One of my favorite things in life is when idiots in the online spiritual community are outed for the entitled, narcissistic, exploitative asses that they are.
I don’t know if you are aware of this story, but a TikTok psychic literally accused an innocent person of being the mastermind behind a series of murders, and she had other leg to stand on except that she’d done a reading.
I have honestly no idea if this psychic was just doing it to drive traffic to her profile or if she is seriously that deluded. The fact that, whenever a celebrity dies, swathes of psychics get their 15 minutes by “channeling their spirit” on youtube would argue in favor of the woman being just another tacky, phony con artist. However, the fact that she apparently chose to represent herself in court does lend the possibility of her being delusional some credibility.
Either way, she’s royally screwed herself up, though the damage she’s done both to the innocent person she’s accused and to the families of the murder victims can hardly be repaid.
I feel one day a study should be made on the incredible mix of ignorance, entitlement and sheer delusion that pervades the community, especially the online one. (I am aware of studies done on the new age community, but I believe the modern, online community should be studied critically)
(To be clear, I also do readings on current events as case studies for myself. I never publish nor talk about them for the obvious reason that exploiting personal tragedies is not my idea of a good time. )
The astounding thing about all oracular forms is that they reflect the real world in the same way a recording of a scene does. This reading is from five or six months back, and it was partially confirmed a couple of weeks later, but the final feedback came only very recently.
I friend of ours was dating a new man. She’d been out of the dating scene for a while due to focusing on other things in her life. But she noticed that the guy was acting weird, as if he was looking for any excuse to cause a fight that would end the (still budding) relationship. We asked the cards and this is what happened:
Relationship reading with the tarot (Tarocchi di Layla, by Elisa Scerrato)
The cards of the cut are the Fool and Justice. Justice usually represents a solid union, not one that has just started and where the partners don’t even live together. The instability caused by the fool was already an alarm bell.
Then we have a full scene playing out: the Tower breaks up the relationship between her (Empress) and him (Emperor), but there is an obscure (Moon) influence next to him. Another woman (Popess / High Priestess). This is not even a new girl he met. The Popess has the World card next to her, showing a solid family, and the Hanged Men indicates being bound to someone, a serious commitment. I told our friends that I didn’t think the relationship had much of a future, and that she should be careful that there wasn’t any other woman around the dude.
A couple of weeks later he left her abruptly via text message. A couple of days ago, we met with our friend and she confirmed the guy was married all along, although he has an on again, off again relationship with his wife and, due to his cultural background, he doesn’t see it as strange to date multiple women, even without them knowing.
Notice how the readings flows from one card to the next in true cinematic fanshion. This ability of divination to act as a mirror is partly why I don’t believe in asking the cards for advice. This would be like asking a map for advice on where to go. The map gives you a larger picture, but the advice doesn’t come from the map: it comes from checking your plans against the available options.
I was asked in a private message about the difference between the Ace of Spades and the Five of Diamonds in my way of reading playing cards, since both seem to signify change. This is a nice question, so I thought I’d write an article about it. Maybe I’ll write other comparative articles if I feel inspired to.
First off, let’s start with two obvious facts. The Ace of Spades belongs to the Suit of Spades, which is the most negative in the deck. Spades have very few redeeming qualities. They represent the dark side of existence, pain, grief and sorrow. The Suit of Diamonds, on the other hand, is neutral, with some positive undertones. It is a symbol of energy, change, progress. It is connected to technology and science, to money, wealth, intelligence. Broadly, it shows impulses and new impulses. This fact alone indicates that the Ace of Spades must have more negative connotations than the Five of Diamonds.
Furthermore, the Ace of Spades is, well, an ace. Aces have a powerful impact on any reading, as they can show the manifestation of new currents of destiny, new life phases, etc. They indicate the beginning of something. Even when they don’t, they are still very dominant cards, and we must always pay close attention to them. Fives, on the other hand, are roughly in the middle of the sequence, so the change they indicate is more akin to a transition within the same sequence or current of events.
This is, of course, somewhat vague and needs to be understood within the context of each reading. However, when we combine the suit with the number, we do have a general picture of the Ace of Spades as a very drastic card, whereas the Five of Diamonds, unless supported by drastic cards, tends to show a smoother transition, which is also less all-encompassing.
There is something else to take into account. Calling the Ace of Spades the card of change is somewhat reductive, as if we were trying to neutralize it. The Ace of Spades is, for the most part, a negative card. One of the ways my teacher called it, in addition to ‘the Death card’ was also ‘a thorn in the heart‘ though I don’t remember if I talked about this in the post. Perhaps I, too, have been guilty of playing it down.
