The Occult Tarot
Keywords: card game, cartomancy, divination,
fortune telling, occult, symbolism, and picture
cards
I. Abstract
This paper seeks to explain the occult Tarot: the
meaning and reading of Tarot cards. It
begins with an outline of the purpose of the system: divination. It then notes the ways in which a person can
go about mastering the occult meaning of each card; the attainment of knowledge
comes through textual study and meditation.
Following, the mysterious history of Tarot cards is traced. With this comes an outline of the deck and
an explanation of the importance and symbolic meaning of the Trump cards in
relation to divination. Finally, a
comparative scale ranging for one to ten situates Tarot divination in terms of
authority, the centralization of authority, mode of instruction, spiritual
objective, and power of the system.
II. Scope and Purpose of the System
Tarot divination can be found throughout much of the world. It serves as a social process of interaction whereby a reader interprets past, present, and future events for an inquiring person though the medium of Tarot cards. The querent (the name given to the person whose fortune is being read) must participate in this interaction and engage in interpretation in order to sustain a sense of accomplishing the revelation of extraordinary knowledge.
Some people believe the cards useful in telling fortunes, while others associate occultism with the cards. The difference between the two becomes crucial. Fortune telling is carried out by two groups of people: professionals who make money by performing the skill, and ordinary individuals who simply follow a book of magic. For the occultist, divination is one variety of magic, yet cannot be achieved until the reader has undergone a course of self-discipline and training to qualify him for the practice.
Tarot cards display a powerful assortment of psychic images; they are used not only as teaching aids, but also as focal points of consciousness during individual and group meditation. The cards do not have a will of their own, but rather serve as a tool and nothing more. The power in the cards arises from the Tarot’s ability to read the deck and associate its picture symbols with the inner conscious of the querent’s mind. Decker (1991) explains these pictorial symbols as the language by which the inner-mind makes itself known to the outer world. By a process of intense concentration of the mind, the appearance of such symbols can be observed and studied. This process is often coined “fortune telling,” and thus Tarot cards are believed to have predictive powers.
Gray
(1960) explains that the Tarot pack has many different forms; the archetypal
version consists of 78 cards. 56 are
contained in four suits, called the Minor Arcana: Cups, Coins, Swords, and
Batons. Each suit has ten numerical
cards and four court cards: a King, Queen, Knight, and Jack. The remaining 22 cards, known as the Major
Arcana, are picture cards, also labeled trumps, and lack an assigned suit. One of these cards, the “Fool,” which is
comparable to the “Joker,” stands alone, where as the other 21 trump cards form
a sequence of Arabic or Roman numerals from I to XXI.
III. Authority Structure
As Tarot divination is a system of knowledge that seeks to symbolically explain the inner thoughts of the mind, it lacks proof of validity. Importance lies in the belief that knowledge can be attained by properly reading the cards. Thus, the meaning of the cards deserves much focus.
Michael Dummett (1981) is perhaps the expert in the field, and has published several guides and explanatory texts aimed at teaching the secrets of the cards. His love of the cards and efforts aimed at spreading their arcane knowledge has allowed Tarot to gain a massive following. Dummett’s The Game of Tarot, published in 1981, extensively details each card and the possible meanings associated when the cards are dealt. Dummett’s work enables non-diviners to glimpse into the mystery of the cards, as well as allow those knowledgeable with the occult wisdom to cultivate their skills.
Other trained in the ways of the Tarot have also published divinatory texts, including Decker (1996), Douglas (1991), and Gray (1960). Each of their books outlines the history of the Tarot, and then proceeds to interpret the cards. None of these individuals are held in esteem as Dummett. In fact, Dummett is often quoted within their works. Nevertheless, their publications aid individuals who seek to learn the mystery of the cards.
These authors are in full agreement in that the 22 picture cards of the Major Arcana comprise a psychological study of man and his relationships to the spiritual and physical worlds. Other scholars believe the images displayed on the cards were derived from the pages of the oldest book in the world, originated by Hermes Trismegistus, the councilor of Osiris, King of Egypt, during a time when hieroglyphic writing, magic, and other mystic sciences flourished. Each card bears a title, which, to some degree, describes the card. Each card represents a distinct principal, law, power, or element in nature. The designs on the cards illuminate the life of man, his joys and sorrows, hopes and despairs. They further indicate his search for the wisdom that enables him to control his passions.
