To make a pocketful of Gold requires this Divine Science. The beginnings are humble and require fear of the Lord. The end of this work starts in charity and love of your neighbor be ever so ready to offer assistance. Tarot publishers often include a collection of 16 sixteen paintings. These depict figures of a royal family. They are known as Court cards. As customary in Tarot explicit information is vague. There are four suits of Wands, Cups, Swords, and Pentacles. In each of these suits a royal family of a king, Queen, and Knight can be discerned. The last figure is either a girl or boy in early development. The word Page or Princess is assigned. In some Tarot the Kings of the Cups and Pentacles have feminine features. The same trend can be observed with Male facial features of the Queen of Wands and Queen of Swords. Although any exposure to Tarot will produce a vague familiarity with the royal personage little if any knowledge as to their meaning and usage can be obtained That is due to the way Tarot teaches. We are encouraged to use our own senses and ways of judgement. If we are unable to recognize nobility before us. Then we choose the easier way. We ignore them until a writer comes along and provides us with clues. Therefore interest passes on to the Major Arcanum and our tarot court is largely ignored. The outer appearances of the members hold many questions as to what these paintings could provide the viewer. In the use of fortune telling and among different levels of divination the paintings are applied in understanding the characteristics of a person. These life forms may fall into two broad categories. One category is assigned the court to serve as a guide through the series of cards used in a tarot reading. Which painting is chosen to identify personalities maybe determined by looking at the various designs and making a selection based a whim, fancy, desire, or curious interest. How this works involves identifying a part or concept of an archetype displayed in the painting. The tarot image shares a bond with the one who is seeking information. The seeker of truth or the one desirous of answers to questions often needs an ally in the process of unraveling a mystery or pressing concern. The seeker is given the name in Tarot Books as the "Querent". The other category applies the paintings to identify individuals that involve the Querent. These interactions can occur independent of time. They may have happened, will happen, or are happening at the moment of the reading. Such information is to be judged from the reading. This will all seem foreign if you have not participated with tarot. The querent and the reader can be one in the same person. Two people can participate. Even large groups. Attempts at seeking theoretical information about the family in the court cards appears limited if the search only applies to books on the tarot. A much better source is the Bhagavad Gita. The designers and creators of the Tarot were after a much bigger gift than is currently perceived by the community at large. If we consider the images of the Knight, Queen, and King of the court regardless of any specific suit we are able to distinguish a revelation. The figures are displaying emotions. The Knight displays passion. The Queen displays serenity . The King displays goodness. The Sanskrit names are Rajas (रजस्), Tamas (तमस्), and Sattva (सत्त्व). Tamas means darkness. Sattva means light. Rajas means Passion. If all three combine together we call their association the Gunas. The word Guna (गुण) means rope. The literal meanings provide deeper insight as to the actual uses. Being used to the belief that our actions are derived only from our encounters a person is unwise and not able to comprehend that our thoughts actually are formed by a mixture of building blocks. How the guans are poured and mixed and prepared result in an observed personality. The action or inaction we experience comes from the associations of the Sattva, Tamas, and Rajas. Therefore the application of different types of behavior can be assigned, associated, or mapped to the paintings called King, Queen, Knight, and Princess. Just as members of court in a palace. This is not so far fetched to be useful for our purposes. As an example can be found in internal alchemy. The organs of the liver, stomach, and kidney are called the members of the Emperor's Court. We can safely say without being in any error that the members of the court cards have an association with a personality. Therefore students of texts like the Bhagavad Gita and students of the Tarot have an opportunity to learn from each other. Light can be shed on both areas in order to gain wisdom and understanding by a give and take style. To study the nature of the Microcosm (Man) we must seek out its model by observing the Macrocosm (universe). Here the Water Lily is a perfect example. This is also reflected in using the flower in the coat-of-arms. There are three parts of the plant structure. These graphically teach the differences of the Gunas. The Tamas is necessary to exist but it is not spectacular to behold. The activities cannot be understood. This refers to the roots in the mud