THE TRUTH ABOUT THE TAROT
TH E TR UT H ABOUT THE TAROT A Manual ofPract ractic ice e and Theory eory
h
Gerald Suster
SKOOB BOOKS PUBLISHING
LONDON
F OR OR Copyright © Gerald Suster 1990 Cover picture/ picture/ Ap pen dix B, diagram © R A G Series Series Edi tors ; Christo pher Johnson and Car olin e Wise
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SKOOB BOO KS PUBLISHING LTD Skoob Esoterica Series 19, Bury Place Bloomsbury London W C1 A 2JH. A l l rights rights reserved. reserved. I SB N 1 871438 07 1
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Typeset by Shades Shades and Characters L t d . Printed by H il lm an Printers Printers (Fro (Frome) me) Ltd .
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CON TEN TS
Preface Preface Foreword Introduction Introduction
page v i i
ix xiii
PART ONE
1
Div inati on
2
The Ro ya l Game of H um an Life: Or, Celestial Snakes and Ladders Qa bala h As trol ogy My tholo gy Med itati on Mo rali ty, Medic ine and Mo re Methods Tarot and I-C hin g Scry ing
3 4 5 6 7 8 9
3 11 17 32 41 53 55 60 65
PART TWO
10 Tarot and the the M i n d Epilogue Append Appendix ix A Appendi Appendix x B
T r e e o f L i f e illustration
71
103 104 106
109
v
Preface
Autho Author's r's Throughout this
treatise,
Note Note
the following equation
of terminology
between the Court Cards of the various Tarot packs is i s employed:-
Knight for King. Queen - Queen. Prince for Knight, in those packs wherein the Knight is the second male force. Princess for Page. More oreover over, the the trad traditio itiona nal word word 'he' 'he' has been been used usedfor for the the term term *any person', or 'he or she'. The present writer trusts that his woman readers will excuse his endeavour to evade cumbersome phrases, ses, his his sole sole motiv otive e herein. in. As will be disc discer erned, a princi incipa pal beauty of the Tarot is its expression of male andfemale equality.
G.S.
A t a t i m e w h e n t h e r e a r e m o r e b o o k s o n t h e T a r o t t h a n s h e l ffs pa pa ce ce t o st st or or e t h e m , a w o r k e n t i tl tl e d s i m p l y T H E T R U T H A B O U T T H E T A R O T m ig i g h t s tr tr ik i k e s om om e a s be b e in i n g a n a rr r r og o g a nt nt intrusion. That is for the reader to judge. The intention of this w o r k i s t o d o n o t h i n g le le ss ss t h a n l i v e u p to to i ts ts b i l l i n g . It is written for the absolute beginner — and also for the most a d v a n c e d s t u d e n t s o f t h e T a r o t o n th th e g l o b e . I u s e t h e w o r d 'stud ent' in the sense sense it was use d by on e of the the wisest men I ever met, my late, great friend, Dr. Israel Regardie (1907-85), psy c h o l o g i s t , h e al al er er , m a g i c i a n a n d m y s t i c . A l t h o u g h h e en en j o y e d a we alt h of mo re than fifty years' pr actic al experience of the e s o te te r i c w i s d o m , w h e n e v e r h e w a s a s k e d h i s ' g r a d e ' — a t e r m signifying achievement and attainment — rather than lay open claim to Adeptship or Mastership, he always replied: 'I'm a student. We're all students.' Quite. It was Socrates who declared: 'The more you know, the less y o u k n o w . ' I h a v e f o u n d th th i s t o b e O f A l l T r u t h i n m y o w n q u es es t for truth, liber ation and enlightenment, for life, love, liberty and l i g h t ; w h i c h qu qu e s t h a s m a t t e r e d , d o e s m a t t e r a n d w i l l m a t t e r more to me than anything else in my experience. Such nuggets of w is d o m I have gain ed I offer freely: but I have gathered them only because I knew what I did not know. As it is written in a n o b l e d o c u m e n t o f e n l i g h t e n m e n t , Liber Librae: ' H e w h o knoweth little, thinketh he knoweth much; but he knoweth m u c h h a t h l e a r n e d h i s o w n i g n o r a n c e . S e es es t t h o u a m a n w i s e i n h i s o w n c o n ce ce i t? t? T h e r e i s m o r e h o p e o f a f o o l , t h a n o f h i m . ' M y o w n c o m m i t m e n t s ar ar e to to th th e r a i s i n g o f i n d i v i d u a l h u m a n consciousness and to the advan cemen t of general hu m an evol u¬ t i o n d u r i n g a p e r i o d o f th th e gr gr ea ea te te st st c r i s i s t o c o n f r o n t M a n k i n d on this planet for very many centuries. It is my conviction that t h e T a r o t o f f er er s a n i n v a l u a b l e , t r u e , t r i e d a n d t e st st e d W a y o f accomplishing these objectives.
vi
vii
T h e r e f o r e m y W i l l i n t he he w r i t i n g o f t h i s w o r k i s t h r e e f o l d : To give the novice every possible tool required for understanding a n d a p p r e c i a t i o n o f a n d w o r k w i t h t he he T a r o t a s a n o b l e r o u t e from the Earth to the Stars. To share with my peers the learning, wisdom and perceptions I h a v e g a i n e d f r o m t w e n t y - f i v e y e a rs rs o f c o n t i n u o u s s t u d y a n d practice with the Tarot. To entertain and delight those whose understanding of the Taro t may be in advance of mi ne . We live in an extraordinary age of increasingly accelerating consciousness. Small wonder it is said that the Truth and the Tarot are many-splendoured things.
viii
Foreword
A l t h o u g h I h a d b e en en s t u d y i n g th th e b a si si c s o f C o m p a r a t i v e R e l i ¬ gion since the age of ten, I knew nothing at all of the Tarot until I turned thirteen and came across it in a thriller, The Devil Rides Out b y D e n n i s W h e a t l e y . H i s d e s c r i p t i o n o f t h os os e w h o l l y u n f a ¬ miliar visual images captivated my early adolescent conscious¬ ness, ness, tho ug h I cou ld not express express just wh y I was so dra wn to them, and they immediately inspired me to create my own pack. This was a most satisfying endeavour but I had no idea what to do wi th these these strange strange pictures I had so crudel y executed. Th ere w a s w i t h i n m e a g u t c o n v i c t i o n t h a t th th e s y m b o l s c o n t a i n e d t h a t wisdom after which I was seeking so confusedly and inarticu¬ lately — but I lacked all keys to understanding. This pro mp ted a peri od of furious read ing. I bought and d e v o u r e d e v e r y a v a i l a bl bl e w o r k w h i c h m i g h t h a v e b e a r i n g o n th th e Taro t. F or every vo lum e wh ic h assiste assisted d me, there were at least least ten wh ic h di d not, for I was learni ng that the first virtue on the Path is Discrimination. However, I was amazed and delighted to discover, for instance, that the Tarot plays a vital part in what I s t i l l r e g a r d a s b e i n g th th e m o s t b e a u t i f u l e x p r e s s i o n o f h u m a n despair in the English language, The Waste Land by T.S. Eliot. '' B y t h e ag ag e o f f i f t e e n , I w a s w o r k i n g w i t h a t r a d i t i o n a l T a r o t p a c k and undertaking occult experiments and mystical practices which augmented my comprehension, driven by a ravenous a p p e ti ti t e w h i c h , a s th th e H i n d u p r o v e r b ha ha s i t , p r o v o k e d m e ' t o pant after after w is d o m as the the miser pants pants after after go ld '. As I continued to study the teachings and practise the disci¬ plines of way s to enlighten ment, the Tarot became became my gui de, philosopher and friend. I divined freely for anyone who re¬ quested it throughout my four years at Cambridge University. It was a joy to encounter the initial intellectual scepticism and subsequent subsequent surp rise d respect respect of my fell ow und ergradu ates. T hei r fairness and the Tarot's accuracy have not been forgotten. ix
I h a v e g o n e o n w o r k i n g w i t h t he he T a r o t — a n d m a n y a l l i e d ways to wisdom — throughout the fifteen years which have passed since my graduation, seeking all the while by its means to b r o a d e n a n d d e e p e n m y u n d e r s t a n d i n g o f M a n a n d h i s p l ac ac e i n the Universe. Fortune has favoured me, for I have been enabled to walk and talk with students and scholars, with Adepts and Masters, with holy men and holy women of every Path: though all true Paths are One: and through our fruitful communication there has arisen greater comprehension. M a n y books — far too man y — have been been wr itt en on the Taro t. Some are go od but most are are poin tless. W h y write another? A n d wh y do so wh en there there already exists exists a masterpiece on the matter? I refer to The Book ofThoth b y A l e i s t e r C r o w l e y w h i c h , as he declares in the Bibliographical Note, 'was dashed off...without help from parents' to accompany the stunning Tarot deck he designed, painted exquisitely by La dy Fried a Ha rr is . Here, all previous knowledge has been synthesised, married with the insights and inner knowledge acquired over a lifetime of spiritual exploration and devotion to the divine, and then set forth in a complex but beautiful system which is logically coherent and f i t s w i t h t h e k n o w n f a ct ct s ab ab o u t h u m a n i t y a n d t h e U n i v e r s e . It is unnecessary to waste much time and space on defending C r o w l e y w h o , a m o n g o t h e r t h i n g s , w a s t h e g re re aatt es es t o c c u l t s c h o l a r and practitioner of our century. Twenty years of meticulous re¬ search support my inevitable conclusion that his 'evil' legend was — a n d is is — a s o r d i d m i s h - m a s h o f m a l i c i o u s l i es es a n d d i s g u s t i n g l y deliberate vilification. People who tell the truth are usually lied about and persecuted ho rr ib ly — an d so was he. The subject subject has been dealt with fully i n m y The Legacy of the the Beast ( W H . A l l e n , L o n d o n 1 9 8 8 ; S a m u e l W e i ssee r , M a i n e , U S A , 1 9 8 9) 9) t o w h i c h th th e interested reader is cordially invited to refer. The question before us is whether Crowley's work, developing as it does the synthesis o f a l l p a st st t e ac ac h i n gs gs a c c o m p l i s h e d b y ' M a c G r e g o r ' M a t h e r s a n d t h e H e r m e t i c O r d e r o f t he he G o l d e n D a w n d u r i n g th th e 1 89 89 0' 0' s a n d from which well most subsequent authors have drawn without due acknowledgement, yes, whether Crowley's work has rendered subsequent efforts redundant.
N o t so so — if we judge sim pl y by the the sheer sheer vast nu mb er of b o o k s o n th th e T a r o t p u b l i s h e d s in in c e C r o w l e y ' s d e a t h i n 1 9 4 7. 7. A r e these really necessary? I think that some of them are . For C r o w l e y m a k e s f e w c o n c e ss ss i o n s t o h i s r e a d e rs rs , o n w h o s e p a r t h e assumes a highly educated background knowledge — with the predictable result that most beginners f i n d The The Book ofThoth to be virtually incomprehensible. As its author once wrote, in the manner of Robert Browning: 'It's 'It's rather h ar d, isn't it, sir, to make sense sense of it.' T he same c o u l d o f c o u r s e b e s a i d o f th th e m a j o r w o r k s o f , s a y , F r e u d , J u n g , Bertrand Russell, Wittgenstein or Einstein — who explored, issues to to be tackled later in this wo rk . B ut this this ha rd ly inter alia, issues helps the novice. Secondly, as Crowley realised, the Tarot is an evolving tool capable of almost indefini te expan sion . H e himself made a major contribution in his relating of the Tarot to Qabalah, A s t r o l o g y , M a g i c k , P s y c h o l o g y a n d I - C h i n g , b u t m u c h p r o g re re s s has been made in all these fields since his time. Global conditions h a v e c h a n g e d i n a w a y h e w o u l d b a r e l y r e c o g n i s e, e, a t t i tu tu d e s h a v e evolved, pioneers have discovered new techniques and advances of awareness awareness have been attained in a ll the areas areas to w h ic h he directed our attention. Crowley took Tarot from the Newtonian mechanics of predeces¬ sors such as Eliphas Levi, 'Papus' (Dr. Gerard Encausse) and the Golden Dawn, into the twentieth century relativism of Einstein. For the present, though, it is not yet necessary for us to be con cern ed wi t h the the abstrus abstrusee and the abstract. The ory means little in the abse absence nce of practic e, wh ic h is exactly wh y the Intro¬ Intro¬ d u c t i o n w i l l be be f o l l o w e d b y t h in in g s t o d o w i t h t he he T a r o t . O n l y when the reader is thoroughly familiar with the Tarot keys by d i n t o f r e p e a te te d u s ag ag e w i t h a v a r i e t y o f m e t h o d s w i l l h e o r s h e b e able to embrace the Yoga of Knowledge. Furthermore, the con¬ t e m p l a t i o n o f i ts ts c e l e s ti ti a l h a r m o n i e s w i l l a d d n e w d i m e n s i o n s t o the perception of practical persistence. M os t people kn ow that the Tarot is often em plo yed for the purpo se of vulg ar fortune tellin g. H ere you mi gh t be told that y o u w i l l m e e t a t a l l , d a r k s tr tr a n g e r o f u n i q u e a s p e ct ct w h o i s xi
devo ted to music and desires desires mu ch of great im po rt fro m one who is worthy — and a few hours later you encounter a onee y e d , b a n j o - s t r u m m i n g bu bu s k e r w i t h a b a d ca ca se se o f s u n b u r n w h o demands your money with foul-mouthed menaces. Although this wo rk w i l l give the the student the means means for goi ng about trite trite operations of this nature, it is initially more concerned with proper divination, that is, the science and art of using the Tarot so as to perceive the forces of our past, the rhythms of our present and the probabilities of our future in terms of all we really want to do in Life. H o w e v e r , d i v i n a t i o n i s o n l y on on e w a y o f w o r k i n g w i t h th th es ese w o n d r o u s k ey ey s t o th th e M y s t e r i e s o f M a n a n d N a t u r e . O t h e r s inclu de the study of ancient know ledg e contained in sym bol ism and mythology; psychology, physics, metaphysics and math e m a t i c s, s, o f w h i c h th th e T a r o t i s a c o m p e n d i u m ; a n d t h e p ra ra c t i ce ce o f e so so te te ri ri c d i sc sc i p l i n e s , f r o m A s t r o l o g y t o Q a b a l a h , f r o m I - C h i n g to to meditation, from the art some know as 'scrying in the spirit v is io n ' to the the craft kn o w n by others as the the subtlest subtlest game in the world. For the Tarot is a genuine Way of developing the eight ninths o f th th e b r a i n w h i c h s c ie ie n ti ti s ts ts d e c l ar ar e t o b e u n k n o w n t e r r i t o r y ; o f obt ain in g ini tia tio n into the great great secr secret etss of ancient times and the greater greater secr secret etss of our o wn ; and o f bri ng in g the the body, im agi¬ nation, intellect, emotions and sexuality; and the nervous sys¬ t e m , c e llll s a n d s p i r i t t o a g o d - l i k e s ta ta te te o f h a r m o n i o u s w i s d o m , love and power, that we may rejoice in our rapture as we experience our ecstatic union with our vast and starry Universe wh ere in we live and have our goin g.
xii
Introduction
The Tarot is a pack of 78 cards. There are four suits: Wands, Cups, Swor ds and Di sks . Ea ch suit consists consists of cards num bered fr om Ac e t o T e n a n d f o u r C o u r t C a r d s : t h e K n i g h t , t h e Q u e e n , th e P r i n c e a n d the Princess. O ur ord inar y play in g cards derive fr om the Tarot. There are also 22 'Trumps', numbered cards with curious pictures and titles titles like 'Death ', 'The D ev il ', 'T he Prieste Priestess', ss', 'The Star', Star', 'The H e r m i t ' a n d ' T h e L o v e r s ' . T h e se se ar ar e n u m b e r e d f r o m I t o X X I a p ar ar t from the card called 'The Fool', which is numbered 0 and has s u r v i v e d i n o u r m o d e r n p l a y i n g p a c k a s T h e J o k er er . T h e o r i g i n s o f t he he T a r o t r e m a i n a m y s t e r y . A n c i e n t E g y p t , S u m e r i a , M o r o c c o a n d e v e n I n d i a h a v e be be e n su su g g e st st e d, d, a n d e v e n i n s i s t e d u p o n w i t h o u t a n y s u p p o r t i n g e v i d e n c e . I t h a s be be e n proposed by many authors that a group of sages or an individual sage wished to express universal truths in symbolic pictures w h i c h w o u l d s u r v i v e t he he c en en t u r ie ie s . P o s s i b l y s o : b u t a l l w e k n o w for certain is that the Gypsies brought the cards to Europe at some unidentifiable point prior to the fourteenth century and e m p l o y e d t h e m f o r p u r p o s e s o f f o r t u n e - t e l l i n g . I n t he he l at at e eighteenth century, French occultists claimed to discern hidden s i g n i f i c a n c e i n t he he T a r o t a n d i ts ts o c c u l t w i s d o m w as as i n s i s t e d u p o n in the nineteenth century by the founder of its occult revival, Eliphas Levi, and then by his French successor, Dr. Gerard Encausse, in the latter's The Tarot of the Bohemians, w r i t t e n under the name of 'Papus'. There are few who find the work of Levi and Papus to be particularly helpful nowadays. The evi¬ dence suggests suggests that L ev i knew essential truth s about the the Taro t but was un able to tell them o wi n g to oaths of secrec secrecyy he had sworn; and so there is little in his published work which can assist us here. For his part, Papus failed to put The Fool where a n y m a t h e m a t i c i a n o r p e r s o n o f c o m m o n s e ns ns e w o u l d h a v e p u t a card numbered 0 — obviously at the beginning — and so succeeded in getting nearly every attribution wrong. xiii
H o w e v e r , t h e c o llll e c t e d p e r c e p t i o n s o f L e v i a n d P a p u s , a n d also of their many associates and successors such as de Guiata and Sar Peladan and Huysmans — which galvanised French, E n g l i s h a n d G e r m a n ar ar ts ts a n d l et et te te r s 1 8 80 80 - 1 90 90 0 — u n d o u b t e d l y i n f l u e n c e d t he he n e x t s ta ta ge ge o f re re s ea ea r c h . P u b l i s h e d w r i t i n g s , c i r c u ¬ lated manuscripts and repeated hearsay poured into the Her¬ metic Order of the Golden Dawn, which was founded in London in 1887. Its Its or igi ns are not german e to this treatise. It suffices to state that it was a group dedicated to experiencing the Light of t he he D i v i n e t h r o u g h d e v e l o p m e n t o f t he he S el el f v i a s o p h i s t i c a t e d practices designed to enhance every hu m an faculty. Its Its mo v in g s p i r i t , S . L . ' M a c G r e g o r ' M a t h e r s , c o n s e q ue ue n t l y e x p l o r e d e v e ry ry m e t h o d o f e n h a n c i n g h u m a n c o n s ci ci o u s n es es s o f w h i c h h e w a s a w a r e , s y n th th e s i se se d W e s t e r n a n d M i d d l e E a s t e r n w i s d o m t r a d i ¬ tions of the past 2500 years, and taught the resulting system to G o l d e n D a w n i n i ti ti a t e s. s. T h e T a r o t p l a y e d a v i t a l p a r t i n t he he Golden Dawn recension of pre-Christian wisdom as modified by 2000 years of slow redisco very fo ll ow ed , after after the the Renaissance, by further experimentation and subsequent development. This astounding compendium of esoteric learning and praxis c a n b e s t u d i e d w i t h p r o f i t in in The Complete Golden Dawn System ofMagick, c o m p i l e d , e d i t e d a n d c o m m e n t e d u p o n b y t h e l a t e D r . Israel Regardie. The history of the Order can be read in Regardie's What You Should S hould Know About the Golden Dawn; D awn; Modern Modern Ritual Rit ual Magic by by F r an an c i s K i n g ; a n d E l l i c H o w e ' s The Magicians of the Golden Dawn, which unites meticulous documentary research w i th a pu zz li n g hostility to the author's subjec subjectt matter. matter. Y e t w h y i s th th e G o l d e n D a w n s o i m p o r t a n t t o a c o m p r e h e n s i o n of the Tarot? A fte r all , ma ny authors have wri tten on the matter wi th ou t referenc referencee to its body of kno wle dge . Th at is is precisely the point. There are writers on the Tarot who use it simply as a vehicle f o r e x p o u n d i n g t h e ir ir o w n p r i v a t e c o n v i c t i o n s — t h is is t el el ls ls u s m u c h about them and with luck they give us individual insights into the Tar ot, but we learn preciou s little else. else. We enter enter the the wo r l d of a private individual and it may or may not be rewarding: we do not encounter the the Univ erse. Oth er writers on the the Tarot have devised systems to which the cards relate and which purport to explain the xiv
Universe: here one tends to find that the internal logic of the system does not cohere and the presumed 'facts' contradict one's o wn experience of life. Ho wev er, the vast major ity of writer s dra w u p o n t he he G o l d e n D a w n s yn yn t h es es i s o f a g e - o l d w i s d o m t r a d i t i o n s , usually without acknowledgement; even so, let us enquire into the nature of this synthesis. T h e G o l d e n D a w n t a ug ug h t i ts ts i n i ti ti a t e s h o w t o d i v i n e w i t h th th e Taro t, the the significan ce' of its sy m bol ism , its use in meditatio n,its e m p l o y m e n t f o r e x p l o r a t i o n o f w h a t s om om e w o u l d t e r m ' t he he A s t r a l P l a n e ' , w h a t J u n g i an an s w o u l d c a l l th th e ' C o l l e c t i v e U n c o n ¬ s c i o u s ' a n d w h a t w e w i l l n a m e ' s c r y i n g ' ; a n d a ss ss e rt rt e d th th a t th th e Tarot is a pictorial exposition of the Qabalah. T h i s n o t i o n w i l l be be e x p l o r e d m o r e f u l l y i n a la la t eerr ch ch a p t er er . F o r the present it is enough to state that Qabalah is an extraordi¬ n a r i l y s o p h i s t i c a t e d s y s t em em o f s t r u c t u r i n g t h e d a t a o f th th e U n i ¬ verse which is predicated upon Number, and upon the alleged a f f i n i t y b e t w e e n N u m b e r a n d L e t te te r , a s s u m i n g t h e a x i o m t h a t,t, as the Renaissance magus Dr. John Dee put it; 'Whatever is in the Universe possesses order, agreement and similar form with something else.' Qabalah came from the ancient Hebrew Rab¬ bis, was taken up by non-Jewish pioneers and rediscoverers of wisdom during the Renaissance and has been developed further by their successors in the nineteenth and twentieth centuries. The con nec tion between the the Taro t and the Qab ala h has been been d i s p u t e d f r o m t w o p e rs rs p ec ec t iv iv e s. s. O n e b o d y o f o p i n i o n , d e r i v i n g f r o m s c h o l a r l y J u d a i s m , d e p l o r es es a l l d e p a r t u r es es f r o m t he he o r t h o ¬ dox H as id ic tra dit io n but ignores the the counter-arg uments that the Qabalah, like the Tarot, is an evolving tool, intrinsically capable of almost infin ite expansion . O thers have denied all connection between Qabalah and Tarot on the grounds that there is no pr ov en conn ectio n between the Jew ish creators of the Qa bal ah and whoever was responsible for the Tarot. It cannot be proved but it can be suggested that the Qabalah and the Tarot shared a common origin in Ancient Egypt. The symbol of the Sphinx on the Wheel of Fortune Trump in the m e d i e v a l p a c k s , l o n g b ef ef o r e th th e S p h i n x w a s k n o w n i n E u r o p e , makes this plausible in the case of the Tarot. As for the Qabalah, it
xv
is believed to have originated with Moses, who received his e d u c a t i o n i n E g y p t a n d w h o , a c c o r d i n g t o The Bible, became a m o s t f o r m i d a b l e M a g i c i a n a n d a M y s t i c w i t h d i r e c t a cc cc es es s to to G o d . It has been asser asserted ted also also that the the 22 Tru mp s were painted on the wall s of one of the lower chambers of the Sph inx , th oug h the the present writer requires further evidence of this contenti on. Moreover, further research on the origins and travels of the Gypsies, who originally brought the Tarot to European attention, is obviously needed. Is there any genuine etymological connection between the the words 'gy psy' a nd ' Eg yp t'; an d if so, has it any mat erial, histo ric al significance? significance? On ly more research research by openminded scholars can confirm or disprove the Egyptian hypothesis. Nevertheless, it can certainly be said that those who deny any conn ections between the the Taro t and the Qab al ah have seld om done any practical work with either. Moreover, those with practical experience of both declare the connection to be selfe v i d e n t a n d c o n c u r w i t h C r o w l e y : ' T h e o n l y t h eo eo r y o f u l t i m a t e interest about the Tarot is that it is an admirable sym bolic pictu re of the Un ive rse, based on the the data of the H o ly Q aba lah .' Th is matter w i l l be exam ined an d set set fo rth in due course: it is not a prerequ isite for practice wi th Tarot. N o r is the the next no tio n, e x p o u n d e d o n c e a g a i n by by th th e G o l d e n D a w n , t h at at t he he 2 2 T r u m p s represent represent the Twe lve Signs and Ten Planets of A str ol og y. The Tarot has also been sh ow n to correlate, via the Qa bal ah , with that noble, ancient and extraordinary Chinese systemisat i o n o f w i s d o m , th th e I - C h i n g . For the present, though, let us concentrate on basic practi¬ c a l i t y . Y o u w i s h t o k n o w a n d us us e t he he T a r o t ? V e r y w e l l : y o u w i l l need a pac k of Tarot cards. H av in g secured these, these, the the first step step is to get acquainted, for the cards are living beings, representing l i v i n g f o rc rc es es i n M i n d a n d i n N a t u r e . S i m p l y t h u m b t h r o u g h them and look at them. Ther e is no need for the present wr ite r to im itate his predeces¬ predeces¬ sors and waste space and time by describing the cards: this seems a pointless exercise in view of the facts that the designs vary from pack to pack and moreover, you have eyes. As you regard the Tarot keys, quietly observe each detail of symbolism and note the xvi
thoughts and feelings, if any, which arise in you. In order to obtain m a x i m u m b e n e fifi t f r o m t h i s a n d th th e e n s u i n g ex ex e rc rc i se se s, s, y o u w i l l need a notebook and pen. Every time you consult the Tarot, write d ow n the the date, date, the the time, time, the durat io n of yo ur consu ltatio n, the nature of the practice and any effect upon you. In this way, you w i l l have a scientific scientific record of yo ur progress. During this preliminary stage, be guided simply by your inclination. Observe which cards attract your attention and whether there are any you like or dislike — and try to analyse why. Some prefer to work and/or play with the Tarot simply wh en the the mo od takes them . The advan tage of this appr oac h is its its spontanaeity. Its disadvantage is the curious psychological phe¬ no me no n, noted repeatedly in the wo rk of al l wh o seek seek to enhance the spirit: at first the practices seem easy and delightful; then they become an intolerably tedious chore; and in the end, a pristin e pack of vi rt ua lly u nused Tar ot cards lies lies neglected in a drawe r, enli ght enin g neither man nor beast. beast. In fact, fact, if one only persists through the customary period of boredom and disillu¬ sionmen t, a fresh state state of m in d arises arises whereby session sessionss wi th the Tarot take on new meaning and renewed joy. This is unlikely to occur if times for study and practice are governed by mood and w h i m : a n d t h a t i s w h y t h e t r a d i t i o n a l m e t h o d t en en d s t o a c h i ev ev e more productive results. T h i s m e t h o d c o n s is is t s o f a p p o i n t i n g a c e r t a i n p e r i o d o f th th e day for work with the Tarot and keeping to that self-imposed resolu¬ tion . O ne sho uld set oneself oneself a realistic target target wh ic h can be fulf il led without difficulty and which renders excuses ridiculous. Ten minutes a day for twenty-eight days is vastly preferable to an hour on the first day, thirty minutes on the second, five minutes on the third and a shiftless collapse for the rest of the month. Weariness is indeed likely to set in after the initial glow of pleasure but by virtue of simply keeping your word of honour to yourself on your prom ised timings, you wi l l fin d a quiet pride , a gr owi ng mental strength and a developing perception until you break through to that exalted stage wh ereb y the wo rk goes of its ow n acco rd. W h ic h pack shou ld yo u use use?? There are are so many to choose choose fr om t he he se se d a y s . O n e m i g h t w e l l o p t f o r s o m e t h i n g t r a d i t i o n a l . N i n e -
xvii
teenth century French occultists scrutinised what was available, searching for a pack which expressed the most comprehensive c o m p e n d i u m o f s y m b o l i s m . T h e y c h os os e o n e k n o w n a s t he he M a r ¬ s e i llll e s d e c k , w h i c h i s o l d a n d c r u d e b u t ef ef f e c titi v e a n d a p p e a l i n g — and can still be readily obtained. This decision was wise, for then as now, there were decks which were drawn and painted well enough: but these amounted to little more than pretty pictures by professional fortune-tellers who may well have possessed predic¬ tive ability but who knew nothing of the Tarot's deeper signifi¬ cance. The so-called 'Swiss Tarot' and the Tarot of Etteila — pseudonym for one Aliette, an 18th century barber and clairvoy¬ ant — are classic examples of debasement. Nevertheless, it must be admitted that these and other packs can be used effectively for d i v i n a t o r y p u r p o s e s : t h o u g h t he he sa sa m e i s tr tr u e o f o r d i n a r y p l a y i n g cards, a pool of ink in the palm of the hand or tea leaves. The Marseilles Tarot can teach us rather more than tea leaves a n d o n e s h a re re s t h e r e sp sp e c t p a i d t o i t d u r i n g t h e n i n e t e e n t h century and even now. Even so, it was certainly capable of i m p r o v e m e n t . O s w a l d W i r t h , a F r e n c h a r ti ti s t a n d o c c u lt lt i s t taught by Elip ha s L ev i designed a deck inten ded to clar ify the symbolism, which Papus published alongside the Marseilles deck in his The Tarot of the Bohemians. T h i s n i n e t e e n t h c e n t u r y refinement has value and is available. T h e G o l d e n D a w n ga ga v e i ts ts i n it it i a te te s f u r t h e r a n d m o r e c o m p l e x t e a c h i n g s o n th th e T a r o t a n d s et et f o r t h d e s i g n s w h i c h s u m m a r i s e d a l l k n o w l e d g e w i t h i n it it s p o r t a l s . O n e i n i t i a te te , A . E . W a k e , l a te te r , w o r k e d w i t h t he he a r t is is t P a m e l a C o l e m a n - S m i t h t o c re re at at e w h a t b e c a m e t h e b e s t - s e l l i n g T a r o t p a c k i n th th e w o r l d , m a r k e t e d u n d e r t h e i m p r i n t o f R i d e r . W h a t e v e r i ts ts v i r t u e s , i t i s n o t i n f ac ac t f a i t h f u l t o th th e o r i g i n a l G o l d e n D a w n de de s i gn gn s . N e v e r t h e l e s s , m a n y f i n d i t to be their favourite: while others, such as the present writer, f i n d i t ta ta m e a n d t w e e, e, a c h a r m i n g v e r s i o n i n d e e d b u t w h o l l y lacking in force and fire, bearing the same relation to the mighty Universe as the enchanting, delightful but ultimately limited anim ated cartoons of Wa lt Disney. T h e s a m e c a n b e s a i d o f th th e P a u l F o s t e r C a s e p a c k , w h i c h c l o s e l y f o l l o w s t h a t o f W a i t e . H o w e v e r , d e s p i te te m y r e s e r v a t i o n s , xviii
the decks of W aite a nd C ase are in the the same class as that of W i r t h and the Marseilles pack and are sound for our purposes if that is the reader's preference. A d e c k b a se se d u p o n th th e o r i g i n a l G o l d e n D a w n d es es i g ns ns h as as been issued. Israel Regardie acted as Consultant. The artist was R o b e r t W a n g , a u t h o r o f g o o d b o o k s o n th th e T a r o t a n d R i t u a l M a g i c . T h e d e s ig ig n s ar ar e c o m m e n d a b l e , a s i s th th e d r a u g h t s m a n ¬ ship, but the overall effect is weak. I n 1 9 4 4 , af af t er er f i v e y e a r s o f a r d u o u s l a b o u r , A l e i s t e r C r o w l e y a s designer and Lady Frieda Harris as Artist Executant published The Book of Thoth, Thoth, t h o u g h the cards were n ot i s s u e d as a p a c k u n t i l o v e r t w e n t y y e a r s l a te te r . A s C r o w l e y s a i d o f H a r r i s : ' S h e accordingly forced him...to undertake what is to all intent an original work, including the latest discoveries in modern science, m a t h e m a t i cs cs , p h i l o s o p h y , a n d a n t h r o p o l o g y ; i n a w o r d , t o r e p ro ro ¬ d u c e t he he w h o l e o f h i s M a g i c a l M i n d p i c t o r i a l l y o n t he he sk sk e l e to to n o f t h e a n c i e n t Q a b a l i s t i c t r a d i t i o n . ' ( B i b l i o g r a p h i c a l N o t e t o The Book ofThoth). It i s the p a c k I w o u l d m o s t s t r o n g l y r e c o m m e n d . Here every line, every colour and every symbol is included for a specific reason guided by a central purpose and — one should add — so is every brush stroke. It is a great achievement. Th is cannot be said of the man y other Tarot decks w h ic h a b o u n d . T h e A q u a r i a n T a r o t h as as ae ae s th th e t ic ic m e r i t b u t i t i s t o o s t i l te te d a n d p a l l i d . T h e T a r o t o f S a l v a d o r D a l i c o n t a i n s s o m e b e a u t i f u l e x a m p l e s o f h i s w o r k b u t te te l l s u s m u c h m o r e a b o u t t h e artist's private obsessions than it does about the Universe. The m a j o r i t y o f p a c k s h a v e b e e n c r e a t ed ed b y p e o p l e w i t h l i t t l e c o m ¬ prehension of the subject and can be dismissed as logically worth less and de vo id of artistic app eal, the na dir being reached, p e r h a p s , w i t h the p u b l i c a t i o n of The James Bond Tarot. The s t u d e n t w o u l d d o f a r b e tt tt e r t o c re re a te te h i s o w n , h o w e v e r c r u d e , t h a n e m p l o y a d e c k w h i c h m i s l ea ea d s a n d o f f e n d s . Let us assume, therefore, that you have the pack you like most before you. At first it is best to regard them as just 78 interesting visual images which arouse varied reactions within you and for which great claims have been made but not yet proven. The next s te te p i s t o so so r t t h e m o u t . F i r s t , s e p ar ar a te te t h e 2 2 T r u m p s , o r M a j o r xix
Arcana, and place them in numerical order with The Fool — numbered 0 — at the beginning and The Universe — numbered X X I — a t t he he e n d . T h e n a r ra ra n g e th th e M i n o r A r c a n a i n th th e f o u r suits of Wa nd s, C up s, Swor ds and Di sk s; then put each suit suit in n u m e r i c a l o r d e r, r, f r o m t h e T e n t o t he he A c e a n d f o l l o w t h a t w i t h the Princess, Prince, Queen and Knight. H av in g ordered your Tarot and put The Universe up on the K n i g h t o f W a n d s , i n s h o r t , h a v i n g i m p o s e d f o r t h e t i m e be be i n g a structured pattern upon a random and chaotic Universe, you are no w ready to try the exercis exercisee wh ic h draw s most people to the Tarot. Divination: and all that lies beyond it.
xx
CH APT ER I
Divination
By understanding the forces of the past acting upon ourselves in the present, we can perceive probabilities for the future. The Tarot is a superb tool — some w o u l d say say the the finest — for do in g this. this. H o w do do e s d i v i n a t i o n w o r k ? T h e r e a re re v a r i o u s t h eo eo r i es es t o account for it. The traditional one was cogently expounded by Crowley. ' 1 . W e p o s t u l a t e t he he e x i st st e n c e o f i n t e l l i g e n c e s , e i t h e r w i t h i n o r w i t h o u t t he he d i v i n e r , o f w h i c h h e i s n o t i m m e d i a t e l y c o n s c i o u s . (It does not matter to the theory whether the communicating spirit so-called is an objective entity or a concealed portion of the diviner's mind.) We assume that such intelligences are able t o r e p l y c o r r e c t l y — w i t h i n l i m i t s — t o th th e q u e s t i o n s a s k e d . 2. We postulate that it is possible to construct a compendium o f h i e r o g l y p h s s u f f i c i e n t l y e l a st st ic ic i n m e a n i n g t o i n c l u d e e v e ry ry possible idea, and that one or more of these may always be taken to represent any idea. We assume that these hieroglyphs w i ll be understood by the intelli intelligence gencess wit h who m we wis h to communicate in the same sense as it is by ourselves. We have therefore a sort of language...better still is the analogy be t w e e n t he he c o n v e n t i o n a l s i g n s a n d s y m b o l s e m p l o y e d b y m a t h ¬ ematicians, who can thus convey their ideas perfectly without s p e a k i n g a w o r d o f e a c h o t h er er ' s l a n g u a g e s . 3. We postulate that the intelligences who we wish to consult a re re w i l l i n g , o r m a y b e c o m p e l l e d , t o a n s w e r u s t r u t h f u l l y . ' (Magick: In Theory and Practice.) A s i m p l e r t h e o r y i s t h a t t h er er e e x is is t s w i t h i n t h e b r a i n a f a c u l t y , often called 'clairvoy ance', w hi ch can predict future probabilities and which is brought into play through a variety of tools: astro logy, I-Ching, a crystal ball, tea leaves or the Tarot. Under this theory, the tools have little value in themselves and are there only
1
t o s t i m u l a te te a p a r t o f t he he b r a i n w h i c h w e d o n o t n o r m a l l y u s e . A t h i r d t h e o r y w a s a d v a n c e d b y th th e p s y c h o l o g i s t C a r l J u n g ; t he he t h e o r y o f S y n c h r o n i c i t y . H e r e i t i s a r g u e d t h at at e v e r y t h i n g i n t he he U n i v e r s e i s c o n n e c te te d w i t h e v e r y t h i n g e ls ls e, e, s o t h at at l a y i n g o u r t h e T a r o t c a r ds ds w i l l g i v e u s a p i c t u r e o f u n i v e r s a l r h y t h m s . Moreover, Jung posited the existence of the 'Collective Uncon¬ s c i o u s ',', t h a t p a r t o f t he he m i n d w h i c h i s c o m m o n t o a l l h u m a n i t y , p a s t a n d p r e s en en t , a n d w h i c h t h e r ef ef o r e c o n t a i n s t h e w h o l e o f human evolution and experience. This Collective Unconscious mirrors the external universe and manipulates our hands and fingers in the shuffling of the cards. F o r t h e p u r p o s e s o f p r a c t i c a l d i v i n a t i o n , i t d o es es n o t m a t t w h ic h of these these theories theories is ad op ted . ' W h o has the ho w is careless careless o f t he he w h y . ' A n d t o b e g i n w i t h , d i v i n a t o r y w o r k i s m e c h a n i c a l . One starts with looking up the meanings of the cards in a book. Gradually, however, as you memorise the basic meanings then l e a r n m o r e o f th th e c a r d s ' n a t u r e , y o u w i l l f i n d t h at at th th e T a r o t i s w o r k i n g u p o n y o u a n d g e n u i n e in in s i g h ts ts i n t o t he he s i tu tu a t io io n s y o u e x p l o r e w i l l a r is is e s p o n t a n e o u s l y . A p r i m a r y b e n e f i t o f p r a c t i s i n g d i v i n a t i o n i s t he he r e s u l ti ti n g d e v e l o p m e n t o f y o u r i n t u i t i o n . A n y s y st st e m o f d i v i n a t i o n r e qu qu i r es es m e t h o d a n d m e a n i n g s . There are very many methods from which to choose. The most c o m p l e x i s th th e G o l d e n D a w n sy sy s te te m , w h i c h C r o w l e y r e p r o o d u c e d i n The The Book of Thoth. Thoth. Its advantage is its meticulous ex¬ ploration of detail. Its disadvantages are that it is lengthy and cumbersome. Personally, I have never found it satisfying. For years I searched after a method that is simple, quick, direct and effective and eventually discovered it at the age of twenty-two the number of the Tarot Trumps. Here it is. 1. T h in k of a questi on. It can be as vague as: 'W ha t are the the g e n e r a l d e v e l o p m e n t s i n m y l i f e o v e r t h e n e x t m o n t h ? ' I t c an an be highly specific. Frame it clearly.
