| § 2 THE TRUMPS MAJOR AND THEIR INNER SYMBOLISM Magician |
A youthful figure in the robe of a magician, having the countenance
of divine Apollo, with smile of confidence and shining eyes. Above
his head is the mysterious sign of the Holy Spirit, the sign of life, like
an endless cord, forming the figure 8 in a horizontal position . About
his waist is a serpent-cincture, the serpent appearing to devour its
own tail. This is familiar to most as a conventional symbol of eternity,
but here it indicates more especially the eternity of attainment in the
spirit. In the Magician's right hand is a wand raised towards heaven,
while the left hand is pointing to the earth. This dual sign is known in
very high grades of the Instituted Mysteries; it shews the descent of
grace, virtue and light, drawn from things above and derived to
things below. The suggestion throughout is therefore the possession
and communication of the Powers and Gifts of the Spirit. On the
table in front of the Magician are the symbols of the four Tarot suits,
signifying the elements of natural life, which lie like counters before
the adept, and he adapts them as he wills. Beneath are roses and
lilies, the flos campi and lilium convallium, changed into garden
flowers, to shew the culture of aspiration. This card signifies the
divine motive in man, reflecting God, the will in the liberation of its
union with that which is above. It is also the unity of individual being
on all planes, and in a very high sense it is thought, in the fixation
thereof. With further reference to what I have called the sign of life
and its connexion with the number 8, it may be remembered that
Christian Gnosticism speaks of rebirth in Christ as a change "unto
the Ogdoad." The mystic number is termed Jerusalem above, the
Land flowing with Milk and Honey, the Holy Spirit and the Land of the
Lord. According to Martinism, 8 is the number of Christ.
of divine Apollo, with smile of confidence and shining eyes. Above
his head is the mysterious sign of the Holy Spirit, the sign of life, like
an endless cord, forming the figure 8 in a horizontal position . About
his waist is a serpent-cincture, the serpent appearing to devour its
own tail. This is familiar to most as a conventional symbol of eternity,
but here it indicates more especially the eternity of attainment in the
spirit. In the Magician's right hand is a wand raised towards heaven,
while the left hand is pointing to the earth. This dual sign is known in
very high grades of the Instituted Mysteries; it shews the descent of
grace, virtue and light, drawn from things above and derived to
things below. The suggestion throughout is therefore the possession
and communication of the Powers and Gifts of the Spirit. On the
table in front of the Magician are the symbols of the four Tarot suits,
signifying the elements of natural life, which lie like counters before
the adept, and he adapts them as he wills. Beneath are roses and
lilies, the flos campi and lilium convallium, changed into garden
flowers, to shew the culture of aspiration. This card signifies the
divine motive in man, reflecting God, the will in the liberation of its
union with that which is above. It is also the unity of individual being
on all planes, and in a very high sense it is thought, in the fixation
thereof. With further reference to what I have called the sign of life
and its connexion with the number 8, it may be remembered that
Christian Gnosticism speaks of rebirth in Christ as a change "unto
the Ogdoad." The mystic number is termed Jerusalem above, the
Land flowing with Milk and Honey, the Holy Spirit and the Land of the
Lord. According to Martinism, 8 is the number of Christ.
| II The High Priestess |
She has the lunar crescent at her feet, a horned diadem on her
head, with a globe in the middle place, and a large solar cross on
her breast. The scroll in her hands is inscribed with the word Tora,
signifying the Greater Law, the Secret Law and the second sense of
the Word. It is partly covered by her mantle, to shew that some
things are implied and some spoken. She is seated between the
white and black pillars--J. and B.--of the mystic Temple, and the veil
of the Temple is behind her: it is embroidered with palms and
pomegranates. The vestments are flowing and gauzy, and the
mantle suggests light--a shimmering radiance. She has been called
occult Science on the threshold of the Sanctuary of Isis, but she is
really the Secret Church, the House which is of God and man. She
represents also the Second Marriage of the Prince who is no longer
of this world; she is the spiritual Bride and Mother, the daughter of
the stars and the Higher Garden of Eden. She is, in fine, the Queen
of the borrowed light, but this is the light of all. She is the Moon
nourished by the milk of the Supernal Mother.
In a manner, she is also the Supernal Mother herself--that is to say,
she is the bright reflection. It is in this sense of reflection that her
truest and highest name in bolism is Shekinah--the co-habiting glory.
According to Kabalism, there is a Shekinah both above and below. In
the superior world it is called Binah, the Supernal Understanding
which reflects to the emanations that are beneath. In the lower world
it is MaIkuth--that world being, for this purpose, understood as a
blessed Kingdom that with which it is made blessed being the
Indwelling Glory. Mystically speaking, the Shekinah is the Spiritual
Bride of the just man, and when he reads the Law she gives the
Divine meaning. There are some respects in which this card is the
highest and holiest of the Greater Arcana.
head, with a globe in the middle place, and a large solar cross on
her breast. The scroll in her hands is inscribed with the word Tora,
signifying the Greater Law, the Secret Law and the second sense of
the Word. It is partly covered by her mantle, to shew that some
things are implied and some spoken. She is seated between the
white and black pillars--J. and B.--of the mystic Temple, and the veil
of the Temple is behind her: it is embroidered with palms and
pomegranates. The vestments are flowing and gauzy, and the
mantle suggests light--a shimmering radiance. She has been called
occult Science on the threshold of the Sanctuary of Isis, but she is
really the Secret Church, the House which is of God and man. She
represents also the Second Marriage of the Prince who is no longer
of this world; she is the spiritual Bride and Mother, the daughter of
the stars and the Higher Garden of Eden. She is, in fine, the Queen
of the borrowed light, but this is the light of all. She is the Moon
nourished by the milk of the Supernal Mother.
In a manner, she is also the Supernal Mother herself--that is to say,
she is the bright reflection. It is in this sense of reflection that her
truest and highest name in bolism is Shekinah--the co-habiting glory.
According to Kabalism, there is a Shekinah both above and below. In
the superior world it is called Binah, the Supernal Understanding
which reflects to the emanations that are beneath. In the lower world
it is MaIkuth--that world being, for this purpose, understood as a
blessed Kingdom that with which it is made blessed being the
Indwelling Glory. Mystically speaking, the Shekinah is the Spiritual
Bride of the just man, and when he reads the Law she gives the
Divine meaning. There are some respects in which this card is the
highest and holiest of the Greater Arcana.
| III The Empress |
A stately figure, seated, having rich vestments and royal aspect, as
of a daughter of heaven and earth. Her diadem is of twelve stars,
gathered in a cluster. The symbol of Venus is on the shield which
rests near her. A field of corn is ripening in front of her, and beyond
there is a fall of water. The sceptre which she bears is surmounted
by the globe of this world. She is the inferior Garden of Eden, the
Earthly Paradise, all that is symbolized by the visible house of man.
