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Home / The Art of Reading Cards to Gain Insight Into Future Events Is Called

The Art of Reading Cards to Gain Insight Into Future Events Is Called

Using tarot cards to perform divination

Tarot card reading is a grade of cartomancy whereby practitioners use tarot cards purportedly to gain insight into the past, present or future. They codify a question, then draw cards to interpret them for this cease. A regular tarot deck consists of 78 cards, which tin can be split into ii groups, the Major Arcana and Minor Arcana.

History [edit]

One of the earliest reference to tarot triumphs, and probably the first reference to tarot as the devil's pic book, is given c. 1450–1470 by a Dominican preacher in a fiery sermon against the evils of the devil's instrument.[one] References to the tarot equally a social plague continue throughout the 16th and 17th centuries, but at that place are no indications that the cards were used for anything but games anywhere other than in Bologna.[2] As philosopher and tarot historian Michael Dummett noted, "it was only in the 1780s, when the practice of fortune-telling with regular playing cards had been well established for at to the lowest degree two decades, that anyone began to use the tarot pack for cartomancy."[3]

The belief in the divinatory pregnant of the cards is closely associated with a belief in their occult properties: a usually held belief in the 18th century propagated past prominent Protestant clerics and freemasons.[3] Ane of them was Court de Gébelin (meet below).

From its uptake equally 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 used past Romani people when telling fortunes,[6] as a Jungian psychological apparatus capable of tapping into "accented knowledge in the unconscious",[7] a tool for archetypal analysis,[eight] and even a tool for facilitating the Jungian procedure of individuation.[9] [10]

Court de Gébelin [edit]

Many involved in occult and divinatory practices effort to trace the tarot to ancient Arab republic of egypt, divine hermetic wisdom,[eleven] and the mysteries of Isis.

Possibly the first of those was Antoine Courtroom de Gébelin, a French clergyman, who wrote that after seeing a group of women playing cards he had the thought that tarot was non merely a game of cards but was in fact of ancient Egyptian origin, of mystical Qabalistic import, and of deep divine significance. Courtroom de Gébelin published a dissertation on the origins of the symbolism in the tarot in volume Eight of work Le Monde primitif in 1781. He thought the tarot represented aboriginal Egyptian Theology, including Isis, Osiris and Typhon. For example, he thought the card he knew as the Papesse and known today every bit the High Priestess represented Isis.[12] He as well related iv tarot cards to the 4 Christian Cardinal virtues: Temperance, Justice, Forcefulness and Prudence.[13] He relates The Tower to a Greek fable about forehandedness.[xiv]

Although the aboriginal Egyptian language had not nonetheless been deciphered, Court de Gébelin asserted the proper name "Tarot" came from the Egyptian words Tar, "path" or "road", and the word Ro, Ros or Rog, meaning "Rex" or "royal", and that the tarot literally translated to the Royal Road of Life.[15] Later Egyptologists found nothing in the Egyptian linguistic communication to support Court de Gébelin's etymologies.[ citation needed ] Despite this lack of whatsoever evidence, the belief that the tarot cards are linked to the Egyptian Book of Thoth continues to the present day.

The bodily source of the occult tarot tin be traced to two articles in volume viii, one written past himself, and one written by M. le C. de M.***.[a] The second has been noted to take been even more influential than Courtroom de Gébelin'southward.[2] The writer takes Courtroom de Gébelin'due south speculations even further, agreeing with him about the mystical origins of the tarot in ancient Egypt, but making several additional, and influential, statements that proceed to influence mass understanding of the occult tarot even to this solar day.[16] He made the kickoff statements proposing that the tarot was "The Book of Thoth" and made the beginning clan of tarot with cartomancy. Courtroom de Gébelin was also the first to imply the beingness of a connectedness betwixt the tarot and the Romani people, although this connection did not become well established in the public consciousness until other French authors such as Boiteau d'Ambly and Jean-Alexandre Vaillant began in the 1850s to promote the theory that tarot cards had been brought to Europe by the Romani.[17] [18]

Etteilla [edit]

The first to assign divinatory meanings to the tarot cards was cartomancer Jean-Baptiste Alliette (also known as Etteilla) in 1783.[xix] [20]

According to Dummett, Etteilla:[2]

