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T H E T R U T H ABOUT T H E TAROT

T H E T R U T H ABOUT THE TAROT

A Manual of Practice and Theory

h
Gerald Suster

SKOOB BOOKS PUBLISHING


LONDON
FOR MICHAELA
Copyright © Gerald Suster 1990
Cover picture/ A p p e n d i x B, diagram © R A G d ' '
Series Editors; Christopher Johnson and Caroline Wise
Candy Stapleton
P u b l i s h e d b y :
1 9 6 9 - 1 9 9 0

SKOOB BOOKS PUBLISHING LTD


Skoob Esoterica Series
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CONTENTS

Preface page v i i
Foreword ix
Introduction xiii

PART O N E
1 Divination 3
2 The R o y a l Game of H u m a n L i f e : 11
O r , Celestial Snakes and Ladders
3 Qabalah 17
4 Astrology 32
5 Mythology 41
6 Meditation 53
7 M o r a l i t y , M e d i c i n e and M o r e M e t h o d s 55
8 Tarot and I - C h i n g 60
9 Scrying 65

PART TWO

10 Tarot and the M i n d 71

Epilogue 103
Appendix A 104
Appendix B 106

Tree of L i f e illustration 109

v
Preface

At a time w h e n there are more b o o k s on the T a r o t than shelf-


space t o store them, a w o r k entitled s i m p l y T H E T R U T H
A B O U T T H E T A R O T m i g h t strike some a s b e i n g a n arrogant
i n t r u s i o n . T h a t is for the reader to judge. The i n t e n t i o n of this
w o r k is to do n o t h i n g less than l i v e up to its b i l l i n g .
It is w r i t t e n for the absolute beginner — a n d also for the most
a d v a n c e d students of the Tarot on the globe. I use the w o r d
Author's Note
'student' in the sense it was used by one of the wisest m e n I ever
Throughout this treatise, the following equation of terminology met, my late, great f r i e n d , D r . Israel Regardie (1907-85), psy-
between the Court Cards of the various Tarot packs is employed:- c h o l o g i s t , healer, m a g i c i a n a n d m y s t i c . A l t h o u g h he enjoyed a
w e a l t h of m o r e than f i f t y years' p r a c t i c a l experience of the
Knight for King.
esoteric w i s d o m , whenever he was asked his 'grade' — a term
Queen - Queen.
s i g n i f y i n g achievement a n d attainment — rather t h a n lay o p e n
Prince for Knight, in those packs wherein the Knight is the
c l a i m to A d e p t s h i p or M a s t e r s h i p , he a l w a y s r e p l i e d : ' I ' m a
second male force.
student. W e ' r e a l l students.' Q u i t e .
Princess for Page.
Moreover, the traditional word 'he' has been used for the term It was Socrates w h o d e c l a r e d : 'The more y o u k n o w , the less
y o u k n o w . ' I have f o u n d this t o b e O f A l l T r u t h i n m y o w n quest
*any person', or 'he or she'. The present writer trusts that his
for t r u t h , l i b e r a t i o n a n d enlightenment, for l i f e , l o v e , l i b e r t y a n d
woman readers will excuse his endeavour to evade cumbersome
l i g h t ; w h i c h quest has mattered, does matter a n d w i l l matter
phrases, his sole motive herein. As will be discerned, a principal
more to me t h a n a n y t h i n g else in my experience. S u c h nuggets of
beauty of the Tarot is its expression of male and female equality.
w i s d o m I have gained I offer freely: but I have gathered them
o n l y because I k n e w w h a t I d i d not k n o w . As it is w r i t t e n in a
G.S.
n o b l e d o c u m e n t o f e n l i g h t e n m e n t , Liber Librae: ' H e w h o
k n o w e t h l i t t l e , t h i n k e t h h e k n o w e t h m u c h ; but h e k n o w e t h
m u c h h a t h learned his o w n ignorance. Seest t h o u a m a n w i s e i n
his o w n conceit? There is more hope of a f o o l , t h a n of h i m . '
M y o w n c o m m i t m e n t s are t o the r a i s i n g o f i n d i v i d u a l h u m a n
consciousness a n d to the advancement of general h u m a n e v o l u ¬
t i o n d u r i n g a p e r i o d of the greatest crisis to c o n f r o n t M a n k i n d
on this planet for very m a n y centuries. It is my c o n v i c t i o n that
the Tarot offers an i n v a l u a b l e , true, t r i e d a n d tested W a y of
a c c o m p l i s h i n g these objectives.

vi vii
Therefore m y W i l l i n the w r i t i n g o f this w o r k i s threefold:-
Foreword
To give the novice every possible t o o l r e q u i r e d for u n d e r s t a n d i n g
a n d a p p r e c i a t i o n of a n d w o r k w i t h the Tarot as a noble route
f r o m the E a r t h to the Stars.
To share w i t h my peers the l e a r n i n g , w i s d o m a n d perceptions
A l t h o u g h I h a d been s t u d y i n g the basics of C o m p a r a t i v e R e l i ¬
I have gained f r o m twenty-five years of c o n t i n u o u s study a n d
g i o n since the age of ten, I k n e w n o t h i n g at a l l of the Tarot u n t i l
practice w i t h the Tarot.
I t u r n e d thirteen a n d came across it in a t h r i l l e r , The Devil Rides
To entertain a n d delight those whose u n d e r s t a n d i n g of the
Out by D e n n i s Wheatley. H i s d e s c r i p t i o n of those w h o l l y unfa¬
Tarot may be in advance of m i n e .
m i l i a r v i s u a l images captivated my early adolescent conscious¬
We live in an e x t r a o r d i n a r y age of increasingly accelerating ness, t h o u g h I c o u l d not express just w h y I was so d r a w n to
consciousness. S m a l l w o n d e r it is said that the T r u t h and the them, a n d they i m m e d i a t e l y i n s p i r e d me to create my o w n pack.
Tarot are m a n y - s p l e n d o u r e d things. T h i s was a most satisfying endeavour but I h a d no idea w h a t to
do w i t h these strange pictures I h a d so c r u d e l y executed. There
was w i t h i n me a gut c o n v i c t i o n that the symbols contained that
w i s d o m after w h i c h I was seeking so confusedly a n d i n a r t i c u ¬
lately — but I l a c k e d a l l keys to u n d e r s t a n d i n g .
T h i s p r o m p t e d a p e r i o d of f u r i o u s reading. I bought a n d
d e v o u r e d every available w o r k w h i c h m i g h t have bearing on the
Tarot. For every v o l u m e w h i c h assisted me, there were at least
ten w h i c h d i d not, for I was l e a r n i n g that the first virtue on the
P a t h is D i s c r i m i n a t i o n . H o w e v e r , I was amazed a n d delighted to
discover, for instance, that the Tarot plays a v i t a l part in w h a t I
s t i l l regard as being the most b e a u t i f u l expression of h u m a n
despair in the E n g l i s h language, The Waste Land by T.S. E l i o t . ''
By the age of fifteen, I was w o r k i n g w i t h a t r a d i t i o n a l Tarot pack
a n d u n d e r t a k i n g occult experiments a n d m y s t i c a l practices
w h i c h augmented my c o m p r e h e n s i o n , d r i v e n by a ravenous
appetite w h i c h , as the H i n d u p r o v e r b has it, p r o v o k e d me 'to
pant after w i s d o m as the miser pants after g o l d ' .
As I c o n t i n u e d to study the teachings and practise the disci¬
plines of w a y s to enlightenment, the Tarot became my g u i d e ,
p h i l o s o p h e r a n d f r i e n d . I d i v i n e d freely for anyone w h o re¬
quested it t h r o u g h o u t my four years at C a m b r i d g e U n i v e r s i t y . It
was a joy to encounter the i n i t i a l intellectual scepticism a n d
subsequent s u r p r i s e d respect of my f e l l o w undergraduates. T h e i r
fairness and the Tarot's accuracy have not been forgotten.

viii ix
I have gone on w o r k i n g w i t h the Tarot — a n d many a l l i e d N o t so — if we judge s i m p l y by the sheer vast n u m b e r of
w a y s to w i s d o m — t h r o u g h o u t the fifteen years w h i c h have books on the Tarot p u b l i s h e d since C r o w l e y ' s death in 1947. A r e
passed since my g r a d u a t i o n , seeking a l l the w h i l e by its means to these really necessary? I t h i n k that some of them are. For
b r o a d e n a n d deepen m y u n d e r s t a n d i n g o f M a n a n d his place i n C r o w l e y makes few concessions to his readers, on whose part he
the U n i v e r s e . Fortune has f a v o u r e d me, for I have been enabled assumes a h i g h l y educated b a c k g r o u n d k n o w l e d g e — w i t h the
t o w a l k a n d talk w i t h students a n d scholars, w i t h A d e p t s a n d predictable result that most beginners f i n d The Book ofThoth to
M a s t e r s , w i t h h o l y m e n a n d h o l y w o m e n o f every P a t h : t h o u g h be v i r t u a l l y incomprehensible. As its author once w r o t e , in the
a l l true Paths are O n e : and t h r o u g h our f r u i t f u l c o m m u n i c a t i o n manner o f Robert B r o w n i n g :
there has arisen greater c o m p r e h e n s i o n . 'It's rather h a r d , isn't it, sir, to make sense of i t . ' The same
M a n y books — far too many — have been w r i t t e n on the c o u l d of course be said of the major w o r k s of, say, F r e u d , J u n g ,
Tarot. Some are g o o d but most are pointless. W h y w r i t e another? B e r t r a n d R u s s e l l , Wittgenstein or E i n s t e i n — w h o e x p l o r e d ,
A n d w h y do so w h e n there already exists a masterpiece on the inter alia, issues to be tackled later in this w o r k . But this h a r d l y
matter? I refer to The Book ofThoth by Aleister C r o w l e y w h i c h , helps the n o v i c e .
as he declares in the B i b l i o g r a p h i c a l N o t e , 'was d a s h e d Secondly, as C r o w l e y realised, the Tarot is an e v o l v i n g t o o l
o f f . . . w i t h o u t help f r o m parents' to accompany the s t u n n i n g Tarot capable of almost indefinite e x p a n s i o n . He himself made a
deck he designed, painted exquisitely by L a d y Frieda H a r r i s . major c o n t r i b u t i o n in his relating of the Tarot to Q a b a l a h ,
H e r e , a l l previous k n o w l e d g e has been synthesised, m a r r i e d w i t h A s t r o l o g y , M a g i c k , P s y c h o l o g y a n d I - C h i n g , but m u c h progress
the insights and inner k n o w l e d g e acquired over a lifetime of has been made in a l l these fields since his time. G l o b a l c o n d i t i o n s
s p i r i t u a l e x p l o r a t i o n and d e v o t i o n to the d i v i n e , and then set f o r t h have changed in a w a y he w o u l d barely recognise, attitudes have
in a c o m p l e x but b e a u t i f u l system w h i c h is l o g i c a l l y coherent and e v o l v e d , pioneers have discovered new techniques a n d advances
fits w i t h the k n o w n facts about h u m a n i t y and the U n i v e r s e . of awareness have been attained in a l l the areas to w h i c h he
It is unnecessary to waste m u c h time a n d space on defending directed our attention.
C r o w l e y w h o , a m o n g other things, was the greatest occult scholar C r o w l e y took Tarot f r o m the N e w t o n i a n mechanics of predeces¬
a n d practitioner of our century. T w e n t y years of meticulous re¬ sors such as Eliphas L e v i , 'Papus' (Dr. G e r a r d Encausse) a n d the
search s u p p o r t my inevitable c o n c l u s i o n that his ' e v i l ' legend was G o l d e n D a w n , into the twentieth century r e l a t i v i s m of Einstein.
— a n d is — a s o r d i d m i s h - m a s h of malicious lies a n d disgustingly For the present, t h o u g h , it is not yet necessary for us to be
deliberate v i l i f i c a t i o n . People w h o tell the t r u t h are u s u a l l y l i e d concerned w i t h the abstruse a n d the abstract. T h e o r y means
about and persecuted h o r r i b l y — a n d so was he. The subject has little in the absence of practice, w h i c h is exactly w h y the Intro¬
been dealt w i t h fully i n m y The Legacy of the Beast ( W H . A l l e n , d u c t i o n w i l l b e f o l l o w e d b y things t o d o w i t h the Tarot. O n l y
L o n d o n 1988; Samuel Weiser, M a i n e , U S A , 1989) t o w h i c h the w h e n the reader is t h o r o u g h l y f a m i l i a r w i t h the Tarot keys by
interested reader is c o r d i a l l y i n v i t e d to refer. The question before d i n t of repeated usage w i t h a variety of methods w i l l he or she be
us is whether C r o w l e y ' s w o r k , d e v e l o p i n g as it does the synthesis able to embrace the Y o g a of K n o w l e d g e . F u r t h e r m o r e , the con¬
of a l l past teachings accomplished by ' M a c G r e g o r ' M a t h e r s a n d t e m p l a t i o n of its celestial harmonies w i l l a d d new dimensions to
the H e r m e t i c O r d e r of the G o l d e n D a w n d u r i n g the 1890's and the p e r c e p t i o n of p r a c t i c a l persistence.
f r o m w h i c h w e l l most subsequent authors have d r a w n w i t h o u t M o s t people k n o w that the Tarot is often e m p l o y e d for the
due acknowledgement, yes, whether C r o w l e y ' s w o r k has rendered purpose of v u l g a r fortune t e l l i n g . H e r e y o u m i g h t be t o l d that
subsequent efforts redundant. y o u w i l l meet a t a l l , d a r k stranger of unique aspect w h o is

xi
devoted to music and desires m u c h of great i m p o r t f r o m one
w h o is w o r t h y — a n d a few hours later y o u encounter a one-
Introduction
eyed, b a n j o - s t r u m m i n g busker w i t h a bad case of s u n b u r n w h o
demands y o u r money w i t h f o u l - m o u t h e d menaces. A l t h o u g h
this w o r k w i l l give the student the means for g o i n g about trite
operations of this nature, it is i n i t i a l l y more concerned w i t h The Tarot is a pack of 78 cards. There are four suits: W a n d s , C u p s ,
p r o p e r d i v i n a t i o n , that is, the science a n d art of u s i n g the Tarot Swords and D i s k s . E a c h suit consists of cards numbered f r o m A c e
so as to perceive the forces of our past, the r h y t h m s of our to Ten a n d four C o u r t C a r d s : the K n i g h t , the Queen, the Prince and
present a n d the probabilities of our future in terms of a l l we the Princess. O u r ordinary p l a y i n g cards derive f r o m the Tarot.
really w a n t t o d o i n L i f e . There are also 22 'Trumps', numbered cards w i t h curious pictures
H o w e v e r , d i v i n a t i o n is o n l y one w a y of w o r k i n g w i t h these and titles like 'Death', 'The D e v i l ' , 'The Priestess', 'The Star', 'The
w o n d r o u s keys to the M y s t e r i e s of M a n a n d N a t u r e . Others H e r m i t ' and 'The Lovers'. These are numbered f r o m I to X X I apart
i n c l u d e the study of ancient k n o w l e d g e contained in s y m b o l i s m f r o m the card called 'The F o o l ' , w h i c h is numbered 0 and has
a n d m y t h o l o g y ; psychology, physics, metaphysics a n d m a t h - survived in our m o d e r n p l a y i n g pack as The Joker.
ematics, of w h i c h the Tarot is a c o m p e n d i u m ; a n d the practice of The origins of the Tarot r e m a i n a mystery. A n c i e n t E g y p t ,
esoteric d i s c i p l i n e s , f r o m A s t r o l o g y t o Q a b a l a h , f r o m I - C h i n g t o Sumeria, M o r o c c o and even India have been suggested, a n d even
m e d i t a t i o n , f r o m the art some k n o w as ' s c r y i n g in the s p i r i t insisted u p o n w i t h o u t any s u p p o r t i n g evidence. It has been
v i s i o n ' to the craft k n o w n by others as the subtlest game in the p r o p o s e d by many authors that a g r o u p of sages or an i n d i v i d u a l
world. sage w i s h e d to express u n i v e r s a l truths in s y m b o l i c pictures
F o r the Tarot is a genuine W a y of d e v e l o p i n g the eight ninths w h i c h w o u l d survive the centuries. P o s s i b l y so: but a l l w e k n o w
of the b r a i n w h i c h scientists declare to be u n k n o w n territory; of for certain is that the Gypsies brought the cards to E u r o p e at
o b t a i n i n g i n i t i a t i o n into the great secrets of ancient times a n d some u n i d e n t i f i a b l e p o i n t p r i o r to the fourteenth century a n d
the greater secrets of our o w n ; and of b r i n g i n g the body, imagi¬ e m p l o y e d them for purposes of f o r t u n e - t e l l i n g . In the late
n a t i o n , intellect, emotions a n d sexuality; and the nervous sys¬ eighteenth century, French occultists c l a i m e d to discern h i d d e n
tem, cells a n d s p i r i t to a g o d - l i k e state of h a r m o n i o u s w i s d o m , significance in the Tarot a n d its occult w i s d o m was insisted u p o n
love and power, that we may rejoice in our rapture as we in the nineteenth century by the founder of its occult r e v i v a l ,
experience our ecstatic u n i o n w i t h our vast a n d starry Universe E l i p h a s L e v i , and then by his French successor, D r . G e r a r d
w h e r e i n we live a n d have our g o i n g . E n c a u s s e , in the latter's The Tarot of the Bohemians, w r i t t e n
under the name of 'Papus'. There are few w h o f i n d the w o r k of
L e v i and Papus to be p a r t i c u l a r l y h e l p f u l n o w a d a y s . The evi¬
dence suggests that L e v i k n e w essential truths about the Tarot
but was unable to tell them o w i n g to oaths of secrecy he h a d
s w o r n ; a n d so there is little in his p u b l i s h e d w o r k w h i c h can
assist us here. For his part, Papus f a i l e d to put The F o o l where
any mathematician or person of c o m m o n sense w o u l d have put
a card n u m b e r e d 0 — o b v i o u s l y at the b e g i n n i n g — a n d so
succeeded in getting nearly every a t t r i b u t i o n w r o n g .

xii xiii
H o w e v e r , the collected perceptions of L e v i and Papus, and Universe: here one tends to f i n d that the internal logic of the
also of their many associates and successors such as de G u i a t a system does not cohere and the presumed 'facts' contradict one's
a n d Sar Peladan and H u y s m a n s — w h i c h galvanised French, o w n experience of life. H o w e v e r , the vast majority of writers d r a w
E n g l i s h a n d G e r m a n arts and letters 1880-1900 — u n d o u b t e d l y u p o n the G o l d e n D a w n synthesis of age-old w i s d o m traditions,
i n f l u e n c e d the next stage of research. P u b l i s h e d w r i t i n g s , circu¬ usually w i t h o u t acknowledgement; even so, let us enquire into the
lated manuscripts a n d repeated hearsay p o u r e d into the Her¬ nature of this synthesis.
metic O r d e r o f the G o l d e n D a w n , w h i c h was f o u n d e d i n L o n d o n The G o l d e n D a w n taught its initiates h o w to d i v i n e w i t h the
in 1887. Its origins are not germane to this treatise. It suffices to Tarot, the significance' of its s y m b o l i s m , its use in meditation,its
state that it was a g r o u p dedicated to experiencing the L i g h t of e m p l o y m e n t for e x p l o r a t i o n of w h a t some w o u l d term 'the
the D i v i n e t h r o u g h development of the Self v i a sophisticated A s t r a l Plane', w h a t Jungians w o u l d c a l l the ' C o l l e c t i v e U n c o n ¬
practices designed to enhance every h u m a n faculty. Its m o v i n g scious' a n d w h a t we w i l l name ' s c r y i n g ' ; a n d asserted that the
s p i r i t , S . L . ' M a c G r e g o r ' M a t h e r s , consequently e x p l o r e d every Tarot is a p i c t o r i a l e x p o s i t i o n of the Q a b a l a h .
m e t h o d of enhancing h u m a n consciousness of w h i c h he was This n o t i o n w i l l be explored more f u l l y in a later chapter. For
aware, synthesised Western and M i d d l e Eastern w i s d o m tradi¬ the present it is enough to state that Q a b a l a h is an extraordi¬
tions of the past 2500 years, and taught the r e s u l t i n g system to n a r i l y sophisticated system of s t r u c t u r i n g the data of the U n i ¬
G o l d e n D a w n initiates. The Tarot p l a y e d a v i t a l part in the verse w h i c h is predicated u p o n N u m b e r , and u p o n the alleged
G o l d e n D a w n recension o f p r e - C h r i s t i a n w i s d o m a s m o d i f i e d b y affinity between N u m b e r and Letter, assuming the a x i o m that,
2000 years of s l o w rediscovery f o l l o w e d , after the Renaissance, as the Renaissance magus D r . J o h n Dee put it; 'Whatever is in the
by further experimentation and subsequent development. Universe possesses order, agreement and s i m i l a r f o r m w i t h
This a s t o u n d i n g c o m p e n d i u m of esoteric l e a r n i n g and praxis something else.' Q a b a l a h came f r o m the ancient H e b r e w Rab¬
c a n be s t u d i e d w i t h p r o f i t in The Complete Golden Dawn System bis, was taken up by non-Jewish pioneers a n d rediscoverers of
ofMagick, c o m p i l e d , edited and commented u p o n by the late Dr. w i s d o m d u r i n g the Renaissance a n d has been developed further
Israel Regardie. The history of the O r d e r can be read in Regardie's by their successors in the nineteenth and twentieth centuries.
What You Should Know About the Golden Dawn; Modern Ritual The connection between the Tarot and the Q a b a l a h has been
Magic by Francis K i n g ; a n d E l l i c H o w e ' s The Magicians of the d i s p u t e d f r o m t w o perspectives. One b o d y o f o p i n i o n , d e r i v i n g
Golden Dawn, w h i c h unites meticulous documentary research f r o m scholarly J u d a i s m , deplores a l l departures f r o m the ortho¬
w i t h a p u z z l i n g hostility to the author's subject matter. dox H a s i d i c t r a d i t i o n but ignores the counter-arguments that the
Yet w h y is the G o l d e n D a w n so i m p o r t a n t to a comprehension Q a b a l a h , l i k e the Tarot, is an e v o l v i n g t o o l , i n t r i n s i c a l l y capable
of the Tarot? A f t e r a l l , many authors have w r i t t e n on the matter of almost i n f i n i t e e x p a n s i o n . Others have denied a l l connection
w i t h o u t reference to its body of k n o w l e d g e . That is precisely the between Q a b a l a h and Tarot on the grounds that there is no
p o i n t . There are writers on the Tarot w h o use it s i m p l y as a vehicle p r o v e n connection between the J e w i s h creators of the Q a b a l a h
for e x p o u n d i n g their o w n private convictions — this tells us m u c h and whoever was responsible for the Tarot.
about them and w i t h l u c k they give us i n d i v i d u a l insights into the It cannot be p r o v e d but it can be suggested that the Q a b a l a h
Tarot, but we learn precious little else. We enter the w o r l d of a and the Tarot shared a c o m m o n o r i g i n in A n c i e n t Egypt. The
private i n d i v i d u a l and it may or may not be r e w a r d i n g : we do not s y m b o l of the Sphinx on the W h e e l of Fortune T r u m p in the
encounter the Universe. Other writers on the Tarot have devised medieval packs, l o n g before the S p h i n x was k n o w n in Europe,
systems to w h i c h the cards relate and w h i c h p u r p o r t to e x p l a i n the makes this plausible in the case of the Tarot. As for the Q a b a l a h , it

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is believed to have originated w i t h Moses, w h o received his thoughts and feelings, if any, w h i c h arise in y o u . In order to obtain
education in Egypt a n d w h o , according to The Bible, became a m a x i m u m benefit f r o m this and the ensuing exercises, y o u w i l l
most f o r m i d a b l e M a g i c i a n and a M y s t i c w i t h direct access to need a notebook and pen. Every time y o u consult the Tarot, write
G o d . It has been asserted also that the 22 T r u m p s were painted on d o w n the date, the time, the d u r a t i o n of y o u r consultation, the
the w a l l s of one of the lower chambers of the S p h i n x , though the nature of the practice and any effect u p o n y o u . In this w a y , y o u
present w r i t e r requires further evidence of this c o n t e n t i o n . w i l l have a scientific record of y o u r progress.
M o r e o v e r , further research on the origins and travels of the D u r i n g this p r e l i m i n a r y stage, be g u i d e d s i m p l y by y o u r
Gypsies, w h o o r i g i n a l l y brought the Tarot to E u r o p e a n attention, i n c l i n a t i o n . Observe w h i c h cards attract y o u r attention a n d
is o b v i o u s l y needed. Is there any genuine etymological connection whether there are any y o u like or d i s l i k e — a n d try to analyse
between the w o r d s 'gypsy' and ' E g y p t ' ; a n d if so, has it any w h y . Some prefer to w o r k and/or play w i t h the Tarot s i m p l y
material, h i s t o r i c a l significance? O n l y more research by open- w h e n the m o o d takes them. The advantage of this a p p r o a c h is its
m i n d e d scholars can c o n f i r m or disprove the E g y p t i a n hypothesis. spontanaeity. Its disadvantage is the curious p s y c h o l o g i c a l phe¬
Nevertheless, it can certainly be said that those w h o deny any n o m e n o n , noted repeatedly in the w o r k of a l l w h o seek to
connections between the Tarot a n d the Q a b a l a h have seldom enhance the s p i r i t : at first the practices seem easy and d e l i g h t f u l ;
done any p r a c t i c a l w o r k w i t h either. M o r e o v e r , those w i t h then they become an intolerably tedious chore; and in the e n d , a
p r a c t i c a l experience of both declare the connection to be self- pristine pack of v i r t u a l l y unused Tarot cards lies neglected in a
evident a n d concur w i t h C r o w l e y : 'The o n l y theory of ultimate drawer, enlightening neither m a n nor beast. In fact, if one o n l y
interest about the Tarot is that it is an admirable s y m b o l i c persists t h r o u g h the customary p e r i o d of b o r e d o m a n d d i s i l l u ¬
picture of the Universe, based on the data of the H o l y Q a b a l a h . ' sionment, a fresh state of m i n d arises whereby sessions w i t h the
This matter w i l l be examined a n d set f o r t h in due course: it is Tarot take on new m e a n i n g and renewed joy. This is u n l i k e l y to
not a prerequisite for practice w i t h Tarot. N o r is the next n o t i o n , occur if times for study a n d practice are governed by m o o d a n d
e x p o u n d e d once again by the G o l d e n D a w n , that the 22 T r u m p s w h i m : and that is w h y the t r a d i t i o n a l m e t h o d tends to achieve
represent the Twelve Signs and Ten Planets of A s t r o l o g y . more p r o d u c t i v e results.
The Tarot has also been s h o w n to correlate, v i a the Q a b a l a h , This m e t h o d consists of a p p o i n t i n g a certain p e r i o d of the day
w i t h that noble, ancient and e x t r a o r d i n a r y Chinese systemisa- for w o r k w i t h the Tarot and keeping to that self-imposed resolu¬
t i o n of w i s d o m , the I - C h i n g . t i o n . One s h o u l d set oneself a realistic target w h i c h can be f u l f i l l e d
For the present, t h o u g h , let us concentrate on basic practi¬ w i t h o u t d i f f i c u l t y and w h i c h renders excuses r i d i c u l o u s . Ten
cality. Y o u w i s h t o k n o w a n d use the Tarot? V e r y w e l l : y o u w i l l minutes a day for twenty-eight days is vastly preferable to an h o u r
need a pack of Tarot cards. H a v i n g secured these, the first step is on the first day, thirty minutes on the second, five minutes on the
to get acquainted, for the cards are l i v i n g beings, representing t h i r d and a shiftless collapse for the rest of the m o n t h . Weariness is
l i v i n g forces i n M i n d a n d i n N a t u r e . S i m p l y thumb t h r o u g h indeed l i k e l y to set in after the i n i t i a l g l o w of pleasure but by
them a n d l o o k at them. virtue of s i m p l y keeping y o u r w o r d of h o n o u r to yourself on y o u r
There is no need for the present w r i t e r to imitate his predeces¬ promised timings, y o u w i l l f i n d a quiet p r i d e , a g r o w i n g mental
sors and waste space and time by describing the cards: this seems strength and a developing perception u n t i l y o u break t h r o u g h to
a pointless exercise in v i e w of the facts that the designs vary f r o m that exalted stage whereby the w o r k goes of its o w n accord.
pack to pack and moreover, y o u have eyes. As y o u regard the W h i c h pack s h o u l d y o u use? There are so many to choose f r o m
Tarot keys, quietly observe each detail of s y m b o l i s m and note the these days. One might w e l l opt for something t r a d i t i o n a l . N i n e -

xvi
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teenth century F r e n c h occultists scrutinised w h a t was available, the decks of W a i t e a n d Case are in the same class as that of W i r t h
searching for a pack w h i c h expressed the most comprehensive a n d the M a r s e i l l e s pack a n d are s o u n d for o u r purposes if that is
c o m p e n d i u m of s y m b o l i s m . They chose one k n o w n as the M a r ¬ the reader's preference.
seilles deck, w h i c h is o l d a n d crude but effective a n d a p p e a l i n g — A deck based u p o n the o r i g i n a l G o l d e n D a w n designs has
a n d c a n s t i l l b e r e a d i l y obtained. T h i s d e c i s i o n w a s w i s e , for then been issued. Israel Regardie acted as C o n s u l t a n t . T h e artist was
a s n o w , there were decks w h i c h were d r a w n a n d p a i n t e d w e l l R o b e r t W a n g , author o f g o o d books o n the Tarot a n d R i t u a l
e n o u g h : but these a m o u n t e d to little more than pretty pictures by M a g i c . T h e designs are c o m m e n d a b l e , as is the d r a u g h t s m a n ¬
professional fortune-tellers w h o m a y w e l l have possessed predic¬ s h i p , but the o v e r a l l effect is w e a k .
tive a b i l i t y but w h o k n e w n o t h i n g of the Tarot's deeper signifi¬ In 1944, after five years of arduous labour, A l e i s t e r C r o w l e y as
cance. The so-called 'Swiss Tarot' a n d the Tarot of Etteila — designer a n d L a d y F r i e d a H a r r i s a s A r t i s t Executant p u b l i s h e d
p s e u d o n y m for one A l i e t t e , an 18th century barber a n d clairvoy¬ The Book of Thoth, t h o u g h t h e cards were n o t issued as a pack
ant — are classic examples of debasement. Nevertheless, it must u n t i l over twenty years later. As C r o w l e y said of H a r r i s : 'She
be a d m i t t e d that these a n d other packs can be used effectively for a c c o r d i n g l y forced h i m . . . t o undertake w h a t is to a l l intent an
d i v i n a t o r y purposes: t h o u g h the same is true of o r d i n a r y p l a y i n g o r i g i n a l w o r k , i n c l u d i n g the latest discoveries in m o d e r n science,
cards, a p o o l of i n k in the p a l m of the h a n d or tea leaves. mathematics, p h i l o s o p h y , a n d a n t h r o p o l o g y ; in a w o r d , to repro¬
The M a r s e i l l e s Tarot can teach us rather more t h a n tea leaves duce the w h o l e o f his M a g i c a l M i n d p i c t o r i a l l y o n the skeleton o f
a n d one shares the respect p a i d to it d u r i n g the nineteenth the ancient Q a b a l i s t i c t r a d i t i o n . ' ( B i b l i o g r a p h i c a l N o t e to The
Book ofThoth). It i s the pack I w o u l d most strongly r e c o m m e n d .
century a n d even n o w . E v e n so, it was c e r t a i n l y capable of
Here every l i n e , every c o l o u r a n d every s y m b o l is i n c l u d e d for a
i m p r o v e m e n t . O s w a l d W i r t h , a F r e n c h artist a n d o c c u l t i s t
specific reason g u i d e d by a central purpose a n d — one s h o u l d a d d
taught by E l i p h a s L e v i designed a deck i n t e n d e d to c l a r i f y the
— so is every b r u s h stroke. It is a great achievement.
s y m b o l i s m , w h i c h Papus p u b l i s h e d alongside the M a r s e i l l e s
d e c k in h i s The Tarot of the Bohemians. T h i s n i n e t e e n t h c e n t u r y T h i s cannot be said of the m a n y other Tarot decks w h i c h
refinement has value a n d is a v a i l a b l e . a b o u n d . The A q u a r i a n Tarot has aesthetic merit but it is too
T h e G o l d e n D a w n gave its initiates further a n d more c o m p l e x stilted a n d p a l l i d . The Tarot o f S a l v a d o r D a l i contains some
teachings on the Tarot a n d set f o r t h designs w h i c h s u m m a r i s e d b e a u t i f u l examples of his w o r k but tells us m u c h more about the
a l l k n o w l e d g e w i t h i n its portals. O n e initiate, A . E . W a k e , later artist's p r i v a t e obsessions t h a n it does about the U n i v e r s e . T h e
, w o r k e d w i t h the artist P a m e l a C o l e m a n - S m i t h to create w h a t m a j o r i t y of packs have been created by people w i t h little com¬
became the best-selling Tarot pack in the w o r l d , m a r k e t e d under p r e h e n s i o n of the subject a n d can be d i s m i s s e d as l o g i c a l l y
the i m p r i n t of R i d e r . W h a t e v e r its virtues, it is not in fact f a i t h f u l worthless a n d d e v o i d of artistic a p p e a l , the n a d i r b e i n g reached,
perhaps, w i t h t h e p u b l i c a t i o n o f The James Bond Tarot. T h e
t o the o r i g i n a l G o l d e n D a w n designs. Nevertheless, m a n y f i n d i t
student w o u l d do far better to create his o w n , h o w e v e r c r u d e ,
to be their f a v o u r i t e : w h i l e others, s u c h as the present w r i t e r ,
than e m p l o y a deck w h i c h misleads a n d offends.
f i n d i t tame a n d twee, a c h a r m i n g v e r s i o n i n d e e d but w h o l l y
l a c k i n g in force a n d fire, b e a r i n g the same r e l a t i o n to the m i g h t y Let us assume, therefore, that y o u have the p a c k y o u l i k e most
U n i v e r s e as the enchanting, d e l i g h t f u l but u l t i m a t e l y l i m i t e d before y o u . At first it is best to regard them as just 78 interesting
a n i m a t e d cartoons of W a l t Disney. v i s u a l images w h i c h arouse v a r i e d reactions w i t h i n y o u a n d for
T h e same c a n be said of the P a u l Foster Case pack, w h i c h w h i c h great c l a i m s have been made but not yet p r o v e n . The next
closely f o l l o w s that of W a i t e . H o w e v e r , despite my reservations, step is to sort them out. F i r s t , separate the 22 T r u m p s , or M a j o r

xviii xix
A r c a n a , a n d place them in n u m e r i c a l order w i t h The F o o l —
numbered 0 — at the beginning and The Universe — numbered
X X I — at the end. T h e n arrange the M i n o r A r c a n a in the four
suits of W a n d s , C u p s , Swords and D i s k s ; then put each suit in
n u m e r i c a l order, f r o m the Ten to the A c e a n d f o l l o w that w i t h
the Princess, Prince, Q u e e n and K n i g h t .
H a v i n g ordered y o u r Tarot and put The Universe u p o n the
K n i g h t of W a n d s , in short, h a v i n g i m p o s e d for the time being a
structured pattern u p o n a r a n d o m and chaotic Universe, y o u are
n o w ready to try the exercise w h i c h draws most people to the
Tarot.
D i v i n a t i o n : and a l l that lies b e y o n d it.

