Study Guide VIII. Justice

A new “study guide” for  Letter VIII on Justice has just been posted.  While reading this summary is obviously no substitute for reading the original, it should offer a good review for those already familiar Letter VIII and may help to focus the new student’s attention on the core issue(s) being discussed.  Don’t neglect the original, in any event.  The spiritual essence of these letters cannot be captured in a summary.  Quality time with our anonymous author is essential…

–>  Justice

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Authentic Christian Platonism

“St. Bonaventura, in his doctrine of ‘signatura rerum’, interprets the entire visible world as the symbol of the invisible world. For him, the visible world is only another Holy Scripture, another revelation alongside that which is contained in the Holy Scripture properly said:

“And it thus appears that the entire world is like a single mirror full of lights presenting the divine wisdom, or as charcoal emitting light.”

~ Meditations on the Tarot, Letter 1, “The Magician” (17)

The context for the above quotation is Our Anonymous Author’s discussion of the method of analogy as it pertains to philosophy and theology (citing, along the way, papal proclamations in 1588 and 1879 which describe St. Thomas Aquinas and St. Bonaventure as “two olive trees and two chandeliers shining in the house of God”).

No doubt many (if not most) of us have read at least a bit of Aquinas, right?  But how many of us are at all familiar with St. Bonaventure?  While a google search turns up a plethora of resources, perhaps these two will be at least minimally sufficient for a first introduction:

The Cosmic Exemplarism of Bonaventure
Bowman, Leonard J. The Journal of Religion, Vol. 55, No. 2 (Apr., 1975), pp. 181-198.

Bonaventure on Creation: A Ressourcement for the Modern World
Kimball, Kasey. Crux, 51 no 4 (Winter 2015), 15-21.

The Kimball article is by a graduate student in theology who is, in part, addressing
ecological concerns (bringing Martin Heidegger and Martin Buber into the mix).  The Bowman piece is strict exposition and seems to captures an essential element of authentic Christian Platonism in these paragraphs:

As Bonaventure makes clear– along with Plotinus —it is a HUGE mistake to imagine the intelligible realm of Platonic ideas to be a mere aggregate of eternal abstractions.  Quite the contrary.  Indeed, Nous for Plotinus is the locus of our truth and being — the living and powerful essence of our existence which is, itself, pure act.  Moreover, we find that in Nous, which invites comparison with the Divine Intelligence of the Christian Logos, eternity and mutual inclusiveness replace time, space, and separation (Enneads V.9.10).  So while, on one level– that of the empirical ego –we may be lost in time and space (consumed by our very material concerns), Plotinus is quite clear that our higher part remains–we need only recollect our race and worth (cf. IV.8.8, V.1.1). To know this higher aspect of ourselves is to know eternal life— authentic Spiritual Life –which is our true vocation (having been chosen/created in Christ before the foundation of the world in the beginning with God).  But to realize this also requires the courage to be–the courage to be that which we ARE in Christ, Here & NOW.  Thus the exhortation:  Take up your cross, the kingdom of heaven is at hand . . .

“The Now is no mere nodal point between the past and the future. It is the seat and region of the Divine Presence itself…. The Now contains all that is needed for the absolute satisfaction of our deepest cravings…. In the Now we are at home at last.”
~ Thomas Kelly, “A Testament of Devotion”

–> Plotinus in a Nutshell…

Note:  Below is an additional except from the Bowman article:

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Tarot Course Materials

Most of the material linked to, below, was developed for a class which was offered at a local bookstore in 2017.   These links can also be found under our new Tarot Course Materials menu item.  Some aspects of this material will be revised and supplemented as time goes on, but for the most part this is probably its final form.  Please email the webmaster to report any broken links, errors, or omissions! 🙂

The following topics were touched upon in the class:

. . . Why Meditate on the Tarot?

  1. The Tarot as We Know It
  2. Two Watershed Moments in Tarot History
  3. Comparing the Marseille & Waite-Smith Tarots
    1. Comparing the Minor Arcana
    2. Comparing the Major Arcana
      A More Detailed Look at the Major Arcana
  4. Aesthetic Roots and Resemblances Prior to 1770
  5. The Philosophical and Theological Milieu
  6. Archetypical Psychology and Spirituality
  7. Outline of Seminal Figures in the History of Occult Tarot
  8. Two Esoteric Schools Worthy of Special Mention
  9. Contemplative Tarot

Works Cited and Additional Resources

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The French Tradition

Editor’s Note:  Recently, while preparing to give presentations touching on the history and symbolism of the Tarot, I came across the following resources at Tarot-History.Com.  The owner of that site kindly agreed to my use of this beautiful and historically illuminating material here and in my classes.  Many thanks to Roxanne Flornoy and Tarot-History.Com !!!  🙂

The Tarot has always fascinated the casual inquirer and amateur as much as the seasoned initiate.
 