  • devised a method of tarot divination in 1783,
  • wrote a cartomantic treatise of tarot every bit 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 commencement corrected tarot (supposedly fixing errors that resulted from misinterpretation and corruption through the mists of antiquity), The Grand Etteilla deck
  • created the first Egyptian tarot to exist used exclusively for tarot cartomancy, and
  • published, under the imprint of his club, the Dictionnaire synonimique du Livre de Thot, a book that "systematically tabulated all the possible meanings which each menu could bear, when upright and reversed."[21]

Etteilla also:[22]

  • suggested that tarot was repository of the wisdom of Hermes Trismegistus
  • was a book of eternal medicine
  • was an account of the creation of the world, and
  • argued that the start copy of the tarot was imprinted on leaves of gold

In his 1980 volume, The Game of Tarot, Michael Dummett suggested that Etteilla was attempting to supplant Court de Gébelin as the author of the occult tarot.[ citation needed ] Etteilla in fact claimed to accept been involved with tarot longer than Courtroom de Gébelin.[two]

Marie Anne Lenormand [edit]

Mlle Marie-Anne Adelaide Lenormand outshone even Etteilla and was the first cartomancer to people in high places, through her claims to be the personal confidant of Empress Josephine, Napoleon and other notables.[two] Lenormand used both regular playing cards, in item the Piquet pack, as well equally tarot cards likely derived from the Tarot de Marseille.[23] Following her death in 1843, several different cartomantic decks were published in her name, including the K Jeu de Mlle Lenormand, based on the standard 52-card deck, first published in 1845, and the Petit Lenormand, a 36-card deck derived from the High german game Das Spiel der Hofnung, first published around 1850.[24]

Éliphas Lévi [edit]

The concept of the cards equally a mystical key was extended by Éliphas Lévi. Lévi (whose actual name was Alphonse-Louis Constant) was educated in the seminary of Saint-Sulpice, was ordained every bit a deacon, just never became a priest. Michael Dummett noted that information technology is from Lévi's book Dogme et rituel that the "whole of the modernistic occultist move stems."[25] Lévi'due south magical theory was based on a concept he called the Astral Light[26] and according to Dummett, he claimed to be the kickoff to:[27]

"take discovered intact and still unknown this key of all doctrines and all philosophies of the onetime world... without the tarot", he tells us, "the Magic of the ancients is a closed volume...."

Lévi accepted Court de Gébelin's claims that the deck had an Egyptian origin, just rejected Etteilla'south estimation and rectification of the cards in favor of a reinterpretation of the Tarot de Marseille.[28] He chosen it The Book of Hermes and claimed that the tarot was antique, existed before Moses, and was in fact a universal cardinal of erudition, philosophy, and magic that could unlock Hermetic and Qabalistic concepts.[ citation needed ] According to Lévi, "An imprisoned person with no other volume than the Tarot, if he knew how to use it, could in a few years acquire universal knowledge, and would be able to speak on all subjects with unequaled learning and inexhaustible eloquence."[29]

According to Dummett, Lévi'south notable contributions included the post-obit:[30]

  • Lévi was the beginning to suggest that the Magus (Bagatto) was to be depicted in conjunction with the symbols of the 4 suits.
  • Inspired past de Gébelin, Lévi associated the Hebrew alphabet with the Major Arcana (tarot trumps) and attributed an "onomantic astrology" system to the "aboriginal Hebrew Qabalists."[31]
  • Lévi linked the ten numbered cards in each suit to the x sefiroth.
  • He claimed the courtroom cards represented stages of human life.
  • He likewise claimed the iv suits represented the Tetragrammaton.

French Tarot divination after Lévi [edit]

Occultists, magicians, and magi all the manner down to the 21st century have cited Lévi as a defining influence.[32] [b] Among the start to seemingly adopt Lévi's ideas was Jean-Baptiste Pitois. Pitois wrote two books under the name Paul Christian that referenced the tarot, Fifty'Homme rouge des Tuileries (1863), and after 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 changed the names for the trumps and the suits (see tabular array beneath for a list of Pitois's modifications to the trumps).[33] Batons (wands) become Scepters, Swords go Blades, and Coins go Shekels.[c]

All the same, information technology wasn't until the late 1880s that Lévi'south vision of the occult tarot truly began to bear fruit, every bit his ideas on the occult began to be propounded past diverse French and English occultists. In French republic, hole-and-corner societies such as the French Theosophical Club (1884) and the Kabbalistic Order of the Rose-Cross (1888) served as the seeds for further developments in the occult tarot in France.[34]

