Showing posts with label divination. Show all posts
Showing posts with label divination. Show all posts

Tarot, Mysticism, Divination and Traditions

The poet's pathology says that "the undevout astronomer is mad"; the very simple man's pathology says that "the genius is mad"; and the sovereign justification takes the place of a moderator and does what it can between these extremes, which stand for ten thousand comparable excesses. I do not believe that the pathology of occult dedications persists, but no one should doubt their extravagances, and it is not less painful than ungrateful to act as a moderator about them. In comparison, if it existed, the pathology would presumably be an empiricism rather than a diagnosis and would not give any requirements.

Now, occultism is not like mystic faculty, and it rather rarely operates in conjunction either with business aptitude in the things of everyday life or with a knowledge of the canons of facts of its own domain. I know that for the high art of ribaldry there are few things more boring than the critique which maintains that a thesis is untrue, and cannot understand that it is decorative. I also know that it is often refreshing, in the field of this craft, to deal with what is clearly deception or at least utter unreason after a long deal with questionable doctrine or with challenging science.

But, as seen through the prism of occultism, the forces of history are not, as a rule, decorative and have little refreshing gifts to repair the lacerations they cause on the rational perception. In the Fellowship of the Rosy Cross, it almost takes a Frater Sapiens dominabitur astris to have the patience that is not lacking among clouds of stupidity when the Tarot's consideration is conducted in compliance with the higher rule of symbolism.

Symbolism is the real Tarot; it knows no other language and does not give any other indications. They become a kind of alphabet, provided the inner significance of its emblems, which is capable of indefinite variations and makes true sense in everything. It gives a "Key" To The Mysteries on the highest plane, in a way that is not subjective and has not been read in. But it has been told the wrong symbolic stories about it, and in any published work that has so far dealt with the topic, the wrong history has been given.

Two or three authors have intimated that this is inevitably the case, at least in terms of definitions, since few are familiar with them, while these few keep pledges through transmission and will not compromise their trust. On the surface, the suggestion is brilliant, because there seems to be a certain anti-climax in the proposition that a specific meaning of fortune-telling should be reserved for Sons of the Doctrine, I'art de tirer les cartes.

Nevertheless, the fact remains that there is a sacred custom surrounding the Tarot, and since there is always the possibility that a small arcane of the Mysteries may be made public with a flourish of trumpets, it may also be appropriate to go before the event and to alert those who are interested in such matters that any discovery will contain only a third of the earth and sea and a third of the earth and a third of the moon.

This is for the simple explanation that no more has been put into writing in either root-matter or creation, so after every pretended unveiling, more will remain to be said. Therefore, the guards of those initiation temples who hold watch over the secrets of this order have no reason for concern. As far as the series of larger symbols is concerned, their ultimate and highest meaning lies deeper than the typical image or hieroglyphic language. Many that have received any portion of the Hidden Custom will recognize this.

They are meant to set aside the follies and impostures of past attributions, to place those who have the gift of wisdom on the right path, and to take note, within the limits of my possibilities, that they are the reality as far as they go, as regards the linguistic meanings assigned here to the more relevant Trump Cards.

In many ways, it is regrettable that I have to admit to such doubts, but there is a matter of honor at issue. In comparison, between the follies on the one side of those who know little of the practice, but are, in their own view, the exponents of something called occult science and philosophy, and on the other side of the make-believe of a few writers who have earned part of the tradition and believe that it constitutes a legitimate title to scatter dust in the eyes of the outside world.

We shall see in due course that the history of Tarot cards is mostly of the derogatory kind, and that, when the problems are cleared by the dissipation of reveries and gratuitous speculations articulated in the terms of certitude, there is in effect no history prior to the fourteenth century. The deceit and self-deception about their roots in Egypt, India or China put the first expositors' mouths in a lying spirit, and the later occult authors did nothing more than replicate the first false testimony in the good faith of an intellect that was unawakened to the research problems.