Gray (1991) notes the presence of some degree of power when the cards are being read that directs their distribution during the dealing process (73). Believers feel that this extra-physical power cooperates with unconscious muscular activities of the person using the deck, and tends to affect the cards as they are shuffled and cut so that, when dealt, they fall into positions that have significance in relation to the subject of the reading (74). In addition, Gray (1991) claims that this unknown power in the cards allows for consecutive revelation and people are thus able to learn from the Tarot some of the things that can better order their lives (3).
These Tarot followers assert that only through obtaining a deep understanding of the symbolic meaning of the cards can one master part of the occult wisdom and accurately read the distribution of the cards when dealt. Nevertheless, most individuals are only interested in the art of reading the cards in terms of the actual problems they experience daily, along with utilizing the cards in an effort to reveal aspects of the future.
Gaining the ability of accurately reading and interpreting the meaning of Tarot cards must be approached in a sympathetic manner. One must first study the meaning of each individual card, and formulate a basis of knowledge of the entire deck. The more familiar a reader becomes with the cards, the better the cards will “work.” This notion exists for two reasons. First off, Tarot divination can only work if the reader has built a bridge between the subconscious mind and the symbols of the cards. This takes study, contemplation, meditation, and most importantly, time. Secondly, Douglas (1991) notes the cards must “become imbued with what one might call personal vibrations. A kind of rapport must be created between [the reader] and [the reader’s] personal pack of Tarot cards” (202). Textual study is the best method to undergo training in Tarot divination. Hundreds of books on the subject exist, and enable an interested participate the ability to gain the knowledge requisite to accurately read the cards.
Opinions vary as to whether or not Tarot card reading is an accurate forecast of future events. No formal proof exists on either side of the debate, and the prevailing evidence citing the accuracy of the meaning of the cards must be left up to the opinion of each individual involved in every situation. The validity of Tarot card reading cannot be tested or examined to further prove its power. This opens the door for much debate and criticism of the system.
Tarot card reading lacks a central authority and professional structure responsible for maintaining the practice. Instead, Tarot diviners have resolved to form a structure of their own, dedicated to proliferating the system. This has made Tarot card readers exceedingly accessible, and increased their presence throughout the United States and the rest of the world. They often open establishments dedicated to practicing their skill and reading the fortune of any person who may seek to know the future.
Tarot card diviners have formed clubs among themselves, allowing fascinated individuals to meet and share knowledge and wisdom surrounding the deck. Divinatory services are offered on the Internet, claiming to have the ability to accurately read Tarot cards for a client through the world-wide-web. Any Internet search engine can locate these services, and produce an overwhelming array of Tarot diviners professing to have arcane knowledge.
IV. History
Tarot cards have a fragmented and much debated history. Three Magi are most often cited as the founders of the system: Hermes Trismegistus, Enoch-Metatron, and Christian Rosenkreutz, though no historical evidence indicates that any of the founders actually existed. Others believe the cards were invented in northern Italy in the early 15th century as a variation from the regular, four-suited pack of cards. From there, this “game” spread throughout the rest of Italy and into France.
For the next 350 years, texts on occult and magical history fail to mention Tarot cards. Rather, the first detailed account of the cards dates back to 1770. A known cartomancer of the time, Jean-Baptiste Alliette, published a text that included divinatory meanings of the cards. His findings coincide with those of Antoine Court de Gebelin, who theorized in 1781 that the cards were the key to lost magical wisdom written by Thoth, an Egyptian god of written knowledge. From then on, it became widely accepted that the deck of cards beheld ancient wisdom, and the pictorial trump cards began to evolve.
In the 19th century, a famous occultist known as Eliphas Levi associated Tarot cards with Kabbalah, the Hebrew system of mysticism. This fueled a new belief that the cards originated in Israel, and contained the wisdom of the “Tree of Life.” While conflicting with earlier theories, Levi’s findings serve as proof that symbolism of Tarot cards cross all boundaries; indeed, many magical and esoteric groups recognize Tarot cards as a timeless body of significant, mystical knowledge.
However, as a result of the Tarot’s uncertain origins, lore and myth have grown around the cards, along with superstition and speculation. The cards have changed over the years, and legends and myths have been added to them. The pictures displayed on the trump cards have been altered as well to suit the social and political structures of the time period. Arthur Edward Waite is credited with compiling the most popular deck of the 20th century. Rich in symbolism, Waite’s deck reflects the sexuality, philosophical, religious, and cultural aspects of the day, and is easily understood due to the simple nature of the artwork displayed on the cards.
