All posts by MQS

Living at the intersection of occultism, fiction and philosophy, I travel the planes at a moderately quick pace. I read, I do magic, I cook for hubby. Confused by the number of things I talk about? Good, confusion is a nice thing ;)
Enneagram, Spirituality and Psychology

Enneagram Comparisons | Type Two and Type Three

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Enneagram Type Two and Enneagram Type Three can occasionally look alike, but only because some Threes have been socialized to embody certain two-ish behaviors and values. Otherwise, they are quite different types. Both are Heart types, meaning they are chiefly concerned with recognition. Twos want to be seen and appreciated by others as loveable, while Threes want to be seen and recognized as excellent.

Both Twos and Threes are usually people-oriented, but in starkly different ways. Twos need to be needed, so they constantly live at the intersection between their own life and that of someone else in whose life they are seeking to lodge themselves (or at least a part of them). Threes need to be admired, so they constantly seek to live up to whatever standard they perceive to be conducive of the admiration they crave.

The two types deal with their feelings differently. Both are generally positive and upbeat, but Twos are highly emotive and crave a deeply emotional connection with others. Threes, by contrast, can even be uncomfortable with their emotions, often setting them aside as distractions to their pursuits.

Recognition

Both types are capable of self-sacrifice. Twos’ sacrifice for another, however, usually comes with some strings attached as to the other’s need to validate and appreciate the Two; Threes’ self-sacrifice generally comes in the form of dedication to the goal, and the kind of praise that can keep them going is usually shallower or more mundane than that of Twos.

Of the two types, Threes more straightforwardly direct others’ attention toward them, as they live for the limelight. Even when concerned with altruistic causes, there is always a clear egoistic drive in them (I’m gonna raise more money for the charity than anyone else, so the prize is gonna be mine). There’s nothing wrong with this, of course, but it is generally the truth. At its best, Threes put their drive in the service of great causes, while at their worst, they bend every good cause to a shallow thirst for recognition.

Average Twos are more ‘sneaky’ in their behavior. The ultimate goal of their actions is still to be at the center of anothers’ mind in order to have their existence validated, but they do so more subtly, by taking care of the other’s needs while they wrap their emotional tentacles all over the other person’s life, until, ideally, the only way for the other to keep going on is to ask the Two for more and more help. At its best, the Two archetype is one of selfless, giving saint, while at its worst and most dark, it is that of the nurse that keeps the patient ill in order to keep taking care of them.

MQS

Card Meanings, Cartomancy, Divination, Divination Master Post, Fortune-telling, Occultism and Esoterism, Tarot

Tarot Encyclopedia – The Queen of Swords

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(Note: this is a collection of the meanings attributed to the cards by some occultists in the past centuries. It does not reflect my own study or opinion of the cards. It is only meant as a quick comparative reference as I develop my own take.)

The Queen of Swords in the Builders of the Adytum (BOTA) tarot deck

Paul Foster Case (and Ann Davies)

The time period is from the beginning of the third decanate of Capricorn to the end of the second decanate of Aquarius, January 10 to February 8, under the combined rulerships of Mercury in Capricorn, Saturn-Uranus in Aquarius and Mercury in Gemini. Meanings: a woman of some authority, outwardly agreeable and complaisant, but inwardly ambitious and subtle. She has keen perceptions, is a good observer and self-confident. She is accurate in superficial details; is often graceful and fond of dancing.
Well-Dignified: she is friendly to the Querent.
Ill-Dignified: she can be deceitful, sly, cruel.
Usually light brown hair and gray eyes.
(From the Oracle of Tarot course)

A. E. Waite

Her right hand raises the weapon vertically and the hilt rests on an arm of her royal chair the left hand is extended, the arm raised her countenance is severe but chastened; it suggests familiarity with sorrow. It does not represent mercy, and, her sword notwithstanding, she is scarcely a symbol of power. Divinatory Meanings: Widowhood, female sadness and embarrassment, absence, sterility, mourning, privation, separation. Reversed: Malice, bigotry, artifice, prudery, bale, deceit.
(From The Pictorial Key to the Tarot)

Aleister Crowley

The Queen of Swords represents the watery part of Air, the elasticity of that element, and its power of transmission. She rules from the 21St degree of Virgo to the 20th degree of Libra. She is enthroned upon the clouds. The upper part of her body is naked, but she wears a gleaming belt and a sarong. Her helmet is crested by the head of a child, and from it stream sharp rays of light, illuminating her empire of celestial dew. In her right hand, she bears a sword; in her left hand, the newly severed head of a bearded man. She is the clear, conscious perception of Idea, the Liberator of the Mind.

