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


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Study Guide VII. The Chariot

smalll7.2 The Chariotjung four fold mandela.pngA new “study guide” for  Letter VII on The Chariot 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 the text and may help to focus the new student’s attention on the core issue(s) being discussed.

In the process of revisiting this letter, a review of Jungian psychology also seemed in order.  Here are some resources that were helpful:

Introduction to Carl Jung – The Psyche, Archetypes and the Collective Unconscious:

Introduction to Carl Jung – Individuation, the Persona, the Shadow, and the Self:

Carl Jung Depth Psychology: Jung on the “Self” – Anthology

–>  VII. The Chariot

totality of self vs ego.jpg

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A Metaphysical Reading of the Tarot Suits

[Editor’s Note:  This material has been significantly revised (at least twice!) since it was last updated, below.  The most recent version (3.2) is available in PDF format (Download PDF).  More recently, however, it taken on another form:  Neoplatonic Symbolism in the Tarot Suits.]

Please note that, while the Anonymous Author of Meditations on the Tarot cannot necessarily be appealed to as the authority for (or even the primary inspiration behind) this approach to the tarot suits, it is nonetheless generally consistent with his work— see, for example, the beginning of Letter II, “The High Priestess”, pages 29-31 —and also this brief discussion in Letter XXII:

“Concerning the four “suits”—pentacles, swords, cups and wands —they correspond exactly to the structure of the sacred name YHVH and, consequently, to the four elements. Wands represent the emanating principle, the YOD of the divine name; cups represent the conceiving principle, the first HE of the divine name; swords represent the formative principle,the VAU of the divine name; and pentacles symbolise the principle of form, the second HE of the divine name” (Letter XXII, “The World”, page 654; cf. “Figure 1 below).


Figure 1 The information on the Tetragrammaton (YHVH, IHVH), above, is a screen shot from:

It is also worth noting that this is a work in progress which has been kept intentionally brief (and very dense) for ease of printing in these few, short pages. Additional clarification and elaboration is definitely in order. In the meantime, suffice it to say that the activity of Spirit cannot be grasped conceptually and cannot be used as a means to some merely personal/egoic end. It is nevertheless the case that the realization of Spirit does indeed constitute the true meaning and purpose of our lives and that such realization does have a practical impact on the apparent world. Moreover, we become more attuned to Spirit, 1) as we learn to distinguish between “awareness”, as such, and the incessant “mental chatter” which tends to accompany most of our perceptions (i.e. the habitual, usually unconscious “self-talk” which continuously expresses and reinforces our personal fears, desires, judgments); 2) as we begin to practice breath awareness and inner-body awareness as an aid to meditation; and 3) as we begin to anchor lives in “aware presence” or “alert stillness” — the pristine, lucid Way of Truth and Life which leaves unnecessary mental commentary and distracted, ineffective action beneath itself. Honest and sustained self-observation is essential to this work—discursive thought or dialectic is merely preparatory (see the discussion of “concentration without effort” in Letter I of Meditations on the Tarot, page 8).

A Metaphysical Reading of the Tarot Suits (excerpted from version 1.63)
(Tarot images from ~ CBD Tarot de Marseille by Dr. Yoav Ben-Dov)

Wands/Batons           Element = Fire           Symbolizes:  Spirit (Creative Mind)CBD Ace of Wands

  • Spirit (pneuma) / Divine Intelligence (cf. Nous or Logos) / Our Real Will / God’s Will / Truth & Being / Authentic Life / Pure Activity / Divine Presence / True Nature
  • Spirit is our Transcendent Aspect / Our Eternal Life / The Source of Meaning and Purpose; Authentic Inspiration; and True Vocation / The Dynamic Ground of Creative Manifestation
  • Spirit is reflected in and through the medium of the material world (including our apparent bodies and our material circumstances and resources).

Cups/Chalices            Element = Water       Symbolizes:  HeartCBD Ace of Cups

  • Heart / Openness / Receptivity / Attunement / Intuition / Contemplation
  • The Heart is our Transcending Aspect — the organ through which we become attuned to and are able to contemplate Spirit – i.e. our authentic life — and share it with the world at large.
  • As our hearts open (in contemplation) we naturally turn away from a life of self-indulgent consumerism and towards our true vocation (whether that appears to be the life of a hermit or a healer; that of a poet, artist, or craftsman; or even that of a scientist, a priest, or a politician).

