideas signified by the Hebrew letter, we shall search for the application of these
ideas in the symbolic figure of the Tarot.
Eliphas Levi* , Christian** and Barrois*** will aid us in our inquiries.
*Rituel de la Haute Magie.
**Histoire de la Magie.
***Dactylologie ou Langage Primitif
(4th) Lastly, we shall determine the meaning which must be attributed to the card of the Tarot, according to its
numerical and symbolical affinities with all the others, in applying to it the general law of symbolism. This portion of our
work is strictly personal.
(5th) We shall end the study upon each of the cards by a figure showing all that we have said.
We must warn the reader that the perusal of the recapitulations only will be of no use as a means of understanding the
card of the Tarot, and that the best way will be to carefully follow the successive explanations of each card, with the
Tarot before him.
We cannot end this opening chapter without alluding to the basis upon which we have established the astronomical
relations of each card of the Tarot.
One of the most ancient books of the Kabbalah which we possess, the Sepher Yetzirah* , says that the three mother
letters of the Hebrew alphabet correspond with the three worlds, the seven doubles with the seven planets, and the
twelve simple with the twelve signs of the zodiac** .
*Translated into French by Papus.
**See Franck, The Kabbala, Paris, 8vo
Now in studying the astrological manuscript published by Christian, we have discovered that the numbers attributed to
the planets by the author of this manuscript exactly correspond with the double Hebrew letters. The numbers attributed
to the twelve signs of the zodiac exactly correspond with the simple letters.
We considered that this absolute agreement between two documents of such different origin deserved our serious
attention, and we have therefore given with each letter its astronomical correspondence.
| KEY OF THE FIRST SEPTENARY ARRANGEMENT OF THE FIGURES FOR STUDY |
| CHARACTER OF THE FIGURES |
| THE FIRST CARD OF THE TAROT ORIGIN OF THE SIGNIFICATION OF ALL THE OTHERS |
We see from our preceding work that if we know the exact meaning of the first card of the Tarot we can, from that,
discover the signification of all the others.
We cannot approach this subject without great hesitation. The hope of ascertaining the truth is, in fact, troubled by
the possibility of making a mistake which might have very serious results.
The work which we have already accomplished will, however, enable us to decipher the meaning of the symbolism of
the first card of the Tarot almost mathematically, but the general meaning only; whilst we know that each card must
have not one, but three meanings.
We must discover three sufficiently general principles to be applied to every order of human knowledge; for this
should be the object of the Tarot.
In this case we will, as usual, resort to those eminent authors who have treated these questions from different points
of view, and the agreement between their teachings will give us new light to illuminate our path.
The Pole HŒNÉ WRONSKI * , who died of hunger in the suburbs of Paris, was perhaps one of the most powerful
intellects produced by the 19th century. He asserted that he had discovered the formula of the absolute, and his
works are unquestionably a summary of one of the most elevated syntheses that we have ever seen. We need not
discuss the doctrines of Wronski, but will only say a few words upon the three primitive elements which enter into his
law of creation.
*See l'Occultisme Contemporain (M. Carré).
Wronski places at the origin of all creation three elements, which he designates by the names-
Of Neuter Element (E. N.)
Of Element of Being (E. B.)
Of Element of Wisdom (E. W.)
The Neuter Element represents the Absolute, Reality resulting from the total neutralization of the two other elements
by each other.
The Element of Wisdom represents the CREATIVE FACULTY with its especial characteristics, autogeny and
spontaneity.
The Element of Being represents the PERMANENT FACULTY with its characteristics, autothesis and inertia.
Principle of the Creation or Element of Wisdom.
Principle of Preservation or Element of Being.
Principle of Neutralization or Neuter Element.
These are the three terms upon which Wronski establishes the foundations of Reality, and, consequently, of all the
systems of creation. We must remember these conclusions.
FABRE D'OLIVET, in his researches upon the first principles which direct everything* , determines the existence of
three elements, which he names Providence, Destiny, and Human Will.
* See The Golden Verses of Pythagoras, and the Histoire Philosophique du Genre Humain.
Providence is the principle of ABSOLUTE LIBERTY, of the creation of beings and things.
Destiny is the principle of ABSOLUTE NECESSITY, of the preservation of beings and of things.
Lastly, the Human Will is a neuter principle intermediate between the two: the principle of mobility and CHANGE, in all
their forms. Now it is not necessary to be very learned to perceive the absolute agreement which exists between the
two authors; the one, Wronski, reached his conclusions by mathematics, the other, d'Olivet, attained his by profound
study of antiquity and its mysteries. The words used may vary, but the idea is fundamentally the same.
Wronski's Element of Wisdom (E. W.), the principle of the creation, is the same thing as the Providence of d'Olivet,
who thus places it as the principle of the creation.
Wronski's Element of Being (E. B.), the principle of the permanent faculty, exactly represents what d'Olivet calls
Destiny, and which he concludes to be the principle of preservation.
Lastly, d'Olivet's human Will corresponds in all points with Wronski's Neuter Element.
Here then are two very different systems, which lead to the same signification. But our conclusions do not stop here.
If we study these three primitive principles more attentively we shall find in the first: Providence or the Element of
Wisdom, represented in philosophy by the word God.
Destiny or Being shows us its identity with the immutable laws which govern the Universe.
Lastly, it does not require much study to prove to its that the human Will responds to Man.
GOD, MAN, AND THE UNIVERSE.
This is the basis of all the esoteric philosophy of the ancients, and not only Wronski and Fabre d'Olivet agree in their
conclusions respecting this mysterious ternary; occult science itself proclaims its identity with these principles by the
mouth of all its disciples. Hermes Trismegistus, the Holy Kabbalah, Neo-Platonicism, and the Alchemists through
Pythagoras and all the Greek philosophers assert the division of the Great All into THREE ENTITIES OR WORLDS.
In less remote ages Guillaume Postel* gives the key of the Tarot without explaining it, and the basis of this key is
formed by this mysterious entity-
DEUS, HOMO, ROTA.
Trithemie and his pupil Cornelius Agrippa** also give us this fecund and sublime trinity in all their analogical figures.
The Jesuit Kircher*** describes this division into three worlds as the basis of the Egyptian mysteries.