All exhibits have operated within a very limited spectrum, as it happens, and owe little, relatively speaking, to the imaginative faculty. At least one genius chance was lost, for it has not occurred to anybody so far that the Tarot might have done duty and perhaps emerged as the Albigensian sects' secret symbolic tongue. In the tradition of Gabriele Rossetti and Eugene Aroux, I commend this recommendation to the linear heirs, to Mr. Harold Bayley as another New Light on the Revival, and at least as a taper in the gloom that may be helpful to Mrs. Cooper-zealous Oakley's and all-searching mind with great reverence.

Think only about what the supposed testimony of watermarks on paper could obtain from the Pope's or Hierophant's Tarot Card in connection with the notion of an Albigensian secret patriarch that Mr. Bayley finds so much information for his intent in these same watermarks. Think of the High Priestess' card as portraying the Albigensian church itself for just a moment; and think of the Tower struck by Lightning as representing the desired ruin of Papal Rome, the city on the seven hills, with the pontiff and his temporal force thrown down from the sacred edifice as it is demolished by God's wrath (Nature).

The possibilities are so various and convincing that one of the elect vwho has invented them almost deceives in their speech.

But there is much more to it, even though I barely dare to quote it. When the time came for the Tarot cards to be the topic of their first systematic description, some of their most notable emblems were replicated by the archaeologist Court de Gebelin, and, if I might name it, the codex he used, by his carved plates, as a reference basis for many subsequently released collections. The figures are rather primitive and, as such, vary from the cards of Etteilla, the Tarot of Marseilles, and those which are still present in France.

In such things, I am not a strong judge, but the fact that each of the Trumps Majors may have replied for watermark purposes is shown by the cases I have cited and by one of the most impressive examples of the Ace of Cups.

In the manner of a ciborium, I should call it a eucharistic symbol, but this does not mean at this time. The argument is that in his New Light On The Renaissance, Mr. Harold Bayley offers six analogous instruments, which are watermarks on seventeenth-century parchment, which he says to be of Albigensian origin and to represent sacramental and grail emblems. Had he only read of the Tarot, had he learned that these divination cards, the cards of fate, the cards of all the vagabond arts, were perhaps present in the South of France at that time, I assume that his enchanting, but all too fantastic, theory would have dilated even more in the atmosphere of his imagination.

No doubt we should have had a vision of Christian Gnosticism, Manichseanism, and all the true primal Gospel knows, sparkling behind the images. I do not look through those lenses, and at a later stage I can only commend the topic to his attention; it is said here that I will add the marvels of arbitrary speculation as to the past of the cards with an unheard-of wonder.

It should scarcely be useful to enumerate them with regard to their type and number, since they must be almost universally recognised.

Tarot Origin Theories

It is said that THE EARLIEST Type OF CARDS originated in China. Playing card documents date back as far as the Tang Dynasty, from 618 AD to 907 AD. These early versions, though they were meant for play, not divination, were rich with cultural and mythical references important to their time and location. These early models from China were even more similar than playing cards to modern-day dominoes or mahjong. But many assume that the ancestors of tarot were these. Legends claim that through divining fortunes from these playing cards, the emperor's concubines amused themselves.

Korean shamans fired divinatory arrows made of bamboo and cock feathers at about the same time on the Korean peninsula, under the Silla empire. The future and other secret wisdom that the shamans could translate for soldiers and warlords were believed to reveal certain bows. Those divinatory arrows were reinterpreted into silk card strips engraved with insignia in the sixth century. The pieces of silk were divided into eight suits: males, fish, crows, pheasants, antelopes, stars, rabbits, and horses, and numbered from one to nine. If it was from the Tang Dynasty or the Silla, the original source of playing cards, most historians admit that they originated from the East.

