Tarot reading
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Tarot Reading describes the use of Tarot cards for divinatory purposes.
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[edit] History of Tarot reading
There are many different theories as to the true origin of the Tarot deck, but the first documented deck was painted in fifteenth century Italy (see Tarot, Origins).
Several other early tarot-like sequences of portable art survive to place the Visconti deck in context. Modern occult and divinatory attributions have obscured the Christian allegories carried by these early cards (as, for example, when the Rider-Waite deck of the early Twentieth Century changed "The Pope" to "The Hierophant" and "The Popess" to "The High Priestess").
Tarot cards eventually came to be associated with mysticism and magic[1]. Tarot was not widely adopted by mystics, occultists and secret societies until the 18th and 19th centuries. The tradition began in 1781, when Antoine Court de Gébelin, a Swiss clergyman and Freemason, published Le Monde Primitif, a speculative study which included religious symbolism and its survivals in the modern world. De Gébelin first asserted that symbolism of the Tarot de Marseille represented the mysteries of Isis and Thoth. Gébelin further claimed that the name "tarot" came from the Egyptian words tar, meaning "royal", and ro, meaning "road", and that the Tarot therefore represented a "royal road" to wisdom. Gébelin asserted these and similar views dogmatically; he presented no clear factual evidence to substantiate his claims. In addition, Gébelin wrote before Champollion had deciphered Egyptian hieroglyphs. Later Egyptologists found nothing in the Egyptian language that supports de Gébelin's fanciful etymologies, but these findings came too late; by the time authentic Egyptian texts were available, the identification of the Tarot cards with the Egyptian "Book of Thoth" was already firmly established in occult practice.
Although tarot cards were used for fortune-telling in Bologna, Italy in the 1700s, they were first widely publicized as a divination method by Alliette, also called "Etteilla", a French occultist who reversed the letters of his name and worked as a seer and card diviner shortly before the French Revolution. Etteilla designed the first esoteric Tarot deck, adding astrological attributions and "Egyptian" motifs to various cards, altering many of them from the Marseille designs, and adding divinatory meanings in text on the cards. Etteilla decks, although now eclipsed by Smith and Waite's fully-illustrated deck and Aleister Crowley's "Thoth" deck, remain available. Later, Mademoiselle Marie-Anne Le Normand popularized divination and prophecy during the reign of Napoleon I. This was due, in part, to the influence she wielded over Joséphine de Beauharnais, Napoleon's first wife. However, she did not typically use Tarot.
Interest in tarot for divination by other occultists came later, during the Hermetic Revival of the 1840s in which (among others) Victor Hugo was involved. The idea of the cards as a mystical key was further developed by Eliphas Lévi and passed to the English-speaking world by The Hermetic Order of the Golden Dawn. Lévi, not Etteilla, is considered by some to be the true founder of most contemporary schools of Tarot; his 1854 Dogme et Rituel de la Haute Magie (English title: Transcendental Magic) introduced an interpretation of the cards which related them to Cabala. While Lévi accepted Court de Gébelin's claims about an Egyptian origin of the deck symbols, he rejected Etteilla's innovations and his altered deck, and devised instead a system which related the Tarot, especially the Tarot de Marseille, to the Kabbalah and the four elements of alchemy. On the other hand, some of Etteilla's divinatory meanings for Tarot are still used by some Tarot practitioners.
Tarot divination became increasingly popular beginning in 1910, with the publication of the Rider-Waite-Smith Tarot, which took the step of including symbolic images related to divinatory meanings on the numeric cards. (Arthur Edward Waite had been an early member of the Hermetic Order of the Golden Dawn). In the 20th century, a huge number of different decks were created, some traditional, some vastly different. Thanks, in part, to marketing by the publisher U.S. Games Systems Inc., the Rider-Waite-Smith deck has been extremely popular in the English-speaking world beginning in the 1970s. Despite their popularity, tarot cards are considered by some to be no more accurate than any other type of psychic reading[2].
[edit] Types of Tarot reading
[edit] Divination
Tarot reading revolves around the belief that the cards can be used to gain insight into the current and possible future situations of the subject (or querent). Some believe they are guided by a spiritual force, such as Gaia, while others believe the cards help them tap into a collective unconscious or their own creative, brainstorming subconscious.
