Foundation of the Science

T HAS BEEN said by that eminent kabalist, Eliphas Levi, that four signs
express the absolute, and in turn are explained by a fifth. And we find this
very true, both as applied to astrology and to the tarot. In each, the fifth term,
by which the four fundamental elements are explained, is the language ofuniversal symbolism. Therefore, the student may expect, in his study of the wide
range of symbols employed in the tarot, to be made thoroughly conversant with a
language which has been employed by learned men in all ages and all climes to
impart the most profound truths, a language which, because of its wide appeal does
not essentially vary with the passage of time, which is imperishable, and can be read
by the intelligent members of any race. The tarot is the ONE standard text-book on
the meaning of universal symbols.

Now these four signs, which are explained by universal symbolism, as applied to the
Grand Man of the universe, are represented by the four quadrants of the heavens.
These, in turn, of course, correspond in function to the four letters of the Deific Word,
Jod-He-Vau-He. And because the sacred tarot pictures and explains this Grand Man
from the feminine, or esoteric standpoint, it also has, in addition to being a text-book
of the most ancient of languages, four distinct functions to perform.

Therefore, even before explaining the source from which the sacred tarot is derived, I
feel that these four distinct and important functions should be set forth, and that those
who teach this Hermetic System should insist that their students should at all times
keep these four functions in separate compartments of their minds, without
confusing one with another; for each is a distinct and clear-cut system in itself.

Two of these systems–as must be true if they correspond to the Divine
Jod-He-Vau-He–are positive. They are really sciences. And the other two are
feminine and negative. They are systems of divination, each accurately
corresponding to one of the four corners of the universe.

Corresponding to the Leo quarter of the zodiac there is a Science of Vibration, to
which numbers furnish the key. Corresponding to the Scorpio section of the
firmament there is a system of Divination by means of Cards. Corresponding to the
Taurus quadrant of the sky there is a system of Numerology, or Divination by means
of Numbers. And Corresponding to the Aquarius region of the heavens there is a
Spiritual Science, which forms the basis of a complete philosophy of life.

The Science of Vibration

–Right here it should be emphasized, so that later no confusion may arise, that the
Hermetic System of Vibration as determined through using numbers is quite
unrelated to any system of numerology. Numerology, new systems of which are
being devised each year, is a method of divination. And as divination by numbers is
one of the four functions of the tarot, nothing here is said in disparagement of
numerology. In fact, I set forth such a system in chapter 8 of this course.

But the vibratory science here explained, although dependent upon numbers for the
determination of effects, is not numerology. It is a positive science, as precise in its
results, and as independent of psychic matters, as any physical science. Through it, as
the physicist determines by means of numbers the vibratory frequency of different
colors, or as by means of numbers he determines the vibratory frequency of any
selected musical tone, so also by means of numbers, can the vibratory key of any
thought be determined.

The great Caruso, in demonstrating the power of his voice, also well illustrated the
importance of the vibratory key. When he went into a cafe, at times he would call for
a wine glass. Tapping the glass to get the key, he would request the waiter to place the
glass on a table in a distant part of the room. And then, by singing the tone to which he
had found the glass keyed, by the powerful vibrations of his voice reaching it across
the room, the glass would be shattered.

Thoughts, like vocal tones, are vibratory rates; but they are definite vibrations in
astral substance. Nevertheless, like Caruso’s voice, they have the power to travel
across space and bring about physical changes. And like his voice, also, it is their
vibratory key, as well as their volume which determines their effect.

The key to which thoughts are tuned often can be determined by their subject matter.
But other thoughts, which also have powerful vibratory rates, are abstract in quality.
That is, they merely designate some thing or quality. Such are names, and such are
numbers.