xx
CHAPTER I

Divination

By understanding the forces of the past acting u p o n ourselves in the


present, we can perceive probabilities for the future. The Tarot is a
superb t o o l — some w o u l d say the finest — for d o i n g this.
H o w does d i v i n a t i o n w o r k ? There are v a r i o u s theories t o
account for it. The t r a d i t i o n a l one w a s cogently e x p o u n d e d by
Crowley.
'1. We postulate the existence of intelligences, either w i t h i n or
w i t h o u t the d i v i n e r , of w h i c h he is not i m m e d i a t e l y conscious.
(It does not matter to the theory whether the c o m m u n i c a t i n g
s p i r i t so-called is an objective entity or a concealed p o r t i o n of
the d i v i n e r ' s m i n d . ) We assume that such intelligences are able
to reply correctly — w i t h i n l i m i t s — to the questions a s k e d .
2. We postulate that it is possible to construct a c o m p e n d i u m
of h i e r o g l y p h s s u f f i c i e n t l y elastic in m e a n i n g to i n c l u d e every
possible i d e a , a n d that one or more of these m a y a l w a y s be
taken to represent any idea. We assume that these h i e r o g l y p h s
w i l l be understood by the intelligences w i t h w h o m we w i s h to
c o m m u n i c a t e in the same sense as it is by ourselves. We have
therefore a sort of language...better s t i l l is the analogy be-
tween the c o n v e n t i o n a l signs a n d s y m b o l s e m p l o y e d by math¬
ematicians, w h o can thus convey their ideas perfectly w i t h o u t
s p e a k i n g a w o r d of each other's languages.
3. We postulate that the intelligences w h o we w i s h to consult
are w i l l i n g , or may be c o m p e l l e d , to answer us t r u t h f u l l y . '
(Magick: In Theory and Practice.)
A s i m p l e r theory is that there exists w i t h i n the b r a i n a faculty,
often called 'clairvoyance', w h i c h c a n predict future probabilities
a n d w h i c h is brought into p l a y t h r o u g h a variety of tools: astro-
logy, I - C h i n g , a crystal b a l l , tea leaves or the Tarot. U n d e r this
theory, the tools have little value in themselves a n d are there o n l y

1
to stimulate a part of the b r a i n w h i c h we do not n o r m a l l y use. 3. W h e n y o u have done w i t h s h u f f l i n g — go by feeling here —
A t h i r d theory was advanced by the p s y c h o l o g i s t C a r l J u n g ; concentrate on the question one f i n a l time a n d cut w i t h the
the theory of S y n c h r o n i c i t y . H e r e it is argued that e v e r y t h i n g in left h a n d .
the U n i v e r s e is connected w i t h e v e r y t h i n g else, so that l a y i n g our 4. L a y out the cards as f o l l o w s :
the Tarot cards w i l l give us a picture of u n i v e r s a l rhythms.
M o r e o v e r , Jung posited the existence of the ' C o l l e c t i v e U n c o n ¬
scious', that part of the m i n d w h i c h is c o m m o n to a l l h u m a n i t y , 3
past a n d present, a n d w h i c h therefore contains the w h o l e of
h u m a n e v o l u t i o n a n d experience. T h i s C o l l e c t i v e U n c o n s c i o u s 1 5 2
m i r r o r s the external universe a n d manipulates our hands a n d
4
fingers in the s h u f f l i n g of the cards.
F o r the purposes of p r a c t i c a l d i v i n a t i o n , it does not matt
w h i c h of these theories is a d o p t e d . ' W h o has the h o w is careless The fact that certain cards m a y be reversed plays no part in
o f the w h y . ' A n d t o begin w i t h , d i v i n a t o r y w o r k i s m e c h a n i c a l . this m e t h o d .
O n e starts w i t h l o o k i n g up the meanings of the cards in a book.
G r a d u a l l y , however, as y o u memorise the basic meanings then 5. (1) is the influence c o m i n g into the matter. (2) is the influence
learn more of the cards' nature, y o u w i l l f i n d that the Tarot is in the process of d e p a r t i n g f r o m the matter. (3) is the most
w o r k i n g u p o n y o u and genuine insights into the situations y o u i m m e d i a t e l y apparent or conscious influence. (4) is the h i d ¬
explore w i l l arise spontaneously. A p r i m a r y benefit of p r a c t i s i n g den, latent influence or subconscious factor. (5) is the key
d i v i n a t i o n is the r e s u l t i n g development of y o u r i n t u i t i o n . b i n d i n g it a l l together.
A n y system o f d i v i n a t i o n requires m e t h o d and meanings.
There are very m a n y methods f r o m w h i c h to choose. The most 6. Begin by i n t e r p r e t i n g w i t h a w o r k of reference w h i c h gives
c o m p l e x i s the G o l d e n D a w n system, w h i c h C r o w l e y repro- y o u the d i v i n a t o r y meanings. W i t h practice, y o u w i l l n o
duced i n The Book of Thoth. Its advantage is its meticulous ex¬ longer need it.
p l o r a t i o n of d e t a i l . Its disadvantages are that it is lengthy and
cumbersome. Personally, I have never f o u n d it satisfying. For 7. W r i t e d o w n the interpretation as a series of statements. At the
years I searched after a m e t h o d that is s i m p l e , q u i c k , direct and end, try to p u t a l l the influences together a n d summarise the
effective a n d eventually discovered it at the age of t w e n t y - t w o position.
the n u m b e r of the Tarot T r u m p s .
H e r e it is. 8. If y o u are dissatisfied w i t h the result, do not ask the same
1. T h i n k of a question. It can be as vague as: ' W h a t are the question again on the same day. A f t e r a l l , one does not behave
general developments in my life over the next m o n t h ? ' It can in this w a y to another h u m a n being: it is b a d manners.
be h i g h l y specific. Frame it clearly. H o w e v e r , d o w r i t e d o w n the d i v i n a t i o n i n y o u r R e c o r d .

2. Shuffle the cards w h i l e concentrating exclusively on the ques¬ 9. W h e n sufficient time has elapsed, m a r k y o u r w o r k for accu¬
t i o n . If y o u are d i v i n i n g for another, then that person per¬ racy or lack of it. Let us say y o u have w r i t t e n ten statements.
forms the mechanics. H a s each statement turned out to be true or false? G i v e

3
y o u r s e l f 1 for true a n d 0 for false. Tot up the m a r k s at the end generation in the T e n of W a n d s , w h i c h also represents S a t u r n
a n d express it as a percentage. At the end of, say, a year Sagittarius; the result is O p p r e s s i o n .
t h o u g h y o u c o u l d use three months or six months — average The f o l l o w i n g table sets out the meanings a n d the a s t r o l o g i c a l
y o u r percentages. rrespondences:-

10. Do not be d i s c o u r a g e d if y o u r r e c o r d of accuracy is i n i t i a l l y Wands


p o o r . In the case of one d i v i n e r k n o w n to the present w r i t e r , a Ace = The Root of the Powers of Fire. W i l l .
year's sincere, patient effort y i e l d e d a miserable m a r k of 35%. 2 = D o m i n i o n . M a r s in A r i e s .
But a year later he achieved 8 5 % a n d a year after that, 92%. 3 = Virtue. M o o n in Aries. '
4 = C o m p l e t i o n . V e n u s in A r i e s .
11. Do not fake y o u r r e c o r d in order to impress y o u r acquaint¬ 5 = Strife. S a t u r n in L e o .
ances for y o u w i l l o n l y be cheating yourself and this may lead 6 = V i c t o r y . Jupiter in L e o .
to the Tarot cheating y o u . 7 = V a l o u r . M a r s in Leo.
Sixteen years o n , I s t i l l use this m e t h o d . 8 = Swiftness. M e r c u r y in Sagittarius.
9 = Strength. M o o n in Sagittarius.
W h a t do the 78 cards mean? Let us take the M i n o r A r c a n a first. 10 = O p p r e s s i o n . Saturn in Sagittarius.
M u c h i s sanctified b y t r a d i t i o n , that is, a b o d y o f k n o w l e d g e
t r i e d a n d tested over the centuries. H o w e v e r , in r e c o g n i s i n g the A r i e s , L e o a n d Sagittarius are, of course, the three Fire Signs.
correspondences between the Tarot, A s t r o l o g y a n d Q a b a l a h , the
G o l d e n D a w n a n d C r o w l e y r e f i n e d this t r a d i t i o n a n d d e m o n - Cups
strated its i n t e r n a l l o g i c . E a c h of the cards f r o m T w o to T e n A c e = The R o o t of the P o w e r s of Water. Supreme L o v e / U n d e r -
represents, a m o n g other things, the a s t r o l o g i c a l influence of a standing.
p a r t i c u l a r planet in a p a r t i c u l a r s i g n . 2 = L o v e . V e n u s in Cancer.
The next idea to grasp is that of the F o u r Elements. O r i g i n a l l y , 3 = A b u n d a n c e . M e r c u r y in Cancer.
m a n y ancient mystery schools taught that e v e r y t h i n g is made up 4 = L u x u r y . M o o n in Cancer.
of three elements: F i r e , Water a n d A i r . Later they a d d e d a f o u r t h : 5 = D i s a p p o i n t m e n t . M a r s in S c o r p i o .
E a r t h . In the Tarot, W a n d s are F i r e , C u p s are Water, S w o r d s are 6 = Pleasure. S u n in S c o r p i o .
A i r and D i s k s are Earth. Furthermore, Wands are W i l l , C u p s are 7 = D e b a u c h . Venijs in S c o r p i o .
L o v e a n d U n d e r s t a n d i n g , S w o r d s are M i n d a n d C o n f l i c t a n d 8 = Indolence. S a t u r n in Pisces.
D i s k s are M a t t e r , i n c l u d i n g M o n e y . 9 = H a p p i n e s s . Jupiter in Pisces.
The Q a b a l a h teaches that the D i v i n e manifests t h r o u g h ten 10 = Satiety. M a r s in Pisces.
progressively more dense emanations of energy c a l l e d S e p h i r o t h ,
w h i c h are n u m b e r e d f r o m one to ten. A m o n g other things, the Cancer, S c o r p i o a n d Pisces are the three Water Signs.
M i n o r A r c a n a s h o w h o w the f o u r E l e m e n t a l energies are af¬
fected by these succeedingly more m a t e r i a l emanations. For Swords
instance, the A c e o f W a n d s represents Fire a n d W i l l i n absolute Ace = The R o o t o f the P o w e r s o f A i r . C l e a r M i n d .
p u r i t y . These descend t h r o u g h the S e p h i r o t h u n t i l a final 2 = Peace. M o o n i n L i b r a .
3 = S o r r o w . S a t u r n in L i b r a .
4 = Truce. Jupiter in L i b r a .
5 = Defeat. Venus in A q u a r i u s . fierce and i m p u l s i v e m a n . He can be cruel, bigoted a n d b r u t a l .
6 = Science. M e r c u r y in A q u a r i u s . Queen ofWands. Water of Fire. A Fire Sign. A p r o u d , authorita¬
7 = Futility. M o o n in A q u a r i u s . tive, strong-hearted, hot-tempered, l o v i n g w o m a n . She can be
8 = Interference. Jupiter in G e m i n i . vengeful, t y r a n n i c a l , obstinate a n d savage.
9 = C r u e l t y . M a r s in G e m i n i . PrinceofWands. A i r of Fire. A Fire Sign, quite p r o b a b l y a L e o .
10 = R u i n . Sun in G e m i n i . A strong, swift, h u m o r o u s , clever and noble m a n . He can be
L i b r a , A q u a r i u s and G e m i n i are the three A i r Signs. sadistic, callous, lazy and a braggart.
Princess of Wands. E a r t h of Fire. A Fire Sign. An energetic,
Disks violent, enthusiastic, implacable w o m a n . She can be m o o d y ,
Ace = The R o o t of the Powers of E a r t h . Energy E a r t h e d . unreliable, faithless and d o m i n e e r i n g .
2 = Change. Jupiter in C a p r i c o r n . Knight of Cups. Fire of Water. A Water Sign, quite p r o b a b l y
3 = W o r k . M a r s in C a p r i c o r n . Cancer. An extremely sensitive, amiable, innocent, graceful
4 = Power. S u n in C a p r i c o r n . and passive m a n . He can be sensual, idle a n d a liar.
5 = W o r r y . Venus in Taurus. Queen of Cups. Water of Water. A Water Sign, quite p r o b a b l y
6 = Success. M o o n in Taurus. Pisces. A dreamy, t r a n q u i l and gentle w o m a n . She can be
7 = Failure. Saturn in Taurus. w h o l l y l a c k i n g i n character and i n i t i a t i v e .
8 = Prudence. S u n in V i r g o . Prince of Cups. A i r of Water. A Water Sign, p r o b a b l y Scorpio.
9 = G a i n . Venus in V i r g o . An artistic, subtle, able and ruthless m a n . He can be irrespon¬
10 = W e a l t h . M e r c u r y in V i r g o . sible, secretive and d e v o i d of conscience.
C a p r i c o r n , Taurus and V i r g o are the three E a r t h Signs. Princess of Cups. Earth of Water. A Water Sign. A gracious, sweet,
romantic, voluptuous and tender w o m a n . She can be selfish and lazy.
It remains to be added that our o r d i n a r y p l a y i n g cards derive Knight of Swords. Fire of A i r . An A i r Sign, quite p r o b a b l y
f r o m the Tarot's Four Suits in the f o l l o w i n g w a y : W a n d s = C l u b s ; G e m i n i . A clever, s k i l f u l , fierce, delicate and courageous m a n .
C u p s = Hearts; Swords = Spades; D i s k s = D i a m o n d s . He can be violent for no reason, l a c k i n g in powers of reflec¬
tion and incapable of purpose and decision.
Queen o f Swords. W a t e r o f A i r . A n A i r S i g n . A p e r c e p t i v e ,
The C o u r t C a r d s analyse the four Elements and the H o l y N a m e
subtle, i n d i v i d u a l i s t i c , confident and just w o m a n . She can be
of Tetragrammaton in the Q a b a l a h ; this latter w i l l be dealt w i t h
cruel, sly a n d unreliable.
in due course. For d i v i n a t o r y purposes, they describe various
types of men and w o m e n . C r o w l e y also gave them a coherent Prince o f Swords. A i r o f A i r . A n A i r Sign. A n intensely intelligent
but extremely complex astrological a t t r i b u t i o n w h i c h few f i n d man. He can be too intellectual, d e v o i d of m o r a l i t y , impracti¬
to be especially h e l p f u l w h e n d i v i n i n g . I shall therefore give a cal and w h o l l y l a c k i n g i n c o m m o n sense.
m u c h simpler and cruder astrological a t t r i b u t i o n . This may Princess of Swords. E a r t h of A i r . An A i r Sign. A clever, p r a c t i c a l ,
a p p a l the purist but many s k i l l e d diviners f i n d that it w o r k s . The aggressive, stern and revengeful w o m a n . She can manifest l o w
f o l l o w i n g consequently consists of this, the elemental analysis c u n n i n g , anxiety and incoherence.
a n d a few p s y c h o l o g i c a l characteristics:- Knight of Disks. Fire of E a r t h . An E a r t h Sign, quite p r o b a b l y
V i r g o . A laborious, patient, instinctive, down-to-earth m a n .
Knight ofWands. Fire of Fire. A Fire Sign. A p r o u d , genenerous, He can be d u l l , slavish and stupid.

7
Queen ofDisks. Water of E a r t h . An E a r t h Sign, quite p r o b a l y VI The Lovers - the u n i o n of opposites; or, i n d e c i s i o n .
C a p r i c o r n . A n intuitive, practical, quiet, h a r d - w o r k i n g , sensi¬ VII The Chariot - t r i u m p h , but o n l y if soft feminine qualities
ble a n d affectionate w o m a n . She can be quietly d e b a u c h e d ; are e m p l o y e d w i t h i n a h a r d , masculine exterior.
a n d d u l l , servile a n d f o o l i s h . VIII Adjustment - Justice; essential balance, or failure to
Prince of Disks. A i r of E a r t h . An E a r t h S i g n , quite p r o b a b l y m a i n t a i n it.
Taurus. A n ingenious, energetic, capable, trustworthy, steady IX The Hermit - I l l u m i n a t i o n f r o m w i t h i n ; retirement, per¬
a n d t h o u g h t f u l m a n . H e can b e insensitive, n a r r o w - m i n d e d manent or temporary; self-sufficiency; 'to thine o w n self
a n d resentful. be true.'
Princess ofDisks. E a r t h of E a r t h . An E a r t h Sign. She contains a l l X Fortune - Great g o o d fortune if well-aspected; the re¬
the characteristics of W o m a n but external influence determined verse i f i l l .
w h i c h ones she manifests. She can be utterly inconsistent.
IX Lust- C o u r a g e , strength, energy. A great love.
XII The Hanged Man - punishment, self-sacrifice, suffering.
It w i l l readily be observed that the bad qualities described in XIII Death - A major t r a n s f o r m a t i o n .
each case are a p a r o d y a n d degeneration of the g o o d qualities. A X I V Art- H a r m o n y between c o n f l i c t i n g forces.
g o o d w a y of getting to grips w i t h the C o u r t C a r d s is to attribute XV The Devil - Immense force; b l i n d i m p u l s e ; e r u p t i o n of
them to each and every i n d i v i d u a l that y o u k n o w . If the astro¬ a n i m a l instinct.
l o g i c a l m e t h o d proves unsatisfactory, s i m p l y attribute in terms X V I The Tower- Great conflict; sudden and devastating event
of qualities described. T r y also to f i n d the c a r d w h i c h most or realisation.
accurately represents y o u and contemplate its v i s u a l imagery. X V I I The Star - H o p e a n d i d e a l i s m f u l f i l l e d unless b a d l y
aspected, in w h i c h case heart-breaking d i s a p p o i n t m e n t .
The T r u m p s are m u c h more c o m p l i c a t e d and harder to under¬ XVIII The Moon - I l l u s i o n , fantasies, dreams a n d shadows un¬
stand, for they c o n t a i n so m u c h i n f o r m a t i o n that each one can less w e l l aspected; then 'the darkest h o u r before the d a w n .
be regarded as a book in itself. Nevertheless, for our present X I X The Sun - G l o r y a n d great joy.
purposes, r a p i d advancement w i l l be best achieved v i a a rough XX The Aeon - T a k i n g a definite step; the f o r c e f u l r e s o l u t i o n
a n d ready s i m p l i c i t y . The f o l l o w i n g meanings w i l l serve as a of the question.
useful s t a r t i n g - p o i n t : - X X I The Universe - Persistence t h r o u g h d i f f i c u l t y if b a d l y
aspected. Otherwise, delight in the o r d e r i n g of experience.
0 The Fool - c h a o t i c e x p e r i e n c e ; r a p t u r e a n d i n t o x i c a t i o n ;
w i s d o m i n s p i r i t u a l matters, f o l l y i n m a t e r i a l ; the agony Students w h o use packs other than the C r o w l e y - H a r r i s deck
a n d the ecstasy. f h o u l d note the f o l l o w i n g equations in terms of T r u m p titles.
1 The Magus - great intelligence; s k i l f u l m a n i p u l a t i o n . The M a g u s = The Juggler or The M a g i c i a n ; The Priestess = The
II The Priestess - d i v i n e i n s p i r a t i o n and/or blessing. H i g h Priestess or La Papesse; The H i e r o p h a n t = The Pope;
III The Empress - f r u i t f u l p r o d u c t i o n t h r o u g h femenine Adjustment = Justice; L u s t = Strength; A r t = Temperance; The
influence or qualities. A e o n = Judgement; The U n i v e r s e = The W o r l d .
IV The Emperor - Reason; male aggression and h o n o u r .
V The Hierophant - I n t u i t i o n ; the w i s d o m of age a n d of Two points must be borne in m i n d by the a s p i r i n g d i v i n e r .
the ages. firstly, each c a r d is affected — i.e. aspected — a n d hence m o d i -

8 9
tied by the others on any spread. The d i v i n e r must therefore CHAPTER 2
endeavour to transcend one's o r i g i n a l , pedestrian, 'by the book
m e t h o d t h r o u g h m a r r y i n g the forces represented by the cards
This cannot be done intellectually, t h o u g h it s h o u l d be attempted The Royat Game of Human Life:
at first; but o n l y constant practice can s u p p l y the i n t u i t B
Or, Celestial Snakes and Ladders.
necessary for this operation.
Secondly, the Tarot, i n c o m m o n w i t h a l l d i v i n a t o r y systems
does not deal in certainties. If it d i d , there w o u l d be no free w i l l
at a l l a n d we w o u l d be p r o g r a m m e d robots. D i v i n a t i o n is about The first part of my title comes f r o m Papus' The Tarot Of The
p r o b a b i l i t i e s . A n y g i v e n spread represents the ebb a n d f l o w Bohemians. N e a r the e n d , the a u t h o r sets o u t a game to be
the Universe w i t h regard to the p a r t i c u l a r s i t u a t i o n under exami¬ p l a y e d w i t h the Tarot. It involves d i v i n a t i o n too. At first sight, it
n a t i o n . S k i l f u l d i v i n a t i o n consists of p e r c e i v i n g w h a t is most seems w h o l l y fascinating and one w o u l d l i k e to try it. U n f o r t u ¬
l i k e l y to occur g i v e n the factors i n v o l v e d . This is w h y accom¬ nately, the author's instructions for p l a y i n g ' T h e j l o y a l G a m e of
p l i s h e d diviners are so accurate so often. H o w e v e r , the Universe H u m a n L i f e ' are so unclear, that one regretfully concludes that it
is a m u c h stranger place than is c o m m o n l y supposed and a cannot be p l a y e d or else is not w o r t h p l a y i n g .
q u a n t u m physicists i n f o r m us, 'there is a factor infinite and E v e n so, I was i n s p i r e d by the conception of a game w i t h the
u n k n o w n ' . This is w h y even the most a c c o m p l i s h e d diviners are Tarot. My desire to create one was further enflamed by H e r m a n n
occasionally absolutely w r o n g . Hesse's The Glass Bead Game. In this extremely interesting n o v e l ,
There is m u c h , m u c h more to be learned about the meaning wise men in an undated future express their w i s d o m a n d that of
a n d use of the Tarot, a l l of w h i c h w i l l greatly facilitate successful h u m a n i t y by p l a y i n g a game w i t h glass beads. Each move repre¬
d i v i n a t i o n , but the present w r i t e r trusts that there is enough so sents a wave of thought or sensibility w h i c h affects a l l previous
far to enable the novice to essay this i n t r i g u i n g art; a n d that the moves. Unfortunately, the author does not tell us h o w we can play
more experienced of his readers w i l l at least have d r a w n some it. It remains an ideal. H o w e v e r , there is merit in the n o t i o n therein
t h i n g useful f r o m this chapter. that moves are judged not so m u c h in terms of ' w i n n i n g ' a n d
C o n s t a n t practice of D i v i n a t i o n not o n l y develops the intui¬ ' l o s i n g ' but in terms of aesthetic play.
t i o n but enables one to become aware of the f l o w i n g r h y t h m s - I invented a number of games w i t h the Tarot, tried them on my
a n d even q u a n t u m jumps — of the Universe and so to under friends, p r o d u c e d delight for a l i m i t e d p e r i o d in some cases but
stand a n d appreciate our o w n d i v i n e place w i t h i n it. inflicted b o r e d o m in most, then w i t h d r e w in an endeavour to
create another. F i n a l l y , a n d once again at the age of 22,1 came up
w i t h a game w h i c h f u l f i l l e d a l l the criteria I h a d set myself and
w h i c h was w e l c o m e d w i t h enthusiasm. It is s t i l l being p l a y e d in
various parts of E n g l a n d , most,notably L o n d o n , and was recently
introoduced into C a l i f o r n i a , where it has spread w i t h g r a t i f y i n g
swiftness. M a n y have asked me to c o d i f y the rules and to b r i n g it
to the attention of a w i d e r p u b l i c : I d u l y oblige.
A l t h o u g h the reasons for c a l l i n g it 'The R o y a l G a m e of H u ¬
m a n L i f e ' o r ' C e l e s t i a l Snakes a n d L a d d e r s ' w i l l become

10 11
apparent, for the sake of s i m p l i c i t y , let us term it 'The Game'. The Princess - 10.
The G a m e has five purposes. The Prince - 9.
1 - As an enjoyable and i n t r i g u i n g card game w h i c h can be The Queen - 6.
p l a y e d by anybody, whether a student of the Tarot or not. The Knight - 1; and can be used as a w i l d card to substitute
2 - As the swiftest and most painless m e t h o d of d y n a m i c a l l y for A N Y N U M B E R . O n e c o u l d , for exam¬
l e a r n i n g the correspondence between the Tarot a n d the Tree ple, p l a y a K n i g h t for 10; hence the saying,
of L i f e , the d i a g r a m w h i c h summarises the Q a b a l a h . 'a K n i g h t to the rescue!'
3 - As a c o m p l e x but r e w a r d i n g m e t h o d of c o m m u n i c a t i o n V e r y w e l l ; it is y o u r go. A 'go' consists of any one of the
between players, suggesting Hesse's The Glass Bead Game. following:-
4 - As a meditative metho d of l e a r n i n g about b o t h the nature of Y o u b u i l d on y o u r o w n pack. E a c h player has the pack he
the cards and one's o w n strengths a n d weaknesses. builds before h i m and therefore can observe the progress of
5 - As a m e t h o d of o b t a i n i n g a d i v i n a t i o n for one's life at the the other players. In y o u r case here, y o u r a i m is to get started
p o i n t w h e n the game is p l a y e d , suggesting w h a t can be ex- by establishing yourself in 10. Therefore, p l a y a 10 or a
t r a c t e d f r o m P a p u s ' The Royal Game ofHuman Life. Princess, or f a i l i n g that, a K n i g h t , if y o u have them. Place the
In order to play it, y o u w i l l need a pack of Tarot cards and the card in front of y o u . OR —
d i a g r a m o f the Tree o f Life -given i n this book (back page). This Y o u can, in the future, accelerate y o u r o w n progress up the
d i a g r a m shows the Ten Sephiroth of the Q a b a l a h f r o m 10 to 1 and Tree by p l a y i n g an appropriate T r u m p on y o u r pack. This
the 22 Paths, represented by the 22 T r u m p s , w h i c h connect them remains to be e x p l a i n e d . OR —
The next chapter on Q abalah w i l l e x p l a i n the theory of this dia- Once y o u r opponent(s) commences b u i l d i n g his o w n Tree,
g r a m and also w h y C r o w l e y changed certain G o l d e n D a w n attribu¬ y o u can impede it by p l a c i n g an appropriate T r u m p on his
tions but theory is not required for i n i t i a l practice of The Game. pack. T h i s remains to be e x p l a i n e d . OR —
First l o o k at the diagr a m . T h i s is the map of The G a m e to
- If y o u can do none of the above, y o u may p i c k up the top
w h i c h any player may refer at any time. Y o u w i l l be dealt eleven card f r o m the undealt pack. T h e n y o u must d i s c a r d any c a r d
cards. The object is to play these cards a n d others y o u w i l l in your h a n d that y o u choose. T h i s may be the card y o u have
acquire so as to ascend f r o m 10 at the b o t t o m to 1 at the top just p i c k e d u p . Y o u place it face up on top of the d i s c a r d p i l e .
before any other player. Y o u do this by p l a y i n g y o u r cards in OR —
n u m e r i c a l order, as in 10, 9, 8, 7, 6, 5, 4, 3, 2, A c e . So far, so Y o u may take the card face up on the d i s c a r d pile and replace
uninteresting perhaps, but the Game has rather more to it. It is it w i t h one f r o m y o u r h a n d . OR —
p r o b a b l y best unders- tood if y o u p l a y t h r o u g h a h a n d . If y o u Y o u may open negotiations w i t h any or a l l of the other
have no one in the v i c i n i t y w i l l i n g to be conscripted, s i m p l y deal players by a s k i n g for a card y o u need. No one has to deal w i t h
out t w o sets of 11 cards for yourself a n d an i m a g i n a r y player. y o u and y o u don't have to deal w i t h anyone else. A player
The G a m e is for 2-7 people. may w a n t a card y o u have in exchange. Y o u do not have to
L o o k at y o u r h a n d and arrange it in a w a y w h i c h satisfies y o u . state whether y o u have this c a r d or not. H o w e v e r , a l l com¬
It is p r u d e n t to put any T r u m p s to one side. T h e i r e x t r a o r d i n i n a r y pleted transactions must be by m u t u a l consent and strictly
use w i l l be e x p l a i n e d . The so-called ' s m a l l cards' represent onest. A completed transaction constitutes y o u r go. If y o u r
o b v i o u s l y enough, the numbers they have on them. W h a t about negotiations y i e l d no result, then y o u must exercise one of the
the C o u r t Cards? options 1-5.

12 13
7 - Every go must end w i t h y o u h o l d i n g 11 cards in your hand. If y o u make a mistake, before y o u begin your next go,
y o u start your turn by discarding if y o u have more than 11 or p i c k i n g up if y o u have less.
Each player has a go in the above way. Let us suppose, then, that y o u have played a 10. The next step is to play a 9.
But this is where the Trumps come in and the 'Ladders' aspect. It is possible to take short cuts. If y o u have The M o o n ,
play that, for, as the 'map' shows, it w i l l enable y o u to omit the p l a y i n g of 9 and 8 and travel towards 7. If y o u have
and play the A e o n , y o u may travel towards 8 without bothering w i t h 9.
It is essential that the players grasp the notion of 'travelling towards'. The Trumps are not N u m b e r s ; they are paths
between the Numbers. If y o u play The M o o n f r o m 10, on your next go y o u w i l l be l o o k i n g for a 7, and until y o u have
played a 7, y o u cannot progress. Note also that there is no point in p l a y i n g a T r u m p w h i c h is not a short cut at all.
E.g. it w o u l d be a waste to play The Universe u p o n your 10 because after that, y o u w o u l d still be looking for a 9
anyway.
G o o d fortune in the hand c o u l d enable a lucky player to w i n very quickly v i a the f o l l o w i n g route: 10, 9, A r t , 6, The
Priestess, Ace--straight up the M i d d l e Pillar. But games are only rarely as easy as that.
One major reason is the use of the Trumps as 'Snakes' or weapons. Suppose an opponent is at 9. Y o u c o u l d place The
Universe u p o n his pack. This w o u l d send h i m back to 10. U n t i l he f o u n d and played a 10, he c o u l d not continue. Or
y o u c o u l d be very pleased w i t h yourself, having ascended f r o m 10 to 8 v i a The A e o n , only for an opponent to knock
y o u back towards 9 w i t h The Sun.
Y o u can use the Trumps to send opponents u p w a r d s and onwards only to encounter the disaster y o u planned. For
instance, in one game, A was delighted, being established at 6, to have The Lovers placed u p o n his pack by B. This
took h i m f r o m 6 towards 3, w h i c h 3 he played on his next go. Unfortunately for h i m , B knocked h i m back towards 5
w i t h The Chariot, and w h e n he'd played a 5, towards 8 w i t h The H a n g e d M a n , and w h e n he'd played an 8, she
d r o p p e d h i m back towards 10 w i t h The Aeon. It is an essential part of the spirit of the game to play it utterly
ruthlessly w i t h no thought of personality. The w o r d 'sorry' is a l l o w e d as Game etiquette but if often adds Insult to injury. The
winner is the first player w h o can place an A c e on his pack. He or she then leaves the Game. If the others w i c s h to continue, w h i c h is
optional, the winner's remaining cards are a d d e d to the p i c k - u p pile. If the player lacks an A c e , he m a y f i n i s h w i t h a K n i g h t , but he
hads not yet w o n for one r o u n d of goes. If d u r i n g this r o u n d , anyone can place The F o o l on his K i n g h t , he is sent back towards 2.
The Fool has a unique function in the Pack. It is a completely w i l d card a n d can be p l a y e d as a substitute for any number or any
T r u m p . W h e n the p i c k - u p pack is exhausted, one s i m p l y turns over the discard pack, leaving the last card exposed. If it is
impossible for anyone to reach 1 a n d stalemate ensues, the winner is the player w h o has reached or is travelling towards the highest
number.

The w i n n e r s h o u l d closely scrutinise his w i n n i n g pack before h a n d i n i n g it in s h o u l d other players w i s h to continue. A n d these other
players s h o u l d examine the packs that have been built at the conclusion of The Game. For each playter w i l l have acquired a
d i v i n i a t i o n of his state w h i c h s h o u l d be read card by card, in chronological order, f r o m the beginning to the end, as a story. The card
on w h i c h on ends has the greatest importance for the immediate future.

The Game is in fact m u c h less complicated that it seems at first. M o s t people pick it up easily in the course of their first attempt. In
most cases, it grows on the player a n d reveals h i d d e n depths. Organising a h a n d for m a x i m u m benefit becomes a subtle a n d
meditative activity. One starts to percieve what is needed a n d what isn't needed at various stages of life a n d learning. The relations
between the cards become increasingly apparent. Practised people p l a y w i t h w i t a n d elegance.

Innovations to The Game have been proposed. One variant, w h i c h I heard about f r o m M r . D a v i d Rankine, brings in a mystical
doctrine. The N u m b e r s 1,2, a n d 3 are h e l d to be supreme a n d idea in the Qabalah, b e y o n d the abyss that y a w n s between Ideal a n d
A c t u a l . A n y o n e w h o reaches 2 or 3 must therefor give up his h a n d to the discard pile an recieve 5 cards.

[note: format change due to scanning errors]


If he is brought d o w n b e l o w 3 again, however, he is dealt CHAPTER 3
another 6 cards. T h i s i n n o v a t i o n has its attractions but it re¬
mains to be seen whether or not it w i l l pass into general p l a y .
A technique of p l a y some have c r i t i c i s e d as pointless neverthe Qabalah
less deserves m e n t i o n here, f o r it has been demonstrated to me as
h a v i n g a use. T h i s consists of p l a y i n g a T r u m p u p o n oneself
w h e n , to a l l intents a n d purposes, it is not needed. For instance
a player in 7 plays Death. T h i s takes h i m t r a v e l l i n g to 6, but he The contents of this chapter, though dry and detailed, are essential
can go there by p l a y i n g 6 a n y w a y — so w h y do it? The reason is for any student w h o wants his understanding and usage of the Tarot
to a v o i d getting dragged away f r o m 7 by another player. For to advance beyond the superficial. Practice is indeed the foundation
example, w h i l e y o u are in 7 a n d l o o k i n g for a 6, another might of our k i n g d o m , but in the absence of a u n i f y i n g , g u i d i n g theory, its
p i c k u p a n d later play The M o o n o n y o u , sending y o u d o w n potential accomplishments are sadly l i m i t e d . Hence it is strictly
towards 10. It is, then, a p r u d e n t move under certain circum¬ necessary at this juncture to tackle the matter of Qabalah.
stances, for w h e n y o u are t r a v e l l i n g u p o n a T r u m p , no one can W h a t is Qabalah? O n e c o u l d do worse than give the answer
play a card u p o n y o u r pack. of the late Dame Frances Yates:
It is to be h o p e d that The G a m e w i l l b r i n g m a n y hours of 'The W o r d means " t r a d i t i o n " . It was believed that w h e n G o d
A

pleasure a n d even more to readers w h o try it. C e r t a i n l y it w i l l gave the L a w to Moses He gave also a second revelation as to
accelerate c o m p r e h e n s i o n of the i m m e n s e l y c o m p l e x subject we the secret meaning of the L a w . T h i s esoteric t r a d i t i o n was said
are about to tackle, w h i c h subject is the backbone of the Tarot to have been passed d o w n the ages o r a l l y by initiates. It was a
a n d the key to U n d e r s t a n d i n g . m y s t i c i s m and a cult but rooted in the text of the Scriptures, in
Qabalah. the H e b r e w language, the h o l y language in w h i c h G o d h a d
spoken to m a n . '
(The Occult Philosophy in the Elizabethan Age)
D u r i n g the Renaissance, Q a b a l a h became an integral part of
its Hermetic P h i l o s o p h y , the relevant parts of w h i c h can be
summarised as f o l l o w s :
A l l i s a U n i t y , created a n d sustained b y G o d t h r o u g h H i s
Laws.
These L a w s are predicated u p o n N u m b e r .
There is an art of c o m b i n i n g H e b r e w letters a n d e q u a t i n g
them w i t h N u m b e r so as to perceive p r o f o u n d truths con¬
cerning the nature o f G o d a n d H i s dealings w i t h M a n .
A c c o r d i n g to the Q a b a l a h , G o d manifests by means of ten
progressively more dense emanations: and M a n , by dedicat¬
i n g his m i n d to the study of d i v i n e w i s d o m , by r e f i n i n g his
w h o l e being and by eventual c o m m u n i o n w i t h the angels
themselves, may at last enter into the presence of G o d .