The French occultist Papus was one of the most prominent members of these societies, joining the Isis social club of the French Theosophical Club in 1887 and condign a founding member of the Kabbalistic Order of the Rose-Cross the next yr.[34] Among his 260 publications are two treatises on the employ of tarot cards, Le Tarot des Bohémiens (1889), which attempted to formalize the method of using tarot cards in ceremonial magic first proposed by Lévi in his Clef des grands mysteries (1861),[35] and Le Tarot divinatoire (1909), which focused on simpler divinatory uses of the cards.[36]

Another founding fellow member of the Kabbalistic Order of the Rose-Cross, the Marquis Stanislas de Guaita, met the amateur creative person Oswald Wirth in 1887 and subsequently sponsored a production of Lévi's intended deck. Guided entirely by de Guaita, Wirth designed the get-go neo-occultist cartomantic deck (and commencement cartomantic deck non derived from Etteilla's Egyptian deck).[37] Released in 1889 as Les 22 Arcanes du Tarot kabbalistique, information technology consisted of only the twenty-two major arcana and was revised under the title of Le Tarot des imagers du moyen âge in 1926. [38] Wirth besides released a book about his revised cards which contained his ain theories of the occult tarot under the same title the year following.[39]

Outside of the Kabbalistic Lodge, in 1888, French magus Ély Star published Les mystères de l'horoscope which generally repeats Christian's modifications.[forty] 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 0.[41]

The Hermetic Social club of the Aureate Dawn and its heirs [edit]

The tardily 1880s not just saw the spread of the occult tarot in French republic, simply likewise its initial adoption in the English-speaking world. In 1886, Arthur Edward Waite published The Mysteries of Magic, a option of Lévi's writings translated by Waite and the kickoff significant handling of the occult tarot to be published in England.[42] Nevertheless, it was only through the institution of the Hermetic Club of the Golden Dawn in 1888 that the occult tarot was to get established as a tool in the English-speaking world.

Of the three founding members of the Golden Dawn, two, Samuel Liddell Mathers and William Wynn Westcott, published texts relating to the occult tarot prior to the founding of the society. Westcott is known to have made ink sketches of tarot trumps in or around 1886[43] and discussed the tarot in his treatise Tabula Bembina, sive Mensa Isiaca, published in 1887,[44] while Mathers had published the first British work primarily focused on the tarot in his 1888 booklet entitled The Tarot: Its Occult Signification, Utilize in Fortune-Telling and Method of Play.[45]

The tarot was too mentioned explicitly in the Cipher Manuscripts that served as the founding document of the Hermetic Order, both implicitly and in the form of a separate essay accompanying the manuscript.[46] This essay was to serve equally the basis for most of tarot interpretations by the Aureate Dawn and its immediate successors, including such features equally:[47]

  • placing The Fool before the other 21 trumps when determining the Qabalistic correspondence of the Major Arcana to the Hebrew alphabet
  • attributing the Hebrew alphabet correspondences to pathways in the Tree of Life
  • swapping the positions of the eighth and eleventh arcana (Justice and Strength), and
  • reassigning Qabalistic planetary associations to accordance with the re-ordered trumps

The Golden Dawn as well:[48]

  • renamed the suits of Batons and Coins to Wands and Pentacles
  • swapped the social club of the King and the Knight amongst the court cards
  • renaming them the Prince and the King, respectively
  • changed the Folio to become the Princess
  • assigned each of the court cards, likewise, to the letters of the Tetragrammaton, thus associating both the court cards and suits to the iv classical elements,[48] and
  • associated each of the 36 cards ranked from 2 to 10, inclusive, with one of the 36 astrological decans

The Hermetic Order never released its own tarot deck for public use, preferring instead for members to create their own copies of a deck designed by Mathers with art by his married woman, Moina Mathers.[49] [d] Notwithstanding, many of these innovations would make their start public advent in 2 influential tarot decks designed by members of the order: the Rider–Waite–Smith deck and the Thoth deck. In add-on, occultist Israel Regardie involved himself in two separate recreations of the original Gilded Dawn deck, the Golden Dawn Tarot of 1978 with art past Robert Wang, and the New Gold Dawn Ritual Tarot [eastward] by Chic and Sandra Cicero, released, after Regardie's death, in 1991.[53] The central document containing the Golden Dawn's Tarot interpretations, "Book T", was first published openly, if not nether that championship, past Aleister Crowley in his occult journal The Equinox in 1912.[54] [55] The volume was later on republished independently in 1967.[56]