below the surface. There is inertia and unpleasantness. By having Rajas force its way into Tamas the stem holding the eventual leaf and flower can rise above the surface of the waters. This is visible activity. It is strong but not idea to look upon. The violent activity makes one look away. Once the flower blooms this is Sattva. The creative, beauty and wisdom which draws us to appreciate. Sattva cannot exist without the Tamas and Rajas qualities. By forgetting how the flower bloomed we do not appreciate the existence. The name Bhagavad Gita (भगवद्गीता ) means Song of God. Chapter 14 of the Bhagavad Gita describes the three modes of material nature. The total material substance Prakriti (प्रकृति) is the womb. This is represented by the princess of the court family. The energy that enriches the material nature binds the soul to the perishable body. This energy operates in three modes. These are the gunas. The three modes are Sattva, which is goodness, Rajas which is passion, and Tamas, which is ignorance. Here we can understand the assignments. The princess involves standing on earth. The knight symbolic of Rajas rides a horse. The King and Queen sits on thrones. To understand what the soul experiences from interacting with the body we can only attempt to study the effects of the modes. The Sattva binds the soul creating attachment for a sense of happiness and knowledge. The Rajas offers passion and binds the soul through attachment to fruitive actions. This is viewed as worldly desire. Tamas binds the soul to illusion and brings about sleep. Delusion leads to laziness, sleep, and negligence. How do these different modes behave? Sattva binds the soul to material happiness. The rajas conditions the soul towards the direction of actions. Tamas clouds the potential for wisdom and binds the soul to the condition of delusion. These three modes can combine to produce different conditions try to identify these combinations in your own life. Extreme Cases occur at different moments. 1 Sattva (goodness) prevails over Rajas (passion) and Tamas (ignorance) 2 Rajas (passion) dominates Sattva (goodness) and Tamas (ignorance) 3 Tamas (ignorance) overcomes Rajas (passion) dominates Sattva (goodness) Recognizing when these cases occur is a step of awakening. This means Sattva overcoming Tamas with assistance of Rajas. The artwork in the Tarot allow such a condition. The conscious efforts are necessary. Lazy attitude means Tamas dominates. The basis for understanding the interplay is the way to discover the laws controlling evolution. To escape the endless cycle of birth and rebirth is for the soul to become independent of the gunas. This is the purpose of the mythology of (Herakles) Hercules the Solar God. To instruct the domination of spirit over matter. A way to know if Sattva promotes knowledge can be observed if all the gates of the body are illumined. This means the Sun interacting with all Zodiacal signs. Rajas domination of the zodiac means the symptoms of greed, exertion for worldly wealth, and cravings of power envelop the soul. The worse condition opposite to all Rajas is all Tamas. The feeling of loss. Misery, depression, inertia and hopelessness rule the zodiac. A difficult passage to understand. Those who die with a predominance of Sattva reach the pure abodes. A study of Genesis and Revelation of Johannes may clear this up. Sattva is purer than the other modes. Some of these abodes excludes any of the other modes. Those who chose to die with excess Rajas will be born among others that share a passion for work. Those who wish to die in Tamas take the birth in the animal kingdom. The fruit you elect to eat has profound effects. The fruit of actions performed in the mode of Sattva (goodness) will achieve pure results. The fruit of action results in pain. The fruit of ignorance gives only darkness. What do we obtain from our efforts? Sattva gives knowledge. Rajas gives greed. Tamas gives ignorance, negligence, and delusion. These prolonged activities result in either going upward, staying in the middle, or going downward. These are directions of enlightenment. How to be free from the wheel of fortune? How to be free from the wheel of the zodiac? Wisdom shines light to see. There does not exist agents of any kind. Your events are due to the three modes or gunas. To learn this and realize this means you become transcendental to the gunas. This breaks the endless cycle of birth and death. By deciding to transcend the three modes of material nature associated with the body you become free from birth, death, old age, misery, and attain the immortality. What are the characteristics of those choosing to go beyond and break the hold of the gunas? The persons who are transcendental to the three guṇas neither hate illumination (which is born of sattva), nor activity (which is born of rajas), nor even delusion (which is born of tamas), when these are abundantly present, nor do they long for them when they are absent. They remain neutral to the modes of nature and are not disturbed by them. Knowing it is only the guṇas that act, they stay established in the self, without wavering. Those who are alike in happiness and