16 17
5 - The Universe is an ordered pattern of correspondence: or as Dr. John Dee put it: 'Whatever is in the Universe
possesses order, agreement and similar form with something else.'
(Gerald Suster: John Dee: Essential Readings) We have noted how, in the late nineteenth century, S.L. 'MacGregor'
Mathers welded together Renaissance occult philosophy, including and especially the Qabalah with certain of its
sources which had come to light by his time in the creation of the Golden Dawn system. However, the practical use of
Qabalah Magicians and Mystics has still to be defined and in 777, Aleister Crowley gave the most succinct answer
ever written. 'Qabalah is:
(a) A language fitted to describe certain classes of phenomena and to express certain classes of ideas which escape
regular phraseology. You might as well object to the technical terminology of chemistry.
(b) An unsectarian and elastic terminology by means of which it is possible to equate the mental processes of people
apparently diverse owing to the constraint imposed upon them by the peculiarities of their literary expression. You
might as well object to a lexicon or a treatise on comparative religion.
(c) A system of symbolism which enables thinkers to formulate their ideas with complete precision and to find simple
expression for complex thoughts, especially such as include previously disconnected orders of conception. You might
as well object to algebraic symbols.
(d) An instrument for interpreting symbols whose meaning has been obscure, forgotten or misunderstood by
establishing a necessary connection between the essence of forms, sound simple ideas (such as number) and their
spiritual, moral or intellectual equivalents. You might as well object to interpreting ancient art by consideration of
beauty as determined by physiological facts.
(e) A system of omniform ideas so as to enable the mind to increase its vocabulary of thoughts and facts through
organising and correlating them. You might as well object to
18
the mnemonic value of Arabic modifications of roots.
(f) An instrument for proceeding from the known to the unknown on similar principles to those of mathematics. You
might as well object to the use of V-l, x4 etc.
(g) A system of criteria by which the truth of correspondences may be tested with a view to criticising new discoveries
in the light of their coherence with the whole body of truth. You might as well object to judging character and status
by educational and social convention.'
The formalised basis of the system is the diagram we have already encountered, the Tree of Life. This is a multi-
purpose map. It can be used to classify states of consciousness, numbers, letters, colours, deities of every mythology,
plants, jewels, the physical body, the Tarot or anything else in the Universe. It is a unifying symbol which embodies
the entire cosmos.
It begins with Nothing, which is termed Ain. Ain is unknowable, unthinkable and unspeakable. To render Itself
comprehensible to itself, Ain becomes Ain Soph (Infinity) and then Ain Soph Aour (Absolute Limitless Light) which
concentrates itself into a central, dimensionless point. This point is called Kether and it is the first Sephirah (sphere) of
the Tree of Life. The Light proceeds to manifest in nine more progressively dense emanations down to the tenth and
final Sephirah,
Malkuth, the physical world. This then, is how the Universe manifests, or how God or Goddess manifests, or how
Darkness becomes Light and then Life — whichever terms are preferred — and it is held that every set of phenomena
follows this pattern, This is why the Tree of Life is viewed as a multi-purpose map.
So our map so far consists of ten Sephiroth. These Sephiroth are connected by twenty-two Paths which express the
relations between the Sephiroth they connect. The original creators of the Qabalah attributed the twenty-two letters of
the Hebrew alpha-them with a symbol, the Serpent of Wisdom, who includes all Paths within its coils as it climbs
from the lowest to the highest.
This system has been further expanded and made more complex over the centuries. It is held by most Qabalists that
there are

>QRWHIRUPDWFKDQJHGXHWRVFDQQLQJHUURUV@
F o u r W o r l d s , or dimensions of existence, a n d each W o r l d has its ' T h i s : That w h e n a Japanese thinks of H a c h i m a n , a n d a Boer
o w n Tree o f L i f e . M a n y g o further a n d w o r k w i t h a system of the L o r d of Hosts, they are not t w o thoughts, but one.'
w h e r e b y each S e p h i r a h contains a Tree, g i v i n g us a total of a The m a i n Tables are based on t h i r t y - t w o n u m b e r s : that is, the
h u n d r e d Trees or, if we b r i n g in the F o u r W o r l d s , f o u r h u n d r e d ten Sephiroth a n d the t w e n t y - t w o Paths. If we l o o k at the
These refinements are b e y o n d the scope of this w o r k but can correspondences p e r t a i n i n g to the n u m b e r T w e l v e , for example,
certainly be studied w i t h advantage in The Mystical Qabalah by we w i l l f i n d that the Planet is M e r c u r y , the Path joins the
D i o n Fortune or Israel Regardie's A Garden of Pomegranates. sephiroth 1 a n d 3, the foremost c o l o u r is y e l l o w , the E g y p t i a n
It should be added, however, that there are two ways of G o d i s T h o t h , the H i n d u deity i s H a n u m a n , the Greek G o d i s
regarding Qabalah. The traditionalists believe that the Tree of Hermes, the R o m a n G o d i s ' M e r c u r y , the animals are the Swal¬
L i f e is the actual f r a m e w o r k of the U n i v e r s e . C r o w l e y disagrees l o w , Ibis, A p e and T w i n Serpents, the plants are V e r v a i n , H e r b
and commented a c i d l y : M e r c u r y , M a r j o r a m a n d P a l m , the gems are the o p a l a n d agate,
'It was as if some one h a d seriously m a i n t a i n e d that a cat the m a g i c a l w e a p o n is the W a n d or C a d u c e u s , the perfumes are
was a creature constructed by p l a c i n g the letters C. A . T . in that M a s t i c , w h i t e sandal, mace a n d storax, the metal is mercury, the
order. It is no w o n d e r that M a g i c k has excited the r i d i c u l e of H e b r e w letter is Beth a n d the Tarot T r u m p is The M a g u s . O n e
the unintelligent, since even its educated students can be guilty could say that The M a g u s is a p i c t o r i a l representation of a l l
of so gross a v i o l a t i o n of the first p r i n c i p l e s of c o m m o n sense these associated ideas.
(Magick: In Theory and Practice.) One uses 777 or an equivalent w o r k to set up m a g i c a l cer¬
H i s p o i n t was that the Tree of L i f e is a classification of the emonies, to guide one in m e d i t a t i o n and/or to compare systems
U n i v e r s e , not a t h i n g in itself. Its u n i q u e advantage, as M a t h e r s of s y m b o l i s m a n d m y t h o l o g y . Once its basic p r i n c i p l e s are com¬
C r o w l e y , Regardie, Fortune a n d other Qabalists insist, is that it p r e h e n d e d , one can classify .new k n o w l e d g e .
is the most supple, comprehensive, ingenious a n d most useful We must n o w briefly t u r n our attention to w h a t is k n o w n as
t o o l of u n i v e r s a l classification that the m i n d of m a n has ever G e m a t r i a , a w a y of ' c o m b i n i n g H e b r e w letters a n d equating
invented. them w i t h N u m b e r so as to perceive p r o f o u n d truths c o n c e r n i n g
D u r i n g the 1890's, M a t h e r s proceeded to w r i t e Tables of the the nature o f G o d a n d H i s dealings w i t h M a n . ' Specifically,
Tree of L i f e to classify his vast occult k n o w l e d g e . D r . W y n n Gematria is the art of d i s c o v e r i n g the secret sense of a w o r d by
Westcott very p r o b a b l y assisted h i m a n d these Tables were means of the n u m e r i c a l equivalents of each letter. As Regardie
c i r c u l a t e d a m o n g Inner O r d e r initiates, i n c l u d i n g C r o w l e y ' s states in A Garden of Pomegranates:
teacher, A l l a n Bennett. Bennett was an excellent Q a b a l i s t in his 'Its m e t h o d of procedure depends on the fact that each
o w n right and C r o w l e y learned f r o m h i m , then acquired his o w n H e b r e w letter h a d a definite n u m e r i c a l value a n d may actually
experience. A most f r u i t f u l result was the p u b l i c a t i o n in 1909 of be used in place of a number. W h e n the total of the numbers
777, the classic d i c t i o n a r y of correspondences, w h i c h most sub¬ of the letters of any one w o r d were i d e n t i c a l w i t h that of
sequent writers have p l u n d e r e d w i t h o u t acknowledgement. A s another w o r d , no matter h o w different its m e a n i n g a n d trans¬
C r o w l e y w r o t e i n his Preface: l a t i o n , a close correspondence a n d analogy was seen.'
'The f o l l o w i n g is an attempt to systematise alike the data of He gives us an interesting example. The H e b r e w of 'Serpent'
m y s t i c i s m and the results of c o m p a r a t i v e r e l i g i o n . . . f o r us it is adds to 358 a n d so does the H e b r e w for ' M e s s i a h ' . T h i s may
left to sacrifice literary c h a r m a n d even some accuracy, in i n i t i a l l y appear rather s u r p r i s i n g but close i n s p e c t i o n a n d a
order to b r i n g out the one great p o i n t . further o p e r a t i o n of G e m a t r i a w i l l c l a r i f y the matter. For w h a t is

20 21
the Serpent? As Regardie puts it: 'The Serpent is a s y m b o l of the inspect the meanings of the factors. Remember that y o u can
K u n d a l i n i , the s p i r i t u a l creative force i n each m a n w h i c h , w h e n substitute the a p p r o p r i a t e Tarot T r u m p if a N u m b e r is between
aroused by means of a trained w i l l , re-creates the entire i n d i - and i n c l u d i n g 11 (The Fool) a n d 32 (The Universe). If the result
v i d u a l , m a k i n g h i m a G o d - M a n . ' A n d the M e s s i a h is a G o d - is s t i l l less than satisfactory, try a d d i n g up the digits. Tarot, then,
Man. can assist us in our c o m p r e h e n s i o n of G e m a t r i a , w h i c h , one has
F u r t h e r m o r e , if we a d d up the digits 3,5, 8, we o b t a i n 16, a n d to a d m i t , at first strikes the casual reader as a b s u r d . Yet anyone
if we l o o k up the correspondences of that n u m b e r in 777, we w h o undertakes its practice w i l l come t o agree w i t h C r o w l e y :
f i n d D i o n y s u s the Redeemer — a n d the Tarot T r u m p The 'Complete mystery surrounds the question of the o r i g i n of
H i e r o p h a n t , d i v i n e a n d h u m a n i n i t i a t o r i n t o the sacred myster- this system; any theory w h i c h -satisfies the facts demands as¬
ies of r e a l i s i n g one's o w n innate d i v i n i t y . A n o t h e r correspond¬ sumptions w h i c h are completely a b s u r d . To e x p l a i n it at a l l ,
ence is that of Parsifal, w h o like The Hierophant, becomes able one has to postulate in the obscure past a fantastic assembly of
to perform the messianic miracle of redemption. As Regardie learned rabbins, w h o solemnly calculated a l l sorts of combina¬
r i g h t l y states: 'We thus see the specific analogy between the tions of letters and numbers, and created the H e b r e w language
on this series of m a n i p u l a t i o n s . T h i s theory is p l a i n l y contrary,
w o r d s 'Serpent' a n d ' M e s s i a h ' w h i c h the Q a b a l a h has been able
not only to c o m m o n sense, but to the facts of history, and to a l l
to reveal.'
that we k n o w about the f o r m a t i o n of language. Nevertheless,
C r o w l e y gives us further examples i n The Book ofThoth:
the evidence is equally strong that there is something, not a
'For example, A C h D unity (1 + 8 + 4) = 13; and the A H B H love
little of something but a great deal of something, a something
(1 + 5 + 2 +5) = 13. This fact is held to indicate "The nature of
w h i c h excludes a l l reasonable theories of coincidence, in the
U n i t y is L o v e . " T h e n 1 H V H J e h o v a h (10 + 5 + 6 + 5) = 26 = 2x13.
correspondence between w o r d s and numbers.'
Therefore: "Jehovah is U n i t y manifested in D u a l i t y . '
Let us take the N u m b e r 419. It is a p r i m e . W h a t can we learn (The Book ofThoth.)
o f it? Investigations w i l l p r o b a b l y prove futile u n t i l w e h i t the For it must be stressed that Q a b a l a h is u s u a l l y f o u n d as
key realisation that it is the n u m b e r of the H e b r e w Letter Teth meaningless as H i g h e r M a t h e m a t i c s by those w i t h no p r a c t i c a l
spelled i n f u l l . A n d Teth corresponds t o the Tarot T r u m p L u s t experience of the subject. One cannot learn Q a b a l a h s i m p l y by
reading about it any more than one can learn chemistry w i t h o u t
We can therefore explore the nature of 419 by m e d i t a t i n g u p o n
ever entering a l a b o r a t o r y a n d p e r f o r m i n g an experiment. U n ¬
this Tarot T r u m p a n d its v a r i o u s correspondences.
derstanding depends u p o n and grows w i t h honest w o r k .
The student w h o wishes to investigate further the fascinating
science and art of G e m a t r i a s h o u l d o b t a i n The Qabalah of N o w , even the dullest student cannot f a i l to have noticed h o w
Aleister Crowley, w h i c h v o l u m e contains his three major contri- neatly the Q a b a l a h and the Tarot fit together. There are ten
b u t i o n s to Q a b a l a h : G e m a t r i a , 777 a n d Sepher Sephiroth. This Sephiroth and F o u r W o r l d s — and four suits of ten cards numbered
last v o l u m e is a d i c t i o n a r y of H e b r e w w o r d s arranged accor d i n g f r o m 1 to 10. There are 22 Paths, 22 H e b r e w letters — and 22
to their n u m e r i c a l value. G e m a t r i a also investigates the charac- Trumps. Q a b a l a h begins w i t h 0 — a n d so does the Tarot w i t h The
teristics of m a n y numbers. Y o u can then l o o k up the properties F o o l . Furthermore, if one looks up the E g y p t i a n , Greek and R o m a n
of any number. If y o u w i s h to investigate a w o r d , change it into Gods and Goddesses for numbers 11-32 inclusive in 777 or an
equivalent, one w i l l f i n d these reflected in the corresponding Tarot
H e b r e w letters, a d d up the n u m e r i c a l equivalents of these letters
trumps. One c o u l d adduce many other considerations and con¬
a n d refer to the book for the m e a n i n g or meanings. If at first this
tinue at intolerably wearisome length, c i t i n g parallel after p a r a l l e l ;
sheds little light u p o n the path, d i v i d e the n u m b e r y o u have and

22 23
and opponents of this position have yet to e x p l a i n these parallels studied and revered by Qabalists, S h e m h a m p h o r a s h , w h i c h ex¬
satisfactorily. But the central point is that those w h o w o r k w i t h presses w h a t is k n o w n as the F o r m u l a of Tetragrammaton and
both Q a b a l a h and Tarot f i n d the connections to be self-evident. w h i c h w h e n p r o n o u n c e d correctly, is alleged to destroy the
It has been objected by some authors on the T a r o t — a n d they Universe — or, one m i g h t say, annihilate the personality t h r o u g h
ought to k n o w better — that connecting the Tarot to the immediate contact w i t h the d i v i n e . It is not the purpose of this
Q a b a l a h , or any other systemisation of k n o w l e d g e and w i s d o m , treatise to enter deeply into this p a r t i c u l a r subject but an elemen¬
is ' d o g m a t i c ' and even 'anti-tarotic', whatever that last phrase tary sketch of the f o r m u l a of Tetragrammaton is necessary.
may mean. This attitude displays a d i s m a l paucity of Tetragrammaton can be described as the Four Letters of the
ratiocinative faculty. O n e of the many joys of the Tarot is that it (Divine N a m e o f G o d : I H V H w h i c h i n H e b r e w i s Y o d H e h V a u
can increase our u n d e r s t a n d i n g and a p p r e c i a t i o n of so many H e h , usually v u l g a r i s e d as Jehovah. These letters are p o r t r a y e d
other w a y s of s t r u c t u r i n g the U n i v e r s e . as Father, M o t h e r , Son a n d Daughter. In the t r a d i t i o n a l H e b r e w
In c o m m o n w i t h the Tree of Life it portrays, the Tarot is a multi¬ system, the d i v i n e forces symbolised by the Father (Active) unite
purpose t o o l and a multi-faceted map. M a n y get to grips w i t h w i t h the M o t h e r (Passive) to produce M a t t e r in the f o r m of the Son and the Daughter.
Qabalah through the Tarot rather than vice-versa, for they find they respond better to the i magery than to the abstractions of
Number. For instance, on the Tree of Life the seventh Sephirah is The Pagan system is subtler a n d more in accord w i t h our
N e t z a c h , the tenth Sephirah is M a l k u t h , a n d these are connected by contemporary k n o w l e d g e of the U n i v e r s e . It encapsulates the
the twentieth Path, w h i c h expresses the relations between them. equation ' N a u g h t = M a n y = T w o = O n e = A l l = N a u g h t ' w h i c h
H o w is one to comprehend the nature of this relationship? can be reduced to 0 = (+1) + (-1), or in s h o r t h a n d , 0 = 2. In other
words, N o t h i n g manifests t h r o u g h various processes as Every¬
A pure Qabalist, after l o o k i n g up any correspondences he had t h i n g t h r o u g h Pairs of Opposites. O n e w a y of expressing the
not already m e m o r i s e d , w o u l d p r o b a b l y begin by s t u d y i n g the process is to say that the Father (Yod) and M o t h e r (Heh), f r o m
m e a n i n g of the H e b r e w letter Q o p h ; this means 'Back of head' in w h o m issue a l l created things, unite to b r i n g f o r t h the Son (Vau)
E n g l i s h , w h i c h clearly refers to the cerebellum or p r i m i t i v e w h o is the heir, and then the Daughter (Heh). T h r o u g h his
reptile b r a i n and a l l that this i m p l i e s ; after w h i c h he w o u l d bravery, the Son w i n s the Daughter in marriage, and she is set
p r o b a b l y explore a l l relevant numbers. But one w h o approached u p o n the throne of her M o t h e r . She then awakens the E l d of the
the matter v i a the Tarot w o u l d first study the Tarot T r u m p o r i g i n a l Father w h o becomes the y o u n g Son w h i l e the Son takes
n u m b e r e d X V , The M o o n , t o w h i c h the Path i s attributed, a n d his Father's place — and the cycle is renewed. As C r o w l e y
m i g h t w e l l f i n d that the v i s u a l s y m b o l a n d the trains of thought remarks:
it evokes grant greater c o m p r e h e n s i o n t h a n i n t e l l e c t u a l abstrac¬ 'In this complex f a m i l y relationship is s y m b o l i s e d the w h o l e
tions. O b v i o u s l y a t h o r o u g h seeker after w i s d o m w o u l d study course of the U n i v e r s e . '
the matter f r o m b o t h aspects. T h r o u g h the one, we can gain (Magick: In Theory and Practice)
increasing perception of the other a n d vice-versa. The student This f o r m u l a has many and v a r i e d applications to M a g i c k
must remember that each Tarot card is not called a 'key' for and M y s t i c i s m and L i f e generally and these can be studied in the
n o t h i n g , for each one is a c o m p e n d i u m of associated ideas, relevant specialist w o r k s . W h a t is presently germane to our
represented by s y m b o l i s m . Purposes is that we f i n d this F o r m u l a e m b o d i e d in the C o u r t
We again f i n d the Tarot to be of i n v a l u a b l e assistance in Cards of the Tarot. The K n i g h t is the Father; the Q u e e n is the
e n d e a v o u r i n g to comprehend the nature of that D i v i n e N a m e M o t h e r ; the Prince is the Son; and the Princess is the Daughter.
>QRWHLWDOLFLVHGWH[WVKRXOGEHLQOHIWKDQGFROXPQ@
24 25
C o n t e m p l a t i o n of these keys w i l l i m m e a s u r a b l y assist compre¬ Sephiroth; a n d to have a basis for u n d e r s t a n d i n g m a t e r i a l to be
h e n s i o n of the immensely c o m p l e x a n d p o w e r f u l w i s d o m en¬ presented in the succeeding chapter on A s t r o l o g y .
s h r i n e d in T e t r a g r a m m a t o n . For these m y s t i c a l f o r m u l a e can Penultimately, t w o more technical matters d e m a n d our atten¬
o n l y be grasped to a l i m i t e d degree t h r o u g h p u r e l y rational t i o n . Firstly, a l t h o u g h the M a r s e i l l e s deck h a d Justice at VIII and
analysis. T h r o u g h Tarot — a n d Q a b a l a h — we can acquire Strength a t X I , w h y d i d Waite a n d Case counterchange them,
another h i g h l y effective w a y of u s i n g our brains. ' A s s o c i a t i v e and w h y d i d C r o w l e y revert t o the t r a d i t i o n a l attribution? A t
t h i n k i n g ' m i g h t be one w a y of d e s c r i b i n g it, 'lateral t h i n k i n g ' first inspection, it looks as t h o u g h W a i t e a n d Case were right. A
another, t h o u g h b o t h these terms are inadequate. L i o n usually appears o n Strength, w h i c h therefore o b v i o u s l y
O u r next c o n s i d e r a t i o n is D a a t h . T h i s is the eleventh S e p h i r a h refers to the A s t r o l o g i c a l S i g n , L e o ; a w o m a n w i t h s w o r d a n d
of the Tree of L i f e and has hitherto not been m e n t i o n e d . It plays scales usually appears on Justice, a n d this o b v i o u s l y refers to the
little part in the t r a d i t i o n a l system. The o r t h o d o x H e b r e w A s t r o l o g i c a l S i g n of L i b r a , the Balance: a n d in the Z o d i a c , L e o
qabalists thought that, p r o p e r l y speaking, it was not real a comes before L i b r a .
S e p h i r a h at a l l . Recent times, however, have witnessed great C r o w l e y was at first p e r p l e x e d by the t r a d i t i o n a l o r d e r i n g .
interest in Daath and the matter has been explored in the works However, i n 1904 he received The Book of the Law, w h i c h a t the
of M r . Kenneth Grant, and those influenced by them. The place very least is an intensely b e a u t i f u l prose-poem a n n o u n c i n g a new
of D a a t h is in the A b y s s , between 3 (Binah) a n d 4 (Chesed) and 2 A e o n of e v o l u t i o n for h u m a n i t y a n d w h i c h he asserted to have
( C h o k m a h ) a n d 5 (Geburah). T r a d i t i o n has it that it means been dictated to h i m by a praeter-human Intelligence c a l l e d
K n o w l e d g e but is in fact the False C r o w n of False K n o w l e d g e . It Aiwass. W i t h reference to the Tarot, The Book of the Law states:
represents, it is s a i d , the highest state to w h i c h a h u m a n being ' A l l these o l d letters of my book are aright; but T z a d d i is not the
can b r i n g his intellectual faculties and s p i r i t u a l e v o l u t i o n with¬ Star. This also is secret; my prophet s h a l l reveal it to the w i s e . ' In
out d o i n g w h a t he then must do — give up a l l that he has and a l l other w o r d s , the H e b r e w letter T z a d d i a n d the P a t h to w h i c h it is
that he is, a n n i h i l a t i n g his self in a mystic marriage w i t h the attributed do not correspond to the T r u m p n u m b e r e d X V I I The
v

U n i v e r s e . To stay in the state of D a a t h , it is s a i d , is to c l i n g to Star, contrary t o G o l d e n D a w n teaching. A s C r o w l e y comments:


one's ego a n d to be destroyed. 'This was exceedingly a n n o y i n g . If T z a d d i was not "The
A n u m b e r of c o n t e m p o r a r y writers such as M r . G r a n t have Star", w h a t was? A n d w h a t was T z a d d i ? He tried for years to
argued vehemently for a r e v i s i o n of this p o s i t i o n . They point counterchange this c a r d , "The Star", w h i c h is n u m b e r e d
out, a m o n g other things, that the H e b r e w Rabbis were r i d d l e d X V I I , w i t h some other. He h a d no success. It was many years
w i t h g u i l t ; that the n u m b e r of M a g i c k is 11 and so the Tree of later that the s o l u t i o n came to h i m . T z a d d i is "The E m p e r o r " ;
L i f e s h o u l d reflect this w i t h 11 S e p h i r o t h ; and that D a a t h , far and therefore the p o s i t i o n s o f X V I I a n d I V m u s t b e
f r o m being a False C r o w n of False K n o w l e d g e , is the Gateway counterchanged. T h i s a t t r i b u t i o n is very satisfactory...
t h r o u g h the A b y s s to B i n a h (Understanding) a n d the b i r t h 'For "The Star" is referred to A q u a r i u s in the Z o d i a c , and
w i t h i n us of cosmic consciousness. "The E m p e r o r " t o A r i e s . N o w A r i e s a n d A q u a r i u s are o n
In the o p i n i o n of the present writer, the significance of Death each side of Pisces, just as Leo a n d L i b r a are on each side of
is s t i l l a matter for debate a n d w i l l o n l y be resolved by patient Virgo; that i s t o say, t h e c o r r e c t i o n i n t h e Book of the Law
study and experimentation, t h o u g h the latter may lead to casual¬ gives a perfect symmetry in the z o d i a c a l a t t r i b u t i o n , just as if
ties. The matter is m e n t i o n e d here so as to enable the student to a l o o p were f o r m e d at one end of the ellipse to c o r r e s p o n d
get to grips w i t h recensions of the Tree of L i f e based on eleven exactly w i t h the existing l o o p at the other e n d .

26 27
'These matters sound rather technical; in fact, they are; but
the more one studies the Tarot, the more one perceives the The present writer has never seen the point of plagiarism or of
admirable symmetry and perfection of the symbolism. Yet, tampering w i t h words which cannot be bettered. This is there¬
even to the layman, it ought to be apparent that balance and fore an opportune moment to quote Crowley's 'Summary of the
fitness are essential to any perfection, and the elucidation of Questions Hitherto Discussed.'
these two tangles in the last 150 years is undoubtedly a very '1. The origin of the Tarot is quite irrelevant, even if it were
remarkable phenomenon.' certain. It must stand or f a l l as a system on its own merits.
(The Book ofThoth) traditional attributions in his story of the ascent of the human
In other words we obtain a symmetrical, balanced, and satisfying soul f r om trie d r o s s o f ^ M i m ^ & the Mome^^e1 ^ n e v e f f
systemisation of Tarot in terms of all it wxpounds, if we place i S e ^ i n H e d at the realisation that The Star portrays t
Adjustment (justice) at VIII and Lust (strenght) as XI; and if we pictorial form, the doctrines of the Qabalah.-
attribute the Hebrew letter 3. The evidence for this is very much like the evidence brought
Tzaddi adn the path between 9 (Yesod) and 7 (netzach) to IV The forward by a person doing a crossword puzzle. He knows
Emperor; and the Hebrew letter Heh- The Great Mother and teh from the "Across" clues that his w o r d is " S C R U N blank
Great Daughter- and the path between H " ; so it is certain, beyond error, that the blank must be a
6 (Tipareth) and 2 (Chokmah) to XVII The Star. "C".
This latter counterchange also makes sense in terms of our 4- These attributions are in one sense a conventional, symbolic
growing comprehension of enlightenment during the age in which map; such could be invented by some person or persons of
we live. Under the traditional system, the way of spirit great artistic imagination and ingenuity combined w i t h
from (Tipareth -- Beauty) to 2 (Chokmah -- Wisdom) was thought almost unthinkably great scholarship and philosophical
to be via the Path of The Emperor, who among other things clarity.
symbolises the might male ruler, the All-Father, Jehovah. The Star 5. Such persons, however eminent we may suppose them to
was thought to symbolise just the passing from 9 (Yesod -- ( F r o m Konx Om Pi have been, are not quite capable of making a
Foundation -- the subconscious and imagination) to 7 (Netzach -- system so
Victory --Emotion), Victory — Emotion), exalted though that passing is. Crowley
exalted thought that passing is. Crowley must have been must have been intuitively dissatisfied w i t h this, for in his
intuitively dissatisfied with this, for in his beautiful and haunting beautiful
fairy tale The Wake World, written before he finally accepted The and haunting f a i ry tale The Wake World, w r i t t e n before he
Book of the Law in 1909, although he employed the traditional finally
attributions in his story of the ascent of the human soul from the accepted The Book of the Law i n 1909, although he employed the
dross of the human to the fire of the divine, he nevertheless 'Then there was another passage which was really too
hinted at teh realisation that The Star portrays the Great Godess. secret for anything; a l l I shall tell y o u is, there was the most
'Then there was another passage which was really too secret for beautiful Goddess that ever was, and she was washing herself
anything; all I shall tell you is, there was teh beautiful GOdess that in a river of dew. If y ou ask what she is doing, she says: "I'm
ever was, and she was washing herself in a river of dew. If you ask making thunderbolts." It was only starlight, and yet one
what she is doing, she says: ''I'm making thunderbolts.'' It was could see quite clearly, so don't think I'm making a mistake.'
only starlight, and yet one could see quite clearly, so don't think
I'm making a mistake.
(From Konx Om Pax)
Today most seekers realise the nature of the evils which
authoritarian patriarchy has wrought upon the Earth and can
apprehend the greatness of the Goddess in the Earth, the Moon
and above a l l , the stars. Crowley's counterchange is therefore
singularly appropriate. Instead of the worst aspect of The Em¬
peror leading us to cosmic consciousness, a fierce, jealous and
bloodthirsty father-figure roaring: 'Don't argue! Do as I say!'
there is the Star Goddess compared to whom one's ego is but a
grain of dust but whose nature is Love and who enchants us w i t
h
her cry: 'To me! To me!'
Likewise, instead of the worst aspect of The Star leading us from
the personal subconscious, inluding its ills, to the experience of
genuine emotion by means of self-pity, self-indulgence and a cry
for an all-forgiving mother-figure, there is instead the strong,
masculine force of The Emperor to remind us of the needs for
self-discipline, reason and will if this transition is to be successfully
accomplished.
abstruse in its entirety w i t h o u t the assistance of superiors 10 Concentrate on this Point f u l f i l l i n g itself by its experience of
whose mental processes were, or are, p e r t a i n i n g to a higher 7 8 and 9 simultaneously.
Dimension.' This is not an easy series of exercises but experience w i t h the
So in a d d i t i o n to our practices of D i v i n a t i o n a n d the Royal hardest, however a r d u o u s , w i l l stand one in g o o d stead for
G a m e of H u m a n L i f e , we also have a m a p . Its further details will obtaining m a x i m u m benefit f r o m less d e m a n d i n g practices.
be made k n o w n to us o n l y t h r o u g h further study a n d experience. What is being essayed here is no more a n d no less than a
A v i t a l key here is m e d i t a t i o n , w h i c h w i l l f o r m the subject of a realisation of h o w one came to be.
later chapter. Each c a r d and the m u l t i f a r i o u s ideas associated A l t h o u g h this series of exercises is exceedingly simple a n d
w i t h it, must be r e v o l v e d t h r o u g h the m i n d again a n d again and direct, this is precisely the p r i n c i p a l disadvantage for most
again. In the end, any card s h o u l d trigger a stream of living people. The majority may w e l l get nowhere w i t h it. This is yet
correspondences: and this is rather l i k e a c q u i r i n g a new b r a i n . another reason w h y the Tarot is so indispensable a t o o l . Its very
For the present, though, the student is i n v i t e d to try a series of complexity stimulates the student, e n a b l i n g h i m to apprehend at
abstract meditations based u p o n C r o w l e y ' s ' N a p l e s A r r a n g e - last the supreme s i m p l i c i t y of the Universe.
ment', the simplest recension of h o w the manifested Universe
came to be as expressed t h r o u g h the schema of the Tree of Life.
It consists of thirteen separate meditations to be done for thir-
teen days at a m i n i m u m of five minutes a day. S i m p l y sit w i t h a
straight back in an u p r i g h t chair, concentrate one-pointedly on
the f o l l o w i n g a n d record the results.
0 Contemplate Absolute N o t h i n g .
0 C o n t e m p l a t e Space, Infinity.
0 C o n t e m p l a t e L i m i t l e s s L i g h t as a basis of a possible v i b r a t i o n .
1 Concentrate on an indefinable Point.
2 Concentrate on a L i n e w h i c h connects t w o Points.
3 Concentrate on a Triangle. The o r i g i n a l Point is n o w defined
by r e l a t i o n to t w o others. NOTE
4 Go from two to three dimensions. Concentrate on Matter.
What is it? The technically m i n d e d may f i n d that there is s t i l l some confu¬
5 Events can o n l y occur t h r o u g h M o t i o n a n d in T i m e . Concen- sion pertaining to the counterchange o u t l i n e d in this chapter
trate on M o t i o n a n d T i m e . W h a t are they? between A d j u s t m e n t a n d Lust; a n d The E m p e r o r a n d The Star.
6 Concentrate on a Point w h i c h is conscious of itself in terms of In the o p i n i o n of the present writer, those w o r k i n g w i t h the
itself, another p o i n t , another t w o p o i n t s , M a t t e r a n d Time Tree of Life s h o u l d attribute A d j u s t m e n t (Justice) to the H e b r e w
and Motion. In other words, it lives, moves, has its being and Letter L a m e d and the N u m b e r 22 on the K e y Scale of 0-32; L u s t
knows it. goes w i t h Teth and 19. The E m p e r o r being T z a d d i — a root of
7 Concentrate on this Point's Idea of Bliss. e words Tzar, Caesar, Seigneur etc — is attributed to 28 on the
8 Concentrate on the Point's Idea of T h o u g h t . key scale; and The Star to 15 (Heh).
9 Concentrate on the Point's Idea of Being. The result is balance.

30 31
CHAPTER 4 C a p r i c o r n the Goat is a p p r o p r i a t e l y p o r t r a y e d in the Tarot as
XV The Devil.
A q u a r i u s the Water Bearer is p i c t u r e d in the Tarot by X V I I The
Astrology Star, in w h i c h a w o m a n or Goddess bears a n d pours water.
Pisces the F i s h is represented in the Tarot by X V I I I The M o o n .

Let us n o w t u r n to the 7 Planets k n o w n to the A n c i e n t s .


