Using tarot playing cards to carry out divination
Tarot card reading is a type of cartomancy whereby practitioners use tarot cards purportedly to gain perception into the previous, current or future. They formulate a query, then draw playing cards and declare to interpret them for this end. A regular tarot deck consists of seventy eight cards, which may be split into two groups, the main arcana and minor arcana.
History[edit]
One of the earliest reference to tarot triumphs, and possibly the primary reference to tarot because the satan's picture e-book, is given c. 1450–1470 by a Dominican preacher in a fiery sermon against the evils of the devil's instrument.[1] References to the tarot as a social plague proceed all through the sixteenth and 17th centuries, but there are not any indications that the cards were used for something however video games anywhere aside from in Bologna.[[[Wikipedia:Citing_sources|
The perception in the divinatory meaning of the cards is intently related to a belief of their occult properties: a generally held belief within the 18th century propagated by distinguished Protestant clerics and freemasons. One of them was Court de Gébelin (see below).
From its uptake as an instrument of prophecy in France, the tarot went on to be used in hermeneutic, magical, mystical,[4] semiotic,[5] and psychological practices. It was utilized by Romani people when telling fortunes,[[[Wikipedia:Citing_sources|
Court de Gébelin[edit]
Many concerned in occult and divinatory practices try to trace the tarot to ancient Egypt, divine hermetic knowledge,[[[Wikipedia:Citing_sources|
Possibly the first of those was Antoine Court de Gébelin, a French clergyman, who wrote that after seeing a bunch of ladies playing playing cards he had the concept that tarot was not merely a game of cards however was in reality of historic Egyptian origin, of mystical Qabalistic import, and of deep divine significance. Court de Gébelin published a dissertation on the origins of the symbolism within the tarot in volume VIII of work Le Monde primitif in 1781. He thought the tarot represented ancient Egyptian Theology, together with Isis, Osiris and Typhon. For example, he thought the card he knew as the Papesse and recognized right now because the High Priestess represented Isis. He also associated 4 tarot playing cards to the four Christian Cardinal virtues: Temperance, Justice, Strength and Prudence. He relates The Tower to a Greek fable about avarice.
Although the ancient Egyptian language had not yet been deciphered, Court de Gébelin asserted the name "Tarot" came from the Egyptian phrases Tar, "path" or "street", and the word Ro, Ros or Rog, meaning "King" or "royal", and that the tarot literally translated to the Royal Road of Life. Later Egyptologists found nothing within the Egyptian language to support Court de Gébelin's etymologies.[citation needed] Despite this lack of any proof, the assumption that the tarot playing cards are linked to the Egyptian Book of Thoth continues to the present day.
The precise source of the occult tarot may be traced to 2 articles in quantity eight, one written by himself, and one written by M. le C. de M.***.[a] The second has been noted to have been even more influential than Court de Gébelin's.[[[Wikipedia:Citing_sources|
Etteilla[edit]
The first to assign divinatory meanings to the tarot cards was cartomancer Jean-Baptiste Alliette (also known as Etteilla) in 1783.
According to Dummett, Etteilla:[[[Wikipedia:Citing_sources|
- devised a technique of tarot divination in 1783,
- wrote a cartomantic treatise of tarot because the Book of Thoth,
- created the first society for tarot cartomancy, the Société littéraire des associés libres des interprètes du livre de Thot.
- created the primary corrected tarot (supposedly fixing errors that resulted from misinterpretation and corruption through the mists of antiquity), The Grand Etteilla deck
- created the primary Egyptian tarot to be used completely for tarot cartomancy, and
- published, beneath the imprint of his society, the Dictionnaire synonimique du Livre de Thot, a book that "systematically tabulated all the attainable meanings which each card could bear, when upright and reversed."