distress; who are established in the self; who look upon a clod, a stone, and a piece of gold as of equal value; who remain the same amidst pleasant and unpleasant events; who are intelligent; who accept both blame and praise with equanimity; who remain the same in honor and dishonor; who treat both friend and foe alike; and who have abandoned all enterprises – they are said to have risen above the three guṇas. Those who serve me with unalloyed devotion rise above the three modes of material nature and come to the level of Brahman. I am the basis of the formless Brahman, the immortal and imperishable, of eternal dharma, and of unending divine bliss. The tarot through its design has the goal of breaking the bonds of the three gunas. This is an individual task. The process involves the wheel. The paintings of the tarot describe the steps of the reincarnations. Looking at the four suits of the minor arcanum we can notice the pips relate to the Sattva, Rajas, Tamas, and Prakriti. The suit of wands is Sattva. The suit of Cups is Tamas, The suit of Swords is Rajas, The suit of Pentacles is Prakriti. In Kabbalah terminology The suit of wands is Atzilah world - World of Emanation. The suit of cups is Beriah world - World of creation. The suit of swords is Yezirah world -World of becoming. The suit of Pentacles is Assiah world - World of making. The effects of Rajas and Tamas can be seen in the tarot symbols. The image of the wand is that of a direction a sign of will. This is Rajas. The degree of Rajas differs of course. The action of desire carried by the wand is opposed by the inertia of the cup. The suit of cups offers Tamas to the Rajas of the wands. This parallels with the suits of swords and pentacles. The Rajas of the sword is blocked by the inertia of the pentacles. The older versions described the pentacle not as the microcosm but as a shield. The sword and shield pair described the relationship of Rajas and Tamas clearly. The flavor of Salt and Vinegar has different effects. One is voluntary, the other is involuntary. It is difficult to associate taste with bodily reactions. Normal functions do not interfere with desire and will. The gag reflex is used to protect against chocking. A tiny amount of salt placed on the tip of the tongue can be used to inhibit the reflexive action. Because eating and breathing are connected the development to like or hate certain foods arises if the food tried engages this reflex. A disdain developed in an early age can change into a love at a later age. The sensitivity to trigger a feeling of disgust varies from person to person. Yes, what we ingest and how we ingest as well as our type of appetite involves our personality in the same way as our breathing patterns and how we think. The use of describing Rajas as an acid related sulphur and Tamas as a salt was chosen carefully. These descriptions provide knowledge of how our intention and passion result in changes of a personality. Writers used plant names to describe psychophysiological concepts. The names wormwood, hyssop, and wolfsbane deal with the mind, body, soul, and spirit interfaces. The Goddess Auset (Isis) is given the title "lady of the Sycamore". The effects of the three Gunas on our reincarnation can be understood from this parable. An argument as to which Godhead power should be worshiped either: Brahma, Siva, or Vishnu ensued. The purpose was to decide which logos will descend onto the lower planes. The earth. Although there was a strong motivation to put each of these powers to the test there was fear of being burned. The one asked to perform the test was none other than the son of Brahma. This one is named Bhrigu Muni. The son tested his own father, Brahma, first. When Bhrigu Muni went to his father's house Brahma became overjoyed at seeing his son. Bhrigu Muni chose to test Brahma by ignoring his own farther. He would not acknowledge his father. Brahma became angry but knowing that Bhrigu Muni was his son he did not speak harshly. he was hurt deeply. Brahma has the gift of good intelligence so he knew not to display anger openly. Bhrigu Muni went to test Shiva. When Bhrigu Muni went to the home of Shiva. He was met with overwhelmed joy. Shiva was so happy to see Bhrigu Muni that Shiva put his arms around him and hugged him.Shiva gave him many nice complements. Bhrigu Muni decided to test Shiva by mocking Shiva, calling him nasty names, telling Shiva not to touch his body because Shiva is contaminated by the dead. Shiva is associated with the gift of regeneration. When Shiva experience the hurt, Shiva became angry and tried to attack Bhrigu Muni. Bhrigu Muni went to test Vishnu. Upon reaching the home of Vishnu. Bhrigu Muni decided to surprise him. When he entered he saw Vishnu laying on a couch. Bhrigu Muni ran up to to Vishnu and kicked him very hard. Vishnu did not become angry. He merely picked up Bhrigu Muni and massaged his feet. Vishnu was concerned that his body hurt the feet of Bhrigu Muni. Now something odd happened. Bhrigu Muni began to cry and feel sorry for what he had down to Vishnu. In the testing it was revealed that Vishnu showed goodness and pure love. The effects of hurt by nature involve