As p r e v i o u s chapters have s h o w n , the Tarot corresponds with The Sun is o b v i o u s l y represented by X I X The S u n .
A s t r o l o g y , both in itself a n d v i a the Tree of L i f e . A n y o n e w i t h M e r c u r y is p o r t r a y e d by I The M a g u s .
k n o w l e d g e o f A s t r o l o g y w i l l f i n d that i t augments comprehen- Venus is p i c t u r e d by III The Empress.
s i o n of the Tarot a n d vice-versa. Let us therefore regard the The M o o n is s h o w n by II The Priestess.
various correspondences, starting with the twelve Signs of the M a r s i s X V I The Tower.
Zodiac:- Jupiter is X Fortune.
Saturn i s X X I The U n i v e r s e .
A r i e s the R a m is represented by IV The Emperor, w h o is usually There is some d i f f i c u l t y w h e n we t u r n to the r e m a i n i n g three
p o r t r a y e d w i t h a r a m or a ram's head. cards. T r a d i t i o n a l l y , they were thought to equate w i t h the o r i g i ¬
Taurus the B u l l equates w i t h V The H i e r o p h a n t . Students of nal ancient theory of a l l being composed of three Ideas or
m y t h o l o g y may recall the f u n c t i o n of the b u l l as Redeemer in Elements: A i r (The F o o l ) , Water (The H a n g e d M a n ) a n d Fire
the mysteries of A p i s a n d M i t h r a s . (The A e o n ) . A p r o b l e m arose w i t h the p o s i t i n g of a f o u r t h Idea
For G e m i n i the T w i n s , w e have V I The L o v e r s . or Element, E a r t h , a n d so in some systems, The Universe h a d to
Cancer the C r a b is represented in the Tarot by V I I The Chariot. do double duty for this a n d Saturn, d e m o n s t r a t i n g the intimate
Leo the L i o n is represented by XI L u s t , on w h i c h a l i o n or lion- connection between the farthest k n o w n planet a n d our o w n as in
l i k e beast is u s u a l l y depicted. L o g i c a l l y we s h o u l d expect to the saying ' A s above, so b e l o w . ' An alternative was to let the
f i n d this key at VIII, w h i c h is w h y Waite a n d Case p u t it there. Four Elements of the M i n o r A r c a n a represent E a r t h . H o w e v e r ,
H o w e v e r , a l t h o u g h this imparts a neater sequence of astro- the w h o l e matter h a d to be revised in v i e w of the a s t r o n o m i c a l
l o g i c a l attributions, it does not fit w i t h others. A s t r o l o discoveries of U r a n u s , N e p t u n e a n d P l u t o . The present p o s i t i o n
considerations have therefore been sacrificed to a greter gives the f o l l o w i n g a t t r i b u t i o n s : -
cause. In any case, the reasoning of the matter has been dealt Uranus- X X The A e o n .
w i t h in the previous chapter. Neptune - X I I The H a n g e d M a n .
V i r g o the V i r g i n is s h o w n in the Tarot by IX The H e r m i t . Pluto- 0 The F o o l .
L i b r a the Balance is VIII A d j u s t m e n t , u s u a l l y p o r t r a y e d with This w i l l do for the present but the student is earnestly
s w o r d and balance. cautioned against accepting it too readily. Let h i m remember
S c o r p i o the S c o r p i o n is s y m b o l i s e d in the Tarot by XIII Death. that our u n d e r s t a n d i n g of the Tarot is s t i l l e v o l v i n g , w h i c h is one
Sagittarius the A r c h e r equates w i t h X I V A r t i n the Tarot. T h e of the p r i n c i p a l joys of the subject.
b o w a n d a r r o w stand for the u n i o n of male a n d female What can we actually do w i t h these equations? We can i n ¬
p i c t u r e d in most Tarot decks by a w o m a n or h e r m a p h r o d i t e crease our understanding of various matters through, for
m i x i n g t w o different substances. instance, the performance of three interesting exercises.

32 33
A - Relating Astrology and Tarot. zine during the 1970's, opened new p o s s i b i l i t i e s . T h e r e i n he
1 - O b t a i n a g o o d , short p r i m e r on A s t r o l o g y , one w h i c h does argued persuasively that since the Tree of L i f e is just a way of
little more than set out the basic meanings of the Signs and structuring u n i v e r s a l data, not the U n i v e r s e Itself, there is
Planets. nothing to prevent us f r o m d e v i s i n g alternative means of order-
2 - L e a r n h o w to d r a w the a s t r o l o g i c a l s y m b o l s . A w o r k i n g i n g this data, p r o v i d i n g that these structures have their i n t e r n a l
k n o w l e d g e of these glyphs is useful a n d e n l i g h t e n i n g . logic and reveal truths.
3 - A p p l y y o u r astrological k n o w l e d g e to the relevant Tarot M a p s are a g o o d analogy here. If we are in L o n d o n a n d
keys. Take it a Sign at a time, then a Planet at a time. w a l k i n g , d r i v i n g o r being d r i v e n , w e w i l l p r o b a b l y need a n
4 - N o t e h o w y o u r k n o w l e d g e of the Sign/Planet is s i m i l a r to or ' A - Z ' street m a p w h i c h is precise in terms of locations a n d
different f r o m the Tarot key y o u examine. H o w do the sym- distances. B u t if we are t r a v e l l i n g on the U n d e r g r o u n d , this w i l l
bols express the astrological i n f o r m a t i o n ? Is there anything be of little use. We w i l l need a L o n d o n T r a n s p o r t m a p . T h i s is
there w h i c h adds to y o u r k n o w l e d g e ? wholly inaccurate in terms of scale of distances but we w i l l
5 - Do not be too p e r p l e x e d if at times, in the course of your need to k n o w it, rather than the ' A - Z ' if we are to t r a v e l
m e d i t a t i o n , y o u encounter c o n t r a d i c t i o n s . O n e lesson taughr successfully by tube.
by the Tarot is that every idea contains w i t h i n itself the seed of The same is true of specialist g u i d e - b o o k s . A b r i l l i a n t e x p o s i -
its o w n opposite. tion of h o w best to explore L o n d o n ' s m a n y e x h i b i t i o n s of c u l ¬
ture and the arts is useless to the i n t e r n a t i o n a l gourmet w h o has
B ~ Help for a Horoscope. come to t o w n for the exclusive purpose of breakfasting, l u n c h ¬
1 - O b t a i n a short, s i m p l e p r i m e r w h i c h instructs y o u on how ing and d i n i n g exquisitely; yet a w o r k w r i t t e n specifically for the
to set up a horoscope a n d do so for y o u r s e l f . P r o b a b l y you gourmet w o u l d drive the c u l t u r e - v u l t u r e to R u s s i a n Roulette.
w i l l also need a set of a s t r o l o g i c a l tables. A l t e r n a t i v e l y , Both w o r k s , h o w e v e r accurate, w o u l d do little to assist an
o b t a i n y o u r h o r o s c o p e f r o m an astrologer f r i e n d or a com- international c r i m i n a l keen on m a k i n g contacts w i t h the centres
m e r c i a l service w h i c h e m p l o y s a c o m p u t e r a n d charges of organised c r i m e : a rather differently structured g u i d e - b o o k
reasonably. w o u l d b e r e q u i r e d here. A n d W i l l i a m Blake's magnificent map¬
2 - T r y to interpret the data w i t h the a i d of y o u r A s t r o l o g y ping of the sacred spots of L o n d o n , w h i l e it delights a n d en¬
primer. R e c o r d the results. chants the poet a n d mystic, c o u l d give the average tourist a
3 - N o w examine y o u r horoscope by setting out the relevant nervous b r e a k d o w n .
Tarot cards in place of the astrological symbols. In other We need, then, different maps for different purposes. W i t h the
w o r d s , put the S i g n cards in a circle a n d put the Planetary application of each m a p , we can learn more. H o w e v e r , we must
cards where i n d i c a t e d by y o u r horoscope. T r y to interpret the not forget our o r i g i n a l map of the Tree of L i f e any more than we
data p u r e l y on the basis of y o u r Tarot k n o w l e d g e . R e c o r d the should forget that, however the data is structured, H a m p s t e a d is
results. north of Piccadilly.
4 - C o m p a r e and contrast y o u r t w o sets of results. That said, let us essay the exercise, w h i c h is based u p o n the
Tree of L i f e but w i t h the a d d i t i o n of the S e p h i r a h briefly d i s -
C ~ The Tree of Life: An Alternative Approach cussed in the previous chapter, Daath. For it is argued by many
THAT we live in a New Aeon and that each New Aeon of human
I am indebted for this to the w o r k of M r . M i c h a e l Magee,
whose article A New Attribution, p u b l i s h e d in S O T H I S maga- evolution requires a new system of classification of the U n i v e r s e .

34 35
F i r s t place the 12 S i g n cards in a circle f r o m A r i e s to Pisces M u c h k n o w l e d g e of the nature of the S e p h i r o t h a n d Planets
symbolise the stars b e y o n d our solar system. T h e n , w i t h i n this can be d e r i v e d by m e d i t a t i n g u p o n this arrangement, yet it is
circle, lay out the cards as f o l l o w s : - open to c r i t i c i s m in its placement of the cards above 'The A b y s s '
i.e. that g u l f between Ideal a n d A c t u a l w h i c h separates 1,2, 3
and D a a t h f r o m 4-10, that chasm between the consciousness of
1 M a n , h o w e v e r elevated, a n d the consciousness of the l i v i n g
Pluto Universe. N o t for n o t h i n g is it stated that the a s p i r i n g m y s t i c
The Fool
must, at a certain exalted stage of A d e p t s h i p , give up a l l that he
Kether
has and a l l that he is in a marriage w i t h the U n i v e r s a l L i f e w h i c h
The Crown 2
Neptune annihilates the ego.
Uranu
The Universe The Ae Below the A b y s s , Reason ends by c o n t r a d i c t i n g itself, as the
Binah Chokm p h i l o s o p h i c a l w r i t i n g s o f Berkeley, H u m e a n d K a n t demonstrate
Understanding 11 Wisdo all too clearly. A b o v e the A b y s s , a l l c o n t r a d i c t i o n s are resolved.
Saturn We s h o u l d not be u n d u l y astonished, therefore, if the p o s i t i o n i n g
The Hanged M a n
of attributions above the A b y s s has not yet been satisfactorily
Daath
5 resolved. F o r there is a serious objection to the placings hitherto
Knowledge 4
Mars described.
Jupiter
The Tower Fortun H o w can U r a n u s at 2 be p u t before N e p t u n e at 3 w h e n
Geburah Chese everyone k n o w s that N e p t u n e is nearer than U r a n u s to P l u t o at 1?
Power 6 Glory Other a t t r i b u t i o n s above the Abyss have therefore been
Sun
attempted.
The Sun
Tiphareth
Beauty 1
7
8 Pluto
Venus
Mercury The Fool
The Emp
The Magus 3 Kether 2
Netzac
Hod 9 Uranus Neptune
Victo
Splendour Moon The Aeon The Hanged M a n
The Priestess Binah 11 Chokmah
Yesod Saturn
Foundation The Universe
Daath

This is even more o p e n to c r i t i c i s m .


10
Earth
1 ~ T r a d i t i o n a l l y , 2, C h o k m a h , represents the Element Fire. H o w
The M i n o r Arcana can w e therefore attribute The H a n g e d M a n , representing
Malkuth Water? M o r e o v e r , the H e b r e w Letter M e m , w h i c h corre¬
Kingdom sponds to The H a n g e d M a n , means Water.

36 37
2 - L o o k i n g at L i f e and w h a t we k n o w of its behaviour, it is very 1
d i f f i c u l t to accept that d i v i n e W i s d o m resides in the self- Pluto
The Fool
sacrifice symbolised b y The H a n g e d M a n . The T r u m p c o u l d
3 Kether 2
serve as a perfect g l y p h for the sacrifice of a l l that one has and
Saturn Uranus
is in crossing the A b y s s f r o m h u m a n to D i v i n e , but it is hardly The Aeon
The Universe
a satisfactory s y m b o l for one w h o has attained b e y o n d that Binah 11 Chokmah
a n d unto W i s d o m . Neptune
3 - 3 , B i n a h , is the sphere of receptive, feminine Understanding The Hanged M a n
Daath
W h a t is the fiery a n d d i s r u p t i v e planet U r a n u s d o i n g there?
A n d h o w can B i n a h , the Great M o t h e r , b e reconciled w i t h a
This does not v i o l a t e any of the canons of t r a d i t i o n a l
s y m b o l so expressive of masculine energy as The A e o n , even
Qabalistic doctrine. The v i o l a t i o n is in terms of A s t r o n o m y . O n e
in its older f o r m of Judgement?
still has to justify p u t t i n g N e p t u n e ' b e l o w ' U r a n u s and Saturn.
4 - Such k n o w l e d g e as we have associates U r a n u s w i t h Magic
Three reasons can be stated.
and N e p t u n e w i t h M y s t i c i s m , a doctrine b e a u t i f u l l y reflected
A - D a a t h connects directly w i t h Kether.
in Symphony of the Planets by G u s t a v H o i s t . T h e r e f o r e Nep-
tune appears to have m u c h in c o m m o n w i t h B i n a h and B - Daath is not in a set of t w o d i m e n s i o n a l lines but at a three
U r a n u s w i t h C h o k m a h . Yet h o w can this be reconciled with dimensional angle to Kether, C h o k m a h a n d B i n a h .
their positions in the solar system? C - N e p t u n e the M y s t i c is a p p r o p r i a t e l y placed for the experi¬
ence k n o w n as C r o s s i n g the A b y s s .
We can p r o b a b l y learn something f r o m the above endeavour
A r e these arguments really convincing? The student s h o u l d
but ultimately, i t s i m p l y w i l l not d o . Let u s examine C r o w l e y ' s
examine the data a n d make up his o w n m i n d , for the matter
proposal.
remains in a state of f l u x , like the Universe Itself. Perhaps one
could try forgetting D a a t h altogether as not being a Sephirah at
1 a l l , an argument sanctioned by qabalistic t r a d i t i o n . This c o u l d
Pluto possibly lead to a more coherent arrangement.
The Fool At this p o i n t , some readers may have lost a l l patience a n d f i n d
3 Kether 2
themselves unable to see the p o i n t at a l l . W h y juggle w i t h the
Saturn Neptune
cards and their meanings?
The Universe The Hanged Man
Binah 11 Chokmah For the same reason that mathematicians a n d physicists juggle
Uranus w i t h equations and chemists constantly experiment: to try a n d
The Aeon order the data L i f e presents to us so as to make sense of it. M a n
Daath is a pattern-making a n i m a l .
N o r should we forget that Binary Mathematics, w h i c h was created
by Leibniz as a w o r k of 'pointless juggling w i t h figures' and seemed to
have no practical application, is what made the computer possible.
This is s t i l l open to a l l the objections relating to the C h o k m a h
In the traditional Tarot decks, The M a g u s is called The Juggler. The
— H a n g e d M a n p r o b l e m as o u t l i n e d above. I have p r o p o s e d
Magus corresponds w i t h Mercury, Planet and R o m a n G o d , and w i t h
another one.

38 39
the Egyptian equivalent T h o t h , G o d of M a g i c k , the W o r d and Wis- CHAPTER 5
d o m . N o t for nothing did Crowley call the Tarot The B o o k of Thoth.
A s i f this w h o l e matter o f a t t r i b u t i o n were not c o m p l e x a n d
c o n t r o v e r s i a l e n o u g h , I w a s recently i n f o r m e d b y M r . R o y A l e x - Mythology
ander, the n o t e d astrologer, that one s c h o o l of t h o u g h t attributes
Pluto/The F o o l to Daath and Neptune/The Hanged M a n to
Kether (Uranus/The A e o n is in C h o k m a h and Saturn/The Uni-
verse i n B i n a h ) ; here, one asks w h a t T h e H a n g e d M a n , s y m o l M y t h o l o g y , legend a n d f o l k - l o r e are p r o b a b l y the most genuine
o f the D y i n g G o d , the Piscean A g e a n d the O l d A e o n i s d o i n g i n expression of that w h i c h any people feels to be true of the nature
Kether. A n d i f a l l things come f r o m the V o i d s y m b o l i s e d b y T h e of Life a n d of itself. T h i s makes f o r w o n d e r f u l stories w h i c h still
F o o l , w h a t is he d o i n g in Daath? inspire creative artists — a n d audiences u n d e b a u c h e d by the
T h e r e doesn't appear to be an a t t r i b u t i o n w h i c h satisfies all valium o f t o o m u c h television. A l t h o u g h h u m a n i t y has h a d
the d a t a a n d is above r e p r o a c h . Tentatively, I w o u l d propose a experience o f m a n y v a r y i n g g e o g r a p h i c a l a n d c l i m a t i c c o n d i -
possible w a y out of this d i l e m m a . It is that a l l the equations so tions, p r o m p t i n g m a n y different ethical beliefs, we a l l share the
far p r o p o s e d have a certain v a l i d i t y . I w o u l d suggest that above same f u n d a m e n t a l m y t h s on the g l o b a l village w h i c h o u r planet
the Abyss — that is, Kether, Chokmah, Binah and Daath-- has become. T h e essential identity of these m y t h s led C a r l J u n g
energy behaves as it does within the atom, in the manner de- to posit the existence of the C o l l e c t i v e U n c o n s c i o u s , s o m e t h i n g
scribed by q u a n t u m theory. Just as electrons a b r u p t l y change far deeper t h a n the p e r s o n a l subconscious, a great a n d v i r t u a l l y
their p o s i t i o n s w i t h o u t a p p e a r i n g t o travel a n y intervening d i s - ageless m i n d shared in c o m m o n by each a n d every m e m b e r of
tance in q u a n t u m ' j u m p s ' , so the energies a b o v e the A b y s s are in humanity, past, present a n d future, w h i c h manifests i n m y t h ,
a constant state o f f l u x a n d interchange. N o m a p c a n therefore legend, f o l k - l o r e a n d d r e a m .
b e absolutely right, f o r w e c a n n o t f i x w h a t i s i n f l u x . H o w e v e r , F u n d a m e n t a l to this n o t i o n is the idea of archetypes. These
a n y g i v e n m a p m i g h t describe accurately a g i v e n instant in time. are p o w e r f u l symbols w h i c h appear i n u n i v e r s a l myths a n d
A n y g i v e n m a p w h i c h has its o w n coherent logic c a n p r o v e dreams: they are symbols of great force; a n d they lead us to
v e r y useful a n d f o r some purposes, indispensable. O n e judges by greater u n d e r s t a n d i n g of ourselves, to the g o a l J u n g termed
the results of a p p l y i n g it. individuation: w h i c h is self-understanding a n d the perfect har-
In o r d e r first to a p p r e h e n d a n d then to do s o m e t h i n g useful monising of a l l o u r faculties, e n a b l i n g us to rejoice in L i f e a n d in
w i t h the i n f o r m a t i o n at o u r d i s p o s a l , it is essential to undertake a fruitful a n d f u l f i l l i n g r e l a t i o n s h i p w i t h the U n i v e r s e .
experiments a n d then to f i n d satisfying coherent ways of arrange- Jung w a s not alone a m o n g psychologists in perceiving the
i n g o u r k n o w l e d g e . T h i s w i l l enable u s t o classify conveniently central i m p o r t a n c e of M y t h o l o g y to an u n d e r s t a n d i n g of the
a l l data a t o u r d i s p o s a l , w h i c h i n t u r n w i l l enable u s t o explore human m i n d . H i s one-time teacher, S i g m u n d F r e u d , discerned
n e w areas f r o m established p o i n t s o f reference. O n e purpose o f Profound significance i n , for instance, the G r e e k m y t h o f O e d i -
this chapter has been to s h o w the students h o w investigatiions Pus. H e r e , a l t h o u g h O e d i p u s is a hero w h o solves the R i d d l e of
i n t o the esoteric are c o n d u c t e d by its pioneers. As C r o w l e y the Sphinx w h i c h is the R i d d l e of M a n ; as p r o p h e s i e d he u n -
stated, w e d o indeed study T a r o t w i t h 'the A i m o f R e l i g i o n ' : b u t knowingly slays his father a n d marries his m o t h e r ; this brings
the means consist of ' T h e M e t h o d of Science'. drought to his k i n g d o m ; and w h e n the nature of his actions is
There remains m u c h more to explore. Let us t u r n to M y t h o l o g y . b o u g h t h o m e to h i m by the b l i n d seer Tiresias, he is so h o r r i f i e d

40 41
that he abdicates and puts out his eyes w i t h the needles of his 14 as V e n u s , to 15 as connected w i t h the letter H e h , to 16 as
mother's jewels. F r e u d h e l d that this tale e m b o d i e d a u n i v e r s a l the Sacred C o w , to 18 as Goddess of Water, to 24 as D r a c o , to
t r u t h o f M a n : that a l l males subconsciously w a n t t o k i l l their, 28 as Giver of R a i n , to 29 as the M o o n , and to 32 as L a d y of
fathers a n d make love to their mothers, w h i c h f o r b i d d e n actions the M y s t e r i e s (Saturn, B i n a h ) . '
cause repression, g u i l t , the ' s i n c o m p l e x ' and in some cases, A n d , one m i g h t a d d , to 2 as W i s d o m .
p s y c h o l o g i c a l devastation. The O e d i p u s c o m p l e x has also been A l l this is actually less c o n f u s i n g than it appears to be. For Isis
h e l d responsible for h o m o s e x u a l i t y a n d s a d o - m a s o c h i s m . is a multi-faceted deity, w o r s h i p p e d by h u m a n i t y in divers cir¬
The study of m y t h o l o g y is consequently not merely the inno- cumstances a n d therefore in divers forms over m a n y centuries.
cent enjoyment of tales t o l d by our ancestors; it is the s t u d y of Analysis t h r o u g h the Tree of L i f e enables us to perceive the m a n y
the structure of our m i n d s . N a t u r a l l y the Tarot reflects this. One ideas s u m m a r i s e d in the concept — or energy aggregate — of
of its m a n y functions is as an encyclopedia of u n i v e r s a l m y t h s . Isis. H o w e v e r , we w i l l not f i n d notions of the S u n or M a r s , for
In order to appreciate this chapter f u l l y , the reader w i l l require instance. But we must bear in m i n d the elasticity of m y t h o l o g i c a l
a s o u n d , basic k n o w l e d g e of m y t h o l o g y , to be a c q u i r e d before or conceptions. They merge into one another rather l i k e the w a y in
after its p e r u s a l . O n e can safely r e c o m m e n d The Greek Myths w h i c h things do in dreams, t h o u g h the scope of each c o n c e p t i o n
a n d The White Goddess by R o b e r t G r a v e s or the Larousse En- other than 0, h o w e v e r b r o a d , is u l t i m a t e l y l i m i t e d .
cyclopedia of Mythology, w h i c h are i n v a l u a b l e : but M y t h o l o g y G i v e n this, let us explore some of the mythological correspondences
is best enjoyed and appreciated in one or several of the many of the Tarot Trumps. Volumes c o u l d be written on the subject but space
excellent books p u t out for c h i l d r e n , especially those illustrated is limited and I trust that the reader w i l l forgive what is merely a brief
by fine artists. No reader can a f f o r d to neglect the joys inherent exposition of essentials.
in these; a n d the same is true of any serious student. 0 The Fool is N o t h i n g and therefore A l l . F r o m the u n i o n of male
M o s t students of the Tarot w a n t to k n o w w h a t the cards and female w i t h i n the androgynous F o o l , a l l created things pro¬
mean and this is a n a t u r a l a n d legitimate request. But it is rather ceed. H e i s the supreme f o r m o f Pan, w h i c h w o r d means ' A l l ' .
l i k e a s k i n g : ' W h a t does the c o l o u r " r e d " mean?' One cannot The F o o l is d i v i n e ecstasy, that rapture of u n i o n w i t h the
define any Tarot card in the precise sense that we can define a Universe w h i c h makes e v e r y t h i n g else meaningless by c o m p a r i ¬
sond ai vnidn awt ohriyc meanings,
w o r d by the d i c t i o n a r y . W h a t we can do is indicate its parameters. So far, basic h is yet termed foolishness
qabalistic meanings by andthe w o r l d l y w i s e .
a s t r o l o g i c a l meanings have been g i v e n . It is for the s t u d e n t to H i s w i s d o m i s earthly f o l l y a n d his f o l l y i s heavenly w i s d o m .
integrate a l l this i n f o r m a t i o n into that private Temple of Wis- W e f i n d this i n a l l legends w h i c h p e r t a i n t o ' h o l y m e n ' w h o
d o m each one of us must b u i l d for ourselves. M y t h o l o g y pro- speak the w i l l o f the G o d s but w h o m m a n y f i n d i n d i s t i n g u i s h ¬
vides us w i t h a q u a r r y of r i c h materials. able f r o m v i l l a g e i d i o t s .
He embodies the eruptions of S p r i n g . He is the unconscious
The subject is not w i t h o u t its d i f f i c u l t i e s even a l t h o u g h we impulse e x p l o d i n g w i t h i n us, eager to embrace each a n d every
have our s p l e n d i d t o o l of classification in the Tree of Life. experience in an ecstatic spasm of love for creation. He is
H o w e v e r , let us take an example in the E g y p t i a n Goddess Isis. As P a r z i v a l , a n d the K n i g h t E r r a n t of F a i r y Tales, whose innocence,
C r o w l e y remarks i n 777: though r e v i l e d by men, enables h i m to redeem the E a r t h . In
'...Isis m i g h t be g i v e n to Z e r o as conterminous w i t h N a t u r e , German fairy stories, he is the innocent peasant w h o marries the
to 3 as M o t h e r , to 4 as Venus to 6 as H a r m o n y , to 7 as Love, King's daughter a n d ascends to the throne. In M i d d l e Eastern
to 9 as the M o o n , to 10 as V i r g i n , to 13 again as the M o o n , to legends, he is the M u l l a h N a s r u d i n .

42 43
I n E g y p t i a n m y t h o l o g y , The F o o l i s H o o r - p a a r - k r a t between 3, B i n a h , U n d e r s t a n d i n g a n d 1, Kether, The C r o w n .
(Harpocrates), the silent Babe in the E g g f r o m w h o m a l l things However, i n E g y p t i a n m y t h o l o g y , T h o t h i s u s u a l l y accompanied
proceed a n d return. In G r a e c o - R o m a n m y t h o l o g y , he is Zeus by an ape-like creature w h o mocks the G o d ' s w o r d s . This A p e is
A r r h e n o t h e l u s , the All-Begetter, and D i o n y s u s a n d Bacchus, the to be f o u n d in H i n d u m y t h o l o g y as H a n u m a n , the c u n n i n g and
intoxicated Redeemer of M a n k i n d . In C h r i s t i a n i t y , being Air, he mischievous M o n k e y - G o d , w h o equates w i t h 8, H o d , the sphere
is the H o l y Ghost. In a l l religions, he is the Creative L i g h t . of mundane intellect. This shows that the finite brains of h u m a n
It is interesting to observe the debased m e d i e v a l c o n t i n u a t i o n beings are u s u a l l y incapable of a p p r e h e n d i n g d i v i n e w i s d o m . It
of the F o o l in a secular context. At the courts of k i n g s , o n l y one is spoken but not understood and so is debased.
f u n c t i o n a r y was a l l o w e d to depart f r o m servile and sycophantic Even in d a i l y life we are f a m i l i a r w i t h h o w even the simplest
flattery of the m o n a r c h and tell the t r u t h , though this was done statements, w h e n repeated, can become altered out of a l l recog¬
in the f o r m of jest. This f u n c t i o n a r y was the court F o o l . His nition. B i l l m i g h t say: 'I've got a b u l l d o g ' and this can go t h r o u g h
comedy a n d his tragedy have been unforgettably portrayed by the processes of: 'Bill's got a b u l l - t e r r i e r ' ; 'Bill's got a fox-terrier.'
S h a k e s p e a r e in King Lear. 'Bill's got a f o x h o u n d ' ; ' B i l l ' s got a g r e y h o u n d ' ; ' B i l l ' s got a grey
C r o w l e y has also left us w i t h h a u n t i n g remarks on The Fool dog'; 'Bill's d o g is nearly black'; ' B i l l ' s d o g is d i r t y ' ; and f i n a l l y ,
in The Wake World. 'They say you're a d i r t y d o g , B i l l . '
'Last of a l l is the most mysterious passage of them a l l , and if In the same w a y , Truths intended to liberate M a n k i n d become
any of y o u saw it y o u w o u l d t h i n k there was a f o o l i s h man in twisted out of a l l recognition and end as engines of tyranny.
it being bitten by crocodiles and dogs, a n d c a r r y i n g a sack The c o r r e s p o n d i n g G o d s in Greek and R o m a n m y t h o l o g y are
w i t h n o t h i n g any use at a l l in it. But really it is the m a n who Hermes a n d M e r c u r y , w h o at their highest equate w i t h 2,
meant to w a k e u p , and d i d w a k e u p . So that is his H o u s e , he is C h o k m a h , a n d at their lowest w i t h 8, H o d . To pass f r o m
the o l d K i n g himself, and so are y o u . So he w o u l d n ' t care C h o k m a h to H o d is to cross the A b y s s f r o m Ideal to A c t u a l and
w h a t any one thought he w a s . ' to f i n d W i s d o m degenerating into intellectualism and being
(Konx Otn P street-smart.
The F o o l survives in our modern pack of playing cards as The Joker. The M a g u s is M e r c u r i u s , the u n i f y i n g s y m b o l . At his highest,
J The Magus: in t r a d i t i o n a l packs he is termed The Juggler and he is the Messenger of the G o d s and supreme creative artist. At
depicted w i t h w a n d , cup, s w o r d and disk, w h i c h represent W i l l , his lowest in 8, he is not o n l y the G o d of h u m a n reason and
L o v e , M i n d and B o d y and are the weapons of the practising w r i t i n g , but of merchants, liars, tricksters, doctors, accountants,
M a g i c i a n . The F o o l is the d i v i n e W i l l and the M a g u s is the Word lawyers and thieves.
w h i c h gives expression to it. The M a g u s is also Prometheus w h o steals the fire f r o m
It s h o u l d not surprise us to discover that d u r i n g the hundreds Heaven and gives it to men.
of years d u r i n g w h i c h truth was obscured by the m u r k y clouds A n d i n a l l mythologies, h e i s the Trickster. L o k i i n N o r s e
of dogmatic C h r i s t i a n i t y backed up by w e l l - o r g a n i s e d bodies of Mythology is one example, but perhaps the most exalted concep¬
torturers, that the d i v i n e W o r d was p i c t u r e d as a v u l g a r street tion here is in B u d d h i s m , where he is M a y a n , the Great Sorcerer
trickster. But there is a deeper metaphysical t r u t h herein. At his who has made this U n i v e r s e , w h i c h is just an i l l u s i o n .
highest, The M a g u s represents T h o t h , the E g y p t i a n God of II The Priestess: she is Isis, especially as Eternal V i r g i n and L a d y
W i s d o m , M a g i c k , W r i t i n g and the W o r d . O n the Tree o f L i f e , of the Mysteries. She is the W h i t e Goddess, the M u s e of the
this equates w i t h 2 , C h o k m a h , W i s d o m , a n d w i t h the P a t h Poets, V i r g i n w h o gives to a l l w h o ask yet w h o remains intact.

44 45
She is A r t e m i s a n d D i a n a , v i r g i n huntresses and G o d d e s s e s of air above h i m . Thus this card o b v i o u s l y pertains to E r o s / C u p i d
the M o o n , in its purest and most exalted conception. H e r Divine whose arrows of love slay a l l reason in p u r s u i t of its rapture.
L i g h t is the V e i l of True Spirit. She is the pure, eternal feminine. Superficial commentators held that one w o m a n was Bad and the
I n M a g i c k , she i s the H o l y G u a r d i a n A n g e l t o w h o m o n e other was G o o d , w h i c h showed that M a n M u s t M a k e The Right
aspires a n d w h o in the E n d awaits one above the A b y s s . Choice — but the Tarot hardly stands for anything quite so dismally
Ill The Empress: she is W o m a n as Real rather than as Ideal. Her platitudinous. C r o w l e y caught the traditional spirit more accurately:
f u n c t i o n is that of the W i f e . The Priestess arouses M a n to aspire; 'The passage where the twins live is very d i f f i c u l t too. They
The Empress enables h i m to earth it. are t w o sisters; and one is very pure a n d g o o d , and the other is
She is Goddess of L o v e ; H a t h o r in E g y p t , A p h r o d i t e in a h o r r i d fast w o m a n . But that shows y o u h o w s i l l y dream
Greece, Venus in R o m e . language is — really there is another w a y to put i t : y o u can say
As consort of The Emperor, she equates w i t h the Queen they are t w o sisters, and one is very s i l l y and ignorant, and the
Goddesses, the Greek H e r a and the R o m a n Juno. other has learnt to k n o w and enjoy.
As Demeter, she is N a t u r e , a n d not o n l y its bounty and ' N o w w h e n one is a Princess it is very i m p o r t a n t to have
fruitfulness, but ' N a t u r e red in tooth and c l a w . ' good manners; so y o u have to go into the passage, a n d take
TV The Emperor: he is the M i g h t y R u l e r w h o governs a l l with one on each a r m , a n d go t h r o u g h w i t h them singing a n d
his orb and his c r o w n and his sceptre; the Greek Zeus, the dancing; a n d if y o u h u r t the feelings of either of them the least
R o m a n Jupiter, the N o r s e O d i n , the Teutonic W o t a n , the H i n d u little bit in the w o r l d it w o u l d show y o u were not really a
Indra. On E a r t h he is the archetype of the great warrior-kings great lady, o n l y a dress lady, a n d there is a m a n w i t h a b o w
such as A r t h u r , Charlemagne and A l e x a n d e r . and a r r o w i n the air, and h e w o u l d soon f i n i s h y o u , a n d y o u
The swift, creative and masculine energy of The E m p e r o r w o u l d never get to the T h i r d H o u s e at a l l . '
reinforces the idea of the w a r r i o r . Hence he is also the Greek Ares (The Wake World f r o m K o n x O m Pax)
and the R o m a n M a r s , G o d s of W a r ; and Y a h w e h , L o r d of Hosts. The C r o w l e y - H a r r i s design goes further in terms of symbol¬
H o w e v e r , as the Ruler w h o conserves the k i n g d o m , he is an ism too. T w o lovers are s h o w n u n i t i n g in mystic marriage,
aspect of V i s h n u the Preserver in H i n d u i s m . blessed by a h o o d e d figure representing IX The H e r m i t , t h o u g h
As The Empress symbolises W o m a n , so The E m p e r o r is Man. C u p i d also appears. The Lovers is quintessentially a card of A l ¬
V The Hierophant: he used to be called the Pope and is H i g h Priest chemy in its p o r t r a y a l of the u n i o n of opposites.
of the Sacred Mysteries. He is Osiris as Initiator, Asar the Redeemer. In terms of Tetragrammaton, the Lovers are the Son a n d the
There is the Taurus connection of The Hierophant and the Bull. Daughter of The Father and The M o t h e r and so T w i n s , appro¬
Here he is A p i s the Redeemer and in H i n d u i s m , Shiva as L o r d of the priate in v i e w of the astrological a t t r i b u t i o n of G e m i n i . The c a r d
Mysteries. He equates w i t h the Norse O d i n as the Supreme Wise One. therefore refers also to a l l t w i n deities such as Castor and P o l l u x .
As C r o w l e y realised in his design, there is a feminine aspect to In its most m a t e r i a l f o r m , it recalls a l l the great love stories
this card. She is best represented by Pallas A t h e n a , w a r r i o r God- of the w o r l d .
dess of W i s d o m , w h o sprang f u l l y armed f r o m the head of Zeus- VII The Chariot: this recalls A p o l l o the Charioteer, whose vehi¬
The H i e r o p h a n t heralds each succeeding stage of h u m a n evo- cle bears the Sun. But a more satisfying alternative is the v i e w
lution. that the Charioteer bears the H o l y G r a a l .
VI The Lo»ers:portrayed in the t r a d i t i o n a l design by a man The beasts w h i c h draw the C h a r i o t are referred to the Sphinx
t r y i n g to choose between two w o m e n w i t h C u p i d poised in the and are portrayed as sphinxes in the C r o w l e y - H a r r i s deck.

