Reading Performed 04/07/2019 at 2:54 AM
Click for the meaning of each position and the interpretation of its card.
This card gives the influence which is affecting the person or matter of inquiry generally, the atmosphere of it in which the other currents work.
Design, attempt, wish, hope, confidence; also quarrelling, a plan that may fail, annoyance. The design is uncertain in its import, because the significations are widely at variance with each other.
Dark girl; a good card; it promises a country life after a competence has been secured.
A man in the act of carrying away five swords rapidly; the two others of the card remain stuck in the ground. A camp is close at hand.
It shows the nature of the obstacles in the matter. If it is a favourable card, the opposing forces will not be serious, or it may indicate that something good in itself will not be productive of good in the particular connexion.
Obstacles, adversity, calamity.
Generally speaking, a bad card.
The figure leans upon his staff and has an expectant look, as if awaiting an enemy. Behind are eight other staves--erect, in orderly disposition, like a palisade.
It represents (a) the Querent's aim or ideal in the matter; (b) the best that can be achieved under the circumstances, but that which has not yet been made actual.
Wise administration, circumspection, economy, avarice, precaution, testament.
A certain success following wise administration.
The effigy of a knight in the attitude of prayer, at full length upon his tomb.
It shows the foundation or basis of the matter, that which has already passed into actuality and which the Significator has made his own.
Rupture, division, interruption, discord.
For a woman, marriage, but probably frustrated.
He is shewn as if upon a journey, armed with a short wand, and although mailed is not on a warlike errand. He is passing mounds or pyramids. The motion of the horse is a key to the character of its rider, and suggests the precipitate mood, or things connected therewith.
It gives the influence that is just passed, or is now passing away.
Concealment, disguise, policy, fear, unreasoned caution.
The Hermit, as he is termed in common parlance, stands next on the list; he is also the Capuchin, and in more philosophical language the Sage. He is said to be in search of that Truth which is located far off in the sequence, and of justice which has preceded him on the way. But this is a card of attainment, as we shall see later, rather than a card of quest. It is said also that his lantern contains the Light of Occult Science and that his staff is a Magic Wand. These interpretations are comparable in every respect to the divinatory and fortune-telling meanings with which I shall have to deal in their turn. The diabolism of both is that they are true after their own manner, but that they miss all the high things to which the Greater Arcana should be allocated. It is as if a man who knows in his heart that all roads lead to the heights, and that God is at the great height of all, should choose the way of perdition or the way of folly as the path of his own attainment. Eliphas Levi has allocated this card to Prudence, but in so doing he has been actuated by the wish to fill a gap which would otherwise occur in the symbolism. The four cardinal virtues are necessary to an idealogical sequence like the Trumps Major, but they must not be taken only in that first sense which exists for the use and consolation of him who in these days of halfpenny journalism is called the man in the street. In their proper understanding they are the correlatives of the counsels of perfection when these have been similarly re-expressed, and they read as follows: (a) Transcendental justice, the counter-equilibrium of the scales, when they have been overweighted so that they dip heavily on the side of God. The corresponding counsel is to use loaded dice when you play for high stakes with Diabolus. The axiom is Aut Deus, aut nihil. (b) Divine Ecstacy, as a counterpoise to something called Temperance, the sign of which is, I believe, the extinction of lights in the tavern. The corresponding counsel is to drink only of new wine in the Kingdom of the Father, because God is all in all. The axiom is that man being a reasonable being must get intoxicated with God; the imputed case in point is Spinoza. (c) The state of Royal Fortitude, which is the state of a Tower of Ivory and a House of Gold, but it is God and not the man who has become Turris fortitudinis a facie inimici, and out of that House the enemy has been cast. The corresponding counsel is that a man must not spare himself even in the presence of death, but he must be certain that his sacrifice shall be-of any open course-the best that will ensure his end. The axiom is that the strength which is raised to such a degree that a man dares lose himself shall shew him how God is found, and as to such refuge--dare therefore and learn. (d) Prudence is the economy which follows the line of least resistance, that the soul may get back whence it came. It is a doctrine of divine parsimony and conservation of energy, because of the stress, the terror and the manifest impertinences of this life. The corresponding counsel is that true prudence is concerned with the one thing needful, and the axiom is: Waste not, want not. The conclusion of the whole matter is a business proposition founded on the law of exchange: You cannot help getting what you seek in respect of the things that are Divine: it is the law of supply and demand. I have mentioned these few matters at this point for two simple reasons: (a) because in proportion to the impartiality of the mind it seems sometimes more difficult to determine whether it is vice or vulgarity which lays waste the present world more piteously; (b) because in order to remedy the imperfections of the old notions it is highly needful, on occasion, to empty terms and phrases of their accepted significance, that they may receive a new and more adequate meaning.