Ultimately, commerce took the cards to Islamic communities. Many scholars claim that in what is now modern-day Cairo, the Mamlûk Sultanate conceived a series of playing cards produced in Egypt during the Mamlûk Empire and consisting of four suits: Polo Sticks, Cups, Swords, and Coins, reflecting the desires and pastimes of the Mamlûk aristocracy. By the 1370s, Central Asian traders had taken these Mamlûk cards to Europe. The cultural and legendary references on the Asian cards were changed by Europeans to represent their own time and place. The tarot was not yet produced at that time, but it was popular to play cards with detailed drawings. Card games would have been very common at that time in Italy and Spain, as several laws were written to ban the use of playing cards.

Tarot cards in the shape common to us today, the seventy-eight cards separated into the Major Arcana and Minor Arcana, originated around 1440, during the Italian Renaissance, or at least those are the oldest accounts known to modern historians of them. One of the most popular decks from that period is one hand-painted in the 1400s for the Visconti dynasty, one of Italy's richest families. To the common fifty-six ordinary playing cards (pips, which are the aces by tens, and faces, the court cards), twenty-two allegorical trump cards, or trionfi, were added to form the tarot, or tarocchi, a card game not unlike modern-day bridge. The early version incorporated Christianity's deeply inspired symbolism and imagery. There was a remarkable resemblance between these Italian cards and the early Mamlûk cards from the East. The church normally outlawed playing cards at the time, but an exception was made for tarot, due in no small part to its success among the powerful. Tarot was described as a moral, polished, aristocratic, and intelligent endeavor, in contrast to the playing cards used by the lower classes.

Although the idea of tarot originated as a game, others theorize that gypsies used tarot-like cards for fortune-telling well before the fourteenth century in the Mediterranean. These scholars argue that the absence of early documents showing the tarot used for divination is due to prohibitions and popular rejection of it at the time of fortune-telling. However, the truth remains that there is actually no record. Pure hypotheses remain these.

But another common legend holds that the tarot, the Big Arcane or the Deck's first twenty-two trump cards, includes the Knights Templar's religious intelligence. It is said that the Knights Templar found, among other sacred mysteries, the Holy Grail while in Jerusalem, and took back their divine knowledge from the East. When the Templars were persecuted in the 1300s, in the imagery of the Main Arcana for future centuries, they memorialized their learned secrets. However, historical evidence of the legend is almost non-existent, especially because the breakup of the Templars does not coincide chronologically with the tarot idea.

Verifiable accounts of tarot and mysticism did not exist until the 1700s, revealing the use of tarot as a divinatory instrument by French and English occultists. In the eighteenth century, with the use of the deck for divine and supernatural reasons, the Freemasons renewed an interest in tarot. The idea that tarot cards descended from Egyptian mysticism and that Gypsies introduced the tarot from Egypt to Europe in the thirteenth century AD was popularised by occultists of the day, such as Antoine Court de Gébelin, a French Protestant priest. No documented verifiable documents, however, confirm Gébelin's theories.

Jean-Baptiste Alliette, an occultist who went under the alias Etteilla, wrote on cartomancy widely, subscribing to each card's meanings and explaining how to lay a deck of playing cards in a divination spread. In later divinatory tarot rituals, these techniques became greatly incorporated. Etteilla's books, however, used the deck of playing cards we know now, not the tarot, of clubs, hearts, spades, and diamonds. Yet he wrote of the Egyptian Book of Thoth before Etteilla's death in 1791, much of which was later extended to contemporary versions of the Major and Minor Arcana of the tarot. It was suspected that both Gébelin and Etteilla were affiliated with a secret society, the Order of Elect Cohens, an occult organization later established by Papus that followed the Martinist Order.

In the 1850s, using the Hermetic Qabalah system, Alphonse Louis Constant, also known by his nickname Eliphas Levi, translated the Marseille tarot (to be distinguished from the Jewish Kabbalah). By 1888, the Golden Dawn's Hermetic Order took a particular interest in and popularized the tarot. The tarot was also embraced by other schools of thought, such as Martinism, a branch of esoteric Christianity created by a French occultist born in Spanish called Gerard Encausse. Encausse is considered one of the best tarot practitioners in literature, and in the 1890s, under the alias Papus, he wrote the seminal work The Tarot of the Bohemians.