She is not Regina coeli, but she is still refugium peccatorum, the
fruitful mother of thousands. There are also certain aspects in which
she has been correctly described as desire and the wings thereof,
as the woman clothed with the sun, as Gloria Mundi and the veil of
the Sanctum Sanctorum; but she is not, I may add, the soul that has
attained wings, unless all the symbolism is counted up another and
unusual way. She is above all things universal fecundity and the
outer sense of the Word. This is obvious, because there is no direct
message which has been given to man like that which is borne by
woman; but she does not herself carry its interpretation.
In another order of ideas, the card of the Empress signifies the door
or gate by which an entrance is obtained into this life, as into the
Garden of Venus; and then the way which leads out therefrom, into
that which is beyond, is the secret known to the High Priestess: it is
communicated by her to the elect. Most old attributions of this card
are completely wrong on the symbolism--as, for example, its
identification with the Word, Divine Nature, the Triad, and so forth.
of a daughter of heaven and earth. Her diadem is of twelve stars,
gathered in a cluster. The symbol of Venus is on the shield which
rests near her. A field of corn is ripening in front of her, and beyond
there is a fall of water. The sceptre which she bears is surmounted
by the globe of this world. She is the inferior Garden of Eden, the
Earthly Paradise, all that is symbolized by the visible house of man.
She is not Regina coeli, but she is still refugium peccatorum, the
fruitful mother of thousands. There are also certain aspects in which
she has been correctly described as desire and the wings thereof,
as the woman clothed with the sun, as Gloria Mundi and the veil of
the Sanctum Sanctorum; but she is not, I may add, the soul that has
attained wings, unless all the symbolism is counted up another and
unusual way. She is above all things universal fecundity and the
outer sense of the Word. This is obvious, because there is no direct
message which has been given to man like that which is borne by
woman; but she does not herself carry its interpretation.
In another order of ideas, the card of the Empress signifies the door
or gate by which an entrance is obtained into this life, as into the
Garden of Venus; and then the way which leads out therefrom, into
that which is beyond, is the secret known to the High Priestess: it is
communicated by her to the elect. Most old attributions of this card
are completely wrong on the symbolism--as, for example, its
identification with the Word, Divine Nature, the Triad, and so forth.
| IV The Emperor |
He has a form of the Crux ansata for his sceptre and a globe in his
left hand. He is a crowned monarch--commanding, stately, seated
on a throne, the arms of which axe fronted by rams' heads. He is
executive and realization, the power of this world, here clothed with
the highest of its natural attributes. He is occasionally represented
as seated on a cubic stone, which, however, confuses some of the
issues. He is the virile power, to which the Empress responds, and
in this sense is he who seeks to remove the Veil of Isis; yet she
remains virgo intacta.
It should be understood that this card and that of the Empress do
not precisely represent the condition of married life, though this
state is implied. On the surface, as I have indicated, they stand for
mundane royalty, uplifted on the seats of the mighty; but above this
there is the suggestion of another presence. They signify also--and
the male figure especially--the higher kingship, occupying the
intellectual throne. Hereof is the lordship of thought rather than of
the animal world. Both personalities, after their own manner, are
"full of strange experience," but theirs is not consciously the wisdom
which draws from a higher world. The Emperor has been described
as (a) will in its embodied form, but this is only one of its
applications, and (b) as an expression of virtualities contained in
the Absolute Being--but this is fantasy.
left hand. He is a crowned monarch--commanding, stately, seated
on a throne, the arms of which axe fronted by rams' heads. He is
executive and realization, the power of this world, here clothed with
the highest of its natural attributes. He is occasionally represented
as seated on a cubic stone, which, however, confuses some of the
issues. He is the virile power, to which the Empress responds, and
in this sense is he who seeks to remove the Veil of Isis; yet she
remains virgo intacta.
It should be understood that this card and that of the Empress do
not precisely represent the condition of married life, though this
state is implied. On the surface, as I have indicated, they stand for
mundane royalty, uplifted on the seats of the mighty; but above this
there is the suggestion of another presence. They signify also--and
the male figure especially--the higher kingship, occupying the
intellectual throne. Hereof is the lordship of thought rather than of
the animal world. Both personalities, after their own manner, are
"full of strange experience," but theirs is not consciously the wisdom
which draws from a higher world. The Emperor has been described
as (a) will in its embodied form, but this is only one of its
applications, and (b) as an expression of virtualities contained in
the Absolute Being--but this is fantasy.
| V The Hierophant |
He wears the triple crown and is seated between two pillars, but
they are not those of the Temple which is guarded by the High
Priestess. In his left hand he holds a sceptre terminating in the
triple cross, and with his right hand he gives the well-known
ecclesiastical sign which is called that of esotericism, distinguishing
between the manifest and concealed part of doctrine. It is
noticeable in this connexion that the High Priestess makes no sign.
At his feet are the crossed keys, and two priestly ministers in albs
kneel before him. He has been usually called the Pope, which is a
particular application of the more general office that he symbolizes.
He is the ruling power of external religion, as the High Priestess is
the prevailing genius of the esoteric, withdrawn power. The proper
meanings of this card have suffered woeful admixture from nearly
all hands. Grand Orient says truly that the Hierophant is the power
of the keys, exoteric orthodox doctrine, and the outer side of the
life which leads to the doctrine; but he is certainly not the prince of
occult doctrine, as another commentator has suggested.
He is rather the summa totius theologiæ, when it has passed into
the utmost rigidity of expression; but he symbolizes also all things
that are righteous and sacred on the manifest side. As such, he is
the channel of grace belonging to the world of institution as distinct
from that of Nature, and he is the leader of salvation for the human
race at large. He is the order and the head of the recognized
hierarchy, which is the reflection of another and greater hierarchic
order; but it may so happen that the pontiff forgets the significance
of this his symbolic state and acts as if he contained within his
proper measures all that his sign signifies or his symbol seeks to
shew forth. He is not, as it has been thought, philosophy-except on
the theological side; he is not inspiration; and he is not religion,
although he is a mode of its expression.
they are not those of the Temple which is guarded by the High
Priestess. In his left hand he holds a sceptre terminating in the
triple cross, and with his right hand he gives the well-known
ecclesiastical sign which is called that of esotericism, distinguishing
between the manifest and concealed part of doctrine. It is
noticeable in this connexion that the High Priestess makes no sign.
At his feet are the crossed keys, and two priestly ministers in albs
kneel before him. He has been usually called the Pope, which is a
particular application of the more general office that he symbolizes.
He is the ruling power of external religion, as the High Priestess is
the prevailing genius of the esoteric, withdrawn power. The proper
meanings of this card have suffered woeful admixture from nearly
all hands. Grand Orient says truly that the Hierophant is the power
of the keys, exoteric orthodox doctrine, and the outer side of the
life which leads to the doctrine; but he is certainly not the prince of
occult doctrine, as another commentator has suggested.