Etteilla also:
- suggested that tarot was repository of the knowledge of Hermes Trismegistus
- was a book of eternal medicine
- was an account of the creation of the world, and
- argued that the primary copy of the tarot was imprinted on leaves of gold
In his 1980 book, The Game of Tarot, Michael Dummett instructed that Etteilla was attempting to supplant Court de Gébelin as the creator of the occult tarot.[citation needed] Etteilla in reality claimed to have been concerned with tarot longer than Court de Gébelin.[[[Wikipedia:Citing_sources|
Marie Anne Lenormand[edit]
Mlle Marie-Anne Adelaide Lenormand outshone even Etteilla and was the first cartomancer to individuals in high places, through her claims to be the private confidant of Empress Josephine, Napoleon and different notables.[[[Wikipedia:Citing_sources|
Éliphas Lévi[edit]
The concept of the playing cards as a mystical key was prolonged by Éliphas Lévi. Lévi (whose actual name was Alphonse-Louis Constant) was educated within the seminary of Saint-Sulpice, was ordained as a deacon, but by no means turned a priest. Michael Dummett noted that it is from Lévi's e-book Dogme et rituel that the "complete of the trendy occultist motion stems." Lévi's magical theory was based mostly on a concept he known as the Astral Light and based on Dummett, he claimed to be the primary to:
- "have discovered intact and still unknown this key of all doctrines and all philosophies of the old world... without the tarot", he tells us, "the Magic of the ancients is a closed guide...."
Lévi accepted Court de Gébelin's claims that the deck had an Egyptian origin, but rejected Etteilla's interpretation and rectification of the cards in favor of a reinterpretation of the Tarot de Marseille. He known as it The Book of Hermes and claimed that the tarot was antique, existed before Moses, and was in reality a universal key of erudition, philosophy, and magic that might unlock Hermetic and Qabalistic concepts.[citation needed] According to Lévi, "An imprisoned particular person with no other book than the Tarot, if he knew the way to use it, could in a few years acquire common information, and would be ready to converse on all subjects with unequaled learning and inexhaustible eloquence."
According to Dummett, Lévi's notable contributions included the following:
- Lévi was the primary to suggest that the Magus (Bagatto) was to be depicted in conjunction with the symbols of the four suits.
- Inspired by de Gébelin, Lévi related the Hebrew alphabet with the tarot trumps and attributed an "onomantic astrology" system to the "ancient Hebrew Qabalists."
- Lévi linked the ten numbered cards in every go properly with to the ten sefiroth.
- He claimed the courtroom cards represented stages of human life.
- He additionally claimed the four fits represented the Tetragrammaton.
French Tarot after Lévi[edit]
Occultists, magicians, and magi all the best way right down to the 21st century have cited Lévi as a defining affect.[b] Among the first to seemingly adopt Lévi's ideas was Jean-Baptiste Pitois. Pitois wrote two books beneath the name Paul Christian that referenced the tarot, L'Homme rouge des Tuileries (1863), and later Histoire de la magie, du monde surnaturel et de la fatalité à travers les temps et les peuples (1870). In them, Pitois repeated and extended the mythology of the tarot and adjusted the names for the trumps and the suits (see table below for a list of Pitois's modifications to the trumps). Batons (wands) become Scepters, Swords turn into Blades, and Coins turn into Shekels.[c]
However, it wasn't until the late Eighteen Eighties that Lévi's vision of the occult tarot truly started to bear fruit, as his ideas on the occult started to be propounded by numerous French and English occultists. In France, secret societies such because the French Theosophical Society (1884) and the Kabbalistic Order of the Rose-Cross (1888) served as the seeds for additional developments in the occult tarot in France.
The French occultist Papus was one of the prominent members of these societies, becoming a member of the Isis lodge of the French Theosophical Society in 1887 and turning into a founding member of the Kabbalistic Order of the Rose-Cross the next year. Among his 260 publications are two treatises on the usage of tarot playing cards, Le Tarot des Bohémiens (1889), which attempted to formalize the tactic of using tarot playing cards in ceremonial magic first proposed by Lévi in his Clef des grands mysteries (1861), and Le Tarot divinatoire (1909), which centered on less complicated divinatory makes use of of the playing cards.