Gilt Dawn correspondences of the Major Arcana[57]
Tarot bill of fare Hebrew alphabetic character Element/planet/sign
0 The Fool א Aleph 🜁 Air
I The Magician ב Bet ☿ Mercury
Two The Loftier Priestess ג Gimel ☾ Moon
III The Empress ד Dalet ♀ Venus
IV The Emperor ה He ♈︎ Aries
V The Hierophant ו Vau ♉︎ Taurus
Vi The Lovers ז Zayin ♊︎ Gemini
VII The Chariot ח Heth ♋︎ Cancer
VIII Strength ט Teth ♌︎ Leo
IX The Hermit י Yod ♍︎ Virgo
Ten Bicycle of Fortune כ Kaph ♃ Jupiter
Xi Justice ל Lamed ♎︎ Libra
XII The Hanged Human מ Mem 🜄 Water
XIII Death נ Nun ♏︎ Scorpio
Fourteen Temperance ס Samekh ♐︎ Sagittarius
15 The Devil ע Ayin ♑︎ Capricorn
XVI The Tower פ Pe ♂ Mars
XVII The Star צ Tsade ♒︎ Aquarius
18 The Moon ק Qoph ♓︎ Pisces
XIX The Sun ר Resh ☉ Sunday
20 Judgement ש Shin 🜂 Fire
XXI The World ת Taw ♄ Saturn

Waite and Crowley [edit]

The Celtic Cross spread using the Universal Waite deck, a recolored variation of the original Passenger–Waite deck

The Rider–Waite–Smith deck,[f] released in 1909, was the first complete cartomantic tarot deck other than those derived from Etteilla'due south Egyptian tarot.[58] (Oswald Wirth'southward 1889 deck had but depicted the major arcana.[37]) The deck, designed by Arthur Edward Waite, was executed by Pamela Colman Smith, a fellow Golden Dawn member, and was the beginning tarot deck to characteristic complete scenes for each of the 36 suit cards between 2 and 10 since the Sola Busca tarot of the 15th century, with designs very probably based in part on a number of photographs of them held by the British Museum.[59] The deck followed the Gilded Dawn in its selection of arrange names and in swapping the lodge of the trumps of Justice and Strength, only substantially preserved the traditional designations of the courtroom cards. The deck was followed past the release of The Central to the Tarot, also by Waite, in 1910.[g]

The Thoth deck, start released equally role of Aleister Crowley'due south The Book of Thoth in 1944,[threescore] stand for a somewhat dissimilar evolution of the original Aureate Dawn designs. The deck, executed by Lady Frieda Harris as a serial of paintings between 1938 and 1942,[61] owes much to Crowley'south development of Thelema in the years post-obit the dissolution of the Hermetic Order. While the deck follows Golden Dawn teachings with respect to the zodiacal associations of the major arcana and the associations of the small arcana with the various astrological decans, it also:[62]

  • reverted to the traditional Marseille numbering of Justice and Strength equally 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'southward Liber Legis of 1913
  • renamed several of the major arcana
  • renamed the suits of Batons and Coins to Wands and Disks (the latter instead of the Golden Dawn's "Pentacles"), and
  • adopted the Aureate Dawn's court cards, except that the Knight was non renamed

While Crowley managed to impress a partial exam run of the standalone deck using seven colour plates included in The Book of Thoth, it was not until the 1960s, after Crowley and Harris'south deaths, that the deck was get-go printed in its entirety.[60]

Tarot divination the United states [edit]

2 of the earliest publications on tarot in the English language were published in the United States, including a book past Madame Camille Le Normand entitled Fortune-Telling by Cards; or, Cartomancy Made Easy, published in 1872,[63] and an anonymous 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 lodge known as the Hermetic Alliance of Luxor.[65] While it is not clear to what extent the Hermetic Brotherhood used tarot cards in its practices,[66] it was to influence later occult societies such as Elbert Benjamine's Church of Light, which had tarot practices (and an accompanying deck) of its ain.[67]