He is rather the summa totius theologiæ, when it has passed into
the utmost rigidity of expression; but he symbolizes also all things
that are righteous and sacred on the manifest side. As such, he is
the channel of grace belonging to the world of institution as distinct
from that of Nature, and he is the leader of salvation for the human
race at large. He is the order and the head of the recognized
hierarchy, which is the reflection of another and greater hierarchic
order; but it may so happen that the pontiff forgets the significance
of this his symbolic state and acts as if he contained within his
proper measures all that his sign signifies or his symbol seeks to
shew forth. He is not, as it has been thought, philosophy-except on
the theological side; he is not inspiration; and he is not religion,
although he is a mode of its expression.
| VI The Lovers |
The sun shines in the zenith, and beneath is a great winged
figure with arms extended, pouring down influences. In the
foreground are two human figures, male and female, unveiled
before each other, as if Adam and Eve when they first occupied
the paradise of the earthly body. Behind the man is the Tree of
Life, bearing twelve fruits, and the Tree of the Knowledge of
Good and Evil is behind the woman; the serpent is twining round
it. The figures suggest youth, virginity, innocence and love before
it is contaminated by gross material desire. This is in all simplicity
the card of human love, here exhibited as part of the way, the
truth and the life. It replaces, by recourse to first principles, the
old card of marriage, which I have described previously, and the
later follies which depicted man between vice and virtue. In a very
high sense, the card is a mystery of the Covenant and Sabbath.
The suggestion in respect of the woman is that she signifies that
attraction towards the sensitive life which carries within it the idea
of the Fall of Man, but she is rather the working of a Secret Law
of Providence than a willing and conscious temptress. It is
through her imputed lapse that man shall arise ultimately, and
only by her can he complete himself. The card is therefore in its
way another intimation concerning the great mystery of
womanhood. The old meanings fall to pieces of necessity with the
old pictures, but even as interpretations of the latter, some of
them were of the order of commonplace and others were false in
symbolism.
figure with arms extended, pouring down influences. In the
foreground are two human figures, male and female, unveiled
before each other, as if Adam and Eve when they first occupied
the paradise of the earthly body. Behind the man is the Tree of
Life, bearing twelve fruits, and the Tree of the Knowledge of
Good and Evil is behind the woman; the serpent is twining round
it. The figures suggest youth, virginity, innocence and love before
it is contaminated by gross material desire. This is in all simplicity
the card of human love, here exhibited as part of the way, the
truth and the life. It replaces, by recourse to first principles, the
old card of marriage, which I have described previously, and the
later follies which depicted man between vice and virtue. In a very
high sense, the card is a mystery of the Covenant and Sabbath.
The suggestion in respect of the woman is that she signifies that
attraction towards the sensitive life which carries within it the idea
of the Fall of Man, but she is rather the working of a Secret Law
of Providence than a willing and conscious temptress. It is
through her imputed lapse that man shall arise ultimately, and
only by her can he complete himself. The card is therefore in its
way another intimation concerning the great mystery of
womanhood. The old meanings fall to pieces of necessity with the
old pictures, but even as interpretations of the latter, some of
them were of the order of commonplace and others were false in
symbolism.
| VII The Chariot |
An erect and princely figure carrying a drawn sword and
corresponding, broadly speaking, to the traditional description
which I have given in the first part. On the shoulders of the
victorious hero are supposed to be the Urim and Thummim. He
has led captivity captive; he is conquest on all planes--in the mind,
in science, in progress, in certain trials of initiation. He has thus
replied to the sphinx, and it is on this account that I have accepted
the variation of Éliphas Lévi; two sphinxes thus draw his chariot.
He is above all things triumph in the mind.
It is to be understood for this reason (a) that the question of the
sphinx is concerned with a Mystery of Nature and not of the world
of Grace, to which the charioteer could offer no answer; (b) that
the planes of his conquest are manifest or external and not within
himself; (c) that the liberation which he effects may leave himself
in the bondage of the logical understanding; (d) that the tests of
initiation through which he has passed in triumph are to be
understood physically or rationally; and (e) that if he came to the
pillars of that Temple between which the High Priestess is seated,
he could not open the scroll called Tora, nor if she questioned him
could he answer. He is not hereditary royalty and he is not
priesthood.
corresponding, broadly speaking, to the traditional description
which I have given in the first part. On the shoulders of the
victorious hero are supposed to be the Urim and Thummim. He
has led captivity captive; he is conquest on all planes--in the mind,
in science, in progress, in certain trials of initiation. He has thus
replied to the sphinx, and it is on this account that I have accepted
the variation of Éliphas Lévi; two sphinxes thus draw his chariot.
He is above all things triumph in the mind.
It is to be understood for this reason (a) that the question of the
sphinx is concerned with a Mystery of Nature and not of the world
of Grace, to which the charioteer could offer no answer; (b) that
the planes of his conquest are manifest or external and not within
himself; (c) that the liberation which he effects may leave himself
in the bondage of the logical understanding; (d) that the tests of
initiation through which he has passed in triumph are to be
understood physically or rationally; and (e) that if he came to the
pillars of that Temple between which the High Priestess is seated,
he could not open the scroll called Tora, nor if she questioned him
could he answer. He is not hereditary royalty and he is not
priesthood.
| VIII Strength, or Fortitude |
A woman, over whose head there broods the same symbol of life
which we have seen in the card of the Magician, is closing the
jaws of a lion. The only point in which this design differs from the
conventional presentations is that her beneficent fortitude has
already subdued the lion, which is being led by a chain of
flowers. For reasons which satisfy myself, this card has been
interchanged with that of justice, which is usually numbered eight.
As the variation carries nothing with it which will signify to the
reader, there is no cause for explanation. Fortitude, in one of its
most exalted aspects, is connected with the Divine Mystery of
Union; the virtue, of course, operates in all planes, and hence
draws on all in its symbolism. It connects also with innocentia
inviolata, and with the strength which resides in contemplation.
These higher meanings are, however, matters of inference, and I
do not suggest that they are transparent on the surface of the
card. They are intimated in a concealed manner by the chain of
flowers, which signifies, among many other things, the sweet
yoke and the light burden of Divine Law, when it has been taken
into the heart of hearts. The card has nothing to do with
self-confidence in the ordinary sense, though this has been
suggested--but it concerns the confidence of those whose
strength is God, who have found their refuge in Him. There is
one aspect in which the lion signifies the passions, and she who
is called Strength is the higher nature in its liberation. It has
walked upon the asp and the basilisk and has trodden down the
lion and the dragon.
which we have seen in the card of the Magician, is closing the
jaws of a lion. The only point in which this design differs from the
conventional presentations is that her beneficent fortitude has
already subdued the lion, which is being led by a chain of
flowers. For reasons which satisfy myself, this card has been
interchanged with that of justice, which is usually numbered eight.
As the variation carries nothing with it which will signify to the
reader, there is no cause for explanation. Fortitude, in one of its
most exalted aspects, is connected with the Divine Mystery of
Union; the virtue, of course, operates in all planes, and hence
draws on all in its symbolism. It connects also with innocentia
inviolata, and with the strength which resides in contemplation.