Another founding member of the Kabbalistic Order of the Rose-Cross, the Marquis Stanislas de Guaita, met the novice artist Oswald Wirth in 1887 and subsequently sponsored a production of Lévi's meant deck. Guided entirely by de Guaita, Wirth designed the first neo-occultist cartomantic deck (and first cartomantic deck not derived from Etteilla's Egyptian deck). Released in 1889 as Les 22 Arcanes du Tarot kabbalistique, it consisted of solely the twenty-two major arcana and was revised beneath the title of Le Tarot des imagers du moyen âge in 1926. Wirth additionally launched a guide about his revised playing cards which contained his own theories of the occult tarot beneath the same title the year following.[39]
Outside of the Kabbalistic Order, in 1888, French magus Ély Star revealed Les mystères de l'horoscope which largely repeats Christian's modifications.[40] Its primary contribution was the introduction of the terms 'Major arcana' and 'Minor arcana', and the numbering of the Crocodile (the Fool) XXII instead of zero.
The Hermetic Order of the Golden Dawn and its heirs[edit]
The late Eighteen Eighties not only noticed the unfold of the occult tarot in France, but additionally its preliminary adoption in the English-speaking world. In 1886, Arthur Edward Waite revealed The Mysteries of Magic, a choice of Lévi's writings translated by Waite and the primary important remedy of the occult tarot to be printed in England. However, it was only via the institution of the Hermetic Order of the Golden Dawn in 1888 that the occult tarot was to turn into established as a tool within the English-speaking world.
Of the three founding members of the Golden Dawn, two, Samuel Liddell Mathers and William Wynn Westcott, published texts regarding the occult tarot previous to the founding of the Order. Westcott is understood to have made ink sketches of tarot trumps in or round 1886 and discussed the tarot in his treatise Tabula Bembina, sive Mensa Isiaca, revealed in 1887, whereas Mathers had printed the first British work primarily targeted on the tarot in his 1888 booklet entitled The Tarot: Its Occult Signification, Use in Fortune-Telling and Method of Play.
The tarot was additionally mentioned explicitly within the Cipher Manuscripts that served as the founding doc of the Hermetic Order, both implicitly and within the form of a separate essay accompanying the manuscript. This essay was to serve as the basis for many of tarot interpretations by the Golden Dawn and its immediate successors, together with such options as:
- placing The Fool before the opposite 21 trumps when determining the Qabalistic correspondence of the major arcana to the Hebrew alphabet
- attributing the Hebrew alphabet correspondences to pathways within the Tree of Life
- swapping the positions of the eighth and eleventh arcana (Justice and Strength), and
- reassigning Qabalistic planetary associations to accord with the re-ordered trumps
The Golden Dawn also:
- renamed the fits of Batons and Coins to Wands and Pentacles
- swapped the order of the King and the Knight among the court cards
- renaming them the Prince and the King, respectively
- changed the Page to turn out to be the Princess
- assigned every of the court playing cards, too, to the letters of the Tetragrammaton, thus associating each the courtroom cards and fits to the four classical elements, and
- associated each of the 36 cards ranked from 2 to 10, inclusive, with one of the 36 astrological decans
The Hermetic Order by no means released its personal tarot deck for public use, preferring instead for members to create their own copies of a deck designed by Mathers with artwork by his wife, Moina Mathers.[d] However, many of these innovations would make their first public look in two influential tarot decks designed by members of the Order: the Rider-Waite-Smith deck and the Thoth deck. In addition, occultist Israel Regardie involved himself in two separate recreations of the original Golden Dawn deck, the Golden Dawn Tarot of 1978 with artwork by Robert Wang, and the New Golden Dawn Ritual Tarot[e] by Chic and Sandra Cicero, launched, after Regardie's demise, in 1991. The central doc containing the Golden Dawn's Tarot interpretations, "Book T", was first published openly, if not underneath that title, by Aleister Crowley in his occult periodical The Equinox in 1912.[55] The volume was later republished independently in 1967.[56]