The person symbolized by this card should be intensely perceptive, a keen observer, a subtle interpreter, an intense individualist, swift and accurate at recording ideas; in action confident, in spirit gracious and just. Her movements will be graceful, and her ability in dancing and balancing exceptional.

If ill-dignified, these qualities will all be turned to unworthy purposes. She will be cruel, sly, deceitful and unreliable; in this way, very dangerous, on account of the superficial beauty and attractiveness which distinguish her.

In the Yi King, the watery part of Air is represented by the 28th hexagram, Ta Kwo. The Shape suggests a weak beam.

The character, excellent in itself, cannot support interference. Foresight and prudence, care in preparation of action, are a safeguard (line i.) Advantage is to be won, moreover, by reliance on help from apparently unsuitable comrades (lines 2 and 5). This alien strength often supplies the defeat of inherent weakness, and may even create definite superiority to circumstance (line 4). In such an event, there may be temptation to undertake rash adventures, foredoomed to failure. But even so, no blame is incurred (line 6); the conditions of True Will have been satisfied, and the issue is compensated by the feeling that the right (however unfortunate) course has been adopted.

Such people acquire intense love and devotion from the most unexpected quarters.
(From the Book of Thoth)

an alien-looking AI-generated Queen of Swords (without a sword, but it was too cool)

Golden Dawn’s Book T

A GRACEFUL woman with wavy, curling hair, like a Queen seated upon a
Throne and crowned. Beneath the Throne are grey cumulus clouds. Her general attire is as that of the Queen of Wands, but she wears as a crest a winged child’s head. A drawn sword in one hand, and in the other a large, bearded, newly severed head of a man.
Intensely perceptive, keen observation, subtle, quick and confident: often persevering, accurate in superficial things, graceful, fond of dancing and balancing. If ill dignified, cruel, sly, deceitful, unreliable, though with a good exterior.
Rules from 20 Degree Virgo to 20 Degree Libra.

Etteilla

Widowhood
Upright: As far as the medicine of the spirit is concerned, this card means, in its upright position: Widowhood, Widow, Deprivation, Absence, Famine, Sterility, Indigency, Poverty. – Empty, Vacant, Unemployed, Idle, Free.
Reversed: Evil Woman. – Malignity, Malice, Cunning, Craftiness, Machination, Bigotry, Prudery, Hypocrisy.

MQS

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Enneagram Comparisons | Type One and Type Nine

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Enneagram Type One and Enneagram Type Nine are different in many respects. Both are Body types, and are therefore concerned with issues of autonomy. Neither of them is as assertive and warrior-like as Type Eight, the other Body type, but both find different strategies to preserve their autonomy. Nines seek to maintain their autonomy by being friendly and avoiding conflict with others. Ones maintain their autonomy by justifying it rationally as a means for them to pursue an ideal of rightness or justice.

While both Nines and Ones can believe that justice is important, for Nines justice is more a matter of harmonious balance with others. They do not quibble about rules and methodologies and are more than happy to accept (or even to sugarcoat) the world’s and other people’s shortcomings. They usually do not go out of their way to convert others to their point of view and prefer to keep peace, something alien to Ones.

Both Nines and Ones have a difficult relationship with anger. Nines are the least choleric of the nine types, and often need to work hard on themselves to learn to express anger and disappointment when it is appropriate. Average Nines may even feel that the notion of anger is completely alien to them. Ones certainly feel their anger simmering inside of them, but they have a difficult time expressing it directly.

harmony

Both types can be passive-aggressive. Nines are so in an attempt to neutralize other people’s agendas that risk disturbing their peaceful flow. In this sense, they are passive saboteurs. Ones are passive-aggressive because they would like everything to be perfect and everyone to accept that they are right about what it means for everything to be perfect, but they generally find it hard to boldly force others to comply. Furthermore, they often project onto others the anger they feel at their own shortcomings.

In general, Nines believe that the world is (or could very easily become) a good place, and usually keep themselves mentally occupied with bucolic platitudes about themselves and the world. Ones are more pessimistic about the world and about human nature, as they tend to see the world as the negative of a perfect picture that requires an inordinate amount of effort to reach. Furthermore, Ones tend to be methodical and spurred on by clear objectives. Nines, on the contrary, are more placid and, while not necessarily inactive, they can content themselves with following their routine without rigid aspirations and methods.