These higher meanings are, however, matters of inference, and I
do not suggest that they are transparent on the surface of the
card. They are intimated in a concealed manner by the chain of
flowers, which signifies, among many other things, the sweet
yoke and the light burden of Divine Law, when it has been taken
into the heart of hearts. The card has nothing to do with
self-confidence in the ordinary sense, though this has been
suggested--but it concerns the confidence of those whose
strength is God, who have found their refuge in Him. There is
one aspect in which the lion signifies the passions, and she who
is called Strength is the higher nature in its liberation. It has
walked upon the asp and the basilisk and has trodden down the
lion and the dragon.
| IX The Hermit |
The variation from the conventional models in this card is only
that the lamp is not enveloped partially in the mantle of its
bearer, who blends the idea of the Ancient of Days with the
Light of the World It is a star which shines in the lantern. I have
said that this is a card of attainment, and to extend this
conception the figure is seen holding up his beacon on an
eminence. Therefore the Hermit is not, as Court de Gebelin
explained, a wise man in search of truth and justice; nor is he,
as a later explanation proposes, an especial example of
experience. His beacon intimates that "where I am, you also
may be."
It is further a card which is understood quite incorrectly when it
is connected with the idea of occult isolation, as the protection
of personal magnetism against admixture. This is one of the
frivolous renderings which we owe to Éliphas Lévi. It has been
adopted by the French Order of Martinism and some of us
have heard a great deal of the Silent and Unknown Philosophy
enveloped by his mantle from the knowledge of the profane. In
true Martinism, the significance of the term Philosophe inconnu
was of another order. It did not refer to the intended
concealment of the Instituted Mysteries, much less of their
substitutes, but--like the card itself--to the truth that the Divine
Mysteries secure their own protection from those who are
unprepared.
that the lamp is not enveloped partially in the mantle of its
bearer, who blends the idea of the Ancient of Days with the
Light of the World It is a star which shines in the lantern. I have
said that this is a card of attainment, and to extend this
conception the figure is seen holding up his beacon on an
eminence. Therefore the Hermit is not, as Court de Gebelin
explained, a wise man in search of truth and justice; nor is he,
as a later explanation proposes, an especial example of
experience. His beacon intimates that "where I am, you also
may be."
It is further a card which is understood quite incorrectly when it
is connected with the idea of occult isolation, as the protection
of personal magnetism against admixture. This is one of the
frivolous renderings which we owe to Éliphas Lévi. It has been
adopted by the French Order of Martinism and some of us
have heard a great deal of the Silent and Unknown Philosophy
enveloped by his mantle from the knowledge of the profane. In
true Martinism, the significance of the term Philosophe inconnu
was of another order. It did not refer to the intended
concealment of the Instituted Mysteries, much less of their
substitutes, but--like the card itself--to the truth that the Divine
Mysteries secure their own protection from those who are
unprepared.
| X Wheel of Fortune |
In this symbol I have again followed the reconstruction of
Éliphas Lévi, who has furnished several variants. It is
legitimate--as I have intimated--to use Egyptian symbolism
when this serves our purpose, provided that no theory of origin
is implied therein. I have, however, presented Typhon in his
serpent form. The symbolism is, of course, not exclusively
Egyptian, as the four Living Creatures of Ezekiel occupy the
angles of the card, and the wheel itself follows other indications
of Lévi in respect of Ezekiel's vision, as illustrative of the
particular Tarot Key. With the French occultist, and in the
design itself, the symbolic picture stands for the perpetual
motion of a fluidic universe and for the flux of human life. The
Sphinx is the equilibrium therein. The transliteration of Taro as
Rota is inscribed on the wheel, counterchanged with the letters
of the Divine Name--to shew that Providence is imphed through
all. But this is the Divine intention within, and the similar
intention without is exemplified by the four Living Creatures.
Sometimes the sphinx is represented couchant on a pedestal
above, which defrauds the symbolism by stultifying the
essential idea of stability amidst movement.
Behind the general notion expressed in the symbol there lies
the denial of chance and the fatality which is implied therein. It
may be added that, from the days of Lévi onward, the occult
explanations of this card are--even for occultism itself--of a
singularly fatuous kind. It has been said to mean principle,
fecundity, virile honour, ruling authority, etc. The findings of
common fortune-telling are better than this on their own plane.
Éliphas Lévi, who has furnished several variants. It is
legitimate--as I have intimated--to use Egyptian symbolism
when this serves our purpose, provided that no theory of origin
is implied therein. I have, however, presented Typhon in his
serpent form. The symbolism is, of course, not exclusively
Egyptian, as the four Living Creatures of Ezekiel occupy the
angles of the card, and the wheel itself follows other indications
of Lévi in respect of Ezekiel's vision, as illustrative of the
particular Tarot Key. With the French occultist, and in the
design itself, the symbolic picture stands for the perpetual
motion of a fluidic universe and for the flux of human life. The
Sphinx is the equilibrium therein. The transliteration of Taro as
Rota is inscribed on the wheel, counterchanged with the letters
of the Divine Name--to shew that Providence is imphed through
all. But this is the Divine intention within, and the similar
intention without is exemplified by the four Living Creatures.
Sometimes the sphinx is represented couchant on a pedestal
above, which defrauds the symbolism by stultifying the
essential idea of stability amidst movement.
Behind the general notion expressed in the symbol there lies
the denial of chance and the fatality which is implied therein. It
may be added that, from the days of Lévi onward, the occult
explanations of this card are--even for occultism itself--of a
singularly fatuous kind. It has been said to mean principle,
fecundity, virile honour, ruling authority, etc. The findings of
common fortune-telling are better than this on their own plane.
| XI Justice |
As this card follows the traditional symbolism and carries
above all its obvious meanings, there is little to say regarding
it outside the few considerations collected in the first part, to
which the reader is referred.
It will be seen, however, that the figure is seated between
pillars, like the High Priestess, and on this account it seems
desirable to indicate that the moral principle which deals unto
every man according to his works--while, of course, it is in
strict analogy with higher things;--differs in its essence from
the spiritual justice which is involved in the idea of election.
The latter belongs to a mysterious order of Providence, in
virtue of which it is possible for certain men to conceive the
idea of dedication to the highest things. The operation of this
is like the breathing of the Spirit where it wills, and we have no
canon of criticism or ground of explanation concerning it. It is
analogous to the possession of the fairy gifts and the high
gifts and the gracious gifts of the poet: we have them or have
not, and their presence is as much a mystery as their
absence. The law of Justice is not however involved by either
alternative. In conclusion, the pillars of Justice open into one
world and the pillars of the High Priestess into another.
above all its obvious meanings, there is little to say regarding
it outside the few considerations collected in the first part, to
which the reader is referred.
It will be seen, however, that the figure is seated between
pillars, like the High Priestess, and on this account it seems
desirable to indicate that the moral principle which deals unto
every man according to his works--while, of course, it is in
strict analogy with higher things;--differs in its essence from
the spiritual justice which is involved in the idea of election.