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The S p h i n x is the g u a r d i a n of the R i d d l e of M a n and embodies the lels are the Three Fates of Western M y t h o l o g y ; a n d in H i n d u i s m ,
F o u r Powers of M a g i c k : To K n o w , to Dare, to W i l l and to Be Silent. the three G u n a s — Sattvas, Rajas a n d Tamas — out of w h i c h a l l
VIII Adjustment: this card is often termed Justice. But there is no things are c o m p o s e d . They are also the S u l p h u r , M e r c u r y a n d
justice as we k n o w it in the U n i v e r s e . There is exactitude a n d the Salt of A l c h e m y .
precise r e c t i f i c a t i o n of imbalance. O n e m i g h t w e l l refer it to the In the C r o w l e y - H a r r i s deck, they are p o r t r a y e d as the S p h i n x
G r e e k N e m e s i s , the automatic justice of N a t u r e . at the top, w i t h H e r m a n u b i s , the creative f o r m of M e r c u r y
A d j u s t m e n t also corresponds to the Goddesses of justice, the ascending, and T y p h o n , deity of destruction, descending.
G r e e k T h e m i s a n d especially, the E g y p t i a n M a a t . The W h e e l is that of existence, of b i r t h , life, death and rein¬
She is K a r m a , the L a w of Cause a n d Effect. ' A s ye sow, so carnation.
s h a l l ye reap.' 'Those w h o live by the s w o r d , s h a l l p e r i s h by the XI: Lust: this is called so to emphasise not just strength, as of
s w o r d . ' ' A l l you d o w i l l return t o y o u . ' yore, but joy of strength exercised. In the t r a d i t i o n a l packs, the
In A l c h e m y , A d j u s t m e n t is the W o m a n J u s t i f i e d . w o m a n represents the E g y p t i a n l i o n e s s - h e a d e d G o d d e s s
FX The Hermit: he o b v i o u s l y encapsulates a l l the l e g e n d s of Sekhmet and/or her equally fierce H i n d u equivalent, D u r g a .
w i s e , o l d m e n . M e r l i n springs t o m i n d . In the few packs where a m a n is s h o w n w i t h a L i o n , this
There is a sense too in w h i c h , as p u r e , p h a l l i c force equating stands for legends of encounters between M a n a n d Beast such as
w i t h Y o d , the A l l - F a t h e r , The H e r m i t i s supreme. Samson's s l a y i n g of the l i o n a n d his s a y i n g : ' O u t of the strong
' T h e n there was a really l o v e l y passage, l i k e a deep w o o d in came f o r t h sweetness; H e r c u l e s ' conquest of the l i o n ; a n d D a n i e l
S p r i n g t i m e , the dearest o l d m a n came a l o n g w h o h a d lived in the l i o n s ' den.
there a l l his life, because he was the g u a r d i a n of it, and he The w o m a n a n d the l i o n stand for the m a n y legends of u n i o n
d i d n ' t need to travel because he belonged to the First House between the h u m a n female a n d a G o d in the f o r m of a beast: e.g.
really f r o m the very b e g i n n i n g . He w o r e a vast cloak, and he Leda and the S w a n .
c a r r i e d a l a m p and a l o n g stick; a n d he said that the cloak M y t h has it that the result of such u n i o n s is a d i v i n e or semi-
meant y o u were to be silent a n d not say a n y t h i n g y o u saw, divine being: e.g. Hermes or D i o n y s u s .
a n d the l a m p meant y o u were to tell e v e r y b o d y and make In the B i b l e , we have the Beast a n d the Scarlet W o m a n of
them g l a d , a n d the stick was l i k e a guide to tell y o u w h i c h to Revelations. C r o w l e y p r o u d l y p o r t r a y e d them in his recension of
d o . But I d i d n ' t quite believe that, because I am getting a the c a r d . For h i m , there were no e v i l connotations, just the
g r o w n - u p g i r l n o w , a n d I wasn't to be put off l i k e that. I could ecstasy of u n i o n between male and female, G o d a n d Goddess
see that the stick was really the m e a s u r i n g r o d w i t h w h i c h the from w h i c h f l o w a l l created things. The Beast i s G o d , M a n a n d
w h o l e Palace was b u i l t , and the l a m p was the o n l y light they A n i m a l conjoined; the W o m a n is B a b a l o n the Great Goddess
h a d to b u i l d it by, a n d the cloak was the abyss of darkness and she bears the Holy Graal.
that covers it a l l u p . ' XII: The Hanged Man: he represents those Gods who sacrifice
( C r o w l e y : The Wake World f r o m Konx Om Pax) themselves to redeem h u m a n i t y — Asar, A d o n i s , A t t i s , Osiris and of
X Fortune: the correspondences w i t h Jupiter obviously suggest that course, Jesus C h r i s t . They are D y i n g G o d s — but they rise again.
G o d or his Greek f o r m of Zeus in his most abstract f o r m . Brahma the He is also O d i n the Shaman, w h o hanged h i m s e l f upside
Creator w o u l d be the H i n d u and A m o u n - R a the Egyptian equivalents. d o w n f r o m a sacred tree in order to acquire his p o w e r s .
The three figures on the w h e e l can be read as p r i m a r y Fire, Air Because M e m , the c o r r e s p o n d i n g H e b r e w letter, means water,
a n d Water t h r o u g h w h i c h the A l l - F a t h e r manifests. Other paral- he corresponds w i t h the sea G o d s , P o s e i d o n and N e p t u n e .

48 49
He can also be taken to represent the O e d i p u s c o m p l e x , The crab-like creature in t r a d i t i o n a l packs is more p r o p e r l y
w h i c h F r e u d thought to be the root of g u i l t a n d sin complexes the M i d n i g h t Beetle, K h e p h - R a i n E g y p t i a n m y t h o l o g y , w h o
generally. bears the sacred bark of the S u n in its n i g h t l y journey t h r o u g h
XIII Death: this card o b v i o u s l y stands for death. the darkness.
A further association is Saturn as Father T i m e . X I X The Sun: a l l S u n G o d s are represented here — the Graeco-
XTV A r t : t h e f i g u r e represents N e p t h y s , the B l a c k Isis in R o m a n H e l i o s and A p o l l o , the E g y p t i a n Ra etc.
E g y p t i a n M y t h o l o g y . I n G r a e c o - R o m a n m y t h o l o g y , and The c h i l d or c h i l d r e n represent that complete freedom to¬
p a r t l y on account of the Sagittarius a s s o c i a t i o n , she is Diana wards w h i c h h u m a n i t y i s p a i n f u l l y e v o l v i n g .
the H u n t r e s s . XX The Aeon: this used to be c a l l e d Judgement and in it an
I n H i n d u i s m , she i s K a l i , w h o creates f r o m a n d reduces all A n g e l a w o k e the dead w i t h the blast of the Last T r u m p . The
to p u t r e f a c t i o n . C h r i s t i a n s y m b o l i s m is o b v i o u s .
H o w e v e r , the p r i m a r y significance o f A r t i s A l c h e m i c a l . Gods of Judgement and of Fire are represented here: the
It portrays the result of the M y s t i c M a r r i a g e of VI The Lovers. H i n d u A g n i (Fire) a n d Y a m a (Judgement), the Greek H a d e s , the
XV The Devil: he represents P a n , the All-Begetter, Set in Egyp- Roman P l u t o a n d the E g y p t i a n H o r u s .
t i a n M y t h o l o g y , a n d Baphomet, the i d o l allegedly worshipped In the C r o w l e y - H a r r i s deck, the s y m b o l i s m has been altered
by the K n i g h t s Templar. A l l p h a l l i c deities such as Priapus and i n the light of The Book of the Law to symbolise a N e w A e o n for
Bacchus can be attributed to The D e v i l . humanity. Infinite Space and u n l i m i t e d p o s s i b i l i t y are s h o w n by
To impose a C h r i s t i a n perspective is to m i s u n d e r s t a n d the the Goddess N u i t ; the force w i t h i n the a t o m , the i n f i n i t e l y s m a l l
nature of the c a r d , w h i c h is the b l i n d , instinctive and irrepress- Point w h i c h is everywhere, is s h o w n by the w i n g e d globe, the
ible force of N a t u r e . G o d H a d i t . A l l things come f r o m the perpetual m a t i n g o f N u i t
X V 7 The Tower: this card reminds one o f the fall o f Jericho; but it and H a d i t . A c c o r d i n g t o The Book of the Law, their most i m ¬
is also a g l y p h of the impact of the divine on h u m a n consciousness. portant conjunction f r o m the p o i n t of v i e w of our planet is the
A l l preconceptions are shattered. In H i n d u i s m there is the doctrine G o d H e r u - R a - H a , L o r d o r R u l i n g Force o f the E a r t h d u r i n g the
of the Eye of Shiva, w h i c h , w h e n opened, destroys the Universe. next e v o l u t i o n a r y stage.
A similar power is attributed to the E g y p t i a n G o d , H o r u s . H e r u - R a - H a is a f o r m of H o r u s and a d o u b l e - g o d . In his
H o r u s is, a m o n g other t h i n g s , the G o d o f W a r a n d s o active f o r m , he is the h a w k - h e a d e d R a - H o o r - K h u i t ; in his pas¬
this c a r d is also associated w i t h the G r e e k A r e s a n d the sive f o r m , he is the silent H o o r - p a a r - k r a a t , the Babe in the E g g .
Roman Mars. XXI The Universe: the w o m a n is The Daughter of Tetra-
XVII The Star: this p o r t r a y s N u i t , t h e Supreme Goddess of grammaton. She is M o t h e r E a r t h , Ceres the C o r n Goddess,
the stars. She is also the Great M o t h e r in whose w o m b we ate Persephone in p r o f u s i o n of manifestation.
a l l begotten. The F o u r Beasts a r o u n d her represent the F o u r Elements a n d
XVIII The Moon: this is the w a n i n g m o o n of witchcraft the Four Powers of the S p h i n x .
a n d sacred t o H e c a t e . H e r e i n i s g l a m o u r , i l l u s i o n , fantasy N o t h i n g has manifested as Creative L i g h t in The F o o l a n d
a n d sorcery. gone t h r o u g h twenty stages to manifest as E v e r y t h i n g in The
The dogs, w o l v e s and/or jackals in the c a r d represent Universe, w h i c h w i l l itself return t o N o t h i n g a n d The F o o l .
A n u b i s , the E g y p t i a n jackal-headed G o d , w h o guides the soul I hope that the reader has f o u n d this l i s t i n g of associations
t h r o u g h the U n d e r w o r l d . and allusions to be h e l p f u l . As w i l l readily have been seen, some

50 51
cards are m u c h more c o m p l e x than others — a n d o n l y the CHAPTER 6
p r i n c i p a l correspondences have been delineated. The interested
reader is best a d v i s e d to soak himself in M y t h o l o g y on the basis
of the above, for this w i l l greatly increase a p p r e c i a t i o n of the Meditation
Tarot. O n e glance at a g l y p h w i l l evoke a stream of suggestive
thoughts. It is an interesting exercise to contemplate a particular
c a r d w h i l e a l l o w i n g a l l legends connected w i t h i t t o f l o w H o w is the data on the Tarot to be p r o f i t a b l y assimilated? The
t h r o u g h the m i n d . best m e t h o d is p o p u l a r l y termed m e d i t a t i o n . Set aside a certain
T h i s requires some w o r d s o n M e d i t a t i o n . time of the day a n d use it to contemplate each c a r d in t u r n . T h i s
is a process w h i c h must be gone t h r o u g h time a n d time again, for
the keys take on new m e a n i n g w i t h each succeeding session.
N o t e every detail of s y m b o l i s m a n d ask yourself w h y it is
there. W h a t precise effect do the colours have on you? After¬
wards, record e v e r y t h i n g y o u d i d not u n d e r s t a n d a n d try to
solve the p r o b l e m by u s i n g w o r k s of reference. B r i n g y o u r
discoveries to the next stage.
Let a l l the information y o u have on the card in question f l o w
through the m i n d . Try to perceive connections between these ideas,
above a l l , the central concept w h i c h links a l l of them. Then proceed
from the k n o w n to the u n k n o w n . Quietly observe w h i c h thoughts arise
spontaneously in your m i n d w h e n a particular card is before y o u .
If y o u have been or are a c o m p u l s i v e collector of Tarot packs,
as the present w r i t e r was for a p e r i o d , y o u can n o w do something
useful w i t h even the most futile of decks. L a y out the various
versions of a particular card and see w h a t they have in c o m m o n .
A l w a y s keep a r e c o r d a n d read t h r o u g h it at least every
three m o n t h s .
The foregoing exercises are w a r m l y recommended but strictly
speaking, they are not meditation at a l l , contrary to a l l the non¬
sense that has been w r i t t e n and spoken on the subject. T h e n w h a t
should one c a l l them? ' Q u i e t observation' a n d 'Creative imagi¬
NOTE
nation' seem to describe accurately the mental processes i n v o l v e d .
A l t h o u g h these are essential preliminaries for most, in too m a n y
The subject of Tarot, m y t h a n d legend has been e x p l o r e d b r i l -
cases they degenerate into sterile reverie a n d idle d a y - d r e a m .
l i a n t l y in the n o v e l The Castle of C r o s s e d Destinies by Italo
For m e d i t a t i o n is the one-pointed r e s t r a i n i n g of the m i n d to a
C a l v i n o . H e r e the Tarot i s l a i d out i n patterns f r o m w h i c h
single w o r d , s o u n d , image or thought. The best results come
t w e n t y - f o u r archetypal tales are d e r i v e d . The w o r k ranks among
f r o m a r d u o u s a n d at times e x c r u c i a t i n g c o n c e n t r a t i o n .
the finest examples of creative use of the cards.

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The method is to focus y o u r entire attention u p o n the card CHAPTER 7
chosen w i t h o u t p e r m i t t i n g any distraction whatsoever to enter the
m i n d . A l t h o u g h this process may even seem pleasant at first, it soon
becomes torment. In order to record y o u r progress, y o u make a Morality, Medicine and More Methods
m a r k on a piece of paper every time y o u r attention wanders in any
w a y f r o m the c a r d . The itches, twitches and aches of y o u r body will
be a p r i m e source of interference and this p r o b l e m is best solved by
taking up Yoga — but the body is only the beginning. There is no Most writers agree that the Tarot embodies a secret doctrine of
limit to the monkey-tricks the mind can play. Memories, dreams, W i s d o m . T h i s is perfectly true. The secrecy lies not in the power of
reflections, ruminations, even snatches of songs and other irrelevant any sinister society but in the d i f f i c u l t y of t r y i n g to e x p o u n d in
intrusions w i l l rape your attention time and time again. words that w h i c h is beyond them. One c o u l d broadcast the secrets
A great threat to your f i x i t y of thought w i l l in fact be the on w o r l d - w i d e television and few w o u l d be one w h i t the wiser.
k n o w l e d g e of the Tarot w h i c h y o u have p a i n f u l l y learned but L u d w i g Wittgenstein, arguably the twentieth century's greatest
w h i c h w i l l disturb the m i n d y o u are t r y i n g to keep perfectly still Western p h i l o s o p h e r , c o n c l u d e d in his Tractatus Logico-
and quiet and concentrated entirely u p o n a v i s u a l image. Y o u may Philosophicus that only t w o sorts of p r o p o s i t i o n have meaning:
also suffer f r o m an inner c r i t i c a l commentary on y o u r meditation. those w h i c h state that something is the same as something else, like
A voice within you says: 'I'm doing well,' or 'Total concentratiion definitions or the propositions of mathematics: and those w h i c h can
at last!' Unfortunately, you will also find that as your awareness be tested by experiment, like the propositions of science. He h e l d in
y o u r m i n d a n d vigilance over it increase, y o u r powers of concen- the Tractatus that strictly speaking, a l l other propositions lack logic
tration w i l l seem to be getting worse a n d worse. and make no sense at a l l . Yet, as he continued:
Take c o m f o r t . If after 28 days of 5 minutes a day, y o u can go 'There is indeed the m y s t i c a l . T h i s shows itself.'
93 seconds w i t h o u t a break in thought, y o u are m a k i n g good An advantage of the Tarot is that it can show w h a t w o r d s
progress. 31 seconds w o u l d be satisfactory. Sadly, most do not cannot adequately describe. W o r d s on the Tarot certainly have
f i n i s h the course. The advantages of this m e t h o d are: their indispensable use as guides but one is u l t i m a t e l y r e m i n d e d
1 - It is the supreme w a y of t r a i n i n g the m i n d . of the Z e n p r o v e r b : 'Teaching is l i k e p o i n t i n g a finger at the
2 - It is the most direct w a y of o p e n i n g the h i d d e n depths of the M o o n . The student must l o o k at the M o o n a n d not at the finger.'
m i n d , a n d of o p e n i n g it to the h i d d e n depths of the Tarot. Questions of M o r a l i t y enter i n t o most books on the Tarot.
3 - If pursued diligently it leads to the summits of mystical experience. There is a regrettable tendency on the part of m a n y authors to
M e d i t a t i o n , Quiet Observation and Creative Imagination should use the cards as a vehicle for their o w n p a i n f u l l y l i m i t e d
always be practised with a straight spine, a posture which is steady notions. O n e reads a l l too often, for instance, that XV The
and easy and breathing that is easy, deep, regular and slow. D e v i l just symbolises bondage to fleshly lusts a n d m a t e r i a l i s m
I have kept this chapter short quite deliberately for there is w h i c h is A B a d T h i n g . Sections on VIII A d j u s t m e n t (Justice)
nothing more to add other than Crowley's key words: often teach us that it is g o o d to be G o o d a n d bad to be B a d . XX
'Sit still. The A e o n (Judgement) has been used to i n f o r m us that the
Stop t h i n k i n g . w i c k e d w i l l b e p u n i s h e d a n d the g o o d r e w a r d e d — c o m f o r t i n g ,
Shut u p . no doubt, to the m u l t i - m i l l i o n v i c t i m s of w a r , genocide, f a m i n e ,
Get out.' torture a n d pestilence.

54 55
This trivialisation of the Tarot is intensely irritating. It is as though This f o r m u l a can (and should) be applied to every card. In times of
the Powers of the Universe were expected to c o n f o r m to the mores failure, for instance, one s h o u l d study Failure, the 7 of D i s k s , to
some exceptionally d u l l , lower middle class, p r o v i n c i a l suburb. Small discern h o w the factors w h i c h make up the card a p p l y to one's o w n
wonder that C r o w l e y felt m o v e d to parody this Sunday School position. The w a y out of failure is to apply the opposite qualities.
attitude i n h i s r e m a r k s o n X I V A r t i n The Wake World. The C o u r t C a r d s can be used for p s y c h o l o g i c a l analysis. Take
'Then there was another passage called the A r r o w by Day, the key w h i c h represents y o u a n d examine w h i c h aspects of y o u r
a n d there was a most lovely lady a l l s h i n i n g w i t h the sun, and o w n life cause y o u r best qualities to degenerate into y o u r w o r s t .
m o o n , and stars, w h o was l i g h t i n g a great b o w l of water with The C o u r t C a r d s are also useful aids to w o r k i n g out relation¬
one h a n d , by d r o p p i n g dew on it out of a c u p , and w i t h the ships. Whenever y o u are t h i n k i n g on a p r o b l e m here, have
other she was p u t t i n g out a terrible fire w i t h a torch. She had a before y o u the cards w h i c h best represent the person(s) i n v o l v e d .
red l i o n and a white eagle, that she h a d always h a d ever since Endeavour to perceive w h a t matters of f r i c t i o n m i g h t o b t a i n
she was a little g i r l . She h a d f o u n d them in a nasty p i t f u l l of all between the cards and a p p l y that to the s i t u a t i o n in question.
k i n d s of f i l t h , a n d they were very savage; but by always treating The Trumps can be used to rectify imbalances in your o w n psyche.
them k i n d l y they h a d g r o w n u p f a i t h f u l a n d g o o d . This s h o u l d Persistent attention to the appropriate key can enhance a quality y o u
be a lesson to a l l of us never to be u n k i n d to our pets.' lack or alleviate a h a r m f u l excess. Here is a simple table:-
(Konx Om Pax.) Trump Enhances Alleviates
The Tarot can assist us to lead a more f u l f i l l i n g life but o n l y if 0 The Fool Joy; creativity; Repression.
we understand its f u n c t i o n . Tarot keys are no more ' m o r a l ' or laughter
' i m m o r a l ' than the L a w of G r a v i t y or the L a w of Inverse Squares, I The Magus Clear thought; elasticity Rigidity of mind/
behaviour.
w h i c h L a w s we can use to benefit ourselves. For each one of you is
n The Priestess Inspiration; intuirion. Over-mtellectualism
here on E a r t h to k n o w and be yourself — the d i v i n e essence Meanness
in The Empress Harmony; generosity.
w i t h i n y o u ; just as water s h o u l d seek its level, sheep s h o u l d eat rv The Emperor Courage. Cowardice.
grass a n d wolves s h o u l d eat sheep. The Tarot is in accord w i t h the V The Hierophant Spiritual progress. Anxiety.
L a w of N a t u r e . P r o v i d e d we realise this, the keys w i l l serve as VI The Lovers Love. Anger.
astute guides to a more liberated and enlightened life. VII The Chariot Single-mindedness. Vacillarion.
vm Adjustment Equilibrium Mental chaos.
To begin w i t h , c o n t e m p l a t i o n of the Aces can b r i n g out Will,
IX The Hermit Self-sufficiency. Social insecurity.
U n d e r s t a n d i n g , M i n d and M a t e r i a l Effectiveness f r o m w i t h i n X Life-denial.
Fortune. Life-acceptance.
us. The cards numbered 2-10 in the M i n o r A r c a n a analyse XI Lust Strength Weakness
situations described by the titles, showing how these can be XII Hanged M a n Endurance. Resentment.
brought about. XIII Death Perception. Depression.
'The 6 of W a n d s is referred to Jupiter in L e o , a n d called the xrv Art Understanding Confusion.
XV The Devil W i l l ; instinct. Guilt.
L o r d of V i c t o r y . This indicates not o n l y w h a t v i c t o r y is l i k e , but
XVI The Tower Energy. Egotism.
also the conditions to be f u l f i l l e d in order to obtain victory.
XVII The Star Rapture. Envy.
There is need of the fiery energy of the suit of W a n d s , the xvm The Moon Imagination. Dullness
balance of the N u m b e r 6, the stubborn courage of Leo and also XIX The Sun Spontanaeity Frustration.
the influence of Jupiter, the little bit of l u c k that tips the scales.' XX The Aeon Drive Sloth
( C r o w l e y : The Book of Thoth) XXI The Universe Gladness Boredom.

56 57
It is merely a matter of choosing the relevant c a r d to be your iii_ Fortune - The Emperor - M a s c u l i n e Energy.
doctor a n d g i v i n g it frequent c o n s u l t a t i o n . Q u i e t observation The Hierophant
w i l l d o , t h o u g h strict m e d i t a t i o n is the best means. Those who iv - Lust - Art - Adjustment. Feminine Energy.
w o r k w i t h this m e t h o d and so encounter the keys as healers w i l l v- The Lovers - Lust - Art. Alchemy; divine and human
soon enough agree w i t h the present writer's d e s c r i p t i o n of the m i n g l e d to effect Change.
Tarot as a 'guide, p h i l o s o p h e r and f r i e n d . ' vi - The M o o n The Sun E v o l u t i o n a r y progress.
Before we tackle more theory, here are more w a y s of getting The A e o n
to k n o w the Tarot even better. They consist of l a y i n g out various v i i - The D e v i l - A r t - D e a t h Gateways to i n d i v i d u a l
arrangements a n d t r y i n g to perceive b o t h the i n d i v i d u a l i t y of superconsciousness.
each card a n d the pattern to w h i c h each c a r d is c o n t r i b u t i n g . v i i i -The Hanged Man - A n n i h i l a t i o n of ego.
The Tower
1 - L- aThe Chariot.
y out each suit f r o m A c e to Ten a n d regard the various
- The Lovers - The Priestess of the o r i g i n a l Elemental Energy.
transformations ix Gateways to cosmic
2 - L a y out each set of C o u r t C a r d s in t u r n a n d t h i n k of The Star. superconsciousness.
T e t r a g r a m m a t o n . See the K n i g h t as the Father, the o r i g i n a l , The Priestess - The S u n - The Supreme I n i t i a t i o n .
m a g i c a l W i l l ; the Queen as the M o t h e r , the m y s t i c a l accept- The F o o l .
ance w h i c h is U n d e r s t a n d i n g ; the Prince as the A l c h e m i c a l xi - The F o o l - A d j u s t m e n t - W h o l e course of the
Son, b o r n of their u n i o n ; a n d the Daughter as the f i n a l , The U n i v e r s e Tarot a n d L i f e .
m a t e r i a l result. T h e n remember that the Son w i l l set the Devise other Triads of y o u r own.
Daughter on the Throne of the M o t h e r for the process to
commence again, like a w h i r l i n g w h e e l . Such is the transfor- 7 - L a y the cards d o w n one by one, f r o m 0 to X X I to illustrate a
m a t i o n f r o m Energy to M a t t e r a n d back again. story y o u make up and tell to an interested f r i e n d or to
3 - C o n t e m p l a t e the Four K n i g h t s together. Repeat w i t h the yourself. T r y several stories. E x p e r i m e n t , if y o u w i s h , w i t h the
F o u r Queens, Princes and Princesses in t u r n . W h e r e are they genres of fairy tale, science f i c t i o n , fantasy, crime, history,
s i m i l a r a n d where do they differ? romance a n d thriller.
4 - E x a m i n e the M i n o r A r c a n a in sets of four f r o m the Aces to These methods a l l lead to an essential p o i n t . T h r o u g h a
the Tens w i t h the same attitude. t h o r o u g h integration of the Tarot w i t h its every resonance in
5 - Separate, in the w a y y o u t h i n k best, the male T r u m p s , the the psyche, we too can t h r i l l to its d i v i n e dance and embrace
female T r u m p s and the T r u m p s w h i c h are b o t h male and its l i v i n g forces as we w o u l d w i l l i n g partners.
female. Scrutinise each of the three sets. R e c o r d y o u r obser-
vations.
6 - T r y the f o l l o w i n g patterns of 3

Suggestive Summary
The F o o l - The M a g u s - Manifestation of G o d .
The Hermit.
ii The Priestess - The Empress M a n i f e s t a t i o n of Goddess
The Star.

58 59
I
CHAPTER 8 Ching- It r e c o m m e n d s that one s h o u l d become a w a r e of the
Y i n - Y a n g w i t h i n oneself a n d i n the U n i v e r s e , balance the Y i n
and Y a n g w i t h i n a n d w i t h o u t oneself a n d g o w i t h it, f l o w
Tarot and I-Cbing w i t h it as if one w e r e w a t e r s e e k i n g its l e v e l . T h i s is w h y the
Way of the Tao has been d e s c r i b e d as 'the art of d o i n g
everything b y d o i n g n o t h i n g . '
The Tao Teh Ching begins w i t h a p h o r i s m s or 'strands of
The E a s t e r n c o u n t e r p a r t of the T a r o t is the I - C h i n g or Book thought' w h i c h p o i n t t o h o w one may become one w i t h , a n d s o
of Changes w h i c h o r i g i n a t e d over three t h o u s a n d years ago in — Tao. It goes on to r e c o m m e n d p r a c t i c a l courses of c o n d u c t
C h i n a , the w o r l d ' s oldest c o n t i n u o u s c i v i l i s a t i o n . The I - C h i n g in a w i d e v a r i e t y of situations — T e h . O n e w h o is in accord¬
derives f r o m the p h i l o s o p h y o f T a o i s m a s e x p o u n d e d i n t h e ance w i t h Tao w i l l manifest T e h i n a l l matters, great a n d s m a l l ,
Tao Teh Ching. from the governance of a k i n g d o m to 'the nice c o n d u c t of a
Tao cannot be declared either by speech or by silence. It is clouded cane'. F o r h e w i l l have Y i n a n d Y a n g i n perfect bal¬
b e y o n d b o t h . No attempt to express its nature can possibly ance, a n d Y i n a n d Y a n g w i l l manifest, not b y the self but
succeed, for it is b e y o n d a l l h u m a n c o m p r e h e n s i o n . It is beyond through the self. T h i s endeavour to express the inexpressible is
even A l p h a a n d O m e g a , the F i r s t a n d the L a s t . The Tao Te Teh obviously inadequate. O n e can o n l y exhort the reader to t u r n to
Ching states that we s h o u l d have u n i o n w i t h this Tao we cannot the original w o r k .
express. If we have u n i o n w i t h this inexpressible, inconceivable, E s s e n t i a l l y , the I - C h i n g is a p p l i e d T a o i s m . It is s a i d that
i n c o m p r e h e n s i b l e Tao, a l l is as it s h o u l d be. C o n f u c i u s d e c l a r e d that h a d he another f i f t y years to l i v e , he
T e h i s h o w Tao manifests itself i n the U n i v e r s e : a n d t h e w o u l d devote each day of each year to s t u d y of the I - C h i n g .
C h i n e s e sages created a s y m b o l to express Tao T e h — the Yin- This begins w i t h Tao T e h i n the f o r m o f the Y i n - Y a n g . T h e n
Y a n g . T h i s consists of a c i r c l e e q u a l l y d i v i d e d by a serpentine Y i n is s y m b o l i s e d by a b r o k e n l i n e — —, a n d Y a n g by a straight
c u r v e i n t o b l a c k a n d w h i t e p o r t i o n s . The b l a c k p o r t i o n ( Y i n ) line —. Y i n a n d Y a n g , the b r o k e n line a n d the straight l i n e , are
a n d the w h i t e p o r t i o n (Yang) together express the nature of how Tao T e h manifests. The C h i n e s e sages p r o c e e d e d to con¬
the U n i v e r s e i n a c t i o n . There i s c o n t i n u o u s i n t e r p l a y between struct a system based on Y i n - Y a n g i n t e r a c t i o n : 8 ' t r i g r a m s ' , the
t h e m . Y a n g is, f o r instance, male, f i r e , p o s i t i v e , d o m i n a n t a n d 8 possible w a y s of p u t t i n g together 3 lines f r o m the straight
Y i n i s female, water, negative, y i e l d i n g ; a n d the constant and the b r o k e n . Since these 8 s y m b o l s were i n s u f f i c i e n t l y
i n t e r p l a y b e t w e e n Y i n a n d Y a n g i s the nature o f a l l . Y a n g a n d complex to render a detailed u n d e r s t a n d i n g of u n i v e r s a l phe¬
Y i n are the p a i r s o f opposites i n t o w h i c h a l l p h e n o m e n a c a n nomena, they m u l t i p l i e d the system i n t o 64 s y m b o l s , created
be d i v i d e d . through c o m b i n i n g the o r i g i n a l 8 t r i g r a m s w i t h the same 8
W h a t needs to be stressed about the Y i n - Y a n g s y m b o l s is tngrams in c o m b i n a t i o n s of 6 lines, w h i c h they c a l l e d 'hexa¬
that it is not a rigid d i v i s i o n i n t o p a i r s of o p p o s i t e s : the Chi- grams'. In other w o r d s , there are 64 possible w a y s of c o m b i n ¬
nese perceive these opposites as f l o w i n g i n t o one another in a ing a straight l i n e a n d a b r o k e n line in s y m b o l s of 6 lines. T h i s
constant interchange of energies. T h i s is w h y there is the is the basis of the I - C h i n g .
w h i t e spot of Y a n g at the centre of Y i n a n d the b l a c k spot of
If one w i s h e s to c o n s u l t the I - C h i n g , one asks a q u e s t i o n
Y i n at the centre of Y a n g . O n c e one has g r a s p e d the nature of a n d , w h i l e c o n c e n t r a t i n g u p o n it, p e r f o r m s a m e c h a n i c a l
this s y m b o l , it becomes easier to u n d e r s t a n d the Tao Teh o p e r a t i o n . T h i s i n v o l v e s the t h r o w i n g o f c o i n s w h e r e b y

60 61
' h e a d s ' stands f o r Y a n g a n d ' t a i l s ' f o r Y i n o r the more
t r a d i t i o n a l m a n i p u l a t i o n o f y a r r o w s t a l k s . T h i s gives one a
1
particular hexagram and may w e l l add special points to TAO TEH
note a n d reference to a second h e x a g r a m i n t o w h i c h the KETHER
matter changes. O n e then takes up an I - C h i n g text; there 32
are m a n y v e r s i o n s . The text consists of 'The T i t l e ' (of the YIN YANG
BINAH 11 CHOKMAH
h e x a g r a m ) , 'The D e c i s i o n ' , 'The C o m m e n t a r y ' (by the Duke
of C h o u , a d i s c i p l e of C o n f u c i u s ) , sometimes unnecessary CH'EEN
c o m m e n t a r i e s by subsequent e d i t o r s , a n d 'The Image' it HEAVENLY FATHER
DAATH
evokes. A c c o m p a n y i n g i t , there is a c o m m e n t d e c l a r i n g how
'the s u p e r i o r m a n ' w o u l d act. T h i s ' s u p e r i o r m a n ' i s one i n
accordance w i t h Tao T e h . F i n a l l y , there is an analysis of 54
each i n d i v i d u a l line o f the h e x a g r a m w i t h c o m m e n t a r y b y CHEN TUI
FIRE WATER
the D u k e o f C h o u .
GEBURAH CHESED
T h o s e w h o use the I - C h i n g f i n d i t t o b e e x t r a o r d i n a r i l y
w i s e a n d h e l p f u l in the c o n d u c t of l i f e a n d this was cer- 6
t a i n l y the case, for e x a m p l e , w i t h A l e i s t e r C r o w l e y , who LI
c o n s u l t e d i t c o n s i s t e n t l y , often d a i l y , a n d e n d e a v o u r e d t o SUN
m a r r y h i m s e l f t o the w i s d o m c o n t a i n e d t h e r e i n . N o r was h e 8 TIPHARETH 7

the o n l y great Westerner to e x t o l its v i r t u e s . The math- SUN KEN


e m a t i c i a n a n d p h i l o s o p h e r L e i b n i z - i n s t a n t l y p e r c e i v e d that AIR EARTH
HOD 9 NETZACH
the I - C h i n g was p r e d i c a t e d o n b i n a r y m a t h e m a t i c s , w h i c h
he t h o u g h t he alone h a d d i s c o v e r e d , a n d this greatly im-
pressed h i m . C a r l J u n g gave great h o n o u r a n d respect t o K'AN
the I - C h i n g a n d , w i t h R i c h a r d W i l h e l m , was responsible MOON
YESOD
for a l a u d a b l e a n d w i d e l y k n o w n e d i t i o n .
It was C r o w l e y w h o managed the d i f f i c u l t a n d remarkable
feat of e q u a t i n g Chinese conceptions w i t h the Q a b a l i s t i c Tree
of L i f e in a manner w h i c h makes absolute sense a n d sheds new
l i g h t o n b o t h . T h i s e q u a t i o n was p u b l i s h e d i n The Book of 10
Thoth. Tao is equated w i t h the Q a b a l i s t i c A i n (0 or Nothing)-
Tao manifests as Tao Teh — 1, Kether, The P o i n t . The second K'UN
S e p h i r a h , C h o k m a h , masculine, i s equated w i t h Y a n g . The EARTH MOTHER
t h i r d S e p h i r a h , B i n a h , f e m i n i n e , i s equated w i t h Y i n . United, MALKUTH
Y a n g a n d Y i n , C h o k m a h and B i n a h , manifest a s a l l created
things. H e r e is the correspondence w i t h the Tree of L i f e ; note
that D a a t h is used.

