Tarot card reading

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Tarot card reading is a form of cartomancy whereby practitioners use tarot cards to purportedly gain insight into the past, present or future. They formulate a question, then draw cards to interpret them for this end. A traditional tarot deck consists of 78 cards, which can be split into two groups, the Major Arcana and Minor Arcana. French-suited playing cards can also be used; as can any card system with suits assigned to identifiable elements (e.g., air, earth, fire, water).

Contents

History

The first written references to tarot packs occurred between 1440 and 1450 in northern Italy, for example in Milan and Ferrara, when additional cards with allegorical illustrations were added to the common four-suit pack. These new packs were called carte da trionfi, triumph packs, and the additional cards known simply as trionfi, which became "trumps" in English. [1] [2]

One of the earliest references to tarot triumphs is given c. 1450–1470 by a Dominican preacher in a sermon against dice, playing cards and 'triumphs'. [3] References to the tarot as a social plague or indeed as exempt from the bans that affected other games, continue throughout the 16th and 17th centuries, but there are no indications that the cards were used for anything but games. [4] As philosopher and tarot historian Michael Dummett noted, "it was only in the 1780s, when the practice of fortune-telling with regular playing cards had been well established for at least two decades, that anyone began to use the tarot pack for cartomancy." [5]

Claims by the early French occultists that tarot cards had esoteric links to ancient Egypt, the Kabbalah, Indic Tantra, or the I Ching have been frequently repeated by authors on card divination. However, scholarly research reveals that, having been invented in Italy in the early 15th century for playing games, there is no evidence of any significant use of tarot cards for divination until the late 18th century. [6] In fact, historians have described western views of the Tarot pack as "the subject of the most successful propaganda campaign ever launched... An entire false history and false interpretation of the Tarot pack was concocted by the occultists; and it is all but universally believed". [7]

The belief in the divinatory meaning of the cards is closely associated with a belief in their occult properties, a commonly held belief in early modern Europe propagated by prominent Protestant Christian clerics and Freemasons. [5] One of them was Court de Gébelin (see below).

From its uptake as an instrument of divination in 18th-century France, the tarot went on to be used in hermeneutic, magical, mystical, [8] semiotic, [9] and psychological practices. It was used by Romani people when telling fortunes, [10] as a Jungian psychological apparatus capable of tapping into "absolute knowledge in the unconscious", [11] a tool for archetypal analysis, [12] and even a tool for facilitating the Jungian process of individuation. [13] [14]

Court de Gébelin

Court de Gebelin AntoineCourtdeGebelin.jpg
Court de Gébelin

Many involved in occult and divinatory practices attempt to trace the tarot to ancient Egypt, divine hermetic wisdom, [15] and the mysteries of Isis.

The first was Antoine Court de Gébelin, a French clergyman, who wrote that after seeing a group of women playing cards he had the idea that tarot was not merely a game of cards but was in fact of ancient Egyptian origin, of mystical Qabalistic import, and of deep divine significance. Court de Gébelin published a dissertation on the origins of the symbolism in the tarot in volume VIII of work Le Monde primitif in 1781. He thought the tarot represented ancient Egyptian Theology, including Isis, Osiris and Typhon. For example, he thought the card he knew as the Papesse and known in occult circles today as the High Priestess represented Isis. [16] He also related four tarot cards to the four Christian Cardinal virtues: Temperance, Justice, Strength and Prudence. [17] He relates The Tower to a Greek fable about avarice. [18]

Although the ancient Egyptian language had not yet been deciphered, Court de Gébelin asserted the name "Tarot" came from the Egyptian words Tar, "path" or "road", and the word Ro, Ros or Rog, meaning "King" or "royal", and that the tarot literally translated to the Royal Road of Life. [19] Subsequent research by Egyptologists found nothing in the Egyptian language to support Court de Gébelin's etymologies. [20] Despite this lack of any evidence, the belief that the tarot cards are linked to the Egyptian Book of Thoth continues to the present day. [lower-alpha 1]

The actual source of the occult tarot can be traced to two articles in volume eight, one written by himself, and one written by M. le C. de M.***, [lower-alpha 2] who has been identified as Major General Louis-Raphaël-Lucrèce de Fayolle, Comte de Mellet. [22] This second essay is "considerably more impressive" than de Gébelin's, albeit "as full of assertions with no basis in truth", [22] being noted to have been even more influential than Court de Gébelin's. [22] The author makes no acknowledgement of de Gébelin and, although he agrees with all his main conclusions, he also contradicts de Gébelin over such details as the meaning of the word "Tarot" and in how the cards spread across Europe. [22] Morever, he takes de Gébelin's speculations even further, agreeing with him about the mystical origins of the tarot in ancient Egypt, but making several additional, and influential, statements that continue to influence mass understanding of the occult tarot even to this day. [23] He made the first statements proposing that the tarot was "The Book of Thoth" and made the first association of tarot with cartomancy. Meanwhile Court de Gébelin was the first to imply the existence of a connection between the Tarot and "Gypsies", [lower-alpha 3] although this connection did not become well established in the public consciousness until other French authors such as Boiteau d'Ambly and Jean-Alexandre Vaillant began in the 1850s to promote the theory that tarot cards had been brought to Europe by the Romani. [24] [25] In fact, there is "virtually no evidence" that Gypsies used any form of playing card for telling fortunes until the 20th century. [26] [lower-alpha 4]

