Tarot Reading DALI ?U SKORO U?I U PRAVU VEZU
Reading Performed 01/19/2014 at 6:10 AM
Click or scroll down for the meaning of each position and the interpretation of its card.
Visual Layout
Card One
King of Cups from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Beware of ill-will on the part of a man of position, and of hypocrisy pretending to help.
Card Two
Nine of Cups from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Of good augury for military men.
Card Three
Judgement from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
The Last judgment. I have spoken of this symbol already, the form of which is essentially invariable, even in the Etteilla set. An angel sounds his trumpet per sepulchra regionum, and the dead arise. It matters little that Etteilla omits the angel, or that Dr. Papus substitutes a ridiculous figure, which is, however, in consonance with the general motive of that Tarot set which accompanies his latest work. Before rejecting the transparent interpretation of the symbolism which is conveyed by the name of the card and by the picture which it presents to the eye, we should feel very sure of our ground. On the surface, at least, it is and can be only the resurrection of that triad--father, mother, child-whom we have met with already in the eighth card. M. Bourgeat hazards the suggestion that esoterically it is the symbol of evolution--of which it carries none of the signs. Others say that it signifies renewal, which is obvious enough; that it is the triad of human life; that it is the "generative force of the earth... and eternal life." Court de Gebelin makes himself impossible as usual, and points out that if the grave-stones were removed it could be accepted as a symbol of creation.
Card Four
Justice from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Fortitude. This is one of the cardinal virtues, of which I shall speak later. The female figure is usually represented as closing the mouth of a lion. In the earlier form which is printed by Court de Gebelin, she is obviously opening it. The first alternative is better symbolically, but either is an instance of strength in its conventional understanding, and conveys the idea of mastery. It has been said that the figure represents organic force, moral force and the principle of all force.
Card Five
Ace of Coins from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
The most favourable of all cards.
Card Six
Six of Coins from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
The present must not be relied on.
Card Seven
Queen of Coins from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Dark woman; presents from a rich relative; rich and happy marriage for a young man.
Card Eight
The Pope from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
The High Priest or Hierophant, called also Spiritual Father, and more commonly and obviously the Pope. It seems even to have been named the Abbot, and then its correspondence, the High Priestess, was the Abbess or Mother of the Convent. Both are arbitrary names. The insignia of the figures are papal, and in such case the High Priestess is and can be only the Church, to whom Pope and priests are married by the spiritual rite of ordination. I think, however, that in its primitive form this card did not represent the Roman Pontiff.
Card Nine
Seven of Clubs from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
A dark child.
Card Ten
The Sun from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
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.
Card Eleven
Ten of Swords from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Followed by Ace and King, imprisonment; for girl or wife, treason on the part of friends.
Card Twelve
Two of Swords from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Gifts for a lady, influential protection for a man in search of help.
Card Thirteen
The Papess from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
The High Priestess, the Pope Joan, or Female Pontiff; early expositors have sought to term this card the Mother, or Pope's Wife, which is opposed to the symbolism. It is sometimes held to represent the Divine Law and the Gnosis, in which case the Priestess corresponds to the idea of the Shekinah. She is the Secret Tradition and the higher sense of the instituted Mysteries.
Card Fourteen
Seven of Coins from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Improved position for a lady's future husband.
Card Fifteen
Four of Cups from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Contrarieties.
Card Sixteen
Nine of Clubs from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Generally speaking, a bad card.
Card Seventeen
Ace of Cups from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Inflexible will, unalterable law.
Card Eighteen
The Hermit from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
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.
Related Posts
Card Nineteen
Six of Swords from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
The voyage will be pleasant.
Card Twenty
Queen of Cups from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Sometimes denotes a woman of equivocal character.
The Meanings of these Tarot Cards
Card One
King of Cups from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Beware of ill-will on the part of a man of position, and of hypocrisy pretending to help.
Card Two
Nine of Cups from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Of good augury for military men.
Card Three
Judgement from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
The Last judgment. I have spoken of this symbol already, the form of which is essentially invariable, even in the Etteilla set. An angel sounds his trumpet per sepulchra regionum, and the dead arise. It matters little that Etteilla omits the angel, or that Dr. Papus substitutes a ridiculous figure, which is, however, in consonance with the general motive of that Tarot set which accompanies his latest work. Before rejecting the transparent interpretation of the symbolism which is conveyed by the name of the card and by the picture which it presents to the eye, we should feel very sure of our ground. On the surface, at least, it is and can be only the resurrection of that triad--father, mother, child-whom we have met with already in the eighth card. M. Bourgeat hazards the suggestion that esoterically it is the symbol of evolution--of which it carries none of the signs. Others say that it signifies renewal, which is obvious enough; that it is the triad of human life; that it is the "generative force of the earth... and eternal life." Court de Gebelin makes himself impossible as usual, and points out that if the grave-stones were removed it could be accepted as a symbol of creation.
Card Four
Justice from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Fortitude. This is one of the cardinal virtues, of which I shall speak later. The female figure is usually represented as closing the mouth of a lion. In the earlier form which is printed by Court de Gebelin, she is obviously opening it. The first alternative is better symbolically, but either is an instance of strength in its conventional understanding, and conveys the idea of mastery. It has been said that the figure represents organic force, moral force and the principle of all force.
Card Five
Ace of Coins from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
The most favourable of all cards.
Card Six
Six of Coins from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
The present must not be relied on.
Card Seven
Queen of Coins from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Dark woman; presents from a rich relative; rich and happy marriage for a young man.
Card Eight
The Pope from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
The High Priest or Hierophant, called also Spiritual Father, and more commonly and obviously the Pope. It seems even to have been named the Abbot, and then its correspondence, the High Priestess, was the Abbess or Mother of the Convent. Both are arbitrary names. The insignia of the figures are papal, and in such case the High Priestess is and can be only the Church, to whom Pope and priests are married by the spiritual rite of ordination. I think, however, that in its primitive form this card did not represent the Roman Pontiff.
Card Nine
Seven of Clubs from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
A dark child.
Card Ten
The Sun from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
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.
Card Eleven
Ten of Swords from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Followed by Ace and King, imprisonment; for girl or wife, treason on the part of friends.
Card Twelve
Two of Swords from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Gifts for a lady, influential protection for a man in search of help.
Card Thirteen
The Papess from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
The High Priestess, the Pope Joan, or Female Pontiff; early expositors have sought to term this card the Mother, or Pope's Wife, which is opposed to the symbolism. It is sometimes held to represent the Divine Law and the Gnosis, in which case the Priestess corresponds to the idea of the Shekinah. She is the Secret Tradition and the higher sense of the instituted Mysteries.
Card Fourteen
Seven of Coins from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Improved position for a lady's future husband.
Card Fifteen
Four of Cups from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Contrarieties.
Card Sixteen
Nine of Clubs from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Generally speaking, a bad card.
Card Seventeen
Ace of Cups from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Inflexible will, unalterable law.
Card Eighteen
The Hermit from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
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.
Related Posts
Card Nineteen
Six of Swords from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
The voyage will be pleasant.
Card Twenty
Queen of Cups from the Marseilles Pattern Tarot Deck
A. E. Waite's Secondary Meanings
Sometimes denotes a woman of equivocal character.