Here we deal with both the history and legend of tarot cards, as well as the tarot as game, magic
and “journey of the soul“.

 

These reflections are centered around the following traditional “Tarot of Marseille” preserved in the French National Library :

Tarot of Jean Noblet and of Jacques Vieville c.1650, Tarot of Jean Dodal c.1701, Tarot of Nicolas Conver 1760.

There are only three (plus another of a slightly different tradition) Tarots of Marseille which have come down to us complete and unaltered. It is these which are the foundation and source of all modern tarots. They were produced at a time when traditions were still alive, and it is to them that this site is dedicated

Our principal activity consists in re-editing these few historic, popular Tarots preserved in the French National Library:

This tradition, seven centuries old, originates in the knowledge, science and art of the men who built the cathedrals.

All tarots which are not rooted in this tradition (effectively dead by 1730) can be called “fantasy”, and just reflect their authors. Personal creations remain creations which are only personal, however erudite or beautiful.

–> Tarot-History.Com

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The Soul’s Choice

[Editor’s Note:  Go to The Soul’s Choice menu for a recently revised and expanded presentation of this material (or scroll down to continue reading this newly reformatted and illustrated, single page version) ~ Nov. 2018 ]




The Lover
 stands in equilibrium between two gravitational fields—the world of the serpent, on the one hand, and the world of the Word, on the other (cf. the “psychic man” in Letter XII).

 

MOTT References:
“spiritual fornication“ (143); “It is love which awakens” (126); “the ‘psychic man’ ” (307).

 


 

 

The Wheel of Fortune— aka the world of the serpent —suggests separation and duality (cf. fallen creation, maya, samsara, or simply the rat race).

MOTT References:
”the world of the serpent” (242-243, 246-7, 253 – cf. 143;203).

 

The World indicates union / nondualitythe world of the Word (cf. true nature, moksha, nirvana, the kingdom of heaven or kingdom of God).

 

MOTT References:
”creative joy” (644); “the world of the Word” (143);
“the kingdom heaven” and “nirvana” are not equivalent in MOTT.

 


 

 

The Moon points to our empirical  ego and personal self-image—and, more generally, to discursive thought and instrumental reasoning (cf. analysis, calculation, ratiocination—see also The Ace of Swords).

MOTT References:

“materialist intellectuality” (494).

The Sun suggests our transcendental Self—the light of awareness in which we are called to walk (cf. I John 1:5-7).  See also Matthew 18:3 — “Unless you become as little children, you cannot enter the kingdom…”

 

MOTT References:
“the look of a child” (552).

 


 

The Tower of Destruction points to the destiny of the egoic mind together with its projects—i.e. the inevitable end of “the story of me”, however successful “I” may be along the way (cf. “the tower of Babel” or “the house built on the sand”).

 

MOTT References:
“confronted by divine reality” (444).

 

The Hanged Man suggests the possibility of taking up our cross— of “dying before we die” —and entering the kingdom NOW…  (aka transcending the ego, being crucified with Christ—cf. Romans 6:4-6; Galatians 2:20).

 

MOTT References:
“attraction from above” (307).

 



The Ace of Swords, in this context, indicates the rule of the empirical / dualistic / egoic mind (cf. the all too often “arbitrary will” of the “emancipated personality” per MOTT ).

MOTT References:
“arbitrary will” (411); “emancipated personality” (119—cf. 116, 125, 127). 
NOTE: The Tarot Aces are not discussed in MOTT and it’s treatment of the Tarot suits is Kabbalistic whereas this approach is best characterized as Neoplatonic.


The Ace of Batons points to Spirit / Presence / Awareness / God’s will / our real will— as we are in the beginning in Christ, the image and likeness of God (cf. GK Nous / Logos / Mind of Christ / Divine Intelligence).

NOTE: “Action” as in Divine activity; the ground of authentic action… (not fallen reactivity).