62 63
It is i n s t r u c t i v e to compare the p r i m a r y s y m b o l s of CHAPTER 9
I - C h i n g w i t h the c o r r e s p o n d i n g Tarot T r u m p s a s o u t l i n e d i n
the A s t r o l o g y chapter of this w o r k . The student s h o u l d also
bear in m i n d the interesting fact that just as the Tree of L i f e is Scrying
based on 32 (10 S e p h i r o t h a n d 22 Paths), so the I - C h i n g iss
based on 2 x 32 = 64 (8 x 8 p r i m a r y trigrams). These equa-
tions between the Chinese a n d Q a b a l i s t i c systems of thought
make one w o n d e r whether they reflect the structure of the The f o l l o w i n g advanced practice s h o u l d under no circumstances be
m i n d a n d to w h a t extent the structure of the m i n d reflects in attempted unless the student can p e r f o r m The Lesser Banishing
t u r n the structure of the U n i v e r s e . Ritual of the Pentagram — a simple ceremony — w i t h w h i c h the
O n e w a y of investigating this matter is c a l l e d S c r y i n g . operation must begin and end. For a p r i n c i p a l purpose of the
Pentagram r i t u a l is to prevent the occurrence of the p r i n c i p a l
danger of this exercise: obsession. Fortunately, it is v i r t u a l l y impos¬
sible to succeed in this operation w i t h o u t some previous experience
in the training of the m i n d , but even so, sloppy technique usually
results in unhealthy and unbalanced thought and feeling. The
Pentagram is given in the Appendices. The operation is as f o l l o w s : -
1 - P e r f o r m the Lesser B a n i s h i n g R i t u a l of the Pentagram.
2 - Sit up straight in a h a r d - b a c k e d chair facing East. Breathe
slowly, deeply, r e g u l a r l y ; and let the m i n d be c a l m .
3 - Close y o u r eyes a n d picture the Tarot card selected.
4 - Imagine that it is on a door.
5 - Imagine yourself going through that door. (This is rather like Alice
Through the Looking-Glass and is usually the p r i n c i p a l difficulty).
6 - Y o u may f i n d yourself in a strange landscape and encountering a l l
manner of beings. Be continuously aware of your experience — it
is rather like a dream — and believe nothing. It may even seem as
though y o u are encountering noble and splendid entities w h o have
messages of great i m p o r t for y o u ; but it is equally possible that y o u
are just e x p l o r i n g the contents of your unconscious and any great
revelations' are just y o u chattering to yourself.
7~ Either the experience w i l l come to an end n a t u r a l l y — i.e. y o u
w i l l wake up as f r o m a dream; or y o u w i l l choose to end it by
w i t h d r a w i n g t h r o u g h an imagined door back to y o u r chair.
8~ P e r f o r m the Lesser B a n i s h i n g R i t u a l of the Pentagram.
9~ Immediately w r i t e d o w n y o u r experience.
10~ Check the symbolism in 777 or a similar w o r k . If what y o u saw

64 65
a n d heard corresponds w i t h the Tarot card y o u chose, y o u have B - Guidance
h a d an experience w h i c h has increased your comprehension. 1 _ A G u i d e is a p p o i n t e d by the g r o u p . T h i s must be a person
11 - If y o u r data is c o n t r a d i c t o r y — if, for example, y o u used w i t h some detailed k n o w l e d g e of Tarot correspondences.
The H e r m i t but the d o m i n a n t c o l o u r was b r i g h t y e l l o w - you 2 - Once a g a i n , each member concentrates on the key agreed
have ben engaged in worthless mental d r i f t i n g . u p o n by the g r o u p .
It is not proposed to waste space and time by discussing whether 3 _ The G u i d e voices the v a r i o u s correspondences, i n c l u d i n g
these experiences are subjective—i.e. we are e x p l o r i n g the Collective short tales of m y t h o l o g y .
Unconscious w i t h i n us — or objective — i.e. we are exploring 4 - There is a p e r i o d of silence d u r i n g w h i c h each member tries
another d i m e n s i o n of reality w h i c h is usually termed 'the Astral to explore the w o r l d of the c a r d .
plane'. The question is open and the matter is s t i l l debated by the most 5 - E a c h p e r s o n then writes d o w n the experience.
advanced students, whose opinions differ. This does not matter. By 6 - These experiences are then c o m p a r e d .
d o i n g certain things, certain things happen. C - Drama
Of greater interest a n d more capable of r a t i o n a l explanation 1 - A c a r d is chosen by the g r o u p .
is the question of correspondences. Persistent experimentation 2 - A short p l a y or r i t u a l is then created to e m b o d y the forces
has demonstrated that in the practice of s c r y i n g , we encounter w i t h i n the c a r d . It can i n c l u d e relevant p o e t r y ; also m u s i c .
the symbols set f o r t h in theory. In other w o r d s , the Tarot really 3 - One w a y is for someone to p l a y the C a n d i d a t e for I n i t i a t i o n
does reflect the contents and structure of our U n c o n s c i o u s ; and w h i l e the others personify the beings in the card and instruct
if there is indeed the A s t r a l Plane, it is an accurate m a p . the C a n d i d a t e .
S c r y i n g is sometimes c a l l e d ' P a t h W o r k i n g ' , since we art 4 -The Complete Golden Dawn System of Magic g i v e s f i n e ex¬
e x p l o r i n g the Paths between the v a r i o u s S e p h i r o t h , but the latter amples of this technique in its i n i t i a t o r y r i t u a l s .
term is also used to denote one or more of three practices 5 - The precise f o r m u l a t i o n of this m e t h o d , however, is best left
u n d e r t a k e n by groups. Here they are:- to the p r a c t i t i o n e r s ' i n g e n i u m .
A - Responses The p r i m a r y disadvantage of g r o u p w o r k i n g consists of the
1 - A particular card is chosen and each member of the group has it be- difficulty i n f i n d i n g suitable people w i t h w h o m t o w o r k . O n e
fore h i m or her. Alternatively, everyone focuses on a projected slide. should never w o r k w i t h people w h o m one w o u l d d i s l i k e i n a n
2 - After a period of silence d u r i n g w h i c h each member tries to enter the ordinary social context: the fact that they like Tarot too s i m p l y
w o r l d of the key, it is taken in turn for each one to voice the experience. isn't g o o d e n o u g h if one is to w o r k w i t h them in delicate
T h i s can be extremely enjoyable; one c o u l d try it as a party operations. A l s o a v o i d a l l g r o u p s w h i c h charge y o u a lot o f
game. H o w e v e r , it has t w o disadvantages. Firstly, weaker money, or are r u n by a ' g u r u - f i g u r e ' w h o wants some measure of
members are a l l too l i k e l y to be u n d u l y i n f l u e n c e d by the control over y o u r private l i f e . Y o u r private life is entirely y o u r
w o r d s of others rather than report their o w n experience, o w n affair. A n y g r o u p w h i c h makes the slightest suggestion that
w h i c h alone gives merit to the exercise. For instance, it is it s h o u l d have influence over it, s h o u l d be shunned as one w o u l d
d i f f i c u l t to imagine someone s a y i n g : ' I ' m not getting a thing,' shun a leper. The o n l y groups w o r t h j o i n i n g are associations of
t h o u g h it is v i t a l to say this if it is the t r u t h . Secondly, the i n d i v i d u a l s w h o have come together freely for a c o m m o n pur¬
exercise can a l l too easily degenerate into u n p r o d u c t i v e , ego- Pose. Y o u w i l l be fortunate i n d e e d to f i n d one of these.
tistical fantasy and w o o l l y , self-indulgent ramblings masquer-
I n d i v i d u a l practice and personal study f o r m the spine of s p i r i t u a l
a d i n g as s p i r i t u a l insight.
attainment. To further these, I give t w o more exercises. Firstly, try

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m a k i n g your o w n cards, especially the M a j o r T r u m p s . Compare
these, w h e n done, w i t h your favourite deck and w i t h other decks.
On no account be deterred by fears that your draughtsmanship is
hopeless or any supposed lack of artistic ability. Here the effort is
a l l . Contrast your o w n recension w i t h the established w o r k of
others, n o t i n g the similarities and differences, especially the sym-
bols y o u have stressed and those y o u have ignored.
Secondly, take a l l the k n o w l e d g e y o u have of the Tree of Life,
especially in v i e w of the Tarot, a n d go on an imaginative journey
f r o m M a l k u t h t o Kether v i a the cards. Y o u may w e l l have done
this on one plane by p l a y i n g The R o y a l G a m e of H u m a n Life as
described i n C h a p t e r T w o . N o w do it i n y o u r o w n imagination. PART II
Let us end this Chapter, therefore, w i t h respectful remem-
brance of M a t h e r s and the G o l d e n D a w n , w h o demonstrated
that the Tarot is a u n i v e r s a l and coherent system of hieroglyphs:
a n d w i t h a salute to Aleister C r o w l e y , w h o developed the work
a n d made the greatest c o n t r i b u t i o n to its e v o l v e d understanding
in the first half of the twentieth century.
'78.
WHEEL A N D — WOA!
The Great W h e e l of Samsara.
The W h e e l of the L a w (Dhamma).
The W h e e l of the Taro.
The W h e e l of the Heavens.
The W h e e l of L i f e .
A l l these Wheels be one; yet of a l l these the W h e e l of the
T A R O alone avails thee consciously.
M e d i t a t e l o n g and b r o a d and deep, O m a n , u p o n this Wheel,
r e v o l v i n g i t i n thy m i n d !
Be this thy task, to see h o w each card springs necessarily f r o m each
other card, even in due order f r o m The F o o l unto The Ten of
C o i n s . Then, w h e n thou know'st the Wheel of Destiny complete,
mayst thou perceive T H A T W i l l w h i c h moved it first. (There is
no first or last). A n d l o ! thou art past through the A b y s s . '
(The Book of Lies: W h i c h Is A l s o Falsely C a l l e d Breaks:
The W a n d e r i n g s or Falsifications of The O n e T h o u g h t
of Frater Perdurabo W h i c h T h o u g h t Is Itself Untrue.)

68
CHAPTER 10

Tarot And The Mind

A m o n g other things, the Tarot is an e x t r a o r d i n a r y guide to the


workings of consciousness. M o r e , it can guide us in realising our
own deepest p o t e n t i a l .
H o w come? Really, w h a t can we learn here? The reader is
cordially i n v i t e d to take a g u i d e d tour of the m i n d , w h i c h m i n d ,
it has been suggested, reflects the structure of the Universe. The
more we understand ourselves, the more we understand the
Universe a r o u n d us. A n y i n f o r m a t i o n as to h o w we can do this is
therefore valuable — and it is the present author's contention
that this i n f o r m a t i o n is s u p p l i e d by the Tarot.
We start on E a r t h a n d rightly. It is no use at a l l h a v i n g our
heads in the sky if our feet are not on the g r o u n d . If y o u don't get
the basics right, y o u w i l l get n o t h i n g right at a l l . T h i s is a l l very
well and any sane h u m a n being w o u l d agree — but does the
Tarot reflect this basic truth?
It does so very s i m p l y a n d clearly. The Ten of D i s k s is c a l l e d
Wealth. There i s n o t h i n g w r o n g w i t h m a k i n g m o n e y — there
is everything w r o n g w i t h b e l i e v i n g that this is the o n l y objec¬
tive in l i f e . O n e can see this w i t h b r u t a l accuracy in the e v i l
social effects consequent u p o n any society accepting money,
not as a m e d i u m of exchange, but as a measure of p e r s o n a l
Worth — c o r r u p t i o n , c r i m e , p r o s t i t u t i o n of b o t h b o d y a n d
mind a n d a t o t a l absence of m o r a l values. T o o m a n y w h o
achieve w e a l t h f i n d their coffers to be f u l l a n d their selves to
be empty.
The Ten of S w o r d s , R u i n , shows the effects of f i g h t i n g to no
Purpose, w h i c h is done d a i l y by far too many.
. The Ten of C u p s , Satiety, shows that if one immerses oneself
in materialism w i t h o u t any consciousness of s p i r i t , one w i l l feel
jaded at best and (again) empty at w o r s t .

71
The Ten of W a n d s displays (among other things) the condition by w h i c h we can classify life on E a r t h : a n d also the F o u r Powers
of h u m a n beings at the end of the 1980's, that disgusting decade of of the S p h i n x by w h i c h we can a w a k e n — to K n o w , to W i l l , to
c o w e r i n g and abasement, a n d it is called O p p r e s s i o n . In ten years Dare a n d to Keep Silent. We are r e m i n d e d too of the basic t r u t h ,
of despicable g r o v e l l i n g , M a n and W o m a n have been degraded fully understood by the ancient Egyptians, that we must accept
The card also declares that if we cannot raise our eyes to the stars, ourselves as animals before we can realise ourselves as G o d s .
we w i l l have our snouts in a trough. At present, the life of homo The W o m a n / G o d d e s s in the centre of the card reminds one
sapiens in the T h i r d W o r l d is largely nasty, b r u t i s h and short. In that the nature of Existence is pure joy. O u r paths to this ecstasy
the West it is largely nasty, b r u t i s h a n d l o n g . consist of e x p a n d i n g our m i n d s o u t w a r d s to Infinite Space a n d
It is surely obvious to any t h i n k i n g person that the 1990's will inwards to explore the Universe of our o w n U n c o n s c i o u s .
witness a l l matters of h u m a n s u r v i v a l c o m i n g to a crisis. The The Four N i n e s give us further i n f o r m a t i o n on Y e s o d , the
planet c o u l d b l o w t h r o u g h the s t u p i d i t y of its leaders — we ninth Sephirah, w h i c h relates to the subconscious especially in
c o u l d a l l p e r i s h in nuclear war. A l t e r n a t i v e l y , we c o u l d rape the its sexual manifestation. The N i n e of W a n d s , Strength, makes
E a r t h on w h i c h we live and p o i s o n ourselves to death s l o w l y and the v i t a l p o i n t that our sexuality is the basis of our creativity a n d
p a i n f u l l y — an u n a p p e a l i n g prospect. Or we c o u l d go forward continued e v o l u t i o n . The N i n e of C u p s , H a p p i n e s s , symbolises
to the stars, w h i c h is surely part of our destiny, and assist the here the a m b i t i o n of the average m a n and w o m a n to enjoy
acceleration of e v o l u t i o n on w h a t must surely be one of the most marital bliss. The N i n e of S w o r d s , C r u e l t y , shows the direct
b e a u t i f u l planets i n the M i l k y W a y . result of sexual repression. The N i n e of D i s k s , G a i n , shows the
This might sound a little too m u c h to the casual reader, per- i n i t i a l result of expanded awareness.
haps, but certain propositions cannot be denied. The Tarot in- H o w e v e r , Y e s o d is o n l y our first resting place; it is very, very
forms us that the life of the average m a n on E a r t h consists of the far f r o m being the goal. We w i l l have to go t h r o u g h the experi¬
p u r s u i t of and rule by W e a l t h , the constant threat of R u i n , the ence p o r t r a y e d by XX The A e o n . In this context — and the
sheer b o r e d o m of Satiety and the omnipresence of Oppression. reader must bear in m i n d that this is s i m p l y one a m o n g a n u m b e r
T h i s is a l l most unpleasant — but it is w h a t faced the average of ways of regarding the Tarot — it c o u l d be said that The A e o n
m a n a n d w o m a n d u r i n g the wretched a n d miserable 1980's. Is symbolises the destruction of the Universe by fire. This is in fact
there a w a y out? Yes, there is. The Tarot declares s i m p l y that the result of persistence at any v a l i d m a g i c a l or m y s t i c a l disci¬
there is something more to life. It is called The Universe, the pline: the o p e n i n g up of new levels of awareness destroys o l d
M a j o r T r u m p numbered X X I . I t leads f r o m the life o f M a n o n notions of one's l i m i t a t i o n s , a n d burns up stale preconceptions
E a r t h , called M a l k u t h on the Tree of L i f e , to the stars. and useless prejudices. O n e is reborn, as it were, in the eighth
Sephirah, H o d , sphere of the Intellect, w i t h a new i d e o l o g i c a l
It is necessary, therefore, to become aware of those aspects of
framework.
L i f e w h i c h are more than merely ' b i r t h , c o p u l a t i o n and death'
(to use T.S. Eliot's phrase) on a c h u n k of rock on w h i c h crawl This e x h i l a r a t i o n i s d r a m a t i c a l l y p o r t r a y e d b y X I X The S u n ,
i m p u r e l u m p s of carbon and water, s p i n n i n g somewhere in the w h i c h leads f r o m Y e s o d t o H o d .
blackness of meaningless space. We can do so by a w a k e n i n g the The e x p a n s i o n of awareness, accompanied as it is by the
subconscious. X X I The Universe indicates h o w this can best be discarding of those o l d ideas w h i c h were shackles u p o n one's
done. The Woman/Goddess at the centre of the card is usually mental p o w e r s , leads to an ecstatic e r u p t i o n of joyous, subcon¬
p o r t r a y e d as s u r r o u n d e d by the four K e r u b i m , the L i o n , the scious energies. As The S u n shows, contact is made again w i t h
M a n , the Eagle and the B u l l . These represent the Four Elements the g l o r i o u s feelings of c h i l d h o o d . O n e experiences W i l l i a m

72 73
Blake's t r u t h that: 'Energy is eternal delight and is of the body.' internal mental chatter is mistaken for great revelations by the
In the state of H o d , it is the task of the A s p i r a n t to discipline Gods or H i d d e n Masters a n d they become w h a t Francis K i n g
a n d c o n t r o l the conscious m i n d . This is no easy task. As the aptly termed 'astral junkies'. C r o w l e y ' s remarks in MAGICK: In
E i g h t of W a n d s , Swiftness, shows us, the m i n d moves so fast, Theory and Practice s u m m a r i s e the d a n g e r s here.
j u m p i n g f r o m one idea to another, that it is very d i f f i c u l t even to 'The M a g i c i a n may go on for a l o n g time being fooled a n d
observe one's o w n mental processes calmly. This practice is flattered by the A s t r a l s that he has himself m o d i f i e d or manu¬
essential, h o w e v e r ; the Yogis c a l l it Pratyahara; for w h e n we gain factured. T h e i r n a t u r a l subservience to himself w i l l please
some c o m p r e h e n s i o n of h o w the m i n d w o r k s , we become the h i m , p o o r ape.'
masters not the victims of its speed. 'They w i l l pretend t o show h i m m a r v e l l o u s mysteries, pag¬
The Eight of C u p s nevertheless demonstrates a special danger eants of beauty and w o n d e r unspeakably s p l e n d i d ; he w i l l
of H o d , Indolence. One's i n i t i a l successes can lead to a rest upon incline to accept them as true, for the very reason that they are
one's laurels a n d n o t h i n g further is a c c o m p l i s h e d . A g a i n , facility images of himself idealised by i m a g i n a t i o n . '
of intellect can lead one to the temptation whereby one thinks it 'But his real progress w i l l stop dead. These phantasms w i l l
unnecessary to w o r k h a r d at a n y t h i n g and once again, all prevent h i m f r o m c o m i n g into contact w i t h independent intel¬
progress stops. The Eight of S w o r d s , Interference, displays the ligences, f r o m w h o m alone he can learn a n y t h i n g new.'
tendency of the m i n d to impede one's W i l l to Self-Actualisation ' H e w i l l become increasingly interested i n himself, imagine
t h r o u g h its continuous changes: d i s c i p l i n e d concentration upon himself to be a t t a i n i n g one i n i t i a t i o n after another. H i s Ego
a one-pointed objective is the o n l y answer here. The card also w i l l e x p a n d unchecked, t i l l he seem to himself to have heaven
i n f o r m s us that once we have reached a certain stage, we nor- at his feet. Yet a l l this w i l l be n o t h i n g but his fool's face of
m a l l y f i n d a h u n d r e d reasons, external and i n t e r n a l , for putting Narcissus s m i r k i n g u p f r o m the p o o l that w i l l d r o w n h i m . '
off the arduous labours of the next stage u n t i l some time after Fortunately, i n the C r o w l e y - H a r r i s p o r t r a y a l o f The M o o n ,
the m i d d l e of next week. This p r o b l e m is answered by the Eight there is s h o w n the w a y t h r o u g h : it is i d e n t i f i c a t i o n w i t h the sun
of D i s k s , Prudence. We must labour patiently a n d w i t h o u t a at m i d n i g h t , that is to say, the W i l l — and this must be done even
squandering of energy if the Tree of Self we are c u l t i v a t i n g is and especially d u r i n g those moods of anxiety a n d depression
bear edible f r u i t . w h i c h afflict the aspirant.

V e r y w e l l : we have opened up to our sexuality and changed This message is reinforced by IV The Emperor, w h i c h leads
our m i n d s but there is also the matter of our emotions. Once from Y e s o d to N e t z a c h . We are t r y i n g to become f u l l y aware of
again, the first w a y is t h r o u g h the subconscious as we go from our feelings; the greatest of these feelings is L o v e ; yet as it is
M a l k u t h t o the seventh Sephirah, N e t z a c h , v i a X V I I I The M o o n , Written i n The Book of the Law, ' L o v e is the law, love under w i l l ' .
but this is where far too many go w r o n g . Their experiences have The nature of the Universe is L o v e , or the urge for u n i o n between
been so extraordinary by c o m p a r i s o n w i t h the banalities of so- opposites, but for each one, that L o v e must be in accordance w i t h
called 'everyday l i f e ' that, as C r o w l e y puts it, 'semi-educated the True W i l l of the i n d i v i d u a l . The o n l y true discipline is self-
stutterers w a l l o w in oceans of g u s h ' . The Tarot demands the discipline a n d , as The E m p e r o r shows, that is precisely w h a t is
e m p l o y m e n t of one's creative i m a g i n a t i o n : yet too many drift required here. C o m i n g f r o m Y e s o d , the aspirant must ride u p o n
into a sterile w o r l d of u n p r o d u c t i v e fantasy. There are great his/her sexuality as a strong h u m a n being masters a s t a l l i o n .
schemes a n d great dreams aplenty but n o t h i n g ever comes of Yet one's difficulties are far f r o m over. The struggles of the
them. Some even let their s c r y i n g degenerate so a b o m i n a b l y that Will
to break t h r o u g h the snares of fantasy, d i s t r a c t i o n a n d

74 75
notions of vague sentimentality have their effect in H o d (the The w o r k o f X I V A r t begins w i t h the p u t r e f a c t i o n that has
Intellect) a n d this effect is s h o w n by X V I The Tower, w h i c h leads f o l l o w e d u p o n i n i t i a l joys. It is our task to analyse the nature of
f r o m H o d to N e t z a c h . At this stage, the consciousness of that p u t r e f a c t i o n . T h e n we must do something about it. N o r ¬
heightened a n d deepened awareness often blasts the aspirant's mally it is f o u n d that any p r o b l e m consists of three elements —
most p r e c i o u s l y h e l d c o n v i c t i o n s . The ego is not a n n i h i l a t e d at two opposites a n d their r e s o l u t i o n . O n e finds this n o t i o n also in
this stage but it frequently feels as t h o u g h it has been a n d there M a r x i s t dialectic as derived f r o m H e g e l — thesis, antithesis a n d
ensues a state of c o n f u s i o n . synthesis. H e r e a n d specifically, we have a conflict between
The ancient qabalists d i d not name N e t z a c h 'external splen- Intellect a n d E m o t i o n to be resolved by deeper awareness of the
d o u r a n d i n t e r n a l c o r r u p t i o n ' for n o t h i n g , as the F o u r Sevens Unconscious. We must sharpen our intellect, p u r i f y our feelings
demonstrate. O n e sought to identify w i t h one's feelings only to and resolve a l l conflicts at a deeper level of awareness w h i l e
discover one has precious little idea of w h a t those feelings keeping the b o d y healthy and d i r e c t i n g our sexuality towards
genuinely are. The Seven of W a n d s , V a l o u r , is that to w h i c h one the highest we can imagine. W i t h a l l our faculties h a r m o n i s e d ,
must c l i n g d u r i n g this excruciatingly d i f f i c u l t stage, part of we can set out f r o m Y e s o d t o w a r d s the s i x t h S e p h i r a h ,
w h i c h is the putrefaction summarised by the Seven of Cups, Tiphareth, w h i c h is the centre of the Tree of L i f e a n d the seat of
D e b a u c h . One is a l l too l i k e l y to collapse for a time. The Seven H i g h e r Consciousness. A s C r o w l e y commented, w e must fire
of S w o r d s shows the consequent c o n v i c t i o n of F u t i l i t y and is ourselves at this state l i k e a straight a r r o w .
succeeded by the Seven of D i s k s , F a i l u r e . The Great W o r k seems O u r intellect, t h o u g h sharp as a razor, must not be a l l o w e d to
worthless — and so does everything else. W h y d i d one bother in get in the w a y . It is a s p l e n d i d servant but a bad master. T h i s is
the first place? A l l that w o r k , a l l that excitement — and n o w one one of many meanings of the Path w h i c h leads f r o m H o d to
feels o n l y a n u m b bitterness. Tiphareth, XV The D e v i l . T h i s experience involves the realisa¬
The o n l y w a y out of this a p p a l l i n g state is to persist in tion, n o b l y expressed once again by W i l l i a m Blake, that 'every¬
a s p i r a t i o n towards a conception greater than the personal ego — thing that lives is h o l y ' . We must f u l l y accept our o w n sexuality
it is i m m a t e r i a l w h i c h w o r d or phrase is used as nomenclature and that of the Universe for, as the artist a n d m a g i c i a n A u s t i n
for this conception. O s m a n Spare w r o t e : ' A l l things fornicate a l l the t i m e . ' W e must
To this end, we must return to Y e s o d on the M i d d l e P i l l a r of accept that many truths about the Universe are s h o c k i n g to the
the Tree o f L i f e a n d employ methods g i v e n b y X I V A r t , w h i c h average ego. A n d we must face w h a t has been called The D w e l l e r
one c o u l d summarise by the a p h o r i s m of the A l c h e m i s t s : 'Solve on the T h r e s h o l d .
et Coagula\ We must dissolve the self — the personal ego — a n d C o m i n g to k n o w G o d — or the attainment of Supercon-
recombine its elements. sciousness or whatever sectarian terms is preferred — is for most
There is a f o r m u l a k n o w n as I A O — I s i s - A p o p h i s - O s i r i s — a t e r r i f y i n g experience w h i c h evokes every possible dread a n d
w h i c h expresses the process i n v o l v e d here. In b e g i n n i n g any set element of p a r a n o i a f r o m the psyche. It takes a w h i l e to com¬
of practices for self-improvement, there is a first or Isis stage. prehend that a l l one's intellectual conceptions, a r r i v e d at after
The w o r k seems pleasant, easy, exciting and d e l i g h t f u l . This is agonies, are s t i l l inadequate. M a n y f i n d that their lives go hay¬
soon enough succeeded by the A p o p h i s stage: one reacts to the wire at this p o i n t , that the Universe proceeds to behave in a
w o r k w i t h i n f i n i t e weariness and detestation. N o t h i n g goes well manner contrary to a l l the k n o w n rules of Physics a n d P s y c h o l -
at a l l . H o w e v e r , further persistence is r e w a r d e d by the Osiris ogy as accepted by the most learned men a n d w o m e n of h u m a n -
stage: a g l o r i o u s resurrection of b o t h a s p i r a t i o n a n d results. ity Y o u w i l l p r o b a b l y have to face y o u r o w n deepest fears — a n d

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not i n y o u r head, w h i c h w i l l i n any case be sufficiently bom- The rewards of the Great W o r k are succinctly stated in the
b a r d e d by p e r p l e x i n g data, but in the events of d a i l y l i v i n g . four Sixes. The Six of W a n d s displays V i c t o r y of the W i l l over a l l
But let us suppose that y o u have the courage to persist. Y o u that has i m p e d e d it. The Six of C u p s is called Pleasure a n d
accept y o u r sexuality, y o u e x p a n d y o u r m i n d , y o u a l l o w yourself rightly so. The Six of S w o r d s , Science, shows the h u m a n m i n d
to feel y o u r emotions reverberating t r u l y in y o u r heart and you raised to its highest p o w e r of intellectual penetration. The Six of
harmonise a l l these in the true w o r k of N e t z a c h . S p l e n d i d ! Disks is s i m p l y Success.
Surely y o u are ready for the next stage? N o t on y o u r life. There is a w o r d for this attainment: A d e p t s h i p . An A d e p t is
For the next stage is Death. one w h o has brought a l l his or her faculties to an heightened
XIII Death leads f r o m N e t z a c h to T i p h a r e t h , the s i x t h Sephirah realisation of purpose in life t h r o u g h the experience of super-
of Beauty, H a r m o n y , Self-Actualisation a n d , as some c a l l it, the consciousness. E a c h system has its o w n w a y s of c l a s s i f y i n g levels
K n o w l e d g e and C o n v e r s a t i o n of the H o l y G u a r d i a n A n g e l . In of development but it may f a i r l y be stated that they can a l l be
order to attain it, the harmonised Personality must die so as to reduced to f o u r : Student; Initiate; A d e p t ; a n d Master. A Student
experience a far deeper I n d i v i d u a l i t y . A l l that y o u have gained studies ways of e v o l v i n g . An Initiate is experienced in the actual
must be a n n i h i l a t e d , sacrificed, given — to something greater, to practice of these w a y s . An A d e p t has discovered the True W i l l
the Self far greater than a n y t h i n g y o u ever called y o u r self. w i t h i n a n d can put this into action despite the many restrictions
T h i s is the greatest experience open to the majority of men and of our society. For the present it is best not to speak of a M a s t e r
w o m e n on this planet. It is,, for the time being, the goal of — there are very few of them.
e v o l u t i o n . The harmonised faculties of body, sexuality, intellect The task of the new A d e p t — or, if the reader prefers, an
a n d e m o t i o n are sacrificed to and then adorned by the n o b i l i t y of enlightened and evolved person — is first to perfect that A d e p t s h i p .
aware Spirit. Once that has been done, one k n o w s one's True W i l l This is no easy task. A d e p t s h i p is a great attainment. One c o u l d
in the W o r l d . Do w h a t thou w i l t shall be the w h o l e of the L a w . hardly be blamed for remaining in that state. Yet there is the c a l l to
This foremost a x i o m of The Book of the Law does not mean come farther up and further i n . N a t u r a l l y the Tarot shows h o w .
a n y t h i n g as trite a n d s i l l y as ' D o w h a t y o u w a n t ' . It means that XII The H a n g e d M a n , w h i c h leads f r o m H o d 8 (Intellect) t o
y o u are on this planet for a purpose. This purpose might be Geburah 5 (Force), has baffled a n u m b e r of commentators. It
a n y t h i n g . It c o u l d mean the p a i n t i n g of pictures or the w r i t i n g of could be argued that for once, C r o w l e y a l l o w e d his personal
books but it c o u l d also mean a career in C h a r t e r e d Accountancy. antipathy towards the C h r i s t i a n faith to interfere w i t h j u d i c i o u s
It c o u l d mean professional b o x i n g or business or carpentry or observation. For the K e y expresses the central mystery of West¬
television comedy. It c o u l d equally w e l l mean that y o u r W i l l is ern r e l i g i o n over the past t w o thousand years: that there was a
u l t i m a t e l y to be a fine parent of a remarkable c h i l d . Y o u know G o d - M a n w h o d i e d and rose again, k n o w n v a r i o u s l y a r o u n d the
y o u r True W i l l b y the extraordinary joy y o u experience i n doing Mediterranean basin a s O s i r i s , A d o n i s , A t t i s , D i o n y s u s a n d
it — a n d y o u w i l l discover that mere wants interfere w i t h the W i l l - Jesus C h r i s t , under whose name the v a r i o u s c o m p e t i n g cults
As C r o w l e y r i g h t l y has it in MAGICK WITHOUT TEARS: were subsumed. This cult is essentially solar a n d based u p o n the
'If there is any truth at a l l in a n y t h i n g , or even any meaning in superstition of t w o thousand years ago a n d before, that the S u n
life, in N a t u r e herself; then there is one t h i n g , one t h i n g only died every night and required w o r s h i p , prayers a n d magic in
p a r a m o u n t ; to f i n d out w h o one is, w h a t is one's necessary Way.' o r d e r f o r to be reborn. These days we k n o w that to be
'The alternative to the Great W o r k is the hotchpotch of nonsense — the S u n is there a l l the time whatever we d o .
d i s p e r s i o n , of fatuity, or disconnected nonsense'. O b v i o u s l y any r e l i g i o n s h o u l d reflect this reality.