3 . W h e n y o u h a v e d o n e w i t h s h u f f l i n g — g o b y f e e l i n g h er er e — concentrate on the the question one fin al time and cut w i th the left hand. 4 . L a y o u t th th e c a r d s a s f o l l o w s :
2. Shuffle the cards while concentrating exclusively on the ques¬ tion. If you are divining for another, then that person per¬ forms the mechanics.
9 . W h e n s u f f i c i e n t t i m e h a s e l a p s e d , m a r k y o u r w o r k f o r ac ac c u¬ u¬ racy or lack of it. Let us say you have written ten statements. Has each statement turned out to be true or false? Give
3 1
5
2
4
The fact that certain cards may be reversed plays no part in this method. 5. (1) (1) is is the the influen ce co m in g into the matter. matter. (2) is the the in the process of departing from the matter. (3) is immediately apparent or conscious influence. (4) is den, latent influence or subconscious factor. (5) is binding it all together.
influen ce the most the hid¬ the key
6. Begin by interpreting with a work of reference which gives y o u t he he d i v i n a t o r y m e a n in in g s . W i t h p r a c ti ti c e , y o u w i l l n o longer need it. 7. Writ e d o w n the inte rpr etati on as a serie seriess of statements. statements. At the end, try to put all the influences together and summarise the position. 8. If y ou are diss atisfied w it h the result, do not ask the the same question again on the same day. After all, one does not behave in this way to another human being: it is bad manners. However, do write down the divination in your Record.
3
y o u r s e l f 1 for true and 0 f or false. Tot up the mar ks at the the end an d express it as a percen tage. A t the the end of, say, a year t h o u g h y o u c o u l d u se se th th r e e m o n t h s o r s ix ix m o n t h s — a v e r a g e your percentages. 10. Do not be discourag ed if yo ur record of accuracy is in iti all y p o o r . I n t h e c aass e o f o n e d i v i n e r k n o w n t o th th e p r es es e n t w r i t e r , a year's sincere, patient effort yielded a miserable mark of 35%. But a year later he achieved 85% and a year after that, 92%. 1 1 . D o n o t f a ke ke y o u r r e c o r d i n o r d e r t o i m p r e s s y o u r ac ac q u a i n t ¬ a n ce ce s f o r y o u w i l l o n l y b e c h e a t i n g y o u r s e l f a n d t h i s m a y l e a d to the Tarot cheating you. Sixteen years on, I still use this method. W h a t d o t h e 7 8 c a r d s m e a n ? L e t u s t a ke ke th th e M i n o r A r c a n a f i r s t . M u c h is is s a n c ti ti f i e d b y t r a d i t i o n , t h at at is is , a b o d y o f k n o w l e d g e t r i e d a n d t es es te te d o v e r th th e c eenn t u r i e s . H o w e v e r , i n r e c o g n i s i n g t h e correspondences between the Tarot, Astrology and Qabalah, the G o l d e n D a w n a n d C r o w l e y r e f i n e d t h is is t r a d i t i o n a n d d e m o n s t r a t e d i t s i n t e r n a l l o g i c . E a c h o f th th e c a r d s f r o m T w o t o T e n r e p r e s en en t s , a m o n g o t h e r t h i n g s , t h e a s t r o l o g i c a l i n f l u e n c e o f a partic ular planet in a particular sign. T h e n e x t id id e a t o g r a s p i s th th a t o f th th e F o u r E l e m e n t s . O r i g i n a l l y , m a n y a n c i e n t m y s t e r y s c h o o l s t a u g h t th th a t e v e r y t h i n g i s m a d e u p o f th th r e e e l e m e n ts ts : F i r e , W a t e r a n d A i r . L a t e r t h e y a d d e d a f o u r t h : E a r t h . I n t h e T a r o t , W a n d s ar ar e F i r e , C u p s a r e W a t e r , S w o r d s a r e A i r a n d D i s k s ar ar e E a r t h . F u r t h e r m o r e , W a n d s ar ar e W i l l , C u p s a re re L o v e a n d U n d e r s t a n d i n g , S w o r d s a re re M i n d a n d C o n f l i c t a n d D i s k s ar ar e M a t t e r , i n c l u d i n g M o n e y . The Qabalah teaches that the Divine manifests through ten progressively more dense emanations of energy called Sephiroth, w h i c h ar ar e n u m b e r e d f r o m o n e t o t en en . A m o n g ot ot h e r t h i n g s , t he he M i n o r A r c a n a s h o w h o w t h e f o u r E l e m e n t a l e n e rg rg i es es a re re af¬ fected by these succeedingly more material emanations. For i n s t a n c e , t h e A c e o f W a n d s r e p r e s en en t s F i r e a n d W i l l i n ab ab s o lu lu t e purity. These descend through the Sephiroth until a final
g e n e r a t i o n i n t he he T e n o f W a n d s , w h i c h a l s o r ep ep r e s en en t s S a t u r n Sagittarius; the result is Oppression. The following table sets out the meanings and the astrological rrespondences:-
Wands A c e = T h e R o o t o f th th e P o w e r s o f F i r e . W i l l . 2 = Do mi nio n. Mars in Aries. 3 = Virtue . M o o n in Ari es. ' 4 = Co mp letio n. Venus in Arie s. 5 = Strife. Saturn in Leo. 6 = V i c t o r y . J u p i t er er i n L e o . 7 = Valo ur. Ma rs in Leo . 8 = S w i f t n e s s. s. M e r c u r y i n S a g i t t a r i u s . 9 = Strength. M o o n in Sagittarius. 10 = Op pr essi on . Saturn in Sagittarius. A ri es, Le o an d Sagitta rius are, of course, the three three Fire Signs.
Cups A c e = T h e R o o t o f th th e P o w e r s o f W a t e r . S u p r e m e L o v e / U n d e r 2 3 4 5 6 7 8 9 10
standing. = Lo ve . Venus in Cancer. = A b u n d a n c e . M e r c u r y i n C a n c e r. r. = L u x u r y . M o o n i n C a n c er er . = Disappoin tmen t. Mar s in Scorpi o. = Pleasure. Sun in Scorpio. = Debauc h. Venijs in Scor pio . = Indolence. Saturn in Pisces. = H a p p i n e s s . J u p i t e r i n P i sc sc e s . = Satiety. Satiety. M ar s in Pisces.
Cance r, Sco rp io a nd Pisces are the the three Wate r Signs.
Swords Ace 2 3 4
= T h e R o o t o f t he he P o w e r s o f A i r . C l e a r M i n d . = P e ac ac e. e. M o o n i n L i b r a . = Sorrow. Saturn in L ibr a. = Truce. Jupiter in Lib ra .
5 = D e f e a t.t. V e n u s i n A q u a r i u s . 6 = S c ie ie n ce ce . M e r c u r y i n A q u a r i u s . 7 = Futility. M o o n in Aq uari us. 8 = Interference. Jupiter in Gemini. 9 = Cruelty. Mar s in Gem in i. 10 = Ruin. Sun in Gemini. L i b r a , A q u a r i u s a n d G e m i n i ar ar e t he he th th r ee ee A i r S i g n s .
Disks Ace = The Root of the Powers of Earth. Energy Earthed. 2 = C h a n g e . J u p it it e r i n C a p r i c o r n . 3 = Wo rk. Mars in Cap rico rn. 4 = P o we we r . S u n i n C a p r i c o r n . 5 = Wo rry . Venus in Taurus. 6 = Succe Success ss.. M o o n in Tauru s. 7 = Fa ilure . Saturn in in Taur us. 8 = Prudence. Sun in Vi rg o. 9 = Gai n. Venus in Vir go . 10 = Wealth. Mer cury in Vir go . Capricorn, Taurus and Virgo are the three Earth Signs. It remains to be added that our ordinary playing cards derive f r o m t he he T a r o t't' s F o u r S u it it s in in t he he f o l l o w i n g w a y : W a n d s = C l u b s ; Cups = Hearts; Swords = Spades; Disks = Diamonds. The Co ur t Car ds analyse analyse the the four Elements and the the H o ly Na me of Tetragra mm aton in the the Qabal ah ; this latter latter w i l l be dealt wi th in due course. For divinatory purposes, they describe various types of men and wom en . C ro wl ey also gave them a coherent b u t e x t r e m e ly ly c o m p l e x a s t r o l o g i c a l a t t r i b u t i o n w h i c h f e w f i n d t o b e e s p e c ia ia l l y h e l p f u l w h e n d i v i n i n g . I s h a l l t he he r ef ef o r e g i v e a mu ch simpler and cruder astrological attribution. This may app al the the purist but many sk ille d divin ers fin d that that it wor ks. The following consequently consists of this, the elemental analysis and a few psychological characteristics:Knight ofWands. Fire of Fire. A Fire Sign. A proud, genenerous,
fierce and impulsive man. He can be cruel, bigoted and brutal. Queen ofWands. W a t e r o f F i r e . A F i r e S i g n . A p r o u d , a u t h o r i t a ¬
tive, strong-hearted, hot-tempered, loving woman. She can be vengeful, tyrannical, obstinate and savage. PrinceofWands. A i r of Fire. A Fire Sign, quite pro bably a Leo. A strong, swift, humorous, clever and noble man. He can be sadistic, callous, lazy and a braggart. energetic, Princess o f Wands. E arth of Fire. A Fire Sign. An energetic, violent, enthusiastic, implacable woman. She can be moody, unreliable, faithless and domineering. Knight of Cups. Fire of Water. A Water Sig n, quite pro bably Cancer. An extremely sensitive, amiable, innocent, graceful and passive man. He can be sensual, idle and a liar. Queen of Cups. Water of Water. A Water Sign, quite proba bly Pisces. Pisces. A dreamy, tra nq uil and gentle gentle wo m an . She can be wholly lacking in character and initiative. Prince of Cups. A i r o f W a t e r . A W a t e r S i g n , p r o b a b l y S c o r p i o . An artistic, subtle, able and ruthless man. He can be irrespon¬ sible, secretive secretive an d dev oi d of conscienc e. Princess of Cups. E arth of Water. A Wate r Sign. A gracious, sweet, romantic, voluptuous and tender woman. She can be selfish and lazy. Knight of Swords. F i r e o f A i r . A n A i r S i g n , q u i t e p r o b a b l y Gemini. A clever, skilful, fierce, delicate and courageous man. He can be violent for no reason, lacking in powers of reflec¬ tion and incapable of purpose an d decisio n. Queen of Swords. Swords. W a t e r o f A i r . A n A i r S i g n . A p e r c e p t i v e , subtle, individualistic, confident and just woman. She can be cruel, sly and unreliable. Prince o f Swords. A i r of Ai r . An A i r Sign. An intensely intensely intelligent
m a n . H e c a n be be t oo oo i n t e l l e c t u a l , d e v o i d o f m o r a l i t y , i m p r a c t i ¬ cal and wholly lacking in common sense. Princess of Swords. E a r t h o f A i r . A n A i r S i g n . A c l ev ev e r , p r a c t i c a l ,
aggressive, stern and revengeful woman. She can manifest low cunning, anxiety and incoherence. Knight of Disks. F i r e o f E a r t h . A n E a r t h S i g n , q u i t e p r o b a b l y Virgo. A laborious, patient, instinctive, down-to-earth man. He can be dull, slavish and stupid. 7
Queen ofDisks. W a t e r o f E a r t h . A n E a r t h S i g n , q u i t e p r o b a l y C a p r i c o r n . A n i n t u i t i v e , p r a c t i c a l , q u i et et , h a r d - w o r k i n g , s en en s i¬ i¬ ble an d affectionate affectionate wo m an . She can be quie tly debauc hed ; a n d d u l l , s er er v i le le a n d f o o l i s h .
it e p r o b a b l y Prince of Disks. A i r o f E a r t h . A n E a r t h S i g n , q u it Taurus. An ingenious, energetic, capable, trustworthy, steady a n d t h o u g h t f u l m a n . H e c a n b e in in s e n s it it i v e , n a r r o w - m i n d e d and resentful. Princess ofDisks. E a r t h o f E a r t h . A n E a r t h S i g n . S h e c o n t a i n s a l l the characteristics characteristics of W om an but extern al influence deter min ed wh ic h ones ones she manifests. manifests. She can be utterly inconsistent.
It w i l l readily be observed that the the bad qualities described in each case are a parody and degeneration of the good qualities. A g o o d w a y o f g e t t in in g t o g r i p s w i t h t h e C o u r t C a r d s i s t o a t t r i b u te te them to each and every individual that you know. If the astro¬ logical method proves unsatisfactory, simply attribute in terms of qualities described. Try also to find the card which most accurately represents you and contemplate its visual imagery. The Trumps are much more complicated and harder to under¬ stand, for they contain so much information that each one can be regarded as a book in itself. Nevertheless, for our present p u r p o s e s , r a p i d a d v a n c e m e n t w i l l b e b es es t a c h i e v e d v i a a r o u g h a n d r e a d y s i m p l i c i t y . T h e f o l l o w i n g m e a n i n g s w i l l s er er v e a s a useful starting-point:0
1 II III IV V
8
VI The Lovers - t he he u n i o n o f o p p o s i te te s ; o r , i n d e c i s i o n .
VI I The Chariot - t r i u m p h , b u t o n l y i f s o f t f e m i n i n e q u a l i t i e s are employed within a hard, masculine exterior. VIII Adjustment - Justice; essential balance, or fa ilur e to maintain it. IX The Hermit - I l l u m i n a t i o n f r o m w i t h i n ; r e t i re re m e n t,t, p er er ¬ manent or temp orar y; self-suffici ency; 'to thine o w n self be true.' X Fortune - Great
goo d
fortun e
if well -asp ected ;
the
re¬ re¬
v e rs rs e i f i l l . IX Lust- Courage, strength, energy. A great love. XI I The Hanged Man - p u n i s h m e n t , s e l f - s a c r i f i c e , s u f f e r i n g . XIII Death - A major major transfo rmati on. X I V Art- H a r m o n y b et et w ee ee n c o n f l i c t i n g f o r c es es . XV The Devil - I m m en en s e f o r c e ; b l i n d i m p u l s e ; e r u p t i o n o f animal instinct. X V I The Tower- Great conflict; sudden and devastating event or realisation. X V I I The Star - H o p e a n d i d e a l i s m f u l f i l l e d u n l es es s b a d l y aspected, in which case heart-breaking disappointment. X V I I I The Moon - Illusion, fantasies, dreams and shadows un¬ less well aspected; then 'the darkest hour before the dawn. X I X The Sun - Glory and great joy. XX te p ; t he he f o r c e f u l r e s o l u t i o n The Aeon - T a k i n g a d e f i n i t e s te of the question. X X I The Universe - P er er s is is te te n c e t h r o u g h d i f f i c u l t y i f b a d l y aspected. aspected. Ot her wise, delight in the the order ing of experience. experience.
The Fool - c h a o t i c e xp xp e r i e n c e ; r a p t u r e a n d i n t o x i c a t i o n ; S t ud ud e n ts ts w h o u s e p a c k s ot ot h e r t h a n t he he C r o w l e y - H a r r i s d e c k wisdom in spiritual matters, folly in material; the agony f h o u l d n o t e th t h e f o l l o w i n g e q u a t i o n s i n te te r m s o f T r u m p t i t le le s . and the ecstasy. The Mag us = The Juggler or The M ag ic ia n ; The Prieste Prie stess ss = The The Magus - g r e a t i n t e l l i g e n c e ; s k i l f u l m a n i p u l a t i o n . H ig h Priestes Priestesss or La Papesse; Papesse; The H ie ro ph an t = The Po pe; The Priestess - d i v i n e i n s p i r a t i o n a n d / o r b l e s s i n g . Ad justm ent = Justice; Lust = Strength; A r t = Temperance; Th e The Empress - f r u i t f u l p r o d u c t i o n t h r o u g h f e m e n i n e A e o n = J u d g em em e n t ; T h e U n i v e r s e = T h e W o r l d . influence or qualities. on a n d h o n o u r . The Emperor - R e a s o n ; m a l e a g g r e s s i on he a s p i r i n g d i v i n e r . ge a n d o f Tw o p o i n t s m u s t b e b o r n e i n m i n d b y t he The Hierophant - I n t u i t i o n ; t h e w i s d o m o f a ge firstly , each car d is affected — i.e. aspected aspec ted — an d hence m o d ithe ages.
9
CHAPTER 2 tied by the others others on any spr ead. The d iv ine r must therefore therefore endeavour to transcend one's original, pedestrian, 'by the book method through marrying the forces represented by the cards This cannot be done intellectually, thoug h it should be attempted at first; but only constant practice can supply the i ntuitB Or, Celestial Celest ial Snakes and Ladders. necessary for this operation. Secondly, the Tarot, in common with all divinatory systems does not deal in certainties. If it di d , there w o u l d be no free free wi ll a t a l l a n d w e w o u l d b e p r o g r a m m e d r o bo bo t s . D i v i n a t i o n i s a bo bo u t The first part of my title comes fro m Pap us' The Tarot Of The pro babil ities . A n y giv en spread represe represents nts the ebb an d fl ow Bohemians. Near the end, the author sets out a game to be t he he U n i v e r s e w i t h r e g a r d t o th th e p a r t i c u l a r s i t u a t i o n u n d e r e x a m i ¬ p l a y e d w i t h t h e T a r o t . I t i n v o l v e s d i v i n a t i o n t o o . A t f i r s t s i g h t , i t ee ms ms w h o l l y f a s c i n a t i n g a n d o n e w o u l d l i k e to to t ry ry i t.t. U n f o r t u ¬ n a t i o n . S k i l f u l d i v i n a t i o n c o n s i s t s o f p e r c e i v i n g w h a t i s m o s t s ee likely to occur given the factors involved. This is why accom¬ nately, the author's instructions for playing 'Thejloyal Game of are so unclear, that that one regretful ly concludes that it plished diviners are so accurate so often. However, the Universe H u m a n Li fe ' are is a m uc h stranger stranger place than is co m m on ly supp osed and a c a n n o t b e p l a y e d o r e l s e i s n o t w o r t h p l a y i n g .
The Royat Royat Game of Human Human Life:
q u a n t u m p h y s i c i s t s i n f o r m u s , ' th th e r e is is a f a c to to r i n f i n i t e a n d u n k n o w n ' . T h i s i s w h y ev ev e n th th e m o s t a c c o m p l i s h e d d i v i n e r s ar ar e occasionally absolutely wrong.
Ev en so, I was inspi red by the con cepti on of a game w it h the the Tarot. My desire to crea create te one one was further enflam ed by H er m an n Hesse's The Glass Glass Bead Bead Game. In this extremely interesting novel, express their wi sd o m and that of T h e r e i s m u c h , m u c h m o r e t o b e l e a r n e d a b o u t t h e m e a n i n g wise men in an undated future express humanity by playing a game with glass beads. Each move repre¬ and use of the Tarot, a ll of w h ic h w i l l greatly facilitate successful successful sent sentss a wave of though t or sensibility wh ic h affects affects all previ ous divination, but the present writer trusts that there is enough so far to enable the novice to essay this intriguing art; and that the moves. Unfortunately, the author does not tell us how we can play more exp erienced of his readers w i l l at least least have d ra wn some it. It remains an ideal. However, there is merit in the notion therein that moves are judged not so much in terms of 'winning' and thing useful from this chapter. C o n s t a n t p r ac ac t i c e o f D i v i n a t i o n n o t o n l y d e v e l o p s th th e i n t u i ¬ 'losing' but in terms of aesthetic play. I invented a number of games with the Tarot, tried them on my tion but enables one to become aware of the flowing rhythms and even quantum jumps — of the Universe and so to under friends, produced delight for a limited period in some cases but inflicted boredom in most, then withdrew in an endeavour to stand and appreciate our own divine place within it. create create another. Fi na lly , an d once agai n at the age of 22,1 came up with a game which fulfilled all the criteria I had set myself and which was welcomed with enthusiasm. It is still being played in v a r i o u s p ar ar t s o f E n g l a n d , m o s t , n o t a b l y L o n d o n , a n d w a s r e c en en t l y introoduced into Cal if or ni a, where it has spread wi th gratif ying swiftness. swiftness. M an y have asked me to cod ify the rules and to brin g it to the attention of a wider public: I duly oblige. A l t h o u g h t he he re re as as on on s f o r c a l l i n g i t ' T h e R o y a l G a m e o f H u ¬ m a n L i f e ' o r ' C e l e s t i a l S n ak ak es es a n d L a d d e r s ' w i l l b ec ec o m e 10
11
apparen t, for the sake sake of sim pl ici ty , let us term it 'The Game' . The Game has five purposes. 1 - A s a n e n j o y a bl bl e a n d i n t r i g u i n g c a r d g a m e w h i c h c a n b e pl ay ed by any body , whether a student of the Taro t or not. 2 - As the swiftest and most painless method of dynamically learning the correspondence between the Tarot and the Tree of Life, the diagram which summarises the Qabalah. 3 - As a complex but rewardi ng method of commun ication between players, suggesting Hesse's The Glass Glass Bead Bead Game. 4 - As a m editativ e metho d of learn ing about both the nature of the cards an d one's ow n strengths strengths and weaknesses. 5 - As a method of obtaining a divination for one's life at the po in t wh en the game is play ed , suggesting wh at can be ex ex t r a c t e d f r o m P a p u s ' The Royal Royal Game Ga me ofHuman ofHuman Life. In order to play it, y ou w i l l need a pack of Tarot cards cards and the d i a g r a m of t he Tree o Tree o f Li fe -given i n this book (back page). This diagram shows the Ten Sephiroth of the Qabalah from 10 to 1 and the 22 Paths, represented by the 22 Trumps, which connect them The next chapter chapter on Q abalah w i l l exp lain the theory theory of this dia g r a m a n d a l so so w h y C r o w l e y c h a n g e d c e r t a in in G o l d e n D a w n a t t ri ri b u¬ u¬ tions but theory is not required for initial practice of The Game. First look at the diagr am . Th is is the map of The G ame to w h i c h a n y p l a y e r m a y r ef ef e r a t a n y t i m e . Y o u w i l l b e d e al al t e l ev ev e n cards. The object object is to play these these cards and others y ou wi ll acquire so as to ascend from 10 at the bottom to 1 at the top before any other player. You do this by playing your cards in nu m er ic al order, as in 10, 9, 8, 7, 6, 5, 4, 3, 2, Ac e. So far, so uninteresting perhaps, but the Game has rather more to it. It is p r o b a b l y b e st st u n de de r ss- t o o d i f y o u p l a y t h r o u g h a h a n d . I f y o u h a v e n o o n e i n th th e v i c i n i t y w i l l i n g t o b e c o n s c r i p t e d , s i m p l y d e a l out two sets of 11 cards for yourself and an imaginary player. The Game is for 2-7 people. -
L o o k a t y o u r h a n d a n d a r r a n g e i t i n a w a y w h i c h s at at is is f ie ie s y o u . I t i s p r u d e n t t o p u t a n y T r u m p s t o o ne ne s i d e. e. T h e i r e x t r a o r d i n i n a r y u se se w i l l b e e x p l a i n e d . T h e s o - c a l l e d ' s m a l l c a r d s ' r ep ep r es es en en t obv io usl y eno ugh , the the numbers they have on them . Wh at about about the Court Cards? 12
The The The The
Prin cess - 10. Prince 9. Qu een 6. Kni gh t 1;
and can be used as a w i l d card to substitute substitute f or or A N Y N U M B E R . O n e c o u l d , f or or e x am am ¬ ple, pla y a Kn ig ht for 10; hence the sayi ng, 'a Kn ig ht to the the rescue!' rescue!'
Very well ; it is your go. A 'go' consists of any one of the following:You build on your own pack. Each player has the pack he build s before h i m and therefore can observe the progress of the other players. In your case here, your aim is to get started by establishing your self in 10. Ther efore, pla y a 1 0 or a Princess, or fa il in g that, that, a Kn ig ht , if yo u have them. Place the the card in front of you. OR — Y o u can, in the future , accelerat acceleratee you r ow n progress progress up the Tree by playing an appropriate Trump on your pack. This remains to be explained. OR — O n c e y o u r o p p o n e n t (s (s ) c o m m e n c e s b u i l d i n g h i s o w n T re re e , you can impede it by placing an appropriate Trump on his pack. This remains to be explained. OR — If yo u can do none of the the above, y ou m ay pi ck up the top card from the undealt pack. Then you must discard any card in your hand that you choose. This may be the card you have jus t p i c k e d u p . Y o u pl ac e it fac e u p o n to p o f the d is c a r d p il e . OR —
Yo u may take the the card face face up on the disca rd pi le and replace it wi th one fr om your hand . OR — Y o u m a y o p e n n e g o t i a t i o n s w i t h a n y o r a l l o f t he he o t h e r players by asking for a card you need. No one has to deal with you and you don't have to deal with anyone else. A player may want a card y ou have in exchange. Yo u do not have to stat statee wheth er yo u have this card or not. H ow ev er , all com¬ pleted transactions must be by mutual consent and strictly onest. onest. A com plete d transaction constitutes yo ur go. If yo ur negotiations yield no result, then you must exercise one of the options 1-5. 13
7 - Every go must end with you holding 11 cards in your hand. If you make a mistake, before you beg in your next go, you start your turn by discarding if you have more than 11 or picking up if you have less. Each player has a go in the above way. Let us suppose, then, that you have played a 10. The next step is to play a 9. Bu t this is wher e the Tr um ps com e in an d the the 'Ladde rs' aspec aspect. t. It is possible to take short cuts. cuts. If you h ave The Mo o n , play that, for, as the 'map' shows, it will enable you to omit the playing of 9 and 8 and travel towards 7. If you have and play the A eon , yo u may travel towards 8 with out bothering wit h 9. It is essential that the players grasp the notion of 'travelling towards'. The Trumps are not Numbers; t hey are paths between between the Num bers. If you play The M o o n fro m 10, 10, on you r next next go you w i l l be looking for a 7, and u n t i l you have played a 7, you cannot progress. Note also that there is no point in playing a Trump which is not a shor t cut at all. E.g. it wou ld be a waste to play The Universe upon your 10 because after that, you would still be looking for a 9 anyway. Go od fortun e in the han d coul d enable enable a luc ky player to w i n very quic kly via the fo llo wi ng route: 10, 10, 9, Art , 6, The Priestess, Ace--straight up the M id dl e Pillar. B ut games are only rarely as easy easy as that. that. One major reason is the use of the Trumps as 'Snakes' or weapons. Suppose an opponent is at 9. You could place The Un iverse up on his pack. pack. This wo ul d send h im back to 10. 10. Un til he fou nd and play ed a 10, he could not continue. Or yo u could be very pleased wi th yourself, yourself, hav ing ascended ascended from 10 to 8 via The A eo n, o nly for an opponent to kno ck you back towards 9 with The Sun. You can use the Trumps to send opponents upwards an d onwards only to encounter the disaster you planne d. For instance, in one game, A was delighted, being established at 6, to have The Lovers placed upon his pack by B. This took him fr om 6 towards 3, whi ch 3 he played on his next next go. Unfo rtunately for him , B knocked h im back towards 5 wi th The Chario t, and when he'd played a 5, towards 8 wi th The Han ged M an , and whe n he'd play ed an 8, she dropped him back towards 10 with The Aeon. It is an essential part of the spirit of the game to play it utterly ruthlessly with no thought of personality. The word 'sorry' is allowed as Game etiquette but if often adds Insult to injury. The winner is the first player who can place an Ace on his pack. He or she then leaves the Game. If the ot hers wicsh to continue, which is optional, the winner's remaining cards are added to the pick-up pile. If the player lacks an Ace , he may finish with a Knight, but he hads not yet won for one round of goes. If during t his round, anyone can place The Fool on his Kinght, he is sent back towards 2. The Fool has a unique function in the Pack. It is a completely wild card and can be played as a substitute for any number or any Tr um p. W he n the the pick -up pack is exhausted, one sim ply turns over the disca rd pack, leavi ng the last last card exposed. If it is imp ossible for anyon e to reach 1 and stalemate ensues, ensues, tthe he winn er is the player wh o has reached or is travellin g toward s the highest number. T h e w i n n e r s h o u l d c l o se se l y s c ru ru t i n i se se h i s w i n n i n g p a c k b e f o re re h a n d i n i n g i t i n s h o u l d o t h er er p l a y e r s w i s h t o c o n t i n u e . A n d t he he se se o t h e r players sho uld examin e the packs that have been built at the con clusio n of The Game . For each playter wi ll have acqu ired a diviniation of his state which should be read card by card, in chronological order, from the beg inning to the end, as a story. The card on which on ends has the greatest importance for th e immediate future. The G am e is in fact fact mu ch less comp licate d that that it seems seems at first. Mo st peo ple pic k it up easily in the course of their first attempt. In most cases, it grows on the player and reveals hidden depths. Organising a hand for maximu m benefit be comes a subtle and meditative activity. One starts to percieve what is needed and what isn't needed at various s tages of life and learning. The relations between the cards become increasingly apparent. Practised people play with wit and elegan ce. I n n o v a t i o n s t o T h e G a m e h a v e be be e n p r o p o s e d . O n e v a r i a n t , w h i c h I h e a r d a bo bo u t f r o m M r . D a v i d R a n k i n e , b r i n g s i n a m y s t i c a l doctrine. The Numbers 1,2, and 3 are held to be sup reme and idea in the Qabalah, beyond the abyss that yawns between Ideal and Actual. Anyone who reaches 2 or 3 must therefor give up his hand to the discard pile an re cieve 5 cards. [note: format change due to scanning errors]
If he is brough t do w n below 3 aga in, how ever, he is dealt another 6 cards. T his in no va tio n has has its attractions but it re¬ re¬ main s to be seen seen wheth er or not it w i l l pass pass into general pla y. A technique of play some have criticised as pointless neverthe less deserves mention here, for it has been demonstrated to me as h a v i n g a u s e. e. T h i s co co n s i st st s o f p l a y i n g a T r u m p u p o n o n e s e l f wh en , to al l intents an d purposes, it is not needed. F or instance instance a player in 7 plays D eath . Thi s takes takes h im tr av ell ing to 6, but he can go there there by pla yi ng 6 an yw ay — so why do it? The reason is to avoid getting dragged away from 7 by another player. For example, while you are in 7 and looking for a 6, another might p i c k u p a n d la la te te r p l a y T h e M o o n o n y o u , s e n d i n g y o u d o w n towards 10. It is, then, a prudent move under certain circum¬ stances, for when you are travelling upon a Trump, no one can play a card upon your pack. I t i s to to b e h o p e d t h a t T h e G a m e w i l l b r i n g m a n y h o u r s o f pleasure and even more to readers who try it. Certainly it will accelerate comprehension of the immensely complex subject we are abou t to tackle, w h ic h subject subject is the backbon e of the Taro t and the key to Understanding. Qabalah.