It is not the physical sound of a name or a number that is its potent influence; it is the
thought-vibration of the one thinking it, which radiates outward from his mind to the
person or thing thought about. This vibration reaching a person thought about
influences him according to the key of the thought. Different names and different
numbers vibrate in different keys. Different vibratory keys produce different effects
upon the objects or persons they contact, even as do different sounds. And, wholly
apart from any process of divination, it is the object of the Science of Vibration as set
forth in these studies to determine the key to which names and numbers vibrate, and
how they affect the things and people with which they become associated.

Divination by Numbers

–Because, as I have already pointed out, there are an increasing number of methods
of using numbers in divination, little need be said about this phase of the subject here
other than to point out that all these systems of Numerology, as well as the Hermetic
System of Divination by Numbers, are really methods of divination. As such they
possess a legitimate function. Many of them other than the Hermetic System give
quite accurate results. But in no case should they be considered as a Science of
Vibration; for such a science is based upon the observed effect of thought
vibratory-rates, and is something entirely apart from any kind of divination.

Divination by Cards

–Nor is any system of laying out the cards strictly a scientific and positive process.
Like numerology, the methods of card reading set forth in this Hermetic System, as
well as all other card-reading methods, are useful; but they essentially are systems of
divination.

Spiritual Science

–Now, however, when we come to that function which sets forth a spiritual science
as a basis for a complete philosophy of life, we are again back on positive and
scientific footing.

It is true that in perfecting this science there is recourse to the law of
correspondences. Nevertheless, the philosophy of life derived from this science is
based upon the strict observation, by those throughout the past ages who were most
competent to ascertain them by experimental methods, of spiritual facts. Every
noteworthy spiritual fact that has been uncovered by the researches of the most
exalted minds since the world began, and checked as to accuracy by subsequent
illuminated ones, is set forth in the language of universal symbolism in the sacred
tarot. That is why we who delve deeply into it call it Sacred. But while the spiritual
facts are thus clearly set forth, except for certain guiding lines each is left free to draw
from them such conclusions as his state of evolvement will permit. The facts are
there, but to us is given the task of giving them an adequate detailed interpretation.
But after all, of what particular use is a spiritual philosophy?

Because the vibrations of people thinking our name, or our telephone number, reach
us and conduce, through stimulating harmonious or inharmonious conditions within
ourselves, to our health and happiness, or to our failure and misery, it is easy to see
that a science of vibration which enables us to regulate such matters is important.
And, in so far as divination gives us valuable and reliable information, it is not
difficult to understand the prevalent interest in numerology and in card reading. But
of what value is a spiritual science, or the philosophy derived from it?

Well, to give a proper perspective to this one of the four chief functions of the tarot,
we must make a brief examination of life in general, and of man in particular.Well, to give a proper perspective to this one of the four chief functions of the tarot,
we must make a brief examination of life in general, and of man in particular.

Man, for instance, like all other living entities, possesses a strong desire to live. But
the life of any organism continues only so long as it makes successful adaptation to
its environment. Part of man’s environment consists of countless other forms of life,
toward which it is essential he should observe a proper code of conduct. He must
obey the impulse of the moment seldom, but instead, consider the effect of his action
as influencing his future welfare.

Especially is it important that he shall conduct himself properly toward others of his
kind, otherwise conflict, or wanton depletion of food supplies, may cause all to
perish. His chances of survival are greatly heightened when he can obtain, not the
antagonism, but the cooperation, of some of his fellows.

Such cooperation, however, is only made possible by an understanding as to mutual
aims. When such mutual aims have been established a single tribe becomes better
equipped to attain them than any individual, and a nation becomes superior to a tribe.
Yet members of any cooperative group who have variant aims weaken the
effectiveness of the whole. Thus for mutual advantages, and to prevent disaster
befalling, there must come to be a recognized standard of conduct.

Such a code has for purpose those actions which will confer the greatest advantages
on the whole group, and thus also confer them upon the individual members. And the
advantages striven for are determined by the knowledge of the people. But whether
those prescribed in the standard of conduct actually contribute to the welfare of the
group or not, and to what extent, depends entirely upon how correctly they have
interpreted the true relation of one life-form to another, and the true relation of the
individual to the group. This interpretation, because actions are based upon it, is the
most dominant factor in shaping the lives of a people. It is called their ethical
standard.