a complex dance. When offenses no longer affect us we have evolved into a higher form. If we offend the mind, then the result is anger. But no action. This is the display of Tamas. If we offend the spirit the result is unpleasantness. Far more than mental insults. If our feelings are hurt we will give off a fire. This is the display of Rajas. If we offend the body this is a difficulty that cannot be forgiven by the law of nature. Yet despite that the ability to show love and offer forgiveness is a godly power. This is the display of Sattva. The concept of personality is present in tarot, astrology, and kabbalah. In the case of tarot the influence of a card is dictated by its dignity. The assessment is made by the neighboring cards. Well Dignified = The card is strengthen Ill Dignified = The card is weakened Coins = Disks = Pentacles (All these names are equivalent) Cards of the same suit appearing at either side of the card in question strengthen Cards of different suits follow the observation: Swords and Disks are mutually inimical Wands and Cups are mutually inimical Swords are friendly with Cups and Wands Wands are friendly with Swords and Disks A card between two other cards that are mutually contrary will negate their influence. Nature of a card is described as active, or passive. Cards of the same nature on either side strengthen. Cards of the opposite natures on either side weaken. Get to know the family Description of the three gunas modified by the mental elements were released by the efforts of Etteilla. This is the written name for Jean-Baptise Alliete (1738-1791). Subsequent attempts to pick up on the clues offered have focused on the personages of the court cards. Those wise enough understand the reasoning is to match a painting with the gunas. If the 78 tarot cards were displayed in a line the figures take on an appearance of a rope. This rope or serpent analogy describes the purpose of the Tarot. Lets examine some of the descriptions of the court family together. The descriptions have deeper meaning. We can glean different states of behavior and understand the element terminology. The element modifies the modes. The five elements or पञ्चभूत, पञ्चमहाभूत; pañca-mahā-bhūta in Sanskrit. The suit of Wands Agni Prikriti Princess of Wands A young woman with rich brown, or red brown hair and dark eyes. I am told that she is generous and kind. Under stress she is diligent, benevolent, careful, courageous, persevering. If abused by others she turns to wastefulness and becomes prodigal. Agni Rajas Prince of Wands A young man with dark brown hair and dark eyes. Increase of matter, increase of good and evil, solidifies, practically amplifies things, steady, reliable. If crossed or insulted he becomes animal, stupid, material minded. This character is slow to anger, but furious if ever aroused. Agni Tamas Queen of Wands A woman with dark hair and dark eyes. She is impetuous, kind, timid, rather charming, great hearted, intelligent, melancholy, truthful yet of many moods. On a bad day she will act undecided, capricious, foolish, hard to pin down. Agni Sattva King of Wands A man with dark eyes and dark hair. Unless very well dignified he is heavy dull material laborious clever and patient in material matters. In ill-dignified conditions you will find him avaricious grasping dull jealous not very courageous unless assisted by other tarot images. The suit of Cups Varuna Prikriti Princess of Cups A young women with brown hair and blue or brown eyes. Sweetness, poetry, gentleness and kindness. Imagination, dreamy, at times indolent, yet courageous if roused. Ill-dignified she is selfish and luxurious. Varuna Rajas Prince of Cups A young man with brown hair, grey or brown eyes. He is subtle, crafty and artistic. A fierce nature with a clam exterior. Powerful for good or evil. If allied with apparent power or wisdom. If ill-dignified, he is intensely evil and merciless Varuna Tamas Queen of Cups A woman will gold-brown hair and blue eyes. She is imaginative, poetic, kind. Yet not willing to take much trouble for another. Coquettish, good-natured, underneath a dreamy appearance. Imagination stronger than feeling. Varuna Sattva King of Cups A man with fair hair and blue eyes. Graceful, poetic, Venusian, indolent, but enthusiastic if roused. Ill-dignified he is sensual, idle, and untruthful. The suit of Swords Vayu Prikriti Princess of Swords A young woman with light brown hair and blue eyes. Wisdom, strength, acuteness, subtleness in material things, grace and dexterity. Ill-dignified she is frivolous and cunning. Vayu Rajas Prince of Swords A young man with dark hair and dark eyes. Full of ideas and thoughts and designs, distrustful, suspicious, firm in friend-ship and enmity, careful, slow, over-cautious. This symbolizes Alpha and Omega, the Giver of Death, who slays as fast as he creates. Ill-dignified; harsh, malicious, plotting, obstinate, yet hesitating and unreliable. Vayu Tamas Queen of Swords A graceful woman of grey hair and light brown eyes. Intensely perceptive, keen, observation, subtle, quick, confident, often practical Work, perseveringly accurate in superficial things graceful, fond of dancing