Swords/Blades    Element = Air            Symbolizes:  (Discursive) Mind
CBD Ace of Swords

  • Mind (psyche) / Ego / Analysis / Calculation / Instrumental Reasoning / Conceptual Frameworks (including the “ideas”, “beliefs” and “worldviews” that constitutes us as “separate selves”).
  • Mind can be a hindrance or a help– an adversary or an ally –in our efforts to realize Spirit.
  • On the one hand, “mind” is that aspect of ourselves that must be Transcended – that is, we must transcend the mind-made sense of self (i.e. the “arbitrary personality” or “separate individual”) which seems to obstruct the intuition of our unity with or connection to God, Nature, or Humanity as a whole.
  • On the other hand, the practical operations of our mind begins to function better than ever once we realize that we are not what we think–once our egoic mind surrenders to the life of the Spirit . . . (the egoic/analytic mind makes “a wonderful servant, but a terrible master”, as is sometimes said).
  • Transcending the ego does not mean fleeing our material existence–rather, from this point forward, we begin to relate properly to the material world for the very first time.

Coins/Pentacles       Element = Earth       Symbolizes:  The Material World

  • CBD Ace of CoinsMatter / Body / Material Resources / Circumstance / Medium of Manifestation / Creation / Incarnation
  • For the “separate self”— i.e. the egocentric “consumer” mentality —the material world is understood primarily in terms of desire (a kind of self-indulgent “playground” for our appetites and inclinations as we continue to play the wheel of fortune).
  • But for Spirit [and for the person/mind/psyche that is surrendered to Spirit] matter is a magical medium of artistic, poetic, religious, and political expression as we participate in “the respiration of eternity” — i.e. the One life, Divine.

–>  Christianity, Platonism, and the Tarot of Marseille

Sermon on the Four Suits - revision1.2

The Tarot images on the outside margins of this graphic are from the CBD Tarot de Marseille by Dr. Yoav Ben-Dov.  The images on the inside are from the “Pocket Edition” of the Rider-Waite-Smith deck by US Games Systems, Inc.

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Marseille Montage On Instagram

Nice montage of Major Arcana from the Tarot of Marseille — can you find them all!?  Enjoy! 🙂

tarot of marseille instagram luizcarlos.tuca(posted on Instagram by Luiz Carlos Tuca Guimarães)

–>  The CBD Tarot of Marseille



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The CBD Tarot de Marseille by Dr. Yoav Ben-Dov

Introducing the CBD Tarot by Dr. Yoav Ben-Dov:

To be fair, our TeenyTinyTarot © Trumps are especially designed with Valentin Tomberg’s “Christian Hermeticism” in mind.  They’re great for personal study, meditation, and contemplation–and they are very inexpensive!  But for those who are looking for a complete set of full-sized cards, the CBD Tarot de Marseille by Dr. Yoav Ben-Dov are a really good buy!  This premium Tarot deck is not only larger (2.5″ x 4.75″), it is also more colorful– more graphically and technically precise –top of the line in every respect!

Click to enlarge... The CBD Tarot is based on the standard 78 card deck published in Marseille by Nicholas Conver in 1760.  A “Quick Reference Guide” (or “Little White Book”) is also included.  To learn more about this Tarot deck, visit CBDTarot.Com.  To purchase a set, follow the link below:

–>  CBD Tarot de Marseille by Dr. Yoav Ben-Dov

–>  Order TeenyTinyTarot © Trumps and Aces

Order the premium, 78 card "CBD Tarot de Marseille" by Dr. Yoav Ben-Dov.

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Christianity, Platonism, and the Tarot of Marseille

This document grew out of a student’s question.  The student inquired as follows:

“…a couple of questions on the tarot card analogy that was discussed this past class. Do the tarot cards have a specific order in which they can be arranged in order to convey a particular meaning? How do the tarot cards relate to Plotinian thought or other ancient Greek philosophies?”

With regard to the Tarot cards, here is the series of images in question–a brief commentary will follow…:

Christianity, Platonism, and the Tarot of MarseillePerhaps you have heard our conventional existence in time and space referred to as the horizontal dimension (or plane) — in contrast to the vertical dimension which is accessible to us if and only if our hearts are open to it. This distinction is key to understanding the universal symbolism of “The Lover” who is pulled in two directions (reminiscent of the myth of the soul in Plato’s Phaedrus). Those who choose the route of separation (seeking to secure their personal power, pleasure, and prestige on the horizontal plane) encounter mixed success, at best, and then face death and destruction; while those who “die before they die”— those who become attuned to deeper/higher levels of reality — realize their eternal life NOW (i.e. the vertical dimension).