The revived interest in tarot as an occult study coincided with Madame H. P. Blavatsky's creation of the Theosophical Society. The organisation of Blavatksy and its discovery of esoteric doctrine inspired many of her day's notable artists, from writers Franz Kafka, T. S. Eliot, and W. B. Yeats to Jean Sibelius, a musical composer, and Wassily Kandinsky, a painter. In fact, the works of Kafka, Eliot, and Yeats were considered to be impacted by tarot semiotics. Tarot became a common premise during that period as a book of divine wisdom.

Thus, the 1900s brought a number of major entrants to the study of tarot. Most of the tarot's present interpretation is focused on this new heritage. Occultist A. In 1909, His reading of the tarot, a deck now known as the Rider-Waite-Smith deck, was written by E. Waite. Modern occultists speculate that A. created the Rider-Waite-Smith deck. E. Waite to conceal in plain sight the mysteries of the Golden Dawn, and to allow the theosophy of the Golden Dawn to be freely visible, at least to those who are willing to decipher the cards. Most of the meaning and imagery of the deck has its origins in Neo-Platonism, a metaphysical paradigm from Alexandria in the third century. In comparison, the tarot has profoundly rooted mysticism, Western astrology, Greek, Roman, and Egyptian folklore, and both Hermetic Qabalah and Jewish Kabbalah. In the 1940s, influenced by the Egyptian Book of Thoth, Aleister Crowley created a deck known as the Thoth tarot.

Subsequently, various tarot practitioners and occultists added additional decks to their versions of the tarot. Like the deck's forebears from Asia, both of these tarot deck variants have in common the richness of cultural and mythical parallels related to the time and place of their creation.

Tarot is also popularly identified with pagan, Wiccan, neo-pagan, and other alternative religion traditions of today. That may be why alternate faiths, magic or magic, and tarot, have common associations. The tarot, though, is not special to these sects. Through certain walks of life and among persons of all religious subscriptions, it is used regardless of religion.

Over the ages, Tarot has progressed from a card game to a divination instrument and is now gaining attention in psychological science for its meaning. I liken tarot to yoga: it is a non-denominational ritual that can be concomitant with the practices present in many religions, but may be used differently in contemporary applications. Yoga, regardless of one's religion, helps with personal health, and tarot helps with decision-making, regardless of one's spirituality.

Psychologists and researchers began to take on a keener interest in tarot as a subject in the late twentieth century. One of the leading tarot authors of our days, Robert Wang, and Dr. Arthur Rosengarten, a licensed psychologist based in Jungia, pioneered the therapeutic application of tarot, and spearheaded a new effort to legitimize the practice of tarot as a psychological science.

Tarot is currently used for mental healing by many alternative medicine practitioners. Tarot has been introduced to psychotherapy by psychologists, clinicians and life coaching. Tarot is also accepted today as a practice of secular faith. While the majority can still view tarot as a method of divination or fortune-telling, the cards have been used by a growing group of practitioners for more rational-based purposes. For gypsies and occultists, Tarot is no longer regarded as a pursuit. It is an analytical thesis aimed at raising general awareness about the use of tarot for personal empowerment.

How to Shuffle, Cut and Draw the Tarot Deck

Tarot Deck Shuffle

Before a reading, shuffling the deck is the chance for both the practitioner and the Seeker to bind the conscious with the unconscious and form a bridge. If the Seeker wants to obtain knowledge in the collective unconscious, information that may not be present in the conscious mind of the Seeker, the interaction mechanism is essential. Concentration must be intensified in order to clear the bridge. Whoever handles the tarot deck should aim to channel the forces of harmony, strength, and transparency to concentrate focus. Be cool and enjoy. Clear the mind. Often, exude confidence. Know with certainty that you are strong and present with your innate ability. Hey, be open. Don't give the cards a clear message at all. Don't be scared or fear some single post. To whatever can come, be open.