CH APT ER 3
Qabalah The contents of this chapter, though dry and detailed, are essential for any student who wants his understanding and usage of the Tarot to advance advance beyond the the superfic ial. Practice Practice is indeed the fou nda tion of our kin gd om , but in the the abse absence nce of a uni fy in g, g uid in g theory, theory, its potential accomplishments are sadly li mi ted. Hence it is strictly necessary necessary at this junctu re to tackle the m atter of Qa ba la h. What is Qabalah? One could do worse than give the answer of the late Dam e Franc es Yates: ' T h e W o r d m e an an s " t r a d i t i o n " . I t w a s b e l i e v e d th th a t w h e n G o d gave the the La w to Moses H e gave gave also a second rev elatio n as to the secret meaning of the Law. This esoteric tradition was said to have been been passed passed d o w n the ages ages orall y by initiates. It was a mysticism and a cult but rooted in the text of the Scriptures, in t he he H e b r e w l a n g u a g e , th th e h o l y l a n g u a g e i n w h i c h G o d h a d spoken to man.' A
(The Occult Philosophy Philosophy in the Elizabethan Age) Age) During the Renaissance, Qabalah became an integral part of i ts ts H e r m e t i c P h i l o s o p h y , t he he r e l e v a n t p a r ts ts o f w h i c h c a n b e summarised as follows:
A l l i s a U n i t y , cr cr e a te te d a n d s u s t ai ai n e d b y G o d t h r o u g h H i s Laws. These Laws are predicated upon Number. T h e r e i s a n a r t o f c o m b i n i n g H e b r e w l e t te te r s a n d e q u a t i n g them wi th Nu m be r so as to perceive pr of ou nd truths con¬ c e r n i n g th th e n a t ur ur e o f G o d a n d H i s d e a l in in g s w i t h M a n . A c c o r d i n g t o th th e Q a b a l a h , G o d m a n i f es es t s b y m ea ea n s o f te te n p r o g r e s s i v e l y m o r e de de n se se e m a n a t i o n s : a n d M a n , b y d e d ic ic a t¬ t¬ i n g h i s m i n d t o th th e s t u d y o f d i v i n e w i s d o m , b y r e f i n i n g h i s whole being and by eventual communion with the angels themselves, m ay at last enter int o the presence of G o d . 16
17
5 - The Universe Universe is an ordered ordered pattern of correspondence: correspondence: or as Dr. John Dee put it: 'Whatever is in the Universe Universe possesses order, agreement and similar form with something else.' (Gerald Suster: John Dee: Essential Readings) We have noted how, in the late nineteenth century, S.L. 'MacGregor' Mathers Mathers welded together together Renaissance occult philosophy, philosophy, including and especially especially the Qabalah with certain certain of its sources sources which had come to light by his time in the creation creation of the Golden Dawn system. However, the practical practical use of Qabalah Magicians Magicians and Mystics Mystics has still to be defined and in 777, Aleister Aleister Crowley gave the most succinct answer answer ever written. 'Qabalah is: (a) A language fitted to describe certain classes of phenomena and to express certain classes of ideas which escape regular phraseology. You might as well object to the technical terminology of chemistry. (b) An unsectarian and elastic terminology by means of which it is possible to equate the mental processes of people apparently diverse owing to the constraint imposed upon them by the peculiarities of their literary expression. You might as well object to a lexicon lexicon or a treatise treatise on comparative comparative religion. (c) A system of symbolism which enables thinkers to formulate their ideas with complete precision and to find simple expression for complex thoughts, especially such as include previously disconnected orders of conception. You might as well object to algebraic algebraic symbols. symbols. (d) An instrument for interpreting symbols whose meaning has been obscure, forgotten or misunderstood by establishin establishing g a necessary necessary connection between the essence essence of forms, forms, sound simple ideas (such (such as number) number) and their spiritual, moral or intellectual equivalents. You might as well object to interpreting ancient art by consideration of beauty as determined by physiological facts. (e) A system of omniform ideas ideas so as to enable the mind to increase its vocabulary of thoughts thoughts and facts through through organising organising and correlating correlating them. You might as well object to 18 the mnemonic value of Arabic modifications of roots. (f) An instrument for proceeding from the known to the unknown on similar principles to those of mathematics. You might as well object object to the use of V-l, x4 etc. (g) A system system of criteria criteria by which the truth of corresponden correspondences ces may be tested tested with a view to criticisin criticising g new discoveries discoveries in the light of their coherence coherence with the whole body of truth. You might as well object to judging character character and status status by educational and social convention.' The formalised formalised basis of the system is the diagram we have already already encountered, encountered, the Tree of Life. This is a multi purpose map. It can be used to classify states of consciousness, numbers, numbe rs, letters, colours, deities of every mythology, plants, jewels, the physical body, the Tarot or anything any thing else in the Universe. It is a unifying symbol which embodies emb odies the entire cosmos. It begins with Nothing, which is termed Ain. Ain is unknowable, unthinkable and unspeakable. To render Itself comprehensible to itself, Ain becomes Ain Soph (Infinity) and then Ain Soph Aour (Absolute Limitless Light) which concentrates itself into a central, dimensionless point. This point is called Kether and it is the first Sephirah (sphere) of the Tree of Life. The Light proceeds to to manifest in nine more progressively dense emanations down to the tenth and final Sephirah, Malkuth, Malkuth, the physical world. This then, is how the Universe manifests manifests,, or how God or Goddess Goddess manifests, manifests, or how Darkness becomes Light and then Life — whichever terms are preferred — and it is held that every set of phenomena follows follows this pattern, pattern, This is why the Tree of Life is viewed as a multi-purpose multi-purpose map. So our map so far consists consists of ten Sephiroth. Sephiroth. These Sephiroth Sephiroth are connected by twenty-two Paths which which express express the relations between the Sephiroth they connect. The original creators of the Qabalah attributed the twenty-two letters of the Hebrew alpha-them with a symbol, symbol, the Serpent of Wisdom, who includes includes all Paths within its coils as it climbs from the lowest to the highest. This system has been further further expanded and made more complex over the centuries. centuries. It is held by most Qabalists Qabalists that there are
F o u r W o r l d s , o r d i m e n s i o n s o f e x i st st e n c e, e, a n d e a c h W o r l d h a s i t s o w n T re re e o f L i f e . M a n y g o f u r t h e r a n d w o r k w i t h a s y s t e m where by each Seph irah contains a Tree, gi vi ng us a total of a h u n d r e d T re re es es o r , i f w e b r i n g i n t he he F o u r W o r l d s , f o u r h u n d r e d These refinemen ts are bey on d the scope scope of this w o rk but can c e r t a i n l y b e s t u d i e d w i t h a d v a n t a g e i n The Mystical Mystical Qabalah by D i o n F o r t u n e o r I sr sr a e l R e g a r d i e ' s A Garden of Pomegranates. It should be added, however, that there are two ways of regarding Qabalah. The traditionalists believe that the Tree of Life is the actual framework of the Universe. Crowley disagrees and commented acidly: 'It was as if some one had seriously maintained that a cat was a creature creature constructed by pl aci ng the lett letters ers C. A . T . in that o r d e r . I t i s n o w o n d e r t h a t M a g i c k ha ha s e x c i t e d th th e r i d i c u l e o f the unin telli gen t, since even its educated students students can be gui lty o f so so g r o ss ss a v i o l a t i o n o f th th e f i r s t p r i n c i p l e s o f c o m m o n s e n se se
' T h i s : T h a t w h e n a J a pa pa n es es e t h i n k s o f H a c h i m a n , a n d a B o e r the Lo r d of Hosts , they are are not two thou ghts, but one.' of the T h e m a i n T a b l e s a re re b a s ed ed o n t h i r t y - t w o n u m b e r s : t h a t i s, s, t h e t en en S e p h i r o t h a n d t h e t w e n t y - t w o P a t h s . I f w e l o o k a t t h e correspondences pertaining to the number Twelve, for example, w e w i l l f i n d t h a t t he he P l a n e t i s M e r c u r y , t he he P a t h j o i n s t h e s e p h i r o t h 1 a n d 3 , th th e f o r e m o s t c o l o u r i s y e l l o w , t h e E g y p t i a n G o d i s T h o t h , th th e H i n d u d ei ei t y i s H a n u m a n , th th e G r e e k G o d i s H e r m e s , t he he R o m a n G o d i s ' M e r c u r y , th th e a n i m a l s a re re th th e S w a l ¬ l o w , I b i s, s, A p e a n d T w i n Se Se r p e n ts ts , th th e p l a n t s ar ar e V e r v a i n , H e r b M e r c u r y , M a r j o r a m a n d P a l m , th th e g e m s a re re th th e o p a l a n d ag ag a te te , t he he m a g i c a l w e a p o n i s t h e W a n d o r C a d u c e u s , t he he p e r f u m e s a re re Mastic, white sandal, mace and storax, the metal is mercury, the H e b r e w le le tt tt er er i s B e t h a n d th th e T a r o t T r u m p i s T h e M a g u s . O n e th a t T h e M a g u s i s a p i c t o r i a l r e p r e s e n t a t i o n o f a l l could s a y th these associated ideas.
(Magick: In Theory and Practice.) On e uses uses 777 or an equival ent wo rk to set up ma gi cal cer¬ cer¬ H is p oi nt was that the Tree of Li fe is a classification of the emonies, to guide one in meditation and/or to compare systems U n i v e r s e , n o t a t h i n g i n i ts ts e l f.f. I ts ts u n i q u e a d v a n t a g e , a s M a t h e r s of s y m b o l i s m a n d m y t h o l o g y . O n c e it it s b a si si c p r i n c i p l e s a r e c o m ¬ C r o w l e y , R e g a r d i e , F o r t u n e a n d o t h e r Q a b a l i s t s i n s i s t , i s t ha ha t i t p r e h e n d e d , o n e c a n c l a s si si f y . n e w k n o w l e d g e . is the most supple, comprehensive, ingenious and most useful We must no w briefly tur n our attention to what is kn o w n as t o o l o f u n i v e r s a l c l a s s i f i c a t i o n t h a t t h e m i n d o f m a n h as as e v e r Gematria, a way of 'combining Hebrew letters and equating invented. t h e m w i t h N u m b e r s o a s t o p e r ce ce i v e p r o f o u n d t r u t hs hs c o n c e r n i n g D u r i n g th th e 1 8 90 90 ' s, s, M a t h e r s p r o c e e d e d t o w r i t e T a b le le s o f th th e th e n a t ur ur e o f G o d a n d H i s d e a l i n g s w i t h M a n . ' S p e c i f i c a l ly ly , T r e e o f L i f e t o c l a s si si f y h i s v a s t o c c u l t k n o w l e d g e . D r . W y n n Gem atri a is the the art of dis cov eri ng the secre secrett sens sensee of a wo r d by Westc ott ver y pro bab ly assisted assisted hi m and these these Tables were means of the numerical equivalents of each letter. As Regardie c i r c u l a t e d a m o n g I n n e r O r d e r i n i t i a t e s , i n c l u d i n g C r o w l e y ' s states in A Garden of Pomegranates: t ea ea c he he r , A l l a n B e n n e t t.t. B e n n e t t w a s a n e x c e l l e n t Q a b a l i s t i n h i s 'Its method of procedure depends on the fact that each o w n r i g h t a n d C r o w l e y l e a rn rn e d f r o m h i m , th th e n a c q u i r e d h i s o w n Hebrew letter had a definite numerical value and may actually e x p e r i e n c e . A m o s t f r u i t f u l r e s u l t w a s t he he p u b l i c a t i o n i n 1 9 0 9 o f be used in place of a numbe r. W h en the total of the the numbe rs 7 7 7 , t he he c l a ss ss i c d i c t i o n a r y o f c o r r e s p o n d e n c e s , w h i c h m o s t s ub ub ¬ letterss of any one wo r d were iden tic al wi th that of of the letter s eq eq u en en t w r i te te r s h a v e p l u n d e r e d w i t h o u t a c k n o w l e d g e m e n t . A s a n o t h er er w o r d , n o m a t t e r h o w d i f f e r e n t i t s m e a n i n g a n d t r an an s ¬ Crowley wrote in his Preface: lation, a close correspondence and analogy was seen.'
'The f o ll o w in g is an attempt to systematise systematise alike the data of m y s t i c i s m a n d t he he r es es u l ts ts o f c o m p a r a t i v e r e l i g i o n . . . f o r u s i t i s left to sacrifice literary charm and even some accuracy, in order to bring out the one great point. 20
H e g i v e s u s a n i n t e r e s t i n g e x a m p l e . T h e H e b r e w o f ' S e r p en en t ' 35 8 a n d s o d oe oe s th th e H e b r e w f o r ' M e s s i a h ' . T h i s m a y adds t o 35 initially appear rather surprising but close inspection and a f u r t h e r o p e r a t i o n o f G e m a t r i a w i l l c l a r i f y t he he m a t te te r . F o r w h a t i s 21
the Serpent? As Regardie puts it: 'The Serpent is a symbol of the K u n d a l i n i , t h e s p i r i t u a l c r ea ea ti ti v e f o rc rc e i n ea ea c h m a n w h i c h , w h e n arou sed by means of a traine d w i l l , re-crea re-creates tes the entire in di v i d u a l , m a k i n g h i m a G o d - M a n . ' A n d t he he M e s s i a h i s a G o d Man. Furt herm ore, if we add up the digits 3,5, 8, we obtain 16, and if we lo ok up the corresp onden ces of that nu mb er in 777, we f i n d D i o n y s u s th th e R e d e em em e r — a n d th th e T a r o t T r u m p T h e H i e r o p h a n t , d i v i n e a n d h u m a n i n i t i a t o r i n t o th th e sa sa c re re d m y s t e r i es es o f r e a l i s i n g on on e 's's o w n i n n a t e d i v i n i t y . A n o t h e r c o r r e s p o n d ¬ ence is that of Parsifal, who like The Hierophant, becomes able to perform the messianic messianic miracle of redemption. A s Regardie rig ht ly states: states: 'W e thus see see the the specific an alog y between the words 'Serpent' and 'Messiah' which the Qabalah has been able to reveal.' C r o w l e y g i v e s us f u r t h e r e x a m p l e s in The Book ofThoth: 'For example, example, A C h D unity unity (1 + 8 + 4) = 13; 13; and and the the A H B H love (1 + 5 + 2 +5) = 13. This fact is held to indicate "The nature of U n i t y is is L o v e . " T h e n 1 H V H J e h o v a h (1 (1 0 + 5 + 6 + 5) 5) = 26 26 = 2 x 13 13 . T h e r e f o r e: e: " J e h o v a h i s U n i t y m a n i f es es t ed ed i n D u a l i t y . ' L e t u s t a ke ke t he he N u m b e r 4 1 9 . I t i s a p r i m e . W h a t c a n w e l e a r n o f i t? t? I n v e s t i g a t i o n s w i l l p r o b a b l y p r o v e f u t i l e u n t i l w e h i t th th e key real isat ion that it is the the nu mb er of the Heb re w Letter Teth s p e l l ed ed i n f u l l . A n d T e t h c o r r e s p o n d s t o th th e T a r o t T r u m p L u s t We can therefore explore the nature of 419 by medi tatin g up on this Tarot T ru m p and its vario us correspondences. The student wh o wishe s to investigate further the fasci nati ng s c i e n c e a n d a r t o f G e m a t r i a s h o u l d o b t a i n The Qabalah of Aleister Crowley, w h i c h v o l u m e c o n t a i n s h i s t h r e e m a j o r c o n t r i b u t i o n s to to Q a b a l a h : G e m a t r i a , 7 7 7 a n d Sepher Sephiroth. S ephiroth. This l a st st v o l u m e is is a d i c t i o n a r y o f H e b r e w w o r d s a r r a n g e d a c co co r d i n g t o t h e i r n u m e r i c a l v a l u e . G e m a t r i a a l s o i n v e s titi g a t es es t he he c h a r a c t e r is is t ic ic s o f m a n y n u m b e r s . Y o u c a n t h e n l o o k u p t h e p r o p e r t i e s o f a n y n u m b e r . I f y o u w i s h t o i n v e s ti ti g a t e a w o r d , c h a n g e i t i n t o H e b r e w l e tt tt e r s, s, a d d u p t h e n u m e r i c a l e q u i v a l e n t s o f t h es es e le le t t er er s an d refer refer to the boo k for the me an ing or me anin gs. If at first this s h ed ed s l i t t le le l i g h t u p o n t h e p a t h , d i v i d e t h e n u m b e r y o u h a v e a n d 22
inspect the mean ings o f the factors. Rem em ber that y ou can s u b st st i tu tu t e th th e a p p r o p r i a t e T a r o t T r u m p i f a N u m b e r i s b e t w e e n a n d i n c l u d i n g 1 1 ( T h e F o o l ) a n d 3 2 ( T h e U n i v e r s e ) . I f th th e r e s u l t is still less than satisfactory, try adding up the digits. Tarot, then, can assist us in our comprehension of Gematria, which, one has to admit, at first strikes the casual reader as absurd. Yet anyone w h o u n d e r ta ta k e s i ts ts p r a c ti ti c e w i l l c o m e t o a g re re e w i t h C r o w l e y : 'Complete mystery surrounds the question of the origin of this system ; any theor y wh ic h -satisfies -satisfies the the facts deman ds as¬ as¬ sumptions which are completely absurd. To explain it at all, one has to postulate in the obscure past a fantastic assembly of l e a r n e d r a b bi bi n s , w h o s o l e m n l y c a l c u l a t e d a l l s o r ts ts o f c o m b i n a ¬ tions of letter letterss and num bers, an d created created the Heb re w language o n t h is is s er er ie ie s o f m a n i p u l a t i o n s . T h i s t h e o r y i s p l a i n l y c o n t r a r y , not only to co m m on sense, sense, but to the facts facts of hist ory , and to all t h at at w e k n o w a b o u t t h e f o r m a t i o n o f l a n g u a g e. e. N e v e r t h e l e s s , the evidence is equally strong that there is something, not a little of something but a great deal of something, a something wh ic h excludes all reasonable reasonable theories theories of coin ciden ce, in the correspondence between words and numbers.' (The Book ofThoth.) ofThot h.) For it must be stressed that Qabalah is usually found as meaningless as Higher Mathematics by those with no practical experience of the subject. One cannot learn Qabalah simply by reading about it any more than one can learn chemistry without e ve ve r en en t e r in in g a l a b o r a t o r y a n d p e r f o r m i n g a n e x p e r i m e n t . U n ¬ derstanding depends upon and grows with honest work.
N o w , even the the dullest student cannot fail to have noticed h ow neatly the Qabalah and the Tarot fit together. There are ten Sephiroth and Four Worlds — and four suits of ten cards numbered fr om 1 to 10. There are 22 Paths, 22 H eb re w letters letters — an d 22 T r u m p s . Q a b a l a h b e g in in s w i t h 0 — a n d s o d o e s t he he T a r o t w i t h T h e F o o l . F u r t h e r m o r e , i f o n e l o o k s u p t he he E g y p t i a n , G r e e k a n d R o m a n Gods and Goddesses for numbers 11-32 inclusive in 777 or an equivalent, one w i l l fi nd these these reflected reflected in the the corres pon din g Tarot trumps. One could adduce many other considerations and con¬ t i n u e a t i n t o l e r a b l y w e a r i s o m e l e n g t h , c i t i n g p a r a l l e l a f te te r p a r a l l e l ; 23
and opponents of this position have yet to explain these parallels s t u d i e d a n d r e v e r e d b y Q a b a l i s t s , S h e m h a m p h o r a s h , w h i c h ex ex ¬ satisfactorily. satisfactorily. But the central poin t is that that those those wh o wo rk with p re re ss sse s w h a t i s k n o w n a s th th e F o r m u l a o f T e t r a g r a m m a t o n a n d both Qabalah and Tarot find the connections to be self-evident. w h i c h w h e n p r o n o u n c e d c o r r e c t l y , i s a l l e g e d t o d e s t r o y th th e It has been objected by some autho rs on the Tar ot — a nd they Universe — or, one might say, annihilate the personality through ough t to kn o w bette betterr — that con nect ing the Taro t to to the immed iate contact w it h the div ine . It is not the the purpo se of this this treatise to enter deeply into this particular subject but an elemen¬ Qa bala h, or any other systemisation of know ledg e and wisdo m, tary sketch of the fo rm ul a of Tetr agra mm aton is necessa necessary. ry. is 'dogmatic' and even 'anti-tarotic', whatever that last phrase tary Tetra gram mato n can be described as the Fo ur Letters of the may mea n. Thi s attitude display s a di sm al paucit y of (Divine N a m e o f G o d : I H V H w h i c h i n H e b r e w i s Y o d H e h V a u ratiocinative faculty. One of the many joys of the Tarot is that it H e h , u s u a l l y v u l g a r i s e d a s J e h o v a h . T h e s e l et et te te r s ar ar e p o r t r a y e d can increase our understanding and appreciation of so many a s F a th th e r, r, M o t h e r , S o n a n d D a u g h t e r . I n t h e t r a d i t i o n a l H e b r e w o t h er er w a y s o f s t r u c t u r i n g t he he U n i v e r s e . system, the divine forces symbolised by the Father (Active) unite In com m on wi th the the Tree of Life it portrays, the Tarot is is a multi¬ wi th the M ot he r (Pass (Passive) ive) to produ ce Matt er in the the for m of the the Son and the Daughter. purpose too l and a multi-faceted map . M a n y get get to grips wi th Qabalah through the Tarot Tarot rather than vice-versa, for they find they res pond better to the i magery than to the abstractions of The Pagan system is subtler subtler and mo re in accord w it h our Number. Number. For instance, instance, on the Tree Tree of Life the seventh Sephirah is Ne tza ch , the the tenth Seph irah is M a lk u th , and thes thesee are are connected by contemporary knowledge of the Universe. It encapsulates the e q u a ti ti o n ' N a u g h t = M a n y = T w o = O n e = A l l = N a u g h t ' w h i c h the twentieth Path, which expresses the relations between them. can be red uce d to 0 = (+1) (+1) + (-1) (-1),, or in sh or th an d, 0 = 2. In other H o w is one to compreh end the nature nature of this relationship? w o r d s , N o t h i n g m a n i f e st st s t h r o u g h v a r i o u s p r oc oc e ss ss es es a s E v e r y ¬ thing through Pairs of Opposites. One way of expressing the A pure Qabalist, after looking up any correspondences he had process process is to say say that that the Father Father (Yod) an d M ot he r (H eh), f ro m not already memorised, would probably begin by studying the issuee all created created things, unite to br in g fort h the the Son (Vau) me an ing of the H ebr ew lette letterr Qo p h ; this means 'Back of head' in w h o m issu who is the heir, and then the Daughter (Heh). Through his English, which clearly refers to the cerebellum or primitive bravery, the Son wins the Daughter in marriage, and she is set r e p t i l e b r a i n a n d a l l t h at at th th i s i m p l i e s ; a f te te r w h i c h h e w o u l d up on the throne throne of her Mo th er. She then awakens the El d of the p r o b a b l y e x p l o r e a l l r e l ev ev a n t n u m b e r s . B u t o n e w h o a p p r o a c h e d original Father who becomes the young Son while the Son takes the matter via the Taro t w o u l d first study the Taro t Tr um p his Father's place — and the cycle is renewed. As Crowl ey n u m b e r e d X V , T h e M o o n , t o w h i c h th th e P a th th i s a t t r i bu bu t e d , a n d remarks: might well find that the visual symbol and the trains of thought it evokes grant greater comprehension than intellectual abstrac¬ tions. Obviously a thorough seeker after wisdom would study the matter from both aspects. Through the one, we can gain increasing perception of the other and vice-versa. The student must remember that each Tarot card is not called a 'key' for n o t h i n g , f o r e a c h on on e i s a c o m p e n d i u m o f a s s o ci ci a t ed ed i d ea ea s, s, represented by symbolism. We ag ain f in d the Tarot to be of inva luab le assistance assistance in endeavouring to comprehend the nature of that Divine Name
'In this complex family relationship is symbolised the whole course of the Un ive rse .' (Magick: In Theory and Practice) This formula has many and varied applications to Magick and M ys ti ci sm and Lif e generally and thes thesee can be studied in the relevant specialist wo rk s. W ha t is presently germane to our Purposes is that we find this Formula embodied in the Court Car ds of the Tarot. The K ni gh t is the the Father; the Quee n is the Mother; the Prince is the Son; and the Princess is the Daughter.
24
25
C o n t e m p l a t i o n o f t he he se se k ey ey s w i l l i m m e a s u r a b l y a s si si s t c o m p r e ¬ h e n s i o n o f th th e i m m e n s e l y c o m p l e x a n d p o w e r f u l w i s d o m e n¬ n¬ shrined in Tetragrammaton. For these mystical formulae can only be grasped to a limited degree through purely rational analysis. Through Tarot — and Qabalah — we can acquire another highly effective way of using our brains. 'Associative thinking' might be one way of describing it, 'lateral thinking' another, though both these terms are inadequate. O u r n e x t c o n s i d e r a t i o n i s D a a t h . T h i s i s th th e e le le v e n t h S e p h i r a h of the Tree of Life and has hitherto not been mentioned. It plays little part in the traditional system. The orthodox Hebrew qabalists thoug ht that, that, pr op erl y speak ing , it was not real a Sephirah at all. Recent times, however, have witnessed great interest in Daath and the matter has been explored in the works of Mr. Kenneth Grant, and those influenced by them. The place of Daath is in the Abyss, between 3 (Binah) and 4 (Chesed) and 2 (Chokmah) and 5 (Geburah). Tradition has it that it means K n o w l e d g e b u t i s in in f ac ac t t he he F a ls ls e C r o w n o f F a ls ls e K n o w l e d g e . I t represents, represents, it is said , the highest stat statee to wh ic h a hum an being c a n b r i n g h i s i n t e l l e c t u a l f a c u l t i e s a n d s p i r i t u a l e v o l u t i o n with¬ out doing what he then must do — give up all that he has and all that he is, annihilating his self in a mystic marriage with the Universe. To stay in the state of Daath, it is said, is to cling to one's ego and to be destroyed. A number of contem porar y writers such as Mr . Gran t have argued vehemently for a revision of this position. They point o u t , a m o n g o t h e r t h i n g s , th th a t t h e H e b r e w R a b b i s w e r e r i d d l e d w it h gu ilt ; that the num ber of M ag ic k is is 11 a nd so the the Tree of Life should reflect this with 11 Sephiroth; and that Daath, far f r o m b e i n g a F a l se se C r o w n o f F a l se se K n o w l e d g e , i s th th e G a t e w a y through the Abyss to Binah (Understanding) and the birth w i t h i n u s o f c o s m i c c o n s c i o u s n e ss ss . In the o pi n io n of the present writ er, the significanc e of Death is stil l a matter for deba debate te and wi l l only be resolve d by patient study and experimentation, though the latter may lead to casual¬ ties. The matter is mentioned here so as to enable the student to get to grips w it h recensions of the the Tree of Li fe based on eleven 26
Sephiroth; and to have a basis for understanding material to be presented in the succeeding chapter on Astrology. Penultimately, two more technical matters demand our atten¬ t i o n . F i r s t l y , a l t h o u g h t h e M a r s e i l l e s d e c k h a d J u s ti ti c e a t V I I I a n d S t r en en g t h a t X I , w h y d i d W a i t e a n d C a s e c o u n t e r c h a n g e t h e m , and why did Crowley revert to the traditional attribution? At first inspection , it looks as tho ugh Waite and Case were right. A Lion usually appears on Strength, which therefore obviously refers to the Astrological Sign, Leo; a woman with sword and scales scales usu all y appears on Justice, an d this obv io us ly refers to the Astrological Sign of Libra, the Balance: and in the Zodiac, Leo comes before Libra. Crowley was at first perplexed by the traditional ordering. H o w e v e r , i n 1904 he received The Book of of the Law, w h i c h at the very least is an intensely beautiful prose-poem announcing a new A e o n o f e v o l u t i o n f o r h u m a n i t y a n d w h i c h h e a s se se r te te d to to h a v e been been dictated to h i m by a praeter- hum an Intelligence call ed A i w a s s . W i t h reference reference to the T a r o t , The Book of the Law states: ' A l l the these se old letters letters of my boo k are are aright; but Tz ad di is not the the Star. This also is secret; my prophet shall reveal it to the wise.' In o t he he r w o r d s , t he he H e b r e w l e tt tt er er T z a d d i a n d t h e P a t h t o w h i c h i t i s attributed do not correspond to the Trump numbered XVII The S ta ta r,r, c o n t r ar ar y t o G o l d e n D a w n t ea ea c h i n g . A s C r o w l e y c o m m e n t s : ' T h i s w a s e x c e e d in in g l y a n n o y i n g . I f T z a d d i w a s n o t " T h e S t a r" r" , w h a t w a s ? A n d w h a t w a s T z a d d i ? H e t r i e d f o r y e a rs rs t o counterchange this card, "The Star", which is numbered X V I I , wi th some other. He had no success success.. It was man y years years l at at er er th th a t t h e s o l u t i o n c am am e t o h i m . T z a d d i i s " T h e E m p e r o r " ; a n d t h e r e f o r e th th e p o s i t i o n s o f X V I I a n d I V m u s t b e counterchanged. This attribution is very satisfactory... ' F o r " T h e S t a r " i s r e f e r r e d t o A q u a r i u s i n th th e Z o d i a c , a n d " T h e E m p e r o r " t o A r i e s . N o w A r i e s an an d A q u a r i u s a re re o n each side side of Pisces, Pisces, just just as Le o an d L ib ra are on each side of V i r g o ; that is to say, the c o r r e c t i o n i n the Book of the Law gives a perfect symmetry in the zodiacal attribution, just as if a loop were formed at one end of the ellipse to correspond exactly with the existing loop at the other end. v
27
'These matters sound rather technical; in fact, they are; but the more one studies the Tarot, the more one perceives the
The present writer has never seen the point of plagiarism or of
admirable symmetry and perfection of the symbolism. Yet,
tampering w i t h words which cannot be bettered. This is there¬
even to the layman, it ought to be apparent that balance and
fore an opportune moment to quote Crowley's 'Summary of the
fitness are essential to any perfection, and the elucidation of
Questions Hitherto Discussed.'
these two tangles in the last 150 years is undoubtedly a very
'1. The origin of the Tarot is quite irrelevant, even if it were
remarkable phenomenon.'
certain. It must stand or f a l l as a system on its own merits.
(The Book ofThoth)
traditional attributions in his story of the ascent of the human
In other words we obtain a symmetrical, balanced, and satisfying
soul f r om trie d r o s s o f ^ M i m ^ & the Mome^^e1 ^ n e v e f f
systemisation of Tarot in terms of all it wxpounds, if we place
i S e ^ i n H e d at the realisation that The Star portrays t
Adjustment (justice) at VIII and Lust (strenght) as XI; and if we
pictorial form, the doctrines of the Qabalah.-
attribute the Hebrew letter
3. The evidence for this is very much like the evidence brought
Tzaddi adn the path between 9 (Yesod) and 7 (netzach) to IV The
forward by a person doing a crossword puzzle. He knows
Emperor; and the Hebrew letter Heh- The Great Mother and teh
from the "Across" clues that his w o r d is " S C R U N blank
Great Daughter- and the path between
H " ; so it is certain, beyond error, that the blank must be a
6 (Tipareth) and 2 (Chokmah) to XVII The Star.
"C".
This latter counterchange also makes sense in terms of our
4- These attributions are in one sense a conventional, symbolic
growing comprehension of enlightenment during the age in which
map; such could be invented by some person or persons of
we live. Under the traditional system, the way of spirit
great artistic imagination and ingenuity combined w i t h
from (Tipareth -- Beauty) to 2 (Chokmah -- Wisdom) was thought
almost unthinkably great scholarship and philosophical
to be via the Path of The Emperor, who among other things
clarity.
symbolises the might male ruler, the All-Father, Jehovah. The Star
5. Such persons, however eminent we may suppose them to
was thought to symbolise just the passing from 9 (Yesod --
( F r o m Konx Om Pi have been, are not quite capable of making a
Foundation -- the subconscious and imagination) to 7 (Netzach --
system so
Victory --Emotion),
Victory — Emotion), exalted though that passing is. Crowley
exalted thought that passing is. Crowley must have been
must have been intuitively dissatisfied w i t h this, for in his
intuitively dissatisfied with this, for in his beautiful and haunting
beautiful
fairy tale The Wake World, written before he finally accepted The
and haunting f a i ry tale The Wake World, w r i t t e n before he
Book of the Law in 1909, although he employed the traditional
finally
attributions in his story of the ascent of the human soul from the
accepted The Book of the Law i n 1909, although he employed the
dross of the human to the fire of the divine, he nevertheless
'Then there was another passage which was really too
hinted at teh realisation that The Star portrays the Great Godess.
secret for anything; a l l I shall tell y o u is, there was the most
'Then there was another passage which was really too secret for
beautiful Goddess that ever was, and she was washing herself
anything; all I shall tell you is, there was teh beautiful GOdess that
in a river of dew. If y ou ask what she is doing, she says: "I'm
ever was, and she was washing herself in a river of dew. If you ask
making thunderbolts." It was only starlight, and yet one
what she is doing, she says: ''I'm making thunderbolts.'' It was
could see quite clearly, so don't think I'm making a mistake.'
only starlight, and yet one could see quite clearly, so don't think I'm making a mistake. (From Konx Om Pax) Today most seekers realise the nature of the evils which authoritarian patriarchy has wrought upon the Earth and can apprehend the greatness of the Goddess in the Earth, the Moon and above a l l , the stars. Crowley's counterchange is therefore singularly appropriate. Instead of the worst aspect of The Em¬ peror leading us to cosmic consciousness, a fierce, jealous and bloodthirsty father-figure roaring: 'Don't argue! Do as I say!' there is the Star Goddess compared to whom one's ego is but a grain of dust but whose nature is Love and who enchants us w i t h her cry: 'To me! To me!' Likewise, instead of the worst aspect of The Star leading us from the personal subconscious, inluding its ills, to the experience of genuine emotion by means of self-pity, self-indulgence and a cry for an all-forgiving mother-figure, there is instead the strong, masculine force of The Emperor to remind us of the needs for self-discipline, reason and will if this transition is to be successfully accomplished.
abstruse in its entirety without the assistance of superiors whose mental processes were, or are, pertaining to a higher Dimension.' So in addition to our practices of Divination and the Royal Gam e of H u m a n Lif e, we also also have a ma p. Its Its furth er details will b e m a d e k n o w n t o u s o n l y t h r o u g h f u r t h e r s t ud ud y a n d e x p e r i e n c e . A v i t a l k e y h er er e i s m e d i t a t i o n , w h i c h w i l l f o r m t he he s ub ub je je c t o f a later chapter. Each card and the multifarious ideas associated with it, must be revolved through the mind again and again and again. In the end, any card should trigger a stream of living correspon dences: and this is rather like acq uir in g a new brai n. For the present, though, the student is invited to try a series of abstract meditations based upon Crowley's 'Naples Arrangement', the simplest recension of ho w the the manifested Un ive rse came to be as expressed through the schema of the Tree of Life. It consists of thirteen separate meditations to be done for thirt ee ee n d ay ay s a t a m i n i m u m o f f i v e m i n u t e s a d a y . S i m p l y s i t w i t h a straight back back in an upr igh t chair, concentrate one-p oin tedly on the following and record the results. 0 C o n t e m p l at at e A b s o l u t e N o t h i n g . 0 C o n t e m p l a t e S p a ce ce , I n f i n i t y . 0 C o n t e m p l a t e L i m i t l e s s L i g h t a s a b as as i s o f a p o s si si b l e v i b r a t i o n . 1 Concentrate on an indefinable Point. 2 Concentrate on a Line which connects two Points. 3 Concentrate on a Triang le. The or igi na l Point is no w defined by relation to two others. 4 Go from two to three dimensions. Concentrate on Matter. What is it? 5 E v e n t s c a n o n l y o c cu cu r th th r o u g h M o t i o n a n d i n T i m e . C o n c e n t ra ra te te o n M o t i o n a n d T i m e . W h a t ar ar e t h ey ey ? 6 Con centr ate on a Poin t wh ic h is conscious of itself itself in terms terms of itself, another point, another two points, Matter and Time and Motion. In other words, it lives, moves, has its being and knows it. 7 Concentrate on this Point's Idea of Bliss. 8 Concen trate on the Point's Idea of Th oug ht. 9 Co ncen trate on the the Point's Idea of Bei ng. 30
10 Con centrate on this Poin t fu lf il li ng itself by its experience of 7 8 and 9 simultaneously. Thi s is no t an easy series series of exercises but experience w i t h the h a rd rd e st st , h o w e v e r a r d u o u s , w i l l s t a n d o n e i n g o o d s t e ad ad f o r o b t a i n i n g m a x i m u m b e n e fifi t f r o m l es es s d e m a n d i n g p r a c t ic ic e s . What is being essayed here is no more and no less than a realisation of how one came to be. A lt ho ug h this series series of exercises exercises is exceedingly sim ple an d direct, this is precisely the principal disadvantage for most people. The majority may we ll get get now here wi th it. Thi s is yet another another reason wh y the Tarot is so indisp ensable a to ol. Its Its very com plex ity stimulates the student, enablin g h i m to app reh end at last the supreme simplicity of the Universe.
NOTE
The technically minded may find that there is still some confu¬ sion pertaining to the counterchange outlined in this chapter between Adjustment and Lust; and The Emperor and The Star. I n th th e o p i n i o n o f t he he p r es es e n t w r i t e r , t h o s e w o r k i n g w i t h t he he Tree of Lif e sho uld attribute Adj ustm ent (Justi (Justice) ce) to the the He bre w Letter La me d and the Nu m be r 22 on the Key Scale Scale of 0-32; L ust g oe oes w i t h T e t h a n d 1 9 . T h e E m p e r o r b e i n g T z a d d i — a r o o t o f e words Tzar, Caesar, Seigneur etc — is attributed to 28 on the key scale; scale; and Th e Star Star to 15 (H eh) . The result i s balanc e. 31
CHA PTER 4
Astr Astrol olog ogy y
Capricorn the Goat is appropriately portrayed in the Tarot as XV The Devil. Aq uar ius the Water Bearer is pictu red in the Tarot by XV I I The S ta ta r, r, i n w h i c h a w o m a n o r G o d d e s s b e ar ar s a n d p o u r s w a t e r . P is is ce ce s th th e F i s h i s r e p r e se se n t e d i n th th e T a r o t b y X V I I I T h e M o o n .
A s p r e v i o u s c h a p t e rs rs h a v e s h o w n , t he he T a r o t c o r r e s p o n d s w i t h A s t r o l o g y , b o t h i n i ts ts e lflf a n d v i a th th e Tr Tr ee ee o f L i f e . A n y o n e w i t h k n o w l e d g e o f A s t r o l o g y w i l l f i n d t h a t i t au au g m e n ts ts c om om p r e h en en sio n of the the Tarot and vic e-v ersa. Let us therefore rega rd the various correspondences, starting with the twelve Signs of the Zodiac:-
L e t u s n o w t u r n t o th th e 7 P l a n e ts ts k n o w n t o th th e A n c i e n t s . T h e S u n i s o b v i o u s l y r e p r es es e n t e d b y X I X T h e S u n . Mercury is portrayed by I The Magus. Venus is pictured by III The Empress. T h e M o o n i s s h o w n b y I I T h e P r ie ie s te te s s . Mars is XV I The Tower. Ju pi te r is X F o r tu n e. S a tu tu r n i s X X I T h e U n i v e r s e .
A r i e s th th e R a m i s r e p r e se se n t e d b y I V T h e E m p e r o r , w h o i s u s u a l l y portrayed with a ram or a ram's head. T a u r u s t he he B u l l e q ua ua te te s w i t h V T h e H i e r o p h a n t . S t ud ud e n ts ts o f m y t h o l o g y m a y r e c a l l th th e f u n c t i o n o f th th e b u l l a s R e d e e m e r i n t he he m y s te te r ie ie s o f A p i s a n d M i t h r a s . F o r G e m i n i th th e T w i n s , w e h a v e V I T h e L o v e r s . Cancer the Crab is represented in the Tarot by VII The Chariot. Leo the Li o n is represent represented ed by XI Lust, o n wh ic h a li on or lionl i k e b ea ea s t i s u s u a l l y d e p i c t e d . L o g i c a l l y w e s h o u l d e x p e c t t o fi n d this key at VIII, w h ic h is wh y Waite and Case put itthere. H o w e v e r , a l t h o u g h t h i s i m p a r t s a n e at at e r s e qu qu e n ce ce o f a s t r o log ica l attribution s, it does not fit wi th others. Ast ro lo considerations have therefore been sacrificed to a greter cause. In any case, the reasoning of the matter has been dealt w i t h i n th th e p r e v i o u s c h a p t e r . Virgo the Virgin is shown in the Tarot by IX The Hermit. L i b r a th th e B a l a n c e i s V I I I A d j u s t m e n t , u s u a l l y p o r t r a y e d w i t h sword and balance. Scorpio the Scorpion is symbolised in the Tarot by XIII Death. S a g i t t a r i u s t h e A r c h e r e q ua ua te te s w i t h X I V A r t i n t h e T a r o t . T h e b o w a n d a r r o w s t a n d f o r t he he u n i o n o f m a l e a n d f e m a l e p i c t u r e d i n m o s t T a r o t d e ck ck s by by a w o m a n o r h e r m a p h r o d i t e m i x i n g t w o d i f f e r e n t s u b st st a n ce ce s .
