THE TAROT CARDS by ANON as published in Theosophical Siftings Volume -3It does not require anyone to be deeply read

in the profundities of the Zohar to be aware how each several letter of the Holy Tetragrammaton was thought by the Cabbalistic writers to have a mystical significance. Thus the initial letter of the ineffable NAME, the Yod, was by them regarded as the active principle of the self-creative power, the male; the H. the second letter, the passive, or the female; the third letter, the Vau, the mystic union of the first and second principles; and the fourth letter, the second H, again repeated, the transition, the ever-recurring continuity of Further, the Cabbalists thought by extending the letters of the NAME on the four arms of an equally membered cross, or on the circumference of a circle, to compare the eternal nature of Jehovah to a wheel or circle ever revolving; and by this symbol the perpetual renewal of His undivided unity, by the mystical action of each of the component principles of His nature flowing in everlasting rotation. From this idea of a revolving wheel or circle, the Rota of the Mediaeval Mystics was probably taken. Rota is the anagram of Taro, Tora (Thora, in Hebrew, the Law.) The well-known magic square Sator Arepo Tenet Opera Rotas obviously has reference to this word. There is a symbol of great antiquity, the cross enclosed in a circle, which may perhaps have a similar meaning to that the letters of the

Tetragrammaton have when extended on a cross or circle; but the symbol has been in existence long before the time of the Mediaeval Mystics, or, indeed, before the Cabbala had been written. If some of the passages in the Zohar are closely followed and taken in a more literal sense than was perhaps intended by the writers, it will not be difficult to conceive how easily Phallic symbols came to be substituted, for the mystical meanings the Cabbalists connected with the letters of the Tetragrammaton. It is not pleasant to introduce the Phallic element in reference to the NAME, but it is necessary to do so to understand the meaning of the symbols on the Tarot Cards. [Page 14] In short, then, the Yod becomes the Phallus; the H the Cteis; and Vau, a figure similar to the Indian Lingam Yoni, etc.. The wandering tribes known by the various names of Gypsies, Bohemians, Zingari, have for many centuries been in possession of playing cards bearing very singular symbols. Instead of having the Clubs, Hearts, Spades, and Diamonds of modern playing cards, these cards have in their place, as they are termed by French authors, the Tarot, the Baton, Coupe, pe, and Denier. (This last represents, or is the name of, an ancient coin or circle.) The Baton is also described as a staff, club, or budding rod. The Coupe.... The pe is generally represented as a sword piercing a crown. And the Denier, as a disc with a lotus or lily flower in the centre, a centre or a ring. These cards have been used by the Bohemian gypsies for centuries for fortune telling, and are called Tarot Cards. A game is still played with ordinary modern cards in Bohemia called Taroc. It can hardly be a matter of accident that the symbols or hieroglyphics on these Taro cards should be so closely resemble, as will be seen, the mystical Phallic ideas which the writers of the Zohar dared to connect with the letters of that NAME which they considered it to be blasphemous to utter.

Take, firstly, the Cabbalistic idea of the extended NAME

Secondly, the idea of the mystics, who substituted the letters of Taro or Rota for the Hebrew letters.

[Page 15] Thirdly, substitute for these the Phallic idea derived from the Cabbala.

And fourthly, in place of these, substitute the symbols of the Taro.

It is almost unnecessary to explain that the Baton, Club, Sceptre=the Phallus. Coupe, Cup=the Cteis. Sword piercing the Crown= Lingam. Yoni Circle=Return of the Divine Nature to itself again in eternal repetition. The Circle, or Disc, may also represent the double of the Cup; by one Cup being inverted on the other, Generator became Creator. In modern English cards one of these has perhaps been preserved in the name of Club, and another in that of the Spade. The double triangle also which forms the Diamond is a well-known sign which, according to mystical authorities, in some degree corresponds to the Circle. The Heart does not, however, either in form or name, bear any resemblance to the Coupe or Cup of the Tarot. So far as regards the Cabbalistic origin of th curious signs, an origin which the Count de Gebelin and the more recent French mystics, including the author writes under the name of Eliphas Levi, have attempted to prove. But have they had their origin from this source? It seems more probable that these Tarot hieroglyphics had their origin far to the eastward of the land of the Cabbalists or of the authors of the Zohar. And it is a remarkable thing that, if their origin is from India, they should so closely coincide with the Symbolism, which might be given [Page 16] to the notions of the authors of the Zohar, on the mystical meaning of the letters of the Tetragrammaton. That they are of Indian origin seems more than probable, for does not the Hind double sexed God and Goddess Arddha-Nari (Isis, Nature) bear in his or her four hands symbols identically the same as those on the Tarot Cards? The Sceptre or Bton, the Sword, the Cup, and the Circle or Ring.

The order is not the same, but thus: Sceptre. Cup. Sword Ring.