If a signifier card is being used by the practitioner, begin by naming the signifier and displaying it to the seeker. Then return the signifier to the deck and thoroughly shuffle it. I decline to treat my tarot like a poker deck, but I'm not going to bend the bridge and riffle cards. Instead, I keep the deck with one hand, and take a small pile from the bottom of the deck with the other hand, and put it on top. Repeat a dozen or so times when attuning yourself to the forces of peace, strength, and openness. This is referred to as the conventional shuffling form.

1. Keep in one hand the deck tightly.

2. Slide out a chunk of the deck at random with the other one.

3. At the top of the deck, put the chunk.

4. Repeat several times to completely shuffle the deck

The diviner or tarot reader would first shuffle the deck. Then, using the same procedure, the deck is given to the Seeker and the Seeker shuffles. 

If card reversals are found, then make sure to turn the cards upside down at random while you shuffle every once in a while.

If time is of no significance, so for the practitioner to disperse the cards into the amount of piles of the life path number of the Seeker, another way to shuffle. The number of the life path is the sum of the digits of the month, day, and year of birth, respectively, then the sum of the digits of that sum, and then the sum of that sum, if appropriate, before a digit between 1 and 9 is achieved by the practitioner. An person born on December 26, 1978, for example, will have the number 9 life path (12 + 26 + 1978 = 2016; 2 + 0 + 1 + 6 = 9). 

The individual will distribute the deck into nine distinct piles, taking care to randomize the piles of upright and reversed cards. Individuals with a number 1 life plan are born kings, so they can be supplied with the deck and asked to distribute the cards into stacks of the number of their choice. To read the Life Path number more.

Often practitioners are asked to do tarot readings on the Internet for Seekers in the Modern Age, usually through a written review submitted by email. I find the signifier card in such readings to be particularly instrumental in helping me attune to the energies of the Seeker. The practitioner will shuffle on behalf of the Seeker while the Seeker is not present, practicing sensitivity and wisdom in the shuffling and cutting process to match the energies of the Seeker as much as possible, though remotely. In such cases, it might be beneficial to shuffle by separating the cards into the number of piles corresponding to the Seeker's Life Path number.

Not only does shuffling take place before a reading, but the practitioner may still shuffle the deck following a reading to disperse any remaining forces left behind from that reading. In order to be good practice, I noticed that. I'll usually give them one more nice shuffle before I store my cards away. 

After a Seeker's reading, give the deck of cards a firm tap against a tabletop, which helps to shake off residual energies. I have followed this practice and find it very useful, particularly in between back-to-back readings for a tarot case.

Devote time, if for no other reason than reflection, to the shuffling process. The silent break from discussion and inward meditation will help relax the Seeker and allow the practitioner a chance to ground his or her energies. It also means that the cards are thoroughly randomized and will not impact the current one by the order of the cards generated by a prior reading.

Tarot Deck Cutting

The conventional strategy is to make the Seeker cut the deck after the deck has been shuffled thoroughly. Before beginning a reading, I was instructed by purists of the trade to always cut the deck (and what's more, it must be cut with the left hand, not the correct, since the left hand coincides with the intuitive side), but I have also noticed very few practitioners still stick to the cutting approach in contemporary times. It is up to you if the practitioner preserves the conventional approach of your profession or adopts the new method. 

The deck can be broken into four piles for the Seeker to cut the deck (or three, depending on the tradition followed), going from right to left. The process of cutting is identical to what is done to the first procedure. For two factors, the cards are often cut right to left: first, it follows the direction in which Hebrew is written, which is essential to the powerful Kabbalistic influences of the modern-day tarot; and second, it symbolizes the regression from the conscious and external world, ruled by the right hand, into the left-ruled unconscious and internal plane.