There is some difficulty when we turn to the remaining three cards. Traditionally, they were thought to equate with the origi¬ nal ancient theory of all being composed of three Ideas or E l e m e n t s: s: A i r ( Th Th e F o o l ) , W a t e r ( T h e H a n g e d M a n ) a n d F i r e ( Th Th e A e o n ) . A p r o b l e m a ro ro s e w i t h t h e p o s i t i n g o f a f o u r t h I d ea ea or Element, Earth, and so in some systems, The Universe had to do double duty for this and Saturn, demonstrating the intimate c o n n e c t i o n b et et w e e n t he he f a r th th e s t k n o w n p l a n e t a n d o u r o w n a s i n the saying 'A s above, so below .' An altern ative was to let the F o u r E l e m en en t s o f t he he M i n o r A r c a n a r e pr pr e se se n t E a r t h . H o w e v e r , he a s t r o n o m i c a l the w h o l e m a t t e r h a d t o b e r e v i s e d i n v i e w o f t he d i sc sc o v e ri ri e s o f U r a n u s , N e p t u n e a n d P l u t o . T h e p r e s en en t p o s i t i o n g iv iv es es th th e f o l l o w i n g a t t r i b u t i o n s : Ura nusXX The Aeo n. Neptune - XII The Hang ed M an . Plu to 0 The Fool. Thi s wi l l do for the present but the student is earnestly c a u t i o n e d a g ai ai n s t a c c e p t i n g i t t o o r e a d i l y . L e t h i m r e m e m b e r he T a r o t i s s t i l l e l e v o l v i n g , w h i c h is one that o u r u n d e r s t a n d i n g o f t he of the principal joys of the subject. es e e q u a t i o n s ? W e c a n i n ¬ Wh at c a n w e a c t u a l l y d o w i t h t h es through, for crease our understanding of v arious matters through, instance, the performance of three interesting exercises.
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A - Relating Relating Astrolog Astrology y and Tarot Tarot.. 1 - Obtain a good, short primer on Astrology, one which does littl e mo re th an set out the basic meani ng s of the Signs and Planets.
2 - Learn how to draw the astrological symbols. A working knowledge of these glyphs is useful and enlightening. 3 - A p p l y y o u r a s t r o l o g i c a l k n o w l e d g e t o th th e r e le le v a n t T a r ot ot keys. Take it a Sign at a time, then a Planet at a time. 4 - Note how your knowledge of the Sign/Planet is similar to or d i f f e r e n t f r o m t h e T a r o t k e y y o u e x a m i n e . H o w d o th th e s y m bols express the astrological information? Is there anything there which adds to your knowledge? 5 - Do not be too perplexed if at times, in the course of your meditation, you encounter contradictions. One lesson taughr by the Tarot is that every idea conta ins wi th i n itself itself the the seed seed of its own opposite.
zine during the 1970 's , o p e n e d n e w p o s s i b i l i t i e s . T h e r e i n h e argued persuasively that since the Tree of Life is just a way of structuring universal data, not the Universe Itself, there is nothing to prevent us from devising alternative means of ordering this data, providing that these structures have their internal logic and reveal truths. M a p s a re re a g o o d a n a l o g y h e r e . I f w e ar ar e i n L o n d o n a n d w a l k i n g , d r i v i n g o r b e in in g d r i v e n , w e w i l l p r o b a b l y n e ed ed a n ' A - Z ' s tr tr ee ee t m a p w h i c h i s p re re c i se se i n t er er m s o f l o c a t i o n s a n d d i st st an an c es es . B u t i f w e ar ar e t r a v e l l i n g o n th th e U n d e r g r o u n d , t h is is w i l l b e o f l i t tl tl e u se se . W e w i l l n ee ee d a L o n d o n T r a n s p o r t m a p . T h i s i s scale of distances distances but we w i l l wholly inaccurate in terms o f scale n ee ee d t o k n o w i t , r a t h er er t h a n th th e ' A - Z ' i f w e ar ar e t o t r a v e l successfully by tube.
T h e s am am e i s t r u e o f s p e c i a l is is t g u i d e - b o o k s . A b r i l l i a n t e x p o s i tion o f h o w b es es t t o e x p l o r e L o n d o n ' s m a n y e x h i b i t i o n s o f c u l ¬ ture ture and the arts is usele useless ss to the the int er na tio na l go urm et w h o has come to town for the exclusive purpose of breakfasting, lunch¬ B ~ Help for a Horoscope. Horoscope. ing and dining exquisitely; yet a work written specifically for the 1 - Obtain a short, simple primer which instructs you on how g o u r m et et w o u l d d r i v e t he he c u l t u r e - v u l t u r e t o R u s s i a n R o u l e t t e . to set up a horoscope and do so for yourself. Probably you B o t h w o r k s , h o w e v e r a c cu cu r a te te , w o u l d d o l i t t l e t o a ss ss is is t a n w i l l a l s o n e e d a s et et o f a s t r o l o g i c a l t a bl bl e s . A l t e r n a t i v e l y , i n t e r n a t io io n a l c r i m i n a l k e e n o n m a k i n g c o n ta ta c t s w i t h t h e c en en t re re s obtain your horoscope from an astrologer friend or a como f o r g a n i s ed ed c r i m e : a r a t h e r d i f f e r e n t l y s t r u c t u r e d g u i d e - b o o k mercial service which employs a computer and charges w o u l d be be r eq eq u i r e d h e re re . A n d W i l l i a m B l ak ak e 's m a g n i f i c e n t m a p ¬ reasonably. ping of the sacred spots spo ts of L o n d on , wh il e it delights an d en¬ en¬ 2 - Try to interpret the data with the aid of your Astrology chants the poet and mystic, could give the average tourist a primer. Record the results. 3 - N o w e x a m i n e y o u r h o r o s c o p e b y s e t t i n g o u t t he he r e l e v a n t n e r v o u s b r e a k d o w n . We need, then, different maps for different purposes. W i th the Tarot cards in place of the astrological symbols. In other application of each map, we can learn more. However, we must words, put the Sign cards in a circle and put the Planetary not forget our o ri gi na l map of the the Tree of Lif e any m ore th an we cards where indicated by your horoscope. Try to interpret the should forget that, however the data is structured, Hampstead is d a t a p u r e l y o n t h e ba ba s is is o f y o u r T a r o t k n o w l e d g e . R e c o r d t h e n o r t h o f P i c c a d i l l y . results. That said, let us essa essayy the exercise, exercise, wh ic h is based up on the 4 - Compare and contrast your two sets of results. Tree of Life but with the addition of the Sephirah briefly discussed in the previous chapter, Daath. For it is argued by many C ~ The Tree of Life: An Alternativ e Approach T H A T we live in a New Aeon and that each New Aeon of human I a m i n d e b t e d f o r th th i s to to th th e w o r k o f M r . M i c h a e l M a g e e , whose article A New Attribution, p u b l i s h e d i n S O T H I S m a g a 34
evolution requires a new system of clas sifi catio n of the Un ive rse. 35
Fir st place the 12 Sig n cards in a circle f ro m A ri es to Pisces s y m b o l i s e th th e st st ar ar s b e y o n d o u r s o l a r sy sy s t e m . T h e n , w i t h i n t h i s circle, lay out the cards as follows:-
1 Pluto The Fool Kether The Crown Neptune The Universe Binah Understanding
5 Mars The Tower Geburah Power
8 Mercury The Magus Hod Splendour
11 Saturn The Hanged Man Daath Knowledge
6 Sun The Sun Tiphareth Beauty
9 Moon The Priestess Yesod Foundation
10 Earth The Minor Arcana Malkuth Kingdom
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2 Uranu The Ae Chokm Wisdo
4 Jupiter Fortun Chese Glory
M u c h k n o w l e d g e o f t he he n a t u r e o f t h e S e p h i r o t h a n d P l a n e ts ts can be derived by meditating upon this arrangement, yet it is open to cri tici sm in its placement of the cards above 'The A by ss ' i.e. that gu lf between Ideal an d A c tu al wh ic h separat separates es 1,2, 3 and Daath from 4-10, that chasm between the consciousness of M a n , h o w e v e r e l e v a t e d , a n d t h e c o n s c i o u s n e ss ss o f t he he l i v i n g U n i v e r s e . N o t f o r n o t h i n g i s i t s t at at e d th th a t t he he a s p i r i n g m y s t i c must, at a certain exal ted stage stage of A de pt sh ip , give up al l that he h as as a n d a l l t h a t h e i s i n a m a r r i a g e w i t h th th e U n i v e r s a l L i f e w h i c h annihilates the ego. B e l o w t h e A b y s s , R e a s o n e n ds ds b y c o n t r a d i c t i n g i t s el el f , a s th th e p h i l o s o p h i c a l w r i t i n g s o f B e r k el el e y , H u m e a n d K a n t d em em o n s t ra ra t e all too clearly. Above the Abyss, all contradictions are resolved. We should not be unduly astonished, therefore, if the positioning of attribut ions abov e the A by ss has not yet been been satisfac torily resolved. For there is a serious objection to the placings hitherto described. H o w c a n U r a n u s a t 2 b e p u t b e f or or e N e p t u n e a t 3 w h e n everyone knows that Neptune is nearer than Uranus to Pluto at 1? Other attribu tions above the A bys s have therefore been attempted.
7 Venus The Emp Netzac Victo
3 Uranus The Aeon Binah
1 Pluto The Fool Kether
11 Saturn The Universe Daath
2 Neptune The Hanged Man Chokmah
This is even more open to criticism. 1 ~ T r a d i t i o n a l l y , 2 , C h o k m a h , r ep ep r es es en en t s t he he E l e m e n t F i re re . H o w c a n w e t h e re re f o r e a t t r i bu bu t e T h e H a n g e d M a n , r e p r e s e n t i n g W a te te r? r? M o r e o v e r , t he he H e b r e w L e tt tt e r M e m , w h i c h co co r re re ¬ s p o nd nd s t o T h e H a n g e d M a n , m e an an s W a t e r . 37
2 - L o o k i n g a t L i f e a n d w h a t w e k n o w o f i ts ts b e h a v i o u r , i t i s v e r y di ff ic ult to accept that div in e Wi sd o m resides resides in the the se selfs a cr cr i fi fi c e s y m b o l i s e d b y T h e H a n g e d M a n . T h e T r u m p c o u l d serve as a perfect glyph for the sacrifice of all that one has and i s i n c r o s s i n g t he he A b y s s f r o m h u m a n t o D i v i n e , b u t i t i s h a r d l y a satisfactory satisfactory sy m bol for one wh o has has attained beyo nd that a n d u n to to W i s d o m . 3 - 3 , B i n a h , i s th th e s ph ph e re re o f r e c e p t iv iv e , f e m i n i n e U n d e r s t a n d i n g What is the fiery and disruptive planet Uranus doing there? A n d h o w c a n B i n a h , t he he G r e a t M o t h e r , b e r e c o n c i l e d w i t h a s y m b o l s o e x p r e s si si v e o f m a s c u l i n e e n e r g y as as T h e A e o n , e v e n in its older fo rm o f Judgement? 4 - Such knowl edg e as we have associ associate atess Ura nu s w it h Magic a n d N e p t u n e w i t h M y s t i c i s m , a d o c t r i n e b e a u t i f u l l y r e f l e c te te d Symphony o f the Planets b y G u s t a v H o i s t . T h e r e f o r e N e p in Symphony tune appears to have much in common with Binah and Uranus with Chokmah. Yet how can this be reconciled with their positions in the solar system? We can probably learn something from the above endeavour b u t u l t i m a t e l y , i t s i m p l y w i l l n o t d o . L e t u s e x am am i n e C r o w l e y ' s proposal.
3 Saturn The Universe Binah
1 Pluto The Fool Kether
11 Uranus The Aeon Daath
2 Neptune The Hanged Man Hanged Man Chokmah
This is still open to all the objections relating to the Chokmah — H a n g e d M a n p r o b l e m a s o u t l i n e d a b o v e. e. I h av av e p r o p o s e d another one. 38
3 Saturn The Universe Binah
1 Pluto The Fool Kether
11 Neptune The Hanged Man Daath
2 Uranus The Aeon Chokmah
This does not violate any of the canons of traditional Q a b a l i s ti ti c d o c t r i n e . T h e v i o l a t i o n i s i n te te r m s o f A s t r o n o m y . O n e still has to justify put tin g Neptun e 'bel ow' U ranu s and Saturn. Three reasons can be stated. A - D a a t h c o n n e ct ct s d i r e c t l y w i t h K e t h e r . B - Daath is not in a set set of two di me nsi on al lines but at a three d i m e n s i o n a l a ng ng l e t o K e th th e r , C h o k m a h a n d B i n a h . C - N e p t u n e t h e M y s t i c i s a p p r o p r i a t e l y p l a c e d f o r th th e e x p e r i ¬ ence known as Crossing the Abyss. Are these arguments really convincing? The student should examine the data and ma ke up his ow n mi n d , for the the matter remains in a state state of fl ux , lik e the the Uni ve rse Itself. Itself. P erha ps one could try forgetting Daath altogether as not being a Sephirah at all, an argument sanctioned by qabalistic tradition. This could possibly lead to a more coherent arrangement. At this point, some readers may have lost all patience and find themsel themselves ves unable to see see the poin t at al l. W h y juggle wi t h the cards and their meanings? For the same reason that mathematicians and physicists juggle with equations and chemists constantly experiment: to try and order the the data L if e presents to us so as to make sense sense of it. M a n is a pattern-making animal. N or sho uld we forget forget that that Binary Mathem atics, wh ic h was crea created ted by Leibniz as a work of 'pointless juggling with figures' and seemed to have no practical application, is what made the computer possible. In the the trad ition al Tarot decks, decks, The M ag us is called The Juggler. Juggler. The M a gu gu s c o r re re sp sp o n d s w i t h M e r c u r y , P l an an e t a n d R o m a n G o d , a n d w i t h
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the Egyptian equivalent equivalent Thot h, Go d of Magic k, the Wo rd and Wisdom . No t for nothing did Crow ley call the the Tarot The Book of Thoth . As if this whole matter of attribution were not complex and c o n t r o v e r s i a l e n o u g h , I w a s re re c e n t l y i n f o r m e d b y M r . R o y A l e x ander, the noted astrolo ger, that one scho ol of thoug ht attributes Pluto/The Fool to Da ath and Neptune/The Hanged M a n to Kether (Uranus/The Aeon is in Chokmah and Saturn/The Univ e r se se i n B i n a h ) ; h e r e , o n e a sk sk s w h a t T h e H a n g e d M a n , s y m o l of the Dy in g Go d, the Piscean Age and the Old A eo n is doing in K e t h e r . A n d i f a l l t h i n gs gs c o m e f r o m t h e V o i d s y m b o l i s e d b y T h e Fool, what is he doing in Daath? There doesn't appear to be an attribution which satisfies all the data and is above reproach. Tentatively, I would propose a possible way out of this dilemma. It is that all the equations so far prop ose d have a certain valid ity. I wo ul d suggest suggest that above the Abyss — that is, Kether, Chokmah, Binah and Daath-energy behaves as it does within the atom, in the manner described by quantum theory. Just as electrons abruptly change their positions witho ut appearing to travel any intervening distance in quantum 'jumps', so the energies above the Abyss are in a constant state of flux and interchange. No map can therefore be a bs ol ut el y ri gh t, f o r w e c a n no t f i x w h a t i s i n f l u x . H o w e v e r , any given ma p might describe accurately a give n instant in time. An y given map whic h has its own coherent logic can prove very useful an d for some purpos es, indisp ensabl e. One judges by the results of applying it. In order first to apprehend and then to do something useful w i t h t h e i n f o r m a t i o n a t o u r d i s p o s a l , i t i s e s s e n ti ti a l t o u n d e r ta ta k e experim ents and then to find satisf ying coherent ways of arrangei n g o u r k n o w l e d g e . T h i s w i l l e n a b l e u s t o c l a s s if if y c o n v e n i e n t l y a l l d a t a a t o u r d i s p o s a l , w h i c h i n t u r n w i l l e n a b l e u s t o ex ex p l o r e new areas from established points of reference. One purpose of this chapter has been to show the students how investigatiions into the esoteric are conducted by its pioneers. As Crowley stated, we do indeed study Tarot with 'the A i m of Religi on': but the means consist of 'The Method of Science'. There remains muc h more to explore. Let us turn to Myth ol og y. 40
CH APT ER
5
My Mytho thology logy
Mythology, legend and folk-lore are probably the most genuine expression of that which any people feels to be true of the nature of Life and of itself. This makes for wonderful stories which still inspire creative artists — and audiences undebauched by the valium of too much television. Although humanity has had experience of many varying geographical and climatic condi tions, prompting many different ethical beliefs, we all share the same fundamental myths on the global village which our planet has has become. The essential identity of these these myth s led C ar l Jun g to posit the existence of the Collective Unconscious, something far deeper than the personal subconscious, a great and virtually ageless mind shared in common by each and every member of humanity, past, present and future, which manifests in myth, legend, folk-lore and dream. Fundamental to this notion is the idea of of archetypes. archetypes. These are powerful symbols which appear in universal myths and dreams: they are symbols of great force; and they lead us to greater understanding of ourselves, to the goal Jung termed individuation: which is self-understanding and the perfect har monising of all our faculties, enabling us to rejoice in Life and in a f r u i t f u l a n d f u l f i l l i n g r e l a t i o n s h i p w i t h t he he U n i v e r s e . Ju ng w as n ot al on e a m o n g ps yc ho lo gi st s in pe rc ei v in g the central importance of Mythology to an understanding of the human mind. His one-time teacher, Sigmund Freud, discerned Profound significance in, for instance, the Greek myth of OediPus. Here, although Oedipus is a hero who solves the Riddle of the Sphinx whi ch is the Riddle of Ma n ; as prophesied he un knowingly slays his father and marries his mother; this brings drought to his kin gd om ; and wh en the nature of his actions is b o u g h t ho m e to h i m by th e b l i n d see r T ir es i as , he is so h o r ri f i ed
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14 as Ven us, to 15 as conn ected wi th the letter letter H e h , to 16 as that he abdica tes an d puts ou t his eyes w i t h the needles of his the the Sacred Co w , to 18 as Goddess of Wate r, to 24 as Dr ac o, to mother's jewels. Freud held that this tale embodied a universal 28 as Give r of Ra in , to 29 as the the Mo o n, and to 32 as Lady of t r u t h o f M a n : t h at at a l l m a l e s s u b c o n s c i o u s l y w a n t t o k i l l th th ei ei r,r, the Mysteries (Saturn, Binah).' fathers and make love to their mothers, which forbidden actions A n d , on on e m i g h t a d d , t o 2 as as W i s d o m . cause repression, guilt, the 'sin complex' and in some cases, A l l this this is actu ally less less conf usi ng than it appears to be. For Isis Isis psychological devastation. The Oedipus complex has also been is a multi-faceted deity, worshipped by humanity in divers cir¬ held responsible for homosexuality and sado-masochism. cumstances and therefore in divers forms over many centuries. T h e s t u d y o f m y t h o l o g y i s c o n s e q u e n t l y n o t m e r e l y t h e i nn nn o Analysis through the Tree of Life enables us to perceive the many cent enjoym ent of tale taless to ld by o ur ancestors; it is the the st ud y of ideas summarised in the concept — or energy aggregate — of t he he s t r u c t u r e o f o u r m i n d s . N a t u r a l l y t h e T a r o t r ef ef l ec ec t s t h i s. s. O n e I si si s.s. H o w e v e r , w e w i l l n o t f i n d n o t i o n s o f t he he S u n o r M a r s , f o r of its many functions is as an encyclopedia of universal myths. i n st st an an c e. e. B u t w e m u s t b ea ea r i n m i n d t he he e l a s t i c it it y o f m y t h o l o g i c a l I n o r d e r t o a p p r e c i a t e th th i s c h a p t er er f u l l y , t h e r ea ea d e r w i l l r e q u i re re conceptions. They merge into one another rather like the way in a s o u n d , b a s ic ic k n o w l e d g e o f m y t h o l o g y , t o b e a c q u i r e d b ef ef o r e o r w h i c h t h i n g s d o i n d r e a m s , t h o u g h t he he s c o p e o f e a c h c o n c e p t i o n after its perusal. One can safely recommend The Greek Myths other than 0, however broad, is ultimately limited. a n d The White Goddess b y R o b e r t G r a v e s o r t h e Larousse EnGiv en this, let us explore some some of the the my thol ogi cal correspondence correspondencess cyclopedia of Mythology, w h i c h a re re i n v a l u a b l e : b u t M y t h o l o g y of the Tarot Trumps. Volumes could be written on the subject but space is best best enjoyed and a ppr eciate d in one or sever al of the many is limited a nd I trust that that the reader reader w i l l forgiv e wha t is merely a brief excellent books put out for children, especially those illustrated exposition of essentials. by fine artists. No reader can afford to neglect the joys inherent 0 The Fool i s N o t h i n g a n d th th e re re fo fo r e A l l . F r o m t he he u n i o n o f m a l e in these; and the same is true of any seri ous stud ent. and female within the androgynous Fool, all created things pro¬ M o s t s tu tu d e n ts ts o f t h e T a r o t w a n t t o k n o w w h a t t h e c a r d s ceed. He H e is the the s u p r e m e f o r m of P a n , w h i c h w o r d means ' A l l ' . mean and this is a natural and legitimate request. But it is rather T h e F o o l i s d i v i n e ec ec s ta ta s y, y, t h a t r a p t u r e o f u n i o n w i t h t h e like asking: 'What does the colour "red" mean?' One cannot U n i v e r s e w h i c h m a k e s e v e r y t h i n g e ls ls e m e a n i n g l e s s by by c o m p a r i ¬ def ine an y Tar ot card in the precise sense that we can define a h e ai sn i yn egts , tqearbmael ids t ifco m o lei sahnni ne gs s abnyd t h e w o r l d l y w i s e . w o r d b y t h e d i c t i o n a r y . W h a t w e c a n d o i s i n d i c a t e i ts ts p a r a m e t e r s . S o f a r , b a si ssi oc nd i vainnda tw o rhyi cm H i s w i s d o m i s e a r t h l y f o l l y a n d h is is f o l l y i s h e a v e n l y w i s d o m . a s t r o l o g i c a l m e a n i n g s h a v e b e en en g i v e n . I t i s f o r th th e s t u d e n t t o We find this in all legends which pertain to 'holy men' who i n t e g r at at e a l l t h i s i n f o r m a t i o n i n t o t h a t p r i v a t e T e m p l e o f W i s s pe pe ak ak th th e w i l l o f t he he G o d s bu bu t w h o m m a n y f i n d i n d i s t i n g u i s h ¬ d o m e ac ac h o ne ne o f u s m u s t b u i l d f o r o u rs rs e l v es es . M y t h o l o g y p r o able from village idiots. vides us with a quarry of rich materials. H e e m b o d i e s th th e e r u p t i o n s o f S p r i n g . H e i s t h e u n c o n s c i o u s i m p u l s e e x p l o d i n g w i t h i n u s , e a ge ge r to to e m b r a ce ce e a c h a n d e v e r y The subject is not without its difficulties even although we exp erien ce in an ecstat ecstatic ic spasm of love for creat ion . H e is h a v e o u r s p l e n d i d t o o l o f c l a s s i f i c a t i o n i n t h e T r ee ee o f L i f e . P a r z i v a l , a n d t h e K n i g h t E r r a n t o f F a i r y T al al e s , w h o s e i n n o c e n c e , H o w e v e r , l e t u s t ak ak e a n e x a m p l e i n th th e E g y p t i a n G o d d e s s I si si s. s. A s t h o u g h r e v i l e d b y m e n , e n a b le le s h i m t o r e d e e m t h e E a r t h . I n Crowley remarks in 777: German fairy stories, he is the innocent peasant who marries the ' . .... I si si s m i g h t b e g i v e n t o Z e r o a s c o n t e r m i n o u s w i t h N a t u r e , K i n g ' s d a u g h t e r a n d as as c en en d s t o t he he t h r o n e . I n M i d d l e E a s t e r n to 3 as Mo th er , to 4 as Ven us to 6 as H ar m on y, to 7 as as Love, l e ge ge n d s, s, h e i s th th e M u l l a h N a s r u d i n . to 9 as the the Mo o n, to 10 as Vir gi n, to 13 again as as the the Mo o n , to 42
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In Eg yp tian mythology, The Fo ol is Ho or-p aar-kr at ( H a r p o c r a t e s ) , th th e si si l e n t B a b e i n t he he E g g f r o m w h o m a l l t h i n g s proceed and return. In Graeco- Rom an mytho logy, he is Zeus A r r h e n o t h e l u s , th th e A l l - B e g e t t e r , a n d D i o n y s u s a n d B a c c h u s , t h e i n t o x i c a t e d R e de de e m eerr o f M a n k i n d . I n C h r i s t i a n i t y , b e i n g A i r , he he i s th th e H o l y G h o s t . I n a l l r e l i g i o n s , h e i s t he he C r e a t i v e L i g h t . It is interesting to observe the debased medieval continuation of the the Fo ol in a secular context. A t the the courts of kin gs, on ly one func tiona ry was allo wed to depart fr om servile and sycophantic flattery of the monarch and tell the truth, though this was done i n t h e f o r m o f je je st st . T h i s f u n c t i o n a r y w a s t h e c o u r t F o o l . H i s c o m e d y a n d h i s t r a g ed ed y h a v e b e en en u n f o r g e t t a b l y p o r t r a y e d b y S h a k e s p e a r e i n King Lear. Crowley has also left us with haunting remarks on The Fool in The Wake World. 'Last of all is the most mysterious passage of them all, and if a n y o f y o u s a w i t y o u w o u l d t h i n k th th e re re w a s a f o o l i s h m a n i n it being bitten by crocodiles and dogs, and carrying a sack w it h not hi ng any use at al l in it. Bu t really it is the the man who meant to wake up, and did wake up. So that is his House, he is t he he o l d K i n g h i m s e l f , a n d s o a re re y o u . S o h e w o u l d n ' t c a r e what any one thought he was.' (Konx Otn P The F ool survives in our mode rn pack of playi ng cards as The Joker. J The Magus: in tra dit ion al packs he is termed Th e Juggler and d e p i c t e d w i t h w a n d , c u p , s w o r d a n d d i s k , w h i c h r e p re re s en en t W i l l , L o v e , M i n d a n d B o d y a n d a re re th th e w e a p o n s o f t h e p r a c t i s i n g M a g i c i a n . T h e F o o l i s t he he d i v i n e W i l l a n d th th e M a g u s i s th th e W o r d which gives expression to it. It should not surprise us to discover that during the hundreds of years during which truth was obscured by the murky clouds of dogm atic Chri stian ity backed up by well-o rgan ised bodies of t o r t u r e r s , th th a t t he he d i v i n e W o r d w a s p i c t u r e d a s a v u l g a r s t r e e t trickster. But there there is a deeper deeper metap hy sical tr uth here in. A t his h i g h e s t , T h e M a g u s r e pr pr e se se n ts ts T h o t h , t h e E g y p t i a n G o d o f W i s d o m , M a g i c k , W r i t i n g a n d th th e W o r d . O n t he he T r ee ee o f L i f e , t h is is eq eq ua ua te te s w i t h 2 , C h o k m a h , W i s d o m , a n d w i t h th th e P a t h
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b et et we we en en 3 , B i n a h , U n d e r s t a n d i n g a n d 1 , K e t h e r , T h e C r o w n . H o w e v e r , i n E g y p t i a n m y t h o l o g y , T h o t h i s u s u a l l y ac ac c o m p a n i e d b y a n a p e - l ik ik e c re re a tu tu r e w h o m o c k s t h e G o d ' s w o r d s . T h i s A p e i s t o b e f o u n d i n H i n d u m y t h o l o g y as as H a n u m a n , t he he c u n n i n g a n d m i s ch ch i ev ev o u s M o n k e y - G o d , w h o eq eq ua ua te te s w i t h 8 , H o d , th th e s p he he re re of mun dane intellect. T his show s that the finite brain s of hu m an b ei ei ng ng s a re re u s u a l l y i n c a p a b l e o f a p p r e h e n d i n g d i v i n e w i s d o m . I t is spoken but not unde rstoo d and so is debased. Even in daily life we are familiar with how even the simplest statement statements, s, w h en rep eated, can becom e altered o ut of al l recog¬ n i t i o n . B i l l m i g h t sa sa y : 'I'I ' v e g o t a b u l l d o g ' a n d t h is is c a n g o t h r o u g h the processes of: 'Bill's got a bull-terrier'; 'Bill's got a fox-terrier.' 'Bill's got a foxhound'; 'Bill's got a greyhound'; 'Bill's got a grey dog'; 'Bill's dog is nearly black'; 'Bill's dog is dirty'; and finally, ' T h ey ey sa sa y y o u ' r e a d i r t y d o g , B i l l . ' I n th th e sa sa m e w a y , T r u t h s i n t e n d e d t o l i b er er a t e M a n k i n d b e co co m e twisted out of all recognition and end as engines of tyranny. The corresponding Gods in Greek and Roman mythology are Hermes and Mercury, who at their highest equate with 2, C h o k m a h , a n d a t th th e ir ir l o we we s t w i t h 8 , H o d . T o p as as s f r o m C h o k m a h t o H o d i s t o cr cr o ss ss th th e A b y s s f r o m I d e a l t o A c t u a l a n d t o f i n d W i s d o m d e g en en e r a t i n g i n t o i n t e l l e c t u a l i s m a n d b e i n g street-smart. T h e M a g u s i s M e r c u r i u s , th e u n i f y i n g s y m b o l . A t h is is h ig ig h e st st , he is the the Messeng er of the Go ds an d supreme creative artist. At his lowest in 8, he is not on ly the G o d of hu m an reason and wr iti ng , but of merchan ts, liars, tricksters, doctor s, accountants, lawyers and thieves. The Ma gu s is also Prom etheus wh o steal stealss the fire fr om Heaven and gives it to men. A n d i n a l l m y t h o l o g i e s , h e i s th th e T r i c k s t e r . L o k i i n N o r s e Mythology is one example, but perhaps the most exalted concep¬ t i o n h er er e i s i n B u d d h i s m , w h e r e h e is is M a y a n , t h e G r e a t S o r ce ce r e r w h o h a s m a d e t h i s U n i v e r s e , w h i c h i s j us us t a n i l l u s i o n . II The Priestess: Priestess: she is Isis, especially as Eternal V i r g i n a n d L a d y of the the My ster ies. She is is the Wh ite G odd ess, the Mu se of the the Poets, Poets, V i rg i n wh o gives to all wh o ask ask yet wh o remains intact. 45
She is Artemis and Diana, virgin huntresses and Goddesses of t h e M o o n , i n i ts ts p u r es es t a n d m o s t e x a lt lt e d c o n c e p t i o n . H e r D i v in in e Li gh t is the Ve il of True Sp irit. She is the the pure, eternal feminine. I n M a g i c k , sh sh e i s th th e H o l y G u a r d i a n A n g e l t o w h o m o n e aspires an d wh o in the the E nd awaits one above the the Aby ss. is W om an as Re al rather than as Ideal. Her Ill The Empress: she is fu nc tio n is that of the W if e. Th e Priestess Priestess arouses M a n to aspire aspire;; The E mpress enables enables hi m to earth it. S he he i s G o d d e s s o f L o v e ; H a t h o r i n E g y p t , A p h r o d i t e i n Greece, Venus in Rome. As conso rt of The Em pero r, she equa equates tes w it h the Queen Queen G o d d e s s e s , th th e G r e e k H e r a a n d t h e R o m a n J u n o . As Demeter, she is Nature, and not only its bounty and fruitfulness, but 'Nature red in tooth and claw.' TV The Emperor: h e i s th th e M i g h t y R u l e r w h o g o v e rn rn s a l l w it it h his orb and his crown and his sceptre; the Greek Zeus, the R o m a n J u p i t e r, r, th th e N o r s e O d i n , t he he T e u t o n i c W o t a n , t he he H i n d u Indra. On Earth he is the archetype of the great warrior-kings such as Arthur, Charlemagne and Alexander. The swift, creative and masculine energy of The Emperor reinforces the idea of the warrior. Hence he is also the Greek Ares a n d t he he R o m a n M a r s , G o d s o f W a r ; a n d Y a h w e h , L o r d o f H o st st s.s. H o w e v e r , a s t h e R u l e r w h o c o ns ns e rv rv e s th th e k i n g d o m , h e i s a n a sp sp e ct ct o f V i s h n u t h e P r e se se r v er er i n H i n d u i s m . A s T h e E m p r e s s sy sy m b o l i s e s W o m a n , s o T h e E m p e r o r i s M a n . V The Hierophant: he used to be be called the Pope and is H i g h Prie Priest st of the the Sacred Myste ries. He is O sir is as Initiator, A sar the Redeeme Redeemer. r. There is the Taurus connection of The Hierophant and the Bull. Here he is Ap is the the Redeemer Redeemer and in Hi nd ui sm , Shiva as Lo rd of the Myste ries. H e equa equate tess wit h the the Nors e O d i n as the the Supreme Supreme Wise One. As Crowley realised in his design, there is a feminine aspect to this card. She is is best best represented represented by Pallas A the na , war rio r Goddess dess of W is d om , wh o sprang fully arm ed fro m the the head head of Zeus Zeus-T h e H i e r o p h a n t h e r a l d s e a ch ch s u c c e e d i n g st st ag ag e o f h u m a n e v o lution. VI The Lo»ers:portrayed in the traditional design by a man t r y i n g t o c ho ho o s e b e t we we e n t w o w o m e n w i t h C u p i d p o i s e d i n t h e 46
a ir ir a b ov ov e h i m . T h u s t h i s c a r d o b v i o u s l y p e r t a in in s t o E r o s / C u p i d whose arrows of love slay all reason in pursuit of its rapture. Superficial commentators commentators held that that one one wo m an was Bad an d the o th th er er w a s G o o d , w h i c h s h o w e d t h at at M a n M u s t M a k e T h e R i g h t Choice — but the Tarot hardly stands for anything quite so dismally platitudinous. C ro wle y caught the the traditio nal spirit more accurately: accurately: 'The passage where the twins live is very difficult too. They are two sisters; and one is very pure and good, and the other is a horrid fast woman. But that shows you how silly dream language is — really there is another way to put it: you can say they are two sisters, and one is very silly and ignorant, and the other has learnt to know and enjoy. ' N o w whe n one one is a Princess it is very impo rtan t to have good manners; so you have to go into the passage, and take one on each arm, and go through with them singing and danc ing ; an d if you h urt the feelings feelings o f either of them the least little bit in the the w o r ld it w o u ld sh ow yo u were not really a great great lady, o nly a dress dress lady , and there there is a ma n wi th a bo w a n d a r r o w i n th th e a i r , a n d h e w o u l d s o o n f i n i s h y o u , a n d y o u w o u l d n e v er er g et et to to th th e T h i r d H o u s e a t a l l . ' (The Wake World f r o m K o n x O m P a x ) T h e C r o w l e y - H a r r i s d e s i g n g oe oe s f ur ur t h e r i n te te r m s o f s y m b o l ¬ ism too. Two lovers are shown uniting in mystic marriage, bles blessed sed by a ho ode d figure representing IX The H er m it , thou gh C u p i d a l so so a p p e ar ar s . T h e L o v e r s i s q u i n t e s s e n t i a llll y a c a r d o f A l ¬ chemy in its portrayal of the union of opposites.