and balancing. Ill-dignified: cruel, sly, deceitful, unreliable, through with a good exterior. Vayu Sattva King of Swords A man with dark brown hair and dark eyes. He is active, clever, subtle, fierce, delicate, courageous, skillful, but inclined to domineer. Also to overvalue small things unless well-dignified. Ill-dignified, deceitful, tyrannical and crafty. Do not upset this one. The Suit of Pentacles Prikriti Prikriti Princess of Pentacles A young woman with rich-brown or red-brown hair and dark eyes. She is generous and kind, diligent in work, benevolent, careful, courageous, persevering. If ill-dignified she is wasteful and prodigal. Prikriti Rajas Prince of Pentacles A young man with dark brown hair and dark eyes. Increase of matter, increase of good and evil (Rajas and Tamas), solidifies practically amplifies things, steady, reliable. If ill-dignified, animal, material, stupid. In either slow to anger, but furious if roused. Prikriti Tamas Queen of Pentacles A woman with dark hair and dark eyes. She is impetuous, kind, timid, rather charming, great-hearted, intelligent, melancholy, truthful, yet of many moods. When crossed she is undecided, capricious, foolish, often changeable. Students of the humors will recognize the ill-dignified condition as Sanguine. Prikriti Sattva King of Pentacles A man with dark eyes and dark hair. Unless very well dignified he is heavy, dull, and material. Laborious, clever and patient in material matters. When in ill dignified conditions the king is avaricious, grasping, dull, jealous, not very courageous, unless assisted by other tarot symbols. This descriptions represent reincarnations. The humors can be assigned to the descriptions. The sequences points to the steps of freedom. This can be determined by examining the court cards in their relationship to the zodiac wheel. The domain of a court figure does not follow the intuitive view. The land is divided as the last decan of the preceding sign combined with the first two decans of the following sign. The procession of a court member involves parts of two zodiac signs. To fully comprehend the power of a court figure involves knowledge of the extra-zodiacal constellations. Their meanings on psychology become very important and reveal the knowledge written in the minor arcanum. In the above diagram there is a schematic of the minor arcanum. The description of the court cards is different. This is so to offer instruction on how to correct the tree. After the fall a structure represented by the princess drops because it receives the coarser element named earth. This called the feminine form of existence. It is not merely physical form as misunderstood. This encompasses the mind devoted to a physical world. This means your cognition, moral behavior, psychology, emotions, sensory interpretations, and what we like to call the physical parts of reality. Often fantasy and reality become confused within our ideas of our surroundings. The symbol of Prakriti is a woman. In the design of the Tarot. The princess is drawn as a girl underdeveloped. She has not yet blossomed into womanhood. The court member called the knight rides the horse. This is our Rajas. The knight has a role of uniting with the princess. This union is represented in the major arcana by The Lover, tarot key 6. This key corresponds with Gemini. The 8, 9, 10 of Swords. It is very important to make the observation that the princess suits do not include the knights from the same family under their domains. For example each of the princess domains does not match the suit of the knight: The princess of disks has the knight of swords. The princess of swords has the knight of cups. The princess of cups has the knight of wands. The princess of wands has the knight of disks This condition differs for the court member called the prince. This is our Rajas The generic terms of King, Queen, prince, princess are used to evaluate static stationary conditions. The road to Adeptship demands active change. Nothing ever stands still. It is a convenience for solving problems with limited information. These terms are used to allow path workers access to the mythology of the solar child using the tarot symbology. The names are not intended to confuse workers studying divination. The prince becomes the king. The knight becomes the prince when he marries into the family of the princess. The knight is the hero who replaces the former king once the quests have been fulfilled. By noticing this we can discern in the case of the prince that the suits line up perfectly. The princess of disks has the prince of disks. The princess of swords has the prince of swords. The princess of cups has the prince of cups. The princess of wands has the prince of wands The queens do not line up with their respective suits. The bridge different suits with respect to the domains of the princess. Princess of swords - Princess of disks. Queen of wands 10 cups Pisces 2, 3 wands Aries Princess of swords - Princess of cups. Queen of disks 10 wands Sagittarius 2,3 disks Capricorn Princess of cups - Princess of wands. Queen of swords 10 disks Virgo 2,3 swords Libra Princess of disks - Princess of wands. Queen of