Now in national life those things are advocated which are believed to add to the
richness of people’s lives, and those things considered destructive are prohibited.
Yet people have not found a means by which physical dissolution can be postponed
more than a few short years.

After-Death Survival

–Not being able to make the continuous adaptation to a physical environment which
would enable them to continue living upon earth, it was quite natural that some
should investigate the possibility of a life in a region after physical death. And our
foremost scientific men, by means of careful experiments, have confirmed their
findings that man does live beyond the tomb.

Yet wherever life is found, its survival and the fullness of its existence depend upon
successful adaptation to environment. This same law must apply to the after-life of
man. That is, to the extent he is able to make perfect and continuous adaptations in
that future realm, will his life there prove satisfactory. Furthermore, as he has found
knowledge to be the most essential factor in his adaptation on earth, he has a right to
assume that the more knowledge he has concerning the conditions to be encountered,
and about how difficulties are to be met and overcome, the better he will get along in
the life after physical death.

Many as yet are content with mere surmise as to the conditions that there obtain. And
all through the dark ages man was content merely to surmise how matter behaved
under different circumstances. Yet the progress man has made in material ways, the
attainment of numerous comforts, and all of what we call modern civilization, was
brought about by those who were not content with surmise, but who set about
gathering accurate knowledge about physical things.

Furthermore, ancient ruins give testimony of considerable scientific achievement
even before history began. We have surpassed the ancients in these matters, it is true,
and we may be able to surpass them in that other field to which tradition and ruins
alike bear testimony, that is, in the field of spiritual science. But if we are able to do so
we must discard surmise and substitute accurately observed phenomena.

Upon the accuracy of the Chaldeans in calculating certain celestial phenomena,
modern astronomers are forced to place considerable reliance, and to base some of
their own findings. And as to the knowledge of astrology these same Chaldeans
possessed, anyone who will take the pains to learn to erect a birthchart can soon prove
to himself that they had accurate knowledge which is scoffed at by the abysmal
ignorance of parrot-taught scholars.

Instead of taking the rules laid down by the ancients, and testing them by the
approved methods of experimental science, conventional intolerance does battle
with them by appealing to prejudice. And the same dogmatic assertions are used to
discredit and block the path of anyone who makes a candid investigation of spiritual
science.

It is true that mystical folly runs rampant under the guise of occultism; but for that
matter less than three centuries ago material science was no less a medley of
confused notions and dogmatic opinions. And it became necessary, in order to build
a sound structure for material science, to discard all that had gone before, and build
on the solid foundation of observed facts. Upon such an unyielding foundation the
framework of scientific thought has been reared, each timber being fitted to its proper
place by the methods of deductive thought. And so erected, it constitutes a shelter
which protects man from a thousand and one dangers which threaten his physical
survival.

But it has been unable to prolong the physical life indefinitely, and man as of yore,
looks beyond the earth-plane to another existence after the tomb. About this after-life
much is said, but little is commonly known. Yet all seem to agree that some kind of
preparation for the new condition is necessary, or at least desirable. That is, they feel
that as effort is necessary to enable one to adapt himself to physical life, some kind of
effort must be necessary to make successful adaptation to any life in the future. But
men do not agree of what this preparation should consist.

The very yearning of the human soul, therefore, demands that there shall come into
existence a spiritual science, a science which shall inform man definitely about the
life he will be called upon to live after he leaves the physical plane; and that will
direct him as to the preparations which should be made, while still on the physical
plane, that will enable him the more successfully to adapt himself in the realms of the
future. Thus do the necessities of man demand a spiritual science. But such a spiritual
science can be soundly constructed only on the plan which so successfully has been
used in the construction of material science. Notions must be cleared away, surmise
must be swept to one side, and a foundation laid of indisputable facts quarried from
the lode of critically observed phenomena. Then upon this foundation a framework
should be erected according to the strictest methods of logic. And if the work thus
done has been thorough there should result a shelter which is effective in protecting
us from the inclemencies encountered in any life on any plane.