Adoption of the esoteric tarot practices of the Golden Dawn in the United States was driven in role by the American occultist Paul Foster Case, whose 1920 book An Introduction to the Study of the Tarot made apply of the Rider–Waite–Smith deck and assorted esoteric associations outset adopted by the Aureate Dawn.[68] By the 1930s, however, Instance had formed his ain occult order, the Builders of the Adytum, and began to promote the Revised New Art Tarot,[h] by Manly P. Hall with fine art by J. Augustus Knapp,[69] as well equally Case's own deck. Executed past Jessie Burns Parke, the artwork of Example's deck, the B.O.T.A. Tarot, by and large resembles that of the Rider–Waite–Smith deck, simply the deck also shows influences from Oswald Wirth and the original design of the Hermetic Gild of the Golden Dawn tarot.[70] Case promoted the deck in his 1947 volume The Tarot: A Key to the Wisdom of the Ages, which likewise marked ane of the outset references to the piece of work of Carl Jung past a tarotist.[71]

Esoteric use of the Passenger–Waite–Smith Tarot was too promoted in the works of Eden Gray, whose three books on the tarot made extensive use of the deck. Gray'south books were adopted by members of the 1960s counter-culture as standard reference works on divinatory use of tarot cards,[72] and her 1970 book A Complete Guide to the Tarot was the beginning work to use the metaphor of the "Fool'south Journey" to explicate the meanings of the major arcana.[73] [74]

Tarot divination since 1970 [edit]

The piece of work of Eden Gray and others in the 1960s led to an explosion of popularity in tarot card reading beginning in 1969.[56] Stuart R. Kaplan's U.S. Games Systems, which had been founded in 1968 to import copies of the Swiss 1JJ Tarot, was well positioned to accept advantage of this explosion and reissued the so out-of-print Rider–Waite–Smith Tarot in 1970, which has not gone out of impress since.[75] Tarot card reading quickly became associated with New Age thought, signaled in part past the popularity of David Palladini's Rider–Waite–Smith-inspired Aquarian Tarot, outset issued in 1968.[76] Artists shortly began to create their own interpretations of the tarot for artistic purposes rather than purely esoteric ones, such as the Mount Dream Tarot of Bea Nettles, the first photographic tarot deck, released in 1975.[77]

The 1980s and 1990s saw the ascension of a new generation of tarotists, influenced past the writings of Eden Gray and the work of Carl Jung and Joseph Campbell on psychological archetypes. These tarotists sought to use tarot card reading to personal introspection and growth, and included Mary K. Greer, the author of Tarot for Your Cocky: A Wookbook for the Inwards Journey (1984), and Rachel Pollack, the author of 70-Viii Degrees of Wisdom (1980/1983).[78] [79] Tarot cards likewise began to gain popularity every bit a divinatory tool in countries like Japan, where hundreds of new decks have been designed in recent years.[80] The democratization of digital publishing in the 2000s and 2010s led to a new explosion of tarot decks equally artists became increasingly able to cocky-publish their own, with the contemporaneous empowerment of feminist, LGBTQ+ and other marginalized communities providing a ready market place for such work.[81] [82]

Use [edit]

Tarot is often used in conjunction with the study of the Hermetic Qabalah.[83] In these decks all the cards are illustrated in accordance with Qabalistic principles, most being influenced by the Rider–Waite deck. Its images were drawn past artist Pamela Colman Smith, to the instructions of Christian mystic and occultist Arthur Edward Waite and published in 1911.[84] A divergence from Marseilles fashion decks is that Waite and Smith use scenes with esoteric meanings on the suit cards. These esoteric, or divinatory meanings were derived in great office from the writings of the Hermetic Guild of the Gilt Dawn group, of which Waite had been a member. The meanings[85] and many of the illustrations[86] showed the influence of star divination likewise as Qabalistic principles.

Trumps [edit]

The following is a comparing of the order and names of the Major Trumps up to and including the Rider–Waite–Smith and Crowley (Thoth) decks:

Tarot de Marseille[87] Court de Gébelin[88] Etteilla[89] Paul Christian[90] Oswald Wirth[91] Golden Dawn[92] Rider–Waite–Smith[93] Volume of Thoth
(Crowley)[94]
I. The Juggler I. The Thimblerig, or Bateleur 15. Illness I. The Magus ane. The Magician I. The Wizard I. The Magician I. The Magus[i]
Two. The Popess Two. The High Priestess 8. Etteilla /Female questioner II. The Gate of the Sanctuary (of the occult Sanctuary) ii. The Priestess Ii. The High Priestess II. The High Priestess II. The Priestess
III. The Empress III. The Queen 6. Nighttime /Day III. Isis-Urania three. The Empress III. The Empress III. The Empress Iii. The Empress
IV. The Emperor IV. The Rex 7. Back up /Protection IV. The Cubic Rock 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 /Spousal relationship V. The Master of the Mysteries (of the Arcana) five. The Pope V. The Hierophant V. The Hierophant V. The Hierophant
Half dozen. The Lovers VI. The Marriage (none)[j] VI. The Ii 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 7. The Chariot Vii. The Chariot Seven. The Chariot
8. Justice Viii. Justice 9. Justice /Jurist Eight. Themis (the Scales and Blade) 8. Justice 11. Justice XI. Justice 8. Aligning
IX. The Hermit Ix. The Sage, or the Seeker of Truth and Justice xviii. Traitor IX. The Veiled Lamp 9. The Hermit Nine. The Hermit IX. The Hermit 9. The Hermit
X. The Wheel of Fortune X. The Wheel of Fortune twenty. Fortune /Increase 10. The Sphinx 10. The Bike of Fortune Ten. The Wheel of Fortune Ten. Cycle of Fortune X. Fortune
11. Strength Xi. Strength 11. Forcefulness /Sovereign Xi. The Muzzled Lion (the Tamed Lion) xi. The Strength VIII. Strength 8. Force Eleven. Lust
XII. The Hanged Human being XII. Prudence 12. Prudence /The People XII. The Sacrifice 12. The Hanged Man XII. The Hanged Homo XII. The Hanged Man XII. The Hanged Man
XIII. Death[1000] XIII. Death[l] 17. Mortality /Pettiness 13. The Skeleton Reaper (the Reaper, the Scythe) 13. Death Xiii. Expiry XIII. Death XIII. Decease
XIV. Temperance XIV. Temperance[l] 10. Temperance /Priest Fourteen. The Two Urns (the Genius of the Sun) 14. Temperance XIV. Temperance XIV. Temperance Fourteen. Fine art
XV. The Devil XV. Typhon 14. Peachy Strength XV. Typhon 15. The Devil XV. The Devil 15. The Devil XV. The Devil
XVI. The House of God 16. God-Business firm, or Castle of Plutus 19. Misery /Prison XVI. The Beheaded Tower (the Lightning-Struck Belfry) 16. The Tower Sixteen. The Blasted Tower Sixteen. The Tower XVI. The Belfry
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 iii. Comments /Water Xviii. The Twilight 18. The Moon Xviii. The Moon Eighteen. The Moon Eighteen. The Moon
XIX. The Sun Nineteen. The Sunday 2. Enlightenment /Burn down XIX. The Blazing Low-cal 19. The Sunday XIX. The Sun Xix. The Sun 19. The Sun
XX. Judgement XX. The Last Judgment xvi. Judgment 20. The Enkindling of the Expressionless (the Genius of the Dead) twenty. Judgment Twenty. Sentence Xx. Judgement XX. The Aeon
XXI. The World XXI. Time 5. Voyage /Globe 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 past professional person cartomancers, tarot is also used widely every bit a device for seeking personal guidance and spiritual growth. Practitioners often believe tarot cards tin can assist the individual explore one's spiritual path.

People who use the tarot for personal divination may seek insight on topics ranging widely from wellness or economic issues to what they believe would be best for them spiritually.[100] Thus, the manner practitioners use the cards in regard to such personal inquiries is bailiwick to a variety of personal beliefs. For instance, some tarot users may believe the cards themselves are magically providing answers, while others may believe a supernatural strength or a mystical energy is guiding the cards into a layout.

Alternatively, some practitioners believe tarot cards may be utilized every bit a psychology tool based on their archetypal imagery, an thought frequently attributed to Carl Jung. Jung wrote, "It besides seems as if the prepare of pictures in the Tarot cards were distantly descended from the archetypes of transformation, a view that has been confirmed for me in a very enlightening lecture past Professor Bernoulli."[101] During a 1933 seminar on active imagination, Jung described the symbolism he saw in the imagery:[102]

The original cards of the Tarot consist of the ordinary cards, the king, the queen, the knight, the ace, etc., merely the figures are somewhat different, and also, there are xx-1 [additional] cards upon which are symbols, or pictures of symbolical situations. For instance, the symbol of the sun, or the symbol of the homo hung up by the anxiety, or the tower struck by lightning, or the cycle of fortune, and so on. Those are sort of archetypal ideas, of a differentiated nature, which mingle with the ordinary constituents of the menses of the unconscious, and therefore it is applicable for an intuitive method that has the purpose of understanding the flow of life, mayhap fifty-fifty predicting future events, at all events lending itself to the reading of the weather condition of the nowadays moment.