Click on the link, below, to read additional commentary on these images:

–>  Christianity, Platonism, and the Tarot of Marseille  (Download PDF)

See also:  Neoplatonic Symbolism in the Tarot Suits and Primary Impressions from My Reading of Plotinus

NOTE: The PDF file is designed to be printed as a booklet (i.e. to be printed on both sides, folded, and stapled in the middle).

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A Brief Introduction to the Tarot

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The first seven “Major Arcana” from the Fournier Tarot of Marseille

My introduction to the Tarot came about quite unexpectedly through Meditations on the Tarot: A Journey Into Christian Hermeticism (hereafter “MOTT“–reputed to be among “100 best spiritual books” of the 20th century).  Prior to reading MOTT, my evaluation of the Tarot was little different to that of most of my friends and colleagues in academia–or, for that matter, to my friends and family in the Bible belt.  Indeed, my typical reaction to any mention of the Tarot  would generally be comprised of about 2 parts of ridicule and 1 part of fear–with little or no energy left for open, honest engagement (much less meditation).

Over the past couple of years, however, however, I have become increasingly fascinated by this 600 year old text which comes down to us from 15th century Italy in the form of 78 cards (more on this below).  Moreover, I have also discovered (through both observation and experience) that if they are approached in the right spirit, these cards can constitute a profoundly effective teaching tool.  Indeed, when the circumstances are right, they can contribute substantially to the opening of hearts and minds to a deeper, more intimate relationship to Reality — i.e. to God, to other human beings, and to creation as a whole.

–> Continue reading A Brief Introduction to the Tarot…

Petrarch’s Triumphs on Cassone: Follower of Mantegna; Italian, c.1460s.

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Side by Side with the Solitary Man

“The Hermit of the ninth Card is a man of heart,
a solitary man who is walking.”

the_hermit -the golden tarot“The Hermit is neither deep in meditation or study nor is he engaged in work or action. He is walking. This means to say that he manifests a third state beyond that of contemplation and action. . . . the term of synthesis, namely that of heart. For it is the heart where contemplation and action are united, where knowledge becomes will and where will becomes knowledge. The heart does not need to forget all contemplation in order to act, and does not need to suppress all action in order to contemplate. It is the heart which is simultaneously active and contemplative, untiringly and unceasingly. It walks. It walks day and night, and we listen day and night to the steps of its incessant walking. This is why, if we want to represent a man who lives the law of the heart, who is centred in the heart and is a visible expression of the heart — the “wise and good father”, or the Hermit — we present him as walking, steadily and without haste” (226).

“The Hermit of the ninth Card is a man of heart, a solitary man who is walking”
(“Meditations on the Tarot”, Letter IX, “The Hermit”).

gold tarot strength
O you who reads these lines,
Do you believe in my promise ?
Your heart answers “yes”
Why are you waiting to follow Me ?
Do you not feel that I am calling you ?
– But who is this I
who calls me ?
I am telling you :
This I that calls you
Is none other than yourself.
– But then, I am two ?
No, my child, you are one.
One with me,
Who is the Christ in you.

~ Living Waters: Voice of the Heart


–>  Living Waters: Voice of the Heart

raven sunshine cloud

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Review by Fr. Thomas Keating

MeditationsoftheTarotBook Review: Meditations on the Tarot *
by Fr. Thomas Keating, OSCO

This work was originally written in French. A German translation with an introduction by Hans Urs von Balthasar appeared in 1972. A second revised German translation was published by Herder, Basel in 1983. The first French edition was published in 1980 and revised edition in 1984, both by Aubier Montaigne, Paris. The author wished the book to be published anonymously and posthumously.

In his foreword to the German edition, von Balthasar writes: “A thinking, praying Christian of unmistakable purity reveals to us to symbols of Christian Hermeticism in its various levels of mysticism, gnosis, and magic, taking in also the Cabbala and certain elements of astrology and alchemy. These symbols are summarized in the twenty-two so-called “Major Arcana” of the Tarot cards. By way of the Major Arcana the author seeks to lead meditatively into the deeper, all-embracing wisdom of the Catholic Mystery.”