MOTT References:
NOTE: The Tarot Aces are not discussed in MOTT and it’s treatment of the Tarot suits is Kabbalistic whereas this approach is best characterized as Neoplatonic.


 

The Devil indicates the temptation of duality and forgetfulness (in material, ideological and/or sensual pursuits).

 

MOTT References:
“two personages” (404, 408ff – see discussion of “egregores” for the ideological aspect).


Temperance
alerts us to the call of conscience
(mindfulness / recollection / remembrance / Divine presence); helps bridge the gap (functionally) between the image and likeness of God in us…

 

MOTT References:
“faithful ally” (375 – see pages 374ff for the distinction between image and likeness).

 


 


The Ace of Coins here suggests the ego’s preoccupation with “laying up treasure on earth” (See Luke 12:15-34; Philippians 3:18-21; I Timothy 6:9-10; James 4:1-3).

 

MOTT References:
NOTE: The Tarot Aces are not discussed in MOTT and it’s treatment of the Tarot suits is Kabbalistic whereas this approach is best characterized as Neoplatonic.


The Ace of Chalices suggests a heart that is open to Spirit (“If you are risen with Christ, seek those things which are above…” See Colossians 3:1-3; Luke 12:15-34).

 

MOTT References:
NOTE: The Tarot Aces are not discussed in MOTT and it’s treatment of the Tarot suits is Kabbalistic whereas this approach is best characterized as Neoplatonic.


The Soul’s Choice…
A Thirteen Card Spread of Inspirational Trumps & Aces:
[ Introduction | Commentary | Acknowledgements | Download ]

 Whosoever will may come and drink of the water of life freely…

[See TTTarot Hermeneutics for additional background on this arrangement of images.]

 

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“Two Gravitational Fields” (Pope Benedict XVI)

In one of our initial posts (Let the journey begin), we suggested that Meditations on the Tarot might be linked to Pope Benedict XVI through Robert Spaemann (the same Robert Spaemann who wrote the forward to the German edition of MOTT, Die großen Arcana des Tarot).  And just recently, additional evidence has come to our attention which also suggests that Benedict may have been familiar with our anonymous author.  Indeed, it is not at all farfetched to think that, in addition to the Fathers of the Church, Pope Benedict may also have had Letter VI and (especially) Letter XII of MOTT, in mind as he wrote the following lines for his 2011 Palm Sunday Homily:

“The Fathers of the Church maintained that human beings stand at the point of intersection between two gravitational fields. First, there is the force of gravity which pulls us down – towards selfishness, falsehood and evil; the gravity which diminishes us and distances us from the heights of God. On the other hand there is the gravitational force of God’s love: the fact that we are loved by God and respond in love attracts us upwards. Man finds himself betwixt this twofold gravitational force; everything depends on our escaping the gravitational field of evil and becoming free to be attracted completely by the gravitational force of God, which makes us authentic, elevates us and grants us true freedom.”

By way of comparison, consider the following paragraphs from Letter XII of MOTT:

Now, the domain of freedom— the spiritual life —is found placed between two gravitational fields with two different centres. The Gospel designates them as “heaven” and “this world”, or as the “kingdom of God” and the “kingdom of the prince of this world”. And it designates those whose will follows or is submitted to the gravitation of “this world” as “children of this world”, and those whose will follows the gravitation of “heaven” as the “children (or the sons) of light.
 The human being participates in these two gravitational fields, as the apostle Paul had in mind when he said:
<<< For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh: for these arc opposed to each other, to prevent vou from doing what you would. (Galatians v. 17) >>>
These “opposing desires” arc the tendencies through which the two gravitational fields manifest themselves. The man who lives in the grip of gravitation of “this world” at the expense of the gravitation of “heaven” is the “carnal man”; he who lives in equilibrium between the two gravitational fields is the “psychic man”; and. lastly, the one who lives under the sway of the gravitation of “heaven” is (he “spiritual man” (MOTT, Letter XII, “The Hanged Man”, 306-307).