Etteilla

The first to assign divinatory meanings to the tarot cards was cartomancer Jean-Baptiste Alliette (also known as Etteilla) in 1783. [28] [29]

According to Dummett, Etteilla: [4]

Etteilla also suggested that tarot was: [31]

In his 1980 book, The Game of Tarot, Michael Dummett suggested that Etteilla was attempting to supplant Court de Gébelin as the author of the occult tarot. [lower-alpha 5] Etteilla in fact claimed to have been involved with tarot longer than Court de Gébelin. [lower-alpha 6]

Marie Anne Lenormand

Mlle Marie-Anne Adelaide Lenormand outshone even Etteilla and was the first cartomancer to people in high places, through her claims to be the personal confidant of Empress Josephine, Napoleon and other notables. [4] Lenormand used both regular playing cards, in particular the Piquet pack, as well as tarot cards likely derived from the Tarot de Marseille. [33] Following her death in 1843, several different cartomantic decks were published in her name, including the Grand Jeu de Mlle Lenormand, based on the standard 52-card deck, first published in 1845, and the Petit Lenormand, a 36-card deck derived from the German game Das Spiel der Hoffnung, first published around 1850. [34]

Éliphas Lévi

The concept of the cards as a mystical key was extended by Éliphas Lévi. Lévi (whose actual name was Alphonse-Louis Constant) was educated in the seminary of Saint-Sulpice, was ordained as a deacon, but never became a priest. Michael Dummett noted that it is from Lévi's book Dogme et rituel that the "whole of the modern occultist movement stems." [35] Lévi's magical theory was based on a concept he called the Astral Light [36] and according to Dummett, he claimed to be the first to: [37]

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

Lévi accepted Court de Gébelin's claims that the deck had an Egyptian origin, but rejected Etteilla's interpretation and rectification of the cards in favor of a reinterpretation of the Tarot de Marseille. [38] He called it The Book of Hermes and claimed that the tarot was antique, existed before Moses, and was in fact a universal key of erudition, philosophy, and magic that could unlock Hermetic and Qabalistic concepts. [39] According to Lévi, "An imprisoned person with no other book than the Tarot, if he knew how to use it, could in a few years acquire universal knowledge, and would be able to speak on all subjects with unequaled learning and inexhaustible eloquence." [40]

According to Dummett, Lévi's notable contributions included the following: [41]

French Tarot divination after Lévi

Occultists, magicians, and magi all the way down to the 21st century have cited Lévi as a defining influence. [43] [lower-alpha 7] Among the first to seemingly adopt Lévi's ideas was Jean-Baptiste Pitois. Pitois wrote two books under the name Paul Christian that referenced the tarot, L'Homme rouge des Tuileries (1863), and later Histoire de la magie, du monde surnaturel et de la fatalité à travers les temps et les peuples (1870). In them, Pitois repeated and extended the mythology of the tarot and changed the names for the trumps and the suits (see table below for a list of Pitois's modifications to the trumps). [44] Batons (wands) become Scepters, Swords become Blades, and Coins become Shekels. [lower-alpha 8]

However, it wasn't until the late 1880s that Lévi's vision of the occult tarot truly began to bear fruit, as his ideas on the occult began to be propounded by various French and English occultists. In France, secret societies such as the French Theosophical Society (1884) and the Kabbalistic Order of the Rose-Cross (1888) served as the seeds for further developments in the occult tarot in France. [45]

The French occultist Papus was one of the most prominent members of these societies, joining the Isis lodge of the French Theosophical Society in 1887 and becoming a founding member of the Kabbalistic Order of the Rose-Cross the next year. [45] Among his 260 publications are two treatises on the use of tarot cards, Le Tarot des Bohémiens (1889), which attempted to formalize the method of using tarot cards in ceremonial magic first proposed by Lévi in his Clef des grands mysteries (1861), [46] and Le Tarot divinatoire (1909), which focused on simpler divinatory uses of the cards. [47]

Another founding member of the Kabbalistic Order of the Rose-Cross, the Marquis Stanislas de Guaita, met the amateur artist Oswald Wirth in 1887 and subsequently sponsored a production of Lévi's intended deck. Guided entirely by de Guaita, Wirth designed the first neo-occultist cartomantic deck (and first cartomantic deck not derived from Etteilla's Egyptian deck). [48] Released in 1889 as Les 22 Arcanes du Tarot kabbalistique, it consisted of only the twenty-two major arcana and was revised under the title of Le Tarot des imagers du moyen âge in 1926. [49] Wirth also released a book about his revised cards which contained his own theories of the occult tarot under the same title the year following. [50]