MQS

Divination, Fortune-telling, Geomancy

The Company of Houses in Geomancy

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The more I delve into medieval geomancy manuscripts, the more I realize how different authors tended to put together different bundles of go-to techniques for interpreting the geomantic chart. There is always some overalap, yet not every author mentions every technique. The company of houses is one such technique. The book from Peter of Abano I am currently translating does not mention it: he tends to have a very trimmed down, minimalistic approach. However, the technique is found in other authors, so I’ll discuss it and leave it up to the reader to decide whether to experiment with it or not.

The Technique

The technique is quite simple. We start from the presupposition that the aim of a geomancy chart is to see whether the figure of the querent comes into contact with the figure of the quesited, as already discussed, because such contact, called perfection, signals the querent coming into possession of the thing quesited about (though there are exceptions, when the querent wishes to get rid of something, for instance.)

Usually, if at least one of the four modes of geomantic perfection discussed in my previous article does not show up in the chart, it’s game over. According to some authors, though, we can also see perfection in other ways, and this is where the Company of Houses comes in.

The twelve houses of a chart are said to be paired as follows: the first with the second; the third with the fourth; the fifth with the sixth; the seventh with the eighth; the ninth with the tenth; the eleventh with the twelfth. It is important to note that, although, say, the third house is next to the second, the second and the third house are not in company: only the first with the second and the third with the fourth.

Let us suppose I want to know whether I will meet with my sweetheart. In general, I would want the house of the querent (me, the first house) to perfect geomantically with the house of the quesited (my sweetheart, the seventh house). Let us furthermore suppose that this does not happen. According to the proponents of the Company of Houses, this negative testimony can be overruled.

We look at the house my house is accompanied with, in this case the second, or the house the quesited is accompanied with, i.e., the eighth. Let’s take the second house as an example. The first kind of company is if the figure in the second house is the same figure as that of the first; the second kind of company is if the figure in the second is ruled by the same planet as the figure in the first; the third kind of company is if the figure in the second is opposite the figure in the first; the final kind of company is if the figure in the second shares the same Fire line (e.g., Via and Puella, who both have a single fire line).

This figure is the oppositeOf this figure      
CaudaCaput
ConjunctioCarcer
PuellaPuer
AcquisitioAmissio
AlbusRubeus
TristitiaLaetitia
Fortuna MinorFortuna Major
PopulusVia
Opposite figures

When any of these four conditions is realized, the figure in the second house can act as a co-significator for the querent, and may perfect the chart in his stead.

Do you need this?

Frankly? No. You can do what you please, of course, but this reeks of “Methinks I saw mine lass turn into a dragon”, that is, how people used to come up with stuff to fill books with. Even worse, it reeks of last-ditch effort at wringing a “yes” out of a negative chart.

In some cases, what is called Company of Houses is already covered by the four regular modes of perfection. When it isn’t, it is, as far as I am concerned, at most a very, very, very weak testimony, so much so that I don’t take it into consideration. Of course one may come up with all sorts of philosophical excuses why this technique is important, but if you ask me, it feels like a useless complication of a simple divination system.

MQS

Enneagram, Spirituality and Psychology

Enneagram Comparisons | Type One and Type Eight

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Enneagram Type One and Enneagram Type Eight can showcase some similarities, but they are also quite easy to tell apart. Both are Body types, and both are concerned with the issue of autonomy. Eights want to be autonomous in that they dislike having to bow to powers other than their own. This distaste for others’ control is behind the Eight’s attempt to assert themselves and to force others to deal to them upfront. Deep down, Ones would also like to have the drive and magnetism of an Eight, but they feel they need to justify their autonomy, which is why they mediate it by turning into ‘the right kind of autonomy’, i.e., right action.

This is the basis of the distinction between the two types. Both are highly choleric,* but the Eight’s choler flows free and unhindered, in an instinctual and preintellectual way, while that of a One stagnates inside of them, welling up while awaiting release once it is intellectually justified (but often finding expression in passive-aggressive ways).

In Eights, the energy goes outward and others must learn to live with it, whether they like it or not; in Ones, energy is blocked inside of them and they must try to convince others of their reasons. In this sense, while both Ones and Eights can be rigid and controlling, Ones never try to submit others to their personal power, but rather to the ideal that they themselves submit to.