This may be regarded as one of the great spiritual classics of this century. In the hands of this author of immense erudition and deep contemplation, the Tarot cards of ancient Egypt reveal their universal archetypal symbolic nature and become a school of objective insight. The meditations are, in the truest sense, a school of lectio divina requiring an activity more profound than that of study and intellectual explanation. The author gathers us into his own spiritual journey to the authentic Source of all true knowledge and compassion. This book in my view is the greatest contribution to date toward the rediscovery and renewal of the Christian contemplative tradition of the Fathers of the Church and the high Middle Ages. With its firm grasp of tradition, its balance, wisdom, profundity, openness to truth, and comprehensive approach to reality, it deserves to be the basis of a course in spirituality in every Christian institution of higher learning and what would be even better, the point of departure and unifying vision of the whole curriculum.

* Note: This review first appeared many years ago and has since been mirrored on a number of websites.

About the Author:

Fr. Thomas Keating, OCSO, has written many books on contemplative prayer, especially Centering Prayer, which he is credited with popularizing in the United States. Among these are Open Mind, Open Heart, The Mystery of Christ, and Fruits and Gifts of the Spirit. He lives at St. Benedict’s Monastery in Snowmass, Colorado, and serves as an advisor to the Board of Directors of MID.

–>  Batgap Interview of Thomas Keating

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The Major Arcana of the Tarot from a Christian Point of View

Here are 5 of the 22 Major Arcana of the Tarot of Marseille–and below them, a couple more:

tarot new lifeAnd if we count the banner at the top of the page, there are actually 11 of the 22 Major Arcana displayed on this page alone.  The question naturally arises:15.2 The Devil

Why in God’s name would a Christian want to  meditate on the Tarot–and what the devil is an arcanum, anyway?

To begin with, the word arcana is helpfully understood as follows:

arcana (n.)Look up arcana at  “hidden things, mysteries,” 1590s, a direct adoption of the Latin plural of arcanum “a secret, a mystery,” from neuter of adjective arcanus “secret, hidden, private, concealed” (see arcane).

209px-Joker_black_02_svgBut superficially, the Major Arcana of the Tarot may be little more than a formal designation serving to distinguish the 22 Tarot Trumps from the other 56 minor arcana or suit cards.  Indeed, a rough analogy can be drawn between the major and minor arcana of the Tarot, on the one hand, and the jokers and the other 52 cards in a standard poker deck, on the other.  In fact, the joker often resembles the Tarot Fool (to some extent) and was originally created to serve as a trump in the game of Euchre.

00. resized 184Less superficially, however, the designation of Major Arcana indicates the wide variety of deeper meanings that began to be attributed to these cards by the magicians and occultists of the 18th and 19th century (if not before).  The actual phrase, Major Arcana, seems to have originated with Jean-Baptiste Pitois.

But much more to the point are these observations by our Anonymous Author who writes:

The Major Arcana of the Tarot are authentic symbols. They conceal and reveal their sense at one and the same time according to the depth of meditation. That which they reveal are not secrets, i.e. things hidden by human will, but are arcana, which is something quite different. An arcanum is that which it is necessary to “know” in order to be fruitful in a given domain of spiritual life. It is that which must be actively present in our consciousness —or even in our subconscious —in order to render us capable of making discoveries, engendering new ideas, conceiving of new artistic subjects. In a word, it makes us fertile in our creative pursuits, in whatever domain of spiritual life. An arcanum is a “ferment” or an “enzyme” whose presence stimulates the spiritual and the psychic life of man. And it is symbols which are the bearers of these “ferments” or “enzymes” and which communicate them —if the mentality and morality of the recipient is ready…” (Letter I, page 4).

In the afterword by Cardinal Han Urs von Balthasar, this use of the Tarot is further explained and qualified as follow:

By way of the Major Arcana the author seeks to lead meditatively into the deeper, all-embracing wisdom of the Catholic Mystery. . . . It is remarkable that the Meditations take the ancient symbolic pictures of the Tarot cards as their point of departure.  Naturally the author knows about the magical-divinatory application of these cards.  However, although he does not feel inhibited about using the multi-meaning word “magic”, in the Meditations, he is not at all interested in the practice of “laying the cards” (cartomancy).  For him it is only the symbols or their essential meaning which are important — individually or in their mutual reference to one another. . .  This “magical” capacity has nothing to do with the human being’s despotic nature — the commonplace, magical will-to-power, which seeks by way of world forces to gain dominion in the realm of knowledge and in the sphere of destiny.  Rather it is something very different.  One can only call it the “magic of grace”, the magic of which issues forth from the very heart of the mysteries of the Catholic faith (Afterword 659,661,663).

Let us keep these explanations in mind as we continue to immerse ourselves in the current of this living tradition.

–>  Dear Unknown Friend

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