1. Place your deck in front of the Seeker

2. Seeker takes up half of the deck and positions it on the first pile on the far left.

3. The seeker takes up half of the remaining first pile and brings it on the immediate left.

4. The seeker takes up half of the third pile and brings it on its immediate left.

5. It is now appropriate to break the deck into four piles.

6. In a random order, the seeker gathers up the piles and returns them to a single pile.

If the first operation is observed, the practitioner may take the deck and begin with the first operation, cutting the cards again in consequence.

The signifier card is set down on the table as the anchor of the reading after the first operation. Without the signifier, I reshuffle the deck and then hand it to the Seeker to reshuffle as well. I demonstrate to him or her that we are now starting to learn, and the Seeker can comfortably shuffle and realize with certainty that his or her innate talents are effective and real. The Seeker cuts the deck once more and the reading continues as the cards are returned to the practitioner in a single pile.

Drawing Tarot Cards from the Deck

Pull Cards into the Spread:

For drawing cards, consider the Fan Solution where a distribution of fewer than five cards is used.

1. Fan the cards out.

2. Make the seeker randomly pick up the cards. The practitioner takes the cards from the Seeker one by one and moves them into the layout.

Pull the cards from the top of the deck one by one through the spread, in spreads of more than five cards. On how they put the cards from the deck into the spread, practitioners may vary. 

Below, two strategies are demonstrated to demonstrate how important the draw is, especially if the practitioner observes card reversals:

Direct Flip Method

The practitioner flips each card over on its long side, according to the Direct Flip process. The practitioner flips each card on its short side, towards the practitioner, per the Turn Over strategy, so that the practitioner can see the card first, before the Seeker. The card is then put into the spread.

Turn Over Method

Whether the practitioner chooses to adopt the Direct Flip or Turn Over method, the key is to remain consistent. That way the tarot deck can become attuned to that practitioner’s habit. If you prefer the Direct Flip, then always draw cards by the Direct Flip method. If you prefer the Turn Over, then always draw cards by the Turn Over method

The Study of Tarot

The primary objective is to explain how to use the Tarot cards in order to ignite one's imagination and provoke reflection, thus bringing to the surface of the consciousness of the tarot student those wonderful, universal concepts of nature, human life and occult science that lie concealed within every human heart.

All these ideals are based on a single, fundamental and primordial reality and the belief that in every human being, knowledge of that truth is innate; but it is not available to us until it has been rediscovered and resurfaced in the light of consciousness. The ancient temple entrances often bore the sayings, "Know Thyself", as  Jesus said, "Seek first the kingdom of God, which is within you;" and as Eckhartshausen stated: "As infinity in numbers loses itself in the unit which is their basis, and as the innumerable rays of a circle, are united in a single center, so it is also with the Mysteries; their hieroglyphics and infinitude of emblems have the object of exemplifying but one single truth. He who knows this has found the key to understand everything, and all at once."

The rich symbolism and ingenious construction make the Tarot the greatest choice for genuine occult education among all tools, i.e, to "draw out" the intelligence concealed in man's heart. Proper understanding of these symbols, however, includes solid knowledge and a detailed analysis of the elements of the Qabalah. The ten Sephiroth are rings. Their numbers are printed above their names, and from the Sorcerer to the Wheel of Fortune, they are also the numbers of the Tarot trumps. The numbers of the major trumps that also correspond to such Sephiroths are below the Sephirotic names.

I would indicate to those who are critical that some of the interpretations for the Tarots are different from most of those shared before, that a majority of the Tarot's explanations that have found their way into books have been primarily derived on the false attribution of the Tarot to Hebrew alphabets used by Eliphas Levi. Levi certainly understood the accurate attribution, but deliberately withheld it for a justification that seemed enough to him.

Let it be clear that it is offered openly and on time for the benefit of those who should doubt the wisdom of publishing this attribution. This scheme is dedicated, following Court de Gebelin, who makes the zero card head the set of major trumps, and Levi, who says the cards illustrate the occult sense of the Hebrew alphabet; and its effects in the analysis of symbolism are ample evidence of its accuracy.