cups 10 Gemini 2,3 cups Cancer Notice the disk symbol refers to the pentacles. The disk or pentacle appear on the Magician's table in key 1. The term pentacle indicates the microcosm. This is the lesser or small version. You notice if you study astrology a pattern to the court system. The Queens in each of the four suits when combined make up the cardinal cross for their domains in part involve the zodiacal signs of Aries, Cancer, Libra, and Capricorn. The princes in each of the four suits when combined make up the fixed cross for their domains in part involve the zodiacal signs of Taurus, Leo, Scorpio, Aquarius. The knights in each of the four suits when combined make up the mutable cross for their domains in part involve the zodiacal signs of Gemini, Virgo, Sagittarius, Pisces. The mounting of these crosses hence the experience of the emotions is effected. This is the purification and eventual control achieved. The labors of Heracles does indeed require a journey around the wheel. By considering the zodiacal properties with Rajas, Tamas, and Sattva we are now in a position to explain the mystery of why Éliphas Lévi Zahed included the symbol of Aquarius opposite the Mercury key. The wheel design present in the Waite tarot key 10 The wheel of fortune includes four symbols. They are Mercury, Sulphur, Aquarius, and Salt. The Mercury is related to our Sattva. The Sulphur is related in part to our Rajas. The Salt is related to our Tamas. The Aquarius is related to our prince of Swords. The animal-human chimera welds a sword at the top of the wheel. Our Prince and Knight of Swords from the Marseille Tarot deck. The information of the true meaning of the swords suit can be obtain by formal study of the Marseille designs. The use of swords in seeking futures has been sealed. It is described as misfortune. The real meaning of the swords in hidden away. Among of all the court card design it is these two that have faces placed on their shoulders. Our crowed Prince is associated with the 4 of pentacles 5 of swords, and 6 of swords. This is the the last decan of Capricorn and the first two decans of Aquarius. The constellations are Delphinus (The dolphin), Southern Fish (Piscis Austrinus), and the flying horse Pegasus. The Knight of Swords is associated with the last decan of Taurus 7 of pentacles and the first two decans of Gemini 8 of swords, 9 of swords Understanding the meaning of the zodiac is helpful in esoteric work. The importance of the constellations take on a whole different level of meanings than what is studied in astronomy. When viewed this way new ideas take shape and open closed religious texts. Aries represents the universal principle of Life. Taurus represents divine universal power. The astrological symbol for Taurus contains the unification of a crescent moon with a sun. This shows an underlying principle in occult symbols of using the crescent to indicate the powers of regeneration and resurrection. The importance of resurrection in the mythologies of Osiris and Lazarus demand the zodiacal sign of Taurus Gemini represents Spiritual Man. The union formed when joining Will with Thought. The alchemy symbols of Mercury and Venus are united along with the concepts they represent. Cancer represents the final descent of the Spirit from its divine into a material state by act of creation. Lion represents the divine power. This is used by the Man, when anointed with spiritual knowledge. This allows that anointed Man to rise again up to a conception of his own divine state. Virgo represents the Spiritual Soul in Man and in the Universe. Libra represents the state of Nirvana. Scorpio represents the Desire for Knowledge that draws the Spirit Man into the realm of phenomena. Sagittarius represents the Divine Will to create a new world. Imagination alone is not sufficient but requires efforts of divinity. Capricorn represents the exercise of the constructive power of the universe. The Universal Law of Evolution enters into activity once a new creation emerges. Aquarius The product of imagination acting within the Will is Thought. Water is a symbol of Thought. The whole universe is substantial thought, produced by the will and the imagination. Pisces represents Man being immersed in an ocean of spiritual ideas, and therefore those who are supposed to live in that higher region of spiritual and exalted thought are called episcopes (ἐπίσκοπος). The constellation of Scorpio is partly under the domain of the Prince of Cups. More precisely it involves the last decan of libra and the first two decans of scorpio. This constellation, known as the Scorpion, has the capability to transform into an eagle. The symbolism of the constellation is that of regeneration and the mystery of the renewal of life. The partition of the body reveals the organs involved in reproduction to be under the domain of this zodiac figure. Since this region of the body is always hidden there is a misunderstanding about the symbols. It is described that the temptation of the spirit to come down to earth is the result of the influence of the scorpion. How does the spirit come down to earth when the natural abode is heaven? This is by a rope. The