The latter belongs to a mysterious order of Providence, in
virtue of which it is possible for certain men to conceive the
idea of dedication to the highest things. The operation of this
is like the breathing of the Spirit where it wills, and we have no
canon of criticism or ground of explanation concerning it. It is
analogous to the possession of the fairy gifts and the high
gifts and the gracious gifts of the poet: we have them or have
not, and their presence is as much a mystery as their
absence. The law of Justice is not however involved by either
alternative. In conclusion, the pillars of Justice open into one
world and the pillars of the High Priestess into another.
| XII The Hanged Man |
The gallows from which he is suspended forms a Tau cross,
while the figure--from the position of the legs--forms a fylfot
cross. There is a nimbus about the head of the seeming
martyr. It should be noted (1) that the tree of sacrifice is
living wood, with leaves thereon; (2) that the face expresses
deep entrancement, not suffering; (3) that the figure, as a
whole, suggests life in suspension, but life and not death. It
is a card of profound significance, but all the significance is
veiled. One of his editors suggests that Éliphas Lévi did not
know the meaning, which is unquestionable nor did the
editor himself. It has been called falsely a card of martyrdom,
a card a of prudence, a card of the Great Work, a card of
duty; but we may exhaust all published interpretations and
find only vanity. I will say very simply on my own part that it
expresses the relation, in one of its aspects, between the
Divine and the Universe.
He who can understand that the story of his higher nature is
imbedded in this symbolism will receive intimations
concerning a great awakening that is possible, and will know
that after the sacred Mystery of Death there is a glorious
Mystery of Resurrection.
while the figure--from the position of the legs--forms a fylfot
cross. There is a nimbus about the head of the seeming
martyr. It should be noted (1) that the tree of sacrifice is
living wood, with leaves thereon; (2) that the face expresses
deep entrancement, not suffering; (3) that the figure, as a
whole, suggests life in suspension, but life and not death. It
is a card of profound significance, but all the significance is
veiled. One of his editors suggests that Éliphas Lévi did not
know the meaning, which is unquestionable nor did the
editor himself. It has been called falsely a card of martyrdom,
a card a of prudence, a card of the Great Work, a card of
duty; but we may exhaust all published interpretations and
find only vanity. I will say very simply on my own part that it
expresses the relation, in one of its aspects, between the
Divine and the Universe.
He who can understand that the story of his higher nature is
imbedded in this symbolism will receive intimations
concerning a great awakening that is possible, and will know
that after the sacred Mystery of Death there is a glorious
Mystery of Resurrection.
| XIII Death |
The veil or mask of life is perpetuated in change,
transformation and passage from lower to higher, and this is
more fitly represented in the rectified Tarot by one of the
apocalyptic visions than by the crude notion of the reaping
skeleton. Behind it lies the whole world of ascent in the
spirit. The mysterious horseman moves slowly, bearing a
black banner emblazoned with the Mystic Rose, which
signifies life. Between two pillars on the verge of the horizon
there shines the sun of immortality. The horseman carries
no visible weapon, but king and child and maiden fall before
him, while a prelate with clasped hands awaits his end.
There should be no need to point out that the suggestion of
death which I have made in connection with the previous
card is, of course, to be understood mystically, but this is
not the case in the present instance. The natural transit of
man to the next stage of his being either is or may be one
form of his progress, but the exotic and almost unknown
entrance, while still in this life, into the state of mystical
death is a change in the form of consciousness and the
passage into a state to which ordinary death is neither the
path nor gate. The existing occult explanations of the 13th
card are, on the whole, better than usual, rebirth, creation,
destination, renewal, and the rest.
transformation and passage from lower to higher, and this is
more fitly represented in the rectified Tarot by one of the
apocalyptic visions than by the crude notion of the reaping
skeleton. Behind it lies the whole world of ascent in the
spirit. The mysterious horseman moves slowly, bearing a
black banner emblazoned with the Mystic Rose, which
signifies life. Between two pillars on the verge of the horizon
there shines the sun of immortality. The horseman carries
no visible weapon, but king and child and maiden fall before
him, while a prelate with clasped hands awaits his end.
There should be no need to point out that the suggestion of
death which I have made in connection with the previous
card is, of course, to be understood mystically, but this is
not the case in the present instance. The natural transit of
man to the next stage of his being either is or may be one
form of his progress, but the exotic and almost unknown
entrance, while still in this life, into the state of mystical
death is a change in the form of consciousness and the
passage into a state to which ordinary death is neither the
path nor gate. The existing occult explanations of the 13th
card are, on the whole, better than usual, rebirth, creation,
destination, renewal, and the rest.
| XIV Temperance |
A winged angel, with the sign of the sun upon his forehead
and on his breast the square and triangle of the
septenary. I speak of him in the masculine sense, but the
figure is neither male nor female. It is held to be pouring
the essences of life from chalice to chalice. It has one foot
upon the earth and one upon waters, thus illustrating the
nature of the essences. A direct path goes up to certain
heights on the verge of the horizon, and above there is a
great light, through which a crown is seen vaguely. Hereof
is some part of the Secret of Eternal Life, as it is possible
to man in his incarnation. All the conventional emblems are
renounced herein.
So also are the conventional meanings, which refer to
changes in the seasons, perpetual movement of life and
even the combination of ideas. It is, moreover, untrue to
say that the figure symbolizes the genius of the sun,
though it is the analogy of solar light, realized in the third
part of our human triplicity. It is called Temperance
fantastically, because, when the rule of it obtains in our
consciousness, it tempers, combines and harmonises the
psychic and material natures. Under that rule we know in
our rational part something of whence we came and
whither we are going.
and on his breast the square and triangle of the
septenary. I speak of him in the masculine sense, but the
figure is neither male nor female. It is held to be pouring
the essences of life from chalice to chalice. It has one foot
upon the earth and one upon waters, thus illustrating the
nature of the essences. A direct path goes up to certain
heights on the verge of the horizon, and above there is a
great light, through which a crown is seen vaguely. Hereof
is some part of the Secret of Eternal Life, as it is possible
to man in his incarnation. All the conventional emblems are
renounced herein.
So also are the conventional meanings, which refer to
changes in the seasons, perpetual movement of life and
even the combination of ideas. It is, moreover, untrue to
say that the figure symbolizes the genius of the sun,
though it is the analogy of solar light, realized in the third
part of our human triplicity. It is called Temperance
fantastically, because, when the rule of it obtains in our
consciousness, it tempers, combines and harmonises the
psychic and material natures. Under that rule we know in
our rational part something of whence we came and
whither we are going.
| XV The Devil |
The design is an accommodation, mean or harmony,
between several motives mentioned in the first part. The
Horned Goat of Mendes, with wings like those of a bat, is
standing on an altar. At the pit of the stomach there is the
sign of Mercury. The right hand is upraised and extended,
being the reverse of that benediction which is given by
the Hierophant in the fifth card. In the left hand there is a
great flaming torch, inverted towards the earth. A
reversed pentagram is on the forehead. There is a ring in
front of the altar, from which two chains are carried to the
necks of two figures, male and female. These are
analogous with those of the fifth card, as if Adam and Eve
after the Fall. Hereof is the chain and fatality of the
material life.
The figures are tailed, to signify the animal nature, but
there is human intelligence in the faces, and he who is
exalted above them is not to be their master for ever.