[edit] Psychological
Carl Jung was the first psychologist to attach importance to tarot symbolism. He may have regarded the tarot cards as representing archetypes: fundamental types of person or situation embedded in the subconscious of all human beings. The Emperor, for instance, represents the ultimate patriarch or father figure.[3]
The theory of archetypes gives rise to several psychological uses. Since the cards represent these different archetypes within each individual, ideas of the subject's self-perception can be gained by asking them to select a card that they 'identify with'. Equally, the subject can try and clarify the situation by imagining it in terms of the archetypal ideas associated with each card. For instance, someone rushing in heedlessly like the Knight of Swords, or blindly keeping the world at bay like the Rider-Waite-Smith Two of Swords.
More recently Dr Timothy Leary has suggested that the Tarot Trump cards are a pictorial representation of human development from a baby to a fully grown adult, The Fool symbolising the new born infant, The Magician symbolising the stage at which an infant starts to play with artifacts, etc. In addition to this, the Tarot Trumps to be a blue print for of the human race in the future.
[edit] occult tarot as a mnemonic device
Some schools of occult thought or symbolic study, such as the Hermetic Order of the Golden Dawn, consider the tarot to function as a textbook and mnemonic device for their teachings. This may be one cause of the word arcana being used to describe the two sections of the tarot deck: arcana is the plural form of the Latin word arcanum, meaning "closed" or "secret."
[edit] Common card interpretations
Each card has a variety of symbolic meanings that have evolved over the years. Custom or themed tarot decks exist which have even more specific symbolism, although these are more prevalent in the English-speaking world. The minor arcana cards have astrological attributions that can be used as general indicators of timing in the year, based on the Octavian calendar, and the court cards may signify different people in a tarot reading, with each suit's "nature" providing hints about that person's physical and emotional characteristics.
Tarot has a complex and rich symbolism with a long history. In the past, many occult- or divination-oriented authors claimed that the symbolism's origins are lost in time and/or postulated or claimed as fact non-historical theories. Some authors such as Rachel Pollack have written that tarot origin myths have their own significance and value and that the reader can find a study of such myths enriching while at the same time being aware that they aren't factually true.
Interpretations have evolved together with the cards over the centuries: later decks have "clarified" the pictures in accordance with meanings assigned to the cards by their creators. In turn, the meanings come to be modified by the new pictures. Images and interpretations have been continually reshaped, in part, to help the Tarot live up to its mythic role as a powerful occult instrument and to respond to modern needs.
See, for example, the Rider-Waite-Smith Strength card. We can know more about the symbolic intentions of the designer here, since he conveniently wrote many books on the subject on occultism and symbolism and a handbook specifically for this deck titled The Pictorial Key to the Tarot (1910). As with its ancestor in the Tarot de Marseilles, the Strength trump shows a woman holding the jaws of a lion, but the Rider-Waite-Smith picture is far more elaborate. The woman's hat of the Marseilles card has been interpreted as a lemniscate: the sideways-figure-eight representing infinity, or, according to Waite, the Spirit of Life. Other symbols are included: a chain of roses symbolizing desire or passion, against a white robe symbolizing purity. The mountains in the background demonstrate another kind of strength.
Another example of the preservation of designs from one deck to another can be seen via the incorporation of the ribbon design found on the Deux de Deniéres in a Swiss-style deck originally published by Müller & Cie. of Schaffhouse into the of The Book of Thoth Tarot's Two of Disks.
There are numerous published books that discuss the usage of the tarot for divination. In many systems, the four suits are associated with the four elements: Swords with air, Wands with fire, Cups with water and Pentacles with earth. The numerology of the cards is also considered significant. The tarot is considered to correspond to various systems such as astrology, Pythagorean numerology, the Kabalah (where each of the major arcana represent a path on the tree of life), the I Ching, Christianity [1], Aura-Soma and others.