construct of a rope means the gunas. The effects of the gunas are involved in the reincarnations. The series of reincarnations are displayed on the tarot images. Each image is part of the natural law. This law guides the rules of evolution. To be able to independent of the side effects of the gunas is a step in the direction of evolving. The concept of temptation is to entice to achieve knowledge. This card is entitled The Moon. This provides a clue as to the meaning. You must search for the Old English word that Moon comes from. This word is Mona. Think of depth and dimension. The concept of being able to measure. To do so requires light. These are necessary clues to reveal truth. The esoteric names for this tarot are the ruler of flux and reflux. The child of the sons of the mighty. An attempt to divine recommends this tarot to be the show of hidden enemies, danger, calumny, darkness, terror, deception, error. A reverse reading is instability, inconstancy, silence, lesser degrees of deception and error. Suggestions to divine originate from twisting the meaning of the esoteric titles. The Kabbalah associates the Hebrew letter for the back of the Hebrew letter drawn as Resh (ר). This reversed picture is Qoph (ק) behaves as an Ape. The key to evolution is to seek the desire for change. You will notice how the two letters appear to be opposite of each other. If they were to be drawn side by side you will see that these give information of evolution. The symbol of a wolf and a hound involve the meaning of the two tempters. One who works in darkness. The other who works in light. A tempter in a garden leads the way to sensation from the brain to the spine. The wolf or large dog is the middle decan of gemini, Canis Major. This constellation always emphasizes the backbone of the animal. The small dog is the final decan of gemini, Canis Minor. This constellation always emphasizes the limbs of the animal. By now you can understand meaning of the painting. The figure in the middle is on a middle path between two tempters. One favors a physical hands on approach. The other a mental spiritual approach. The best is to be in the middle to take advantage of both. Yet the road moves to-and-fro never straight. The tower at the higher ground is the summer solstice. The tower at the lower ground is the winter solstice. The amount of spiritual light is marked by these towers. The path from water leads to the mountain where the crown can be found. The crayfish is the constellation cancer. This is a representation of the figure who emerges from the ark. Divination rules
General observations. The operator should pay careful attention to the effects in their own astral fields. What is observed and understood gives a tighter link to clairvoyance. The gift of Tarot allows the operator to gain entry into the self that does not have a voice but is the most important to yourself. Answers are powerful when you tame your mind. A Majority of any cards could mean something. A partial list of suggestions. To embark and remove the veils leads to understanding the true purpose of the cards. Almost anywhere the cards bring out attention. To seek knowledge the true candidate must refute the assigned meanings and seek the correct meanings. Assigned meanings Wands Energy, opposition, quarrel. Cups Pleasure, merriment. Swords Trouble, sadness, sickness, death. Disks Business, money, possessions. Trumps Strong forces beyond the Querent’s control. Court Cards Society, meetings of many persons. Aces Strength generally. Aces are always strong cards. 4 Aces Great power and force. 3 Aces Riches, success. 4 Knights Swiftness, rapidity. 3 Knights Unexpected meetings. Knights, in general, show news. 4 Queens Authority, influence. 3 Queens Powerful friends. 4 Princes Meetings with the great. 3 Princes Rank and honor. 4 Princesses New ideas or plans. 3 Princesses Society of the young. 4 Tens Anxiety, responsibility. To arrange the 78 cards shows a picture. This of course is the solar child and its return. The designers of the Tarot were clever. many are seeking the stone, but none but a small amount know what the stone actually is. The collection of paintings when arranged correctly provide the instructions for the arrival of deity.
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AuthorAn esotericist devoted to the study of the self by teaching the higher sciences Archives
January 2022
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Oedipus Aegyptiacus On Mankind Their Origin And Destiny Treatise on the Astrolabe _____________________ Interesting Articles _____________________ The Hermetic Principles in the Tarot The Divided Name The 12 Keys Equality of Genders Punctuation and Mind A Cross on the Earth Alchemy in Comics Gold and the Brain Art Behind the Halo Will Power & Fire Dogs Get To Know Your Ego Adding Life to Color Music by Mathematics Libra and the Kidneys Rivers of Eden Awake Spiritually Role of Spinal Fluid Where are the Angels? Mental Health Research using Music Breathing and Trance DADA movement and Dionysius the Areopagite The Genesis of Music, Part One Raphael painting of Ezekiel's vision The Zodiac and the Cranial Nerves All |