In terms terms of Tetra gram mato n, the Lo vers are the Son and the D a u g h t er er o f T h e F a t h e r a n d T h e M o t h e r a n d s o T w i n s , a p p r o ¬ p r ia ia te te i n v i e w o f th th e a s tr tr o l o g i c a l a t t r i b u t i o n o f G e m i n i . T h e c a r d therefore refers also to all twin deities such as Castor and Pollux. In its most ma teri al fo rm , it recalls all the great love stories stories o f t he he w o r l d . this recalls recalls A p o l l o the the Char ioteer, whose vehi¬ VII The Chariot: this cle bears the Sun. But a more satisfying alternative is the view that that the the Chario teer bear bearss the the H o l y Gra al . The beasts which draw the Chariot are referred to the Sphinx a n d a re re p o r t r a y e d a s s p h i n x e s i n th th e C r o w l e y - H a r r i s d e c k. k. 47
T h e S p h i n x i s t he he g u a r d i a n o f t he he R i d d l e o f M a n a n d e m b o d i e s t h e F o u r P o w e r s o f M a g i c k : T o K n o w , t o D a r e , to to W i l l a n d t o B e Si Si l e n t . Justice. But there is no VIII Adjustment: this ca rd is o ften term ed Justice. ju st ic e as we k n o w it in the U n i v e r s e . T h er e is ex ac ti tu d e a n d th e p r e c i s e r e c t i f i c a t i o n o f i m b a l a n c e . O n e m i g h t w e l l r e f er er i t to to th th e G r e e k N e m e s i s , t he he a u t o m a t i c j u st st i c e o f N a t u r e . A dj ust me nt also corr espon ds to the the Goddesses of justice, the the Greek Themis and especially, the Egyptian Maat. She is Kar m a, the La w of Cause and Effect. ' A s ye sow, so shall ye reap.' 'Those who live by the sword, shall perish by the s w o r d . ' ' A l l y o u d o w i l l re re t ur ur n t o y o u . ' I n A l c h e m y , A d j u s t m e n t is is th th e W o m a n J u s t i f i e d . FX The Hermit: h e o b v i o u s l y e n c a p s u la la t e s a l l t h e l e g e n d s o f w i s e , o l d m e n . M e r l i n sp sp r i n gs gs t o m i n d . Ther e is a sense sense too in wh ic h , as pu re, ph all ic force equating equating with Yod, the All-Father, The Hermit is supreme. 'Then there was a really lovely passage, like a deep wood in Springtime, the dearest old man came along who had lived there all his life, because he was the guardian of it, and he di dn 't need to trav el because because he belong ed to the First House really from the very beginning. He wore a vast cloak, and he carried a lamp and a long stick; and he said that the cloak meant you were to be silent and not say anything you saw, and the lamp meant you were to tell everybody and make them glad, and the stick was like a guide to tell you which to do . Bu t I did n' t quite believe that, because because I am getting a g r o w n - u p g i r l n o w , a n d I w a s n ' t to to b e p u t o f f l i k e t h a t.t. I c o u l d see see that the stick was really the measu rin g rod w it h wh ic h the the whole Palace was built, and the lamp was the only light they had to build it by, and the cloak was the abyss of darkness that covers it all up.' ( C r o w l e y : The Wake World f r o m Konx Om Pax) X Fortune: the correspondences correspondences w it h Jupiter o bvi ou sly suggest suggest that that G o d or his Greek form of Zeus in his most abstr abstract act fo rm . Brah ma the the C r e a t o r w o u l d b e th th e H i n d u a n d A m o u n - R a t h e E g y p t i a n e q ui ui va va le le nt nt s. s. Th e three three figures on the wh eel can be read as pri m ar y Fir e, Air a n d W a t e r t h r o u g h w h i c h th th e A l l - F a t h e r m a n i fe fe s ts ts . O t h e r p a r al al 48
l el el s a re re th th e T h r e e F at at es es o f W e s t e r n M y t h o l o g y ; a n d i n H i n d u i s m , the the three three Gu na s — Sattvas, Rajas and Tamas — out of w h ic h all t h in in g s ar ar e c o m p o s e d . T h e y a r e a l s o th th e S u l p h u r , M e r c u r y a n d Salt of Alchemy. I n th th e C r o w l e y - H a r r i s d e c k, k, t h ey ey ar ar e p o r t r a y e d a s th th e S p h i n x a t th e to to p , w i t h H e r m a n u b i s , t h e c r e at at i v e f o r m o f M e r c u r y a s c en en d i n g , a n d T y p h o n , d e iitt y o f d e s t r u c t i o n , d e s c e n d i n g . The Wh ee l is that of existence, of bi rt h, lif e, dea th and rein¬ carnation. just strength, as of XI: Lust: this is cal led so to emphasise not just yore, but joy of strength exercised. In the the tra di tio na l packs, the woman represents the Egyptian lioness-headed Goddess S e kh kh m e t a n d / o r h er er e q u a l l y f i er er c e H i n d u e q u i v a l e n t , D u r g a . I n th th e f e w p a c k s w h e r e a m a n i s s h o w n w i t h a L i o n , t h is is stand standss for legends of encounters between M a n and Beast such as S aam m s on on ' s s l a y i n g o f t h e l i o n a n d h i s s a y i n g : ' O u t o f t h e s t r o n g came forth sweetness; Hercules' conquest of the lion; and Daniel i n th th e l i o n s ' d e n . T h e w o m a n a n d t he he l i o n s t a n d f o r th th e m a n y l e g e n d s o f u n i o n between between the the hum an female an d a Go d in the fo rm o f a beast: beast: e.g. Leda and the Swan. M y t h h as as i t th th a t t h e r e s u l t o f s u c h u n i o n s i s a d i v i n e o r s e m i divine being: e.g. Hermes or Dionysus. In the the Bi ble, we have the Beast Beast and the Scarlet W o m a n of in h i s r ec ec e n s i on on o f Revelations. C r o w l e y p r o u d l y p o r t r a y e d t h e m in th e c a r d . F o r h i m , t h er er e w e r e n o e v i l c o n n o t a t i o n s , j u s t th th e e cs cs ta ta sy sy o f u n i o n b e t w e e n m a l e a n d f e m a l e , G o d a n d G o d d e s s f r o m w h i c h f l o w a l l cr cr e at at ed ed t h i n g s . T h e B ea ea st st i s G o d , M a n a n d A n i m a l c o n j o i n e d ; th th e W o m a n i s B a b a l o n th th e G r e a t G o d d e s s and she bears the Holy Graal. XII: The Hanged Man: he represents those Gods who sacrifice t he he m se se lv lv es es t o r e d e em em h u m a n i t y — A s a r , A d o n i s , A t t i s , O s i r i s a n d o f course, course, Jesus Jesus Chr ist. They are Dy in g God s — but they they rise rise again. H e i s a l s o O d i n th th e S h a m a n , w h o h a n g e d h i m s e l f u p s i d e down from a sacred tree in order to acquire his powers. B e c au au se se M e m , t h e c o r r e s p o n d i n g H e b r e w l e tt tt er er , m e an an s w a te te r , he corresponds with the sea Gods, Poseidon and Neptune. 49
H e c a n a l so so b e ta ta k e n to to r e p re re se se n t t he he O e d i p u s c o m p l e x , w h i c h F r e u d t h o u g h t t o b e th th e r o o t o f g u i l t a n d s i n c o m p l e x e s generally. XIII Death: this card obviously stands for death. A further association is Saturn as Father Time. XTV A r t : t h e f i g u r e r e p r e s e n t s N e p t h y s , t h e B l a c k I s is is i n E g y p t i a n M y t h o l o g y . I n G r a e c o - R o m a n m y t h o l o g y , an d p a r t l y o n a c c o u n t o f t h e S a g i t t a r i u s a s s o c i a t i o n , s he he i s D i a n a the Huntress. I n H i n d u i s m , sh sh e i s K a l i , w h o c re re at at es es f r o m a n d r ed ed u ce ce s a llll to putrefaction. H o w e v e r , t he he p r i m a r y s ig ig n i f i c an an c e o f A r t i s A l c h e m i c a l . It por tray s the the result of the the My st ic M ar ria ge of VI The Lov ers. XV The Devil: he represents Pan, the All-Begetter, Set in Egyptian Mythology, and Baphomet, the idol allegedly worshipped b y th th e K n i g h t s T e m p l a r . A l l p h a l l i c d e i ti ti e s s u c h a s P r i a p u s an an d B a c c h u s c an an b e a t t r ib ib u t e d t o T h e D e v i l . To impose a Christian perspective is to misunderstand the nature of the card, which is the blind, instinctive and irrepressible force of Nature. X V 7 The Tower: this card reminds one of the fall of Jericho; but it it is also a glyph of the impact of the divine on human consciousness. A l l preconceptions are are shattere shattered. d. In H i n d ui sm there there is the the doctri doctrine ne of the Eye of Shiva, which, when opened, destroys the Universe. A s i m i l a r p o w e r i s a t t r ib ib u t e d t o th th e E g y p t i a n G o d , H o r u s . H o r u s i s , a m o n g o th th e r t h i n g s , th th e G o d o f W a r a n d s o t h i s c a r d i s a l s o a s s o c i a t e d w i t h t he he G r e e k A r e s a n d t he he Roman Mars. The Star: t h i s p o r t r a y s N u i t , th e S u p r e m e G o d d e s s of XVII the stars. stars. She is also the the Gre at Mo th er in whos e wo m b we ate all begotten. is th th e w a n i n g m o o n o f w i t c h c r a f t XVIII The Moon: t h i s is a n d s a c r ed ed to to H e c a t e . H e r e i n i s g l a m o u r , i l l u s i o n , f a nt nt as as y and sorcery. The dogs, wolves and/or jackals in the card repres ent A n u b i s , th th e E g y p t i a n j a c k a ll- h e a d e d G o d , w h o g ui ui d e s th th e soul through the Underworld. 50
The crab-like creature in traditional packs is more properly the Midnight Beetle, Kheph-Ra in Egyptian mythology, who bears the sacred bark of the Sun in its nightly journey through the darkness. X I X The Sun: all Sun Gods are represented here — the GraecoR o m a n H e l i o s a n d A p o l l o , t h e E g y p t i a n R a e tc tc . The child or children represent that complete freedom to¬ w a rd rd s w h i c h h u m a n i t y i s p a i n f u l l y e v o l v i n g . X X The Aeon: this used to be call ed Judgem ent and in it an A ng el awoke the dead w it h the the blast of the Last Tr um p. T he Christian sym bolism is obvious. God s of Judgement an d of Fire are represented here: the H i n d u A g n i (F (F i r e ) a n d Y a m a ( J u dg dg e m e n t) t) , th th e G r e e k H a d e s , t h e R o m a n P l u t o a n d th th e E g y p t i a n H o r u s . I n th th e C r o w l e y - H a r r i s d e ck ck , th th e s y m b o l i s m h as as b ee ee n a l t e r ed ed in the light of The Book of the Law to s y m b o l i s e a N e w A e o n fo fo r humanity. Infinite Space and unlimited possibility are shown by th e G o d d e s s N u i t ; t h e f o r c e w i t h i n t h e a t o m , t he he i n f i n i t e l y s m a l l P o i n t w h i c h i s e v e r y w h e r e , i s s h o w n b y th th e w i n g e d g l o b e , t h e G o d H a d i t . A l l th th i n gs gs co co m e f r o m th th e p e r p e t u a l m a t i n g o f N u i t an d H a d i t . A c c o r d i n g to The Book of the Law, their most im¬ portant conjunction from the point of view of our planet is the G o d H e r u - R a - H a , L o r d o r R u l i n g F or or ce ce o f th e E a r th th d u r i n g t he he next evolutionary stage. H e r u - R a - H a is is a f o r m o f H o r u s a n d a d o u b l e - g o d . I n h i s a ct ct iv iv e f o r m , h e i s th th e h a w k - h e a d e d R a - H o o r - K h u i t ; i n h i s p aass ¬ sive form, he is the silent Hoor-paar-kraat, the Babe in the Egg. XX I The Universe: t h e w o m a n i s T h e D a u g h t e r o f T e t r a g r a m m a t o n . S he he is is M o t h e r E a r t h , C e r e s th th e C o r n G o d d e s s , Persephone in profusion of manifestation. The Four Beasts around her represent the Four Elements and the Four Powers of the Sphinx. N o t h i n g h as as m a n i f e st st e d a s C r e a t i v e L i g h t i n T h e F o o l a n d gone through twenty stages to manifest as Everything in The U n i v e r se se , w h i c h w i l l it it se se l f r e t u r n t o N o t h i n g a n d T h e F o o l . I hope that the reader has found this listing of associations a n d a l l u s i o n s t o b e h e l p f u l . A s w i l l r e a d i l y h a v e be be e n se se e n, n, s o m e 51
cards are much more complex than others — and only the principal correspondences have been delineated. The interested reader is best best adv ised to soak him self in M y th o lo g y on the basi basiss of the the above, for this w i l l greatly increase ap pr eci atio n of the the T a r o t . O n e g l a n c e a t a g l y p h w i l l e v o k e a s t r ea ea m o f su su g g es es ti ti v e thoughts. It is an interesting exercise to contemplate a particular card while allowing all legends connected with it to flow t h r o u g h t he he m i n d . This requires some words on Meditation.
NOTE
T h e s u b je je c t o f T a r o t , m y t h a n d l e g e n d h a s b ee ee n e x p l o r e d b r i l liantly in the novel The Castle of Crossed Destinies by Italo C a l v i n o . H e r e t he he T a r o t i s l a i d o u t i n p a tt tt e rn rn s f r o m w h i c h twenty-four archetypal tales are derived. The work ranks among the finest example s of creative use of the cards. 52
CHAPTER 6
Med Medita itatio tion n H o w i s th th e d a t a o n th th e T a r o t t o b e p r o f i t a b l y a s s i m i l a t e d ? T h e b es es t m e t h o d i s p o p u l a r l y t e r m e d m e d i t a t i o n . S e t a s i de de a c e r t a i n time of the day and use it to contemplate each card in turn. This i s a p r o c es es s w h i c h m u s t be be g o n e t h r o u g h t i m e a n d t i m e a g a i n , f o r the keys take on new meaning with each succeeding session. No te every detail of symb oli sm and ask yourself wh y it is there. there. Wh at precise effect effect do the col our s have on you? A fter¬ wards, record everything you did not understand and try to solve the problem by using works of reference. Bring your discoveries to the next stage. Let all the information you have on the card in question flow throu gh the m in d. Tr y to perceive perceive connections between thes thesee ideas, ideas, above all, the central concept which links all of them. Then proceed from the kn o wn to the the un kn ow n. Qu ietly observe observe wh ic h thoughts thoughts arise arise spontaneousl spontaneouslyy in your m in d whe n a particular card is before before yo u. If yo u have been or are are a com pu lsiv e collector of Taro t packs, a s th th e p r e se se n t w r i t e r w a s f o r a p e r i o d , y o u c a n n o w d o s o m e t h i n g useful with even the most futile of decks. Lay out the various versions of a particular card and see what they have in common. A l w a y s k e ep ep a r e c o r d a n d r e a d t h r o u g h i t a t l e as as t e v e r y three months. T h e f o r e g o i n g e x e rc rc is is es es a re re w a r m l y r e c o m m e n d e d b u t s t r i c t l y speaking, they are not meditation a t a l l , c o n t r a r y t o a l l t h e n o n ¬ sense that has been written and spoken on the subject. Then what should one call them? 'Quiet observation' and 'Creative imagi¬ nation' seem to describe accurately the mental processes involved. A lt ho ug h thes thesee are are essential essential pre lim ina ries for most, in too ma ny cases they degenerate into sterile reverie and idle day-dream. F o r m e d i t a t i o n is is th th e o n e - p o i n t e d r e s t r a i n i n g o f t he he m i n d t o a s i n g l e w o r d , s o u n d , i m a g e o r t h o u g h t . T h e b e sstt re re s u lt lt s c o m e from arduous and at times excruciating concentration. 53
The method is to focus your entire attention upon the card c h o s e n w i t h o u t p e r m i t t i n g a n y d i s t r a c t i o n w h a t s o e v e r t o en en te te r t h e m in d . Al th ou g h this process process may even seem seem pleasant pleasant at first, first, it soon becomes becomes torment. In order to record yo ur progress, yo u make a mark on a piece of paper every time your attention wanders in any wa y fr om the card . The itches, twitches twitches and aches aches of you r body will be a prim e source of interference interference and this pr obl em is best best solved by aking up Yoga — but the body is only the beginning. There is no limit to the monkey-tricks the mind can play. Mem ories, dreams, reflections, rum ina tion s, even snatches snatches of songs and other irrelevant i n t r u s i o n s w i l l r a p e y o u r a t t e n t i o n ti ti m e a n d t i m e a g a i n . A great threat to you r fix ity of thoug ht wi l l in fact be the knowledge of the Tarot which you have painfully learned but w h i c h w i l l d i s t u r b th th e m i n d y o u a re re t r y i n g t o k e e p p e r f e c t ly ly s t i l l and quiet and concentrated entirely up on a visu al image. Yo u may a l so so s u f f er er f r o m a n i n n e r c r i t i c a l c o m m e n t a r y o n y o u r m e d i t a t i o n . A voice within you says: 'I'm doing well,' or 'Total concentratiion concentratiion at last!' Unfortunately, you will also find that as your awareness y o u r m i n d a n d v i g i l a n c e o v e r i t i n c re re a se se , y o u r p o w e r s o f c o n c e n t r a t i o n w i l l s ee ee m t o b e g e tt tt i n g w o r s e a n d w o r s e . Take comfort. If after 28 days of 5 minutes a day, you can go 9 3 s e c o n d s w i t h o u t a b r e ak ak in in t h o u g h t , y o u a r e m a k i n g g o o d prog ress. 31 seconds wo u l d be satisfactory. Sadly , most do not fi ni sh the course. Th e advantages of this meth od are: 1 - I t i s t he he s u p r e m e w a y o f t r a i n i n g t h e m i n d . 2 - It is the most direct way of opening the hidden depths of the m i n d , a n d o f o p e n i n g i t t o th th e h i d d e n d e p t h s o f t he he T a r o t . 3 - If pursu ed dilig ently it leads leads to to the the summits of mys tical experience. M e d i t a t i o n , Q u i e t O b s e r v a t i o n a n d C r e a ti ti v e I m a g i n a t i o n s h o u l d always be practised with a straight spine, a posture which is steady and easy and breathing that is easy, deep, regular and slow. I have kept this chapter short quite deliberately for there is nothing more to add other than Crowley's key words: 'Sit still. Stop thinking. Shut up. Get out.' 54
CH APT ER 7
Mo Moralit rality, y, Medici edicine ne and and More Method ethodss Mo st wri ter s agree agree that the Ta rot embodi es a secret secret doc trin e of W is do m . Th is is perfectly true. The secrecy secrecy lies lies not in the the powe r of any sinister society but in the difficulty of trying to expound in words that wh ic h is beyo nd them . O ne cou ld broadcast the the sec secret retss on world-wide television and few would be one whit the wiser. L u d w ig Wittge nstein , arguably the twentieth century's greate greatest st W e s t e r n p h i l o s o p h e r , c o n c l u d e d i n h i s Tractatus Logicots o f p r o p o s i t i o n h a v e m e a n i n g : Philosophicus t h a t o n l y t w o s o r ts thos thosee wh ic h state state that som eth ing is the same same as som eth ing else, else, lik e definitions or the the prop ositio ns of mathematics: a nd those w h ic h can be tested by experiment, like the propositions of science. He held in the Tractatus that strictly speaking, all other propositions lack logic and make no sense at all. Yet, as he continued: 'There is indeed the mystical. This shows itself.' An advantage of the Tarot is that it can show what words cannot adequately describe. Words on the Tarot certainly have their indispensable use as guides but one is ultimately reminded o f t he he Z e n p r o v e r b : ' T e a c h i n g is is l i k e p o i n t i n g a f i n g e r a t t he he M o o n . T h e s t u d e n t m u s t l o o k a t t he he M o o n a n d n o t a t th th e f i n g e r . ' Q u e s t i o n s o f M o r a l i t y e n t er er i n t o m o s t b o o k s o n th th e T a r o t . There is a regrettable regrettable tenden cy on the part of ma ny a uthor s to u se se th th e c a r d s a s a v e h i c l e f o r t h e i r o w n p a i n f u l l y l i m i t e d notions. One reads all too often, for instance, that XV The Devil just symbolises bondage to fleshly lusts and materialism which is A Bad Thing. Sections on VIII Adjustment (Justice) often teach us that it is go od to be G o o d and bad to be Ba d. X X The A eo n (Judgement) has been used to in fo rm us that the w i c k e d w i l l be be p u n i s h e d a n d th th e g o o d r e w a r d e d — c o m f o r t i n g , n o d o u b t , t o th th e m u l t i - m i l l i o n v i c t i m s o f w a r , g e n o c i d e , f a m i n e , torture and pestilence. 55
This trivia lisatio n of the Tarot is is intensely intensely irritating . It is as as though the Powers of the Universe were expected to conform to the mores some exceptionally dul l, lower mid dle class, class, pro vin cia l suburb. Small wonder that Crowley felt moved to parody this Sunday School a t t i t ud ud e i n h is is r e m a r k s o n X I V A r t i n The Wake World. 'Th en there there was another another passa passage ge called the A r r o w by Day, and there was a most lovely lady all shining with the sun, and moon, and stars, who was lighting a great bowl of water with one han d, by dr op pin g dew on it out of a cup, and w it h the other she she was putt ing out a terrible fire w it h a torch . She had a red lion and a white eagle, that she had always had ever since she was a little g ir l. She had fo un d them in a nasty pit fu ll of all kin ds of fil th , and they were very savage; but by by always treating t h e m k i n d l y t he he y h a d g r o w n u p f a i t h f u l a n d g o o d . T h i s s h o u l d be a lesson to to all of us never to be un ki n d to our pets.' (Konx Om Pax.) The Tarot can assist us to lead a more fulfilling life but only if we understa nd its fun ctio n. T arot keys keys are are no more ' m or al' or ' i m m o r a l ' t h a n t h e L a w o f G r a v i t y o r t h e L a w o f I n v er er se se S q u a r e s , wh ic h La ws we can use to benefit benefit ourselves. Fo r each one of you is here on Earth to know and be yourself — the divine essence wi th in y o u; just as water sho uld seek seek its its level, sheep sheep sho uld eat grass grass and wol ves sh ou ld eat eat sheep. sheep. The Tarot is in accord w it h the L aw of Natu re. Pr ov ide d we realis realisee this, the the keys keys wi l l serv servee as astute guides to a more liberated and enlightened life. T o b e g i n w i t h , c o n t e m p l a t i o n o f t he he A c e s c a n b r i n g o u t W i l l , U n d e r s t a n d i n g , M i n d a n d M a t e r i a l E f f ec ec ti ti v en en e ss ss f r o m w i t h i n u s . T h e c a r d s n u m b e r e d 2 - 10 10 i n th th e M i n o r A r c a n a a n al al y s e situations situations described by the titles, titles, showing how these can be brought about. 'The 6 of Wands is referred to Jupiter in Leo, and called the L o r d o f V i c t o r y . T h i s i n d i c at at e s n o t o n l y w h a t v i c t o r y i s l i k e , b u t also the conditions to be fulfilled in order to obtain victory. Ther e is need of the fiery energy of the suit of W an ds, the balance of the Num be r 6, the stubborn courage of Leo and also the influe nce o f Jupiter, the little bit of luck that tips the scales.' Thoth) ( C r o w l e y : The The Book of Thoth) 56
This formula can (and should) be applied to every card. In times of failure, for instance, one should study Failure, the 7 of Disks, to discern discern how the factors factors whi ch m ake up the the card app ly to one's o wn position. The way out of failure is to apply the opposite qualities. The Court Cards can be used for psychological analysis. Take the key which represents you and examine which aspects of your own life cause your best qualities to degenerate into your worst. T h e C o u r t C a r d s a re re a ls ls o u s e f u l a id id s t o w o r k i n g o u t r e l a t io io n ¬ ships. Whenever you are thinking on a problem here, have before you the cards which best represent the person(s) involved. Endeavour to perceive what matters of friction might obtain between the cards and apply that to the situation in question. The Trumps can be used to rectify imbalances in your own psyche. Persistent attention to the appropriate key can enhance a quality you lack or alleviate a harmful excess. Here is a simple table:Enhances
Trump 0
The Fool
I
The Magus
Joy; creativity; laughter Clear thought; elasticity
n in rv V VI VII vm IX X XI
XII XIII xrv XV XVI XVII xvm XIX XX
The Priestess The Empress The Emperor The Hierophant The Lovers The Chariot Adjustment The Hermit Fortune. Lust Hanged Man Death Art The Devil The Tower The Star The Moon The Sun The Aeon
Inspiration; intuirion. Harmony; generosity. Courage. Spiritua l progress. progress. Love. Single-mindedness. Equilibrium Self-sufficiency. Life-acceptance. Strength Endurance. Perception. Understanding Wi ll ; instinct. instinct. Energy. Rapture. Imagination. Spontanaeity Drive
XXI
The Universe
Gladness
Allevia Alleviates tes Repression. Rigidity of mind/ behaviour. Over-mtellectualism
Meanness Cowardice. Anxiety. Anger. Vacillarion. Menta l chaos. chaos. Social insecurity. insecurity. Life-denial. Weakness Resentment. Depression. Confusion. Guilt. Egotism. Envy. Dullness
Frustration. Sloth Boredom.
57
It is merely a matter of choosing the relevant card to be your doctor and giving it frequent consultation. Quiet observation w i l l d o , t h o u g h s t r i c t m e d i t a t i o n i s t h e be be st st m e an an s . T h o s e w h o wo rk wi th this metho d and so encounter the keys as healers healers wi l l soon enough agree with the present writer's description of the Tarot as a 'guide, philosopher and friend.' Befo re we tackle mor e theory, here are mo re wa ys o f getting to kn o w the Tarot even better better.. T hey consist of lay in g out various arrangements and trying to perceive both the individuality of each card and the pattern to which each card is contributing. The Tower The Chariot. 1 - -Lay out each suit from Ace to Ten and regard the various - The Lovers t r a n- sThe f o rPriestess m a t i o n s o f th th e o r i g i n a l E l e m e n t a l E n e r g y . 2 - Lay out each set of Court Cards in turn and think of Tetr agr am ma ton . See See the Kn ig ht as the the Father, the the origi nal , m a g i c a l W i l l ; t he he Q u e e n a s th th e M o t h e r , t h e m y s t i c a l a cc cc ep ep ttance which is Understanding; the Prince as the Alchemical Son, born of their union; and the Daughter as the final, ma teri al result. Th en remember that the the Son w i l l set set the Daughter on the Throne of the Mother for the process to c o m m e n c e a g a i n , l i k e a w h i r l i n g w h e e l . S u c h i s th th e tr tr a n sf sf o r mation from Energy to Matter and back again. 3 - Cont em pla te the Fou r Kni gh ts together together.. R epeat wi th the the Four Queens, Princes and Princesses in turn. Where are they similar and where do they differ? 4 - E x a m i n e t he he M i n o r A r c a n a i n se se ts ts o f f o u r f r o m t h e A c e s t o the Tens wi th the same same attitud e. 5 - Separate, in the wa y you th in k best, best, the male Tr um ps , the female Trumps and the Trumps which are both male and fem ale. Sc rutin ise each of the three sets. sets. R ec or d you r obserobservations.
iii_
Fortune - The Empe ror The Hierophant iv - Lust - Art - Adjustment. v- The Lov ers - Lust - Art.
Masculine Energy.
vi -
Feminine Energy. Alchem y; divine and human mingled to effect Change. Evolutionary progress.
viii -The H anged
Gateways to individual superconsciousness. A n n i h i l a t i o n o f eg eg o. o.
T h e M o o n The Sun The A eon vii - The De vi l - A rt - Death
M an
-
ix
The Star. The Priestess - The Sun The Fool. x i - The Foo l - Adjustment The Universe Devise other Tri ads of your own.
Gateways to cosmic superconsciousness. The Supreme Initiation. W ho le course of the Tarot and Life.
7 - Lay the the cards do w n one by one, fro m 0 to X X I to illustrate a story you make up and tell to an interested friend or to yourself. Try several stories. Experiment, if you wish, with the genres genres of fair y tale, scienc sciencee fict io n, fantasy, crim e, histo ry, romance and thriller. These methods all lead to an essential point. Through a thorough integration of the Tarot with its every resonance in the psyche, we too can thrill to its divine dance and embrace i ts ts l i v i n g fo fo r ce ce s a s w e w o u l d w i l l i n g p a rt rt n e rs rs .
6 - Try the following patterns of 3
ii
58
The The The The
Fool - The Magus Hermit. Priestess - The Empress Star.
Suggestive Summary Manifestation of Go d.
Manifestation of Goddess
59
I CHA PTER 8
Tarot Tarot and I-Cbing I-Cb ing T h e E a s t e r n c o u n t e r p a r t o f t h e T a r o t i s th th e I - C h i n g o r B o o k of Changes w h i c h o r i g i n a t e d o v e r t h r ee ee t h o u s a n d y e a r s ag ag o i n C h i n a , t he he w o r l d ' s o l de de s t c o n t i n u o u s c i v i l i s a t i o n . T h e I - C h i n g derives fr om the ph ilo sop hy of Tao ism as expo und ed in the Tao Teh Ching. Tao ca nno t be declared either by speech or by silence. It is beyond both. No attempt to express its nature can possibly succeed, for it is beyond all human comprehension. It is beyond e v e n A l p h a a n d O m e g a , t h e F i r s t a n d t h e L a s t . T h e Tao Te Teh state tess that we sh ou ld have un io n w it h this Tao we cannot Ching sta e x p r e s s. s. I f w e h a v e u n i o n w i t h t h i s i n e x p r e s s i b l e , i n c o n c e iv iv a b l e, e, incomprehensible Tao, all is as it should be. Teh is how Tao manifests itself in the Universe: and the Ch in ese sages sages created a sym bo l to express Tao Te h — the YinY a n g . T h i s c o n s i s t s o f a c i r c l e e q u a l l y d i v i d e d b y a se se r p e n titi n e curve into black and white portions. The black portion (Yin) a n d t h e w h i t e p o r t i o n ( Y a n g ) t o g e t h e r e x p r e s s t he he n a t u r e o f the Universe in action. There is continuous interplay between them. Yang is, for instance, male, fire, positive, dominant and Y i n i s f e m a l e , w a t e r , n e g a t i v e , y i e l d i n g ; a n d th th e c o n s t an an t i n t e r p l a y b e tw tw e e n Y i n a n d Y a n g i s t he he n a t u re re o f a l l . Y a n g a n d Y i n ar ar e th th e p a i r s o f o p p o s i t e s in in t o w h i c h a l l p h e n o m e n a c a n be divided. W h a t n e ed ed s t o b e s t r es es s e d a b o u t t he he Y i n - Y a n g s y m b o l s i s that it is not a rigid d i v i s i o n i n t o p a i r s o f o p p o s i t e s : t h e C h i n e se se p e r c e i v e t h e se se o p p o s i t e s a s f l o w i n g i n t o o n e a n o t h e r i n a c o n s t a n t i n t e r c h a n g e o f e n e r g i es es . T h i s i s w h y t h e r e i s t h e w h i t e s p o t o f Y a n g a t th th e c e n tr tr e o f Y i n a n d t h e b l a c k s p o t o f Y i n a t th th e c e n tr tr e o f Y a n g . O n c e o n e h a s g r a s p e d t h e n a t u r e o f t h i s s y m b o l , i t be be c o m e s e a s ie ie r t o u n d e r s t a n d t h e Tao Teh
60
Ching- I t r e c o m m e n d s t h a t o n e s h o u l d b e c o m e a w a r e o f t h e Y i n - Y a n g w i t h i n o n e se se l f a n d i n th th e U n i v e r s e , b a l a n c e t he he Y i n a n d Y a n g w i t h i n a n d w i t h o u t o n es es el el f a n d g o w i t h i t , f l o w wit h it as if one were water seeking its level . T his is wh y the Way of the Tao has been described as 'the art of doing everything by doing nothing.' T h e Tao Teh Ching b e g i n s w i t h a p h o r i s m s o r ' s t r a n d s o f t h o u g h t ' w h i c h p o i n t t o h o w o n e m a y be be c o m e on on e w i t h , a n d s o — T a o . I t g o es es o n t o r e c o m m e n d p r a c t i c a l c o u r s es es o f c o n d u c t in a wi de variety of situations — Teh. On e who is in accord¬ a nc nc e w i t h T a o w i l l m a n i f e s t T e h i n a l l m a t t e r s , g r ea ea t a n d s m a l l , from the governance of a kingdom to 'the nice conduct of a c l o u d e d c an an e ' . F o r h e w i l l h a v e Y i n a n d Y a n g i n p e rf rf e ct ct ba ba l ¬ a nc nc e, e, a n d Y i n a n d Y a n g w i l l m a n i fe fe s t , n o t by the self but through the self. This endeavour to express the inexpressible is obviously inadequate. One can only exhort the reader to turn to th e o r i g i n a l w o r k .
E s s e n t i a l l y , t h e I - C h i n g i s a p p l i e d T a o i s m . I t i s s a i d t ha ha t Confucius declared that had he another fifty years to live, he would devote each day of each year to study of the I-Ching. T h i s b e g in in s w i t h T a o T e h i n th th e f o r m o f t he he Y i n - Y a n g . T h e n Yin is symbolised by a broken line — —, and Yang by a straight l i n e — . Y i n a n d Y a n g , t h e b r o k e n l i n e a n d th th e st st r a i g h t l i n e , a re re how Tao Teh manifests. The Chinese sages proceeded to con¬ s tr tr u ct ct a s y s t e m b a s e d o n Y i n - Y a n g i n t e r a c t i o n : 8 ' t r i g r a m s ' , t h e 8 possible ways of putting together 3 lines from the straight and the broken. Since these 8 symbols were insufficiently complex to render a detailed understanding of universal phe¬ nomena, they multiplied the system into 64 symbols, created through combining the original 8 trigrams with the same 8 t n g r a m s i n c o m b i n a t i o n s o f 6 l i n e s , w h i c h t h ey ey c a l l e d ' h e x a ¬ grams'. In other wor ds , there are 64 possible ways of combi n¬ ing a straight line an d a broke n line in symbo ls of 6 lines. T his is the basis of the I- C hi ng . I f o n e w i s h e s to to c o n s u l t t h e I - C h i n g , o n e a s ks ks a q u e s t i o n a n d , w h i l e c o n c e n t r a t i n g u p o n it it , p e r f o r m s a m e c h a n i c a l o p e r a t io io n . T h i s i n v o l v e s t h e t h r o w i n g o f c o i n s w h e r e b y 61
' h e a d s ' s t a n d s f o r Y a n g a n d ' t a i l s ' f o r Y i n o r th th e m o re re t r a d i t i o n a l m a n i p u l a t i o n o f y a r r o w s t a l ks ks . T h i s g i v es es o ne ne a particular hexagram and may well add special points to n o t e a n d r e f e r en en c e t o a s e c o n d h e x a g r a m i n t o w h i c h th th e m a t t e r c h a n g e s . O n e t h e n t a k es es u p a n I - C h i n g t e x t ; th th er er e a r e m a n y v e r s i o n s . T h e t e x t c o n s i s t s o f ' T h e T i t l e ' ( o f th e h e x a g r a m ) , ' T h e D e c i s i o n ' , ' T h e C o m m e n t a r y ' ( b y t he he D u k e o f C h o u , a d i s c i p l e o f C o n f u c i u s ) , s o m e t im im e s u nn nn e ce ce ss ss ar ar y commentaries by subsequent editors, and 'The Image' it e v o k e s . A c c o m p a n y i n g i t , th th e re re i s a c o m m e n t d e c l a r i n g h ow ow ' th th e s u p e r i o r m a n ' w o u l d a c t.t. T h i s ' s u p e r i o r m a n ' i s o ne ne i n accordance with Tao Teh. Finally, there is an analysis of each individual line of the hexagram with commentary by th e D u k e o f C h o u . Those who use the I-Ching find it to be extraordinarily w i s e a n d h e l p f u l i n th th e c o n d u c t o f l i f e a n d t h i s w a s ce ce rrt a i n l y t h e c a se se , f o r e x a m p l e , w i t h A l e i s t e r C r o w l e y , w h o c o n s u l t e d i t c o n s i s t e n t l y , o f t e n d a i l y , a n d e n d e a v o u r e d to to m a r r y h i m s e l f t o th th e w i s d o m c o n t a i n e d t h e r e i n . N o r w a s h e the on ly great Western er to extol its vir tues . Th e mathe m a t i c i a n a n d p h i l o s o p h e r L e i b n i z - i n s t a n t l y p e r c e i v e d t ha hat the I-Ching was predicated on binary mathematics, which he thoug ht he alone ha d disco ve red , and this greatly imp r e s s e d h i m . C a r l J u n g g a v e g re re a t h o n o u r a n d r e sp sp e ct ct t o th e I - C h i n g a n d , w i t h R i c h a r d W i l h e l m , w waa s r e sp sp o n si si bl bl e for a laudable and widely known edition. It was Crowley who managed the difficult and remarkable feat of equating Chinese conceptions with the Qabalistic Tree of Life in a manner w h ic h makes absolute sense sense an d sheds new l i g h t o n b o t h . T h i s e q u a t i o n w a s p u b l i s h e d i n The The Book of ed w i t h t he he Q a b a l i s t i c A i n ( 0 o r N o t h i n g ) Thoth. T a o i s e q u a t ed Tao manifests as Tao Teh — 1, Kether, The Point. The second S e p h i r a h , C h o k m a h , m a s c u l i n e , i s e q u at at e d w i t h Y a n g . T h e t h i r d S e p h i r a h , B i n a h , f e m i n i n e , i s e q u at at e d w i t h Y i n . U n i t e d , Y a n g a n d Y i n , C h o k m a h a n d B i n a h , m a n i f e s t a s a l l cr cr ea ea te te d thin gs. He re is the the corresp onden ce w it h the the Tree of Li fe ; not notee that Daath is used. 62
1 TAO TEH KETHER 32 YIN YANG B I N AH AH
11
CH O KM A H
CH'EEN HEAVENLY FATHER DAATH
54 CHEN TUI FIRE WATER GEBURAH CHESED 6
8 SUN AIR HOD
LI SUN TIPHAR ETH 7
9
KEN EARTH NE TZ AC H
K'AN MOON
YESOD
10
K'UN EARTH MOTHER MALKUTH
63
It is instructive to compare the primary symbols of I - C h i n g w i t h t he he c o r r e s p o n d i n g T a r o t T r u m p s a s o u t l i n e d i n t he he A s t r o l o g y c h a p t e r o f t h i s w o r k . T h e s t u d e n t s h o u l d a ls ls o bear in m in d the int eresti ng fact that just as the Tree of Lif e is based on 32 (10 Seph iro th and 22 Paths), so the the I-C hi ng iss iss based on 2 x 32 = 64 (8 x 8 pri m ar y trigr am s). These equaequations between the Chinese and Qabalistic systems of thought make one won de r whe ther they reflect the the structure of the the m in d and to what extent the structure of the the mi n d reflects reflects in t u r n t h e st st r u c t u r e o f t h e U n i v e r s e . One way of investigating this matter is called Scrying.