Even now, he is also a bondsman, sustained by the evil
that is in him and blind to the liberty of service. With more
than his usual derision for the arts which he pretended to
respect and interpret as a master therein, Éliphas Lévi
affirms that the Baphometic figure is occult science and
magic. Another commentator says that in the Divine world
it signifies predestination, but there is no correspondence
in that world with the things which below are of the brute.
What it does signify is the Dweller on the Threshold
without the Mystical Garden when those are driven forth
therefrom who have eaten the forbidden fruit.
between several motives mentioned in the first part. The
Horned Goat of Mendes, with wings like those of a bat, is
standing on an altar. At the pit of the stomach there is the
sign of Mercury. The right hand is upraised and extended,
being the reverse of that benediction which is given by
the Hierophant in the fifth card. In the left hand there is a
great flaming torch, inverted towards the earth. A
reversed pentagram is on the forehead. There is a ring in
front of the altar, from which two chains are carried to the
necks of two figures, male and female. These are
analogous with those of the fifth card, as if Adam and Eve
after the Fall. Hereof is the chain and fatality of the
material life.
The figures are tailed, to signify the animal nature, but
there is human intelligence in the faces, and he who is
exalted above them is not to be their master for ever.
Even now, he is also a bondsman, sustained by the evil
that is in him and blind to the liberty of service. With more
than his usual derision for the arts which he pretended to
respect and interpret as a master therein, Éliphas Lévi
affirms that the Baphometic figure is occult science and
magic. Another commentator says that in the Divine world
it signifies predestination, but there is no correspondence
in that world with the things which below are of the brute.
What it does signify is the Dweller on the Threshold
without the Mystical Garden when those are driven forth
therefrom who have eaten the forbidden fruit.
| XVI The Tower |
Occult explanations attached to this card are meagre and
mostly disconcerting. It is idle to indicate that it depicts
min in all its aspects, because it bears this evidence on
the surface. It is said further that it contains the first
allusion to a material building, but I do not conceive that
the Tower is more or less material than the pillars which
we have met with in three previous cases. I see nothing
to warrant Papus in supposing that it is literally the fall of
Adam, but there is more in favour of his alternative--that
it signifies the materialization of the spiritual word. The
bibliographer Christian imagines that it is the downfall of
the mind, seeking to penetrate the mystery of God. I
agree rather with Grand Orient that it is the ruin of the
House of We, when evil has prevailed therein, and above
all that it is the rending of a House of Doctrine. I
understand that the reference is, however, to a House of
Falsehood. It illustrates also in the most comprehensive
way the old truth that "except the Lord build the house,
they labour in vain that build it."
There is a sense in which the catastrophe is a reflection
from the previous card, but not on the side of the
symbolism which I have tried to indicate therein. It is more
correctly a question of analogy; one is concerned with
the fall into the material and animal state, while the other
signifies destruction on the intellectual side. The Tower
has been spoken of as the chastisement of pride and the
intellect overwhelmed in the attempt to penetrate the
Mystery of God; but in neither case do these
explanations account for the two persons who are the
living sufferers. The one is the literal word made void and
the other its false interpretation. In yet a deeper sense, it
may signify also the end of a dispensation, but there is
no possibility here for the consideration of this involved
question.
mostly disconcerting. It is idle to indicate that it depicts
min in all its aspects, because it bears this evidence on
the surface. It is said further that it contains the first
allusion to a material building, but I do not conceive that
the Tower is more or less material than the pillars which
we have met with in three previous cases. I see nothing
to warrant Papus in supposing that it is literally the fall of
Adam, but there is more in favour of his alternative--that
it signifies the materialization of the spiritual word. The
bibliographer Christian imagines that it is the downfall of
the mind, seeking to penetrate the mystery of God. I
agree rather with Grand Orient that it is the ruin of the
House of We, when evil has prevailed therein, and above
all that it is the rending of a House of Doctrine. I
understand that the reference is, however, to a House of
Falsehood. It illustrates also in the most comprehensive
way the old truth that "except the Lord build the house,
they labour in vain that build it."
There is a sense in which the catastrophe is a reflection
from the previous card, but not on the side of the
symbolism which I have tried to indicate therein. It is more
correctly a question of analogy; one is concerned with
the fall into the material and animal state, while the other
signifies destruction on the intellectual side. The Tower
has been spoken of as the chastisement of pride and the
intellect overwhelmed in the attempt to penetrate the
Mystery of God; but in neither case do these
explanations account for the two persons who are the
living sufferers. The one is the literal word made void and
the other its false interpretation. In yet a deeper sense, it
may signify also the end of a dispensation, but there is
no possibility here for the consideration of this involved
question.
| XVII The Star |
A great, radiant star of eight rays, surrounded by seven
lesser stars--also of eight rays. The female figure in the
foreground is entirely naked. Her left knee is on the land
and her right foot upon the water. She pours Water of
Life from two great ewers, irrigating sea and land. Behind
her is rising ground and on the right a shrub or tree,
whereon a bird alights. The figure expresses eternal
youth and beauty. The star is l'étoile flamboyante, which
appears in Masonic symbolism, but has been confused
therein. That which the figure communicates to the living
scene is the substance of the heavens and the elements.
It has been said truly that the mottoes of this card are
"Waters of Life freely" and "Gifts of the Spirit."
The summary of several tawdry explanations says that it
is a card of hope. On other planes it has been certified
as immortality and interior light. For the majority of
prepared minds, the figure will appear as the type of
Truth unveiled, glorious in undying beauty, pouring on
the waters of the soul some part and measure of her
priceless possession. But she is in reality the Great
Mother in the Kabalistic Sephira Binah, which is supernal
Understanding, who communicates to the Sephiroth that
are below in the measure that they can receive her influx.
lesser stars--also of eight rays. The female figure in the
foreground is entirely naked. Her left knee is on the land
and her right foot upon the water. She pours Water of
Life from two great ewers, irrigating sea and land. Behind
her is rising ground and on the right a shrub or tree,
whereon a bird alights. The figure expresses eternal
youth and beauty. The star is l'étoile flamboyante, which
appears in Masonic symbolism, but has been confused
therein. That which the figure communicates to the living
scene is the substance of the heavens and the elements.
It has been said truly that the mottoes of this card are
"Waters of Life freely" and "Gifts of the Spirit."
The summary of several tawdry explanations says that it
is a card of hope. On other planes it has been certified
as immortality and interior light. For the majority of
prepared minds, the figure will appear as the type of
Truth unveiled, glorious in undying beauty, pouring on
the waters of the soul some part and measure of her
priceless possession. But she is in reality the Great
Mother in the Kabalistic Sephira Binah, which is supernal
Understanding, who communicates to the Sephiroth that
are below in the measure that they can receive her influx.
| XVIII The Moon |
The distinction between this card and some of the
conventional types is that the moon is increasing on what
is called the side of mercy, to the right of the observer. It
has sixteen chief and sixteen secondary rays. The card
represents life of the imagination apart from life of the
spirit. The path between the towers is the issue into the
unknown. The dog and wolf are the fears of the natural
mind in the presence of that place of exit, when there is
only reflected light to guide it.