A thorn in the heart is something that makes us suffer beyond words. It symbolizes grief, bereavement, sometimes even trauma. Even when followed by positive cards, the Ace of Spades represents painful changes that take a toll on our psyche, changes we are likely to perceive as some kind of great loss. The somewhat sterile concept of ‘change’ pales in comparison to this description.
The Five of Diamonds has, by itself, none of these connotations. It shows transition in the most neutral sense possible. For instance, when found next to the Ace of Hearts, i.e., the house, the Five of Diamonds can show renovations or changing the place of some piece of furniture, depending on the accompanying cards. The Ace of Spades next to the House can show grief in the family or coming from the family, and if it does indicate change, it is more likely to indicate an eviction or an unwanted change of residence.
Again, this is rather vague: we need to understand the cards within the context of a concrete reading, but by and large that’s my experience.
This post is part of my Notes on Divination series.This gets somewhat philosophical and is rough and not organized, so bear with me.
In the previous post in this series, I started discussing some general ideas on why fatalism is an inherently flawed view, while in the one before I had shown why pure free will makes just as little sense. To summarize, pure free will simply doesn’t take into account the fact that we don’t live and move within a blank space that we can change at whim.
On the other hand, pure fatalism cannot even be articulated as a view without contradicting itself: if fatalism is real, then my fatalism is not due to me assessing reality and forming a fatalistic worldview that corresponds to how reality factually is, but it’s due to destiny forcing me to be a fatalist. This implies that when I say I am a fatalist, I don’t really mean it. I *cannot* really mean it – It is conceptually impossible. In order to be a fatalist, I must have the freedom to develop a fatalistic worldview. This is a contradiction.
My view of the universe is consequently inherently libertarian, though it is a reasonable and limited libertarianism.* No matter how small our personal freedom is, it exists and is the place we our soul inhabits. Freedom is the consequence of consciousness. When I become aware of something, I posit it as the object of my awareness, outside of myself, and therefore incapable of completely determining my whole being.
Now let us ask: what happens during a (serious) divination session? What does divination do, at heart? At the very least, divination must either make us aware of unknown facts about the past, present or future, or it must shed new light on known facts, thus revealing them from a different, previously unknown point of view. A divination session that does not do this is not a divination session. It may or may not be helpful in other regards, but it is not divination.
The Moment of Divination
It is clear, therefore, that divination is inherently connected to consciousness and to increasing our conscious awareness of (our) reality. This is another reason why a (mildly) libertarian view of divination makes more sense. Suppose you cross the fortune-teller’s palm with silver and then you get told you will win over your crush: is the fortune-teller right because she actually sees this in the crystal ball or is she doomed to say this to you? If she is doomed to say it, then the fact that she is saying it has nothing to do with the statement being true and everything to do with destiny forcing her to say it.
Furthermore, in revealing your future to you, the fortune-teller cannot help but modify it. This has nothing to do with some odd theories I’ve read on the internet, about the fact that if you predict something you make it happen. If that were true, I could predict myself into a billionaire. Besides, even if the fortune-teller saw your future and didn’t tell you, she would still be modifying your future.
Reality is much more subtle. Suppose that X is going to happen to you. If the fortune-teller tells you, then you are aware of X happening. X happening with your awareness is different from X happening without your awareness. The fabric of the fact itself changes with your awareness of it, for the simple fact that something that happens with your knowledge is not something that happens without your knowledge.
The moment of divination, therefore, has a very important place in our life, because it is part of our life, but it is also a part of our life wherein our awareness of reality increases, thereby changing our reality. This does not automatically mean that divination can make us realize every whim that crosses our mind, nor that it can always save our butt. Sometimes the only choice possible is between accepting a fact and not accepting it.
I like to liken an oracle to a friend on top of a high building, who has a wider view of our surroundings than us as we move in a busy intersection of streets, and who texts us hints that increase our understanding of our reality and can help us make better choices, though sometimes the choices we can make are so severely limited as to border on predestination.
MQS
* I mean ‘libertarian’ from a metaphysical standpoint.