*Clavis
**La Philosophie Occulte (La Haye).
***Œdipus Ægyptiacus.
Lastly, Claude de Saint-Martin has written a book entirely based upon the keys of the Tarot, and it is entitled-Tableau
Naturel des rapports qui unissent DIEU, L'HOMME, ET L'UNIVERS.
Let us question India upon the law of the absolute, she replies-
Trimurti: BRAHMA, SIVA, VISHNU.
Let us ask China for the great secret of her philosophy, and she will give us the Tri-grams of Fo-Hi.
Address ourselves to one of the ancient initiated Egyptians, he will tell us-
OSIRIS, ISIS, HORUS.
The founder of Greek Cosmogony, the disciple of the science of Egypt, Hesiod, also transmits this law to us, and they
all confirm Louis Lucas when he states* : "I feel that hidden beneath this mystical formula of the Trinity is one of the
most important scientific laws that man has ever discovered."
*See Le Roman Alchimique
God, Man, and the Universe, these are the most general principles that we can attain, and they constitute the three
meanings of the first card of the Tarot.
It remains for us to ascertain first, whether these meanings respond to the primitive hieroglyphic, and then to
determine bow far they extend through the whole Tarot.
discover the signification of all the others.
We cannot approach this subject without great hesitation. The hope of ascertaining the truth is, in fact, troubled by
the possibility of making a mistake which might have very serious results.
The work which we have already accomplished will, however, enable us to decipher the meaning of the symbolism of
the first card of the Tarot almost mathematically, but the general meaning only; whilst we know that each card must
have not one, but three meanings.
We must discover three sufficiently general principles to be applied to every order of human knowledge; for this
should be the object of the Tarot.
In this case we will, as usual, resort to those eminent authors who have treated these questions from different points
of view, and the agreement between their teachings will give us new light to illuminate our path.
The Pole HŒNÉ WRONSKI * , who died of hunger in the suburbs of Paris, was perhaps one of the most powerful
intellects produced by the 19th century. He asserted that he had discovered the formula of the absolute, and his
works are unquestionably a summary of one of the most elevated syntheses that we have ever seen. We need not
discuss the doctrines of Wronski, but will only say a few words upon the three primitive elements which enter into his
law of creation.
*See l'Occultisme Contemporain (M. Carré).
Wronski places at the origin of all creation three elements, which he designates by the names-
Of Neuter Element (E. N.)
Of Element of Being (E. B.)
Of Element of Wisdom (E. W.)
The Neuter Element represents the Absolute, Reality resulting from the total neutralization of the two other elements
by each other.
The Element of Wisdom represents the CREATIVE FACULTY with its especial characteristics, autogeny and
spontaneity.
The Element of Being represents the PERMANENT FACULTY with its characteristics, autothesis and inertia.
Principle of the Creation or Element of Wisdom.
Principle of Preservation or Element of Being.
Principle of Neutralization or Neuter Element.
These are the three terms upon which Wronski establishes the foundations of Reality, and, consequently, of all the
systems of creation. We must remember these conclusions.
FABRE D'OLIVET, in his researches upon the first principles which direct everything* , determines the existence of
three elements, which he names Providence, Destiny, and Human Will.
* See The Golden Verses of Pythagoras, and the Histoire Philosophique du Genre Humain.
Providence is the principle of ABSOLUTE LIBERTY, of the creation of beings and things.
Destiny is the principle of ABSOLUTE NECESSITY, of the preservation of beings and of things.
Lastly, the Human Will is a neuter principle intermediate between the two: the principle of mobility and CHANGE, in all
their forms. Now it is not necessary to be very learned to perceive the absolute agreement which exists between the
two authors; the one, Wronski, reached his conclusions by mathematics, the other, d'Olivet, attained his by profound
study of antiquity and its mysteries. The words used may vary, but the idea is fundamentally the same.
Wronski's Element of Wisdom (E. W.), the principle of the creation, is the same thing as the Providence of d'Olivet,
who thus places it as the principle of the creation.
Wronski's Element of Being (E. B.), the principle of the permanent faculty, exactly represents what d'Olivet calls
Destiny, and which he concludes to be the principle of preservation.
Lastly, d'Olivet's human Will corresponds in all points with Wronski's Neuter Element.
Here then are two very different systems, which lead to the same signification. But our conclusions do not stop here.
If we study these three primitive principles more attentively we shall find in the first: Providence or the Element of
Wisdom, represented in philosophy by the word God.
Destiny or Being shows us its identity with the immutable laws which govern the Universe.
Lastly, it does not require much study to prove to its that the human Will responds to Man.
GOD, MAN, AND THE UNIVERSE.
This is the basis of all the esoteric philosophy of the ancients, and not only Wronski and Fabre d'Olivet agree in their
conclusions respecting this mysterious ternary; occult science itself proclaims its identity with these principles by the
mouth of all its disciples. Hermes Trismegistus, the Holy Kabbalah, Neo-Platonicism, and the Alchemists through
Pythagoras and all the Greek philosophers assert the division of the Great All into THREE ENTITIES OR WORLDS.
In less remote ages Guillaume Postel* gives the key of the Tarot without explaining it, and the basis of this key is
formed by this mysterious entity-
DEUS, HOMO, ROTA.
Trithemie and his pupil Cornelius Agrippa** also give us this fecund and sublime trinity in all their analogical figures.
The Jesuit Kircher*** describes this division into three worlds as the basis of the Egyptian mysteries.
*Clavis
**La Philosophie Occulte (La Haye).
***Œdipus Ægyptiacus.
Lastly, Claude de Saint-Martin has written a book entirely based upon the keys of the Tarot, and it is entitled-Tableau
Naturel des rapports qui unissent DIEU, L'HOMME, ET L'UNIVERS.
Let us question India upon the law of the absolute, she replies-
Trimurti: BRAHMA, SIVA, VISHNU.
Let us ask China for the great secret of her philosophy, and she will give us the Tri-grams of Fo-Hi.
Address ourselves to one of the ancient initiated Egyptians, he will tell us-
OSIRIS, ISIS, HORUS.
The founder of Greek Cosmogony, the disciple of the science of Egypt, Hesiod, also transmits this law to us, and they
all confirm Louis Lucas when he states* : "I feel that hidden beneath this mystical formula of the Trinity is one of the
most important scientific laws that man has ever discovered."