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The H a n g e d M a n has clearly o u t l i v e d his usefulness on that The experience of the n a k e d Force of G e b u r a h is not easy to
level. Significantly, he appears in the twentieth century's greatest handle. The Five of W a n d s , Strife, declares the conflicts that w i l l
p o e t i c e x p r e s s i o n of p e s s i m i s m , The Waste Land by T.S. E l i o t . arise, b o t h w i t h i n the self and w i t h i n the environment. The F i v e
' I d o not f i n d The H a n g e d M a n of C u p s shows a l l false illusions d r o p p i n g away in Disappoint¬
Fear death by water.' ment. The Five of Swords makes it clear that the p u r s u i t of
A n d as the attentive reader may recall, The H a n g e d M a n i n d i v i d u a l power, so tempting to many at this p o i n t , can o n l y
corresponds to the H e b r e w letter M e m , w h i c h means water, and lead to its title, Defeat. There is b o u n d to be a p e r i o d of self-
of w h i c h correspondence E l i o t was unaware w h e n w r i t i n g the questioning a n d , as the Five of Disks has it, W o r r y .
p o e m — a curious example of synchronicity. The A d e p t w i l l once again have to return to o r i g i n a l aspiration
But is The H a n g e d M a n of any possible use to us today? founded in truth of feeling. The Universe is indeed like the wheel
present w r i t e r w o u l d respectfully disagree w i t h C r o w l e y portrayed in X Fortune, w h i c h leads f r o m 7 N e t z a c h to the next
argue that it is. A f t e r a l l , N e w A e o n or not, it expresses the destination, 4 Chesed (Form), but it must be realised that the place
relation between 8 and 5 and the c o r r e s p o n d i n g psychological to be is not w h i r l i n g a r o u n d on the wheel but at the very centre,
reality. O n e w a y of regarding the matter is in terms of ordeals. If the ultimate point of w h i c h does not move at a l l . One c o u l d learn
y o u try to liberate yourself, the p a i n can be excruciating. so m u c h and feel so good if only one c o u l d sit s t i l l a n d be quiet.
' N o w just as the A s p i r a n t , on the T h r e s h o l d of Initiation, This message is reinforced by IX The H e r m i t w h i c h takes one
finds himself assailed by the " c o m p l e x e s " w h i c h have cor- from 6 T i p h a r e t h to 4 Chesed. It is the True W i l l , the Silent Self
r u p t e d h i m , their externalisation excruciating h i m , and his w i t h i n us, w h i c h moves us to go o n : it is also the L i g h t before us
agonised reluctance to their e l i m i n a t i o n p l u n g i n g h i m into w h i c h calls us to come o n . It is that w h i c h was pure in the
such ordeals that he seems (both to himself and to others) to beginning.and w i l l be pure, though i n f i n i t e l y more experienced
have turned f r o m a noble and u p r i g h t m a n into an unutter- and therefore greater at the e n d .
able s c o u n d r e l ; so does the First Matter blacken and putrefy To this end we must be aware of IT and mate IT w i t h i n us to
as the A l c h e m i s t breaks up its coagulations of i m p u r i t y . ' A l l that exists w i t h o u t us, rejoicing in the ecstasy and comedy of
( C r o w l e y : MAGICK: In Theory and Practice.) Existence, as s h o w n in XI L u s t . O n l y t h r o u g h appreciation of
The nature of 5 G e b u r a h is Fire and in order to advance one's the d i v i n e spasms of every moment of life can the cells w i t h i n us
A d e p t s h i p , a l l r e m a i n i n g impurities must be sacrificed as burned attain f u l l potential.
offerings and consumed by something greater than oneself. Ob- A glorious state awaits those w h o succeed. The Four of
v i o u s l y this process is p a i n f u l . Wands signifies C o m p l e t i o n : the A d e p t has brought A d e p t s h i p
VIII A d j u s t m e n t also leads to 5 G e b u r a h but f r o m 6 Tiphareth to its highest perfection. In consequence, there is the Four of
in w h i c h one s h o u l d be centred. In order to progress, there must Cups, L u x u r y , to be enjoyed. This may occur in the u s u a l , vulgar
be e q u i l i b r i u m of the Self. There has to be a balanced poise. sense of the w o r d : though some perfected A d e p t s rejoice in the
There are a number of ways of achieving this. One is a dispas- unashamed l u x u r y of a h u n k of freshly baked bread and a glass
sionate m a t i n g of every idea and tendency w i t h i n oneself w i t h its of g o o d , pure water, f i n d i n g here greater delights than the gour¬
opposite. A n o t h e r is a refusal to undertake any action unless it is met d i n i n g of the fastidious epicure. This is h a r d l y s u r p r i s i n g ,
necessary to the f u l f i l m e n t of the W i l l or the immediate task in since the Four of Swords, Truce, displays the psyche at peace
h a n d , w h i c h s h o u l d amount t o the same t h i n g . A n y A d e p t worth With itself. The Four of D i s k s declares the r e w a r d : Power.
a p i n c h of salt s h o u l d be capable of d e v i s i n g further methods. This may come t h r o u g h in many w a y s : i n d i v i d u a l charisma;

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a w o r k of art or science; remarkable business aptitude; sporting M y s t i c M a r r i a g e for n o t h i n g . Y o u have to mate the deepest and
p r o f i c i e n c y or m e d i a presence — one m i g h t even be famous for finest a n d grandest w i t h i n y o u w i t h A l l w i t h o u t y o u .
being famous on account of n o t h i n g in particular. In any event, a Here one s h o u l d r e m i n d the reader of C r o w l e y ' s 0 = 2 equation,
lasting m a r k is made u p o n the environment. N o w comes the w h i c h expresses the nature of the Universe. It is the shortest and
greatest crisis of a l l . H a v i n g attained to the supreme level of simplest w a y of expressing: 0 = (+1) + (-1). If we l o o k at the
A d e p t s h i p possible to any h u m a n being, y o u have to give up all manifested U n i v e r s e , we f i n d that each a n d every p h e n o m e n o n
that y o u have a n d a l l that y o u are to the U n i v e r s e Itself. Y o u has its opposite. In other w o r d s , as the Y i n - Y a n g s y m b o l informs
even have to give up y o u r preciously w o n super-consciousness. us, the Universe manifests as pairs of opposites: male a n d female,
' Y o u have to leave the House of L o v e , as they c a l l the Fourth positive and negative. If we put these pairs of opposites together,
H o u s e . Y o u are quite, quite n a k e d ; y o u must take off your they cancel out to N o t h i n g . Hence 0 = 2. A n d hence The Lovers,
husband-clothes, and your baby-clothes, and a l l y o u r pleasure- in w h i c h the opposites are mated and a n n i h i l a t i o n ensues.
clothes, and y o u r s k i n , and your flesh, a n d your bones, every O u r second guide t h r o u g h the A b y s s between A c t u a l a n d
one of them must come right off. A n d then y o u must take off Ideal is VII The C h a r i o t . The path runs f r o m 5 to 3. The
y o u r feeling clothes; and then y o u r idea clothes; and then what charioteer is a r m e d w i t h a l l weapons but he bears the H o l y
we c a l l y o u r tendency clothes w h i c h y o u have always w o r n and G r a a l i n t o w h i c h one must give every last d r o p of one's o w n
w h i c h make y o u what y o u are. A f t e r that y o u take off your b l o o d , k e e p i n g back n o t h i n g . T h i s t r u t h is stated time and time
consciousness clothes, w h i c h y o u have always thought were again in the magnificent tales of the quest for the H o l y G r a a l :
y o u r very o w n self, and y o u leap out into the c o l d abyss, and M a l o r y ' s Morte d'Arthur (Not Tennyson's) is its supreme ex¬
y o u can't think h o w lonely it is. There isn't any light, or any pression in E n g l i s h . K i n g A r t h u r ' s knights are the bravest,
path, or a n y t h i n g to catch h o l d of to help y o u , and there is no toughest, most intelligent a n d most c h i v a l r o u s beings on the
Fairy Prince any more: y o u can't even hear his voice c a l l i n g you earth but they must give up their a l l for the H o l y G r a a l .
to come o n . There's n o t h i n g to tell y o u w h i c h w a y to go, and There has been a f o r e s h a d o w i n g of this in A t u XI L u s t , in
y o u feel the most horrible sensation of f a l l i n g away from w h i c h O u r L a d y B A B A L O N w h o rides u p o n The Beast bears the
everything that ever was. Y o u ' v e got no n o t h i n g at a l l ; you H o l y G r a a l f i l l e d w i t h the b l o o d of the saints w h o m She has
don't k n o w h o w a w f u l i t a l l is. Y o u w o u l d t u r n back i f you slaughtered. O n e is r e m i n d e d of an A m e r i c a n b o o k , w r i t t e n
c o u l d o n l y stop f a l l i n g ; but l u c k i l y y o u can't. So y o u f a l l faster many years ago for w o m e n but equally applicable to men; it is
and faster; and I can't tell y o u any more.' c a l l e d The Power of Sexual Surrender.
( C r o w l e y : The Wake World f r o m Konx Om Pax.) In Sir Thomas M a l o r y ' s recension of the G r a a l Quest, o n l y
Once again the Tarot is the supreme guide to this, the greatest four knights reach the stage of The C h a r i o t . Sir Lancelot receives
crisis of a l l i n i t i a t i o n s . There is no p a t h f r o m 4 to 3. Y o u just a v i s i o n of the G r a a l but cannot go further, for his adultery w i t h
have to take a leap in the dark, as the Existentialists advocate. Guinevere is no t r i v i a l sexual adventure; it is a betrayal of his
A n d if one g r a i n of ego remains, the result w i l l be not a Master Oath o f L o y a l t y s w o r n t o his K i n g . I n M a g i c k , y o u cannot break
but a monster. A l l that can b r i n g one t h r o u g h is L o v e , given an O a t h . Sir G a l a h a d , the Pure F o o l , comes to the G r a a l a n d
freely and w i t h o u t c o n d i t i o n , t o a n d for A l l . dies. O n e does. A n d if the death is p h y s i c a l , one w o u l d welcome
It is h a r d l y s u r p r i s i n g , therefore, that the p a t h w h i c h leads to it. Others l i k e Sir G a l a h a d are s i m p l y silent.
3 (Understanding) f r o m the Beauty a n d H a r m o n y of 6 is Sir Perceval comes to the G r a a l after w h i c h he is a hermit for a
p o r t r a y e d by VI The L o v e r s . The experience is not termed a year. As V o l t a i r e recommends, he cultivates his o w n garden.

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T h e n he dies w i l l i n g l y and gladly. The cases of Sir G a l a h a d and critical to the s u r v i v a l of this planet. Therefore there has been an
Sir Perceval have their parallels in T h e r a v a d a (Hinayana) Bud- acceleration of e v o l u t i o n a n d certain time h o n o u r e d rules have
d h i s m , whereby the ideal is to become an A r h a t , one w h o has been relaxed. In consequence, as C r o w l e y stated, anyone genu-
attained unto that Nothingness w h i c h is termed N i r v a n a . inely on the P a t h can at any stage swear this O a t h of the A b y s s .
H o w e v e r , in M a y a h a n a B u d d h i s m the i d e a l is to become a
B o d h i s a t t v a , one w h o w i l l not accept the r e w a r d of N i r v a n a A n y o n e w h o does so runs the most a p p a l l i n g risks. Indeed,
u n t i l a l l sentient beings have equally attained. In M a l o r y ' s ac- the present w r i t e r w o u l d argue strongly for the maintenance of
count, this is s y m b o l i s e d by Sir Bors, w h o must be a h e r m i t for a t r a d i t i o n a l w i s d o m on the grounds that he does not like the
year, then r e t u r n to the court of K i n g A r t h u r to recount his casualty lists. For if y o u do it at the w r o n g time a n d for the
experiences. T h i s too is the case w i t h the majority of A d e p t s who w r o n g reasons, y o u w i l l be back to the Ten of S w o r d s (Ruin) a n d
reach the exalted state of Master. Yet it is not exalted, for there is all y o u r g o o d w o r k w i l l b e reduced t o r u b b l e . The u s u a l penal¬
N o t h i n g to exalt. There is just a little pile of dust a n d ashes; but ties for the abuse of M a g i c k and M y s t i c i s m are total loss of
a star is ignited b e l o w the A b y s s and w i t h i n the h u m a n being and c o m m o n sense, complete absence of h u m o u r , rage at the slightest
it lives a n d moves a n d has its being, to a l l appearances being no c r i t i c i s m a n d egotistical m e g a l o m a n i a . T h i s is a l l too l i k e l y at the
different f r o m anyone else. earliest stages but here the disease must be witnessed to be
A c a u t i o n a r y w o r d is in order here. In the Western T r a d i t i o n , believed.
there is something called the O a t h of the A b y s s . Its most im- We can f i n d an excellent case study of this p h e n o m e n o n in
portant section consists of swearing to regard each a n d every Frater A c h a d , Charles Stansfield Jones, a leading disciple of
event as a dealing between the U n i v e r s e and the Self. This of Aleister C r o w l e y . He got d o w n to w o r k w i t h the earnest, practical
course applies to the most t r i v i a l matters, i n c l u d i n g an adver- self-discipline w h i c h distinguishes the best A m e r i c a n s . H i s early
tisement seen on television or a change in traffic lights. It w o u l d diaries, p u b l i s h e d in The Equinox III 1 (aka The Blue Equinox)
a p p l y also to the event of being g i v e n a cup of unsatisfactory tea. are fine examples of w h a t a magical diary s h o u l d be and one's
It s h o u l d be obvious to any attentive reader that it is h a r d to study is greatly augmented by the comments of M a j o r Fuller —
d i s t i n g u i s h this state f r o m that of p a r a n o i d psychosis, or one his supervisor and later a M a j o r - G e n e r a l and creator of Blitzkrieg
i n d u c e d by a p o w e r f u l dose of L S D or that of a s m a l l c h i l d . The — and more so, Aleister C r o w l e y . In A m e r i c a 1915, C r o w l e y
last analogy is the closest. It is s i m i l a r — very s i m i l a r — to, performed an operation w i t h one 'Sister H i l a r i o n ' (aka Jeanne
t h o u g h not precisely i d e n t i c a l w i t h the state of being under Foster) — to beget 'a magical Son'. In complete ignorance of this
c o n s i d e r a t i o n . O n e of the finer sayings attributed to Jesus Christ O p e r a t i o n and precisely nine months later, Frater A c h a d (Unity)
is: 'Except ye be as little c h i l d r e n , ye s h a l l in no wise enter the swore the O a t h of the A b y s s a n d became a Babe therein.
k i n g d o m of heaven'. In the Western T r a d i t i o n , it is not for
At first, it seemed that a l l was w e l l . Achad/Jones discovered
n o t h i n g that this state is termed: the Babe of the A b y s s .
the m a t h e m a t i c a l k e y to The Book of the Law — that e x t r a o r -
For 1900 years, the received w i s d o m was that one d i d not dinary document dictated t o C r o w l e y i n C a i r o A p r i l 1904 b y a
dare to swear the O a t h of the A b y s s u n t i l one became a perfected Praeter-human Intelligence — w h i c h key is 31. T h i s technical
A d e p t in 4. This is s o u n d teaching and s t i l l applies — but the matter is b e y o n d the scope of this treatise. It suffices to state that
t w e n t i e t h c e n t u r y has w i t n e s s e d the most e x t r a o r d i n a r y the matter was predicted i n The Book of the Law itself.
changes. For a start, there has been more technological change Yet after that, A c h a d went w r o n g . A f t e r w r i t i n g some very fine
than in the preceding 1900 years put together. A l s o , times are Work on Q a b a l a h a n d his w o n d r o u s Hymns to the Star Goddess,
it is fair to state that he made a complete prat of himself. He The Book of the Law abolishes itself a t the right time, u n l i k e
inverted a l l the paths on the Qabalistic Tree of L i f e — w i t h no any other p r o p h e t i c w r i t i n g . It gives us the Signs for w h i c h we
discernible benefit to anyone, i n c l u d i n g and especially himself. He must l o o k in its T h i r d Chapter, Verse 34.
went a r o u n d ' d i s p e l l i n g the veils of i l l u s i o n . ' In theory, this is sound. 'But y o u r h o l y place s h a l l be untouched throughout the centu¬
In his practice, it was not, for he wandered about the streets, naked ries: though w i t h fire and s w o r d it be burnt d o w n & shattered, yet
beneath a raincoat, d o i n g w h a t any sane person w o u l d c a l l 'flash- an i n v i s i b l e house there standeth, and s h a l l stand u n t i l the f a l l of
i n g ' , to the great shame of a l l connected w i t h h i m . For a time he the Great E q u i n o x ; w h e n H r u m a c h i s s h a l l arise a n d the double-
joined the R o m a n C a t h o l i c C h u r c h , h o p i n g f o r l o r n l y to convert an w a n d e d one assume my throne a n d place. A n o t h e r prophet shall
organisation predicated u p o n the p i t i f u l and e v i l notions of guilt arise, and b r i n g fresh fever f r o m the skies; another w o m a n shall
and s i n to a w a y w h i c h regards these as disgusting perversions: awake the lust & w o r s h i p of the Snake; another s o u l of G o d a n d
needless to say, he made no headway there. The classic tale of the beast s h a l l mingle in the globed priest; another sacrifice shall stain
Jones/Achad f o l l y and fatuity has been related in one of the many the t o m b ; another k i n g shall reign; and blessing no longer be
excellent books of Francis K i n g . Jones was t r y i n g to m e n d his car in p o u r e d T o the H a w k - h e a d e d mystical L o r d ! '
the street. He tried for many hours over t w o weeks w i t h o u t any W h e r e d i d Achad/Jones g o w r o n g ? M o s t w o u l d argue that h e
success. F i n a l l y a neighbour w h o k n e w of Jones' veneration for took the O a t h of the A b y s s at 10 ( M a l k u t h ) — an a d m i t t e d fact
C r o w l e y sarcastically suggested that a reading of The Master's — a n d the q u a n t u m j u m p into 3 (Understanding) was too m u c h
poetry to the car might m e n d matters. for h i m ; he h a d not learned enough to be w o r t h a n n i h i l a t i o n . Or
'I've tried that,' said Jones, ' a n d she just d r i p s o i l . ' else, he d i d it for the w o r s t possible reason — he w a n t e d to be a
In a f i n a l burst of i n a n i t y , Jones/Achad a n n o u n c e d in the late Master. If y o u w a n t to be a Master, y o u haven't a hope in h e l l .
Forties that the A g e of H o r u s the C h i l d , H o r u s the G o d of War, Y o u r desire is the measure of y o u r egotism.
H o r u s the G o d W h o states that we m u s t realise ourselves as The present w r i t e r has unfortunately witnessed far too m a n y
a n i m a l s before we can become as G o d s a n d Goddesses, the Age p r o m i s i n g candidates a d d i n g their names to the casualty list out
p r o p h e s i e d by C r o w l e y to f o l l o w the A g e of the M o t h e r and of a s i l l y desire for M a s t e r s h i p . The result is a b u n c h of m a l a d ¬
the A g e of the Father — Isis a n d O s i r i s — h a d been aborted justed, malcontented, m i s a l i g n e d n i n c o m p o o p s k n o w i n g little
before it h a d even p r o p e r l y got started; a n d was a b o l i s h e d in but t h i n k i n g they k n o w a l l and i m p o s i n g o n the g u l l i b l e w i t h
f a v o u r o f the A e o n o f M a a t — p o r t r a y e d i n A t u VIII A d j u s t - p s y c h o l o g i c a l tricks w h i l e they w a n d e r a w a y in the waste.
ment — the A e o n of T r u t h a n d Justice. T h i s is i n d e e d p r o p h - T o o m a n y forget that w i t h i n each S e p h i r a h of the Tree of L i f e
esied i n The Book of the Law t o f o l l o w the A e o n o f H o r u s and there is another Tree. M a n y do indeed cross an A b y s s and often:
of course one l o o k s f o r w a r d to its appearance w i t h i n some but they f a i l to realise that they have o n l y crossed it in 10 or 9 or
h u n d r e d s of years — but any n e w s p a p e r can i n f o r m one that it 8 or 7 or higher — and y o u must cross it again a n d again a n d
is not here n o w a n d anyone w h o t h i n k s it is can neither see again. Do it for its o w n sake. If any part of y o u r m o t i v e to be a
w i t h eyes n o r hear w i t h ears. If we w a n t that to come about, we Master — forget it. Y o u ' l l never get there. Y o u haven't got it. At
w i l l have to f i g h t and fuck for it. T h a t is w h a t the A e o n of this stage, even the noblest a m b i t i o n is an egotistical vice.
H o r u s is about. We must liberate ourselves f r o m external and The truths w h i c h the Tarot states about 3 — B i n a h , Under¬
i n t e r n a l t y r a n n y by f i g h t i n g , then come closer to one another standing, as we must not forget, — a p p l y to the true crossing of
b y f u c k i n g . W i t h L o v e w e can come t h r o u g h this c r i t i c a l tran- the A b y s s a n d therefore also to every crossing w i t h i n the l o w e r
s i t i o n a n d make a better w o r l d . Sephiroth w h i c h reflect It. The Three of W a n d s is c a l l e d V i r t u e .

86 87
T h i s is a w o r d w h i c h has been grossly debased. It is a w o r d ' s i n f u l ' . U n d e r N e w A g e , y o u s t i l l have t o b e g u i l t y a s s i n for the
exalted by a v e r y p o p u l a r but very feeble m o v e m e n t c a l l e d The same, for the w o r d s a n d phrases are ' u n s p i r i t u a l ' — whatever
N e w A g e . O n e sighs i n despair over its fatuity. that m a y m e a n — or 'not v i r t u o u s ' . Whatever w o r d s are used,
T h i s m o v e m e n t i s essentially w e l l - i n t e n t i o n e d . H o w e v e r , i n people s t i l l end up feeling g u i l t y over perfectly n a t u r a l a n d
the c r i t i c a l times i n w h i c h w e l i v e , g o o d intentions alone are h o n o u r a b l e feelings l i k e l o v e , hate, lust, anger et al.
d e f i n i t e l y not e n o u g h ; actions must m a t c h w o r d s a n d there are b - N e w A g e i s i n t e l l e c t u a l l y s l o p p y . I f y o u are N e w A g e , y o u can
few things more contemptible t h a n fine w o r d s f o l l o w e d b y believe a n y t h i n g y o u l i k e — as l o n g as it doesn't w o r k .
shabby actions. The present w r i t e r is aware that he m a y have c - N e w A g e i s h o r r i b l y m i d d l e class. I n c o m m o n w i t h any
m a n y N e w A g e readers. H e regards them a s b e i n g honestly sensible i n d i v i d u a l , the present w r i t e r does not care if y o u are
m i s g u i d e d at best. There is certainly no disgrace in b e i n g h o n - u p p e r class, m i d d l e class or w o r k i n g class: it's just that if y o u ' r e
estly m i s g u i d e d : it c a n h a p p e n to the best of us. H o w e v e r there is m i d d l e class, y o u s h o u l d do something about it. In E n g l a n d , at
no excuse for not t r y i n g to do things better t h a n before. any rate, the upper classes a n d the w o r k i n g classes share the
' V i r t u e ' is a very N e w A g e w o r d . W h e r e does it come from? It same code of h o n o u r : observers are confused too often because
comes f r o m the L a t i n Vir — a M a n . The R o m a n Virtus therefore the same code is expressed in different forms of the E n g l i s h
expresses healthy, n a t u r a l male q u a l i t i e s . In these current, de- language. A l t h o u g h there are — thank heavens! — exceptions,
generate times — w h i c h the H i n d u s r i g h t l y c a l l the Kali Yuga, the average m i d d l e class i n d i v i d u a l has no code of honour.
the D a r k A g e — we f i n d a feeble f l o p in the present compre- A n y o n e w i t h no code of h o n o u r is a slave. It doesn't matter if
h e n s i o n of ' v i r t u e ' . W o u l d y o u rather meet a v i r t u o u s m a n or a y o u r chains are of g o l d or of plastic — y o u are s t i l l a slave. T h i s
v i r i l e man? The answer is o b v i o u s to a l l w h o have not been is w h y one can a l l too often see crass examples s u c h as those
b e m u s e d , abused a n d confused by l u d i c r o u s n o t i o n s of w h a t it w h o bleat about c h a n g i n g the w o r l d , then freak out l i k e a shell-
means t o b e ' s p i r i t u a l ' , another N e w A g e b u z z w o r d . shocked i n v a l i d on account of a cigarette b e i n g s m o k e d w i t h
T h e w o r d ' s p i r i t u a l ' , w h i c h used t o m e a n s o m e t h i n g i m p o r - joy in a G l a s t o n b u r y tea-room. T h i s is w h y one can hear
tant, has l i k e ' v i r t u e ' degenerated into m e a n i n g s o m e t h i n g fee- w h i n g e i n g nonsense whenever there is a serious m e d i t a t i o n
ble, l i k e a cup o f s c u m m y , l u k e w a r m m i l k . W o u l d y o u rather practice f r o m some N e w A g e twits w h o w h i n e t o b e excused o n
meet someone w h o is s p i r i t u a l or someone w h o is spirited? the quicksands of: ' O h — but we're professional meditators.'
A g a i n , the q u e s t i o n is as easy as the answer is o b v i o u s . H o w is a ' p r o f e s s i o n a l ' meditator to be d i s t i n g u i s h e d f r o m one
w h o meditates? — apart f r o m the o b v i o u s fact that they're
N e w A g e readers are strongly u r g e d to consider the f o l l o w i n g
p r o b a b l y c o n n i n g the g u l l i b l e for money? N o . T h i s w o n ' t d o a t
p r o p o s i t i o n s , p r o m p t e d by V i r t u e — the 3 of W a n d s in B i n a h
a l l a n d it's h i g h time someone said so.
(Understanding) — a n d certainly not i n s p i r e d by the s o r d i d
m o t i v e s w h i c h enable those w i t h a little but not m u c h occult d - N e w A g e is dishonest. The beliefs its adherents h o l d c o n t r a -
k n o w l e d g e or u n d e r s t a n d i n g to make m o n e y f r o m p a n d e r i n g to dict one another. I f y o u are N e w A g e , y o u c a n b e a H i n d u a n d
the prejudices of said readers. The present w r i t e r hopes and a B u d d h i s t . H i n d u s believe that there is a s o u l (attnan). B u d -
trusts that the present reader is not a g u l l i b l e d u p e . dhists believe that there isn't (anatta). Y o u can't believe b o t h
a - N e w A g e i s merely softened d o w n a n d tarted u p C h r i s t i a n i t y ; at the same time. Yes, of course, it is s a i d that above the
a n o u t m o d e d r e l i g i o n once adhered t o b y p r i m i t i v e m a m m a - A b y s s , a l l c o n t r a d i c t i o n s resolve themselves. T h i s is true — as
l i a n primates based u p o n l u d i c r o u s n o t i o n s o f s i n a n d guilt- the Tarot shows us — but the present w r i t e r doubts if there
U n d e r C h r i s t i a n i t y , perfectly n a t u r a l desires were called are c u r r e n t l y more than 93 i n d i v i d u a l s on the globe capable of

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m a t i n g the contradictions in s e l f - a n n i h i l a t i o n . B e l o w the f o r m k n o w n a s H i n a y a n a o r T h e r a v a d a i s Southern B u d d h i s m
A b y s s , Reason is K i n g . Facts must be accurate a n d L o g i c must and closest to the o r i g i n a l teachings of G a u t a m a . The system is
be coherent. Unless y o u get that right, y o u w i l l get n o t h i n g a p p r o p r i a t e l y s i m p l e . The idea is to stop existing. Those w h o
right at a l l — a n d N e w A g e doesn't. imagine that N i r v a n a implies some k i n d of self-conscious bliss
e - N e w A g e consists of sentimental s l o p , catering to h a l f - w i t t e d , are merely engaging in a c o w a r d l y w i s h - f u l f i l m e n t fantasy. If the
panic-stricken, middle-class prejudice. The Universe is not like that. W h e e l of Existence (Samsara) w h i c h consists of seemingly end¬
Let us remember, therefore, that the M a s t e r has s p i r i t and vir — less incarnations, is Suffering, then N i r v a n a (Non-Existence)
a n d vir applies exactly to an a c k n o w l e d g e d female M a s t e r like shows us the w a y out. We stop existing.
M a d a m e Blavatsky — a n d pass on to the Three of C u p s , A b u n - A n d Suffering ends.
dance. Once y o u have transcended a l l that y o u called y o u r Self, 'Birth is M i s e r y .
y o u w i l l b e g i v e n a l l that y o u need. Needs vary. A n d y o u yourself L i f e is M i s e r y .
must give to those needs, for the more y o u give, the more it w i l l Death is M i s e r y
be renewed. The p r i n c i p a l job of the M a s t e r w h o has attained to But Resurrection is the greatest M i s e r y of a l l . '
U n d e r s t a n d i n g is quietly to tend a s m a l l garden of disciples w h o Thus runs the great, t i m e - h o n o u r e d w i s d o m of B u d d h i s m . N o ¬
w i l l one day sit alongside h i m as piles of dust casting f o r t h a star ble i n d e e d . Yet they s t i l l haven't t o l d us the p o i n t of it a l l . We
unto M a n k i n d . In the g i v i n g is the A b u n d a n c e , for this W e l l can come into suffering in order to stop suffering — w e l l , that makes
never be exhausted. loadsa sense, doesn't it?
A p p r o p r i a t e l y enough, the Three of Swords is called Sorrow, S m a l l w o n d e r that d u r i n g his B u d d h i s t phase 1901-4, Aleister
another N a m e for 3 B i n a h . In this state of U n d e r s t a n d i n g , one C r o w l e y sent his friends N e w Year postcards saying s i m p l y :
perceives the P a i n of Existence. It a l l seems to be such a waste. ' W i s h i n g y o u a speedy t e r m i n a t i o n of Existence.'
There is a l l this agony — a n d for what? H i n d u theologians have In the Three of Swords of the Tarot, one reaches the p o s i t i o n
yet to answer the question as to w h y a Self o r i g i n a l l y perfect a d v a n c e d by H u m e in A Treatise of Human Nature a n d An
(atman) in Nothingness f r o m w h i c h a l l is created (Brahman) Enquiry Concerning Humdn Understanding. T h e r e is no G o d
s h o u l d enter into manifested Existence (Maya = Illusion) solely and there is no Self and there is no Cause and there is no reason
in order to return intact a n d perfect to B r a h m a n . Buddhist to believe in a n y t h i n g whatsoever. O u r m i n d s are f o r m e d merely
theologians have yet to e x p l a i n the p o i n t of it a l l . t h r o u g h w h a t H u m e calls 'custom a n d habit'. One c o u l d also
B u d d h i s m is the most logically coherent of a l l the organised c a l l it 'genetics and c o n d i t i o n i n g ' .
religions. Its founder, Gautama — for ' b u d d h a ' means simply 'En- The c l a r i t y of this eighteenth century Scottish p h i l o s o p h e r is
tightened One' — the m a n w h o was b o m a Prince and died a beggar utterly remarkable — so is the fact that he states B u d d h i s t
for the sake of h u m a n evolution, declared Four N o b l e Truths:- p h i l o s o p h y a n d p s y c h o l o g y w i t h such precise exactitude. Eve¬
1 - Existence is Suffering. r y t h i n g depends on the tendencies of the m i n d , w h i c h tendencies
2 - The cause of Suffering is C r a v i n g . are themselves w h o l l y unpredictable. We m i g h t expect an apple
3 - The cessation of suffering is the cessation of c r a v i n g . to taste like an apple because it has done so one m i l l i o n times
4 - The W a y to this cessation is the f o l l o w i n g of the N o b l e before. Yet the next time we may be s u r p r i s e d to f i n d that it
E i g h t f o l d Path. tastes like a potato. M o r e o v e r , our m i n d s m i g h t have changed so
T h i s , as any practising B u d d h i s t can i n f o r m one, consists of m u c h that we expect it to taste l i k e a potato a n y w a y — one
eight p r i n c i p l e s of conduct and mental t r a i n i n g . B u d d h i s m in the never k n o w s . A c c o r d i n g to H u m e — and n o b o d y , but nobody,

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has been able to refute his reasoning, f r o m K a n t to Bertrand It s h o u l d be w i t h relief, then, that we d r y our eyes, heave a
R u s s e l l a n d after — our conscious beliefs have no basis in fact sigh w i t h a great, deep breath — a n d t u r n to w h a t we can do
a n d a n y t h i n g m i g h t h a p p e n at any second. about it. T h i s is s h o w n w i t h the utmost c l a r i t y by the Three of
W h a t is the Self? H u m e asks. S i m p l y a succession of thoughts D i s k s — W o r k s . N o t h i n g can h a p p e n unless there is a c t i o n . If we
a n d feelings w h i c h change constantly a n d w h i c h i m p l y n o cen- w i s h t o i m p r o v e something, w o r d s alone w o n ' t d o it. G o o d
t r a l u n i f y i n g idea o f ' i d e n t i t y ' . intentions alone certainly w o n ' t achieve a n y t h i n g at a l l . W o r k is
W h a t is 'cause'? H u m e asks. M e r e l y an o b s e r v a t i o n of one w h a t counts.
event u s u a l l y f o l l o w e d by another event w h i c h leads us to as- T h i s is a p i t y — or at least it appears so i n i t i a l l y — because
sume that there is some mysterious ' c a u s a l ' c o n n e c t i o n between w o r k can come over as being such a bore. Sometimes one w o u l d
them. T h i s sounds as unbelievable as M a g i c k . rather do a n y t h i n g other than w o r k . O n e can be l i k e the m a n
The Three of Swords (Sorrow) also covers H u m e ' s f i n a l position. w h o s a i d : 'I love w o r k . I can sit and l o o k at it for h o u r s . ' There is
H a v i n g demonstrated that there is no reason at a l l to believe in also m u c h to be said for w h a t that fine and unjustly neglected
a n y t h i n g whatsoever, he asks honestly whether he himself believes artist A r t h u r M a c h e n insisted u p o n i n praise o f idleness, 'con¬
his o w n w r i t i n g s . O b v i o u s l y he does at the time of w r i t i n g , but he c e r n i n g w h i c h so m u c h cant and false d o c t r i n e have been
confesses that subsequently he w i l l see friends, d r i n k w i n e and play preached.' E v e n so, o n l y w o r k can make the Ideal A c t u a l .
a game or t w o of b a c k g a m m o n , w h i c h actions w i l l make h i m as T o d a y many people like to think that they are enlightened. They
m u c h a creature of custom and habit (i.e. genetics and conditioning) might be right. A f t e r a l l , we live in strange times and sometimes
as anyone else. W h a t , then, is the p o i n t of P h i l o s o p h y ? H u m e miracles do h a p p e n . The trouble is that so m a n y of these people
answers: just a pleasant w a y of passing the time. w h o c a l l themselves enlightened don't do a n y t h i n g about it. Little is
There is also the Trance of Sorrow. Its nature and its significance conveyed to anyone else other than a false sense of superiority. The
to Western M a n have been b r i l l i a n t l y e x p l o r e d , for instance, by fact is that it doesn't matter h o w enlightened y o u are or h o w
C o l i n W i l s o n in The Outsider. The outsider is one w h o 'sees too enlightened y o u may fancy yourself to be: unless y o u w o r k to earth
deep and too m u c h ' , becoming in consequence, alienated f r o m the that enlightenment, the game is not w o r t h the candle.
herd a n d its material concerns; for he is appalled by the f u t i l i t y of all A l e i s t e r C r o w l e y described himself in his Bibliographical
h u m a n endeavour. Buddhists c a l l this the Trance of S o r r o w . Others Note to The Book of Thoth as 'the laziest m a n i n three c o n t i -
might term i t 'an existential crisis'. A l l w h o have experienced i t nents!' yet also w r o t e — a n d meant it a n d s h o w e d it:
agree on three points: the feeling is one of bitter agony; eventually 'To advance — that means W o r k . Patient, exhausting,
one becomes conscious of a ravenous hunger and infinite yearning thankless, often b e w i l d e r i n g W o r k . Dear sister, i f y o u w o u l d
— suspected in themselves to be futile — for some secret glory but W o r k ! W o r k b l i n d l y , f o o l i s h l y , m i s g u i d e d l y , i t doesn't
w h i c h w i l l restore essential meaning to life; and it changes one's matter in the e n d : W o r k in itself has absolute v i r t u e . '
fundamental point of v i e w for a lifetime. It is this experience w h i c h (Magick Without Tears)
starts so m a n y u p o n the Quest. A n d at this e x t r a o r d i n a r i l y exalted
W h e t h e r we are genuinely at the state of M a s t e r s h i p or
stage of 3 (Binah) we f i n d at this end w h a t was at the beginning,
whether we are reflecting it t h r o u g h progress on a l o w e r l e v e l ,
o n l y after a deeper and infinitely more p o w e r f u l manner.
the Tree of L i f e a n d its Paths as expressed by the Tarot continues
F i n a l l y , if we l o o k objectively at this b e a u t i f u l planet of ours, to be our g u i d e , p h i l o s o p h e r a n d f r i e n d . T h i s is especially true of
we w i l l be tempted to respond to the p a i n u p o n it and the sheer X V I I The Star, the Path w h i c h leads f r o m 6, where we centre the
s t u p i d i t y w h i c h governs it by c r y i n g our eyes out f r o m our heart. Self, to 2 C h o k m a h ( W i s d o m ) where we have transcended the

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Self a n d are w a y b e y o n d it. The Star portrays N U I T , Goddess of The Goddess can be lethal, l u s t f u l and b l o o d t h i r s t y . The
I n f i n i t e Space a n d the I n f i n i t e Stars thereof. In The Book of the H i n d u s see this clearly enough in their w o r s h i p of K a l i . Yet the
Law she cries 'To me! To me!' and 'To love me is better than a l l Goddess can also be the gentlest, greatest and most l o v i n g force
things,' a n d 'seek me o n l y ! T h e n the joys of my love w i l l redeem i n the Universe. A l l w e have t o d o i s accept H e r L o v e .
ye f r o m a l l p a i n . T h i s is so: I swear it by the v a u l t of my b o d y ; by If we can do that, if we can o n l y comprehend that in the stars
my sacred heart a n d tongue; by a l l I can give, by a l l I desire of ye w i t h o u t us, there is something i n f i n i t e l y greater a n d i n f i n i t e l y
a l l . ' F i n a l l y — at this point-event, for one can o n l y exhort the more l o v i n g to w h i c h we aspire, then we can move f r o m the
reader to t u r n to the o r i g i n a l — 'Sing the rapturous love-song quiet passivity of U n d e r s t a n d i n g in 3 to the active W i s d o m of 2.
unto m e ! B u r n to me perfumes! Wear to me jewels! D r i n k to me, In o r d e r to do that successfully, we w i l l need V The
for I love y o u ! I love y o u ! ' H i e r o p h a n t , w h i c h Path leads f r o m 4 to 2. On one level — and it
We are always being t o l d that we s h o u l d go a r o u n d g i v i n g out s h o u l d be o b v i o u s by n o w that one of the p r i n c i p a l joys of the
more love than we do. This is true enough — t h o u g h in the Tarot is that it is m u l t i - l e v e l l e d — the Hierophant-stands for the
present writer's experience, the majority of people do a decent Teacher or G u r u w h o gets y o u to learn h o w to j o i n h i m as an
job of it under very d i f f i c u l t circumstances. A far greater d i f f i - equal. The trouble is that there are very few of these people
culty i s t h e acceptance o f love f r o m another. E m o t i o n a l life i s about w h o are genuine. The few w h o are, w i l l p r o b a b l y show
harsh for most. T o u g h people — w h o are the best people and complete disinterest in keen students a n y w a y . They are sick and
u s u a l l y the most sensitive — somehow s t i l l manage to give love tired of casting pearls before swine, of being energised by fine
yet a l l too often cannot accept it. It is h a r d to believe that one w o r d s then d i s i l l u s i o n e d by shabby actions. P r o b a b l y these days
c o u l d be l o v e d utterly a n d totally s i m p l y for being w h a t one is. they w i l l tell y o u to go away a n d do some w o r k a n d ask them if
Yet this is just w h a t the Goddess does. y o u have any questions. A s k i n g people to do some w o r k is the
Too m u c h nonsense has been written about the Goddess by N e w best w a y of getting r i d of useless wastrels.
A g e theologians w r i t i n g on something called ' W i c c a ' — it used to be These e x t r a o r d i n a r y people, w h o are very h a r d to f i n d , are
called Witchcraft. They seem to want to give the G o d castration and n o t h i n g like the vast majority w h o pose as 'teachers' or 'mas¬
the Goddess a clitorectomy. By their accounts, the Goddess of the ters'. Y o u can spot these latter and disgraceful sorts f a i r l y sim¬
Stars, sky, m o o n and earth is a terribly nice, well-intentioned and p l y : they always w a n t to have p o w e r over y o u . As the seventh
properly brought up y o u n g lady in a floppy, flower-patterned Laura E a r l of T a n k e r v i l l e (unjustly?) accused Aleister C r o w l e y : ' I ' m
A s h l e y dress and she smiles a lot, drinks herb tea, says we should a l l sick of y o u always teaching, teaching, teaching, as if y o u were
be a bit nicer to one another and implies that too m u c h sex is, w e l l , G o d A l m i g h t y a n d I were some poor, b l o o d y shit in the street.'
y o u k n o w , a bit messy. They make H e r sound like the best sort of These charlatans and posturing c l o w n s , w h o m one is a l l too
trendy, schoolteaching n u n — though let us not forget that N u n , the l i k e l y to meet on the occult scene, s h o u l d be shunned more than one
H e b r e w letter w h i c h means F i s h , corresponds w i t h the Tarot w o u l d shun H I V carriers. Y o u might be l u c k y enough to meet a
T r u m p XIII Death. This n o t i o n of the Goddess is a rather silly fib. genuine Teacher, though y o u probably w o n ' t unless it's essential
Whenever it is advanced, the present writer is reminded of the and you're ready for it. There's n o t h i n g y o u can do about it anyway.
conceited y o u n g m a n w h o wanted to embarrass the D u k e of M a n y advance through discamate teachers: here I refer not to
W e l l i n g t o n socially a n d w h o therefore greeted h i m at some function mysterious entities whose very existence is a matter for debate, but
w i t h the w o r d s : ' G o o d afternoon, sir. M r . Smith, I believe.' 'If y o u to the authors of good writings. As L o r d M a c a u l e y rightly stated:
believe that,' the Iron D u k e replied, ' y o u w i l l believe a n y t h i n g . ' 'A good book is the precious life-blood of a master spirit.'