In gathering this information for the foundation, we can use the reports of the
physical senses somewhat; because they have been found to give rather accurate
information as checked by practical affairs. But they also, at times, have been found
unreliable; and thus they should be checked by those other senses, the senses of the
astral, the psychic senses. These psychic senses also, in so far as practical experience
proves them to be accurate, should be used to gather information. But because they
also sometimes report falsely, their findings should be checked as to accuracy by the
physical senses. Information should be quarried wherever it can be found, and by
whatever method can be used; but before entering into the foundation of a spiritual
science it should be tested by every known means.

Now as to these psychic senses, about which some people may be skeptical, bear in
mind that because a man can not track a hare by scent does not imply that a hound can
not do so. And because many hounds fail to follow some particularly cold trail does
not prove that some other hound may not be able to do so. The limits of one hound’s
ability is not the measure of the ability of another hound, and whether a particular
man can do something that another man can not should not be made a matter of
surmise, but subjected to experimental proof.

And thus in the application of the psychic senses; just how reliable their reports are
must be experimentally determined for each individual, by subjecting their reports to
subsequent proof. Yet when used judiciously, and in conjunction with his physical
senses and common sense, they are found to be extraordinarily valuable aids to
spiritual knowledge.

In using the physical senses to gather material to be included in the foundation of a
spiritual science, we find that there is a sympathetic relation between objects and
events upon the earth and the heavenly bodies and their movements. No psychic
faculties are needed to prove this, as it comes directly under the methods of physical
experiment. Yet the science of astrology, which sets forth in mathematical terms, the
relation of the heavenly bodies to things on earth, has mostly been handed down to us
from the ancient magi. Not that we merely accept what they have stated; but, using
statistical methods upon observed results, we have found their statements and
interpretations amazingly accurate.

The same magi specialized, generation after generation, for thousands of years, in
just two things: they specialized in astrology, and they specialized in gaining
information concerning the soul of man.

In the acquisition of information on these two subjects they developed their psychic
senses to a high degree, and they kept laborious records of experiments, day after
day, year after year, generation after generation.

And, in so much as the vast amount of information which has come down to us from
them concerning astrology has been proved by experimental methods and modern
research to be highly accurate, we are justified, I think, in placing some confidence in
their findings where their other specialty is concerned. All the more so, because they
linked their spiritual findings to astrology. Astrology, to them, was not merely
character-reading, and a means of predicting events. It was also the science of the
soul and the key to all spiritual possibilities. It had an exoteric side, which was
applicable to the physical affairs of life; but it also had a more important esoteric side,
which revealed the nature of the soul and to what conditions it would be subjected in
the future.

Thus these men of an olden day formulated just such a spiritual science as that for
which we search. They scanned the universe with highly trained psychic vision, they
checked the information gained in one manner by information gained in another
manner; and when, as time went by, they became convinced they had some spiritual
treasure, by means of correspondence, which they understood so well, they traced
this spiritual fact as a constellation in the sky.

Still further applying this principle of correspondences, they attached each to a
number, so that spiritual ideas might be combined and handled mathematically, even
as by means of numbers we solve the more humble problem of the family budget.
And that they might thus be handled with facility, even as in algebra we use x, y, z, to
represent more complex things, they used symbols to represent the spiritual verities
that were being considered.

For convenience in handling, these symbols, which stood for definite spiritual ideas,
were engraved on plates. And thus it came about that each plate contained, in the
language of universal symbolism, the explanation of some important spiritual fact. It
explained in more detail than the pictured constellation or the symbol of the planet,
just what these men of old had discovered. It was an esoteric interpretation of the
spiritual truths associated with some planet or zodiacal sign. And attached to the
plate was its corresponding number, so that through combining numbers having the
same value as definite spiritual ideas, spiritual ideas could be handled
mathematically. By combining their numerical equivalents a number could be thus
obtained which would represent the correct resulting spiritual idea.