*See Le Roman Alchimique
God, Man, and the Universe, these are the most general principles that we can attain, and they constitute the three
meanings of the first card of the Tarot.
It remains for us to ascertain first, whether these meanings respond to the primitive hieroglyphic, and then to
determine bow far they extend through the whole Tarot.
| 1. א 1st Hebrew letter (Aleph) ORIGIN OF THE SYMBOLISM OF THE FIRST CARD OF THE TAROT |
The Aleph hieroglyphically expresses Man himself as a collective unity, the master principle, ruler of the earth.
From this hieroglyphic meaning are derived ideas of the Unity and of the principle which determines it, ideas which
give to Aleph its value as the sign of Power and Stability.
Man, or the Microcosm, the Unity and the Principle in all the worlds, is the meaning of the primitive hieroglyphic,
which, as we see, exactly renders the general ideas which we have established.
But attentive consideration of this first card of the Tarot will enlighten us still further.
From this hieroglyphic meaning are derived ideas of the Unity and of the principle which determines it, ideas which
give to Aleph its value as the sign of Power and Stability.
Man, or the Microcosm, the Unity and the Principle in all the worlds, is the meaning of the primitive hieroglyphic,
which, as we see, exactly renders the general ideas which we have established.
But attentive consideration of this first card of the Tarot will enlighten us still further.
| Symbolism of the First Card of the Tarot THE JUGGLER |
If you take the first card of the Tarot and examine it attentively, you will see that the form of the juggler depicted upon it
corresponds in all points with that of the letter Aleph. If we now apply to the study of this card the principles of the
elucidation of symbolism, according to the Traité Élémentaire de Science Occulte, we at once find new explanations of it.
The top of the figure is occupied by the divine sign of Universal Life ∞ placed upon the head of the Juggler.
The bottom of the figure represents the Earth ornamented with its productions, the symbol of Nature.
Lastly, the centre is occupied by the Man himself, placed behind a table covered with divers objects.
The right and left of the figure are occupied by the hands of the Juggler, one of them bent towards the Earth, the other
raised towards Heaven.
The position of the bands represents the two principles, active and passive, of the Great All, and it corresponds with the
two columns Jakin and Bohas of the temple of Solomon and of Freemasonry.
Man with one hand seeks for God in heaven, with the other he plunges below, to call up the demon to himself, and thus
unites the divine and the diabolic in humanity. In this way the Tarot shows us the rôle of universal mediator accorded to
the Adam-Kadmon.
If we wish to make a summary of the meaning of the symbol, so far as we have now deciphered it, we can represent it in
this way-
corresponds in all points with that of the letter Aleph. If we now apply to the study of this card the principles of the
elucidation of symbolism, according to the Traité Élémentaire de Science Occulte, we at once find new explanations of it.
The top of the figure is occupied by the divine sign of Universal Life ∞ placed upon the head of the Juggler.
The bottom of the figure represents the Earth ornamented with its productions, the symbol of Nature.
Lastly, the centre is occupied by the Man himself, placed behind a table covered with divers objects.
The right and left of the figure are occupied by the hands of the Juggler, one of them bent towards the Earth, the other
raised towards Heaven.
The position of the bands represents the two principles, active and passive, of the Great All, and it corresponds with the
two columns Jakin and Bohas of the temple of Solomon and of Freemasonry.
Man with one hand seeks for God in heaven, with the other he plunges below, to call up the demon to himself, and thus
unites the divine and the diabolic in humanity. In this way the Tarot shows us the rôle of universal mediator accorded to
the Adam-Kadmon.
If we wish to make a summary of the meaning of the symbol, so far as we have now deciphered it, we can represent it in
this way-
Yet the symbolism of this first card of the Tarot does not end here.
The Juggler holds the wand of the Mage in the left hand, which he raises, and the four great symbols of the Tarot are
placed before him.
The Cup, the Sword, the Pentacles or Talisman, which, as we have already seen, exactly correspond with the letters of
the Tetragrammaton-
Sceptre or Yod, symbol of the active Principle preeminent, and of God.
Cup or He, symbol of the passive Principle pre-eminent, or of the Universe.
Sword, Cross or Vau, symbol of the Equilibrist Principle pre-eminent, or of Man.
Pentacles or 2nd He, the cyclic symbol of Eternity, which unites the three first Principles in one Whole.
From the human point of view these symbols correspond with the four great human castes.
The men of Yod, or the Inventors, the Producers. The Nobility of Intellect.
The men of He, or the depositaries of the great truths discovered by the men of Yod: the Savants, the Judges.
Professional nobility.
The men of Vau, or the guardians and defenders of the former: the Warriors. Nobility of the sword.
The men of the 2nd He, the multitude from which the other classes are continually recruited: the People.
The four great symbols are placed upon the table at random, and Man rules them and must arrange them; in the
twenty-first arcana we shall find these symbols arranged in a cross.
We already know that the first card of the Tarot is completed by the twenty-first (21 + 1 = 22), and we see why, if this
first card represents Microcosm, the last would represent Macrocosm, and the eleventh card, which serves as the
universal link to all the complements of the Tarot, represents the Vital reflex Current, which serves as a link between the
worlds.
But we must not anticipate, so we will return to our first arcanum.
This symbol is the first of the whole Tarot* , and it bears the Unity as its characteristic number.
The Unity-principle, the origin of which is impenetrable to human conceptions, is placed at the beginning of all things.
We cannot seize the origin of this primal cause, which we are content to assert according to the absolute law of
analogies so well expressed by Eliphas Levi-
"Je crois à l'inconnu que Dieu personnifie,
Prouvé par l'être même et par l'immensité,
Ideál SURHUMAIN de la philosophie,
Parfaite Intelligence et Suprême Bonté."**
*It is curious to notice, when examining the position of the hands of the personages in the Tarot of Marseilles, how often
this position represents the alphabetical letter to which the figure corresponds, according to Barrois (system of
dactylology or primitive language). The arcana 1, 2 and 5 are especially noticeable in this respect.
**"I believe in the unknown, which God personifies,
Proved by existence itself and by immensity,
SUPERHUMAN Ideal of all philosophy,
Perfect Intelligence and Supreme Benignity."