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F i n a l l y , as the late D r . Israel Regardie insisted to me time a n d out of ten. T h i s cannot be said for m a n y rules or guides; nor
time a g a i n , the best teacher of a l l is w i t h i n y o u . Do it yourself. s h o u l d we forget that there is a l w a y s in this U n i v e r s e 'a factor
In the C r o w l e y - H a r r i s v e r s i o n of the Tarot, the H i e r o p h a n t is i n f i n i t e and u n k n o w n ' .
p o r t r a y e d w i t h the Goddess beneath h i m as the source of his G o l d e n rules, so-called, s h o u l d a l w a y s be w e i g h e d a n d con¬
power. O n e c o u l d w r i t e an entire v o l u m e on this theme but for sidered carefully. F o r instance, h o w does one define 'evil'? The
o u r present purposes this shows a right m a t i n g between the r i g h t present w r i t e r does not believe in the C h r i s t i a n G o d a n d by the
a n d left h a n d hemispheres of the b r a i n , a n d between the mas- same token, he does not believe in the C h r i s t i a n D e v i l . There is
culine a n d feminine w h i c h co-exist i n each a n d every h u m a n no o r g a n i s i n g force of E v i l in the U n i v e r s e . There is restriction of
b e i n g . We must become aware of a n d listen to the deepest and N a t u r e and there is mess. H o w e v e r , as a r o u g h a n d ready rule of
noblest e r u p t i o n of s p i r i t w i t h i n us. t h u m b , if y o u can o n l y feel g o o d by m a k i n g other people feel
We understand our spirit by f l o w i n g w i t h our N a t u r e , as f u l l y b a d , then y o u are e v i l .
demonstrated by III The Empress, w h i c h leads f r o m 3 — U n d e r - The Empress reinforces The Star — a n d the centre piece of The
standing, it w i l l be remembered — to 2, W i s d o m . Do what thou H i e r o p h a n t — in that the female, the feminine a n d the w o m a n l y
w i l t s h a l l be the w h o l e of the L a w is the obvious commandment for are stressed — a n d rightly. Once again, too m u c h r u b b i s h is talked
this stage of e v o l u t i o n . It bids water to f l o w d o w n in seeking its o w n about this matter. O b v i o u s l y m e n and w o m e n are equal — but
level, it bids sheep to eat grass and it bids wolves to eat sheep. w h a t sane h u m a n being has the slightest patience w i t h l o o n y ,
H o w e v e r , the society in w h i c h we have h a d the misfortune to be feminist nonsense? If we rename San Francisco's 'Fisherman's
l i v i n g , is so cock-eyed and cack-handed as to encourage and r e w a r d W h a r f , 'Fisherperson's W h a r f as has been done, a n d if we
u n n a t u r a l conduct, quite contrary to the instincts of humanity. This rename my Rothman's cigarettes 'Rothpersons' cigarettes, we w i l l
is w h y people actually have to enquire h a r d as to w h a t constitutes go nowhere a n d achieve n o t h i n g . The same can be said of those
the W i l l . So u n n a t u r a l are our times that learned psychologists and humourless, self-proclaimed 'feminists' whose aggressive behav¬
philosophers have even doubted whether there is such a p h e n o m - i o u r a n d self-consciously masculine 'slob clothes' w o u l d disgrace
enon as the W i l l or not. As Schiller has it: ' W i t h stupidity, the G o d s a d r u n k e n sailor on a bad night in Belfast. At the same time, any
themselves argue in v a i n . ' A l l y o u have to do is resolve to h o l d y o u r sane m a n must fight for the right for w o m e n to have equal rights
breath for, say, 93 seconds by your w a t c h — and in keeping y o u r socially, p o l i t i c a l l y and economically.
w o r d to yourself, you w i l l find out what W i l l is. It is t y p i c a l of our times — w h i c h times are fortunately
The purpose of M a g i c k , Y o g a , Z e n , S u f i s m et a l . , is so that c h a n g i n g — that m e n a n d w o m e n , w h o were made for one
y o u can f i n d out w h a t y o u are here to do a n d then do it. E v e n so, another, waste so m u c h energy is quarrels a n d separation. O n e
a s u r p r i s i n g n u m b e r of people in our benighted times are so cut must r e t u r n to basics if there is to be any sense here. The trouble
off f r o m the inner s p i r i t and f i n d talk of Tarot, M a g i c k and w i t h w o m e n — let's face it — is that they're s i l l y bitches. The
M y s t i c i s m to be so ' c r a n k y ' — as o p p o s e d to being sensible trouble w i t h m e n — let's face it — is that they're s t u p i d sods. If
techniques for the acceleration of y o u r o w n e v o l u t i o n — that m e n a n d w o m e n o n l y u n d e r s t o o d this s i m p l e , basic t r u t h , then
they ask h o w to f i n d their o w n True W i l l . At least there is a w e ' d a l l get a l o n g a w h o l e lot better.
r o u g h a n d ready rule of t h u m b technique. We have feelings. If — There is more, of course. We b u i l d f r o m a basic t r u t h . As
as the Empress w h i c h is N a t u r e declares — if it makes y o u feel C r o w l e y stated, it is the nature of M a n to penetrate as it is the
g o o d , do it. If it makes y o u feel b a d , don't do it. T h a t is the best N a t u r e of W o m a n to enclose. This is certainly true b i o l o g i c a l l y
r o u g h guide to the W i l l a n d it is accurate in at least nine cases a n d tends to be true on most other planes as w e l l .

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T h e proper study o f M a n k i n d i s M a n , ' wrote A l e x a n d e r sort of thing, a m u s i n g though it can be on occasion. As a c o l d
Pope, the most quoted author in the E n g l i s h language after matter of fact, most men w a n t to treat a w o m a n w e l l .
Shakespeare, a n d o b v i o u s l y M a n is a generic term here for M a n It is interesting to consider h o w w e l l C r o w l e y ' s o p i n i o n has
a n d W o m a n , arguably the most fascinating study on E a r t h . stood the test of time. He thought that a l l w o m e n were m o t i -
' M e n are stronger, w o m e n are tougher,' is just one of the gems vated by one of three p r i m a r y drives: The M o t h e r ; The W i f e ; a n d
one f i n d s . 'If men h a d the babies, the h u m a n race w o u l d ' v e d i e d The W h o r e . A l l have their proper f u n c t i o n t o f u l f i l and a l l are
out centuries ago,' is another. A s L a t i n macho aficionados never w o r t h y of equal respect. The M o t h e r f u l f i l s her W i l l t h r o u g h her
tire o f t e l l i n g one, i t is the cojones — balls — w h i c h make a m a n : c h i l d r e n ; the m a n w h o impregnates her and protects her nest is
true, yet the p a r a d o x is that the testicles are the most acutely secondary. The W i f e f u l f i l s her W i l l t h r o u g h the best m a n she
sensitive part of the male anatomy. There is also that fine can f i n d ; the c h i l d r e n she bears h i m are secondary. The W h o r e
Chinese p r o v e r b : ' M e n t h i n k a n d ask w h y . W o m e n dream and puts herself first and f u l f i l s her W i l l by it: both men and c h i l d r e n
say W h y N o t ? ' are secondary. T h i s includes career w o m e n . But it must be very
A g a i n , a treatise c o u l d be w r i t t e n on the subject a n d many p l a i n l y u n d e r s t o o d that the term ' W h o r e ' here possesses no
derogatory c o n n o t a t i o n whatsoever. At its best, one is r e m i n d e d
have been issued. Here there is o n l y time a n d space for remarks
of the eighteenth century E n g l i s h p r o n u n c i a t i o n , 'hoor', a n d
i n s p i r e d by The Empress. We learn H e r lessons by the study of
hence of the d i v i n e angels w h o minister to the w a r r i o r s of the
N a t u r e . For instance, there is a classic M a n ' s p r o b l e m . The male
M u s l i m Paradise, the houris. A w h o r e is s i m p l y a free w o m a n
ego doesn't ask m u c h in life: merely applause for breakfast, an
w h o uses her b o d y in accordance w i t h her w i l l . She is on no
encore at l u n c h e o n and a standing o v a t i o n at dinner. U n f o r t u -
account to be confused w i t h a prostitute. T h o u g h a m i n o r i t y of
nately, most m e n w o r t h y of w i n n i n g those trophies f r o m a
whores have recourse to professional p r o s t i t u t i o n w h e n short of
c o m p l i a n t w o m a n usually get bored w i t h her w i t h i n a year and
money, prostitutes are n o r m a l l y w o m e n w h o do something they
r u n after some heartless bitch.
don't l i k e for money w h i c h they need.
E q u a l l y , there is a classic Woman's p r o b l e m . It is: w h y is it
that the m e n I f i n d domestically compatible bore me shitless and There is for the present purpose a f i n a l lesson in The Empress.
the men I f i n d sexually exciting are domestically abominable? B o t h M a n a n d W o m a n can o n l y evolve b y o p e n i n g u p t o a n d
There is also the p u z z l i n g p r o b l e m of female emotional maso= accepting N a t u r e and the A i l - P o w e r f u l Female w h o is present
c h i s m . W h y is it that the best advice one can give to a teenage boy b o t h w i t h i n u s and w i t h o u t us.
w h o wants to lay a respectable teenage g i r l is s i m p l y to infuriate At 2 we move f r o m reception into activity. At the most exalted
her mother? W h y is it that the best w a y not to seduce a w o m a n is level it is said that only eight men have ever attained to it: L a o - T z u ,
to t u r n up p u n c t u a l to the minute, in a smart suit done up on the Siddartha (Gautama); K r i s h n a ; T a h u t i (Thoth); Moses; D i o n y s u s ;
m i d d l e b u t t o n c a r r y i n g a bottle of champagne, a box of choco¬ M o h a m m a d ; and Perdurabo (Crowley). Each one brought a new
lates a n d a b u n c h of red roses a l l graced by a soupy, w e l l - m e a n i n g T r u t h for humanity summed up in one W o r d and each one was
beam? It is h a r d l y masochistic for a w o m a n to k i c k a r i d i c u l o u s misunderstood. Even so, each one h a d a job to do and d i d it.
f o o l like that — but then w h y might a wise m a n t u r n up an hour The T w o of Wands, D o m i n i o n , shows that one w o r d can have the
late for the same g i r l , reeking of beer and p i c k l e d onions, s l o p p i l y power to shake life on earth to its foundations by altering funda¬
dressed and blithely o b l i v i o u s of any suggestion that he might be mentally the t h i n k i n g and feeling of humanity. A beggar dies of
out of order as he tumbles casually into bed w i t h her? Sensible dysentery in an Indian gutter — Gautama B u d d h a — yet his W o r d
men do rather w i s h that w o m e n d i d n ' t force them into d o i n g that A N A T T A ( N o God) alters the life experience for countless millions in

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the many centuries w h i c h come after h i m . An illiterate ex-camel M i d d l e P i l l a r , between Force and F o r m , between positive and
driver catapulted to the head of an obscure but w a r l i k e A r a b desert negative, between also the sun of T i p h a r e t h a n d the Sun b e h i n d
tribe dies saying: 'Please remember I was a m a n . Just a m a n , ' — the S u n (Sirius) in Kether, a n d u n i t i n g them in L o v e , The Priestess
M o h a m m a d — yet his W o r d A L L A H (God) transforms the M i d d l e of the Silver Star gives her A l l to E v e r y t h i n g yet remains eternally
East a n d brings c i v i l i s a t i o n to the West of the d i s m a l D a r k Ages. An a v i r g i n . T h i s last may appear p a r a d o x i c a l yet it is not m u c h more
elderly h e r o i n addict expires f r o m cardiac arrest brought on by a than s a y i n g that the Universe is in a continuous process of Its o w n
lifetime of dissipated excess in an E n g l i s h residential hotel reminiscent renewal a n d hence perpetually new every split second.
o f Fawlty Towers — C r o w l e y — yet his W o r d T H E L E M A is daily It is L o v e alone that can take one t h r o u g h the A b y s s . There
affecting events on the globe as the Berlin W a l l falls, the South A f r i c a n must b e a n inner, a c h i n g urge for u n i o n w i t h the A l l , a s repre¬
government repudiates apartheid and more and more are starting to sented b y the Goddess N U I T . O n l y then can one attain H A D F T ,
think for themselves. N a t u r a l l y , unless we have D o m i n i o n over our o n e - p o i n t e d i d e n t i f i c a t i o n in ecstasy w i t h the star one is.
o w n thoughts, they w i l l have D o m i n i o n over us and we w i l l be slaves, The M a g u s goes f r o m 3 (Binah) to 1. T h i s experience essen¬
victims of every fleeting w h i m and passing impulse. This cannot be t i a l l y consists of p e r c e i v i n g the manifested U n i v e r s e to be an
said of anyone w h o has ever f u l f i l l e d w o r d s through action. I l l u s i o n . H i n d u s a n d Buddhists perceive this as M a y a , the Great
' L o v e i s t h e l a w , love under w i l l , ' as The Book of the Law M a g u s a n d maker o f i l l u s i o n . O n e can o n l y r e s p o n d b y concen¬
states, so it s h o u l d h a r d l y surprise us to f i n d that the T w o of t r a t i n g e v e r y t h i n g into one p o i n t .
C u p s is L o v e . F o r 'There is no b o n d that can unite the d i v i d e d The M a g u s also shows the Curse l a i d u p o n those w h o attain
but l o v e . ' The very nature of the U n i v e r s e is for each element to to H i m . They have to preach the W o r d for the current state of
seek its opposite. L o v e is the u n i o n of opposites, the u n i o n of e v o l u t i o n on earth. They have to teach a n d enlighten h u m a n i t y .
p o l a r i t i e s . If we cannot feel love in our hearts, we w i l l feel As if this w a s n ' t a sufficiently thankless and g r i s l y fate, they
n o t h i n g very m u c h , thank y o u . It is the greatest strength in the k n o w also that the truths they utter w i l l be m i s u n d e r s t o o d a n d
w o r l d other than W i l l ; yet it fulfils W i l l through its y i e l d i n g . c o r r u p t e d b e l o w the A b y s s , that their truths are a l l i l l u s i o n , to
The T w o of S w o r d s , Peace, shows the stage w h i c h comes about w i t — lies. Yet they s t i l l have to do it.
w h e n a l l w i t h i n a n d a l l w i t h o u t are c o m p o s e d t o their a p p r o - O n e w a y out of w h a t c o u l d be agony of s p i r i t is to treat the
priate stations. T h i s is indeed that Peace of w h i c h mystics have w h o l e t h i n g as a cosmic joke a n d burst out l a u g h i n g . If we
s p o k e n , that ' p e a c e . . . w h i c h passeth a l l u n d e r s t a n d i n g . ' can't l a u g h at the sheer a b s u r d i t y of it a l l , there is not m u c h
E v e n this does not last for ever. N o t h i n g does, apart, o b v i - hope for o u r c o n t i n u e d sanity. The m a n i f e s t e d U n i v e r s e is the
ously, f r o m N o t h i n g . The T w o o f D i s k s reminds u s o f w h a t w e c o n t i n u o u s i n t e r p l a y o f L o v e between N U I T a n d H A D I T —
s h o u l d have k n o w n before if we do not realise it n o w , that the the I n f i n i t e l y G r e a t a n d the I n f i n i t e l y S m a l l — a n d in their
nature of the U n i v e r s e is Change. This is one reason w h y that c o n t i n u o u s c o p u l a t i o n i s a n i n f i n i t y o f joy. A s N U I T has i t i n
u n f a t h o m a b l y wise Chinese B o o k of W i s d o m , the I-Ching is also The Book of the Law:
c a l l e d The Book of Changes. A l l things change a l l t h e time. ' I a m above y o u a n d i n y o u . M y ecstasy i s i n y o u r s . M y joy i s
W h e n we can perceive the nature of these changes and a l i g n to see y o u r j o y '
ourselves to them, we can w o r k w i t h them so as to affect a l l to A n d a s H A D I T states:
the advantage of everyone. T h i s is w h a t the M a g i d o . 'Remember a l l ye that existence is pure joy; that a l l the
There are three Paths to the Supreme in 1 Kether, w h i c h is the s o r r o w s are but as s h a d o w s ; they pass a n d are done; but there
actualisation of G o d h e a d . The Priestess goes f r o m 6 to 1. On the is that w h i c h remains.'

100 101
0 The F o o l goes f r o m 2 to 1. At its most exalted, it is too far
b e y o n d h u m a n conceptions to be rendered capable of descrip-
t i o n . It is the state k n o w n as The Ipsissimus. N o t h i n g sensible
can be said about it at a l l .
H o w e v e r , one can s t i l l joke. W h o on earth is The Ipsissimus? Epilogue
H i s / H e r O a t h forbids the d i v u l g i n g of the fact. O n e m i g h t
picture The Ipsissimus in some T i b e t a n fastness, lost in silent,
mystic c o n t e m p l a t i o n . One m i g h t picture the Ipsissimus m o v i n g
stealthily b e h i n d the scenes of w o r l d events so as to influence O n e m i g h t w e l l ask, h a v i n g d r a w n a l l t o a p o i n t a n d a n n i h i l a t e d
them. These c h a r m i n g l y r o m a n t i c notions may be course be true: It in Infinite Space, w h a t is the p o i n t of it all?
but it is v i t a l to remember that it is e q u a l l y l i k e l y that The It is thought by a n u m b e r that a star goes for countless
Ipsissimus is a potato farmer in I o w a . E q u a l l y w e l l , he m i g h t be incarnations in order to experience every a t o m of Itself in action.
l i v i n g next door t o y o u . It goes to be totally conscious of Itself. In the g o i n g , there is joy.
The F o o l shows it, for The F o o l goes for a n d rejoices in every
On a l o w e r level reflecting this supreme state, The F o o l is an
ecstatic state of g o i n g . E v e r y t h i n g changes, e v e r y t h i n g goes. It's experience.
a l l go f r o m the start. One can feel it as a gigantic spasm of It is very interesting but u l t i m a t e l y u n p r o d u c t i v e to speculate
d i v i n e l y enraptured i n t o x i c a t i o n . too m u c h about these v i r t u a l l y incomprehensible matters. Eve-
At 1, there are the F o u r Aces — pure energy. r y t h i n g is a P o i n t - E v e n t a n d that's that.
O u r time w o u l d be better spent d e a l i n g w i t h ourselves in the
In Kether, W i l l , Love, M i n d and Body are a blazing unity in
the star one is w i t h i n the b o d y of N U I T . here and n o w on earth. In the Tarot, we have p r a c t i c a l tools for
i m p r o v i n g ourselves and increasing o u r c o m p r e h e n s i o n of things
W h a t lies beyond? The Tarot doesn't tell us. H e r e we go
b e y o n d the W o r d a n d the F o o l . The Qabalists speak of the Three a r o u n d us. The Tarot is not the o n l y set but it is an excellent one
V e i l s o f the N e g a t i v e ; A i n S o p h A o u r , A i n S o p h a n d A i n — a n d its elasticity in r e l a t i o n to other sets is a distinct advantage.
L i m i t l e s s L i g h t , W i t h o u t L i m i t and N o t h i n g . A b o v e a l l else, the Tarot is there to be used.
The ultimate fate of each a n d every star is succinctly stated in The reader m a y be exhausted but the subject is not. T h i s b o o k
The Book of the Law. s i m p l y outlines the bare bones of the matter: it is for the student
to give it b l o o d and flesh it out. Research is sorely needed into
'There is the d i s s o l u t i o n and eternal ecstasy in the kisses of N u . '
t w o subjects so deep a n d c o m p l e x as to be outside the scope of
this treatise: Tarot a n d A l c h e m y ; a n d Tarot a n d the System of
M a g i c k k n o w n as E n o c h i a n . In b o t h areas there are mines of
wisdom.
' Y o u ' r e n o t h i n g but a pack of cards!' A l i c e e x c l a i m e d in
W o n d e r l a n d ; but one w o u l d a d d : ' What cards!'
M a y the Tarot a i d the reader in g o i n g to awareness a n d
enlightenment. M a y T h y W i l l b e done w i t h L o v e i n the vast a n d
starry U n i v e r s e i n w h i c h w e live a n d move a n d have our g o i n g ,
Space w i t h o u t E n d , A U M G N .

102 103
APPENDIX A C - Let the L i g h t blaze u p o n y o u r brow.
D - A t M A L K U T H , imagine y o u have d r a w n this L i g h t d o w n
t h r o u g h y o u r body f r o m top to toe.
E - Ignite it again at the right shoulder and take it to the left,
THE LESSER BANISHING RITUAL f o r m i n g an internal A n k h of L i g h t w i t h y o u r head as the l o o p .
F - 'Say' means 'vibrate' said w o r d in capitals and the Names of
OF THE PENTA GRAM the A r c h - A n g e l s if y o u choose. To vibrate is s i m p l y to give a
w o r d m a x i m u m sonic resonance by u s i n g y o u r voice. M a k e it
Face East deep and sonorous; or give it the p i t c h of the h u m m i n g - b i r d .
1 - T o u c h the forehead, say A T O H (Unto Thee) G - The four H e b r e w W o r d s w h i c h accompany the Pentagrams
2 - T o u c h the breast, say M A L K U T H (The K i n g d o m ) are H e b r e w N a m e s of G o d , to be f o u n d in The Bible.
3 - T o u c h the right shoulder, say V E - G E B U R A H (and the H - Let the a r m s w i n g naturally, g o i n g w i t h a l l y o u r body, to
4 - T o u c h the left shoulder, s a y V E - G E D U L A H (and the G l o r y ) make b i g Pentagrams. Imagine these d r a w n in p h y s i c a l flame or
5 - C l a s p the hands u p o n the breast, say L E - O L A H M , A M E N b r i l l i a n t laser light. As y o u vibrate the G o d - N a m e , visualise the
(Unto the Ages, Amen) Pentagram b l a z i n g .
6 - M a k e the Banishing Pentagram of E a r t h (illustrated). Say I - To commence w i t h , imagine each A r c h - A n g e l as a p i l l a r or
I H V H . (Pronounced Y E - H O - V A U o r Y O D - H E H - V A U - H E H ) p y r a m i d of b r i l l i a n t white light.
7 - T u r n to the South, the same, but say A D O N A I .
J - At (15), visualise the Pentagrams b l a z i n g a l l a r o u n d y o u and
8 - T u r n to the West, the same, but say E H E I E H . within you.
9 - T u r n to the N o r t h , the same, but say A G L A . K - At 16, visualise the H e x a g r a m , the six-pointed star, on y o u r
10 - T u r n to the East. Extend the arms in the f o r m of a cross. spine, its topmost and bottom-most points being at c r o w n of
Extend the legs to make the Pentagram of y o u r body. Say: h e a d a n d soles of feet.
11 - Before me R a p h a e l ;
L - Success is k n o w n by an unmistakeable feeling of cleanliness.
12 - B e h i n d me G a b r i e l ;
It has been said that daily performance of the Lesser Banish-
1 3 - O n m y right h a n d , M i c h a e l (Pronounced M I - K A Y - E L ) i n g R i t u a l of the Pentagram for six months — it takes less than
14 - On my left h a n d , A u r i e l . five minutes a day — w i l l radically transform one's life by
15 - For about me flames the Pentagram, opening strong and h i d d e n depths of the spirit. The present
16 - A n d in the C o l u m n stands the six-rayed Star. writer's experience confirms this.
17-21 - Repeat 1-5, the Qabalistic Cross.
The Pentagram is the divine Star of M a n k i n d .
THE P E N T A G R A M THE H E X A G R A M
NOTES ON PERFORMANCE
A - Commence by v i s u a l i s i n g yourself g r o w i n g i n f i n i t e l y tall and
u p w a r d to the stars.
B - Reach out and above w i t h the right h a n d . See yourself taking
Light.
'see Aleister Crowley: Magick, A P P E N D I X VII L I B E R 0 vel MANUS ET
S A G U T A E , S U B F I G U R A V I section I V for sequence i n w h i c h pentagrams
should be traced with w a n d .

104 105
APPENDIX B The letters T . A . R . O . can also b e w r i t t e n R . O . T . A . w h i c h
means w h e e l . T h e y are here used to show the cycle of the
An explanation of the symbolism contained within the cover painting elements as they occur in T e t r a g r a m m a t o n a n d referring to the
by the artist Rag. F o u r suits of the m i r r o r cards.
T. is Teth, related to <|», the strangest of the Fire signs a n d thus is
The Tarot, called by some, the ' B o o k of T h o t h ' is related to the here used as Fire.
sphere of H o d on the Tree of L i f e ; the n u m b e r of w h i c h is eight. A. is A l e p h , the babe in the waters of its mother a n d thus is here
T h u s , an eight s p o k e d w h e e l in orange, the c o l o u r of H o d , is used as Water.
p o r t r a y e d w i t h an eye at its centre. T h i s eye is the M a g i c k Eye R. is Resh, the S u n , u s u a l l y related to A i r and thus is used as air.
used to b u i l d up images on the astral plane, the plane where the O. is A y i n , related to y^, an earth sign. A n d by its shape the letter
Tarot lives a n d moves. The eye is also s y m b o l i c of the u n i o n of
symbolises the receptive q u a l i t y a n d is thus used to represent
opposites, for the blue lids f o r m the vesica of the G o d d e s s , in the
the F e m i n i n e aspect of E a r t h .
centre of w h i c h is the b u r n i n g red of the G o d . T h e i r embrace
They appear in the u s u a l colours of these elements each balanced
produces the p u r p l e , representing their balance and perfection in
by its correct complementary.
the f o r m of a c h i l d .
At the top, the number of the Tarot cards, 78 can be seen
The purpose of the w h e e l is m o t i o n and the eye directs this w i t h i n a ray of w h i t e light. T h i s ray is M e z l a , the influence f r o m
m o t i o n . Together they symbolise the G o d H a d i t , the motive above, the n u m b e r of w h i c h is 78.
force of the U n i v e r s e t r a v e l l i n g t h r o u g h the b o d y of the Star The blackness between the spoke of the w h e e l is the ultimate
Goddess N u i t w h o is s h o w n as the b a c k g r o u n d of the n i g h t sky. v o i d f r o m w h i c h A l l has s p r u n g .
She has 231 g o l d e n stars, each one of w h i c h is l i k e n e d unto
H a d i t . 231 is the s u m of numbers of the Tarot t r u m p s , 0 to 21.
A l s o , by E n g l i s h Q a b a l a , 231 is the n u m b e r of 'circumference', a
w o r d used i n 'The B o o k o f the L a w ' t o describe N u i t .
The w i n g s are a s y m b o l of ' g o i n g ' or f l i g h t a n d are green to
s y m b o l i s e that the nature of t r a v e l l i n g is l o v e , for green is the
c o l o u r of V e n u s , the Goddess of L o v e . E a c h w i n g contains 18
feathers, together m a k i n g 36, w h i c h refers to the decans of the
z o d i a c or segments of the Goddess t h r o u g h w h i c h the S u n G o d
passes. The serpent eating its o w n t a i l shows that this love is
i n f i n i t e ; not b o u n d by any one p a r t i c u l a r f o r m . It is love
beyond f o r m .
It is n o w seen that this ' w i n g e d w h e e l w i t h O p e n E y e ' is b u i
the headdress of the E g y p t i a n G o d T h o t h , p a t r o n of M a g i c k
w r i t i n g a n d language w h i c h are qualities o f H o d . H e is, l i k e h i :
R o m a n a n d Greek counterparts, M e r c u r y and H e r m e s , a mes-
senger. The Tarot is also a message, b r i n g i n g the answer to ou:
q u e s t i o n or i n t u i t i o n to our reason.

106 107
FORTHCOMING TITLES FROM SKOOB ESOTERICA

Michael Harrison: Fire From Heaven


A thorough exploration of the phenomenon of Spontaneous Human Combustion
that is not without humour.
The Roots of Witchcraft
Reprint of classic in depth work on witchcraft.
Victor B Neuburg: The Triumph of Pan
Originally published by Aleister Crowley's Equinox Press in 1910. Out now
Three books by Vee Van Dam:
The Psychic Explorer pbk.
Concerned with astral projection and out of the body experience.
The Power of Mind and Consciousness
Creative visualization, meditation and subjective journeys through inner space.
Star Craft
Discovering auric energies and working with devas.
E Graham Howe: The Mind of the Druid pbk.
Meditations on the elemental origins of human psychology and faith. Out now.
Gerald Suster: The Truth About the Tarot pbk.
An illuminating, provocative, and instructive consideration of the tarot. Concise,
witty and wise.
Coming from Kenneth Grant
Remembering Aleister Crowley lllus.
What this memoir of the personal relationship between KG and Crowley in the
latter's last years brings to light will change the perspective of occult history. A
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Hecate's Fountain
Often Lovecraftian in ethos, the workings of Grant's Nuit-lsis Lodge have opened
the gates to an influx of alien magickal intelligence, which lies behind Grant's
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potential of our own bodies.
Subsequently the earlier volumes of the two trilogies will be reprinted.
Out now (with Steffi Grant)
Hidden Lore A4 lllus. Limited to 1000
By their studies of Crowley, Fortune, Spare, Lovecraft and the Tantric tradition the
authors have radically altered the direction of the 20th Century Occultism. A
distillation in ten essays. With tipped-in colour plates of Steffi Grant's paintings, it
constitutes a grimoire. Out now.

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T H E T R U T H A B O U T T H E T A R O T i s the first t r u l y
p r a c t i c a l m a n u a l of m a g i c k a l d i v i n a t i o n by the r e n o w n e d and
'provocative author, G e r a l d Suster/Best k n o w n for his definitive
.works on C r o w i e y and Regardie, G e r a l d has battled t h r o u g h
fiction, bi6gra*phy, and a p r o l i f i c output of articles in the occult
press against the h y p o c r i s y and moralsqueamishness that is often
trotted out in the name-of M a g i c k . %
T h i s b o o k tears away the s u b u r b a n m o r a l i t y so often a p p l i e d
to the T a r o t , a n d in its place provides a practical m e t h o d of u s i n g
the cards as a r a d i c a l , p o w e r f u l , and d y n a m i c influence in
personal t r a n s f o r m a t i o n . Rather than g i v i n g a statk set of values,
A

G e r a l d Suster encourages an i n d i v i d u a l journey of self-expioratiqn,


c o m b i n e d w i t h an exhaustive study of the arcana.
The reader w i l l not be confronted w i t h a merelist of term* to
memorise. Instead, a t h o r o u g h integration w i t h the 'Jarot, must be
u n d e r t a k e n , in w h i c h no facet of the i n d i v i d u a l is left untouched,
by the powers and insights encoded into the cards by* the
u n k n o w n Masters w h o created i t A T h e reader w i l l b e left i n no-
d o u b t that the symbols were devised w i t h matters .of far greater -
consequence in m i n d than mere ' f o r t u n e - t e l l i n g ' , and the results
o f w o r k i n g w i t h this b o o k s h o u l d b e l i f e - t r a n s f o r m i n g . The o n l y
' d a r k stranger' one is l i k e l y to encounter is oneself.

UK P R I C E 4 . 9 9
ISBN 1-871438-07-1

9 TO ill Occult

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