Criticism [edit]

Skeptic James Randi once said that:[103]

For use as a divinatory device, the tarot deck is dealt out in various patterns and interpreted past a gifted "reader." The fact that the deck is non dealt out into the same pattern xv minutes afterward is rationalized by the occultists by claiming that in that short span of fourth dimension, a person'south fortune tin change, too. That would seem to call for rather frequent readings if the organization is to exist of any utilise whatsoever.

Tarot historian Michael Dummett similarly critiqued occultist uses throughout his diverse works, remarking that "the history of the esoteric use of Tarot cards is an oscillation betwixt the two poles of vulgar fortune telling and high magic; though the contend between them may accept collapsed in places, the story cannot exist understood if we fail to discern the difference between the regions it demarcates."[104] As a historian, Dummett held particular disdain for what he called "the most successful propaganda campaign ever launched", noting that "an entire false history, and false interpretation, of the Tarot pack was concocted past the occultists; and information technology is all but universally believed."[105]

Readings are entity-agnostic and fourth dimension-independent. Technically, in all probability, any tarot card spread is meant for its audience (the watcher) when received. This is contrary to the conventionalities that certain persons (i.e., astrological signs) are given specialized readings. For instance, a reader on YouTube may post a spread for 'Capricorn, January 20xx', however, anybody viewing that video should be able to deduce something from those energies.

Some religious groups discourage divination, including tarot card reading. Leviticus nineteen:26 and Deuteronomy 18:9–12 have been cited as proof texts on this subject area by Christian writers.[ who? ] Other groups may be accepting of at least some forms of tarot reading.[ commendation needed ]

Come across also [edit]

  • List of topics characterized as pseudoscience
  • Minor Arcana (the 56 suit cards)
  • Major Arcana (the 22 trumps)
  • Psychic reading
  • Rider–Waite tarot deck

Notes [edit]

  1. ^ The asterisks and the abbreviations are the actual way Courtroom de Gébelin refers 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 court noble."
  2. ^ Waite (2005) made 34 references to Lévi in all, including references to five of Lévi's books in the bibliography.
  3. ^ Dummett (1980) singles out Pitois's writing as 1 of the worst examples of what he calls false ascription to be found in the occult literature.
  4. ^ No complete copies of this deck are known to exist, but copies of three trumps, one courtroom bill of fare, 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 cards believed to be those of W. W. Westcott were also preserved. Israel Regardie's later recreations of the deck were based on color photocopies of his personal deck for which the originals had been stolen.[50] [51]
  5. ^ Rereleased equally the Gilt Dawn Magical Tarot in 2000 and 2010.[52]
  6. ^ Alternately named the Rider–Waite Tarot or Waite–Smith Tarot
  7. ^ Re-released with blackness-and-white versions of Smith's artwork as The Pictorial Fundamental to the Tarot, in 1911.
  8. ^ Also known every bit the Knapp Tarot or Knapp-Hall Tarot
  9. ^ Some versions of Crowley'due south tarot include two boosted variants of this arcanum with different artwork.[95] [60]
  10. ^ But note that Revak identifies a single card labeled "1. Etteilla/Male person querent" that does non stand for to any in the Tarot de Marseille.
  11. ^ Typically unlabeled.
  12. ^ a b Court de Gébelin incorrectly labeled both Death and Temperance as XIII.[96] The latter is probably a printing error.
  13. ^ Christian, following Lévi, placed his "Crocodile" between Arcanum 20 and Arcanum XXI.
  14. ^ Wirth typically placed his unnumbered "Fool" last, but depicted the penultimate Hebrew letter of the alphabet shin (ש) on the carte du jour, post-obit Lévi'south arrangement of Arcanum 0 between Arcanum Xx and Arcanum XXI.[97] [98]
  15. ^ While the Fool is numbered 0 in the Rider–Waite–Smith tarot, Waite follows Lévi in listing it between Arcanum 20 and Arcanum XXI in his Pictorial Cardinal to the Tarot, despite calling such an order "ridiculous on the surface [and] wrong on the symbolism".[99]

References [edit]

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Bibliography [edit]