The Tarot's divinatory applications are various, and a considerable number appear to deprecate its contribution to the practice of divination. Nobody who is not completely grounded in the theory of cares, wherein lies the very creation of our potential life from a complex collection of possibilities rooted both within us and predisposed in the contours of our natural world, will achieve the greatest results in forecasting or foretelling the probabilistic future events using the Tarot spreads as a divinatory tool. For detailed divination, acquaintance with the astrological meanings is basically indispensable. Highly suggested is a study of the astrological and divinatory applications of this remarkable symbol alphabet.

The High Priestess ~ Meaning and Symbolism


When I lifted the first veil and entered the outer court
of the Temple of Initiation, I saw in half darkness the
figure of a woman sitting on a high throne between two
pillars of the temple, one white, and one black. Mystery
emanated from her and was about her. Sacred symbols
shone on her green dress; on her head was a golden tiara
surmounted by a two-horned moon; on her knees she
held two crossed keys and an open book. Between the
two pillars behind the woman hung another veil all
embroidered with green leaves and fruit of pomegranate.

And a voice said:

"To enter the Temple one must lift the second veil
and pass between the two pillars. And to pass thus, one
must obtain possession of the keys, read the book and
understand the symbols. Are you able to do this?"

"I would like to be able, " I said.

Then the woman turned her face to me and looked
into my eyes without speaking. And through me passed a
thrill, mysterious and penetrating like a golden wave;
tones vibrated in my brain, a flame was in my
heart, and I understood that she spoke to me, saying
without words:

"This is the Hall of Wisdom. No one can reveal it no
one can hide it. Like a flower it must grow and bloom in
thy soul. If thou wouldst plant the seed of this flower in
thy soul —learn to discern the real from false. Listen only
to the Voice that is soundless... Look only on that which is
invisible, and remember that in thee thyself, is the
Temple and the gate to it and the mystery, and the

The Moon ~ Meaning and Symbolism


A desolate plain stretched before me. A full moon
looked down as if in contemplative hesitation. Under her
wavering light the shadows lived their own peculiar life.
On the horizon I saw blue hills, and over them wound a
path which stretched between two grey towers far away
into the distance. On either side the path a wolf and dog
sat and howled at the moon. I remembered that dogs
believe in thieves and ghosts. A large black crab crawled
out of the rivulet into the sands. A heavy, cold dew was

Dread fell upon me. I sensed the presence of a
mysterious world, a world of hostile spirits, of corpses
rising from graves, of wailing ghosts. In this pale moonlight
I seemed to feel the presence of apparitions;
someone watched me from behind the towers,—and I
knew it was dangerous to look back.

The Lovers: Meaning & Symbolism


I saw a blooming garden in a green valley, surrounded
by soft blue hills.

In the garden I saw a Man and a Woman naked and
beautiful. They loved each other and their Love was their
service to the Great Conception, a prayer and a sacrifice;
through It they communed with God, through It they
received the highest revelations; in Its light the deepest
truths came to them; the magic world opened its gate;
elves, undines, sylphs and gnomes came openly to them;
the three kingdoms of nature, the mineral, plant and
animal, and the four elements—fire, water, air and
earth—served them.

Through their Love they saw the mystery of the
world's equilibrium, and that they themselves were a
symbol and expression of this balance. Two triangles
united in them into a six-pointed star. Two magnets
melted into an ellipsis. They were two. The third was the
Unknown Future. The three made One.
I saw the woman looking out upon the world as
though enraptured with its beauty. And from the tree on
which ripened golden fruit I saw a serpent creep.
It whispered in the woman's ear, and I saw her
listening, smiling at first suspiciously, then with curiosity
which merged into joy. Then I saw her speak to the man. I
noticed that he seemed to admire only her and smiled
with an expression of joy and sympathy at all she told

"This picture you see, is a picture of temptation and
fall", said the voice. "What constitutes the Fall? Do you
understand its nature?