Fairness

Both Ones and Eights often hold concepts such as truth, justice, fairness, etc. dear to their heart. Eights, though, have an immediate and almost bodily understanding of them, as they react with immediate action as soon as an instance of injustice or untruth appears before them. Ones, once again, have a more intellectual and systematic approach to them.

Therefore, while Eights are certainly more heroic, they may fail to be able to make finer distinctions even when they are important, thus quickly becoming unjust themselves (you stole an apple, so I’m going to cut off your hand.) Ones, of course, may very well believe in dangerous ideas of justice, but they tend to elaborate them in such a systematic way that a whole society would be able to function according to them, and they would be the first to submit to the system.

Furthermore, Ones may very well be heroic themselves. For instance, my father, a One, has ended up on the newspaper a couple of times for tackling thieves on the street. Ones, however, know that a single act of courage is not enough to substitute a general, impersonal system of rules, whereas Eights may have a more maverick idea of justice as administered by courageous superheroes.

A wonderful example of the difference between Ones and Eights in matters of justice is seen in Plato’s dialogues, where Socrates, the mouthpiece of Plato’s one-ish idealism, often goes up against Sophists who are more eight-ish in their beliefs, wanting to assert the reasons of driven, powerful individuals as opposed to more abstract systems of law. Of course, the story is always told from the One’s perspective, but it is instructive nonetheless.

MQS

* I use the words ‘choleric’ and ‘choler’ in the old-fashioned way. Choler is just the bodily energy that leads to self-assertion and is behind our ability to tackle obstacles and enemies. Anger is only one of its expressions.

Enneagram, Spirituality and Psychology

Enneagram Comparisons | Type One and Type Seven

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Enneagram Type One and Enneagram Type Seven are very much unlike each other, so much so that they are each other’s arrow: Ones grow at Seven, Sevens stress at One. Ones are a Body type, and their primary focus is on right action as autonomous beings; Sevens are a Head type, and they focus mainly on security, which they seek to achieve by planning their comfort and diversions.

Both Ones and Sevens are, in a sense, idealistic, but their idealism has different roots and different effects on their worldview: Ones believe in high ideals and standards and, by consequence, see the world as imperfect and fallen; Sevens idealize their potential for future enjoyment and so see the world as their oyster, full of cool stuff to be hyped about.

Ones are known for their harsh inner critic, which constantly nags them about what they are doing wrong and why. Everyone, including Sevens, may have a strong inner critic depending on their particular life story, but what’s usually even stronger than any inner critic in a Seven’s mind is their inner Yes-Man, a voice that constantly justifies and encourages their desire for more and broader avenues of enjoyment.

Ideals

In a social context, Ones and Sevens are also very different. Average Ones are generally restrained and somewhat uncomfortable. They may love to try to be more personable and warm, but they also feel that something is holding them back and doesn’t allow them to just relax and enjoy others’ company. Even Ones that have worked a lot on themselves usually retain a degree of inner tension.

Sevens, on the other hand, are people magnets (even when they don’t want to be). They love quick and witty banter with others, and even more introverted Sevens relate to others with peculiar ease, and are often capable of making fun of themselves and of odd or paradoxical everyday situations in a way that Ones would find disconcerting.

The difference between Sevens and Ones is the difference between fun and duty: they are notoriously tricky to reconcile. Unhealthy, stressed Sevens who have strayed too far may suddenly try to save their wanton selves from their mistakes by suddenly developing the rigidity of a One, but in more regular circumstances they are positive, upbeat and open to the world’s possibilities. Healthy Ones, by contrast, are usually capable of incorporating some Seven traits in their behavior by becoming more serene and developing a more positive attitude, but in general they remain tense perfectionists.

MQS

Creativity, Fiction

The Sentinel at the End of Times

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From the Microcosmicon, 19:

The Moon was a lonely place, even after terraforming.
To allay the sense of separation, he would point his telescope earthward, like the omniscient narrator of a distant drama.

Thus he witnessed the world go under, swallowed by wars and famines and plagues, evaporated in a cloud of screams, till nothing but a barren desert was left.

Initially, he grieved.
Then it dawned on him. No longer separated from life, he was life. Filled with an ease that made his soul soar in billows of mirth, he stopped observing.
And, in the star-pinned silence of existence, he began to dance.