If we cannot follow this Unknown in its principle, it is at least easy to us to follow it in its consequences, and therefore our
study will be only the development of the Unity-principle in creation, related according to the Cosmogony of ancient
initiation.
God, Man, and the Universe are, then, the three meanings of our first card, and we will now say a few words upon the
application of these data to all the other cards of the pack.
The Juggler holds the wand of the Mage in the left hand, which he raises, and the four great symbols of the Tarot are
placed before him.
The Cup, the Sword, the Pentacles or Talisman, which, as we have already seen, exactly correspond with the letters of
the Tetragrammaton-
Sceptre or Yod, symbol of the active Principle preeminent, and of God.
Cup or He, symbol of the passive Principle pre-eminent, or of the Universe.
Sword, Cross or Vau, symbol of the Equilibrist Principle pre-eminent, or of Man.
Pentacles or 2nd He, the cyclic symbol of Eternity, which unites the three first Principles in one Whole.
From the human point of view these symbols correspond with the four great human castes.
The men of Yod, or the Inventors, the Producers. The Nobility of Intellect.
The men of He, or the depositaries of the great truths discovered by the men of Yod: the Savants, the Judges.
Professional nobility.
The men of Vau, or the guardians and defenders of the former: the Warriors. Nobility of the sword.
The men of the 2nd He, the multitude from which the other classes are continually recruited: the People.
The four great symbols are placed upon the table at random, and Man rules them and must arrange them; in the
twenty-first arcana we shall find these symbols arranged in a cross.
We already know that the first card of the Tarot is completed by the twenty-first (21 + 1 = 22), and we see why, if this
first card represents Microcosm, the last would represent Macrocosm, and the eleventh card, which serves as the
universal link to all the complements of the Tarot, represents the Vital reflex Current, which serves as a link between the
worlds.
But we must not anticipate, so we will return to our first arcanum.
This symbol is the first of the whole Tarot* , and it bears the Unity as its characteristic number.
The Unity-principle, the origin of which is impenetrable to human conceptions, is placed at the beginning of all things.
We cannot seize the origin of this primal cause, which we are content to assert according to the absolute law of
analogies so well expressed by Eliphas Levi-
"Je crois à l'inconnu que Dieu personnifie,
Prouvé par l'être même et par l'immensité,
Ideál SURHUMAIN de la philosophie,
Parfaite Intelligence et Suprême Bonté."**
*It is curious to notice, when examining the position of the hands of the personages in the Tarot of Marseilles, how often
this position represents the alphabetical letter to which the figure corresponds, according to Barrois (system of
dactylology or primitive language). The arcana 1, 2 and 5 are especially noticeable in this respect.
**"I believe in the unknown, which God personifies,
Proved by existence itself and by immensity,
SUPERHUMAN Ideal of all philosophy,
Perfect Intelligence and Supreme Benignity."
If we cannot follow this Unknown in its principle, it is at least easy to us to follow it in its consequences, and therefore our
study will be only the development of the Unity-principle in creation, related according to the Cosmogony of ancient
initiation.
God, Man, and the Universe are, then, the three meanings of our first card, and we will now say a few words upon the
application of these data to all the other cards of the pack.
| EXTENSION OF THE THREE GREAT PRINCIPLES THROUGH THE TAROT |
The three meanings of the first card respectively represent-
The Creator or Yod.
The Receiver or He.
The Transformer or Vau.
Lastly, the transition to the second He, which is not under consideration at present.
But the first card of the Tarot, taken as a whole, represents the Creator or Yod, the second card taken as a whole will
therefore represent the Receiver or He, and the third the Transformer or Vau. Each of them will also show the four
aspects of Yod-he-vau-he in the idea which it expresses.
But what is true of the ternary, is also true of the Septenary, so that the first Septenary, taken as a whole, will represent
the CREATOR.
The second septenary will represent the RECEIVER.
The third the TRANSFORMER.
Lastly, the ternary of transition will. represent the return of effects to causes, and of consequences to the principle.
Let us condense this all by saying-
The Creator or Yod.
The Receiver or He.
The Transformer or Vau.
Lastly, the transition to the second He, which is not under consideration at present.
But the first card of the Tarot, taken as a whole, represents the Creator or Yod, the second card taken as a whole will
therefore represent the Receiver or He, and the third the Transformer or Vau. Each of them will also show the four
aspects of Yod-he-vau-he in the idea which it expresses.
But what is true of the ternary, is also true of the Septenary, so that the first Septenary, taken as a whole, will represent
the CREATOR.
The second septenary will represent the RECEIVER.
The third the TRANSFORMER.
Lastly, the ternary of transition will. represent the return of effects to causes, and of consequences to the principle.
Let us condense this all by saying-
Moreover, each of these elements is contained in the two others in all points of their manifestations.
| GENERAL RECAPITULATION |
We have now to recapitulate all the acceptations of the first card in a general figure. As each card in the Tarot will have
the same recapitulation, we think it may be useful to explain the scheme followed in this arrangement. At the head of the
figure will be found the Hebrew number and letter of the card. Below it, the name usually given to the card in the Tarot.
To the right of the figure are the significations in the Three Worlds: Divine, Human, and Natural.
Below these three significations is found the absolute key to each card, according to the figure of the revolutions of the
word Yod-he-vau-he. The Hebrew letters placed upon the upper line of this key indicate the origin of the card under
consideration, the Hebrew letters placed above it indicate the exact meaning of the card.
the same recapitulation, we think it may be useful to explain the scheme followed in this arrangement. At the head of the
figure will be found the Hebrew number and letter of the card. Below it, the name usually given to the card in the Tarot.
To the right of the figure are the significations in the Three Worlds: Divine, Human, and Natural.
Below these three significations is found the absolute key to each card, according to the figure of the revolutions of the
word Yod-he-vau-he. The Hebrew letters placed upon the upper line of this key indicate the origin of the card under
consideration, the Hebrew letters placed above it indicate the exact meaning of the card.
| 2. ב 2nd Hebrew letter (Beth) ORIGIN OF THE SYMBOLISM OF THE SECOND CARD OF THE TAROT |
The Beth hieroglyphically expresses the mouth of man as the organ of speech. Speech is the production of man's inner
self. Therefore Beth expresses that inner self, central as a dwelling, to which one can retire without fear of disturbance.