Now, of course, we should not accept the spiritual findings of these ancients until
they have been subjected to rigorous tests. We should not accept the findings of
either moderns or ancients as conclusive. But because in those things where rigid
tests have been applied these men of old have proved to have had such amazingly
accurate and comprehensive knowledge, if we were to overlook their work it would,
no doubt, make our own research far more laborious. Let us approach the spiritual
ideas they have left us, not as conclusively proved, but in the same manner as we
approached exoteric astrology. Let us take them, one at a time, and subject them to
proof. And if the knowledge they left us concerning spiritual things compares in
accuracy with the knowledge they left us concerning astrology, our labors in
establishing a true spiritual science will surely be lightened.

igin of the Tarot Cards

–Those plates upon which, in the language of universal symbolism, the ancients
inscribed their knowledge of spiritual things and the attainments possible to the
human soul, were called by the Egyptians, The Royal Path of Life.

In Egyptian, Tar means path, and Ro means royal, and thus, even at this day, the
plates are known to us as the tarot.

As a part of the mysteries divulged to candidates only after passing hazardous trials
and hardships, they have largely remained the property of secret schools of occultism
and jealously guarded by them. What has filtered through to the public has been
rather unsatisfactory and vague, although occult students the world over have
recognized their importance.

The magical wheel discovered in the thirteenth century by Raymond Lully, which
was to solve all problems, was the tarot. In the sixteenth century, William Postel
wrote concerning it as, The Genesis of Enoch, in a book entitled, The Key of Things
Kept Secret From the Foundation of the World. He believed it antedated the Bible.
Count de Gebelin wrote concerning it, and St. Martin studied it. Eliphas Levi wrote
his masterpiece, The Dogma and Ritual of Transcendental Magic, from studies of it,
and S. L. MacGregor Mathers, Papus, and A. E. Waite have contributed works about
it.From this it might be concluded that little is left to be said about the tarot. But
unfortunately for the general public the secret schools have had no intention of
permitting real knowledge concerning it to escape from their midst. Consequently,
much that has been written about the tarot has been, not for the purpose of making
clear its real significance, but to reveal what had clandestinely escaped from the
secret schools. Even so fearless a writer as Eliphas Levi admits this, and the few
mistakes he makes in his own writings are so glaring, and yet so near the truth, that
they can be ascribed neither to carelessness nor ignorance.

One of the most conscientious of mystical writers, Mr. A. E. Waite, explains the
matter thus:

“There is no extant ritual, as there can be no doctrine, which contains, or can possibly
contain, the secret of mystical procedure or the essence of mystical doctrine. The
reason is not because there is, or can reasonably be, any indictable secret, but because
the knowledge in question is in the custody of those who have taken effectual
measures for its protection; and though from time to time, some secrets of initiation
have filtered through printed books into the world at large, the real mysteries have
never escaped.

“In the Pictorial Key to The Tarot, he further comments: “There is a secret tradition
concerning the tarot, as well as a Secret Doctrine contained therein; I have followed
some part of it without exceeding the limits which are drawn about matters of this
kind and belong to the Laws of Honor. This tradition has two parts, and as one of
them has passed into writing it seems to follow that it may be betrayed at any
moment, which will not signify, because the second, as I have intimated has not
passed at present and is held by very few indeed. The purveyors of spurious copy and
traffickers in stolen goods may take notice of this point, if they please.

“Men who follow science as a profession have a very different code of honor. The
truly scientific man does not hold what he discovers, or what others have discovered,
merely to benefit a chosen few. It is the code of science to give whatever information
is discovered to the public that not one select clique may have an advantage, but that
the whole human race may be the gainer. And it has always seemed to me a colossal
piece of selfishness for any group of men, if they really possessed information that
might be beneficial to all mankind, to hoard it for themselves alone.