"Life is so good", I said, "and the world so beautiful, and
this man and woman wanted to believe in the reality of
the world and of themselves. They wanted to forget
service and take from the world what it can give. So they
made a distinction between themselves and the world.
They said, "We are here, the world is there." And the
world separated from them and became hostile.
"Yes", said the Voice, this is true. "The everlasting
mistake with men is that they see the fall in love. But
Love is not a fall, it is a soaring above an abyss. And the
higher the flight, the more beautiful and alluring appears
the earth. But that wisdom, which crawls on earth, advises
belief in the earth and in the present. This is the
Temptation. And the man and woman yielded to it. They
dropped from the eternal realms and submitted to time
and death. The balance was disturbed. The fairyland was
closed upon them. The elves, undines, sylphs and gnomes
became invisible.

The Face of God ceased to reveal Itself to them, and all
things appeared upside down.

"This Fall, this first sin of man, repeats itself
perpetually, because man continues to believe in his
separateness and in the Present. And only by means of
great suffering can he liberate himself from the control of
time and return to Eternity—leave darkness and return to

Reveal Your Path with Tarot

"All of us have a path to walk in order to reach our dreams, scattered with markers that help us reach our ultimate goal. That goal often includes becoming the best version of ourselves that we can. This tarot spread can help manifest that best self, and reveal the next steps to take in our life-long journey towards our dreams."

Watch the video below to see the tarot spread.

Learn more about this tarot spread: 

Do you have a question about your life path? 
Get a one-on-one psychic reading: 

Another DIY Tarot Spread

𝟙.ℂ𝕦𝕣𝕣𝕖𝕟𝕥 𝕡𝕒𝕥𝕙 - 𝑯𝒂𝒘𝒌
I’m on a path where I’m developing a keener sense of sight. In the physical realm, the spiritual and the realm of the self.

𝟚.ℂ𝕦𝕣𝕣𝕖𝕟𝕥 𝕚𝕟𝕥𝕖𝕟𝕥𝕚𝕠𝕟 - 𝑪𝒓𝒐𝒄𝒐𝒅𝒊𝒍𝒆
The intention right now is to be patient and in wait. Observing, building my arsenal, and really planning my next move. Very suitable for a new Moon.

𝟛.ℙ𝕣𝕠𝕘𝕣𝕖𝕤𝕤 𝕠𝕗 𝕕𝕚𝕣𝕖𝕔𝕥𝕚𝕠𝕟 - 𝑩𝒖𝒕𝒕𝒆𝒓𝒇𝒍𝒚
With every path there is change and transformation, and while it will be uncomfortable, there can be no progress without change.

𝟜.ℂ𝕙𝕒𝕝𝕝𝕖𝕟𝕘𝕖 - 𝑩𝒆𝒂𝒓
The challenge will be the first movements after being sedentary for so long. Waiting and waiting and then having to suddenly move will be an issue.

𝟝.𝔾𝕣𝕠𝕦𝕟𝕕𝕚𝕟𝕘 𝕚𝕟𝕥𝕖𝕟𝕥𝕚𝕠𝕟 - 𝑴𝒐𝒕𝒉
“Life is complex, don’t just think that because someone else’s grass is greener, that yours can’t eventually also be as green.” 𝟞.ℂ𝕙𝕒𝕟𝕘𝕖 𝕠𝕗 𝕕𝕚𝕣𝕖𝕔𝕥𝕚𝕠𝕟 - 𝑺𝒕𝒊𝒏𝒈𝒓𝒂𝒚
The energy of the butterflies uncomfortable transformation leads way into the stingrays change of direction. Go forward toward the uncomfortable, or stay where it is easy.

𝟟.𝕆𝕦𝕥𝕔𝕠𝕞𝕖 - 𝑩𝒍𝒂𝒄𝒌 𝑬𝒈𝒈
The Black Egg follows me around, usually as the outcome card. It allows for the most authentic voice and to reconnect with the self instead of just saying what others want to hear.