From this ideas arise of a Sanctuary, an inviolate abode for man and for God. But the Beth also expresses every
production that emanates from this mysterious retreat, every internal activity, and from it issue ideas of Instruction, of
the higher Knowledge, of Law, of Erudition, of occult Science or Kabbalah.
Beth corresponds with the number 2, and astronomically with the moon. This number has given birth to all the passive
significations emanated from the Binary, hence the ideas of reflection, of Woman; applied to the Moon relatively to the
Sun, and to Woman relatively to Man.
self. Therefore Beth expresses that inner self, central as a dwelling, to which one can retire without fear of disturbance.
From this ideas arise of a Sanctuary, an inviolate abode for man and for God. But the Beth also expresses every
production that emanates from this mysterious retreat, every internal activity, and from it issue ideas of Instruction, of
the higher Knowledge, of Law, of Erudition, of occult Science or Kabbalah.
Beth corresponds with the number 2, and astronomically with the moon. This number has given birth to all the passive
significations emanated from the Binary, hence the ideas of reflection, of Woman; applied to the Moon relatively to the
Sun, and to Woman relatively to Man.
God himself, or God the Father, reflects himself, and gives birth to God the Man, or God the Son, the negative relatively
to his creator. As we have seen, man is the divine receiver, therefore this second card of the Tarot will express all the
ideas of the first conceived negatively.
The first card represents a man standing; this, on the contrary, bears the figure of a seated woman.
(First idea of passivity) by the woman and by her position.
The man, endowed with all the attributes of Power, was placed in the midst of nature.
The woman is adorned with all the attributes of Authority and persuasion, and she is placed under the porch of the
temple of Isis, between two columns.
Idea of a sacred dwelling, of a divine recipient.
The two columns, like the arms of the Juggler, express the Positive and the Negative.
The woman is crowned with a tiara, surmounted by the lunar crescent, she is enveloped in a transparent veil falling over
her face. On her breast she bears the solar cross, and upon her knees lies an open book, which she half covers with
her mantle.
This is the picture of Isis, of Nature, whose veil must not be raised before the profane. The book indicates that the
doctrines of Isis are bidden; but she divulges to the magi the secrets of the true Kabbalah, and of occult science. We
must admire this profound symbol.
The first card expressed Osiris in the three worlds; this second gives us the signification of Isis, the companion of Osiris-
In God it is the reflex of Osiris, the reflex of God the Father, Isis, or God the Son.
In Man it is the reflex of Adam of the absolute man: Eve, the woman, life (min).
In the Universe it is the reflex of natura naturans: it is natura naturata* .
*That which follows from the divine nature.
to his creator. As we have seen, man is the divine receiver, therefore this second card of the Tarot will express all the
ideas of the first conceived negatively.
The first card represents a man standing; this, on the contrary, bears the figure of a seated woman.
(First idea of passivity) by the woman and by her position.
The man, endowed with all the attributes of Power, was placed in the midst of nature.
The woman is adorned with all the attributes of Authority and persuasion, and she is placed under the porch of the
temple of Isis, between two columns.
Idea of a sacred dwelling, of a divine recipient.
The two columns, like the arms of the Juggler, express the Positive and the Negative.
The woman is crowned with a tiara, surmounted by the lunar crescent, she is enveloped in a transparent veil falling over
her face. On her breast she bears the solar cross, and upon her knees lies an open book, which she half covers with
her mantle.
This is the picture of Isis, of Nature, whose veil must not be raised before the profane. The book indicates that the
doctrines of Isis are bidden; but she divulges to the magi the secrets of the true Kabbalah, and of occult science. We
must admire this profound symbol.
The first card expressed Osiris in the three worlds; this second gives us the signification of Isis, the companion of Osiris-
In God it is the reflex of Osiris, the reflex of God the Father, Isis, or God the Son.
In Man it is the reflex of Adam of the absolute man: Eve, the woman, life (min).
In the Universe it is the reflex of natura naturans: it is natura naturata* .
*That which follows from the divine nature.
| 3. ג 3rd Hebrew letter (Gimel) ORIGIN OF THE SYMBOLISM OF THE THIRD CARD OF THE TAROT |
The hieroglyphic meaning of the letter Gimel is the throat, the hand of man half closed in the act of prehension. Hence it
signifies all that incloses, all that is hollow, a canal, an inclosure. The throat is the spot where the words conceived in the
brain are formed, or I might almost say embodied, therefore the Gimel is the symbol of the material envelopment of
spiritual forms, of organic generation under all its forms, of all the ideas springing from the corporeal organs or their
actions.
Generation is the mystery by which the spirit unites itself to matter, by which the Divine becomes Human.
The signification of Venus-Urania, to which this card corresponds, is easily understood by the above explanations.
signifies all that incloses, all that is hollow, a canal, an inclosure. The throat is the spot where the words conceived in the
brain are formed, or I might almost say embodied, therefore the Gimel is the symbol of the material envelopment of
spiritual forms, of organic generation under all its forms, of all the ideas springing from the corporeal organs or their
actions.
Generation is the mystery by which the spirit unites itself to matter, by which the Divine becomes Human.
The signification of Venus-Urania, to which this card corresponds, is easily understood by the above explanations.
| THE THIRD CARD OF THE TAROT The Empress |
This symbol would therefore signify ideas of generation, of embodiment in all the worlds.
A woman seen full face.
The human being becomes corporeal in the womb of a woman.
This woman is represented with wings, or in the centre of a radiating sun.
The idea of the spirituality of the vivifying Principle of all beings.
She holds an eagle in her right hand.
The eagle is the symbol of the soul and of life (Holy Spirit).
In the left hand she bears a sceptre forming the astrological sign of Venus.
The sceptre is held in the left hand to indicate the passive influence, which Nature, Venus-Urania, or the woman
exercises in the generation of beings.
She wears a crown with twelve points, or twelve stars.
The sign of the diffusion of the vivifying Principle through all the worlds and of the sun, through the Zodiac.
The third card of the Tarot shows the result of the reciprocal action of the two first terms neutralizing each other in one
principle. It is the Neuter Element of Wronski, the basis of every system of reality.