I hold, therefore, that secrecy in any matter that will aid the soul in gaining
knowledge of its true relations to the universe, or that will assist in making life
happier, or the attainment of spirituality easier, is not a virtue. Consequently,
departing from the custom of many other writers on this subject, I am introducing
no blinds and no subterfuges into these lessons. As to traffickers in stolen goods,
what I present, in its essentials, has been in the custody of The Brotherhood of
Light for ages. But even were it otherwise, I would not hesitate to present any
information that I deem might in some manner assist human progress and
happiness, from whatever source it might be gleaned.

The time has ceased, I trust, when a few shall possess a monopoly on the truths
regarding spiritual things. The reader will find here all that is necessary for him to
know about the tarot and its Secret Doctrine to put him on the right path, and he could
hope for no more even within the most exclusive circles; for attainment is not
vicarious.

As to the methods of mystical procedure so carefully guarded, supposed never to
have been committed to writing, possessed by so very few, whose mysteries have
never escaped to the world at large; I take pleasure in pointing out that it is the method
by which man reaches God directly. It may be mentioned also that it is not the
exclusive possession of the Occident, but is known as well to initiates of the Orient.

To give the western version might be deemed trafficking in stolen goods. Therefore,
as the eastern interpretation is fully as valuable and accurate I will state where it may
be found:

The original work is exceedingly ancient and rare, is inscribed on palm leaves, and
found only in the remotest parts of India and Tartary. It is called, The Atma Bodha, or
Book of Soul Knowledge. It is divided into three books, the second being a
commentary on the first. The third book contains but seven statements which form a
brief summary of the whole subject. The work, translated into English was possessed
by members of The Hermetic Brotherhood of Luxor (long since closed), and is fully
as lucid in explaining mystical atonement as are the teachings on this subject of any
western order. Lack of space prevents the giving of more than the summary, the key
to the whole matter; but this meditated upon in connection with the tarot will prove
quite sufficient for anyone whose spirituality is such as to permit illumination; which
is all that any outside help can give, although the whole work is of utmost value.

BOOK III

The Aphoresmata of The Logos

“I.Whatever exists, exists as a Whole, as God, or is a part, or emanation from God.

II.In the Whole as an angel, unconscious of the Whole, is an undescended spirit

III.Parted from the Whole, yet a portion of the Whole, and unconscious of the Whole, is the
Law of Differentation

IV.Parted from the Whole, with the Whole, yet external to the Whole, is a descended or
fallen spirit.

V.Parted from the Whole, with the Whole, yet conscious of the Whole and knowing it has
fallen away from, and that it should, and can, return to the Whole, is the Law of
Reascension.

“VI.That which is parted from the Whole, turns again to the Whole, is the Law of True
Repentance.

VII.That which was parted from the Whole, and has again returned to the Whole, is a part of
the Whole, remains so forever as a blest spirit, and is the Law of Perfect Atonement.”

Tarot Correspondences

–Of the plates on which the ancients pictured the facts they ascertained regarding
spiritual science and universal law, which have been handed down to us in the form
of the tarot cards, 22 are more important than the rest. They correspond to the 12
zodiacal signs and the 10 planets in the chain. And the ideas thus pictorially
expressed in universal symbolism later came further to be condensed as conventional
and easily written hieroglyphics, and this is the origin of the square-formed letter of
the Hebrew and Egyptian alphabets. And, because there were no separate characters
for numbers, each such square-formed letter also became the number expressing the
spiritual idea embodied in the pictured plate.

Then to still further express the numerical interaction of forces and ideas between the
four kingdoms of fire, earth, air and water; a scale of ten numerals was added, and
repeated in association with the emblem of a kingdom, giving a total of 40 additional
plates, or suitcards. Each according to its number, of course, corresponds to some
astrological subdivision of the original 22 conceptions.