 

Less explicit, but very helpful by way of background, in Letter VI, our anonymous author writes:

“The choice before which the young man of the sixth Arcanum finds himself placed is of greater significance that that between vice and virtue. It is a matter here of choice between on the one hand the way of obedience, poverty and chastity and on the other hand the way of power, richness and debauchery. The practical teaching of the Arcanum “The Lover” is to do with the three vows and the three corresponding temptations.
[…]
“The three vows are, in essence, memories of paradise, where man was united with God (obedience), where he possessed everything at once (poverty), and where his companion was at one and the same time his wife, his friend, his sister and his mother (chastity). For the real presence of God necessarily entails the action of prostrating oneself in the face of Him “who is more me than I myself am”— and here lies the root and source of the vow of obedience; the vision of the forces, substances and essences of the world in the guise of the “garden of divine symbols” (the garden of Eden) signifies the possession of everything without choosing, without laying hold of, or without appropriating any particular thing isolated from the whole —and here lies the root and source of the vow of poverty; lastly, total communion between two, between one and another, which comprises the entire range of all possible relationships of spirit, soul and body between two polarised beings necessarily constitutes the absolute wholeness of spiritual, psychic and physical being, in love —and here lies the root and source of the vow of chastity. One is chaste only when one loves with the totality of one’s being.
Chastity is not wholeness of being in indifference, but rather in the love which is “strong as death and whose flashes are flashes of fire, the flame of the Eternal”. It is living unity.
[…]
“The Christian doctrine and experience of grace expresses the very essence of chastity, just as it also contains the principles of poverty and obedience. It is the doctrine concerning chaste relationships between that which is below and that which is above. God is not an object and neither is he an object of knowledge. He is the source of iiluminatory and revelatory grace. He cannot be grasped, but he can certainly reveal himself.
“Here we have chastity, poverty and obedience underlying the Christian doctrine and experience of grace. Now, all Christian esotericism or Hermeticism, including here all its mysticism, gnosis and magic, is founded on the experience and doctrine of grace, one of the results of which is initiation. Initiation is an act of grace from above. It cannot be achieved or produced by any technical outer or inner procedures. One does not initiate oneself; one becomes initiated” (Letter VI, “The Lover”, pages 124, 133-134).

 

To meditate on these themes more profoundly, let us re-read Letters VI and XII in their entirety and meditate on the image below.  Our study guides should also be helpful, but are no substitute for a close reading of the primary text.

–>  See Study Guides VI. The Lover and XII.  The Hanged Man

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Why Meditate on the Tarot?

Cultivate the Seed of Self-Transcendence:

  • The Self is a relation that relates to
    itself and to the power which grounds
    it
    (cf. Kierkegaard).
  • The idea of “the separate self” is an
    illusion to be transcended.

Serious Students May Reasonably Aspire To:

  • Enhanced Self-Knowledge
  • Authentic Inspiration and Creativity
  • Clarity and Grace in Thought and Action
  • More Effective Communication and Better Interpersonal Relationship Skills

Students May also Come to Recognize and Honor their Eternal Life NOW:                                                      

  • Each of us participates in the magic, eternal life that NOW IS.
  • The Tarot provides a context for concentration and mindful introspection.
  • Fear, desire, resentment, and wishful thinking are observed–not served.
  • Courage, Courtesy, and Self-Reliance are cultivated in the process.
  • If and when conditions are right, the “separate self” will be seen through.

Students Who So Desire May Begin Learning “The Four Precepts” as an Initial or Supplemental Approach to Self-Inquiry:

  • Remember Your Divine Essence
    (Remember your essential Self—Christ-in-you, the hope of glory…)
  • Say Yes to Life Unconditionally
    (Harbor no regrets, no “if onlys”…  Rather, take up your cross…)
  • Overcome the Spirit of Resentment and Revenge
    (Don’t blame others for your problems; both your neighbor and your enemy are yourSelf…)
  • Follow Your Bliss
    (“Love and do what you will…”  Discover your real will…)       

Quoting P.D. Ouspensky:  “If we imagine [the] twenty-one [numbered Tarot  Trumps] disposed in the shape of a triangle, seven cards on each side, a point in the centre of the triangle represented by the zero card [the Fool], and a square round the triangle (the square consisting of fifty-six cards, fourteen on each side), we shall have a representation of the relation between God, Man and the Universe, or the relation between the world of ideas, the consciousness of man and the physical world.  The triangle is God (the Trinity) or the world of ideas, or the noumenal world.  The point is man’s soul.  The square is the visible, physical or phenomenal world.  Potentially, the point is equal to the square, which means that all the visible world is contained in man’s consciousness, is created in man’s soul.  And the soul itself is a point having no dimension in the world of the spirit, symbolized by the triangle.  It is clear that such an idea could not have originated with ignorant people and clear also that the Tarot is something more than a pack of playing or fortune-telling cards” (The Symbolism of the Tarot).