(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 King of Coins or King of Pentacles 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 Sagittarius to the end of the second d ecanate of Capricorn, De cember 12 to January 9. This period combines the rulerships of the Sun, Saturn and Venus . Well-Dignified: the ability to see the workings of Divine Law in the phenomena of the physical plane – thus rulership. In divination, a dark man, friendly to the Querent, practical, steady and reliable. He is good at the practical application of ideas and theories. Things tend to prosper and increase under his direction. He is slow to anger, but furious when aroused. Ill-Dignified: good theoretical insight into the workings of Divine Law, but inability to apply it to everyday experiences. In divination, a man selfish and materialistic. Such a man could have some power to solidify evil forces and express them but is nevertheless somewhat stupid. (From the Oracle of Tarot course)
A. E. Waite
The figure calls for no special description. The face is rather dark, suggesting also courage, but somewhat lethargic in tendency. The bull’s head should be noted as a recurrent symbol on the throne. The sign of this suit is represented throughout as engraved or blazoned with the pentagram, typifying the correspondence of the four elements in human nature and that by which they may be governed. In many old Tarot packs this suit stood for current coin, money, deniers. I have not invented the substitution of pentacles and I have no special cause to sustain in respect of the alternative. But the consensus of divinatory meanings is on the side of some change, because the cards do not happen to deal especially with questions of money. Divinatory Meanings: Valour, realizing intelligence, business and normal intellectual aptitude, sometimes mathematical gifts and attainments of this kind; success in these paths. Reversed: Vice, weakness, ugliness, perversity, corruption, peril. (From The Pictorial Key to the Tarot)
Aleister Crowley
(Note: Crowley and the Golden Dawn swapped around King and Knight. This is in part true of Waite as well.) The Knight of Disks represents the fiery part of Earth, and refers in particular to the phenomena of mountains, earthquakes, and gravitation; but it also represents the activity of Earth regarded as the producer of Life. He rules from the 21st degree of Leo to the 20th degree of Virgo, and is thus concerned greatly with agriculture. This warrior is short and sturdy in type. He is clothed in great solidity of plate armour; but his helmet, which is crested with the head of a stag, is thrown back, for at the moment his function is entirely confined to the production of food. For this reason he is armed with a flail. The disk which he bears, moreover, is very solid; it represents nutrition. These characteristics are borne out by his horse; a shire horse, solidly planted on all four feet, as was not the case with the other Knights. He rides through the fertile land; even the distant hills are cultivated fields.
Those whom he symbolizes tend to be dull, heavy and preoccupied with material things. They are laborious and patient, but would have little intellectual grasp even of matters which concern them most closely. Their success in these is due to instinct, to imitation of Nature. They lack initiative; their fire is the smouldering fire of the process of growth.
If ill-dignified, these people are hopelessly stupid, slavish, quite incapable of foresight even in their own affairs, or of taking an intelligent interest in anything outside them. They are churlish, surly, and jealous (in a dull sort of way) of what they instinctively realize is the superior state of others; but they have not the courage or intelligence to better themselves. Yet they are always irritably meddling about petty matters; they interfere with, and inevitably spoil, whatever comes their way.
In the Yi King, the fiery part of Earth is represented by the 62nd hexagram, Hsiao Kwo. This is as important as its complement, Kung Fu (see under Prince of Cups); it is a “big Khan”, the trigram of Luna with each line doubled. But it is also suggestive of the Geomantic figure Conjunctio, Mercury in Virgo, corresponding very closely indeed with the Fire of Earth attribution in the Qabalistic system.
To the Chinese sages, moreover, the shape of the figure gave the idea of a bird. The meaning is, accordingly, modified by human influence of the more frivolous and irresponsible kind, Shakespeare’s “little wanton harlotry”, the French cynic’s “Souvent femme vane”, and the fickle mob of Coriolanus; indeed, of History itself. But Mercury in Virgo symbolizes Intelligence (and even creative Idea) applied to Agriculture; and this (once more!) harmonizes perfectly with the Ten of Disks, which is ruled by this Planet and this Sign. This adds to the superabundant mass of proof that this whole system of symbolism is based upon Realities of Nature, as understood by the materialist School of Science-if such a school survives in some obscure and obsolescent University! Such coherence, such introverted exfoliation, cannot be the chance parallelism of the dreams of nebulous philosophies.