All these forces, however, have an influence upon man. He is the point where they
come to a focus. But men are not all the same, and this difference in type is best
expressed by the sign of the zodiac under which each is born. So we have 12 plates, or
cards, picturing people born under each of the zodiacal signs. To express the family
relation they are represented as Father, Mother and Son, pictured more commonly as
King, Queen and Youth (Jack). The temperaments of these people are further shown
by the suits; for the fiery signs of the zodiac represent the sanguine temperament, the
watery signs the lymphatic temperament, the earthly signs the bilious temperament,
and the airy signs the nervous temperament. Thus the suit denotes the temperament.

n addition to cosmic and other influences there is another thing of importance.
People have thoughts. They are probably the most potent of all forces. Consequently,
it was essential to have them represented. And to show their source of origin they
should be associated with people. Therefore, to depict them, the ancients had
recourse to a horseman; for the Twins, ruling the house of private thoughts in a
natural birth-chart, were often represented on horses; and Sagittarius, ruling the
house of publically expressed thought in a natural birth-chart; is a horseman. The
complete set of the tarot plates, or cards, therefore consists of 22 Major Arcana, 40
Minor Arcana, and 16 Court Cards; a total of 78.

Just why each Major Arcanum is a pictorial representation of the spiritual
associations of the planet or zodiacal sign with which it is given will be made plain as
we make a study of each.

The four members of each suit of court cards represent, in their wider application, the
Hebrew name of Deity–Jod-He-Vau-He; signifying masculine, feminine, union,
and the product. And they also throw light upon the origin of the Holy Trinity
worshiped by Christianity.

In Egypt, Osiris the Father, Isis the Mother, and Horus the Issue, were popularly
worshiped; and in addition there was a fourth deity which included the three others,
and overshadowed them, as do the thoughts of a family, called the Holy Ghost.

So when Athenasis came from Egypt to the Holy Council of Nice to assist in settling
of what the orthodox Trinity consisted, he introduced the Holy Ghost. Most
contemporaneous nations, other than the Egyptians, held merely to the Trinity of
Father, Mother and Issue. But the Holy Ghost came to Christianity at an opportune
time; for due to the teachings of Paul, and the fanatic asceticism that was developing,
it was becoming quite certain that woman could have no part in anything divine.

The monks who retired to monastic life looked upon woman as an instrument of evil,
a tempting agent of the devil, strictly to be avoided. They characteristically shifted
the blame for all the ills of humanity to her shoulders by teaching that the fall of
Adam was due to the guile of Eve. So, while the Church still retained the Virgin
Isis–which as the sign Virgo, has from time immemorial been pictured as a virgin
with a crescent Moon in her arms to symbolize the immaculate conception–as the
Mother Mary, and venerated her accordingly; they felt compelled to cut her from the
Holy Trinity. In her stead they substituted the Holy Ghost.

Yet while cutting woman from the Holy Trinity, they were powerless to efface her
from nature; and in the common playing cards as in the tarot, she holds her rightful
place as Queen, joint ruler with the King. But the fourth court card, still retained in
the tarot, even as the spirit of rectitude and justice which in its wider application it
represents, has departed from our midst.

Origin of the Suits

–As to the emblems by which the four suits are recognized, they were derived as
universal symbols from the most important of natural phenomena, the passing of the
seasons.

Even as heralded in the verses of Omar, the spring is signaled by the rose. In certain
older cards the rose is sometimes found. The spring is the period of renewed life, and
thus the rose, as representing it, in some mystical orders, is the symbol of a renewed
life. Spring brought a new food supply, which nourished life. But this food supply, by
which life might be sustained also might be purchased. And thus we have the pieces
of money, the coins of the tarot. But in later days a more commercial age decided that
for sustaining life through trade, diamonds were even more precious than money. So
in modern cards we have the suit of diamonds.