64
CHAPTER
9
Scrying The following advanced practice should under no circumstances be attempted unless the student can perform The Lesser Banishing Ritual of the Pentagram — a simple ceremony — with which the operation must begin and end. For a prin cip al purpose of the the Pentagram ritual is to prevent the occurrence of the principal danger of this exercise: obsession. Fortunately, it is virtually impos¬ sible to succeed in this operation without some previous experience in the the trainin g of the m in d, but even so, so, slo ppy technique usuall y results in unhealthy and un balanced thoug ht and feeling. T he Pentagram is given in the Appendices. The operation is as follows:1 - P e r f o r m t he he L e s se se r B a n i s h i n g R i t u a l o f th th e P e n t a g r a m . 2 - Sit Sit up straight in a hard- backe d chair f acin g East. Breathe s l o w l y , d e e p l y , r e g u l a r l y ; a n d l e t th th e m i n d b e c a l m . 3 - Close y ou r eyes eyes and pictur e the Tarot car d selected. 4 - Imagine that it is on a doo r. 5 - Imagine Imagine yourself goin g throu gh that door. (This is rather like Alice Through the Looking-Glass and is usually the principal difficulty). 6-You may find yourself in a strange landscape and encountering all manner of beings. B e contin uou sly aware of yo ur experience — it is rather like a dream — and believe nothing. It may even seem as though yo u are are encoun tering noble and splen did entities entities wh o have messa messages ges of great im po rt for yo u; but it is equall y possible that y ou are are just just ex pl or in g the the contents contents of yo ur unco nscious a nd an y great great revelations' are just you chattering to yourself. 7~ Either the the experience experience w i l l come to an end natu rall y — i.e. yo u w i l l w a k e u p a s f r o m a d r e a m ; o r y o u w i l l ch ch o o se se t o e n d i t b y withdrawing through an imagined door back to your chair. 8 ~ P e r f o r m t h e L e s se se r B a n i s h i n g R i t u a l o f th th e P e n t a g r a m . 9 ~ I m m e d i a t e l y w r i t e d o w n y o u r e x p e r i e n c e. e. 10~ Check the sym bolis m in 777 or a similar wor k. I f wha t yo u saw 65
and heard corresponds with the Tarot card you chose, you have had an experience which has increased your comprehension. 1 1 - I f y o u r d a t a i s c o n t r a d i c t o r y — i f , f o r e x a m p l e , y o u u s ed ed T h e H e r m i t bu bu t th th e d o m i n a n t c o l o u r w a s b r i g h t y e l l o w - y o u have ben engaged in worthless mental drifting. It is not prop osed to waste space space and time by d iscussin g whethe whetherr these experiences are subjective—i.e. we are exploring the Collective Un con scio us w it h in us — or objective objective — i.e. we are are exploring another dim en sio n of reality wh ic h is usually term ed 'the 'the Astral plane'. The question is open and the matter is still debated by the most advanced students, whose opinions differ. This does not matter. By d o i n g c e r ta ta i n t h i n g s , c e r t a in in t h i n g s h a p p e n . Of greater greater interest an d mo re capable of ra tio na l explan ation is the que stio n of corresp onden ces. Persistent experimen tation has demonstrated that in the practice of scrying, we encounter the symbols set forth in theory. In other words, the Tarot really does reflect the contents and structure of our Unconscious; and if there is indee d the A st ra l Plane, it is an accurate m ap . S c r y i n g i s s o m e t im im e s c a l l e d ' P a t h W o r k i n g ' , s i n c e w e a rt rt exploring the Paths between the various Sephiroth, but the latter term is also used to denote one or more of three practices undertaken by groups. Here they are: A - Resp esponse onses s 1 - A particular card is chosen and each member of the group has it before hi m or her. Alt ern ativ ely , everyone focuses focuses on a projected slide. slide. 2 - A fte r a peri od of silence silence dur in g wh ic h each mem ber tries tries to enter enter the the w o r ld of the key, it is taken in turn for each one to voice the experie experience nce.. This can be extremely enjoyable; one could try it as a party g a m e . H o w e v e r , i t h as as t w o d i s a d v a n t a g e s . F i r s t l y , w e a ke ke r members are all too likely to be unduly influenced by the wo rd s of others rather than report their ow n experie experience, nce, w h ic h alone gives mer it to the the exercise. exercise. F or instance, it is d i f f i c u l t t o i m a g i n e s o m e o n e s a y i n g : ' I ' m n o t g e tt tt i n g a th th i n g, g, ' though it is vital to say this if it is the truth. Secondly, the exercise can all too easily degenerate into unproductive, egotistical fantasy and woolly, self-indulgent ramblings masqueradin g as spir itual insight. 66
B - Guidance 1 _ A G u i d e i s a p p o i n t e d b y th th e g r o u p . T h i s m u s t b e a p e r s o n wi th some detailed knowle dg e of Tarot correspondences. 2 - Onc e agai n, each mem ber concentrates on the key agreed upon by the group. ce s th th e v a r i o u s c o r r e s p o n d e n c e s , i n c l u d i n g 3 _ T h e G u i d e v o i ce short tales of mythology. 4 - T h e r e i s a p e r i o d o f s i le le n c e d u r i n g w h i c h e a ch ch m e m b e r tr tr i es es t o e x p l o r e th th e w o r l d o f t he he c a r d . 5 - Ea ch perso n then writes d o w n the experience. 6 - These experiences are then co m pa re d. C - Drama 1 - A card is chos en by the gr ou p. 2 - A short pla y or ri tu al is then created to em bod y the forces forces w i t h i n t h e c a r d . I t c a n i n c l u d e r e l e v a n t p o e t r y ; al al s o m u s i c . to p l a y t h e C a n d i d a t e f o r I n i t i a t i o n 3 - O n e w a y i s f o r s o m e o n e to while the others personify the beings in the card and instruct the Candidate. 4 -The Complete Golden Dawn System of Magic gives fine ex¬ amples of this technique in its initiatory rituals. 5 - T h e p r e c i s e f o r m u l a t i o n o f th th i s m e t h o d , h o w e v e r , i s be be st st le le f t t o th th e p r a c t i t io io n e r s ' i n g e n i u m . The primary disadvantage of group working consists of the d i f f i c u l t y i n f i n d i n g s u it it a bl bl e p e o p l e w i t h w h o m t o w o r k . O n e s h o u l d n e v er er w o r k w i t h p e o p l e w h o m o n e w o u l d d i s l i k e i n a n ordinary social context: the fact that they like Tarot too simply i sn sn ' t g o o d e n o u g h i f o ne ne i s t o w o r k w i t h t h e m i n d e l i c at at e o p e r at at i on on s . A l s o a v o i d a l l g r o u p s w h i c h c h a rg rg e y o u a l o t o f m o n e y , o r a re re r u n b y a ' g u r u - f i g u r e ' w h o w a n t s s o m e m e a s u r e o f control over yo ur private life. Yo ur priv ate life is entirely yo ur o w n a f f a i r . A n y g r o u p w h i c h m a k e s t he he s l i g h te te s t s u g g e s t i o n th th a t i t s h o u l d h a v e in in f l u e n c e o v e r i t , s h o u l d b e s h u n n e d a s o n e w o u l d shun a leper. The only groups worth joining are associations of i n d i v i d u a l s w h o h a v e c o m e t o g e th th e r f r e el el y f o r a c o m m o n p u r ¬ P o se se . Y o u w i l l b e f o r t u n a t e i n d e e d t o f i n d o n e o f t he he se se .
I n d i v i d u a l p r ac ac t i ce ce a n d p e r s o n a l s t u d y f o r m t h e sp sp i n e o f s p i r i t u a l attainment. To further these, I give two more exercises. Firstly, try 67
making your own cards, especially the Major Trumps. Compare these these,, wh en done, w it h your favourite deck and wi th other decks decks.. On no account be deterred by fears that your draughtsmanship is hopeless or any sup posed lack of artistic ability . He re the effort is all. Contrast your own recension with the established work of others, noting the similarities and differences, especially the symbols you have stressed and those you have ignored. Secondly, take all the knowledge you have of the Tree of Life, especially in view of the Tarot, and go on an imaginative journey f r o m M a l k u t h t o K e t h e r v i a t h e c a r d s . Y o u m a y w e l l h a v e d on on e this on one plane by pla yi ng The Roy al Game of Hu m a n Life as d e s ccrr i b ed ed i n C h a p t e r T w o . N o w d o i t i n y o u r o w n i m a g i n a t i o n . Let us end this Chapter, therefore, with respectful rememb r a n c e o f M a t h e r s a n d t h e G o l d e n D a w n , w h o d e m o n s tr tr a t ed ed that the Tarot is a universal and coherent system of hieroglyphs: and with a salute to Aleister Crowley, who developed the work an d made the the greates greatestt co nt rib uti on to its its evolv ed und erstand ing in the first half of the twentieth century. '78. WH EEL A N D — WO A! The Great Wh eel of Samsara. T h e W h e e l o f t he he L a w ( D h a m m a ) . The Wheel of the Taro. The Wheel of the Heavens. The Wheel of Life. A l l these these Wh eels be one; yet of all these these the the Wh ee l of the the T A R O a l o n e a v a i l s th th ee ee c o n s c i o u s l y . Meditate long and broad and deep, O man, upon this Wheel, r e v o l v i n g i t i n th th y m i n d ! Be this thy task, to see how each card springs necessarily from each other card, even in due order from The Fool unto The Ten of Coins. Then, when thou know'st the Wheel of Destiny complete, m a y s t t h o u p er er ce ce iv iv e T H A T W i l l w h i c h m o v e d i t f i rs rs t.t. ( Th Th er er e i s no first or last). last). A n d lo ! thou art past past through the Aby ss.' (The (The Book of Lies: W h i c h I s A l s o F a l s e l y C a l l e d B r e a k s : The Wan derin gs or Falsifications of The On e Th oug ht o f F r at at e r P e r d u r a b o W h i c h T h o u g h t I s I t s el el f U n t r u e . ) 68
PART II
CHAPTER
10
Tarot And The Mind Among other things, the Tarot is an extraordinary guide to the workin gs of consciousness. M or e, it can guide us in reali sing our own deepest potential. H o w come? come? R eally , wh at can we learn here? here? The reader is c o r d i a l l y i n v i t e d t o ta ta ke ke a g u i d e d t o u r o f t he he m i n d , w h i c h m i n d , it has been been suggested, reflects the structure of the the Un iv er se. Th e more we understand ourselves, the more we understand the U n i v e rs rs e a r o u n d u s . A n y i n f o r m a t i o n a s t o h o w w e c a n d o th th i s i s therefore valuable — and it is the present author's contention that this information is supplied by the Tarot. We start on Earth and rightly. It is no use at all having our heads in the sky if our feet are not on the ground. If you don't get th e b as as ic ic s r i g h t , y o u w i l l ge ge t n o t h i n g r i g h t a t a l l . T h i s i s a l l v e r y well and any sane sane hu m an being wo u ld agree — but does the the Tarot reflect this basic truth? It does so very simply and clearly. The Ten of Disks is called W e a l th th . T h e r e i s n o t h i n g w r o n g w i t h m a k i n g m o n e y — t h er er e is everything wrong with believing that this is the only objec¬ tive tive in life. On e can see see this w i th br ut al accurac y in the the ev il social effects consequent upon any society accepting money, not as a me di um of exchange, but as a measure of per son al W o r th th — c o r r u p t i o n , c r i m e , p r o s t i t u t i o n o f b o t h b o d y a n d m i n d a n d a t o t a l ab ab se se n c e o f m o r a l v a l u e s . T o o m a n y w h o achieve achieve we al th fi nd their coffers to be f u l l and their selves selves to be empty. The Ten of Swo rds , R ui n , shows the effe effects cts of fig hti ng to no Purpose, wh ic h is done daily by far too man y. . The Ten of C up s, Satiety, Satiety, sho ws that if one immerses oneself oneself i n m a t e r i a l i s m w i t h o u t a n y c o n s ci ci o u s n es es s o f s p i r i t , o n e w i l l f e el el ja d ed at best a n d (ag ain ) em p ty at w o r st .
71
The Ten of Wa nds displays (among other things) the condition condition of h um an beings at the end of the 1980's, that dis gu stin g decade decade of cowering and abasement, and it is called Oppression. In ten years o f d es es p i c ab ab l e g r o v e l l i n g , M a n a n d W o m a n h a v e b e en en d e gr gr ad ad ed ed Th e car d also dec lares that if we can no t raise our eyes to the sta stars rs,, we w i l l have our snouts in a troug h. At present present,, the life of homo sapiens sapiens in the T h ir d W o r ld is largely nasty, nasty, brutish and short. In the West it is largely nasty, brutish and long. It is surely obvious to any thinking person that the 1990's will w i t n e s s a l l m a tt tt e rs rs o f h u m a n s u r v i v a l c o m i n g t o a c r i s i s . Th Th e plane t co ul d blo w throu gh the the stup idi ty of its its leaders leaders — we could all perish in nuclear war. Alternatively, we could rape the E a r t h o n w h i c h w e l i v e a n d p o i s o n o u r s e lv lv e s t o d e a t h s l o w l y an an d painfully — an unappealing prospect. Or we could go forward to the stars, stars, wh ic h is surely p art of our des tiny, an d assist assist the acceleration of evolution on what must surely be one of the most b e a u t i f u l p l a n et et s i n th th e M i l k y W a y . Th is mig ht soun d a little too m uc h to the the casu al reader, reader, perperhaps, but certain prop ositio ns cannot be denied. The Tarot infor ms us that the the life of the the average man on E ar th consists of the the pur suit of and rule by We alth , the constant threat of Ru in , th the sheer sheer bor edo m of Satiety Satiety and the omnipresence of Oppr ession . This is all most unpleasant — but it is what faced the average m a n a n d w o m a n d u r i n g th th e w r e t c h e d a n d m i s e r a bl bl e 1 9 8 0' 0' s.s. I s there a way out? Yes, there is. The Tarot declares simply that there is something more to life. It is called The Universe, the M a j o r T r u m p n u m b e r e d X X I . I t l ea ea ds ds f r o m t he he l if if e o f M a n o n E a r t h , c a l l e d M a l k u t h o n t h e T r ee ee o f L i f e , t o t h e s ta ta r s. s. It is necessary, therefore, to become aware of those aspects of Life which are more than merely 'birth, copulation and death' (to use T.S. E liot's phrase) on a ch unk of rock on wh ic h crawl i m p u r e l u m p s o f c a r b o n a n d w a t e r , s p i n n i n g s o m e w h e r e i n the blackness of meaningless space. We can d o so by awa ken ing the subcon scious. X X I The Univ erse indicates ho w this can best best be done. The Woman/Goddess at the centre of the card is usually portrayed as surrounded by the four Kerubim, the Lion, the M a n , the the Eagle and the the B u ll . These represent represent the Fou r Elements 72
by wh ic h we can classify life on Ea rth : an d also the Fo ur Powers o f t he he S p h i n x b y w h i c h w e ca ca n a w a k e n — t o K n o w , t o W i l l , t o Dare and to Keep Silent. We are reminded too of the basic truth, fully u nde rsto od by the ancient Eg yp tian s, that we must accept ourselves as animals before we can realise ourselves as Gods. The Wom an/ God des s in the the centre centre of the card remi nds one that the natu re of Exi stence is pur e joy. O u r paths to this ecstasy ecstasy consist consist of ex pa nd in g our min ds out ward s to Infinite Space Space and inwards to explore the Universe of our own Unconscious. T h e F o u r N i n e s g i v e u s f u r th th e r i n f o r m a t i o n o n Y e s o d , t he he ninth Sephirah, which relates to the subconscious especially in i ts ts s e x u a l m a n i f e s t a t i o n . T h e N i n e o f W a n d s , S t r e n g t h , m a k e s the vital point that our sexuality is the basis of our creativity and c o n t in in u e d e v o l u t i o n . T h e N i n e o f C u p s , H a p p i n e s s , s y m b o l is is e s here here th thee am bit io n of the average average ma n and wo m an to enjoy m a r i t a l b l is is s . T h e N i n e o f S w o r d s , C r u e l t y , s h o w s t h e d i r e c t r e su su l t o f s e x u a l r e p r e s s i o n . T h e N i n e o f D i s k s , G a i n , s h o w s t h e initial result of expanded awareness. However, Yesod is only our first resting place; it is very, very f ar ar f r o m b e i n g th th e g o a l . W e w i l l h av av e t o g o t h r o u g h t h e e x p e ri ri ¬ ence ence po rtra yed by XX The A eo n . In this context — and the reader reader must bear bear in mi n d that this is sim pl y one amon g a num ber of ways of regard ing the Taro t — it co ul d be said that The A eo n symbolises the destruction of the Universe by fire. This is in fact the result of persistence at any valid magical or mystical disci¬ pline: the openi ng up of new levels levels of awareness awareness destroys ol d notions of one's lim itat ion s, and burn s up stal stalee precon ception s and useless prejudices. One is reborn, as it were, in the eighth S e p h i r a h , H o d , s p h er er e o f t he he I n te te l le le c t,t, w i t h a n e w i d e o l o g i c a l framework. T h i s e x h i l a r a t i o n i s d r a m a t i c a l l y p o r t r a y e d b y X I X T h e Su Su n , w h i c h l ea ea ds ds f r o m Y e s o d t o H o d . The expansion of awareness, accompanied as it is by the discar ding of those those old ideas w h ic h were shackles shackles upo n one's one's men tal po wer s, leads to to an ecst ecstati aticc erup tio n of joyou s, subcon¬ scious scious energies energies.. A s The Sun shows, con tact is made aga in wi th th e g l o r i o u s fe fe e lili n g s o f c h i l d h o o d . O n e ex ex p e r ie ie n c es es W i l l i a m 73
Blake's truth that: 'Energy is eternal delight and is of the body.' In the sta state te of H o d , it is the the task task of the the A sp ir an t to to discipline an d cont ro l the the conscious m in d . Th is is no easy easy task. task. As the the Ei gh t of W an ds , Swiftness, shows us, the m in d moves so fas fast, t, j u m p i n g f r o m on e id ea to an ot he r, th at it is v er y d i f f i c u l t ev en to observe one's o w n mental processes processes calm ly. Thi s practice is essential, however; the Yogis call it Pratyahara; for when we gain s o m e c o m p r e h e n s i o n o f h o w t h e m i n d w o r k s , w e b e co co m e th th e masters not the victims of its speed. The Eig ht of Cu ps nevertheless nevertheless demonstrates a sp ecial danger danger of H o d , Indolen ce. O ne's ini ti al succe success sses es can lead to a rest rest upon o n e' e' s l au au r e l s a n d n o t h i n g f u r t h e r i s a c c o m p l i s h e d . A g a i n , f a c ilil i t y of intellect can lead one to the temptation whereby one thinks it unnecessary to work hard at anything and once again, all progress stops. The E igh t of Swo rds , Interference, display s the the t e n d en en c y o f t he he m i n d t o i m p e d e o n e 's's W i l l t o S e l f - A c t u a l i s a t i o n through its continuous changes: disciplined concentration upon a one-pointed objective is the only answer here. The card also informs us that once we have reached a certain stage, we normally find a hundred reasons, external and internal, for putting off the arduous labours of the next stage until some time after the m id dl e of next week. T his pr obl em is answered by the Eight of Disks , Pruden ce. We must labour patiently and witho ut a squandering of energy if the Tree of Self we are cultivating is bear edible fruit. Very well: we have opened up to our sexuality and changed our m in ds but there there is also the matter of our em otio ns. Once agai n, the first wa y is throu gh the subconscious as we go from M a l k u t h t o th th e s e ve ve n th th Se Se p h i r a h , N e t z a c h , v i a X V I I I T h e M o o n , but this is where far too many go wrong. Their experiences have been so extraordinary by comparison with the banalities of socalled 'everyday life' that, as Crowley puts it, 'semi-educated stuttere stutterers rs wa ll o w in oceans oceans of gus h'. The Taro t demand s the the employment of one's creative imagination: yet too many drift into a sterile w o r ld of unpr odu ctiv e fantasy. fantasy. There are great great schemes and great dreams aplenty but nothing ever comes of them. Some even let their scrying degenerate so abominably that
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internal mental chatter is mistaken for great revelations by the G o d s o r H i d d e n M a s t e r s a n d th th e y b e co co m e w h a t F r a n c i s K i n g a p tl tl y t e r m e d ' a s t r a l j u n k i e s ' . C r o w l e y ' s r e m a r k s i n MAGICK: In Theory and Practice s u m m a r i s e t h e d a n g e r s h e r e . ' T h e M a g i c i a n m a y g o o n f o r a l o n g t im im e b e i n g f o o l e d a n d flattered by the the As tral s that he has has himse lf m od if ie d or manu¬ f a c t u r e d . T h e i r n a t u r a l s u b se se r v i en en c e t o h i m s e l f w i l l p le le a se se him, poor ape.' ' T h e y w i l l p r e t e n d t o s h o w h i m m a r v e l l o u s m y s t e r i es es , p ag ag ¬ e aann ts ts o f b e au au t y a n d w o n d e r u n s p e a k a b l y s p l e n d i d ; h e w i l l incline to accept them as true, for the very reason that they are i m a g es es o f h i m s e l f i d e a l i s e d by by i m a g i n a t i o n . ' ' B u t h i s r e a l p r o g re re s s w i l l s to to p d e a d . T h e se se p h a n t a s m s w i l l prevent him from coming into contact with independent intel¬ l i g en en c e s, s, f r o m w h o m a lo lo n e h e c a n l e a r n a n y t h i n g n e w . ' ' H e w i l l be be c o m e i n c r e a s i n g l y i n te te r e st st e d i n h i m s e l f , i m a g i n e h i m s e l f t o b e a t t a i n i n g o n e i n i t i a t i o n a ft ft er er a n o th th e r . H i s E g o w i l l e x p a n d u n c h e c k e d , t i l l h e s e em em t o h i m s e l f t o h a v e h e a v e n at his feet. feet. Yet all this w i l l be no th in g but his fool's face of N a r c i s s u s s m i r k i n g u p f r o m th th e p o o l th th at at w i l l d r o w n h i m . ' F o r t u n at at e l y, y, i n th e C r o w l e y - H a r r i s p o r t r a y a l o f T h e M o o n , there is shown the way through: it is identification with the sun at mi dn igh t, that is to say, say, the W i l l — an d this must be done even and especially during those moods of anxiety and depression which afflict the aspirant. Th is mess message age is reinfor ced by IV The E mp eror, w hi ch leads from Yesod to Netzach. We are trying to become fully aware of our feelings; the greatest of these feelings is Love; yet as it is Written in The The Book of the Law, 'Love is the law, love under w i l l ' . The nature of the Universe is Love, or the urge for union between opposites, opposites, but for each one, that Lo ve mu st be in accordance wi th th e T r u e W i l l o f t he he i n d i v i d u a l . T h e o n l y t r ue ue d i s c i p l i n e i s se se lflf discipline and, as The Emperor shows, that is precisely what is r e q u i r ed ed h er er e . C o m i n g f r o m Y e s o d , t he he a s p i r a n t m u s t r i d e u p o n his/h his/her er sexuality as a strong h um an being masters masters a stall ion . Yet one's difficulties are far from over. The struggles of the Will to break through the snares of fantasy, distraction and 75
notio ns o f vague sentim entality have their effec effectt in H o d (the (the Intellect Intellect)) an d this effect effect is sh ow n by X V I The Tower, w h ic h lea leads ds f r o m H o d t o N e t z a c h . A t t h is is s ttaa g e, e, t h e c o n s c i o us us n e s s o f heightened and deepened awareness often blasts the aspirant's most preciously held convictions. The ego is not annihilated at this stage but it frequently feels as though it has been and there ensues ensues a state state of co nf us io n. The ancient qabalists did not name N etz ach 'extern al splensplendour and internal corruption' for nothing, as the Four Sevens demon strate. O ne sought to iden tify wi th one's one's feelings feelings only to dis cov er one has prec ious lit tle idea of wh at those feelings feelings g e n u i n e l y a r e. e. T h e S e v e n o f W a n d s , V a l o u r , i s t h a t t o w h i c h on on e m u s t c l i n g d u r i n g t h is is e x c r u c i a t i n g l y d i f f i c u l t st st ag ag e , p a r t o f which is the putrefaction summarised by the Seven of Cups, Debauch. One is all too likely to collapse for a time. The Seven o f S w o r d s s h o w s t h e c o n se se q u en en t c o n v i c t i o n o f F u t i l i t y a n d i s succeeded by by the Seven of Di sks , F ailu re. T he Great Wo rk seem seemss worth less — an d so does does everyth ing else. else. W h y di d one bother bother in the first place? place? A l l that that wo rk , all that excitement — a nd n ow one one feels feels on ly a n um b bitterness. bitterness. The o nl y way ou t of this app all in g sta state te is to persist in aspiration towards a conception greater than the personal ego — it is immaterial which word or phrase is used as nomenclature for this conception. To this end, we must return to Yesod on the Mi d d le P illar of t he he Tr Tr e e o f L i f e a n d e m p l o y m e t h o d s g i v e n b y X I V A r t , w h i c h o n e c o u l d s u m m a r i s e b y t h e a p h o r i s m o f t h e A l c h e m i s t s : 'Solve self — the pers ona l ego —an d et Coagula\ We must dissolve the self recombine its elements. There is a form ula kno wn as IA O — Isis-A poph is-O siris — w h ic h expres expresses ses the the process in vo lv ed here. In begin nin g any set of practic es for self- im pr ov em en t, there is a first or Isis Isis sta stage. ge. The work seems pleasant, easy, exciting and delightful. This is soo n enou gh succeeded by the A p o p h is stage: one reacts reacts to the the w o r k w i t h i n f i n i t e we we a r i n es es s a n d d e te te s t at at i o n . N o t h i n g go go es es w e l l at all. However, further persistence is rewarded by the Osiris stage stage:: a glo rio us resurre ction of both aspi rati on and results. 76
T h e w o r k o f X I V A r t b e g in in s w i t h t h e p u t r e f a c t i o n t ha ha t h a s followed upon initial joys. It is our task to analyse the nature of that putrefaction. Then we must do something about it. Nor¬ mally it is found that any problem consists of three elements — two opposites and their resolution. One finds this notion also in Marxist dialectic as derived from Hegel — thesis, antithesis and synthesis. Here and specifically, we have a conflict between Intelle Intellect ct and E m ot io n to be resolved by deeper awareness awareness of the Unconscious. We must sharpen our intellect, purify our feelings and resolve all conflicts at a deeper level of awareness while keeping the body healthy and directing our sexuality towards th e h i g h e s t w e c a n i m a g i n e . W i t h a l l o u r f a c u l t i e s h a r m o n i s e d , we can set out from Yesod towards the sixth Sephirah, Tip har eth , wh ic h is the the centre centre of the the Tree Tree of Life an d the seat seat of Hig her Consciousness. As Cr ow le y comm ented, we must fire ourselves at this state like a straight arrow. O ur intellect, tho ugh sharp as a razor, m ust not be al lo we d to get in the way. It is a splendid servant but a bad master. This is o ne ne o f m a n y m e a n i n g s o f t he he P a t h w h i c h l ea ea d s f r o m H o d t o T i p h a r e t h , X V T h e D e v i l . T h i s e x p e r ie ie n c e i n v o l v e s t h e r ea ea l is is a ¬ t i o n , n o b l y e x p r e s s e d o n c e a g a i n b y W i l l i a m B l a k e , t h a t 'e 'e v eerr y ¬ t h i n g th th a t lili v e s i s h o l y ' . W e m u s t f u l l y a c c ep ep t o u r o w n s e x u a l i t y and that of the Un iver se for, as the artist and ma gi cia n A us ti n O s m a n Sp Sp a r e w r o t e : ' A l l th th i n g s f o r n i c at at e a l l th th e t i m e . ' W e m u s t accept that many truths about the Universe are shocking to the averag averagee ego. A n d we must face face what has been been calle d The D we lle r on the Threshold. C o m i n g t o k n o w G o d — o r th th e a t t a i n m e n t o f S u p e r c o n sciousness sciousness or wha tev er sectarian terms is prefer red — is for mo st a terrifying experience which evokes every possible dread and element element of par ano ia fr om the psyche. It take takess a whi le to com¬ prehend that all one's intellectual conceptions, arrived at after agonies, agonies, are are stil l inadequate. M an y fin d that their lives go hay¬ wire at this point, that the Universe proceeds to behave in a manner contrary to all the kno wn rules of Physics and Ps ych olo g y a s a c c e p te te d b y t he he m o s t l e a rn rn e d m e n a n d w o m e n o f h u m a n i t y Y o u w i l l p r o b a b l y h a v e t o f a ce ce y o u r o w n d e e pe pe st st fe fe aarr s — a n d 77
n o t i n y o u r h e a d , w h i c h w i l l i n a n y y case case b e s u f f i c i e n t l y b o m barded by perplexing data, but in the events of daily living. But let us suppose that you have the courage to persist. You accept your sexuality, you expand your mind, you allow yourself to feel your emotions reverberating truly in your heart and you harmonise all these in the true work of Netzach. Splendid! Surely y ou are ready for the next stage stage?? N o t on yo ur life . For the next stage is Death. XIII Death leads from Netzach to Tiphareth, the sixth Sephirah o f B e a u ty ty , H a r m o n y , S e l f - A c t u a l i s a t i o n a n d , a s s o m e c a l l i t , th th e K n o w l e d g e a n d C o n v e r s a t i o n o f th e H o l y G u a r d i a n A n g e l . I n order to attain it, the harmonised Personality must die so as to experience a far far deeper deeper In div idu ali ty. A l l that that yo u have gained gained must be annihilated, sacrificed, given — to something greater, to the Self far greater than anything you ever called your self. Th is is the greatest greatest experience op en to the major ity of men and wo m en on this plane t. It is,, for the time time bein g, the goal of ev olu tio n. Th e har mo nise d faculties faculties of body , sexuality, intelle intellect ct and emotion are sacrificed to and then adorned by the nobility of aware Spiri t. On ce that that has been been done, one know s one's one's True Wi ll i n t he he W o r l d . D o w h a t t h o u w i l t sh sh a l l b e t he he w h o l e o f th th e L a w . T h i s f o r e m o s t a x i o m o f The The Book of the Law does not mean an yt hi ng as trite trite and sil ly as 'D o wh at yo u wan t'. It means that that you are on this planet for a purpose. This purpose might be any thin g. It co uld mean the pain ting of pictures or the wr iti ng of books but it co ul d also also mean a career career in Cha rter ed Acc oun tancy . It could mean professional boxing or business or carpentry or television comedy. It could equally wel l mean that your W i l l is u l t i m a t e l y t o b e a f i n e p ar ar e n t o f a r e m a r k a b l e c h i l d . Y o u k n o w y o u r T r u e W i l l b y th th e e x t r a o r d i n a r y j o y y o u e x p e r ie ie n c e i n d o i n g i t — a n d y o u w i l l d i s c o v e r th th a t m e r e w a n t s i n t er er f e re re w i t h t h e W i l l A s C r o w l e y r i g h t l y h a s i t i n MAGICK WITHOUT TEARS: 'If there is any truth at all in anything, or even any meaning in life, in Nature herself; then there is one thing, one thing only paramount; to find out who one is, what is one's necessary Way.' 'The alternativ e to the the Great W or k is the the ho tch pot ch of disp ersi on , of fatuity, or disconnected nonsense'. 78
The rew ards of the the Great Wo rk are succinc tly stated in the the f o u r S i x e s. s. T h e S i x o f W a n d s d i s p l a y s V i c t o r y o f t he he W i l l o v e r a l l that that has imp ede d it. The Six of Cu ps is call ed Pleasure and rightly so. The Six of Swo rds, Science, shows the hu m an m in d raised to its highest power of intellectual penetration. The Six of Disks is simply Success. T h e r e i s a w o r d f o r th th i s a t t a in in m e n t : A d e p t s h i p . A n A d e p t i s one who has brought all his or her faculties to an heightened realisation of purpose in life through the experience of superconsciousness. consciousness. E ach system has has its o w n ways of clas sify ing levels of deve lopm ent but it may fai rly be stated stated that they they can a ll be reduced reduced to fou r: Student; Initiate; Initiate; Ad ep t; and Master . A Student studi studies es way s of ev ol vi ng . A n Initiate Initiate is experienced in the actual practice practice of thes thesee way s. A n Ad ep t has discover ed the True W i l l within and can put this into action despite the many restrictions of our society . Fo r the present it is best best no t to speak of a M ast er — there are very few of them. The task of the new A de pt — or, if the reader reader prefers, an enlightened and evolved person — is first to perfect that Adeptship. This is no easy task. Adeptship is a great attainment. One could hardly be blamed for remaining in that state. Yet there is the call to come farther up and further in. Naturally the Tarot shows how. X I I T h e H a n g e d M a n , w h i c h l e ad ad s f r o m H o d 8 (I (I n te te llll ec ec t) t) t o Gebura h 5 (Force), has baffled a numbe r of com men tators. It could be argued that for once, Crowley allowed his personal a n t i p a th th y t o w a r d s t he he C h r i s t i a n f a i t h t o i n t er er f e re re w i t h j u d i c i o u s observation . For the Key express expresses es the central my stery of West¬ West¬ ern religion over the past two thousand years: that there was a G o d - M a n w h o d i e d a n d r os os e a g a i n , k n o w n v a r i o u s l y a r o u n d th th e Mediterranean basin as Osiris, Ad on is, A ttis, Dion ysus and Jesus C h r i s t , un de r wh os e na m e the v ar io u s c o m p et in g cu lt s were subsum ed. Th is cult is essentially essentially solar and based u po n the the superstition of two thousand years ago and before, that the Sun died every night and required worship, prayers and magic in ord er f o r to be rebo rn. These days we kn ow that to be nonsense — the Sun is there all the time whatever we do. Obviously any religion should reflect this reality.
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The H an ge d M a n has clearly out liv ed his usefulne usefulness ss on tha thatt lev el. S ign ifi can tly , he appears in the the twentie th centur y's grea greate test st p o e t i c e x p r e s s i o n o f p e s s i m i s m , The Waste Land by T.S. Eliot. 'I do not fin d The Hanged M an Fear death by water.' A n d as the attentive attentive reader reader may recal l, The Ha ng ed M an correspon ds to the the H ebr ew lette letterr M e m , wh ic h means water, and o f w h i c h c o r r es es p o n d e n c e E l i o t w a s u n a w a r e w h e n w r i t i n g th th e poem — a curious example of synchro nicity. But is The H an ge d M a n of any possible use use to us today? present writer would respectfully disagree with Crowley argue that it is. is. A fte r all , N ew A eo n or not, it expre expresse ssess the the relation between 8 and 5 and the corresponding psychological reality . O ne way of rega rdi ng the matter is in terms terms of ordeals. If you try to liberate yourself, the pain can be excruciating.
The experience of the naked Force of Geburah is not easy to handle. Th e Five of Wa nd s, Strife, declares declares the the conflicts that w i l l arise arise,, both wi th in the self self and wi th in the env iron men t. The Five o f C u p s s h o w s a l l f a ls ls e i l l u s i o n s d r o p p i n g a w a y i n D i s a p p o i n t ¬ ment. The Fiv e of Swo rds m akes it clear that the pu rsu it of individual power, so tempting to many at this point, can only lead to its title, Defeat. There is bound to be a period of selfquestioning and , as the the Five of Disks has it, W or ry .
' N o w j us us t a s t he he A s p i r a n t , o n t h e T h r e s h o l d o f I n i ti ti a t io io n , find s him self assailed by the the "co mp lex es" w h ic h have corcorr u p t e d h i m , t h e i r e x t er er n a l i s a t i o n e x c r u c i a t i n g h i m , a n d hi hi s a g o n i s e d r e lu lu c t an an c e t o t h e ir ir e l i m i n a t i o n p l u n g i n g h i m i nt nt o such ordeals that he seems (both to himself and to others) to have turned from a noble and upright man into an unutterable scoundrel; so does the First Matter blacken and putrefy as the Alchemist breaks up its coagulations of impurity.'
This message message is reinfo rced by IX The H er m it wh ic h take takess one from 6 Tip har eth to 4 Chese d. It is the the True W i l l , the Silent Self Self within us, which moves us to go on: it is also the Light before us whi ch calls us to come on . I t is is that wh ic h was pure in the b e g i n n i n g . a n d w i l l b e p u r e , t h o u g h i n f i n i t e l y m o r e e x p er er i e n c e d and therefore greater at the end.
Practice. ) ( C r o w l e y : MAGICK: In Theory and Practice.) The nature of 5 Geburah is Fire and in order to advance one's Adeptship, all remaining impurities must be sacrificed as burned offerings and consumed by something greater than oneself. Obviously this process is painful.
VIII Adj ustm ent also leads leads to 5 Geb ur ah but fr om 6 Tiphareth in wh ic h one sho uld be centred. In order to progress, there there must must be equilibrium of the Self. There has to be a balanced poise. There are a num ber of ways of achiev ing this. On e is a dispasdispassionate mating of every idea and tendency within oneself with its oppo site. A no th er is a refusal to undertake any action unless unless it is necessary necessary to the the fulfi lm ent of the the W i l l or the the imm ediate task task in h a n d , w h i c h s h o u l d a m o u n t t o t he he sa sa m e t h i n g . A n y A d e p t w o r t h a pinch of salt should be capable of devising further methods. 80
T h e A d e p t w i l l o nc nc e a g a in in ha ha v e t o r e tu tu r n t o o r i g i n a l a s p i r a t i o n founded in truth of feeling. The Universe is indeed like the wheel portrayed in X Fortune, which leads from 7 Netzach to the next destination, 4 Chesed (Form), but it must be realised that the place to be is not wh ir li n g arou nd on the whee l but at the the very centre, centre, the ultimate poin t of wh ic h does does not move at all . O ne co uld learn so much and feel so good if only one could sit still and be quiet.