Outside of the Kabbalistic Order, in 1888, French magus Ély Star published Les mystères de l'horoscope which mostly repeats Christian's modifications. [51] Its primary contribution was the introduction of the terms 'Major Arcana' and 'Minor Arcana', and the numbering of the Crocodile (the Fool) XXII instead of 0. [52]

The Hermetic Order of the Golden Dawn and its heirs

The late 1880s not only saw the spread of the occult tarot in France, but also its initial adoption in the English-speaking world. In 1886, Arthur Edward Waite published The Mysteries of Magic, a selection of Lévi's writings translated by Waite and the first significant treatment of the occult tarot to be published in England. [53] However, it was only through the establishment of the Hermetic Order of the Golden Dawn in 1888 that the occult tarot was to become established as a tool in the English-speaking world.

Of the three founding members of the Golden Dawn, two, Samuel Liddell Mathers and William Wynn Westcott, published texts relating to the occult tarot prior to the founding of the order. Westcott is known to have made ink sketches of tarot trumps in or around 1886 [54] and discussed the tarot in his treatise Tabula Bembina, sive Mensa Isiaca, published in 1887, [55] while Mathers had published the first British work primarily focused on the tarot in his 1888 booklet entitled The Tarot: Its Occult Signification, Use in Fortune-Telling and Method of Play. [56]

Folio 32 of the Cipher Manuscripts, which gives the correspondences for the Major Arcana Cipher Manuscripts Folio 32.gif
Folio 32 of the Cipher Manuscripts, which gives the correspondences for the Major Arcana

The tarot was also mentioned explicitly in the Cipher Manuscripts that served as the founding document of the Hermetic Order, both implicitly and in the form of a separate essay accompanying the manuscript. [57] This essay was to serve as the basis for most of tarot interpretations by the Golden Dawn and its immediate successors, including such features as: [58]

The Golden Dawn also: [59]

The Hermetic Order never released its own tarot deck for public use, preferring instead for members to create their own copies of a deck designed by Mathers with art by his wife, Moina Mathers. [60] [lower-alpha 9] However, many of these innovations would make their first public appearance in two influential tarot decks designed by members of the order: the Rider–Waite–Smith deck and the Thoth deck. In addition, occultist Israel Regardie involved himself in two separate recreations of the original Golden Dawn deck, the Golden Dawn Tarot of 1978 with art by Robert Wang, and the New Golden Dawn Ritual Tarot [lower-alpha 10] by Chic and Sandra Cicero, released, after Regardie's death, in 1991. [64] The central document containing the Golden Dawn's Tarot interpretations, "Book T", was first published openly, if not under that title, by Aleister Crowley in his occult periodical The Equinox in 1912. [65] [66] The volume was later republished independently in 1967. [67]

Golden Dawn correspondences of the Major Arcana [68]
Tarot cardHebrew letterElement/planet/sign
0 The Fool א Aleph 🜁 Air
I The Magician ב Bet Mercury
II The High Priestess ג Gimel Moon
III The Empress ד Dalet Venus
IV The Emperor ה He ♈︎ Aries
V The Hierophant ו Vau ♉︎ Taurus
VI The Lovers ז Zayin ♊︎ Gemini
VII The Chariot ח Heth ♋︎ Cancer
VIII Strength ט Teth ♌︎ Leo
IX The Hermit י Yod ♍︎ Virgo
X Wheel of Fortune כ Kaph Jupiter
XI Justice ל Lamed ♎︎ Libra
XII The Hanged Man מ Mem 🜄 Water
XIII Death נ Nun ♏︎ Scorpio
XIV Temperance ס Samekh ♐︎ Sagittarius
XV The Devil ע Ayin ♑︎ Capricorn
XVI The Tower פ Pe Mars
XVII The Star צ Tsade ♒︎ Aquarius
XVIII The Moon ק Qoph ♓︎ Pisces
XIX The Sun ר Resh Sun
XX Judgement ש Shin 🜂 Fire
XXI The World ת Taw Saturn

Waite and Crowley

The Celtic Cross spread using the Universal Waite deck, a recolored variation of the original Rider-Waite deck Celtic Cross Tarot Spread.jpg
The Celtic Cross spread using the Universal Waite deck, a recolored variation of the original Rider–Waite deck