[edit] Spreads
To perform a Tarot reading, the Tarot deck is typically shuffled by either the subject or a third-party reader, and is laid out in one of a variety of patterns, often called "spreads". They are then interpreted by the reader or a third-party performing the reading for the subject. These might include the subject's thoughts and desires (known or unknown) or past, present, and future events. Generally, each position in the spread is assigned a number, and the cards are turned over in that sequence, with each card being contemplated/interpreted before moving to the next. Each position is also associated with an interpretation, which indicates what aspect of the question the card in that position is referring to.
Sometimes, rather than being dealt randomly, the initial card in a spread is intentionally chosen to represent the querent or the question being asked. This card is called the significator.
Some common spreads include:
- Celtic Cross: This is probably the most common spread. Eleven cards are used, with six arranged in a cross and four placed vertically beside the cross. Another card is placed horizontally across the central cards of the cross. The first central card of the cross is frequently the significator and the second represents the conditions surrounding the question; the crossing card often represents an obstacle they must face, an aspect of the question they have not yet considered, etc.
- Horse-shoe: Another very common question asking spread. Seven cards are arranged in a semi-circle or 'V' shape. The cards, from left to right, represent the past, present, influences, obstacles, expectations (or hopes/fears), best course of action and likely outcomes. Some variations of this spread swap the expectations and inspiration cards around.
- 3-card spread: Three cards are used, with the first representing the past, the second the present, the third the future.
- Astrological spread: Twelve cards are spread in a circle, to represent the twelve signs of the zodiac. A thirteenth card is placed in the middle; often the significator.
- 1-card spread: It should be noted that a single card can constitute a spread.
- Tetractys: Ten cards arranged in a four-rowed pyramid. Each row represents earth, air, fire or water and each card within the row has a very specific meaning. The single card in the top row is the significator.
There are numerous other spreads – essentially, the reader may use any card arrangement in which they find by experience to be useful.
[edit] Reversed cards
Some methods of interpreting the tarot consider cards to have different meanings depending on whether they appear upright or reversed[4]. A reversed card is often interpreted to mean the opposite of its upright meaning. For instance, the Sun card upright may be associated with satisfaction, gratitude, health, happiness, strength, inspiration, and liberation; while in reverse, it may be interpreted to mean a lack of confidence and mild unhappiness. However, not all methods of card reading prescribe an opposite meaning to reversed cards. Some card readers will interpret a reversed card as either a more intense variation of the upright card, an undeveloped trait or an issue that requires greater attention.
[edit] Deck-specific symbolism
[edit] Rider-Waite deck
Each card in the Rider-Waite deck is intricately detailed with symbols related to the card. Color is also used symbolically.
[edit] Aleister Crowley's Book of Thoth deck
Each card in the Thoth deck is intricately detailed with Astrological, Zodiacal, Elemental and Qabalistic symbols related to each card. Colors are used symbolically, especially the cards related to the five elements of Spirit, Fire, Water, Air and Earth.
[edit] Mythic Tarot
The Mythic Tarot deck links Tarot symbolism with the classical Greek Myths[5].
[edit] Modern oracle cards
Recently, the use of Tarot for divination, or as a store of symbolism, has inspired the creation of modern oracle card decks. These are card decks for inspiration or divination containing images of angels, faeries, goddesses, Power Animals, etc. Although obviously influenced by divinatory Tarot, they do not follow the traditional structure of Tarot; they often lack any suits of numbered cards, and the set of cards differs from the traditional major arcana.
[edit] Notes
- ^ Huson, Paul Mystical Origins of the Tarot: From Ancient Roots to Modern Usage. Vermont: Destiny Books, 2004
- ^ Tarot Card History
- ^ Memories of the Past, Memories of the Future: Semiotics and the Tarot by Inna Semetsky
- ^ Huson, Paul, Mystical Origins of the Tarot, p. 59
- ^ Mythic Tarot
[edit] Further reading
- Huson, Paul, Mystical Origins of the Tarot: From Ancient Roots to Modern Usage, Vermont: Destiny Books, 2004.
- Dr Adrian Vaughan Hillman, Tarot Truths, Retrieved April 25, 2007. http://www.hark.net.au/articles/tarot_truths1.htm
[edit] External links
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