The variation from the conventional models in this card is only that the lamp is not enveloped partially in the mantle of its bearer, who blends the idea of the Ancient of Days with the Light of the World It is a star which shines in the lantern. I have said that this is a card of attainment, and to extend this conception the figure is seen holding up his beacon on an eminence. Therefore the Hermit is not, as Court de Gebelin explained, a wise man in search of truth and justice; nor is he, as a later explanation proposes, an especial example of experience. His beacon intimates that "where I am, you also may be." It is further a card which is understood quite incorrectly when it is connected with the idea of occult isolation, as the protection of personal magnetism against admixture. This is one of the frivolous renderings which we owe to Eliphas Levi. It has been adopted by the French Order of Martinism and some of us have heard a great deal of the Silent and Unknown Philosophy enveloped by his mantle from the knowledge of the profane. In true Martinism, the significance of the term Philosophe inconnu was of another order. It did not refer to the intended concealment of the Instituted Mysteries, much less of their substitutes, but--like the card itself--to the truth that the Divine Mysteries secure their own protection from those who are unprepared.
It shows the influence that is coming into action and will operate in the near future.
On the one hand it is represented as a card of gaiety, recreation and its connexions, which is the subject of the design; but it is read also as news and messages in writing, as obstacles, agitation, trouble, embroilment.
Troubles are more imaginary than real.
A young man, in the act of dancing, has a pentacle in either hand, and they are joined by that endless cord which is like the number 8 reversed.
Signifies the person or thing about which the question has been asked, and shows its position or attitude in the circumstances.
The same in a lesser sense.
The Sun. The luminary is distinguished in older cards by chief rays that are waved and salient alternately and by secondary salient rays. It appears to shed its influence on earth not only by light and heat, but--like the moon--by drops of dew. Court de Gebelin termed these tears of gold and of pearl, just as he identified the lunar dew with the tears of Isis. Beneath the dog-star there is a wall suggesting an enclosure-as it might be, a walled garden-wherein are two children, either naked or lightly clothed, facing a water, and gambolling, or running hand in hand. Eliphas Levi says that these are sometimes replaced by a spinner unwinding destinies, and otherwise by a much better symbol-a naked child mounted on a white horse and displaying a scarlet standard.
The naked child mounted on a white horse and displaying a red standard has been mentioned already as the better symbolism connected with this card. It is the destiny of the Supernatural East and the great and holy light which goes before the endless procession of humanity, coming out from the walled garden of the sensitive life and passing on the journey home. The card signifies, therefore, the transit from the manifest light of this world, represented by the glorious sun of earth, to the light of the world to come, which goes before aspiration and is typified by the heart of a child. But the last allusion is again the key to a different form or aspect of the symbolism. The sun is that of consciousness in the spirit - the direct as the antithesis of the reflected light. The characteristic type of humanity has become a little child therein--a child in the sense of simplicity and innocence in the sense of wisdom. In that simplicity, he bears the seal of Nature and of Art; in that innocence, he signifies the restored world. When the self-knowing spirit has dawned in the consciousness above the natural mind, that mind in its renewal leads forth the animal nature in a state of perfect conformity.
Your environment and the tendencies at work therein which have an effect on the matter €”for instance, your position in life, the influence of immediate friends, and so forth.
Whatsoever is intimated by the design; also pain, affliction, tears, sadness, desolation. It is not especially a card of violent death.
Followed by Ace and King, imprisonment; for girl or wife, treason on the part of friends.
A prostrate figure, pierced by all the swords belonging to the card.
Succour, providence also war, triumph, presumption, vengeance, trouble.
The Chariot. This is represented in some extant codices as being drawn by two sphinxes, and the device is in consonance with the symbolism, but it must not be supposed that such was its original form; the variation was invented to support a particular historical hypothesis. In the eighteenth century white horses were yoked to the car. As regards its usual name, the lesser stands for the greater; it is really the King in his triumph, typifying, however, the victory which creates kingship as its natural consequence and not the vested royalty of the fourth card. M. Court de Gebelin said that it was Osiris Triumphing, the conquering sun in spring-time having vanquished the obstacles of winter. We know now that Osiris rising from the dead is not represented by such obvious symbolism. Other animals than horses have also been used to draw the currus triumphalis, as, for example, a lion and a leopard.
An erect and princely figure carrying a drawn sword and corresponding, broadly speaking, to the traditional description which I have given in the first part. On the shoulders of the victorious hero are supposed to be the Urim and Thummim. He has led captivity captive; he is conquest on all planes--in the mind, in science, in progress, in certain trials of initiation. He has thus replied to the sphinx, and it is on this account that I have accepted the variation of Eliphas Levi; two sphinxes thus draw his chariot. He is above all things triumph in the mind. It is to be understood for this reason (a) that the question of the sphinx is concerned with a Mystery of Nature and not of the world of Grace, to which the charioteer could offer no answer; (b) that the planes of his conquest are manifest or external and not within himself; (c) that the liberation which he effects may leave himself in the bondage of the logical understanding; (d) that the tests of initiation through which he has passed in triumph are to be understood physically or rationally; and (e) that if he came to the pillars of that Temple between which the High Priestess is seated, he could not open the scroll called Tora, nor if she questioned him could he answer. He is not hereditary royalty and he is not priesthood.
The culmination which is brought about by the influences shewn by the other cards that have been turned up in the divination.
Roguery, deception, voided project, bad faith.
Prompt fulfillment of what is presaged by neighbouring cards. Reversed:Vain hopes.
A woman, with a bird upon her wrist, stands amidst a great abundance of grapevines in the garden of a manorial house. It is a wide domain, suggesting plenty in all things. Possibly it is her own possession and testifies to material well-being.