To this end we must be aware of IT and mate IT wi th in us A l l that that exists exists with ou t us, rejoicing in the ecsta ecstasy sy and com edy Existence, as shown in XI Lust. Only through appreciation the divi ne spasms of every every mome nt of life can the cells wit h in attain full potential.
to of of us
A glorious state awaits those who succeed. The Four of Wands signifies Completion: the Adept has brought Adeptship to its highest perfection. In consequence, there is the Four of Cups, Luxury, to be enjoyed. This may occur in the usual, vulgar sens sensee of the w o r d : t ho ug h some perfected Ade pts rejoice in the unashamed lux ur y of a hun k of freshly baked bread and a glass glass of goo d, pure water, fi nd in g here here greater greater delights than the the gour¬ met dining of the fastidious epicure. This is hardly surprising, since the Four of Swords, Truce, displays the psyche at peace itself. lf. The Fo ur of Di sks declares declares the the rewar d: Power. With itse This may come through in many ways: individual charisma; 81
a wo r k of art or science; science; rema rkable business aptitude ; spo rting proficiency or media presence — one might even be famous for b e i n g f a m o u s o n a c c o u n t o f n o t h i n g i n p a r t i c u l a r . I n a n y e v e n t,t, a l a s t i n g m a r k i s m a d e u p o n t he he e n v i r o n m e n t . N o w c o m e s th th e greatest greatest crisis of al l. H av in g attained to the the supreme level of Adeptship possible to any human being, you have to give up all that y o u have an d all that y ou are to the the Uni ver se Itself. Itself. You e v e n h a v e t o g i v e u p y o u r p r e c i o u s l y w o n s u p e r - c o n sc sc i o u s n es es s . 'Y o u have to to leave leave the the Ho use of Lo ve , as they cal l the the Fourth H ou se. Y o u are are quite, quite nak ed; y ou must take take off your husband-clothes, and your baby-clothes, and all your pleasureclothes, and your skin, and your flesh, and your bones, every one of them must come right off. A n d then yo u must take take off off your feeling clothes; and then your idea clothes; and then what w e c a l l y o u r t en en d e n c y cl cl o th th e s w h i c h y o u h a v e a l w a y s w o r n a n d w h i c h m a k e y o u w h a t y o u a r e . A f t e r t h at at y o u t a ke ke o f f y o u r consciousness clothes, w h ic h you have alway s thoug ht were were yo ur very o wn self, self, and yo u leap out into the co ld abyss, and you can't think how lonely it is. There isn't any light, or any path, or anything to catch hold of to help you, and there is no Fairy Prince any more: you can't even hear his voice calling you to come on. There's nothing to tell you which way to go, and you feel the most horrible sensation of falling away from everything that ever was. You've got no nothing at all; you don't kno w how aw fu l it all is. You wo u ld tu rn back if you c o u l d o n l y s t o p f a l l i n g ; b u t l u c k i l y y o u c a n ' t . S o y o u f a l l fa fa st st er er and faster; and I can't tell you any more.'
Mystic Marriage for nothing. You have to mate the deepest and f in in es es t a n d g r a n de de s t w i t h i n y o u w i t h A l l w i t h o u t y o u . H e r e o n e s h o u l d r e m i n d t h e r e ad ad e r o f C r o w l e y ' s 0 = 2 e q u a t i o n , wh ic h expresses expresses the the natur e of the Un iv ers e. It is the shortest an d simplest wa y of exp ressin g: 0 = (+1) (+1) + (-1) (-1).. If we lo ok at the the manifested Universe, we find that each and every phenomenon has its opposite. In other words, as the Yin-Yang symbol informs us, the the Univ erse manifests as pairs of opposites: male an d female, positiv e and nega tive. If we put these these pai rs of opposites together, t he he y c a n c e l ou ou t t o N o t h i n g . H e n c e 0 = 2 . A n d he he n ce ce T h e L o v e r s , in which the opposites are mated and annihilation ensues.
( C r o w l e y : The Wake World f r o m Konx Om Pax.) Once again the Tarot is the supreme guide to this, the greatest crisis of all initiations. There is no path from 4 to 3. You just have to take a leap in the dark, as the Existentialists advocate. A n d i f o n e g r a i n o f eg eg o r e m a i n s , t h e r es es u l t w i l l b e n o t a M a s t e r b u t a m o n s t e r . A l l t ha ha t c a n b r i n g o n e t h r o u g h i s L o v e , g i v en en f r e el el y a n d w i t h o u t c o n d i t i o n , t o a n d f o r A l l .
In Sir Thomas Malory's recension of the Graal Quest, only four knig hts reach the stage stage of The C ha ri ot . Sir Lan celo t receives receives a v i s i o n o f t he he G r a a l b u t c a n n o t g o f u r th th e r , f o r h i s a d u l t e r y w i t h Guinevere is no trivial sexual adventure; it is a betrayal of his O a t h o f L o y a l t y s w o r n t o h i s K i n g . I n M a g i c k , y o u ca ca n n o t b r ea ea k a n O a t h . S i r G a l a h a d , th th e P u r e F o o l , c om om e s t o t h e G r a a l a n d d i es es . O n e d o e s . A n d i f t he he d e a th th i s p h y s i c a l , o n e w o u l d w e l c o m e it. Others like Sir Galahad are simply silent.
I t is is h a r d l y s u r p r i s i n g , t h e re re f o re re , t h a t t he he p a t h w h i c h l ea ea d s t o 3 ( U n d e r s t a n d i n g ) f r o m t he he B e a ut ut y a n d H a r m o n y o f 6 i s portrayed by VI The Lovers. The experience is not termed a 82
O u r s e c o n d g u i d e t h r o u g h t he he A b y s s b e t w e e n A c t u a l a n d Ideal is VII The Chariot. The path runs from 5 to 3. The c h a r io io t ee ee r i s a r m e d w i t h a l l w e a p o n s b u t h e be be a rs rs t h e H o l y G r a a l i n t o w h i c h o n e m u s t g iv iv e e v e r y l as as t d r o p o f o n e' e' s o w n b l o o d , k e e p i n g b ac ac k n o t h i n g . T h i s t r u t h i s s ta ta t eed d time and time again in the the magn ificen t tale taless of the quest for the Ho l y Gr aa l: M a l o r y ' s Morte d'Arthur (Not Tennyson's) is its supreme ex¬ ex¬ p r e s s i o n i n E n g l i s h . K i n g A r t h u r ' s k n i g h t s ar ar e t he he br br a v e st st , toughest, most intelligent and most chivalrous beings on the e a rt rt h b u t t h ey ey m u s t g iv iv e u p t h e i r a l l f o r t he he H o l y G r a a l . T h e r e h as as b eeee n a f o r e s h a d o w i n g o f t h i s i n A t u X I L u s t , i n w h i c h O u r L a d y B A B A L O N w h o r id id e s u p o n Th Th e Be Be as as t be ar ar s th e H o l y G r a a l f i l l e d w i t h t he he b l o o d o f t h e s a in in t s w h o m Sh Sh e h a s s l au au g h te te r e d. d. O n e i s r e m i n d e d o f a n A m e r i c a n b o o k , w r i t t e n many years ago for women but equally applicable to men; it is c a l l e d The Power of Sexual Surrender.
Sir Percev al comes to the the Gr aa l after after wh ic h he is a herm it for a year. As Voltaire recommends, he cultivates his own garden. 83
T h e n h e d ie ie s w i l l i n g l y a n d g l a d l y . T h e ca ca se se s o f S i r G a l a h a d a n d S i r P e r c e v a l h a v e th th e i r p a r a l l e l s i n T h e r a v a d a ( H i n a y a n a ) B u d dh is m , whereby the ideal is to become become an A rh at , one wh o has has attained unto that Nothingness which is termed Nirvana. H o w e v e r , i n M a y a h a n a B u d d h i s m th th e i d e a l i s t o be be c om om e a B o d h i s a t t v a , o n e w h o w i l l n o t a c ce ce p t t he he r e w a r d o f N i r v a n a until all sentient beings have equally attained. In Malory's account, this is symbolised by Sir Bors, who must be a hermit for a y e ar ar , t h e n r e t u r n t o t h e c o u r t o f K i n g A r t h u r t o r e c o u n t hi hi s experiences. Th is too is the the case case w it h the the majori ty of Ad ept s who reach the exalted state of Master. Yet it is not exalted, for there is N o th in g to exalt. There is just just a little pile of dust and ashes; ashes; but a s ta ta r is is i g n i t e d b e l o w t h e A b y s s a n d w i t h i n t h e h u m a n b e i n g a n d it lives and mov es and has its its being, to al l appearances appearances bein g no different from anyone else. A c a u t i o n a r y w o r d i s i n o r d e r h er er e . I n t h e W e s t e r n T r a d i t i o n , there is something called the Oath of the Abyss. Its most important section consists of swearing to regard each and every event as a dealing between the Universe and the Self. This of course applies to the most trivial matters, including an advertisement seen on television or a change in traffic lights. It would apply also to the event of being given a cup of unsatisfactory tea. It should be obvious to any attentive reader that it is hard to dis tin gu ish this stat statee fro m that that of pa ra no id psych osis, or one one i n d u c e d b y a p o w e r f u l do do s e o f L S D o r t h at at o f a s m a l l c h i l d . T h e last analogy is the closest. It is similar — very similar — to, though not precisely identical with the state of being under con side rati on. On e of the the finer sayings sayings attribute d to Jesu Jesuss Chr ist is: 'Except ye be as little children, ye shall in no wise enter the k i n g d o m o f h e a v e n ' . I n t he he W e s t e r n T r a d i t i o n , i t i s n o t f o r no th in g that this stat statee is termed: the the Babe of the A by ss. For 1900 years, years, the received wi sd o m was that that one d id not dare to swear the O at h of the A by ss u n ti l one became became a perfected perfected A de p t in 4. Thi s is soun d teaching and s til l applies — but the the twentieth century has witnessed the most extraordinary changes. For a start, there has been more technological change than in the preced ing 1900 years years put togethe together. r. A ls o , times are are
critical to the survival of this planet. Therefore there has been an a c c e le le r a ti ti o n o f e v o l u t i o n a n d c e r t a i n t i m e h o n o u r e d r u l es es h a v e been relaxed. In consequence, as Crowley stated, anyone genuinely on the Path can at any stage stage swear this O at h of the the Ab ys s. A n y o n e w h o d o es es s o r u n s th th e m o s t a p p a l l i n g r i s k s . I n d e e d , the the present present wri ter wo ul d argue strongly for the maintenance of traditional wisdom on the grounds that he does not like the casualty casualty lists. Fo r if yo u do it at the the wr on g time and for the w r o n g r e as as o n s , y o u w i l l b e ba ba c k t o th th e T e n o f S w o r d s ( R u i n ) a n d all you r good wo rk wi l l be reduced to rubble. The usual penal¬ ties ties for the the abuse abuse of M ag ic k and M y st ic is m are are total loss of co mm on sense, sense, com plete absence absence of hu mo ur, rage at the slightest slightest criticism and egotistical megalomania. This is all too likely at the earliest stages but here the disease must be witnessed to be believed. We can find an excellent case study of this phenomenon in Frater Frater A ch ad , Charl es Stansfield Jones, Jones, a leading disci ple of A l e i s t er er C r o w l e y . H e g o t d o w n t o w o r k w i t h t h e ea ea rn rn e st st , p r a c t i c a l self-discipline wh ic h distinguishes the the best best Am eri can s. H is early d i a r i e s , p u b l i s h e d i n The Equinox III 1 (aka The Blue Equinox) are are fine examples examples of wh at a magical d iary sho uld be an d one's one's study is greatly augmented by the comments of Major Fuller — his supervisor and later a Major-General and creator of Blitzkrieg — a n d m o r e so so , A l e i s t e r C r o w l e y . I n A m e r i c a 1 9 15 15 , C r o w l e y p e r f o r m e d a n o p e r a t i o n w i t h o n e 'S 'S is is te te r H i l a r i o n ' ( a ka ka J ea ea n ne ne Foster) — to beget 'a magical Son'. In complete ignorance of this O p e r a t i o n a n d p r e c i se se l y n i n e m o n t h s l a te te r , F r a te te r A c h a d ( U n i t y ) swore the O at h of the A by ss an d became became a Babe therein . At first, it seemed that all was well. Achad/Jones discovered t h e m a t h e m a t i c a l k e y t o The Book of the Law — that extraord i n a r y d o c u m e n t d i c ta ta t e d t o C r o w l e y i n C a i r o A p r i l 1 90 90 4 b y a Praeter-human Intelligence — which key is 31. This technical matter is bey on d the scope of this treatise. It suffices to state state that the matter was predicted in The The Book of the Law itself. Y e t a ft ft er er t h at at , A c h a d w e n t w r o n g . A f t e r w r i t i n g s o m e v e r y f i n e Work o n Q a b a l a h a n d h is is w o n d r o u s Hymns to the Star Goddess,
it is fair to state that he made a complete prat of himself. He inv erted al l the the paths on the Qab alistic Tree of Li fe — wi th no discernible benefit to anyone, including and especially himself. He w e n t a r o u n d ' d i s p e l l i n g t he he v e i ls ls o f i l l u s i o n . ' I n t h e or or y , t h is is i s s o u n d . In his practice, it was not, for he wandered about the streets, naked beneath a raincoat, doi ng what any sane sane person w o u ld ca ll 'flashin g' , to the the great shame of all connected wi th h im . F or a time time he jo in ed the R o m a n C a t h o li c C h u r c h , h o p i n g f o r l o r n l y to co nv er t a n o r g a n i s a t i o n p r e d i c a t e d u p o n t h e p i t i f u l a n d e v i l n o t i o n s o f g u ilil t and sin to a way which regards these as disgusting perversions: needless to say, say, he m ade no hea dw ay there. T he classic tale of the the Jo n es / A ch ad f o l l y an d fa tu it y ha s bee n re la te d in on e of the m an y excellent books of Francis Ki n g . Jones Jones was try ing to m en d his car in the street. He tried for many hours over two weeks without any succes success. s. Fi na lly a nei ghbo ur wh o knew o f Jones' veneratio n for C ro wl ey sarcastically suggested suggested that that a reading of The Master's poetry to the car might mend matters. 'I've tried that,' said Jones, 'and she just dri ps o i l . ' I n a f i n a l b u r s t o f i n a n i t y , J o n e s / A c h a d a n n o u n c e d i n t he he la la te te F o r t i es es t ha ha t t he he A g e o f H o r u s t he he C h i l d , H o r u s t he he G o d o f W a r , H o ru s the the G o d Wh o stat states es that we mu st realise ourselves as animals before we can become as Gods and Goddesses, the Age prophesied by Crowley to follow the Age of the Mother and the A ge of the Father — Isis an d O sir is — h ad been aborted aborted before it ha d even prop erl y got started; and was abolish ed in f a v o u r o f t he he A e o n o f M a a t — p o r t r a y e d i n A t u V I I I A d j u s t m e n t — t h e A e o n o f T r u t h a n d J u st st i ce ce . T h i s i s i n d e e d p r o p h esied i n The Book of the Law t o f o l l o w the the A e o n of H o r u s a n d o f c o u r s e o n e l o o k s f o r w a r d t o i ts ts a p p e a r a n c e w i t h i n s o me me h u n d r e d s o f y e a r s — b u t a n y n e w s p a p e r c a n i n f o r m o n e t h at at i t is not here now and anyone who thinks it is can neither see w it h eyes eyes nor hear wi th ears. If we wan t that to come abo ut, we w i l l h a v e t o f i g h t a n d f u c k f o r i t . T h a t i s w h a t th th e A e o n o f H o r u s i s a b o u t . W e m u s t l i b e r a t e o u r s e l v e s f r o m e x t e r n a l an an d internal tyranny by fighting, then come closer to one another b y f u c k i n g . W i t h L o v e w e c a n c o m e t h r o u g h t h i s c r i t i c a l tr tr a nns i t i o n a n d m a k e a be be tt tt er er w o r l d .
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The Book of the Law abolishes itself at the r i g h t t i m e , u n l i k e any other prophetic writing. It gives us the Signs for which we m u s t l o o k i n itit s T h i r d C h a p t e r , V e r s e 3 4 . ' B u t y o u r h o l y p l a c e s h a l l be be u n t o u c h e d t h r o u g h o u t th th e c eenn t u¬ u¬ r i e s: s: t h o u g h w i t h f i r e a n d s w o r d i t b e b u r n t d o w n & s h a t te te r e d , y et et an invisible house there standeth, and shall stand until the fall of t he he G r e a t E q u i n o x ; w h e n H r u m a c h i s s h a l l ar ar i se se a n d t h e d o u b l e wanded one assume my throne and place. Another prophet shall arise, and br in g fresh fever fr om the skies; another wo m an shal l awake the lust & wor sh ip of the the Snake; another sou l of G o d and beast beast sha ll min gle in the globed priest; another sacrifice sha ll stain the tomb; another king shall reign; and blessing no longer be p o u r e d T o th th e H a w k - h e a d e d m y s t i c a l L o r d ! ' W h e r e d i d A c h a d/ d/ J o n e s g o w r o n g ? M o s t w o u l d a r g ue ue th th a t h e t o o k t h e O a t h o f t he he A b y s s a t 1 0 ( M a l k u t h ) — a n a d m i t t e d fa fa c t — and the qu an tum jump into 3 (Un derstandin g) was too m uc h f o r h i m ; h e h a d n o t le le a r n e d e n o u g h t o be be w o r t h a n n i h i l a t i o n . O r else else,, he di d it for the wo rst possible reason — he wan ted to be a M a s t e r . I f y o u w a n t t o be be a M a s t e r , y o u h a v e n ' t a h o p e i n h e l l . Yo ur desire is the the measure of yo ur egoti sm.
T h e p r e s e n t w r i t e r h as as u n f o r t u n a t e l y w i t n e s s e d f a r t o o m a n y p r o m i s i n g c a n d i d a t e s a d d i n g t h e i r n a m e s t o t h e c a s u a l t y l i st st o u t o f a s i l l y d e s i r e f o r M a s t e r s h i p . T h e r e s u lt lt is is a b u n c h o f m a l a d ¬ ju st ed , m al c o n te n te d , m is a l i g n e d n i n c o m p o o p s k n o w i n g li tt le but thinking they know all and imposing on the gullible with psychological tricks while they wander away in the waste. T o o m a n y f o r g e t t h at at w i t h i n e a c h S e p h i r a h o f t he he T r e e o f L i f e there there is another Tree. M an y do indeed cross an Aby ss and often : but they fail to realise that they have only crossed it in 10 or 9 or 8 or 7 or higher — and you must cross it again and again and again . Do it for its ow n sake. sake. If any part of yo ur mo tiv e to be a M a s t e r — f o r g e t i t . Y o u ' l l n ev ev e r ge ge t t h e re re . Y o u h a v e n ' t g o t it it . A t this stage, even the noblest ambition is an egotistical vice. T h e t r u t h s w h i c h t he he T a r o t s ta ta te te s a bo bo u t 3 — B i n a h , U n d e r ¬ stan din g, as we mu st not forget, — ap pl y to the the true cro ssin g of t he he A b y s s a n d t h e r e f o re re a l so so t o e v e r y c r o s s i n g w i t h i n t h e l o w e r S e p h i r o t h w h i c h r ef ef l e ct ct I t.t. T h e T h r e e o f W a n d s i s c a l l e d V i r t u e . 87
T h i s i s a w o r d w h i c h h a s be be e n g r o s s l y d e b a s e d . I t i s a w o r d exalted by a very popular but very feeble movement called The N e w A g e . O n e s i g h s i n d e s p a i r o v e r itit s f a t u i t y . This movement is essentially well-intentioned. However, in t h e c r i t i c a l t i m e s i n w h i c h w e l i v e , g o o d i n t e n t i o n s a lo lo n e ar ar e definitely not enough; actions must match words and there are few things more contemptible than fine words followed by shabby actions. The present wr iter is aw are that he ma y have m a n y N e w A g e r e a d e r s. s. H e r e g a r d s t h e m a s b e i n g h o n e s t l y misguided at best. There is certainly no disgrace in being hone s t ly ly m i s g u i d e d : i t c a n h a p p e n t o t h e b e st st o f u s. s. H o w e v e r t h e re re i s no excuse for not trying to do things better than before. 'V irt ue ' is a very N ew Ag e w or d. W here does it come from? It c o m e s f r o m t h e L a t i n Vir — a M a n . T h e R o m a n Virtus therefore expresses healthy, natural male qualities. In these current, deg e n er er a te te titi m e s — w h i c h th th e H i n d u s r i g h t l y c a l l th th e Kali Yuga, t h e D a r k A g e — w e f i n d a f e e bl bl e f l o p i n t h e p r es es e n t c o m p r e h e n s i o n o f ' v i r t u e ' . W o u l d y o u r a t h er er m ee ee t a v i r t u o u s m a n o r a virile man? The answer is obvious to all who have not been bemused, abused and confused by lud icro us notions of what it m e an an s t o be be ' s p i r i t u a l ' , a n o t h er er N e w A g e b u z z w o r d . T h e w o r d ' s p i r i t u a l ' , w h i c h u s ed ed t o m e a n so so m e t h i n g i m p o r tant, has like 'virtue' degenerated into meaning something feeb l e , l i k e a c u p o f s c u m m y , l u k e w a r m m i l k . W o u l d y o u r a th th e r meet someone who is spiritual or someone who is spirited? A g a i n , t h e q u e s t i o n i s a s ea ea s y a s th th e a n s w e r i s o b v i o u s . N e w A g e r ea ea d e rs rs ar ar e s t r o n g l y u r g e d t o c o n s i d e r th th e f o l l o w i n g p r o p o s i t i o n s , p r o m p t e d b y V i r t u e — t he he 3 o f W a n d s i n B i n a h (Understanding) — and certainly not inspired by the sordid m o t i v e s w h i c h e n a b le le t ho ho s e w i t h a l i t tl tl e b u t n o t m u c h o c c u l t knowled ge or understanding to make money fro m panderin g to the prejudices of said readers. The present writer hopes and trusts that the present reader is not a gullible dupe. a - N e w A g e i s m e r e l y s o f te te n e d d o w n a n d t ar ar t e d u p C h r i s t i a n i t y ; a n o u t m o d e d r e l i g i o n o n ce ce ad ad h e r e d t o b y p r i m i t i v e m a m m a lian primates based upon ludicrous notions of sin and guiltU n d e r C h r i s t i a n i t y , p e r f e c t l y n a t u r a l d e s ir ir e s w e r e c a l l e d 88
' s i n f u l ' . U n d e r N e w A g e , y o u s t i l l h a v e t o b e g u i l t y a s s i n f o r th th e same, for the words and phrases are 'unspiritual' — whatever that may mean — or 'not virtuous'. Whatever words are used, people still end up feeling guilty over perfectly natural and h o n o u r a b l e f e e l i n g s l i k e l o v e , h a t e , l u s t , a n g e r et al. re N e w A g e , y o u c a n b - N e w A g e i s i n t e l l e c t u a l l y s l o p p y . I f y o u a re b e lili e v e a n y t h i n g y o u l i k e — a s l o n g a s it it d o es es n ' t w o r k . - N e w A g e i s h o r r i b l y m i d d l e cl cl as as s. s. I n c o m m o n w i t h an an y s e n s i bl bl e i n d i v i d u a l , t h e p re re s e n t w r i t e r d o e s n o t c a r e ifif y o u a r e u p p e r c l as as s , m i d d l e c l as as s o r w o r k i n g c l as as s : i t 's 's ju ju s t t ha ha t i f y o u ' r e m i d d l e cl cl a ss ss , y o u s h o u l d d o s o m e t h i n g a b o u t i t . I n E n g l a n d , a t any rate, the upp er classe classess an d the w o r k i n g classes classes share share the same code of ho no ur : observers are con fuse d too often because because the same code is expressed in different forms of the English l a n g u a g e . A l t h o u g h th th e r e a r e — t h a n k h e a v e n s ! — e x c e p t i o n s , the average middle class individual has no code of honour. A n y o n e w i t h n o c od od e o f h o n o u r i s a s l a v e . I t d o e s n ' t m a t t e r i f y o u r c h a i n s a re re o f g o l d o r o f p l a st st i c — y o u a r e s t i l l a s l av av e . T h i s is w h y one can all too often see crass exam ples su ch as those w h o b le le a t a b o u t c h a n g i n g th th e w o r l d , t h e n f r e ak ak o u t l i k e a s h e l l shocked invalid on account of a cigarette being smoked with jo y in a G l a s t o n b u r y te a- ro o m . T h i s is w h y on e c an he ar whingeing nonsense whenever there is a serious meditation p r a c ti ti c e f r o m s o m e N e w A g e t w i t s w h o w h i n e t o b e e x c u s e d o n the quicksan ds of: 'O h — but we're profession al med itators.' H o w is is a ' p r o f e s s i o n a l ' m e d i t a t o r t o b e d i s t i n g u i s h e d f r o m o n e who meditates? — apart from the obvious fact that they're p r o b a b l y c o n n i n g th th e g u l l i b l e f o r m o n e y ? N o . T h i s w o n ' t d o a t all and it's high time someone said so. c
d - N e w A g e i s d i s h o n e s t . T h e b e lili e f s i t s a d h e r e n t s h o l d c o n t r a d i c t o n e an an o t h e r. r. I f y o u ar ar e N e w A g e , y o u c a n b e a H i n d u a n d a B u d d h i s t . H i n d u s b e l i ev ev e th th a t t h er er e i s a s o u l (attnan). B u d dhists believe that there isn't (anatta). Y o u c a n ' t b e l i e v e b o t h at the same tim e. Y es, of course, it is sai d that above the A b y s s , a l l c o n t r a d i c t i o n s r e s o l v e th th e m s e l v e s . T h i s i s t r u e — a s the Tarot shows us — but the present writer doubts if there are currently more than 93 individuals on the globe capable of
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mating the contradictions in self-annihilation. Below the A b y s s , R e a s o n i s K i n g . F a c ts ts m u s t b e ac ac c u ra ra t e a n d L o g i c m u s t b e c o h er er e n t . U n l e s s y o u g et et th th a t r i g h t , y o u w i l l g et et n o t h i n g r i g h t a t a l l — a n d N e w A g e d o e s n 't't . e - N e w A g e c o n s i s ts ts o f s en en t i m e n t a l s l o p , c a t e r i n g t o h a l f - w i t t e d , panic-stricken, middle-class prejudice. The Universe is not like that. Let us remember, therefore, that the Master has spirit and vir — a n d vir applies exactly to an acknowledged female Master like M a d a m e B l a v a t s k y — a n d pa pa ss ss o n t o t he he T h r e e o f C u p s , A b u n dance. Once you have transcended all that you called your Self, y o u w i l l b e g i v e n a l l th th a t y o u n e e d . N e e d s v a r y . A n d y o u y o u r s e lf lf must give to those those needs, needs, for the the more y ou g ive, the more it wi ll be renewed. The principal job of the Master who has attained to U n d e r s t a n d i n g i s q u i e t l y t o t en en d a s m a l l g a r d e n o f d i s c i p l e s w h o w i l l one day sit sit along side hi m as piles of dust casting fo rth a sta starr u n t o M a n k i n d . I n t he he g i v i n g i s th th e A b u n d a n c e , f o r t h is is W e l l c a n never be exhausted.
for m kn ow n as Hinay ana or Theravada is Southern Bu dd his m and closest to the original teachings of Gautama. The system is appropriately simple. The idea is to stop existing. Those who i m a g i n e t h a t N i r v a n a i m p l i e s s o m e k i n d o f s e l f - c o n s ci ci o u s bl bl i s s are merely engaging in a cowardly wish-fulfilment fantasy. If the W he el of Existence (Samsar (Samsara) a) wh ic h consists consists of seeming ly end¬ l es es s i n c a r n a t i o n s , i s S u f f e r i n g , t h e n N i r v a n a ( N o n - E x i s t e n c e ) shows us the way out. We stop existing. A n d S u f f e r i n g e n ds ds . 'Bi rth is Mis ery .
A pp ro pr iat ely enou gh, the Three of Swords is called Sorrow, a n o t h e r N a m e f o r 3 B i n a h . I n t h is is s ta ta te te o f U n d e r s t a n d i n g , o n e perceives the Pain of Existence. It all seems to be such a waste. There is al l this this agony — and for what? H i n d u theologian s have have yet to answer the question as to why a Self originally perfect (atman) i n N o t h i n g n e s s f r o m w h i c h a l l i s c r e a t e d (Brahman) should enter into manifested Existence (Maya = Illusion) solely in order to return intact and perfect to Brahman. Bud dhist theologians have yet to explain the point of it all.
S m a l l w o n d e r t h at at d u r i n g h i s B u d d h i s t ph ph a se se 1 9 0 1 - 4 , A l e i s t e r C r o w l e y s en en t h i s f r i e n d s N e w Y e a r p o s t c a rd rd s s a y i n g s i m p l y : 'Wishing you a speedy termination of Existence.' In the Three of Sword s of the the Tarot, one reaches reaches the the pos iti on Human Nature a n d An a d v a n c e d b y H u m e i n A Treatise of Human Enquiry Concerning Concerni ng Humdn Understanding. Understa nding. T h e r e i s n o G o d and there is no Self and there is no Cause and there is no reason t o b e lili e v e i n a n y t h i n g w h a t s o e v e r. r. O u r m i n d s a re re f o r m e d m e r e l y t h r o u g h w h a t H u m e c a l ls ls ' c u s t o m a n d h a b i t ' . O n e c o u l d a ls ls o call it 'genetics and conditioning'.
Buddhism is the most logically coherent of all the organised religions. Its founder, Gautama — for 'buddha' means simply 'Entightened One' — the man who was bom a Prince and died a beggar for the the sak sakee of hu ma n evolutio n, declared Four No ble Tru ths: 1 2 3 4
- Existence is Su ffer ing . - T h e c a us us e o f S u f f e r i n g i s C r a v i n g . - The cessation of suffering is the cessation of craving. - The Way to this cessation is the following of the Noble Eightfold Path. This, as any practising Buddhist can inform one, consists of e i g h t p r i n c i p l e s o f c o n d u c t a n d m e n t a l t r a i n i n g . B u d d h i s m i n th th e 90
Life is Misery . Death is Misery But Resurrection is the greatest Misery of all.' Thus runs the great, time-honoured wisdom of Buddhism. No¬ ble indeed. Yet they still haven't told us the point of it all. We come into suffering in order to stop suffering — well, that makes loadsa sense, doesn't it?