Waite and Crowley[edit]
The Celtic Cross Spread utilizing the Rider-Waite-Smith deck
The Rider-Waite-Smith deck,[f] launched in 1909, was the primary full cartomantic tarot deck apart from those derived from Etteilla's Egyptian tarot. (Oswald Wirth's 1889 deck had solely depicted the main arcana.) The deck, designed by Arthur Edward Waite, was executed by Pamela Colman Smith, a fellow Golden Dawn member, and was the first tarot deck to feature full scenes for every of the 36 suit playing cards between 2 and 10 because the Sola Busca tarot of the 15th century, with designs very probably primarily based in part on a quantity of pictures of them held by the British Museum. The deck adopted the Golden Dawn in its selection of swimsuit names and in swapping the order of the trumps of Justice and Strength, however primarily preserved the traditional designations of the courtroom cards. The deck was followed by the release of The Key to the Tarot, additionally by Waite, in 1910.[g]
The Thoth deck, first launched as part of Aleister Crowley's The Book of Thoth in 1944,[60] characterize a somewhat different evolution of the original Golden Dawn designs. The deck, executed by Lady Frieda Harris as a sequence of work between 1938 and 1942, owes a lot to Crowley's development of Thelema in the years following the dissolution of the Hermetic Order. While the deck follows Golden Dawn teachings with respect to the zodiacal associations of the most important arcana and the associations of the minor arcana with the assorted astrological decans, it additionally:
- reverted to the traditional Marseille numbering of Justice and Strength as arcana 8 and eleven, respectively (though it retained the swapped associations with respect to the Hebrew alphabet)
- swapped the Hebrew alphabet associations of the fourth and seventeenth arcana (The Emperor and The Star, respectively), in accordance with Crowley's Liber Legis of 1913
- renamed several of the main arcana
- renamed the fits of Batons and Coins to Wands and Disks (the latter as an alternative of the Golden Dawn's "Pentacles"), and
- adopted the Golden Dawn's court playing cards, except that the Knight was not renamed
While Crowley managed to print a partial check run of the standalone deck using seven color plates included in The Book of Thoth, it was not until the 1960s, after Crowley and Harris's deaths, that the deck was first printed in its entirety.[60]
Tarot in the United States[edit]
Two of the earliest publications on tarot in the English language were published in the United States, together with a book by Madame Camille Le Normand entitled Fortune-Telling by Cards; or, Cartomancy Made Easy, revealed in 1872, and an nameless American essay on the tarot published in The Platonist in 1885 entitled "The Taro".[64] The latter essay is implied by Decker and Dummett to have been written by an individual with a connection to the occult order generally recognized as the Hermetic Brotherhood of Luxor. While it's not clear to what extent the Hermetic Brotherhood used tarot playing cards in its practices, it was to affect later occult societies similar to Elbert Benjamine's Church of Light, which had tarot practices (and an accompanying deck) of its personal.
Adoption of the esoteric tarot practices of the Golden Dawn in the United States was driven partly by the American occultist Paul Foster Case, whose 1920 e-book An Introduction to the Study of the Tarot made use of the Rider-Waite-Smith deck and assorted esoteric associations first adopted by the Golden Dawn. By the Nineteen Thirties, nevertheless, Case had shaped his own occult order, the Builders of the Adytum, and started to promote the Revised New Art Tarot,[h] by Manly P. Hall with art by J. Augustus Knapp, in addition to Case's personal deck. Executed by Jessie Burns Parke, the artwork of Case's deck, the B.O.T.A. Tarot, usually resembles that of the Rider-Waite-Smith deck, but the deck additionally reveals influences from Oswald Wirth and the unique design of the Hermetic Order of the Golden Dawn tarot. Case promoted the deck in his 1947 book The Tarot: A Key to the Wisdom of the Ages, which additionally marked one of the first references to the work of Carl Jung by a tarotist.