The absolute creative force, or Osiris, and the absolute preservative force, or Isis, neutralize themselves in the
equilibrist force, which contains in itself the two very different properties of the two first forms.
In God this would be the equilibrium of the Father and of the Son, or-
God the Holy Ghost
HORUS
The universal vivifying force.
In Man this would be the equilibrium of the Adam-Eve-
Adam-Eve
Or HUMANITY.
In the Universe this would be the equilibrium of Natura naturans and of Natura naturata-
THE WORLD
Conceived like a being.
A woman seen full face.
The human being becomes corporeal in the womb of a woman.
This woman is represented with wings, or in the centre of a radiating sun.
The idea of the spirituality of the vivifying Principle of all beings.
She holds an eagle in her right hand.
The eagle is the symbol of the soul and of life (Holy Spirit).
In the left hand she bears a sceptre forming the astrological sign of Venus.
The sceptre is held in the left hand to indicate the passive influence, which Nature, Venus-Urania, or the woman
exercises in the generation of beings.
She wears a crown with twelve points, or twelve stars.
The sign of the diffusion of the vivifying Principle through all the worlds and of the sun, through the Zodiac.
The third card of the Tarot shows the result of the reciprocal action of the two first terms neutralizing each other in one
principle. It is the Neuter Element of Wronski, the basis of every system of reality.
The absolute creative force, or Osiris, and the absolute preservative force, or Isis, neutralize themselves in the
equilibrist force, which contains in itself the two very different properties of the two first forms.
In God this would be the equilibrium of the Father and of the Son, or-
God the Holy Ghost
HORUS
The universal vivifying force.
In Man this would be the equilibrium of the Adam-Eve-
Adam-Eve
Or HUMANITY.
In the Universe this would be the equilibrium of Natura naturans and of Natura naturata-
THE WORLD
Conceived like a being.
The creative principle and the receptive principle, having, by their mutual action, given birth to the transforming
principle, a complete entity is created.
The term which now follows will correspond with the second he of the sacred word, and will consequently indicate the
passage from one series to the other.
principle, a complete entity is created.
The term which now follows will correspond with the second he of the sacred word, and will consequently indicate the
passage from one series to the other.
| 4. ד 4th Hebrew letter (Daleth) ORIGIN OF THE SYMBOLISM OF THE FOURTH CARD OF THE TAROT |
The hieroglyphic meaning of Daleth is the womb. It suggests the idea of an object giving plentiful nourishment, the
source of future growth. The child is the living link, which in its neutrality reunites the opposition of the sexes; the Daleth
therefore denotes abundance springing from division.
Like the 1, it is a sign of active creation; but this creation is the result of previous actions easily determinable, whilst the
origin of the Unity is inaccessible to human conceptions. The Daleth expresses a creation made by a created being.
according to divine laws* .
* See the second He, and the study upon the number 4.
The Daleth should be the image of the active vivifying principle of the Universe, Jupiter, the reflex of the Primal cause.
source of future growth. The child is the living link, which in its neutrality reunites the opposition of the sexes; the Daleth
therefore denotes abundance springing from division.
Like the 1, it is a sign of active creation; but this creation is the result of previous actions easily determinable, whilst the
origin of the Unity is inaccessible to human conceptions. The Daleth expresses a creation made by a created being.
according to divine laws* .
* See the second He, and the study upon the number 4.
The Daleth should be the image of the active vivifying principle of the Universe, Jupiter, the reflex of the Primal cause.
| THE FOURTH CARD OF THE TAROT The Emperor |
This symbol should express in the active form all that the preceding card expressed in the passive.
A man seated in profile.
The man indicates the active; his position, however, shows that this activity is engendered by a superior term. The 1st
arcanum, the Juggler, the active absolute, was represented standing, looking to the front; the 4th arcanum, active
relative, is seated in profile.
This man holds in his right hand the sceptre, the symbol of generation or of Venus ♀.
The sceptre is held in the right hand, to indicate the active influence, which the vivifying principle exercises in nature, by
opposition to the formative principle (arc. 3).
The man is bearded and wears a helmet with twelve points (six on each side). He is seated upon a cubic stone, which
bears the figure of an eagle.
The helmet indicates the rule of the Divine Will in the Universe, and its universal action in the creation of Life (eagle).
The position upon the cubic stone indicates realization in all the worlds.
(1st) Realization of the Divine Word by the creation.
(2nd) Realization of the ideas of the Being shared by the quadruple work of the spirit-
Affirmation,-Negation,
Discussion,
Solution.
A man seated in profile.
The man indicates the active; his position, however, shows that this activity is engendered by a superior term. The 1st
arcanum, the Juggler, the active absolute, was represented standing, looking to the front; the 4th arcanum, active
relative, is seated in profile.
This man holds in his right hand the sceptre, the symbol of generation or of Venus ♀.
The sceptre is held in the right hand, to indicate the active influence, which the vivifying principle exercises in nature, by
opposition to the formative principle (arc. 3).
The man is bearded and wears a helmet with twelve points (six on each side). He is seated upon a cubic stone, which
bears the figure of an eagle.
The helmet indicates the rule of the Divine Will in the Universe, and its universal action in the creation of Life (eagle).
The position upon the cubic stone indicates realization in all the worlds.
(1st) Realization of the Divine Word by the creation.
(2nd) Realization of the ideas of the Being shared by the quadruple work of the spirit-
Affirmation,-Negation,
Discussion,
Solution.
The fourth card of the Tarot corresponds to the second He, and therefore bears two, very distinct aspects.
It first expresses a term of transition uniting the first series (active and passive forces, the link between the two forces) to
the following series; the passage from one world to the other.
But it also represents this term of transition, itself becoming the first term in the following series. As the following series
taken as a whole is negative relatively to the first, the fourth symbol represents the active influence of the first series 1,
2, 3, in the second series 4, 5, 6.
The 4 therefore expresses the reflections of the first card in all its details. It acts towards the first series exactly as the
second card acted towards the first.
This interprets its meaning-
In the Divine. Reflex of God the Father-
THE WILL
In the Human. Reflex of Adam-
THE POWER.
In the Natural. Reflex of Natura naturans-
THE UNIVERSAL CREATIVE FLUID.