The summer brought the trefoil, or three-leaf clover, which was important for forage
to the flocks of a pastoral people. So the clover became associated with the heat of
summer. A similar heat could be produced with wood. And thus scepters came to be
the symbol of summer heat, and are so represented in the tarot. Moderns, however,
continue to picture the clover, but refer to the wood still, calling it the suit of clubs.

The autumn, when the wine was pressed from the grape, came to be the season of
festivities, of dancing and of marriage. To represent the emotions then engendered,
the cup, from which the wine was quaffed, came to be used, and thus is still one of the
suits of the tarot. But moderns, associating the emotions of joy, and those that result
in marriage, with the heart, have preferred to use them in picturing the corresponding
suit of playing cards.The winter was a time of dearth and want. To provide for this period when no food
could be garnered, it was customary to work hard to gather and hoard a supply
sufficient to last through until spring. And it was observed that the oak also thus
provided a food supply which was similarly stored by the squirrels. Thus the acorn
came to be used as the symbol of winter. But, in time, the afflictions of winter, and the
struggle to sustain life, especially as it often led to strife among peoples, came to be
depicted by the emblem of strife, the sword. Yet a still later people looked upon the
unfruitful season as the cause of their unceasing toil; and to depict this, used the
modern emblem of toil, the shovel, or spade as it is called in modern playing cards.

Thus the balmy air of spring is represented by coins, the fire of summer by scepters,
the bibulous festivities of autumn by cups, and the hardships of winter by swords.
Therefore, we must consider that coins correspond to the airy signs, scepters to the
fiery signs, cups to the watery signs, and swords to the earthy signs, of the zodiac.

Making the Spread

–When the unconscious mind has its attention focused on obtaining certain
information, the psychic senses are active to obtain that information. And because of
the vastly wider scope of their power, due to the properties of inner-plane existence
where they function, they are able to acquire information quite inaccessible without
their aid. This information then resides in the astral brain as a memory. That is, it is a
memory of what has been gathered astrally.

The tarot cards afford both a means by which the attention of the soul is directed to
acquiring such information, and a means by which this information, which then
exists as a memory in the astral brain, can be raised into the region of objective
consciousness.

One who has experience with the tarot cards will become convinced that there is
some power present, not merely that directs how they shall be read, but that actually
directs their distribution so that they will give a correct reading. Extra-sensory
perception is able to observe their positions in the pack as shuffled. And
extra-physical power (now demonstrated in our universities as the Psychokinetic
Effect) in cooperation with the unconscious muscular activities of the shuffler, tends
to arrange the cards in shuffling, and so to cut the pack, that when dealt they shall fall
in positions to give the information desired. Full details of this process are set forth in
Chapters 1, 2 and 3 in the Course 11, Divination.

he first essential of a reading is that there shall be a strong and unprejudiced desire
to know something. If other strong desires or preconceived opinions intrude during
the shuffling and reading of the cards, they will warp the reading from the truth. The
mind should be concentrated on obtaining a correct answer.

While the mind is so occupied, the cards should be shuffled in such a manner as not
merely to rearrange them in the deck, but to reverse the ends of some. They should
then be cut into three piles and gathered again into a pack. This shuffling and cutting
should be repeated three times; and then the cards dealt, face downward. They are
turned over from top to bottom, but turned over only one at a time, as read.

Yes or No?

–To answer a question Yes or No, five cards are dealt in a single row, from right to
left. The middle card counts 2 and the other cards each count 1. A majority of the
counts right end up is an affirmative answer. A majority of the counts wrong way up
is a negative answer. If the right way up and the wrong way up are evenly divided, it is
a draw, and the answer is undecided.

Seven cards dealt in a row in this manner, from right to left, will answer a question
briefly, and nine so arranged will give greater detail. The present of the matter is
revealed by the middle card. The conditions or events leading up to it are signified by
the cards commencing at the right. The cards commencing at the left of the middle
and moving to the last one on the left, show the conditions and events pertaining to
the matter in the future.