The Rider–Waite–Smith deck, [lower-alpha 11] released in 1909, was the first complete cartomantic tarot deck other than those derived from Etteilla's Egyptian tarot. [69] (Oswald Wirth's 1889 deck had only depicted the major arcana. [48] ) The deck, designed by Arthur Edward Waite, was executed by Pamela Colman Smith, a fellow Golden Dawn member, and was the first tarot deck to feature complete scenes for each of the 36 suit cards between 2 and 10 since the Sola Busca tarot of the 15th century, with designs very probably based in part on a number of photographs of them held by the British Museum. [70] The deck followed the Golden Dawn in its choice of suit names and in swapping the order of the trumps of Justice and Strength, but essentially preserved the traditional designations of the court cards. The deck was followed by the release of The Key to the Tarot, also by Waite, in 1910. [lower-alpha 12]

The Thoth deck, first released as part of Aleister Crowley's The Book of Thoth in 1944, [71] represent a somewhat different evolution of the original Golden Dawn designs. The deck, executed by Lady Frieda Harris as a series of paintings between 1938 and 1942, [72] owes much to Crowley's development of Thelema in the years following the dissolution of the Hermetic Order. While the deck follows Golden Dawn teachings with respect to the zodiacal associations of the major arcana and the associations of the minor arcana with the various astrological decans, it also: [73]

While Crowley managed to print a partial test run of the standalone deck using seven color plates included in The Book of Thoth, it was not until the 1960s, after Crowley and Harris's deaths, that the deck was first printed in its entirety. [71]

Tarot divination in the United States

Two of the earliest publications on tarot in the English language were published in the United States, including a book by Madame Camille Le Normand entitled Fortune-Telling by Cards; or, Cartomancy Made Easy, published in 1872, [74] and an anonymous American essay on the tarot published in The Platonist in 1885 entitled "The Taro". [75] The latter essay is implied by Decker and Dummett to have been written by an individual with a connection to the occult order known as the Hermetic Brotherhood of Luxor. [76] While it is not clear to what extent the Hermetic Brotherhood used tarot cards in its practices, [77] it was to influence later occult societies such as Elbert Benjamine's Church of Light, which had tarot practices (and an accompanying deck) of its own. [78]

Adoption of the esoteric tarot practices of the Golden Dawn in the United States was driven in part by the American occultist Paul Foster Case, whose 1920 book An Introduction to the Study of the Tarot made use of the Rider–Waite–Smith deck and assorted esoteric associations first adopted by the Golden Dawn. [79] By the 1930s, however, Case had formed his own occult order, the Builders of the Adytum, and began to promote the Revised New Art Tarot, [lower-alpha 13] by Manly P. Hall with art by J. Augustus Knapp, [80] as well as Case's own deck. Executed by Jessie Burns Parke, the artwork of Case's deck, the B.O.T.A. Tarot, generally resembles that of the Rider–Waite–Smith deck, but the deck also shows influences from Oswald Wirth and the original design of the Hermetic Order of the Golden Dawn tarot. [81] Case promoted the deck in his 1947 book The Tarot: A Key to the Wisdom of the Ages, which also marked one of the first references to the work of Carl Jung by a tarotist. [82]

Esoteric use of the Rider–Waite–Smith Tarot was also promoted in the works of Eden Gray, whose three books on the tarot made extensive use of the deck. Gray's books were adopted by members of the 1960s counter-culture as standard reference works on divinatory use of tarot cards, [83] and her 1970 book A Complete Guide to the Tarot was the first work to use the metaphor of the "Fool's Journey" to explain the meanings of the major arcana. [84] [85]

Tarot divination since 1970

The work of Eden Gray and others in the 1960s led to an explosion of popularity in tarot card reading beginning in 1969. [67] Stuart R. Kaplan's U.S. Games Systems, which had been founded in 1968 to import copies of the Swiss 1JJ Tarot, was well positioned to take advantage of this explosion and reissued the then out-of-print Rider–Waite–Smith Tarot in 1970, which has not gone out of print since. [86] Tarot card reading quickly became associated with New Age thought, signaled in part by the popularity of David Palladini's Rider–Waite–Smith-inspired Aquarian Tarot, first issued in 1968. [87] Artists soon began to create their own interpretations of the tarot for artistic purposes rather than purely esoteric ones, such as the Mountain Dream Tarot of Bea Nettles, the first photographic tarot deck, released in 1975. [88]

The 1980s and 1990s saw the rise of a new generation of tarotists, influenced by the writings of Eden Gray and the work of Carl Jung and Joseph Campbell on psychological archetypes. These tarotists sought to apply tarot card reading to personal introspection and growth, and included Mary K. Greer, the author of Tarot for Your Self: A Wookbook for the Inward Journey (1984), and Rachel Pollack, the author of Seventy-Eight Degrees of Wisdom (1980/1983). [89] [90] Tarot cards also began to gain popularity as a divinatory tool in countries like Japan, where hundreds of new decks have been designed in recent years. [91] The democratization of digital publishing in the 2000s and 2010s led to a new explosion of tarot decks as artists became increasingly able to self-publish their own, with the contemporaneous empowerment of feminist, LGBTQ+ and other marginalized communities providing a ready market for such work. [92] [93]

Use

Tarot is often used in conjunction with the study of the Hermetic Qabalah. [94] In these decks all the cards are illustrated in accordance with Qabalistic principles, most being influenced by the Rider–Waite deck. Its images were drawn by artist Pamela Colman Smith, to the instructions of Christian mystic and occultist Arthur Edward Waite and published in 1911. [95] A difference from Marseilles style decks is that Waite and Smith use scenes with esoteric meanings on the suit cards. These esoteric, or divinatory meanings were derived in great part from the writings of the Hermetic Order of the Golden Dawn group, of which Waite had been a member. The meanings [96] and many of the illustrations [97] showed the influence of astrology as well as Qabalistic principles.