The clarity of this eighteenth century Scottish philosopher is utterly remarkable — so is the fact that he states Buddhist philosophy and psychology with such precise exactitude. Eve¬ ry th in g depends on the the tendencies tendencies of the m in d , wh ic h tendencies tendencies are themselves wholly unpredictable. We might expect an apple to taste taste lik e an app le because because it has done so one m i l l i o n times before. Yet the next time we may be surprised to find that it tast tastes es like a potato . Mo reo ve r, our min ds mig ht have changed so m uc h that we expect it to to tast tastee like a potato a ny way — one n e v er er k n o w s . A c c o r d i n g t o H u m e — a n d n o b o d y , b u t nobody, 91
has been able to refute his reasoning, from Kant to Bertrand Russell and after — our conscious beliefs have no basis in fact a n d a n y t h i n g m i g h t h a p p e n a t an an y s e c o n d . W h a t i s t he he S el el f ? H u m e a sk sk s . S i m p l y a s u c c e s s io io n o f t h o u g h t s and feelings which change constantly and which imply no cent r a l u n i f y i n g i d ea ea o f ' i d e n t i t y ' . W h a t i s ' c au au s e' e' ? H u m e a s ks ks . M e r e l y a n o b s e r v a t i o n o f o n e event usually followed by another event which leads us to assume that there is some mysterious 'causal' connection between them. T his sounds as unbelievable as Mag ic k. T h e T h r e e o f S w o r d s ( S o r r o w ) a l so so c o v er er s H u m e ' s f i n a l p o s i t i o n . H av in g demon strated that there there is no reason at al l to believe believe in anything whatsoever, he asks honestly whether he himself believes h i s o w n w r i t i n g s . O b v i o u s l y h e d o es es a t t he he t im im e o f w r i t i n g , b u t h e confesse confessess that subsequently he w i l l see see frien ds, d ri nk win e and p lay a g a m e o r t w o o f b a c k g a m m o n , w h i c h a c t io io n s w i l l m a k e h i m a s m uc h a creature creature of custo m and habit (i.e. (i.e. genetics genetics and con dition ing ) as anyone els else. e. Wha t, then, is the the po int of Ph ilo sop hy ? Hu m e answer s: just a pleasant way of passing the tim e. There is also the Trance of Sorrow. Its nature and its significance t o W e s t e r n M a n h a v e be be e n b r i l l i a n t l y e x p l o r e d , f o r i n s t an an c e , b y C o l i n W i l s o n in in The Outsider. T he out sider is one wh o 'see 'seess too deep and too much', becoming in consequence, alienated from the herd and its material concerns; for he is appalled by the futility of all h um an endeavour. Bu ddh ists call this this the the Trance of Sor row . Others m i g h t t e r m i t ' a n e x is is t e n t ia ia l c r i si si s ' . A l l w h o h a v e e x p er er i e n c e d i t agree on three po int s: the feelin g is one of bitter agon y; even tually one becomes conscious of a ravenous hunger and infinite yearning — suspected in themselves to be futile — for some secret glory w h ic h w i l l restor restoree essential essential mea nin g to life; and it changes changes one' one'ss fun dam ent al poin t of vi ew for a lifetime. It is this experience wh ic h s ta ta rt rt s s o m a n y u p o n t h e Q u e s t.t. A n d a t th th i s e x t r a o r d i n a r i l y e x a ltlt e d stage of 3 (Binah) we find at this end what was at the beginning, o n l y a f te te r a d e ep ep e r a n d i n f i n i t e l y m o r e p o w e r f u l m a n n e r . F i n a l l y , i f w e l o o k o b j e c t iv iv e l y a t t h is is b e a u t i f u l p l a n e t o f o ur ur s , w e w i l l b e te te m p t e d t o r e s p o n d t o t h e p a i n u p o n i t a n d t h e sh sh ee ee r stupidity which governs it by crying our eyes out from our heart. 92
It sho ul d be w it h relief, then, that we dr y our eyes, eyes, heave a sigh wi t h a great, deep deep breath — an d tu rn to wha t we can do a b o u t i t.t. T h i s i s s h o w n w i t h t h e u t m o s t c l a r i t y b y t he he T h r e e o f D i s k s — W o r k s . N o t h i n g c a n h a p p e n u n l es es s th th e re re i s a c t i o n . I f w e wish to improve something, words alone won't do it. Good intentions alone certainly won 't achieve any thi ng at all . Wo rk is what counts. This is a pity — or at least it appears so initially — because wo rk can come over as being such a bore. Sometimes one w o u ld r a t h e r d o a n y t h i n g o t h e r t h a n w o r k . O n e c a n b e l i k e th th e m a n wh o said: 'I love wo rk . I can sit and lo ok at it for hour s.' There is also mu ch to be said for what that fine and u njustl y neglected a r t i st st A r t h u r M a c h e n i n s i s t e d u p o n i n p r a i s e o f i d l e n e s s , ' co co n ¬ c e r n i n g w h i c h s o m u c h c a n t a n d f a l se se d o c t r i n e h a v e b e en en p r e a c h e d . ' E v e n s o, o, o n l y w o r k c an an m a k e t he he I d ea ea l A c t u a l . Today many people like to think that they are enlightened. They might be right. After all, we live in strange times and sometimes miracles do happen. The trouble is that so many of these people who call themselves enlightened don't do anything about it. Little is conveyed to anyone else other than a false sense of superiority. The fact is that it doesn't matter how enlightened you are or how enlightened you may fancy yourself to be: unless you work to earth that enlightenment, the game is not worth the candle. A l e i s t e r C r o w l e y d e s c r i b e d h i m s e l f i n h i s Bibliographical The Book of Thoth Note to The Thoth as 'the laziest man in three conti nents!' yet also wrote — and meant it and showed it: ' T o ad ad v a n c e — t h at at m e a n s W o r k . P a t i e n t , e x h a u s t i n g , t h a n k l e s s , o f t e n b e w i l d e r i n g W o r k . D e a r s is is te te r , i f y o u w o u l d b u t W o r k ! W o r k b l i n d l y , f o o l i s h l y , m i s g u i d e d l y , i t d o e ssnn ' t matter in the the end: W o rk in itself has absolute vi rt ue .' (Magick Without Tears) Whether we are genuinely at the state of Mastership or whether we are reflecting it through progress on a lower level, the Tree of Life and its Paths as expressed by the Tarot continues to be our guide, philosopher and friend. This is especially true of X V I I The Star, Star, the the Path wh ic h leads leads fro m 6, where we centre the S e lflf , t o 2 C h o k m a h ( W i s d o m ) w h e r e w e h a v e t r a n s c e n d e d th th e 93
S e lflf a n d a r e w a y b e y o n d i t . T h e S t ar ar p o r t r a y s N U I T , G o d d e s s o f Infinite Space and the Infinite Stars thereof. In The Book of the Law she cries 'To me! To me!' and 'To love me is better than all t h i n g s , ' a n d ' s ee ee k m e o n l y ! T h e n t he he jo jo y s o f m y l o v e w i l l r ed ed e e m ye fro m all pa in . Th is is so: I swear swear it by the the vault of my bod y; by my sacred heart and tongue; by a ll I can giv e, by a ll I desire of ye all.' Finally — at this point-event, for one can only exhort the reader to turn to the original — 'Sing the rapturous love-song u n t o m e ! B u r n t o m e p e r f u m e s ! W e a r t o m e j e w e ls ls ! D r i n k t o m e , for I love you! I love you!' W e a re re a l w a y s b e i n g t o l d t h a t w e s h o u l d g o a r o u n d g i v i n g o u t more love than we do. This is true enough — though in the present writer 's experience, the maj ority of people do a decent decent jo b of it un de r v er y d i f f i c u l t ci rc um st an ce s. A fa r gr eat er d i f f i c u l t y is the the acceptance of l o v e f r o m a n o t h e r . E m o t i o n a l l i f e is harsh for most. Tough people — who are the best people and usually the most sensitive — somehow still manage to give love yet al l too ofte n cann ot accept it. It is ha rd to believ e that one could be loved utterly and totally simply for being what one is. Yet this is just what the Goddess does. Too m uc h nonsense nonsense has been been written about the the Godd ess by N ew Age theologians writing on something called 'Wicca' — it used to be called Witch craft . Th ey seem seem to want to give the the Go d castration and the Goddess a clitorectomy. By their accounts, the Goddess of the Stars, sky, moon and earth is a terribly nice, well-intentioned and p r o p e r l y b r o u g h t u p y o u n g l a d y i n a f l o p p y , f l o w e r - p a t te te r n e d L a u r a A sh le y dress dress and she smiles a lot, d rin ks herb tea, tea, says says we sho uld al l be a bit nicer to one another and implies that too much sex is, well, yo u kno w, a bit messy. messy. They m ake He r soun d like the best best sort of trendy, schoolteaching nu n — thou gh let us not forget that N u n , the Hebrew letter which means Fish, corresponds with the Tarot Trump XIII Death. This notion of the Goddess is a rather silly fib. Whenever it is advanced, the present writer is reminded of the conceited young man who wanted to embarrass the Duke of We lli ng ton social ly and who therefore therefore greeted greeted h im at some some functio n w i t h t he he w o r d s : ' G o o d a f t er er n o o n , s ir ir . M r . S m i t h , I b e l ie ie v e . ' ' IfIf y o u believe believe that,' that,' the the Iron Du ke replied, ' yo u w i l l believe believe any thi ng .' 94
The Goddess can be lethal, lustful and bloodthirsty. The H i n d u s se se e t h i s c l e a r l y e n o u g h i n t h e i r w o r s h i p o f K a l i . Y e t t he he Goddess can also be the gentlest, greatest and most loving force i n th th e U n i v e r s e . A l l w e h av av e t o d o i s ac ac c ep ep t H e r L o v e . If we can do that, if we can o nly co mp reh end that in the stars stars without us, there is something infinitely greater and infinitely more loving to which we aspire, then we can move from the q u i e t p a s s i v i t y o f U n d e r s t a n d i n g i n 3 t o t h e a c t iv iv e W i s d o m o f 2 . In order to do that successfully, we w i l l need V The Hierophant, which Path leads from 4 to 2. On one level — and it should be obvious by now that one of the principal joys of the Tarot is that it is multi-levelled — the Hierophant-stands for the T e a ch ch e r o r G u r u w h o g et ets y o u t o l e a r n h o w t o j o i n h i m a s a n equal. The trouble is that there are very few of these people a b o u t w h o a re re g e n u i n e . T h e f e w w h o a re re , w i l l p r o b a b l y s h o w complete disinterest in keen students anyway. They are sick and tired of casting pearls before swine, of being energised by fine words then disillusioned by shabby actions. Probably these days t h ey ey w i l l t e l l y o u t o g o a w a y a n d d o s o m e w o r k a n d a s k th th e m i f y o u h av av e a n y q u es es t i o n s . A s k i n g p e o p le le t o d o s o m e w o r k i s t he he best way of getting rid of useless wastrels. These extraordinary people, who are very hard to find, are no th in g like the vast majo rity wh o pose as as 'teachers' or 'mas¬ 'mas¬ ters'. ters'. Yo u can spot thes thesee latter latter and dis grac eful sorts fairly sim¬ ply: they always want to have power over you. As the seventh E a r l o f T a n k e r v i l l e ( u n ju ju s tltl y ?) ?) a c cu cu s e d A l e i s t e r C r o w l e y : ' I ' m sick of yo u alway s teaching, teach ing, teaching, as if yo u were G o d A l m i g h t y a n d I w e r e so so m e p o o r , b l o o d y s h i t i n t he he s tr tr ee ee t.t. ' These charlatans charlatans and postur ing clown s, wh o m one is all too too likely to meet on the occult scene, should be shunned more than one w o u l d s h u n H I V c ar ar r i er er s . Y o u m i g h t b e l u c k y e n o u g h t o m e et et a genuine Teacher, though you probably won't unless it's essential and you're ready for it. There's nothing you can do about it anyway. M an y advance th rou gh discam ate teacher teachers: s: here I refer refer no t to mysterious entities whose very existence is a matter for debate, but to the the authors of goo d writing s. As L o rd M aca ule y rightly stated: stated: 'A go od boo k is is the precious life- bloo d of a master master spiri t.' 95
Finally, as the late Dr. Israel Regardie insisted to me time and t i m e a g a i n , t h e be be st st te te a ch ch e r o f a l l i s w i t h i n y o u . D o i t y o u r s e l f . I n th th e C r o w l e y - H a r r i s v e r s i o n o f t he he T a ro ro t , th th e H i e r o p h a n t is is p o r t r a y e d w i t h t h e G o d d e s s b e n e a th th h i m a s t he he s o u r c e o f h i s power. One could write an entire volume on this theme but for our present purposes this shows a right mating between the right an d left ha nd hem ispheres of the the brai n, an d between the masculine and feminine which co-exist in each and every human bein g. W e must become aware of an d listen to the deepest deepest and n o b l e st st e r u p t i o n o f s p i r i t w i t h i n u s . We understand our spirit by flowing with our Nature, as fully demonstrated by III The Empress, which leads from 3 — Understanding, it w i l l be remembered — to 2, W is do m . Do what thou w i l t s h a l l b e t he he w h o l e o f th th e L a w i s t he he o b v i o u s c o m m a n d m e n t f o r this stage stage of ev olu tio n. I t bids water to flo w do wn in seeking its its ow n level, it bids sheep to eat grass and it bids wolves to eat sheep. However, the society in which we have had the misfortune to be l i v i n g , i s s o c o c k -e -e y e d a n d c a c k - h a n d e d a s t o en en c o u r ag ag e a n d r e w a r d un na tur al con duct, quite contrar y to the the instincts instincts of hum anit y. Th is is why people actually have to enquire hard as to what constitutes the the W i l l . So un nat ura l are our times times that that learned psychologists and philosophers have even doubted whether there is such a phenome n o n a s th th e W i l l o r n o t . A s S c h i l l e r h a s i t : ' W i t h s t u p i d i t y , t h e G o d s t h em em s e lv lv e s ar ar g u e i n v a i n . ' A l l y o u h a v e t o d o i s r es es o l v e t o h o l d y o u r breath for, say, 93 seconds by your watch — and in keeping your wo rd to yourself, yourself, you w il l fin d out what W i ll is. The purpose of Magick, Yoga, Zen, Sufism et al., is so that you can find out what you are here to do and then do it. Even so, a s u r p r i s i n g n u m b e r o f p e o p l e i n o u r b e n i g h t e d t i m e s a r e so so c u t off fr om the inner spirit and fin d talk of Tarot, M ag ic k and M y s t i c i s m to to be be so so ' c r a n k y ' — a s o p p o s e d t o b e i n g s en en s i bl bl e t e c h n i q u es es f o r t he he a c c e l e r at at i o n o f y o u r o w n e v o l u t i o n — t h a t t h e y a s k h o w t o f i n d t h e i r o w n T r u e W i l l . A t l ea ea s t t h er er e i s a r o u g h a n d r e a d y r u l e o f t h u m b t e c h n i q u e . W e h a v e f e el el i n g s . I f — as the the Em pres s w h ic h is Nat ur e declares declares — if it makes yo u feel go od , do it. If it makes yo u feel bad, do n't do it. Th at is the the best best ro ug h guide to the W i l l and it is accurate accurate in at least nin e cas cases es 96
out of ten. This cannot be said for many rules or guides; nor should we forget that there is always in this Universe 'a factor i n f i n i te te a n d u n k n o w n ' . Golden rules, so-called, should always be weighed and con¬ sidered carefully. For instance, how does one define 'evil'? The p r e s e n t w r i t e r d o e s n o t b e l i ev ev e i n th th e C h r i s t i a n G o d a n d b y t h e s am am e t o k e n , h e d o e s n o t b e l ie ie v e i n t he he C h r i s t i a n D e v i l . T h e r e i s n o o r g a n i s i n g f o r ce ce o f E v i l in in th th e U n i v e r s e . T h e r e i s r e s t r i c t i o n o f N a t u r e a n d t h er er e i s m e s s. s. H o w e v e r , a s a r o u g h a n d r e a d y r u l e o f thumb, if you can only feel good by making other people feel bad, then you are evil. Th e Empr ess reinforces The Star — an d the centre piece piece of Th e H i e r o p h a n t — i n t h at at t h e f e m a l e , th th e f e m i n i n e a n d t h e w o m a n l y are stressed — and rightly. Once again, too much rubbish is talked a b o u t t h i s m a t te te r . O b v i o u s l y m e n a n d w o m e n a r e e q u a l — b u t what sane human being has the slightest patience with loony, fem inist nonsense? nonsense? If we rename San Francisco's 'Fisherm an's W h a r f , ' F i s h e r p e r s o n ' s W h a r f a s h a s b e en en d o n e , a n d i f w e r e n a m e m y R o t h m a n ' s c i g ar ar e tt tt e s ' R o t h p e r s o n s ' c i g a r e tt tt e s, s, w e w i l l go nowhere and achieve nothing. The same can be said of those humourless, self-proclaimed 'feminists' whose aggressive behav¬ i o u r a n d s e l f - c o n s c i o u s l y m a s c u l i n e ' s l o b c l o t h e s ' w o u l d d i sg sg r a c e a drunken sailor on a bad night in Belfast. At the same time, any sane man must fight for the right for women to have equal rights s o c i a ll ll y , p o l i t i c a l l y a n d e c o n o m i c a l l y . I t i s t y p i c a l o f o u r t i m e s — w h i c h t im im e s a re re f o r t u n a t e l y changing — that men and women, who were made for one a n o t h e r , w a s t e so so m u c h e n e r g y i s q u a r r e l s a n d s e p a r a t i o n . O n e must return to basics if there is to be any sense here. The trouble w it h wo m en — let's let's face it — is that they're sil ly bitches. The trou ble wi th m en — let's face it — is that they're stu pi d sods. If men and women only understood this simple, basic truth, then we'd all get along a whole lot better. T h e r e i s m o r e , o f c o u r s e . W e b u i l d f r o m a b a si si c t r u t h . A s C ro w le y stated, it is the nature of M a n to penetrate penetrate as it is the N a t u r e o f W o m a n t o e n cl cl o s e. e. T h i s i s c e r t a i n l y t r ue ue b i o l o g i c a l l y an d tends to to be true on most other planes as we ll . 97
T h e p r o p e r s tu tu d y o f M a n k i n d i s M a n , ' w r o t e A l e x a n d e r Pope, the most quoted author in the English language afte r S h a k es es p e a re re , a n d o b v i o u s l y M a n i s a g e n e ri ri c t e r m h e r e f o r M a n a n d W o m a n , a r g u a b l y t he he m o s t f a s c i n a t i n g s t u d y o n E a r t h . ' M e n are stronger, stronger, wo m en are tougher,' is just just one of the gems one find s. 'If me n ha d the the babies, babies, the the hu m an race race wo ul d' v e died out out centuries ago,' is another. As L a t i n macho a f i c i o n a d o s n e v e r tire of t e l l i n g o n e , i t is the cojones — b a l l s — w h i c h m a k e a m a n : true, yet the paradox is that the testicles are the most acutely sensitive part of the male anatomy. There is also that fine C h i n e s e p r o v e r b : ' M e n t h i n k a n d as as k w h y . W o m e n d r e a m a n d s ay ay W h y N o t ? ' A g ai n , a treat treatise ise co uld be writ ten on the the subj subject ect and m any have been issued. Here there is only time and space for remarks inspired by The Empress. We learn Her lessons by the study of Nature. For instance, there is a classic Man's problem. The male ego doesn't ask m uc h in life: merely app lause for breakfast, an encore at luncheon and a standing ovation at dinner. Unfortun a t e l y , m o s t m e n w o r t h y o f w i n n i n g th th o se se t r o p h i e s f r o m a c o m p l i a n t w o m a n u s u a l l y g e t b o r e d w i t h h e r w i t h i n a y ea ea r a n d run after some heartless bitch. Equally, there is a classic Woman's problem. It is: why is it that the men I find domestically compatible bore me shitless and the men I find sexually exciting are domestically abominable? There is also the puzzling problem of female emotional maso= ch ism . W h y is it that that the the best best advic e one can give to a teenage teenage boy wh o wants to lay a respectab respectable le teena teenage ge gi rl is si mp ly to inf uriate her mothe r? W h y is it that the best best wa y not to seduce seduce a w om an is to turn up punctual to the minute, in a smart suit done up on the mi dd le butto n car ryi ng a bottle bottle of champ agne, a box of choco¬ lates and a bunch of red roses all graced by a soupy, well-meaning beam? beam? It is is ha rd ly masochistic for a wo m an to kick a rid icul ous fool like that — but then why might a wise man turn up an hour late for the same girl, reeking of beer and pickled onions, sloppily dressed dressed and bli thely o bliv iou s of any suggestion that that he mig ht be out of ord er as he tumbles casu ally in to bed wi th her? Sensible men do rather wish that women didn't force them into doing that 98
sort of thing, amusing though it can be on occasion. As a cold matter of fact, fact, most men wa nt to treat treat a wo m an w el l. It is interesting to consider how well Crowley's opinion has stood the tes testt of time. He tho ught that al l wo m en were mot iv a t e d b y o n e o f t h re re e p r i m a r y d r i v e s : T h e M o t h e r ; T h e W i f e ; a n d T h e W h o r e . A l l h a v e th th e ir ir p r o p e r f u n c t i o n t o f u l f i l a n d a l l ar ar e w o r t h y o f e q u a l r e sp sp e ct ct . T h e M o t h e r f u l f i l s h e r W i l l t h r o u g h h e r children; the man who impregnates her and protects her nest is s e c o n d a ry ry . T h e W i f e f u l f i l s h e r W i l l t h r o u g h t h e be be st st m a n s h e c a n f i n d ; t h e c h i l d r e n s he he b ea ea rs rs h i m a re re s ec ec o n d a r y . T h e W h o r e p u t s h e r s el el f f i r s t a n d f u l f i l s h e r W i l l b y i t : b o t h m e n a n d c h i l d r e n are secondary. This includes career women. But it must be very plainly understood that the term 'Whore' here possesses no derogatory connotation whatsoever. At its best, one is reminded o f t he he ei ei g h t e en en t h c e n t u r y E n g l i s h p r o n u n c i a t i o n , ' h o o r ' , a n d hence of the divi ne angels wh o minis ter to the war rio rs of the the M u s l i m P ar ar a d is is e , t he he houris. A w h o r e i s s i m p l y a f r e e w o m a n w h o us us es es h e r b o d y i n a c c o r d an an c e w i t h h e r w i l l . S h e i s o n n o account to be confused with a prostitute. Though a minority of whores have recourse to professional prostitution when short of money, prostitutes are normally women who do something they don't like for money which they need. There is for the present purpose a final lesson in The Empress. B o t h M a n a n d W o m a n c an an o n l y e v o lv lv e b y o p e n i n g u p t o a n d a c c e p t i n g N a t u r e a n d th th e A i l - P o w e r f u l F e m a l e w h o i s p r e se se n t b o t h w i t h i n u s a n d w i t h o u t us us . At 2 we move from reception into activity. At the most exalted level it is said that only eight men have ever attained to it: Lao-Tzu, Siddartha (Gautama); Krishna; Tahuti (Thoth); Moses; Dionysus; M o h a m m a d ; a n d P e r d u r ab ab o ( C r o w l e y ) . E a c h o ne ne b r o u g h t a n e w Tr uth for humanity sum med up in one W or d and each one was misunderstood. Even so, each one had a job to do and did it. T h e T w o o f W a n d s , D o m i n i o n , s h o ws ws t h a t o n e w o r d c a n h a v e th th e power to shake life on earth to its foundations by altering funda¬ mentally the thin kin g and feeling of hum anity. A beggar beggar dies dies of dysentery dysentery in an Indian gutter gutter — Gautam a Bu ddh a — yet his Wo rd A N A T T A ( N o G o d ) a ltlt er er s th th e lili f e e x p er er ie ie n ce ce f o r c o un un t le le ss ss m i l l i o n s i n 99
the ma ny centuries centuries wh ic h come after after h im . A n illiterate illiterate ex-camel driv er catapulted to the head of an obscure obscure but wa rli ke A ra b desert desert tribe dies say ing : 'Please 'Please remember I was a ma n. Just a man ,' — Moh amm ad — yet yet his Wo rd A L L A H (God) (God) transf transform ormss the the Mi ddle East and brings civilisation to the West of the dismal Dark Ages. An elderly heroin addict expires from cardiac arrest brought on by a lifetime of dissipated exces excesss in an En gli sh residential hotel reminiscent of Fawlty Towers — C r o w l e y — yet hi s W o r d d T H E L E M A is daily affecting event eventss on the the globe globe as the Berli n Wa ll falls, the South Af ri ca n government repudiates apartheid and more and more are starting to thin k for themselve themselves. s. Natu ral ly , unless unless we have D om in io n over our o w n t h o ug ug h t s, s, t h ey ey w i l l h av av e D o m i n i o n o v e r u s a n d w e w i l l b e s la la v es es , v i c t i m s o f e v er er y f l ee ee t i n g w h i m a n d p a s s i n g i m p u l s e . T h i s c a n n o t b e s a i d o f a n y o n e w h o h a s ev ev e r f u l f i l l e d w o r d s t h r o u g h a c t i o n . ' L o v e is the l a w , l o v e u n d e r w i l l , ' as The Book of the Law states states,, so it sh ou ld ha rd ly surprise us to fi nd that the the T wo of C u p s i s L o v e . F o r ' T h e r e i s n o b o n d t h at at c a n u n i t e t h e d i v i d e d but love.' The very nature of the Universe is for each element to seek its opposite. Love is the union of opposites, the union of p o l a r i t i e s . I f w e c a n n o t fe fe e l l o v e i n o u r h e a r ts ts , w e w i l l f ee ee l no th in g very m uc h, th ank y ou . It is the greatest greatest strength in the wo rl d other other than W i l l ; yet yet it fulfils fulfils W i l l through its its yieldin g. The T wo o f Sw or ds , Peace, Peace, shows the stag stagee w h ic h comes about when all within and all without are composed to their appropriate stations. T hi s is indeed that Peace Peace of w h ic h mystics have spoken, that 'peace...which passeth all understanding.' E v e n t h i s do do e s n o t la la s t f o r ev ev e r. r. N o t h i n g d o e s, s, a p a r t , o b v i ously, from N ot hi ng . The Tw o of Disks reminds us of what we sh ou ld have k n o w n before if we do not realise realise it no w, that the n a t u r e o f t h e U n i v e r s e i s C h a n g e . T h i s i s o n e r e a s o n w h y t h at at u n f a t h o m a b l y w i s e C h i n e se se B o o k o f W i s d o m , t he he I-Ching is also c a l l e d The Book of Changes. th i n g s c h a n ge ge a l l t h e time. Changes. A l l th W h en we can perceive the nature of thes thesee changes and a lig n ourselves to them, we can work with them so as to affect all to t he he a d v a n t a g e o f e v e r y o n e . T h i s i s w h a t th th e M a g i d o . Ther e are are three three Paths to the Supreme in 1 Keth er, wh ic h is the the actualisation of Godhead. The Priestess goes from 6 to 1. On the 100
M i d d l e P i l l a r , b e tw tw e e n F o r c e a n d F o r m , b e t w e en en p o s i t i v e a n d negative, between also the the sun of Ti ph are th and the Sun behi nd the Sun (Sirius) in Kether, and uniting them in Love, The Priestess o f th th e S i l v e r St St a r g i v e s h e r A l l t o E v e r y t h i n g y e t r e m a i n s e t e r n a l l y a virgin. This last may appear paradoxical yet it is not much more than say ing that the Un ive rse is in a contin uou s process of Its Its ow n renewal and hence perpetually new every split second. It is Lo ve alone that can take one thr ou gh the A by ss . There m u s t b e a n in in n e r , a c h i n g u rg rg e f o r u n i o n w i t h th th e A l l , a s r ep ep re re ¬ s en en t ed ed b y t he he G o d d e s s N U I T . O n l y t h en en c a n o n e a t t ai ai n H A D F T , o n e - p o i n t e d i d e n t i f i c a t i o n i n e c st st as as y w i t h t he he s ta ta r o n e i s . The M ag us goes goes fr om 3 (Binah ) to 1. This experience ess essen¬ en¬ tially consists of perceiving the manifested Universe to be an I l l u s i o n . H i n d u s a n d B u d d h i s t s p e r c ei ei v e t h is is a s M a y a , t h e G r e a t M a g u s a n d m a k e r o f i l l u s i o n . O n e c a n o n l y r e s p o n d b y c o nc nc e n ¬ trating everything into one poin t. The Magus also shows the Curse laid upon those who attain t o H i m . T h e y h a v e t o p r e a c h th th e W o r d f o r t h e c u r r e n t s ta ta te te o f evolution on earth. They have to teach and enlighten humanity. As if this wasn't a sufficiently thankless and grisly fate, they k n o w a l s o t h a t t he he t r u th th s t h ey ey u t te te r w i l l b e m i s u n d e r s t o o d a n d c o r r u p t e d b e l o w t he he A b y s s , t h a t t h e i r t r u t h s a re re a l l i l l u s i o n , t o wit — lies. Yet they still have to do it. O n e w a y o u t o f w h a t c o u l d b e a g o n y o f s p i r i t i s t o t r e at at th th e w h o l e t h i n g a s a c o s m i c jo jo k e a n d b u r s t o u t l a u g h i n g . I f w e c a n ' t l a u g h a t t h e s h ee ee r a b s u r d i t y o f i t a l l , t h e re re i s n o t m u c h hope for our continued sanity. The manifested Universe is the c o n t i n u o u s i n t e r p l ay ay o f L o v e b et et w ee ee n N U I T an an d H A D I T — the Infinitely Great and the Infinitely Small — and in their conti nuo us copu lati on is an infin ity of joy. As N U I T has it in The Book of the Law: 'I am above you and in you. My ecstasy is in yours. My joy is to see your joy' A n d a s H A D I T st sta te s : 'Remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass and are done; but there is that which remains.' 101
0 The Fool goes from 2 to 1. At its most exalted, it is too far beyo nd hu m an conceptions to be rendered capable of descript i o n . I t i s t h e s ta ta te te k n o w n a s T h e I p s i s s i m u s . N o t h i n g s e n s i bl bl e can be said about it at all. H o w e v e r , o n e c a n s t i l l jo jo k e . W h o o n e a r t h i s T h e I p s i s s im im u s ? H i s / H e r O a t h f o r b i d s th th e d i v u l g i n g o f th th e f a ct ct . O n e m i g h t picture The Ipsissimus in some Tibetan fastness, lost in silent, m y s t i c c o n t e m p l a t i o n . O n e m i g h t p i c t u r e th th e I p si si s s im im u s m o v i n g stealth ily beh in d the scene sceness of w o r l d events events so as as to influenc e them. These charmingly romantic notions may be course be true: but it is vital to remember that it is equally likely that The Ipsissimus is a potato farmer in Iowa. Equally well, he might be living next door to you. On a lower level reflecting this supreme state, The Fool is an ecstatic ecstatic stat statee of go in g. E ve ry th in g changes, ever yth ing goes. goes. It's It's all go from the start. One can feel it as a gigantic spas m of divinely enraptured intoxication. At 1, there are the Four Aces — pure energy. In Kether, Kether, W i l l , Love, M i n d and and Body are are a blazing unity in t he he st st a r o n e is is w i t h i n t h e b o d y o f N U I T . W ha t lies beyond? The Taro t doesn't tell us. H ere we go b e y o n d t he he W o r d a n d t h e F o o l . T h e Q a b a l i s t s s p e a k o f t he he T h r e e V e i l s o f th e N e g a t i v e ; A i n So So p h A o u r , A i n S o p h a n d A i n — Limitless Ligh t, Wit hou t Li mi t and No thi ng . The ultimate fate of each and every star is succinctly stated in The Book of the Law. 'There is the di sso lut ion an d eternal ecstas ecstasyy in the the kisses kisses of N u . '
102
Epilogue O n e m i g h t w e l l a sk sk , h a v i n g d r a w n a l l t o a p o i n t a n d a n n i h i l a t e d It in Infinite Space, what is the point of it all? It is thought by a number that a star goes for count less incarnations in order to experience every atom of Itself in action. It goes to be totally conscious of Itself. In the going, there is joy. The Fool shows it, for The Fool goes for and rejoices in every experience. It is very interesting but ultimately unproductive to speculate too much about these virtually incomprehensible matters. Everything is a Point-Event and that's that. O u r t i m e w o u l d b e b e tt tt e r s p e n t d e a l i n g w i t h o u r s e l v e s i n t he he here and now on earth. In the Tarot, we have practical tools for i m p r o v i n g o u rs rs e lv lv e s a n d i n c r e a s i n g o u r c o m p r e h e n s i o n o f th th i n g s around us. The Tarot is not the only set but it is an excellent one and its elasticity in relation to other sets is a distinct advantage. A bo v e all else, else, the Taro t is there there to be used. The reader may be exhausted but the subject is not. This book si m pl y outli nes the bare bones bones of the matter: it is for the the student to give it blood and flesh it out. Research is sorely needed into two subjects so deep and complex as to be outside the scope of t h i s tr tr e a titi s e: e: T a r o t a n d A l c h e m y ; a n d T a r o t a n d t h e S y s t e m o f M a g i c k k n o w n a s E n o c h i a n . I n b o t h a re re aass th th e r e a r e m i n e s o f wisdom. 'You'r e nothi ng but a pack of cards!' Al ic e exclaimed in W o n d e r l a n d ; b u t o ne ne w o u l d a d d : ' What c a r d s ! ' M a y the the Tarot aid the reader in go in g to awareness awareness and e n l i g h t en en m e n t . M a y T h y W i l l b e d o n e w i t h L o v e i n t he he v a s t a n d starry Universe in which we live and move and have our going, S p a c e w iitt h ou ou t E n d , A U M G N . 103
APPEN DIX
THE
LESSER
A
BANISHING
RITUAL
OF THE PENTA GRAM Face East 1 - T o u c h t he he f o r e h e a d , sa sa y A T O H ( U n t o T he he e ) 2 - T o u c h th e b re re as as t,t, sa say M A L K U T H ( T he he K i n g d o m ) 3 - T o u c h th th e r i g h t s h o ul ul d er er , s ay ay V E - G E B U R A H ( a n d t he he 4 - T o u c h t he he le le ft ft s h ou ou ld ld er er , s a y V E - G E D U L A H ( a nd nd th th e G l o r y ) 5 - C l a s p th e h an an ds ds u p o n th e b r e aass t,t, sa y L E - O L A H M , A M E N (Unto the Ages, Amen) 6 - M ak e the the Bani shin g Pentagram of Ea rth (illustrated). Say I H V H . ( P ro n o u n c e d Y E - H O - V A U o r Y O D - H E H - V A U - H E H ) 7 - T u r n t o th th e S o u t h , th th e s am am e , bu bu t s ay ay A D O N A I . 8 - T u r n t o t he he W e st st , th th e sa sa m e , bu bu t s aayy E H E I E H . 9 - T u r n t o t he he N o r t h , t h e s am am e , bbu u t s ay ay A G L A . 10 - T ur n to the East. Exte nd the arms in the fo rm of a cross. Ex ten d the legs legs to make the the Pentagram of yo ur body . Say: 11 - Before me Ra ph ael ; 12 - Beh ind me G abr iel ; 1 3 - O n m y r ig ig h t h a n d , M i c h a e l ( P ro ro n o un un c ed ed M I - K A Y - E L ) 1 4 - O n m y le le f t h a n d , A u r i e l . 15 - For about me flames the Pentagram , 16 - A n d in the the Co lu m n stands stands the six-r ayed Star. Star. 17-21 - Repeat 1-5, the Qabalistic Cross.
C - Let the Light blaze upon your brow. D - A t M A L K U T H , im im a gi gi ne ne y o u h av av e d r a w n t hi hi s L i g h t d o w n t h r o u g h y o u r b o d y f r o m t o p t o t oe oe . E - Ignite it again at the right shoulder and take it to the left, f o r m i n g a n i n t e r n a l A n k h o f L i g h t w i t h y o u r h e a d a s th th e l o o p . F - 'Say' means 'vibrate' said word in capitals and the Names of t he he A r c h - A n g e l s i f y o u c h o o se se . T o v i b r a t e is is s i m p l y t o g i v e a w o r d m a x i m u m s o n ic ic r es es o na na n c e b y u s i n g y o u r v o i c e . M a k e i t d ee ee p a n d s o n o r o u s ; o r g iv iv e i t th th e p i t c h o f t he he h u m m i n g - b i r d . G - The four Hebrew Words which accompany the Pentagrams a re re H e b r e w N a m e s o f G o d , t o b e f o u n d i n The Bible. H - Let the arm swing naturally, going with all your body, to make big Pentagrams. Imagine these drawn in physical flame or b r i l l i a n t l as as e r l i g h t . A s y o u v i b r a t e t he he G o d - N a m e , v i s u a l i s e th th e Pentagram blazing. I - T o c o m m e n c e w i t h , i m a g i n e e a ch ch A r c h - A n g e l a s a p i l l a r o r py ram id of brilli ant white light. J - A t (15) , vi su al is e the Pe nt ag ra m s b l a z i n g a l l a r o u n d y o u an d wit hin you. K - At 16, visualise the the Hex ag ram , the six -po inte d star, star, on yo ur spine, its topmost and bottom-most points being at crown of head and soles of feet. L - Succes Successs is k no wn by an unmist akeable feeling of cleanliness. It has been said that daily performance of the Lesser Banish ing R it ua l of the Pentagram for six months — it takes takes les lesss than f i v e m i n u t e s a da da y — w i l l r a d i c a l l y t r a n s f o r m o n e 's's l i f e b y opening strong and hidden depths of the spirit. The present writer's experience confirms this. T h e P e n t a g r a m i s t he he d i v i n e S ta ta r o f M a n k i n d . THE PENTA GRAM THE HE XA GR AM
NOTES
ON PERFORMANCE A - Commen ce by visualis ing yourself gro win g infinite ly tall and upward to the stars.
B - Reach out and above with the right hand. See yourself taking Light. Magick, A PPEN DIX VII 'see Aleister Crowley: Crowley: Magick, VII LIBER 0
vel vel
MA N U S
ET
S A G U T A E , SUB F IG UR A VI sec sectio tion n IV for sequ sequen ence ce in which pent pentag agra rams ms should be traced with wand.
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105
APPENDIX
B
An explanation of the symbolism contained within the cover painting by the artist Rag.
T h e T a r o t , c a l l e d b y s o m e , th th e ' B o o k o f T h o t h ' i s r e l a te te d t o t he he s p h e r e o f H o d o n t he he T r ee ee o f L i f e ; t he he n u m b e r o f w h i c h i s e i g h t . T h u s , a n e i g h t s p o k e d w h e e l i n o r a n g e , t he he c o l o u r o f H o d , i s p o r t r a y e d w i t h a n e ye ye a t i ts ts c e n tr tr e . T h i s e y e i s t h e M a g i c k E y e used to build up images on the astral plane, the plane where the T a r o t l i v e s a n d m o v e s . T h e e ye ye i s a ls ls o s y m b o l i c o f t h e u n i o n o f opp osites, for the blue lids fo rm the vesica of the Godd ess, in the c e n t re re o f w h i c h i s th th e b u r n i n g r e d o f t h e G o d . T h e i r e m b r ac ac e produces the purple, representing their balance and perfection in the form of a child. Th e purp ose of the wh eel is mo ti on a nd the eye eye directs this this m o t i o n . T o g e t h e r t h e y s y m b o l i s e th th e G o d H a d i t , t he he m o t i v e force of the Universe travelling through the body of the Star G o d d e s s N u i t w h o i s s h o w n a s t he he b a c k g r o u n d o f t h e n i g h t sk sk y . She has 231 go ld en stars, stars, each one of w h ic h is liken ed unto H a d i t . 2 3 1 i s t h e s u m o f n u m b e r s o f th th e T a r o t t r u m p s , 0 t o 2 1 . A l s o , b y E n g l i s h Q a b a l a , 2 3 1 i s t he he n u m b e r o f ' c i r c u m f e r e n c e ' , a w o r d u se se d i n ' T h e B o o k o f t he he L a w ' t o d e s c r ib ib e N u i t . The wings are a symbol of 'going' or flight and are green to sym boli se that the nature of tr av el lin g is love , for green is the the c o l o u r o f V e n u s , t he he G o d d e s s o f L o v e . E a c h w i n g c o n ta ta i n s 1 8 feathers, together ma ki n g 36, wh ic h refers refers to the decans of the zodiac or segments of the Goddess through which the Sun God passes. passes. Th e serpent eating its ow n tai l shows that this love is infinite; not bound by any one particular form. It is love beyond form. I t i s n o w s e en en t h at at t h is is ' w i n g e d w h e e l w i t h O p e n E y e ' i s b u i t he he h ea ea d d re re s s o f th th e E g y p t i a n G o d T h o t h , p a t r o n o f M a g i c k w r i t i n g a n d la la n g u ag ag e w h i c h a re re q u al al i t i es es o f H o d . H e i s, s, l i k e h i : R o m a n a n d G r e e k c o u n t e r p a rt rt s , M e r c u r y a n d H e r m e s , a m es es senger. The Tarot is also a message, bringing the answer to ou: question or intuition to our reason. 106
T h e l et et te te rs rs T . A . R . O . ca ca n a ls ls o b e w r i t t e n R . O . T . A . w h i c h means wheel. They are here used to show the cycle of the elements as they occur in Tetragrammaton and referring to the F o u r s u i ts ts o f th th e m i r r o r c a r d s . T. is Teth, related to <|», the strangest of the Fire signs and thus is here used as Fire. A. is A l e p h , the babe in the the waters of its mother an d thus is here used as Water. R. is Resh , the Sun , usua lly related to A i r and thus is used as air. O . i s A y i n , r el el a te te d to to y^, an earth sign . A n d by its its shape shape the letter letter symbolises the receptive quality and is thus used to represent the Feminine aspect of Earth. They appear in the usual colours of these elements each balanced by its correct complementary. At the top, the number of the Tarot cards, 78 can be seen wi th in a ray of white light. This ray is Me zl a, the influence fr om above, the num ber of wh ic h is 78. The blackness between the spoke of the wheel is the ultimate v o i d f r o m w h i c h A l l ha ha s s p r un un g .
107
SKOOB OC CUL T REVIEW SUBSCRIPTIONS 'Food reading for the thinking occultist.' occultist.' Pagan News £ 10 per Year f or 4 issues. issues. Post Post free in U K . Please specify issue number you wish subscription to start with.
T H E T R U T H A B O U T T H E T A R O T i s th e f i r s t t r u ly ly p r a c t i c a l m a n u a l o f m a g i c k a l d i v i n a t i o n b y th th e r e n o w n e d a n d 'provocative author, Gerald Suster/Best known for his definitive .works on Crowiey and Regardie, Gerald has battled through fictio n, bi6gra*ph y, and a pr ol ifi c output of articles articles in the the occult press against the hypocrisy and moralsqueamishness that is often t r o t t e d o u t i n t he he n a m e - o f M a g i c k .
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This book tears away the suburban morality so often applied to the the Ta rot , and in its its place place provi des a prac tical me tho d of usin g the cards as a radical, powerful, and dynamic influence in p e r s o n a l t r a n s f o r m a t i o n . R a t h e r t h a n g i v i n g a statk set of val ues, A
G e r a l d S u s te te r e n co co u r ag ag e s a n i n d i v i d u a l jo jo u r n e y o f s e l f - e x p i o r a t i q n , c o m b i n e d w i t h a n e x h a u s t i v e s tu tu d y o f t he he a r c a n a . T h e r e a d e r w i l l n o t be be c o n f r o n t e d w i t h a m e r e l i s t o f t e r m * t o mem oris e. Instead, a tho rou gh integ ratio n wit h the the 'Jar 'Jarot, ot, must be u n d e r t a k e n , i n w h i c h n o f a ce ce t o f t he he i n d i v i d u a l i s l e ft ft u n t o u c h e d , by the pow ers and insights en coded in to the cards by* the u n k n o w n M a s t e r s w h o c re re a te te d i t A T h e r e ad ad e r w i l l b e l e f t i n n oodoubt that the symbols were devised with matters .of far greater consequence in m in d than mere 'fo rtun e-te llin g', and the results o f w o r k i n g w i t h th th i s b o o k s h o u l d b e l i f e - t r a n s f o r m i n g . T h e o n l y 'dark stranger' one is likely to encounter is oneself.
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