This is no doubt a curious fact, and it goes far also to show that India was the original country of the Gipsy Tribes. The French writers gave much more importance to these Tarot Symbols than they deserve, and every sensible person will protest against such a profanation of Holy Names, by using authropomorphic emblems such as these. But the Symbols themselves are curious, and show the similarity of Phallic notions among peoples so far removed from each other by both distance and culture as the Hinds and the writers of the Zohar.

Every being is at ease when its powers move regularly and without interruption. Now, a rational being is in this prosperous condition when its judgment is gained by nothing but truth and evidence, when its designs are all meant for the advantage of society, when its desires and aversions are confined to objects within its power, when it rests satisfied with the distributions of the universal nature of which it is a part, just as much as a leaf belongs to the nature of the tree that bears it. Only with this difference, that a leaf is part of a nature without sense or reason, and liable to be checked in its operations, whereas is a limb as were of an intelligent, righteous, and irresistible being, that is all wisdom, and assigns matter and form, time, force, and fortune, to everything in one measure and proportion. And this you will easily perceive if you do not compare one thing with another in every details, but compare the whole of one thing with the whole of another. Meditations - Marcus Aurelius

THE TARO
reprinted from Theosophical Siftings Volume - 1 -

with graphic

THERE are three ways of placing the Taro Cards, which may be considered the Body, Soul, and Spirit of the Taro.
[Page 17]

The first manner relates to the lower plane, and has reference to questions concerning every-day life, domestic matters, illness and simple queries, etc. For this placing the four Aces and their relative cards are only to be used. The second manner has relation to Science, Philosophy, Religion, etc. For this, the Aces, with their cards, and the twenty-two keys are to be employed. For the third manner of placing the Taro, the twenty-two keys only are to be used with the four aces. The cards are to be left out entirely. This mode is to be used when the knowledge sought for is assignable to the Divine Wisdom, and the revelation and unfolding of the inner light, the sacred knowledge of the Occult. To place the cards in position, the Aces are to be separated from the pack and shuffled by themselves, and are placed face downwards in the centre of the twelve positions, in the order A B C D ; the other cards are then to be placed as they arise in the positions numbered consecutively 1 to 12. In all cases faces downwards. The four aces in the centre form always the Astral key of the knowledge sought for, and each card of the Astral key is allied to the trine of cards which cover the places having the same colour. The colours were given to show the meaning of the twelve places, and this meaning is intensified or weakened, elevated or lowered, according to the kind of knowledge desired. The twelve places or thrones are divided into four trines; each of the places of the trine bears harmonious relationship to the other. The meaning of the portions of the Aces which form the Astral key is as follows: A, coloured red, is the throne of Motion, Action, Will, the proper throne for the Ace of Diamonds. This part of the Key gives action to the Red Trines numbered 1, 6, II, and will powerfully affect it, if Diamonds fall on the place A. [Page 18] The red trine is the trine of life. No. 1 is Present Existence, Action, Being, the Present State or Time. No. 6 is Life in the Deity, the Source, the Creator.

No. 11 is Life in Posterity, Children, the After-course. The second Trine is coloured Yellow, and means power, influence, might, and to it belongs that part of the Astral Key which bears the same colour, marked B. The Ace of Clubs is the most powerful occupier of this Throne. No. 2 of this Trine is the place of power, attached to Honour and Majesty. No. 7. The power given by surroundings, connections, associations, intellect. No. 12. The power and influence given by Worth or material qualifications. The third Trine is coloured Green, and has the Ace of Cups as the bountiful and true occupier of its Key O. This is the trine of love, and the relative positions are numbered 3, 8, 9. No. 3 is the place of Love, felicity, agreement, delight. No. 8 is Love in service, reception, bounty. No. 9 is the place of Favour, Help, Succour. The fourth place of the Astral Key is marked D, and this with its relative trine signifies afflictions, oppositions, persecutions, punishment, according to the knowledge desired. It has for its significator the Ace of Swords. Should this Ace fall on this throne of the Key in a question of affliction or opposition, and Swords also on the Violet Trine, it would be very adverse. The first place of this Trine is No. 4, which is the throne of Evil, Sin, the Pit, the casting down of the Mighty Retribution. No. 5 is the place of Malice, Hatred, Injury, Treachery. No. 10. The place of Intellectual Death, Idiocy, Mourning. The common or ordinary meaning of the Aces is: Diamonds=Life, Clubs=Power, Cups=Love, Swords=Affliction. The meaning of their relative cards is according to their values, and the place and strength of the place where they may fall. DiamondsSignify and give Life, Satisfaction, Ability, accomplishments, etc. ClubsPower, force, might, the Creative Will.