Trumps

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

Tarot de Marseille [98] Court de Gébelin [99] Etteilla [100] Paul Christian [101] Oswald Wirth [102] Golden Dawn [103] Rider–Waite–Smith [104] Book of Thoth
(Crowley) [105]
I. The JugglerI. The Thimblerig, or Bateleur15. IllnessI. The Magus1. The MagicianI. The MagicianI. The MagicianI. The Magus [lower-alpha 14]
II. The PopessII. The High Priestess8. Etteilla /Female questionerII. The Gate of the Sanctuary (of the occult Sanctuary)2. The PriestessII. The High PriestessII. The High PriestessII. The Priestess
III. The EmpressIII. The Queen6. Night /DayIII. Isis-Urania3. The EmpressIII. The EmpressIII. The EmpressIII. The Empress
IV. The EmperorIV. The King7. Support /ProtectionIV. The Cubic Stone4. The EmperorIV. The EmperorIV. The EmperorIV. The Emperor
V. The PopeV. The Lead Hierophant, or the High Priest13. Marriage /UnionV. The Master of the Mysteries (of the Arcana)5. The PopeV. The HierophantV. The HierophantV. The Hierophant
VI. The LoversVI. The Marriage(none) [lower-alpha 15] VI. The Two Roads6. The LoverVI. The LoversVI. The LoversVI. The Lovers
VII. The ChariotVII. Osiris Triumphant21. DissensionVII. The Chariot of Osiris7. The ChariotVII. The ChariotVII. The ChariotVII. The Chariot
VIII. JusticeVIII. Justice9. Justice /JuristVIII. Themis (the Scales and Blade)8. JusticeXI. JusticeXI. JusticeVIII. Adjustment
IX. The HermitIX. The Sage, or the Seeker of Truth and Justice18. TraitorIX. The Veiled Lamp9. The HermitIX. The HermitIX. The HermitIX. The Hermit
X. The Wheel of FortuneX. The Wheel of Fortune20. Fortune /IncreaseX. The Sphinx10. The Wheel of FortuneX. The Wheel of FortuneX. Wheel of FortuneX. Fortune
XI. StrengthXI. Strength11. Strength /SovereignXI. The Muzzled Lion (the Tamed Lion)11. The StrengthVIII. StrengthVIII. StrengthXI. Lust
XII. The Hanged ManXII. Prudence12. Prudence /The PeopleXII. The Sacrifice12. The Hanged ManXII. The Hanged ManXII. The Hanged ManXII. The Hanged Man
XIII. Death [lower-alpha 16] XIII. Death [lower-alpha 17] 17. Mortality /NothingnessXIII. The Skeleton Reaper (the Reaper, the Scythe)13. DeathXIII. DeathXIII. DeathXIII. Death
XIV. TemperanceXIV. Temperance [lower-alpha 17] 10. Temperance /PriestXIV. The Two Urns (the Genius of the Sun)14. TemperanceXIV. TemperanceXIV. TemperanceXIV. Art
XV. The DevilXV. Typhon14. Great ForceXV. Typhon15. The DevilXV. The DevilXV. The DevilXV. The Devil
XVI. The House of GodXVI. God-House, or Castle of Plutus19. Misery /PrisonXVI. The Beheaded Tower (the Lightning-Struck Tower)16. The TowerXVI. The Blasted TowerXVI. The TowerXVI. The Tower
XVII. The StarXVII. The Dog Star4. Desolation /AirXVII. The Star of the Magi17. The StarXVII. The StarXVII. The StarXVII. The Star
XVIII. The MoonXVIII. The Moon3. Comments /WaterXVIII. The Twilight18. The MoonXVIII. The MoonXVIII. The MoonXVIII. The Moon
XIX. The SunXIX. The Sun2. Enlightenment /FireXIX. The Blazing Light19. The SunXIX. The SunXIX. The SunXIX. The Sun
XX. JudgementXX. The Last Judgment16. JudgmentXX. The Awakening of the Dead (the Genius of the Dead)20. JudgmentXX. JudgementXX. JudgementXX. The Aeon
XXI. The WorldXXI. Time5. Voyage /EarthXXI. The Crown of the Magi21. The WorldXXI. The UniverseXXI. The WorldXXI. The Universe
— The Fool0. The Fool78 (or 0). Folly0. The Crocodile [lower-alpha 18] — The Fool [lower-alpha 19] 0. The Fool0. The Fool [lower-alpha 20] 0. The Fool

Personal use

Next to the usage of tarot cards to divine for others by professional cartomancers, tarot is also used widely as a device for seeking personal guidance and spiritual growth. Practitioners often believe tarot cards can help the individual explore one's spiritual path.