  • Example, Paul Foster (August 2012) [first published 1920]. An Introduction to the Written report of the Tarot. Ancient Wisdom Publications. ISBN9781936690831.
  • Case, Paul Foster (1947). The Tarot: A Key to the Wisdom of the Ages. New York: Macoy Publishing Company.
  • Christian, Paul (1863). L'homme rouge des Tuileries. Paris: Paul Christian.
  • Christian, Paul (1870). Histoire de la magie, du monde surnaturel et de la fatalité à travers les temps et les peuples. Paris: Furne, Jouvet et Cte.
  • Court de Gébelin, Antoine (1781). Le monde primitif. Vol. Viii. Paris: Chez Court de Gébelin, Valleyre, & Sorin.
  • Crowley, Aleister (1974) [kickoff published 1944]. The Volume of Thoth (Egyptian Tarot). New York: Samuel Weiser, Inc. ISBN0877282684.
  • Decker, Ronald; Depaulis, Thierry; Dummett, Michael (1996). A Wicked Pack of Cards: The Origins of the Occult Tarot. New York: St. Martin's Printing.
  • Decker, Ronald; Dummett, Michael (2002). A History of the Occult Tarot: 1870–1970. London: Duckworth. ISBN0715631225.
  • Dummett, Michael (1980). The Game of Tarot. London: Duckworth. ISBN0715631225.
  • Frater S.M.R.D.; et al. (1967). The Hush-hush Workings of the Gold Dawn: Book "T": The Tarot. Gloucester, England: Helios Volume Service Ltd.
  • Gray, Eden (1970). A Complete Guide to the Tarot. New York: Crown Publishers, Inc.
  • Greer, Mary K. (September 2019) [commencement published 1984]. Tarot for Your Self: A Workbook for the Inward Journey (35th anniversary ed.). Newburyport, MA: Weiser Books. ISBN9781578636792.
  • Le Normand, Camille (1872). Fortune-Telling past Cards; or, Cartomancy Made Easy. New York: Robert 1000. De Witt.
  • Lévi, Éliphas (1861). Dogme et rituel de la haute magie. Paris: Germer Baillière.
  • Lévi, Éliphas (1861). La clef des grands mystères. Paris: Germer Baillière.
  • Lévi, Éliphas (1886). The Mysteries of Magic.
  • Lévi, Éliphas (1896). Transcendental Magic: Its Doctrine and Ritual. Translated past Waite, Arthur Edward. London: George Redway.
  • Lévi, Éliphas (2002) [1959]. The Key of the Mysteries. Translated by Crowley, Aleister. Boston, MA: Blood-red Bike/Weiser. ISBN0877280789.
  • Mathers, South.L. MacGregor (1888). The Tarot: Its Occult Signification, Use in Fortune-Telling and Method of Play.
  • Papus (1889). Le tarot des Bohémiens. Paris: Ernest Flammarion.
  • Papus (2006) [first published 1909]. Le tarot divinatoire. Elibron Classics. ISBN054378603X.
  • Place, Robert (2005). The Tarot: History, Symbolism, and Divination . New York: Jeremy P. Tarcher/Penguin. ISBN9781585423491.
  • Pollack, Rachel (2019) [beginning published in two parts in 1980/1983]. Seventy-Eight Degrees of Wisdom: A Tarot Journey to Cocky-Sensation. Newburyport, MA: Weiser Books. ISBN9781578636655.
  • Star, Ély (1888). Les mystères de l'horoscope. Paris: E. Dentu.
  • Waite, Arthur Edward (2005) [offset published 1911]. The Pictorial Key to the Tarot. Mineola, NY: Dover Publications Inc. ISBN9780486442556.
  • Waite, Arthur Edward (1886). The Mysteries of Magic: A Assimilate of the Writings of Éliphas Lévi. London: George Redway.
  • Westcott, Westward. Wynn (1887). Tabula Bembina, sive Mensa Isiaca: The Isiac Tablet of Cardinal Bembo: Its History and Occult Significance. Bathroom: Robt. H. Fryar.
  • Wirth, Oswald (1966) [first published 1927]. Le tarot des imagiers du moyen âge. Claude Tchou.

External links [edit]

  • List of tarot decks
  • Images from the G Etteilla Deck
  • Images from Lenormand'due south deck
  • Astrological/Qabalistic calendar wheel showing the trumps and divinatory meanings for the arrange cards, from the writings of the Hermetic Lodge of the Golden Dawn group. (Scalable Vector Graphic, Creative Commons Attribution).

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Source: https://en.wikipedia.org/wiki/Tarot_card_reading