Despite these many discrepancies, Gray (1991) states, “underneath all the legends and theories, it seems that some sort of indestructible, irreducible wisdom remains to reward and inspire the student [of Tarot cards]; and sages and prophets throughout human history have uncovered in them secrets of universal meanings for man” (2).
V. Representative
Examples of Argumentation
In
an effort to explain and defend the system of Tarot cards, many commentators
have tried to find a clue hidden in the meaning of the actual word Tarot. Douglas (1991) notes that some individuals
have asserted that Tarot was derived
from an ancient Egyptian word, Ta-rosh, meaning “the royal way.” He explains that others have claimed Tarot
is an anagram of the Latin word, rota, meaning “a wheel.” If true, the cards could symbolize the
circle of life from birth to death thus validating their ability to predict the
future. Yet, others have derived Tarot
from Torah, the Hebrew word for “the law,” attempting to link the cards
to the mystical system of the Kabbalah and the wisdom of the “Tree of
Life.” Finally, others have seen the
word Tarot in a corruption of the name Thoth, so reaffirming the legend
that the cards were created by the Egyptian god of wisdom in the initiation
temples of the mysterious East. Taken
together, these attempts of explanation fail to produce a consistent meaning
and thus defense of the power of the system of Tarot cards.
Those
who believe in the power of the system develop their beliefs from their sheer
experience with the cards. This
relationship often begins with the observation of an actual reading. From there, fascination with the deck grows
and the person may seek to learn the mystery behind each card. Meditation and contemplation of the deck
ensue, and lead to the development of a foundation of knowledge. Once that pertinent knowledge solidifies in
the mind of the individual, the person can then purchase a deck and utilize the
cards for his own purposes, whether for gaming or divination.
The first step in Tarot divination involves breaking in a new pack of cards through frequent handling. Casual handling of the deck by hands other than its owner can swiftly breakdown the link forged between the two. Protecting the cards from outside influences becomes a critical factor, one stressed in all traditional instructions regarding the use of the Tarot. Setting the cards apart as a ritual object is thought to maintain their special powers and keep the qualities of the cards intact.
When the Tarot cards are not being used, their owner should wrap them in a square of purple or black silk. The silk enshrouded pack should be kept inside a wooden box and stored in a secret place, if possible, on the side of the room that faces due east, the direction from which light and inspiration symbolically appear.
The Tarot reader must obtain a flat surface large enough to accommodate all of the cards when being read, approximately two feet square. The reader should light incense to achieve a suitable atmosphere in the reading room and to place the querent in a calm and receptive frame of mind. Next, the reader opens the box and places the Tarot cards still wrapped in silk at the center of the table. The querent is asked to sit on the south side of the table, facing north. The reader sits on the north side of the table, facing south. According to Douglas (1991), in esoteric lore, hidden currents of the earth are said to flow from north to south and back again; the seat of authority and power is in the north.
At this time, the reader can begin interpreting the cards. The diviner first takes the cards out of their silk wrapping and spreads the silk across the table (each card must avoid contact with the tabletop). Although these preparations seem superstitious and irrelevant, they serve to concentrate the mind on the task at hand, and “awaken whatever psychic faculties may be present” (Douglas, 204).
There are a vast number of Tarot spreads, each representing the numerous emotions and situations a person can experience at any given moment in his life. For each spread, the reader thoroughly shuffles the cards, turning some of them from top to bottom to ensure a mixture of upright and reversed cards by the time the shuffling is complete. The reader then hands the shuffled pack to the querent, requesting of him to shuffle the cards once more while remembering to reverse some cards as well. The reader then takes the pack from the querent and begins laying out whichever spread seems most appropriate to the querent’s needs. From this point on, the meaning of the cards is revealed.
Those who oppose the system base their criticisms on the fact that Tarot card divination cannot be proven accurate. Textual and empirical evidence have failed to assert its validity. For this reason alone, Tarot card divination is often rejected as a spiritual or magical realm, and rather falls under the category of mystical fraud.
VI. Suggested Position in Comparative Scales
A.
Emphasis on traditional authority (1) --- testimony of experience
(10): 9
Tarot card reading relatively emphasizes the testimony of experience over traditional authority. It registers a 9 on the side of experience. The basis for authenticity of Tarot reading is wholly dependent upon each individual and the person reading his or her fortune. The experience alone leads one to accept or reject the Tarot card system. No authority exists who can determine the power or lack thereof of Tarot cards.