The Sentinel at the end of times

MQS

Card Reading, Cartomancy, Divination, Divination Master Post, Fortune-telling, Reading Example, Tarot

Tarot Reading – Again on Real Estate

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As I said in my other article, I had a reading on my real estate adventure ready. I was waiting to publish it to avoid jinxing it. Since today we have signed the papers, I can safely discuss it 🙂

Will we buy the house?

The question was simple. We had seen a nice house in October and I wanted to know if we’d manage to buy it. The first thing that caught my eye was Justice, Tower, Lovers, Wheel. Justice and Tower, in this context, indicates a real estate (Tower) contract (Justice). The Lovers card indicates an agreement and the Wheel, aside from showing the flow of money, indicates the agreement is positive. Next to Justice is the Empress. This can be neither the owner nor the agent because both were men. This is a woman who would help us get the positive deal. And indeed a female friend of ours who knows a lot about this stuff helped us negotiate a lower price.

We come to the first row of cards. I usually interpret the Popess or Pope next to the World card as a married person or a family member. In this case we have two married people in the family. The Hermit shows their distance, but the Strength card indicates that they are somehow active or present. At the time I interpreted this as my parents helping us. It was a good prediction, as my parents gave us some additional money for the down payment. In short, we are home owners!

MQS

Enneagram, Spirituality and Psychology

Enneagram Comparisons | Type One and Type Six

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Enneagram Type One and Enneagram Type Six can sometimes be similar, but their differences are even more striking. Ones are a Body type, and focus on how to act rightly as autonomous beings. Sixes are a Head type, and their focus is on security from potential threats and uncertainties, which they try to achieve by thinking about all possibilities and by finding allies and leaders they can rely on.

Both Ones and Sixes tend to be dependable, dutiful and reasonable, linear in their thinking. They usually dislike extravagance and iffy ideas. Ones dislike them because they see themselves as the keepers of the orthodoxy, while Sixes dislike them because they want to try to focus on things and ideas that give them certainty.

Sixes have a marked social component that is not very prevalent in Ones. Sixes appreciate group cohesion and therefore conformity of opinions. They like their beliefs being reflected back at them by others like them. A Six with rebellious ideas tend to like being together with other rebels like them. Even Sixes who appreciate or accept pluralism and settings where pluralism is accentuated want to make sure that everyone is on board at least on the fact that pluralism is good.

Ones, on the other hand, do not need social validation and do not look for someone to tell them what’s right or wrong, what’s true or false, so while they are by no means loners, they can accept that their beliefs will make them some enemies. By contrast, Sixes can accept the existence of an enemy as long as there is a “we the people” fighting against it that can provide them group protection, even if just in their heads.

Duty

Both can have an ambivalent relationship with authorities: Ones ultimately obey their conscience, which can cause frictions with the powers that be; Sixes are desperately looking for someone or something whose authority they can rely on, but they also distrust authorities on the grounds of them either being potentially dangerous or not providing them enough protection or peace of mind. Both Ones and Sixes can occupy themselves with ideas of justice and can be very ideological, but Ones have a selfless relation with justice (“this is what is right. We must do it. Period”), while Sixes want to create a society in which they or those like them can feel safe or nurtured.

Ones rarely question their values and ideals and are possessed of a certain inner certainty about what’s to be done and what’s to be left alone. Sixes definitely lack this sense of inner guidance as they are known for sometimes spinning in circles about even the most trivial matters and are forever drowning in a sea of questions in their search for an unquestionable dry land. Of course, they may adhere blindly to a belief, an ideology, a religion, a group, etc. as a way to rescue themselves from their uncertainties, but there is always, even if just subconsciously, a nagging sensation that they may be wrong, and are always looking for external reassurance that the path they’ve chosen is the right one. Even the most committed Six will occasionally look at someone outside of them with a “This is the absolute truth, right?” look in their face.

If Ones can quite easily play the role of the lone martyr, Sixes tend to play that of the party members getting each other going at a political rally, or that of brave warriors inspired by a great speech their leader made in an epic movie.

MQS

Card Meanings, Cartomancy, Divination, Divination Master Post, Fortune-telling, Tarot

Tarot Encyclopedia – The Queen of Pentacles or Coins

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(Note: this is a collection of the meanings attributed to the cards by some occultists in the past centuries. It does not reflect my own study or opinion of the cards. It is only meant as a quick comparative reference as I develop my own take.)