The last reference is a key to another form of symbolism.
The intellectual light is a reflection and beyond it is the
unknown mystery which it cannot shew forth. It illuminates
our animal nature, types of which are represented
below--the dog, the wolf and that which comes up out of
the deeps, the nameless and hideous tendency which is
lower than the savage beast. It strives to attain
manifestation, symbolized by crawling from the abyss of
water to the land, but as a rule it sinks back whence it
came. The face of the mind directs a calm gaze upon the
unrest below; the dew of thought falls; the message is:
Peace, be still; and it may be that there shall come a calm
upon the animal nature, while the abyss beneath shall
cease from giving up a form.
conventional types is that the moon is increasing on what
is called the side of mercy, to the right of the observer. It
has sixteen chief and sixteen secondary rays. The card
represents life of the imagination apart from life of the
spirit. The path between the towers is the issue into the
unknown. The dog and wolf are the fears of the natural
mind in the presence of that place of exit, when there is
only reflected light to guide it.
The last reference is a key to another form of symbolism.
The intellectual light is a reflection and beyond it is the
unknown mystery which it cannot shew forth. It illuminates
our animal nature, types of which are represented
below--the dog, the wolf and that which comes up out of
the deeps, the nameless and hideous tendency which is
lower than the savage beast. It strives to attain
manifestation, symbolized by crawling from the abyss of
water to the land, but as a rule it sinks back whence it
came. The face of the mind directs a calm gaze upon the
unrest below; the dew of thought falls; the message is:
Peace, be still; and it may be that there shall come a calm
upon the animal nature, while the abyss beneath shall
cease from giving up a form.
| XIX The Sun |
The naked child mounted on a white horse and
displaying a red standard has been mentioned already
as the better symbolism connected with this card. It is the
destiny of the Supernatural East and the great and holy
light which goes before the endless procession of
humanity, coming out from the walled garden of the
sensitive life and passing on the journey home. The card
signifies, therefore, the transit from the manifest light of
this world, represented by the glorious sun of earth, to
the light of the world to come, which goes before
aspiration and is typified by the heart of a child.
But the last allusion is again the key to a different form or
aspect of the symbolism. The sun is that of
consciousness in the spirit - the direct as the antithesis of
the reflected light. The characteristic type of humanity
has become a little child therein--a child in the sense of
simplicity and innocence in the sense of wisdom. In that
simplicity, he bears the seal of Nature and of Art; in that
innocence, he signifies the restored world. When the
self-knowing spirit has dawned in the consciousness
above the natural mind, that mind in its renewal leads
forth the animal nature in a state of perfect conformity.
displaying a red standard has been mentioned already
as the better symbolism connected with this card. It is the
destiny of the Supernatural East and the great and holy
light which goes before the endless procession of
humanity, coming out from the walled garden of the
sensitive life and passing on the journey home. The card
signifies, therefore, the transit from the manifest light of
this world, represented by the glorious sun of earth, to
the light of the world to come, which goes before
aspiration and is typified by the heart of a child.
But the last allusion is again the key to a different form or
aspect of the symbolism. The sun is that of
consciousness in the spirit - the direct as the antithesis of
the reflected light. The characteristic type of humanity
has become a little child therein--a child in the sense of
simplicity and innocence in the sense of wisdom. In that
simplicity, he bears the seal of Nature and of Art; in that
innocence, he signifies the restored world. When the
self-knowing spirit has dawned in the consciousness
above the natural mind, that mind in its renewal leads
forth the animal nature in a state of perfect conformity.
| XX The Last Judgment |
I have said that this symbol is essentially invariable in all
Tarot sets, or at least the variations do not alter its
character. The great angel is here encompassed by
clouds, but he blows his bannered trumpet, and the
cross as usual is displayed on the banner. The dead
are rising from their tombs--a woman on the right, a man
on the left hand, and between them their child, whose
back is turned. But in this card there are more than
three who are restored, and it has been thought worth
while to make this variation as illustrating the
insufficiency of current explanations. It should be noted
that all the figures are as one in the wonder, adoration
and ecstacy expressed by their attitudes. It is the card
which registers the accomplishment of the great work of
transformation in answer to the summons of the
Supernal--which summons is heard and answered from
within.
Herein is the intimation of a significance which cannot
well be carried further in the present place. What is that
within us which does sound a trumpet and all that is
lower in our nature rises in response--almost in a
moment, almost in the twinkling of an eye? Let the card
continue to depict, for those who can see no further, the
Last judgment and the resurrection in the natural body;
but let those who have inward eyes look and discover
therewith. They will understand that it has been called
truly in the past a card of eternal life, and for this reason
it may be compared with that which passes under the
name of Temperance.
Tarot sets, or at least the variations do not alter its
character. The great angel is here encompassed by
clouds, but he blows his bannered trumpet, and the
cross as usual is displayed on the banner. The dead
are rising from their tombs--a woman on the right, a man
on the left hand, and between them their child, whose
back is turned. But in this card there are more than
three who are restored, and it has been thought worth
while to make this variation as illustrating the
insufficiency of current explanations. It should be noted
that all the figures are as one in the wonder, adoration
and ecstacy expressed by their attitudes. It is the card
which registers the accomplishment of the great work of
transformation in answer to the summons of the
Supernal--which summons is heard and answered from
within.
Herein is the intimation of a significance which cannot
well be carried further in the present place. What is that
within us which does sound a trumpet and all that is
lower in our nature rises in response--almost in a
moment, almost in the twinkling of an eye? Let the card
continue to depict, for those who can see no further, the
Last judgment and the resurrection in the natural body;
but let those who have inward eyes look and discover
therewith. They will understand that it has been called
truly in the past a card of eternal life, and for this reason
it may be compared with that which passes under the
name of Temperance.
| 0 ZERO The Fool |
With light step, as if earth and its trammels had little
power to restrain him, a young man in gorgeous
vestments pauses at the brink of a precipice among
the great heights of the world; he surveys the blue
distance before him-its expanse of sky rather than the
prospect below. His act of eager walking is still
indicated, though he is stationary at the given moment;
his dog is still bounding. The edge which opens on the
depth has no terror; it is as if angels were waiting to
uphold him, if it came about that he leaped from the
height. His countenance is full of intelligence and
expectant dream. He has a rose in one hand and in
the other a costly wand, from which depends over his
right shoulder a wallet curiously embroidered. He is a
prince of the other world on his travels through this
one-all amidst the morning glory, in the keen air. The
sun, which shines behind him, knows whence he came,
whither he is going, and how he will return by another
path after many days. He is the spirit in search of
experience. Many symbols of the Instituted Mysteries
are summarized in this card, which reverses, under
high warrants, all the confusions that have preceded it.
In his Manual of Cartomancy, Grand Orient has a
curious suggestion of the office of Mystic Fool, as
apart of his process in higher divination; but it might
call for more than ordinary gifts to put it into operation.