B. Centralization of authority (1) --- decentralization (10): 7
Tarot cards are quite decentralized and subsequently receive a 7 on this scale. They mainly deal with individual inquiry and self-teaching rather than a central mode of instruction. As it lacks a centralized authority, Tarot card readers have formed clubs and divinatory establishments on their own.
C. Emphasis on
the invisible realm (1) --- visible realities (10): 9
Tarot cards neither emphasize spiritual nor heavenly realities, but rather the subconscious and earthly spirits. They register a 9 in terms of material realities. They base belief on the connection between an individual’s spirit and earthly occurrences, such as the alignment of the stars. They neither acknowledge nor call upon a larger, god-like power.
D. Spiritual/moral
goal (1) --- pragmatic objectives (10): 10
The aims of Tarot cards are pragmatic in nature, mainly in the form of prediction, rather than having a spiritual objective. For the fourth scale, which examines spiritual or moral objectives versus pragmatic aims, Tarot cards receive a 10.
E. Primarily
divine power (1) --- individual power (10): 8
Most of the power in Tarot cards is realized in both the querent and the Tarot card reader. The cards thus score an 8. Agency is not reserved for divine beings, but rather the skill, practice, and knowledge of the reader himself, and his ability to analyze and read the querent’s innermost spirit.
Decker, Ronald, Thierry Depaulis, and Michael Dummett. A Wicked Pack of Cards: The Origins of the Occult Tarot. New York: St. Martin’s Press, 1996.
Decker’s text focuses primarily on the origins and history of Tarot cards. While it extensively covers the “founders” of the system in great detail, I utilized it in briefly explaining the widely viewed notions of Tarot origins. It is a fundamental text for the person seeking to form a deeper understanding of the development of Tarot cards.
Douglas, Alfred. The Tarot: The Origins, Meaning and Uses of the Cards. London, New York: Arkana, 1991.
Douglas’ text traces the history of the Tarot cards, dives into the symbolism of the cards, and then discerns the meaning of the trumps and the minor cards. Douglas then explains how a Tarot reading should take place. He moves to conclude by describing the meditation process of a Tarot reader.
Dummett, Michael. The Game of Tarot. New York: Duckworth Press, 1981.
Dummett’s publication covers a wide
array of topics pertaining to Tarot cards and divination. It outlines the history, and then moves into
discussing various games associated with the Tarot pack. It is considered the authoritative text on
the subject.
Franklin, Stephen E. Origins of the Tarot Deck: A Study of the Astronomical Substructure of Game and Divining Boards. Jefferson, N.C.: McFarland, 1988.
This source clearly explains each card of the Tarot deck in great detail. It traces the origins of certain cards, and relates them to astrology, in particular, central aspects of the astrological system and how the alignment of the stars impacts the occult meaning of Tarot cards. It is an excellent stepping stone for one who wishes to become a Tarot diviner.
Gray, Eden. The Tarot Revealed: A Modern Guide to Reading the Tarot Cards. New York: Bell Publishing Company, 1960
This source outlines the features of the Tarot deck, in particular, the meaning of the Major and Minor Arcana. It provides information regarding the basic history of the system. It serves as a clearly written and concise source, and is an excellent text to utilize in order to gain basic knowledge of Tarot divination. It devotes an entire section to describing each individual card, and includes a picture of the card, a description of the picture, divinatory meaning of the card and a second meaning that could be applied to the card if dealt upside down.
Walker,
Barbara G. The Secrets of the Tarot:
Origins, History, and Symbolism.
New York: Harper and Row,
1984.
Walker’s text serves as a handbook for the Tarot diviner. It extensively covers the elements of Tarot as a game, and then devotes a chapter to each trump card, what Walker calls the “great secrets,” followed by a chapter on the suits of the Minor Arcana, the “lesser secrets.”
Jorgensen,
Danny. The Esoteric Scene, Cultic
Milieu, and Occult Tarot. New York:
Garland Publishing, 1992.
Jorgensen, an outsider of the system, conducted extensive research on the Occult Tarot by following and analyzing first hand individuals trained in the system. He explains the occult theosophy, grammar and vocabulary of the system, hermetic study and meditation, and the esoteric social organization (or lack thereof). His text presents an interesting point of view regarding the system.