Esoteric use of the Rider-Waite-Smith Tarot was also promoted in the works of Eden Gray, whose three books on the tarot made intensive use of the deck. Gray's books were adopted by members of the Sixties counter-culture as standard reference works on divinatory use of tarot cards, and her 1970 book A Complete Guide to the Tarot was the primary work to use the metaphor of the "Fool's Journey" to elucidate the meanings of the main arcana.[73][74]
Tarot since 1970[edit]
The work of Eden Gray and others in the 1960s led to an explosion of popularity in tarot card studying starting in 1969.[56] Stuart R. Kaplan's U.S. Games Systems, which had been based in 1968 to import copies of the Swiss 1JJ Tarot, was nicely positioned to benefit from this explosion and reissued the then out-of-print Rider-Waite-Smith Tarot in 1970, which has not gone out of print since.[75] Tarot card reading quickly became related to New Age thought, signaled partly by the popularity of David Palladini's Rider-Waite-Smith-inspired Aquarian Tarot, first issued in 1968.[76] Artists quickly started to create their own interpretations of the tarot for creative functions rather than purely esoteric ones, such as the Mountain Dream Tarot of Bea Nettles, the primary photographic tarot deck, released in 1975.[77]
The Eighties and 1990s noticed the rise of a brand new generation of tarotists, influenced by the writings of Eden Gray and the work of Carl Jung and Joseph Campbell on psychological archetypes. These tarotists sought to apply tarot card reading to private introspection and growth, and included Mary K. Greer, the author of Tarot for Your Self: A Wookbook for the Inward Journey (1984), and Rachel Pollack, the creator of Seventy-Eight Degrees of Wisdom (1980/1983).[78][79] Tarot playing cards also started to realize recognition as a divinatory device in international locations like Japan, where hundreds of latest decks have been designed in current years.[80] The democratization of digital publishing within the 2000s and 2010s led to a new explosion of tarot decks as artists became more and more able to self-publish their own, with the contemporaneous empowerment of feminist, LGBTQ+ and other marginalized communities offering a prepared market for such work.[81][82]
Tarot is commonly used at the aspect of the examine of the Hermetic Qabalah.[83] In these decks all of the cards are illustrated in accordance with Qabalistic ideas, most being influenced by the Rider-Waite deck. Its images had been drawn by artist Pamela Colman Smith, to the directions of Christian mystic and occultist Arthur Edward Waite and printed in 1911. A difference from Marseilles type decks is that Waite and Smith use scenes with esoteric meanings on the suit cards. These esoteric, or divinatory meanings had been derived in great part from the writings of the Hermetic Order of the Golden Dawn group, of which Waite had been a member. The meanings[85] and most of the illustrations[86] showed the affect of astrology as properly as Qabalistic principles.
The following is a comparison of the order and names of the Major Trumps up to and together with the Rider-Waite-Smith and Crowley (Thoth) decks:
| Tarot de Marseille[87] | Court de Gébelin[88] | Etteilla[89] | Paul Christian | Oswald Wirth[91] | Golden Dawn | Rider-Waite-Smith | Book of Thoth (Crowley)[94] |
|---|---|---|---|---|---|---|---|
| I. The Juggler | I. The Thimblerig, or Bateleur | 15. Illness | I. The Magus | 1. The Magician | I. The Magician | I. The Magician | I. The Magus[i] |
| II. The Popess | II. The High Priestess | 8. Etteilla /Female questioner | II. The Gate of the Sanctuary (of the occult Sanctuary) | 2. The Priestess | II. The High Priestess | II. The High Priestess | II. The Priestess |
| III. The Empress | III. The Queen | 6. Night /Day | III. Isis-Urania | 3. The Empress | III. The Empress | III. The Empress | III. The Empress |
| IV. The Emperor | IV. The King | 7. Support /Protection | IV. The Cubic Stone | 4. The Emperor | IV. The Emperor | IV. The Emperor | IV. The Emperor |
| V. The Pope | V. The Lead Hierophant, or the High Priest | 13. Marriage /Union | V. The Master of the Mysteries (of the Arcana) | 5. The Pope | V. The Hierophant | V. The Hierophant | V. The Hierophant |
| VI. The Lovers | VI. The Marriage | (none)[j] | VI. The Two Roads | 6. The Lover | VI. The Lovers | VI. The Lovers | VI. The Lovers |
| VII. The Chariot | VII. Osiris Triumphant | 21. Dissension | VII. The Chariot of Osiris | 7. The Chariot | VII. The Chariot | VII. The Chariot | VII. The Chariot |