The soul of the Universe.
It first expresses a term of transition uniting the first series (active and passive forces, the link between the two forces) to
the following series; the passage from one world to the other.
But it also represents this term of transition, itself becoming the first term in the following series. As the following series
taken as a whole is negative relatively to the first, the fourth symbol represents the active influence of the first series 1,
2, 3, in the second series 4, 5, 6.
The 4 therefore expresses the reflections of the first card in all its details. It acts towards the first series exactly as the
second card acted towards the first.
This interprets its meaning-
In the Divine. Reflex of God the Father-
THE WILL
In the Human. Reflex of Adam-
THE POWER.
In the Natural. Reflex of Natura naturans-
THE UNIVERSAL CREATIVE FLUID.
The soul of the Universe.
| 5. ה 5th Hebrew letter (He) ORIGIN OF THE SYMBOLISM OF THE FIFTH CARD OF THE TAROT |
The hieroglyphic meaning of He is aspiration, breath. It is by aspiration that life is incessantly maintained and created.
Hence springs the idea of all that animates attributed to He.
But life specializes the being, by rendering it different from any other; hence the idea of the being itself attributed to this
letter.
However, the action of life does not stop here. It is also the mediating principle, which attaches the material body to the
divine spirit, in the same way that man unites God and Nature; life is to the man (aleph) what man is to the universe,
pre-eminently the mediate principle. Here we find the origin of the ideas of bond, of the reunion of opposing principles,
of religion, attributed to He.
This letter is simple; astronomically it corresponds with the igneous sign of the Ram, which it explains.
Hence springs the idea of all that animates attributed to He.
But life specializes the being, by rendering it different from any other; hence the idea of the being itself attributed to this
letter.
However, the action of life does not stop here. It is also the mediating principle, which attaches the material body to the
divine spirit, in the same way that man unites God and Nature; life is to the man (aleph) what man is to the universe,
pre-eminently the mediate principle. Here we find the origin of the ideas of bond, of the reunion of opposing principles,
of religion, attributed to He.
This letter is simple; astronomically it corresponds with the igneous sign of the Ram, which it explains.
| THE FIFTH CARD OF THE TAROT The Pope |
This symbol expresses the following ideas-
(1st) Idea of Life, of animation,
(2nd) Idea of Being,
(3rd) Idea of Reunion.
The Initiate of the mysteries of Isis is seated between the two columns of the sanctuary. He leans upon a triple cross,
and makes the sign of Esoterism with his left hand.
The triple Cross represents the triple Lingam of Indian theogony; that is to say, the penetration of the creative power
throughout the Divine, the Intellectual, and the Physical Worlds, which causes all the manifestations of universal life to
appear (first idea).
The two columns symbolize: on the right, the Law; on the left, the Liberty to obey and to disobey, the essence of Being,
(second idea).
The Initiate wears a tiara. Two crowned men kneel at his feet, one clothed in red, the other in black.
Here we find the active form of the symbolism expressed in passive form by the second card. The same idea of
Esoterism, of secret Instruction, reappears; but the Tuition is now practical and oral, it no longer requires a book (third
idea),
As we see, this card is the complement of the second; the same rule applies to all the cards, when the total of their
number makes 7. Thus-
(1st) Idea of Life, of animation,
(2nd) Idea of Being,
(3rd) Idea of Reunion.
The Initiate of the mysteries of Isis is seated between the two columns of the sanctuary. He leans upon a triple cross,
and makes the sign of Esoterism with his left hand.
The triple Cross represents the triple Lingam of Indian theogony; that is to say, the penetration of the creative power
throughout the Divine, the Intellectual, and the Physical Worlds, which causes all the manifestations of universal life to
appear (first idea).
The two columns symbolize: on the right, the Law; on the left, the Liberty to obey and to disobey, the essence of Being,
(second idea).
The Initiate wears a tiara. Two crowned men kneel at his feet, one clothed in red, the other in black.
Here we find the active form of the symbolism expressed in passive form by the second card. The same idea of
Esoterism, of secret Instruction, reappears; but the Tuition is now practical and oral, it no longer requires a book (third
idea),
As we see, this card is the complement of the second; the same rule applies to all the cards, when the total of their
number makes 7. Thus-
The fifth card of the Tarot corresponds with the letter he of the sacred word. It is the direct reflection of the 4th arcanum,
and the indirect reflection of the 2nd arcanum. It therefore signifies-
In the Divine. Reflex of the Will-
INTELLIGENCE
(characteristic of God the Son).
In the Human. Reflex of the Power-
AUTHORITY
(characteristic of the Woman).
Religion. Faith.
In Nature. Reflex of the Soul of the World, or of the Universal creative fluid-
THE UNIVERSAL LIFE
(characteristic of Natura naturata).
and the indirect reflection of the 2nd arcanum. It therefore signifies-
In the Divine. Reflex of the Will-
INTELLIGENCE
(characteristic of God the Son).
In the Human. Reflex of the Power-
AUTHORITY
(characteristic of the Woman).
Religion. Faith.
In Nature. Reflex of the Soul of the World, or of the Universal creative fluid-
THE UNIVERSAL LIFE
(characteristic of Natura naturata).
Universal life is the negative part of the vivifying universal fluid. Their reciprocal action will give rise to the universal
attraction or universal Love represented by the 6th arcanum.
attraction or universal Love represented by the 6th arcanum.
The hieroglyphic sign for the Vau is the eye, all that relates to light and brilliancy. The eye establishes the link between
the external world and ourselves; by it light and form are revealed to us. The dominant idea expressed by this letter will
therefore be that of a connection, of a link between antagonists. We have already dwelt at some length upon the Vau,
but we think it may be useful to quote Fabre d'Olivet's observations upon this letter in extenso-
"This sign is the image of the deepest and most inconceivable mystery, the image of the knot which reunites, or of the
point which separates, the nothing from the being. It is the universal convertible sign, which forms the passage from one
nature to the other; communicating on one side with the sign of light and of spiritual sense וֹ (a pointed Vau), which is but
a higher form of itself; on the other hand linking itself in its degeneration with Ayin (ע), the sign of darkness and of the
material senses, which again is but a lower form of itself."