People who use the tarot for personal divination may seek insight on topics ranging widely from health or economic issues to what they believe would be best for them spiritually. [111] Thus, the way practitioners use the cards in regard to such personal inquiries is subject to a variety of personal beliefs. For example, some tarot users may believe the cards themselves are magically providing answers, while others may believe a supernatural force or a mystical energy is guiding the cards into a layout.

Alternatively, some practitioners believe tarot cards may be utilized as a psychology tool based on their archetypal imagery, an idea often attributed to Carl Jung. Jung wrote, "It also seems as if the set of pictures in the Tarot cards were distantly descended from the archetypes of transformation, a view that has been confirmed for me in a very enlightening lecture by Professor Bernoulli." [112] During a 1933 seminar on active imagination, Jung described the symbolism he saw in the imagery: [113]

The original cards of the Tarot consist of the ordinary cards, the king, the queen, the knight, the ace, etc., only the figures are somewhat different, and besides, there are twenty-one [additional] cards upon which are symbols, or pictures of symbolical situations. For example, the symbol of the sun, or the symbol of the man hung up by the feet, or the tower struck by lightning, or the wheel of fortune, and so on. Those are sort of archetypal ideas, of a differentiated nature, which mingle with the ordinary constituents of the flow of the unconscious, and therefore it is applicable for an intuitive method that has the purpose of understanding the flow of life, possibly even predicting future events, at all events lending itself to the reading of the conditions of the present moment.

Criticism

Skeptic James Randi once said that: [114]

For use as a divinatory device, the tarot deck is dealt out in various patterns and interpreted by a gifted "reader." The fact that the deck is not dealt out into the same pattern fifteen minutes later is rationalized by the occultists by claiming that in that short span of time, a person's fortune can change, too. That would seem to call for rather frequent readings if the system is to be of any use whatsoever.

Tarot historian Michael Dummett similarly critiqued occultist uses throughout his various works, remarking that "the history of the esoteric use of Tarot cards is an oscillation between the two poles of vulgar fortune telling and high magic; though the fence between them may have collapsed in places, the story cannot be understood if we fail to discern the difference between the regions it demarcates." [115] As a historian, Dummett held particular disdain for what he called "the most successful propaganda campaign ever launched", noting that "an entire false history, and false interpretation, of the Tarot pack was concocted by the occultists; and it is all but universally believed." [116]

Many Christian writers discourage divination, including tarot card reading, as deceptive and "spiritually dangerous", citing, for example, Leviticus 19:26 and Deuteronomy 18:9–12 as proof texts. [117] [118]

See also

Notes

  1. See, for example, Alexander and Shannon (2019), [21] who describe as "compelling" theories linking tarot cards to ancient Egypt and the Book of Thoth.
  2. The asterisks and the abbreviations are the actual way Court de Gébelin refers to the second essay.
  3. Miscalled by him "Bohemians". At that time, gypsies were thought to have come from Egypt, until later research established their origin in India.
  4. Despite this, Alexander and Shannon (2019), [27] still claim that "Romani people may have carried the cards to Europe."
  5. Etteilla's "eagerness to establish his claim to priority over de Gébelin..." [32]
  6. Etteilla repeatedly claimed that he had studied the Tarot pack "from 1757 to 1765..." [32]
  7. Waite (2005) made 34 references to Lévi in all, including references to five of Lévi's books in the bibliography.
  8. Dummett (1980) singles out Pitois's writing as one of the worst examples of what he calls false ascription to be found in the occult literature.
  9. No complete copies of this deck are known to exist, but copies of three trumps, one court card, and the entire set of minor arcana painted by Moina Mathers were preserved by the Whare Ra Temple of New Zealand, and a set of court cards believed to be those of W. W. Westcott were also preserved. Israel Regardie's later recreations of the deck were based on color photocopies of his personal deck for which the originals had been stolen. [61] [62]
  10. Rereleased as the Golden Dawn Magical Tarot in 2000 and 2010. [63]
  11. Alternately named the Rider–Waite Tarot or Waite–Smith Tarot
  12. Re-released with black-and-white versions of Smith's artwork as The Pictorial Key to the Tarot , in 1911.
  13. Also known as the Knapp Tarot or Knapp-Hall Tarot
  14. Some versions of Crowley's tarot include two additional variants of this arcanum with different artwork. [106] [71]
  15. But note that Revak identifies a single card labeled "1. Etteilla/Male querent" that does not correspond to any in the Tarot de Marseille.
  16. Typically unlabeled.
  17. 1 2 Court de Gébelin incorrectly labeled both Death and Temperance as XIII. [107] The latter is probably a printing error.
  18. Christian, following Lévi, placed his "Crocodile" between Arcanum XX and Arcanum XXI.
  19. Wirth typically placed his unnumbered "Fool" last, but depicted the penultimate Hebrew letter shin (ש) on the card, following Lévi's arrangement of Arcanum 0 between Arcanum XX and Arcanum XXI. [108] [109]
  20. While the Fool is numbered 0 in the Rider–Waite–Smith tarot, Waite follows Lévi in listing it between Arcanum XX and Arcanum XXI in his Pictorial Key to the Tarot, despite calling such an order "ridiculous on the surface [and] wrong on the symbolism". [110]