CupsLove, beauty, pleasure, enjoyment, favour. SwordsAffliction, illness, trial, testing, sifting and death. When the cards have been placed on their thrones, faces downwards, that card of the Astral Key which will most particularly relate to the question, is first to be turned up, and the mind allowed to dwell on the bearings of this first page of revelation. The trine of cards that belongs to this key [Page 19] is then to be shown, and the strength and meaning of the cards is to be read, with the meaning of the place or throne. The key next in importance with its trine is then to be dealt with and so on with the rest. Three different packs of cards should be employed, one kept particularly for the Divine Wisdom. This pack, when not used, should be placed away in a small cedar-wood box, wrapped in a linen cloth, and no hand but that of the student to be allowed to touch this pack.

THE TARO by ANON as published in Theosophical Siftings - Volume 3 - [1890-1891] THERE are three ways of placing the Taro Cards, which may be considered the Body, Soul, and Spirit of the Taro.

The first manner relates to the lower plane, and has reference to questions concerning everyday life, domestic matters, illness and simple queries, etc. For this placing the four Aces and their relative cards are only to be used. The second manner has relation to Science, Philosophy, Religion, etc. For this, the Aces, with their cards, and the twenty-two keys are to be employed. For the third manner of placing the Taro, the twenty-two keys only are to be used with the four aces, The cards are to be left out entirely. This mode is to be used when the knowledge sought for is assignable to the Divine Wisdom, and the revelation and unfolding of the inner light, the sacred knowledge of the Occult. To place the cards in position, the Aces are to be separated from the pack and shuffled by themselves, and are placed face downwards in the centre of the twelve positions, in the order A B C D; the other cards are then to be placed as they arise in the positions numbered consecutively I to 12. In all cases faces downwards. The four aces in the centre form always the Astral key of the knowledge sought for, and each card of the Astral key is allied to the trine of cards which cover the places having the same colour. The colours were given to show the meaning of the twelve places, and this meaning is intensified or weakened, elevated or lowered, according to the kind of knowledge desired. The twelve places or thrones are divided into four trines; each of the places of the trine bears harmonious relationship to the other. The meaning of the portions of the Aces which form the Astral key is as follows: A, coloured red, is the throne of Motion, Action, Will, the proper throne for the Ace of Diamonds. This part of the Key gives action to the Red Trines numbered 1, 6, 11, and will powerfully affect it, if Diamonds fall on the place A. [Page 19] The red trine is the trine of life. No. 1 is Present Existence, Action, Being, the Present State or Time. No. 6 is Life in the Deity, the Source, the Creator. No.11 is Life in Posterity, Children, the After-course.

The second Trine is coloured Yellow, and means power, influence, might, and to it belongs that part of the Astral Key which bears the same colour, marked B. The Ace of Clubs is the most powerful occupier of this Throne. No. 2 of this Trine is the place of power, attached to Honour and Majesty. No. 7. The power given by surroundings, connections, associations, intellect. No. 12. The power and influence given by Worth or materia, qualifications. The third Trine is coloured Green, and has the Ace of Cups as the bountiful and true occupier of its Key O. This is the trine of love, and the relative positions are numbered 3, 8, 9. No. 3 is the place of Love, felicity, agreement, delight. No. 8 is Love in service, reception, bounty. No. 9 is the place of Favour, Help, Succour. The fourth place of the Astral Key is marked D, and this with its relative trine signifies afflictions, oppositions, persecutions, punishment, according to the knowledge desired. It has for its signification the Ace of Swords. Should this Ace fall on this throne of the Key in a question of affliction or opposition, and Swords also on the Violet Trine, it would be very adverse. The first place of this Trine is No. 4, which is the throne of Evil, Sin, the Pit, the casting down of the Mighty Retribution. No. 5 is the place of Malice, Hatred, Injury, Treachery. No. 10. The place of Intellectual Death, Idiocy, Mourning. The common or ordinary meaning of the Aces is: Diamonds=Life, Clubs = Power, Cups=Love, Swords=Affliction. The meaning of their relative cards is according to their values, and the place and strength of the place where they may fall. Diamonds Signify and give Life, Satisfaction, Ability, accomplishments, etc. Clubs Power, force, might, the Creative Will. Cups Love, beauty, pleasure, enjoyment, favour.

Swords Affliction, illness, trial, testing, sifting and death. When the cards have been placed on their thrones, faces downwards, that card of the Astral Key which will most particularly relate to the question, is first to be turned up, and the mind allowed to dwell on the bearings of this first page of revelation. The trine of cards that belongs to this key [Page 20] is then to be shown, and the strength and meaning of the cards is to be read, with the meaning of the place or throne. The key next in importance with its trine is then to be dealt with and so on with the rest. Three different packs of cards should be employed, one kept particularly for the Divine Wisdom. This pack, when not used, should be placed away in a small cedar-wood box, wrapped in a linen cloth, and no hand but that of the student to be allowed to touch this pack.