The Vau is the second simple letter; astronomically it represents the second sign of the zodiac, the Bull.
the external world and ourselves; by it light and form are revealed to us. The dominant idea expressed by this letter will
therefore be that of a connection, of a link between antagonists. We have already dwelt at some length upon the Vau,
but we think it may be useful to quote Fabre d'Olivet's observations upon this letter in extenso-
"This sign is the image of the deepest and most inconceivable mystery, the image of the knot which reunites, or of the
point which separates, the nothing from the being. It is the universal convertible sign, which forms the passage from one
nature to the other; communicating on one side with the sign of light and of spiritual sense וֹ (a pointed Vau), which is but
a higher form of itself; on the other hand linking itself in its degeneration with Ayin (ע), the sign of darkness and of the
material senses, which again is but a lower form of itself."
The Vau is the second simple letter; astronomically it represents the second sign of the zodiac, the Bull.
| THE SIXTH CARD OF THE TAROT The Lovers |
This symbol represents reunion, antagonism, with all their consequences.
A beardless youth (our Juggler of the 1st arcanum), but without a hat, is standing motionless in the angle where two
roads meet. His arms form a diagonal cross upon his breast.
The repetition of the 1st arcanum under another form. Here the man is not one of the Initiates. He does not know how to
direct the magnetic currents of the Astral Light; he is therefore plunged in the antagonism of the different ideas which he
cannot master.
Two women, one on his right, the other on his left, each with one hand upon his shoulder, point to the two roads. The
woman on the right has a circle of gold upon her head, the one on the left is dishevelled and crowned with vine leaves.
The two arms of the Juggler, expressing the positive and negative, the two columns of the temple of Isis, expressing
necessity and liberty, are here personified by the two women, who represent Vice and Virtue.
The future of the young man depends upon the road which he chooses, whether he becomes one of the Initiates, the
Mage of the 1st arcanum (the spiritual ו), or the rash thunder-stricken personage of the 16th arcanum (the ע).
The spirit of Justice floats above this group in a radiant halo; he bends his bow and aims the arrow of Punishment at the
personification of Vice.
A profound symbol indicating that if man chooses the path of Virtue he will not be left unaided, but that Providence will
ally itself to his will and assist him to overcome vice.
In short, this hieroglyphic expresses the struggle between the passions and conscience, the antagonism of ideas.
But this antagonism is also the most powerful natural producer that exists in the world, when it resolves itself into LOVE,
which attracts the opponents and unites them for ever.
This sixth card of the Tarot must be regarded under two aspects, which tend to the same signification.
1. As 3 of the 4, that is to say, as representing the 4th arcanum, or the reflection of 1 considered in its relation to union.
2. As balancing 4 and 5; this is shown in the triangle formed by the second ternary-
A beardless youth (our Juggler of the 1st arcanum), but without a hat, is standing motionless in the angle where two
roads meet. His arms form a diagonal cross upon his breast.
The repetition of the 1st arcanum under another form. Here the man is not one of the Initiates. He does not know how to
direct the magnetic currents of the Astral Light; he is therefore plunged in the antagonism of the different ideas which he
cannot master.
Two women, one on his right, the other on his left, each with one hand upon his shoulder, point to the two roads. The
woman on the right has a circle of gold upon her head, the one on the left is dishevelled and crowned with vine leaves.
The two arms of the Juggler, expressing the positive and negative, the two columns of the temple of Isis, expressing
necessity and liberty, are here personified by the two women, who represent Vice and Virtue.
The future of the young man depends upon the road which he chooses, whether he becomes one of the Initiates, the
Mage of the 1st arcanum (the spiritual ו), or the rash thunder-stricken personage of the 16th arcanum (the ע).
The spirit of Justice floats above this group in a radiant halo; he bends his bow and aims the arrow of Punishment at the
personification of Vice.
A profound symbol indicating that if man chooses the path of Virtue he will not be left unaided, but that Providence will
ally itself to his will and assist him to overcome vice.
In short, this hieroglyphic expresses the struggle between the passions and conscience, the antagonism of ideas.
But this antagonism is also the most powerful natural producer that exists in the world, when it resolves itself into LOVE,
which attracts the opponents and unites them for ever.
This sixth card of the Tarot must be regarded under two aspects, which tend to the same signification.
1. As 3 of the 4, that is to say, as representing the 4th arcanum, or the reflection of 1 considered in its relation to union.
2. As balancing 4 and 5; this is shown in the triangle formed by the second ternary-
Each card balances the two others.
The 4 balances the 5 and the 6.
The 5 - the 4 and the 6.
The 6 - the 4 and the 5.
Its signification proceeds from this:-
In the Divine. The Equilibrium between Will and Intelligence-
BEAUTY
(characteristic of the Holy Spirit).
In the Human. The Equilibrium between Power and Authority-
LOVE
(characteristic of Humanity).
CHARITY.
In Nature. The Equilibrium between the Universal soul and the Universal life-
THE UNIVERSAL ATTRACTION.
Universal Love.
The 4 balances the 5 and the 6.
The 5 - the 4 and the 6.
The 6 - the 4 and the 5.
Its signification proceeds from this:-
In the Divine. The Equilibrium between Will and Intelligence-
BEAUTY
(characteristic of the Holy Spirit).
In the Human. The Equilibrium between Power and Authority-
LOVE
(characteristic of Humanity).
CHARITY.
In Nature. The Equilibrium between the Universal soul and the Universal life-
THE UNIVERSAL ATTRACTION.
Universal Love.
| 6. ו The Lovers |
| THE SECOND CARD OF THE TAROT The High Priestess |
(3rd) Realization of the actions conceived by the Will.
The man's legs are crossed, his body forms a triangle .
Domination of the Spirit over Matter.
Considered more attentively, the figure reproduces the symbol of Jupiter 2 +, represented by the fourth card
of the Tarot
The man's legs are crossed, his body forms a triangle .
Domination of the Spirit over Matter.
Considered more attentively, the figure reproduces the symbol of Jupiter 2 +, represented by the fourth card
of the Tarot
| 6. ו The 6th Hebrew letter (Vau) ORIGIN OF THE SYMBOLISM OF THE SIXTH CARD OF THE TAROT |
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Tarot Of The Bohemians: Chapter 10