We shall see how the card fares according to the
common arts of fortune-telling, and it will be an
example, to those who can discern, of the fact,
otherwise so evident, that the Trumps Major had no
place originally in the arts of psychic gambling, when
cards are used as the counters and pretexts. Of the
circumstances under which this art arose we know,
however, very little. The conventional explanations say
that the Fool signifies the flesh, the sensitive life, and
by a peculiar satire its subsidiary name was at one
time the alchemist, as depicting folly at the most
insensate stage.
power to restrain him, a young man in gorgeous
vestments pauses at the brink of a precipice among
the great heights of the world; he surveys the blue
distance before him-its expanse of sky rather than the
prospect below. His act of eager walking is still
indicated, though he is stationary at the given moment;
his dog is still bounding. The edge which opens on the
depth has no terror; it is as if angels were waiting to
uphold him, if it came about that he leaped from the
height. His countenance is full of intelligence and
expectant dream. He has a rose in one hand and in
the other a costly wand, from which depends over his
right shoulder a wallet curiously embroidered. He is a
prince of the other world on his travels through this
one-all amidst the morning glory, in the keen air. The
sun, which shines behind him, knows whence he came,
whither he is going, and how he will return by another
path after many days. He is the spirit in search of
experience. Many symbols of the Instituted Mysteries
are summarized in this card, which reverses, under
high warrants, all the confusions that have preceded it.
In his Manual of Cartomancy, Grand Orient has a
curious suggestion of the office of Mystic Fool, as
apart of his process in higher divination; but it might
call for more than ordinary gifts to put it into operation.
We shall see how the card fares according to the
common arts of fortune-telling, and it will be an
example, to those who can discern, of the fact,
otherwise so evident, that the Trumps Major had no
place originally in the arts of psychic gambling, when
cards are used as the counters and pretexts. Of the
circumstances under which this art arose we know,
however, very little. The conventional explanations say
that the Fool signifies the flesh, the sensitive life, and
by a peculiar satire its subsidiary name was at one
time the alchemist, as depicting folly at the most
insensate stage.
| XXI The World |
As this final message of the Major Trumps is
unchanged--and indeed unchangeable--in respect of
its design, it has been partly described already
regarding its deeper sense. It represents also the
perfection and end of the Cosmos, the secret which is
within it, the rapture of the universe when it
understands itself in God. It is further the state of the
soul in the consciousness of Divine Vision, reflected
from the self-knowing spirit. But these meanings are
without prejudice to that which I have said concerning
it on the material side.
It has more than one message on the macrocosmic
side and is, for example, the state of the restored
world when the law of manifestation shall have been
carried to the highest degree of natural perfection. But
it is perhaps more especially a story of the past,
referring to that day when all was declared to be good,
when the morning stars sang together and all the Sons
of God shouted for joy. One of the worst explanations
concerning it is that the figure symbolizes the Magus
when he has reached the highest degree of initiation;
another account says that it represents the absolute,
which is ridiculous. The figure has been said to stand
for Truth, which is, however, more properly allocated
to the seventeenth card. Lastly, it has been called the
Crown of the Magi.
unchanged--and indeed unchangeable--in respect of
its design, it has been partly described already
regarding its deeper sense. It represents also the
perfection and end of the Cosmos, the secret which is
within it, the rapture of the universe when it
understands itself in God. It is further the state of the
soul in the consciousness of Divine Vision, reflected
from the self-knowing spirit. But these meanings are
without prejudice to that which I have said concerning
it on the material side.
It has more than one message on the macrocosmic
side and is, for example, the state of the restored
world when the law of manifestation shall have been
carried to the highest degree of natural perfection. But
it is perhaps more especially a story of the past,
referring to that day when all was declared to be good,
when the morning stars sang together and all the Sons
of God shouted for joy. One of the worst explanations
concerning it is that the figure symbolizes the Magus
when he has reached the highest degree of initiation;
another account says that it represents the absolute,
which is ridiculous. The figure has been said to stand
for Truth, which is, however, more properly allocated
to the seventeenth card. Lastly, it has been called the
Crown of the Magi.
| § 3 Conclusion as to the Greater Keys |
There has been no attempt in the previous tabulation to present the symbolism in what is called the three
worlds--that of Divinity, of the Macrocosm and the Microcosm. A large volume would be required for developments
of this kind. I have taken the cards on the high plane of their more direct significance to man, who--in material
life--is on the quest of eternal things. The compiler of the Manual of Cartomancy has treated them under three
headings: the World of Human Prudence, which does not differ from divination on its more serious side; the World
of Conformity, being the life of religious devotion; and the World of Attainment, which is that of "the soul's
progress towards the term of its research." He gives also a triple process of consultation, according to these
divisions, to which the reader is referred. I have no such process to offer, as I think that more may be gained by
individual reflection on each of the Trumps Major. I have also not adopted the prevailing attribution of the cards to
the Hebrew alphabet--firstly, because it would serve no purpose in an elementary handbook; secondly, because
nearly every attribution is wrong. Finally, I have not attempted to rectify the position of the cards in their relation to
one another; the Zero therefore appears after No. 20, but I have taken care not to number the World or Universe
otherwise than as 21. Wherever it ought to be put, the Zero is an unnumbered card.
In conclusion as to this part, I will give these further indications regarding the Fool, which is the most speaking of
all the symbols. He signifies the journey outward, the state of the first emanation, the graces and passivity of the
spirit. His wallet is inscribed with dim signs, to shew that many sub-conscious memories are stored up in the soul.
worlds--that of Divinity, of the Macrocosm and the Microcosm. A large volume would be required for developments
of this kind. I have taken the cards on the high plane of their more direct significance to man, who--in material
life--is on the quest of eternal things. The compiler of the Manual of Cartomancy has treated them under three
headings: the World of Human Prudence, which does not differ from divination on its more serious side; the World
of Conformity, being the life of religious devotion; and the World of Attainment, which is that of "the soul's
progress towards the term of its research." He gives also a triple process of consultation, according to these
divisions, to which the reader is referred. I have no such process to offer, as I think that more may be gained by
individual reflection on each of the Trumps Major. I have also not adopted the prevailing attribution of the cards to
the Hebrew alphabet--firstly, because it would serve no purpose in an elementary handbook; secondly, because
nearly every attribution is wrong. Finally, I have not attempted to rectify the position of the cards in their relation to
one another; the Zero therefore appears after No. 20, but I have taken care not to number the World or Universe
otherwise than as 21. Wherever it ought to be put, the Zero is an unnumbered card.
In conclusion as to this part, I will give these further indications regarding the Fool, which is the most speaking of
all the symbols. He signifies the journey outward, the state of the first emanation, the graces and passivity of the
spirit. His wallet is inscribed with dim signs, to shew that many sub-conscious memories are stored up in the soul.
| GET YOUR OWN beautiful PDF COPY OF all 5 tarot eBOOKs NOW! ONLY $3.99 !!Instant DOWNLOAD!! after your paypal payment complete To get these ebooks USE Buy It now button Below |
 |
 |
 |
 |
 |
 |
 |
 |
 |
The Pictorial Key To The Tarot: Part 2