Related Research Articles

<span class="mw-page-title-main">Tarot</span> Cards used for games or divination

Tarot is a pack of playing cards, used from at least the mid-15th century in various parts of Europe to play card games such as Tarocchini. From their Italian roots, tarot-playing cards spread to most of Europe, evolving into a family of games that includes German Grosstarok and modern games such as French Tarot and Austrian Königrufen. In the late 18th century French occultists made elaborate, but unsubstantiated, claims about their history and meaning, leading to the emergence of custom decks for use in divination via tarot card reading and cartomancy. Thus, there are two distinct types of tarot packs in circulation: those used for card games and those used for divination. However, some older patterns, such as the Tarot de Marseille, originally intended for playing card games, are occasionally used for cartomancy.

<span class="mw-page-title-main">Minor Arcana</span> Type of occult tarot cards

The Minor Arcana, sometimes known as Lesser Arcana, are the suit cards in a cartomantic tarot deck.

<span class="mw-page-title-main">Major Arcana</span> Trump cards of tarot decks in occult practices

The Major Arcana are the named or numbered cards in a cartomantic tarot pack, the name being originally given by occultists to the trump cards of a normal tarot pack used for playing card games. There are usually 22 such cards in a standard 78-card pack, typically numbered from 0 to 21. The name is not used by tarot card game players.

<span class="mw-page-title-main">Rider–Waite Tarot</span> Tarot deck

The Rider–Waite Tarot is a widely popular deck for tarot card reading. It is also known as the Waite–Smith, Rider–Waite–Smith, or Rider Tarot. Based on the instructions of academic and mystic A. E. Waite and illustrated by Pamela Colman Smith, both members of the Hermetic Order of the Golden Dawn, the cards were originally published by the Rider Company in 1909. The deck has been published in numerous editions and inspired a wide array of variants and imitations. It is estimated that more than 100 million copies of the deck exist in more than 20 countries.

<i>The Pictorial Key to the Tarot</i> 1910 book by A. E. Waite

The Pictorial Key to the Tarot is a divinatory tarot guide, with text by A. E. Waite and illustrations by Pamela Colman Smith. Published in conjunction with the Rider–Waite tarot deck, the pictorial version followed the success of the deck and Waite's text The Key to the Tarot. Both Waite and Smith were members of the Hermetic Order of the Golden Dawn. Waite was very concerned with the accuracy of the symbols used for the deck, and he did much research into the traditions, interpretations, and history behind the cards.

<span class="mw-page-title-main">The Hierophant</span> Tarot card

The Hierophant (V) is the fifth card of the Major Arcana in occult Tarot decks. It is derived from the historical card known as the Pope in playing card decks. It is used in divination. The name refers to a hierophant (Ancient Greek: ἱεροφάντης), a person who brings religious congregants into the presence of that which is deemed "holy".

<span class="mw-page-title-main">Pamela Colman Smith</span> British occultist, artist and illustrator (1878–1951)

Pamela Colman Smith, nicknamed "Pixie", was a British artist, illustrator, writer, publisher, and occultist. She is best-known for illustrating the Rider–Waite tarot deck for Arthur Edward Waite. This tarot deck became the standard among tarot card readers, and remains the most widely used today. Smith also illustrated over 20 books, wrote two collections of Jamaican folklore, edited two magazines, and ran the Green Sheaf Press, a small press focused on women writers.

<span class="mw-page-title-main">Antoine Court de Gébelin</span>

Antoine Court, who named himself Antoine Court de Gébelin, was a former Protestant pastor, born in Nîmes, who initiated the interpretation of the Tarot as an arcane repository of timeless esoteric wisdom in 1781.

<span class="mw-page-title-main">Etteilla</span> French occultist and astrologer

"Etteilla", the pseudonym of Jean-Baptiste Alliette, was the French occultist and tarot-researcher, who was the first to develop an interpretation concept for the tarot cards and made a significant contribution to the esoteric development of the tarot cards to a wide audience, and therefore the first professional tarot occultist known to history who made his living by card divination. Etteilla also influenced the French divination professional Marie Anne Lenormand. In the years 1783–1785 Etteilla published his work Manière de se récréer avec le jeu de cartes nommées tarots, which is still considered the standard reference work of Tarot cartomancy. Etteilla published his ideas of the correspondences between the tarot, astrology, and the four classical elements and four humors, and in 1789 he published his own tarot deck, which, however, differed significantly from the classic tarots such as the Tarot de Marseille in terms of structure and card designations.