The character described by this card is therefore exceeding complex yet admirably well-knit; but its dangers are indicated by the symbols of Luna and the bird. In the happiest cases, the qualities thus indicated will be romance and imagination; but overweening ambition, the pursuit of Ignis Fatuus, superstition, and the tendency to waste time in idle dreaming, are perils all too frequently found in such sons of the soil. Thomas Hardy has painted many admirable portraits of the type. Ill-starred indeed and black with bile are those who have profaned the Sacred Fire, not enkindling Earth to new, more copious, more varied life, but peering in deceptive moonlight, turning their faces from their mother Earth. (From the Book of Thoth)
AI-generated King of Pentacles or King of Coins illustration
Golden Dawn’s Book T
A DARK Winged Warrior with winged and crowned helmet: mounted on a light brown horse. Equipment as the Knight of Wands. The winged head of a stag or antelope as a crest. Beneath the horse’s feet is fertile land with ripened corn. In one hand he bears a sceptre surmounted by a hexagram: in the other a Pentacle like that of the Zelator Adeptus Minor. Unless very well dignified he is heavy, dull, and material. Laborious, clever, and patient in material matters. If ill dignified, he is avaricious, grasping, dull, jealous; not very courageous, unless assisted by other symbols. Rules from above 20 Degree of Leo to 20 Degree of Virgo.
Etteilla
Dark man. Upright. This card, as far as the medicine of the spirit is concerned, means, in its natural position: Dark Man, Trader, Shopkeeper, Banker, Stockbroker, Calculator, Speculator. – Physics, Geometry, Mathematics, Science. – Teacher, Professor. Reversed. Vice, Defect, Weakness, Defective, Defective conformation, Deformed nature. – Abnormality, Ugliness, Deformity. – Corruption. – Stench.
There is a general stigma toward certain forms of divination such as cartomancy with playing cards, namely that they are good at discussing mundane issues, while the Tarot should be used for deeper questions. This presupposes two things: that deeper questions don’t take place in the same world as regular life and that the Tarot is too deep to talk about everyday occurences. Both these beliefs are wrong.
The Tarot is perfectly capable of talking about whatever it wishes, just like playing cards, the Sibilla deck and every other oracle. The first presupposition, though, is more insidious and requires a bit more discussion.
The oldest extant series of tarot meanings has been retrieved in Bologna. The meanings there are what you would expect from a fortune-telling deck: the Ace of Swords is a letter, the Ace of Cups the house, the Hermit an old person etc. Furthermore, some rare examples of tarot fortune-telling in pre-modern Italian literature confirm that the Tarot has probably been used for such aims long before the occult revival started by Court de Gébelin, which slowly removed the Tarot from real life and confined it to the realm of “higher metaphysics”, that is to say, of psychological onanism.
In order to justify this “higher” (I would say emptier) use, several hypotheses on the Tarot’s origins have been put forth, depending on what was considered fashionable and not too easily disproven at the time. First it was the Egyptians, then the Kabbalists, then the Cathars, etc. Instead of being seen for what it obviously is, namely a wonderful product of European Neoplatonic Christian art that anyone before the Enlightenment would have immediately understood and considered familiar, and that only the ignorance of our post-Enlightenment metaphysicians could try to disguise as a distant voice coming from distant secret masters to apply in the understanding of distant matters, rather than an immediately obvious tool to mirror immediately obvious real life situations, which are all instances of an eternal story that constantly tells itself.
So yes, the Tarot can talk about daily experience. In the same way, other, more apparently mundane forms of fortune-telling can talk about problems that some would consider ‘deep’. Just like the Tarot, they can talk about it in immediate terms, immediately understood by anyone with who has some understanding of symbols.
Here’s an example of playing cards used for a ‘deeper’ reading. The querent is a woman I met at an Enneagram convention. She asked what was the reason for her constant bouts of depression. These are the cards:
“Why am I always depressed?”
There is a sickness in her life, signaled by the Six of Spades. There are no cards of deep trauma, but something definitely needs healing. This card falling first sets the tone. The Jack of Hearts represents a child, a project, etc. Next we have the Nine of Diamonds, which is a card that represents the realization of ambitions, but more broadly can represent ambition. Then we have the Three of Spades and the Five of Diamonds. These two cards oftne indicate turning away from something. But the Three of Spades also comes directly before the ambition card. So she has turned away from some ambition. Two possible interpretations that came to mind are that she had the ambition of having a child but couldn’t or that she turned away from a childhood ambition.
I asked her, and it was the second possibility. She’d had big dreams for her life when was a child, but some disappointments had led to seeing them as unrealistic and she had let go of them. I told her that she hadn’t really let go of them, otherwise the Six of Spades wouldn’t have shown up: those ambitions still fester inside of her, and the fact that she is not doing anything about them could make her sick if she isn’t careful. These cards clearly show that she needs to go after her dreams, perhaps in her free time. Alternatively, if she doesn’t want to, she needs to truly let go of them and move on.