| VIII. Justice | VIII. Justice | 9. Justice /Jurist | VIII. Themis (the Scales and Blade) | 8. Justice | XI. Justice | XI. Justice | VIII. Adjustment |
| IX. The Hermit | IX. The Sage, or the Seeker of Truth and Justice | 18. Traitor | IX. The Veiled Lamp | 9. The Hermit | IX. The Hermit | IX. The Hermit | IX. The Hermit |
| X. The Wheel of Fortune | X. The Wheel of Fortune | 20. Fortune /Increase | X. The Sphinx | 10. The Wheel of Fortune | X. The Wheel of Fortune | X. Wheel of Fortune | X. Fortune |
| XI. Strength | XI. Strength | 11. Strength /Sovereign | XI. The Muzzled Lion (the Tamed Lion) | 11. The Strength | VIII. Strength | VIII. Strength | XI. Lust |
| XII. The Hanged Man | XII. Prudence | 12. Prudence /The People | XII. The Sacrifice | 12. The Hanged Man | XII. The Hanged Man | XII. The Hanged Man | XII. The Hanged Man |
| XIII. Death[k] | XIII. Death[l] | 17. Mortality /Nothingness | XIII. The Skeleton Reaper (the Reaper, the Scythe) | 13. Death | XIII. Death | XIII. Death | XIII. Death |
| XIV. Temperance | XIV. Temperance[l] | 10. Temperance /Priest | XIV. The Two Urns (the Genius of the Sun) | 14. Temperance | XIV. Temperance | XIV. Temperance | XIV. Art |
| XV. The Devil | XV. Typhon | 14. Great Force | XV. Typhon | 15. The Devil | XV. The Devil | XV. The Devil | XV. The Devil |
| XVI. The House of God | XVI. God-House, or Castle of Plutus | 19. Misery /Prison | XVI. The Beheaded Tower (the Lightning-Struck Tower) | 16. The Tower | XVI. The Blasted Tower | XVI. The Tower | XVI. The Tower |
| XVII. The Star | XVII. The Dog Star | 4. Desolation /Air | XVII. The Star of the Magi | 17. The Star | XVII. The Star | XVII. The Star | XVII. The Star |
| XVIII. The Moon | XVIII. The Moon | 3. Comments /Water | XVIII. The Twilight | 18. The Moon | XVIII. The Moon | XVIII. The Moon | XVIII. The Moon |
| XIX. The Sun | XIX. The Sun | 2. Enlightenment /Fire | XIX. The Blazing Light | 19. The Sun | XIX. The Sun | XIX. The Sun | XIX. The Sun |
| XX. Judgement | XX. The Last Judgment | 16. Judgment | XX. The Awakening of the Dead (the Genius of the Dead) | 20. Judgment | XX. Judgement | XX. Judgement | XX. The Aeon |
| XXI. The World | XXI. Time | 5. Voyage /Earth | XXI. The Crown of the Magi | 21. The World | XXI. The Universe | XXI. The World | XXI. The Universe |
| — The Fool | 0. The Fool | 78 (or 0). Folly | 0. The Crocodile[m] | — The Fool[n] | 0. The Fool | 0. The Fool[o] | 0. The Fool |
Personal use[edit]
Next to the usage of tarot cards to divine for others by professional cartomancers, tarot can additionally be used widely as a device for looking for private steering and religious development. Practitioners usually imagine tarot cards may help the person explore one's spiritual path.
People who use the tarot for private divination might search perception on matters ranging broadly from health or economic points to what they imagine would be finest for them spiritually.[100] Thus, the greatest way practitioners use the playing cards in regard to such personal inquiries is topic to a selection of private beliefs. For example, some tarot users might imagine the playing cards themselves are magically offering answers, whereas others may imagine a supernatural force or a mystical power is guiding the playing cards into a layout.
Alternatively, some practitioners consider tarot cards could also be utilized as a psychology tool based on their archetypal imagery, an thought often attributed to Carl Jung. Jung wrote, "It also appears as if the set of pictures in the Tarot cards have been distantly descended from the archetypes of transformation, a view that has been confirmed for me in a really enlightening lecture by Professor Bernoulli."[101] During a 1933 seminar on active imagination, Jung described the symbolism he saw within the imagery:[102]
The unique cards of the Tarot include the strange playing cards, the king, the queen, the knight, the ace, and so forth., only the figures are considerably completely different, and in addition to, there are twenty-one [additional] cards upon that are symbols, or footage of symbolical situations. For instance, the image of the sun, or the symbol of the man hung up by the ft, or the tower struck by lightning, or the wheel of fortune, and so on. Those are sort of archetypal concepts, of a differentiated nature, which mingle with the ordinary constituents of the move of the unconscious, and therefore it's relevant for an intuitive technique that has the purpose of understanding the circulate of life, probably even predicting future events, in any respect occasions lending itself to the reading of the situations of the current moment.