The Queen of Pentacles or Coins from the Builders of the Adytum (BOTA) tarot deck

Paul Foster Case (and Ann Davies)

The time period is from the beginning of the last decanate of Aries to the end of the second decanate of Taurus, April 10 to May 10. This period is under the rulerships of Jupiter, Venus and Mercury.
Well-Dignified: the ability to detect the workings of Divine Guidance in all aspects of incarnate life. In divination, a generous, somewhat ceremonious, great-hearted woman who is both charming and graceful. She is probably possessed of considerable means and is friendly to the
Querent.
lll-Dignified: some problem with materialism and ability to express unselfish love. A woman who is ostentatious, loose in morals, capricious, changeable, superficial. Likely to do Querent harm through foolish talk, exposure of his plans, etc.
Dark hair and eyes.
(From the Oracle of Tarot course)

A. E. Waite

The face suggests that of a dark woman, whose qualities might be summed up in the idea of greatness of soul; she has also the serious cast of intelligence; she contemplates her symbol and may see worlds therein. Divinatory Meanings: Opulence, generosity, magnificence, security, liberty. Reversed: Evil, suspicion, suspense, fear, mistrust.
(From The Pictorial Key to the Tarot)

Aleister Crowley

The Queen of Disks represents the watery part of Earth, the function of that element as Mother. She rules from the 21st degree of Sagittarius to the 20th degree of Capricornus. She represents passivity, usually in its highest aspect.

The Queen of Disks is throned upon the life of vegetation. She contemplates the background, where a calm river winds through a sandy desert to bring to it fertility. Oases are beginning to shew themselves amid the wastes. Before her stands a goat upon a sphere. There is here a reference to the dogma that the Great Work is fertility. Her armour is composed of small scales or coins, and her helmet is adorned with the great spiral horns of the markhor. In her right hand she bears a sceptre surmounted by a cube, within which is a three-dimensional Hexagram, and in her left arm is curved her proper disk, a sphere of loops and circles interlaced. She thus represents the ambition of matter to take part in the great work of Creation.

Persons signified by this card possess the finest of the quieter qualities. They are ambitious, but only in useful directions. They possess immense funds of affection, kindness, and greatness of heart. They are not intellectual, and not particularly intelligent; but instinct and intuition are more than adequate for their needs. These people are quiet, hard-working, practical, sensible, domesticated, often (in a reticent and unassuming fashion) lustful and even debauched. They are inclined to the abuse of alcohol and of drugs. It is as if they could only realize their essential happiness by getting outside themselves.

If ill dignified, they are dull, servile, foolish; they are drudges rather than workers. Life for them is purely mechanical; and they cannot rise, or even seek to rise, above their appointed lot.

In the Yi King, the watery part of Earth is represented by the 31st hexagram, Hsien. This has the meaning: Influence. The commentary describes the effect of moving various parts of the body, from the toes to the jaws and tongue. This is rather an amplification of what has been said above than an exact correspondence; yet there is no discordance. The general advice is to go forward quietly without overt attack upon existing situations.
(From The Book of Thoth)

AI-generated illustration for the Queen of Pentacles or Coins

Golden Dawn’s Book T

A WOMAN of beautiful face with dark hair; seated upon a throne, beneath which is dark sandy earth. One side of her face is light, the other dark; and her symbolism is best represented in profile. Her attire is similar to that of the Queen of Wands: but she bears a winged goat’s head as a crest. A goat is by her side. In one hand she bears a sceptre surmounted by a cube, and in the other an orb of gold. She is impetuous, kind; timid, rather charming; great-hearted; intelligent, melancholy; truthful, yet of many moods.
If ill dignified she is undecided, capricious, changeable, foolish.
She rules from 20 Degree Sagittarius to 20 Degree Capricorn.

Etteilla

Dark Woman
Upright. This card, as far as the medicine of the spirit is concerned, means, in its natural position: Dark Woman, Opulence, Wealth, Lavishness, Luxury, Sumptuousness. – Assurance, Reliability, Trust, Certainty, Confirmation. – Confidence, Boldness, Freedom, Frankness.
Reversed. Unsafe, Doubtful, Uncertain, Doubt, Indecision, Uncertainty. – Fear, Fright, Timidity, Apprehension, Vacillation, Hesitation. – Indeterminate, Irresolute, Perplexed, He who is suspended.

MQS