I don’t often use the cards to track day-to-day happenings, but sometimes, if I’m feeling inspired, I will draw three cards to see what’s going to happen the next day. Of course, daily readings are much harder to make sense of because they require you to tone down the language of the cards. Still, if something out of the ordinary is set to happen, the cards will capture it quite clearly.
A couple of days ago, I was alone at home as my husband had driven to his mom for a couple of days to help her. I couldn’t go as I had a deadline and couldn’t waste time traveling. Still, he was set to come back the following day.
I felt compelled to draw three cards for the following days. You can see them in the picture: these were the King of Hearts, the Three of Clubs and the Three of Spades.
Daily reading with playing cards, confirmed by the tarot
The King of Hearts and the Three of Clubs together usually indicate a married man. My husband, of course, is a married man, if you can believe it. But the Three of Spades usually represents a removal or at least problems intervening between two people. I didn’t think too much about it, and that was a mistake, because if I had been reading those same cards for someone else I would have certainly predicted that their partner wouldn’t come home.
It was only on the next day that I remembered the cards. Out of curiosity, I asked the Tarot if my husband would come back that day.
The cards of the cut show the Popess and the Stars, in this case probably his mother taking care of him. We then have Judgement and the Juggler / Magician, which among other things could indicate work-related communication. The Charriot, showing the journey, is then slowed down by Temperance and brought to a halt by the Hanged Man. After that, the Pope / Hierophant (my husband) and the Emperor (me) unite again.
Later that day my husband said that he had unexpectedly received some work-related task that he needed to take care of from his laptop that evening and wouldn’t be able to drive back home. He came back the next day (yesterday).
(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 King of Wands from the Builders of the Adytum (BOTA) Tarot
Paul Foster Case (and Ann Davies)
When well aspected the powers listed above are expressed by a personality represented by the King of Wands. However these same qualities when overly strong or intense can express as cruelty, oppression, ostentation and pride. Thus in Tarot divination, besides the basic principles expressed by Ab, the Father, and Yod, the Creative principle, the King of Wands has these specific meanings: Well Dignified: an ardent, impulsive, influential man; one possessed of authority and strongly marked by the quality of leadership; somewhat hasty in temper but just, generous and friendly. lll Dignified: the same general type but cruel, ill-natured, intolerant and probably unfriendly to the querent. (From the Oracle of Tarot course)
A. E. Waite
The physical and emotional nature to which this card is attributed is dark, ardent, lithe, animated, impassioned, noble. The King uplifts a flowering wand, and wears, like his three correspondences in the remaining suits, what is called a cap of maintenance beneath his crown. He connects with the symbol of the lion, which is emblazoned on the back of his throne. Divinatory Meanings: Dark man, friendly, countryman, generally married, honest and conscientious. The card always signifies honesty, and may mean news concerning an unexpected heritage to fall in before very long. Reversed: Good, but severe; austere, yet tolerant. (From The Pictorial Key to the Tarot)
Aleister Crowley
(Note: Crowley and the Golden Dawn swap around King and Knight. This is in part true of Waite as well.) The Knight of Wands represents the fiery part of Fire; he rules from the 21St degree of Scorpio to the 20th degree of Sagittarius. He is a warrior in complete armour. On his helmet for a crest he wears a black horse. In his hand he bears a flaming torch; a flame also in his mantle; and upon the flames does he ride. His steed is a black horse leaping.
The moral qualities appropriate to this figure are activity, generosity, fierceness, impetuosity, pride, impulsiveness, swiftness in unpredictable actions. If wrongly energized, he is evil-minded, cruel, bigoted and brutal. He is in either case ill-fitted to carry on his action; he has no means of modifying it according to circumstances. If he fails in his first effort, he has no resource.
In the Yi King, the fiery part of Fire is represented by the 51st hexagram, Kan. The signification there given is entirely in accordance with the doctrine of the Tarot, but great emphasis is laid on the startling, perilous, and revolutionary character of the events cognate. The Querent is advised to be apprehensive, yet cool, resolute and energetic: to beware of untimely action, but to go forward with tense confidence in his own ability.