Questions?  Email:  Self-Enquiry@TeenyTinyTarot.Com

–> Download Contemplative Tarot Brochure  (PDF File)

Christian Meditations on the Tarot

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The Hanged Man — Again!!!

Don’t be surprised if we return again and again to this arrangement of images with our primary focus, perhaps, remaining on The Hanged Man.   In any event, consider, for a moment, that Christianity, construed as an exoteric tradition, is designed for us as apparent individuals (playing The Wheel of Fortune) whose understanding is darkened (cf. The Moon) and who, as such, have nothing to look forward to but death and destruction (The Tower).

tower-wheel-moon-cbd

Biblical narratives– insofar as we find them in some sense captivating or compelling –remind us that there is more to us than meets the eye; that the operations of our minds shine in a borrowed light; that we are, in fact, chosen/created in Christ before the foundation of the apparent world; and that we would do well to wake up and turn our hearts and our minds toward home.

Thus we are invited to repent (cf. The Lover) to take up our cross (cf. The Hanged Man), to become like little children (to walk in the light as He is in the light–cf. The Sun); and to enter into the life of the Spirit NOW (cf.  Le Monde); with our hearts wide open to the Spirit and Word of God (cf. The Ace of Chalices and Batons).

The Spirit and the bride say, Come.  And let him that hears say, Come.  And let him that is thirsty come.  And whosoever will, let him take the water of life freely (Revelation 22:17).

–> XII. The Hanged Man

tarot-hermeneutics-pauls-suggestion-two-ways

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TTTarot Hermeneutics

One of my fantasies is to open a little brick and mortar meeting place called The TeenyTinyTarot © Cafe and Community Center with a study area devoted to Tarot Hermeneutics.  With regard to the Tarot Hermeneutics study area, I would designate it by that name for couple of reasons–partly in honor of my friend, Paul Nagy, who happens to host a website by that name…

tarot-hermeneutics-banner2
…and partly because the expression so brilliantly captures (what our anonymous author refers to on page 7 as) the game of tarot, while at the same time subtly  suggesting how much light an understanding of the history and usage of the Tarot can shed on the subject of hermeneutics in general!

But this post is not really about my (imagined) TeenyTinyTarot © Cafe and Community Center with its (imagined) Tarot Hermeneutics study area– nor is it about the kind of light which an understanding of the Tarot can shed on our understanding of hermeneutics in general –rather, it is about a concrete example of tarot hermeneutics involving myself, Paul Nagy, and my little booklet, A Metaphysical Reading of the Tarot Suits.  It’s a bit tedious at times, but it accurately reflects several aspects of my thinking about The Hanged Man  and The Soul’s Choice as it has developed, here, over the last 4 or 5 years.   Follow the link and scroll down if you’d like to continue…  [updated 10/27/2018]

—> Tarot Heremeneutics

 

 

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New “RWS Style” Tarot Trumps

RWS Bookmark 1.16 gold.jpg

150px-ArthurEdwardWaite~1880pamela-colman-smith“TeenyTinyTarot” © is proud to introduce this new set of Waite Smith style tarot trumps based on the original Waite Smith design, first published in 1910 (or 1909, depending on who you talk to).  As you may have already guessed, RWS in the title of this article –refers, respectively, to the original publisher, “William Rider & Son” (London); to the author, designer, and project originator, “Arthur Edward Waite“; and to the artist and collaborator, “Pamela Coleman Smith“.

rws-00-10-scan0268-croppedOur goal is to share Meditations on the Tarot and the path of Christian Hermeticism more widely by offering this more colorful, more popular set of tarot trumps in addition to the more traditional “Marseille style” trumps that we have been offering since 2014.

Despite the significant differences between the two sets of trumps, the Waite-Smith design retains much of the same imagery as the Tarot of Marseille while at the same time (it seems) appealing to a wider audience.  In any event– since its initial publication here in 1971 by U.S. Games Systems, Inc. –it appears to have provided the primary point of entry into the Tarot tradition for the majority of people in the United State and it continues to have a broad appeal.   Indeed, if its popularity has waned over the last 2 or 3 decades, that is only because of the competition from hundreds of new decks which it has served to inspire.

–> “TeenyTinyTarot” © “Waite Smith” Style Trumps

rws-11-21-scan0269-cropped

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