Criticism[edit]
Skeptic James Randi once said that:[103]
For use as a divinatory gadget, the tarot deck is dealt out in varied patterns and interpreted by a gifted "reader." The fact that the deck isn't dealt out into the identical sample fifteen minutes later is rationalized by the occultists by claiming that in that short span of time, a person's fortune can change, too. That would seem to call for rather frequent readings if the system is to be of any use in any respect.
Tarot historian Michael Dummett equally critiqued occultist uses all through his varied works, remarking that "the history of the esoteric use of Tarot cards is an oscillation between the two poles of vulgar fortune telling and excessive magic; though the fence between them might have collapsed in places, the story cannot be understood if we fail to discern the difference between the regions it demarcates." As a historian, Dummett held specific disdain for what he known as "the most successful propaganda campaign ever launched", noting that "a whole false historical past, and false interpretation, of the Tarot pack was concocted by the occultists; and it's all but universally believed."
Some non secular groups discourage divination, including tarot card studying. Leviticus 19:26 and Deuteronomy 18:9–12 have been cited as proof texts on this subject by Christian writers.[who?] Other groups could additionally be accepting of a minimal of some forms of tarot studying.[citation needed]
See also[edit]
- ^ The asterisks and the abbreviations are the precise way Court de Gébelin refers back to the second essay. As Dummett (1980) notes, Robin Briggs identifies the contributor as Louis-Raphael-Lucrece de Fayolle, Comte de Mellet. Louis was a brigadier, governor, and "unremarkable courtroom noble."
- ^ Waite (2005) made 34 references to Lévi in all, including references to 5 of Lévi's books within the bibliography.
- ^ Dummett (1980) singles out Pitois's writing as one of many worst examples of what he calls false ascription to be discovered in the occult literature.
- ^ No full copies of this deck are recognized to exist, however copies of three trumps, one court docket card, and the entire set of minor arcana painted by Moina Mathers were preserved by the Whare Ra Temple of New Zealand, and a set of courtroom playing cards believed to be these of W. W. Westcott had been additionally preserved. Israel Regardie's later recreations of the deck were based mostly on color photocopies of his personal deck for which the originals had been stolen.[50][51]
- ^ Rereleased as the Golden Dawn Magical Tarot in 2000 and 2010.[52]
- ^ Alternately named the Rider-Waite Tarot or Waite-Smith Tarot
- ^ Re-released with black-and-white versions of Smith's artwork as The Pictorial Key to the Tarot, in 1911.
- ^ Also known as the Knapp Tarot or Knapp-Hall Tarot
- ^ Some variations of Crowley's tarot include two extra variants of this arcanum with different paintings.[95][60]
- ^ But observe that Revak identifies a single card labeled "1. Etteilla/Male querent" that does not correspond to any within the Tarot de Marseille.
- ^ Typically unlabeled.
- ^ a b Court de Gébelin incorrectly labeled each Death and Temperance as XIII. The latter might be a printing error.
- ^ Christian, following Lévi, positioned his "Crocodile" between Arcanum XX and Arcanum XXI.
- ^ Wirth usually positioned his unnumbered "Fool" final, but depicted the penultimate Hebrew letter shin (ש) on the card, following Lévi's association of Arcanum zero between Arcanum XX and Arcanum XXI.
- ^ While the Fool is numbered 0 in the Rider-Waite-Smith tarot, Waite follows Lévi in listing it between Arcanum XX and Arcanum XXI in his Pictorial Key to the Tarot, despite calling such an order "ridiculous on the surface [and] wrong on the symbolism".
References[edit]
Bibliography[edit]
You might also like:
Grace, Astrologist,Numerologist,Clairvoyant
What are Your Favorite *Level 1* PSYCHIC Spells and Why? : Pathfinder_RPG
Providing Detailed Insight & Honest Answers
Tarot Card Reading: Best Online Tarot Reading Experts Can Help With Love & Destiny Questions
0 Comments