<span class="mw-page-title-main">Strength (tarot card)</span> Major Arcana card

Strength is a Major Arcana tarot card, and is numbered either XI or VIII, depending on the deck. Historically it was called Fortitude, and in the Thoth Tarot deck it is called Lust. This card is used in game playing as well as in divination.

<span class="mw-page-title-main">Justice (tarot card)</span> Major Arcana Tarot card

Justice is a Major Arcana tarot card, numbered either VIII or XI, depending on the deck. This card is used in game playing as well as in divination.

The BOTA Tarot was created by Paul Foster Case, founder of Builders of the Adytum (BOTA), and artist Jessie Burns Parke. Although it is based upon, and closely resembles, Arthur Edward Waite's 1909 Rider-Waite deck, Case changed what he said were mistakes or "blinds" on the part of Waite. The BOTA Tarot is available as a standard-sized deck and a larger version containing only the Major Arcana in black and white, as Case believed that every student must color in their own deck. After his death, the Major Arcana became also available in color. Each of these cards has a border of a particular color associated with that according to Case. The Minor Arcana cards are illustrated with suit symbols only.

<span class="mw-page-title-main">Tarot of Marseilles</span> Standard pattern of 78 cards

The Tarot of Marseilles is a standard pattern of Italian-suited tarot pack with 78 cards that was very popular in France in the 17th and 18th centuries for playing tarot card games and is still produced today. It was probably created in Milan before spreading to much of France, Switzerland and Northern Italy. The name is sometimes spelt Tarot of Marseille, but the name recommended by the International Playing-Card Society is Tarot de Marseille, although it accepts the two English names as alternatives. It was the pack which led to the occult use of tarot cards, although today dedicated decks are produced for this purpose.

The Cipher Manuscripts are a collection of 60 folios containing the structural outline of a series of magical initiation rituals corresponding to the spiritual elements of Earth, Air, Water and Fire. The "occult" materials in the Manuscripts are a compendium of the classical magical theory and symbolism known in the Western world up until the middle of the 19th century, combined to create an encompassing model of the Western mystery tradition, and arranged into a syllabus of a graded course of instruction in magical symbolism. It was used as the structure for the Hermetic Order of the Golden Dawn.

<span class="mw-page-title-main">Hermetic Qabalah</span> Western esoteric tradition

Hermetic Qabalah is a Western esoteric tradition involving mysticism and the occult. It is the underlying philosophy and framework for magical societies such as the Golden Dawn, has inspired esoteric Masonic organizations such as the Societas Rosicruciana in Anglia, is a key element within the Thelemic orders, and is important to mystical-religious societies such as the Builders of the Adytum and the Fellowship of the Rosy Cross.

<span class="mw-page-title-main">Suit of wands</span>

The suit of wands is one of four suits in tarot, collectively known as the Minor Arcana. Like the other tarot suits, the suit of wands contains fourteen cards: ace (one), two through ten, page and knight, queen and king. When Tarot cards are to play Tarot card games, where wands corresponds to the suit of batons. Tarot cards came to be utilized for divinatory purposes by esotericists such as Eliphas Levi and were regularized into the divinatory form most known today by the Hermetic Order of the Golden Dawn and the Rider–Waite Tarot, created by a Golden Dawn member.

<span class="mw-page-title-main">Tarot card games</span> Card games played with tarot decks

Tarot games are card games played with tarot packs designed for card play and which have a permanent trump suit alongside the usual four card suits. The games and packs which English-speakers call by the French name Tarot are called Tarocchi in the original Italian, Tarock in German and similar words in other languages.

<span class="mw-page-title-main">Tarocco Bolognese</span> 62-suit deck of tarot cards

The Tarocco Bolognese is a tarot deck found in Bologna and is used to play tarocchini. It is a 62 card Italian suited deck which influenced the development of the Tarocco Siciliano and the obsolete Minchiate deck.

Jessie Burns Parke, a notable American artist of the Boston School (painting), has become best known for creating the art for the cards in the Builders of the Adytum (B.O.T.A.) tarot card deck. An oil painter and watercolorist, Parke created both easel paintings and miniatures as well as graphics, etchings, and illustrations. She focused on landscapes, nature scenes, and portraits.

<span class="mw-page-title-main">Gertrude Moakley</span> American scholar and librarian (1905–1998)

Gertrude Charlotte Moakley was an American librarian and a Tarot scholar. Moakley is notable for having written the earliest and most significant account of the iconography of Tarot, a card game which originated in the Italian Renaissance. She had worked at the New York Public Library.

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