All these correspondences of the Yi King are to be studied in that book (S.B.E. vol. XVI) and reference is here made to the text when important passages are too long to be conveniently quoted. (From the Book of Thoth)
Oddly interesting AI-generated King of Wands illustration
Golden Dawn’s Book T
A KINGLY Figure with a golden, winged crown, seated on a chariot. He has large white wings. One wheel of his chariot is shewn. He wears corslet and buskins of scale armour decorated with a winged lion’s head, which symbol also surmounts his crown. His chariot is drawn by a lion. His arms are bare, save for the shoulder-pieces of the corslet, and he bears a torch or fire-wand, somewhat similar to that of the Zelator Adeptus Minor. Beneath the chariot are flames, some waved, some salient. Swift, strong, hasty; rather violent, yet just and generous; noble and scorning meanness. If ill dignified — cruel, intolerant, prejudiced and ill natured.
Etteilla
Country man Upright. This card, as far as the medicine of the spirit is concerned, means, in its natural position: Country Man, Good and Stern Man, Well Intentioned Man, Honest Man. – Conscience, Probity. – Farmer, Worker, Cultivator. Reversed. Good and stern man – Indulgence, Severity, Forbearance, Condescension.
(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 King of Cups from the Builders of the Adytum (BOTA) Tarot
Paul Foster Case (and Ann Davies)
The time period is from the beginning of the last decanate of Gemini to the second decanate of Cancer, June 11 to July 12, combining the rulers hips of Saturn and Uranus, the Moon and Mars. Well Dignified: a man subtle and secretive, crafty, psychic, artistic; of strong, violent desires but calm exterior. He is friendly to the Querent and really wise. Ill Dignified: evil and merciless and likely to be attracted by occult studies promising power or knowledge for the satisfaction of desire and control of others; without purification of character. Usually fair-haired with blue eyes. (From the Oracle of Tarot course)
A. E. Waite
He holds a short sceptre in his left hand and a great cup in his right; his throne is set upon the sea; on one side a ship is riding and on the other a dolphin is leaping. The implicit is that the Sign of the Cup naturally refers to water, which appears in all the court cards. Divinatory Meanings: Fair man, man of business, law, or divinity; responsible, disposed to oblige the Querent; also equity, art and science, including those who profess science, law and art; creative intelligence. Reversed: Dishonest, double-dealing man; roguery, exaction, injustice, vice, scandal, pillage, considerable loss. (From The Pictorial Key to the Tarot)
Aleister Crowley
(Note: Crowley and the Golden Dawn swap around King and Knight. This is in part true of Waite as well.) The Knight of Cups represents the fiery part of Water, the swift passionate attack of rain and springs; more intimately, Water’s power of solution. He rules the Heavens from the 21st degree of Aquarius to the 20th degree of Pisces. He is clothed in black armour furnished with bright wings which, together with the leaping attitude of his white charger, indicates that he represents the most active aspect of Water. In his right hand he bears a cup from which issues a crab, the cardinal sign of Water, for aggressiveness. His totem is the peacock, for one of the stigmata of water in its most active form is brilliance. There is here also some reference to the phenomena of fluorescence.
The characteristics of the person signified by this card are nevertheless mostly passive, in accordance with the Zodiacal attribution. He is graceful, dilettante, with the qualities of Venus, or a weak Jupiter. He is amiable in a passive way. He is quick to respond to attraction, and easily becomes enthusiastic under such stimulus; but he is not very enduring. He is exceedingly sensitive to external influence, but with no material depth in his character.
When the card is ill dignified, he is sensual, idle and untruthful. Yet with all this he possesses an innocence and purity which are the essence of his nature. But he is, on the whole, so superficial that it is hard to reach this depth. “His name is writ in water.”
In the Yi King, the fiery part of Water is represented by the 54th Hexagram, Kwei Mei. The commentary is singularly obscure, and somewhat sinister. It deals with the difficulties of rightly mating such opposites as fire and water (compare the Queen of Wands; but in that case Water is the calming and modulating influence, while here it is Fire which creates trouble.) Swiftness and violence ill suit a character naturally placid; it is rare indeed to meet with a person who has succeeded in harmonizing these conflicting elements. He tends to mismanage all his affairs; and unless sheer good fortune attend him, his whole career will be an unbroken record of failure and disaster. Often his mental “civil war” ends in schizophrenia or melancholy madness. The abuse of stimulants and narcotics may precipitate the catastrophe. (from The Book of Thoth)
Creepy-ass AI-generated King of Cups illustration
Golden Dawn’s Book T
A BEAUTIFUL, winged, youthful Warrior with flying hair, riding upon a white horse, which latter is not winged. His general equipment is similar to that of the Knight of Wands, but upon his helmet, cuirass and buskins is a peacock with opened wings. He holds a cup in his hand, bearing the sigil of the scale. Beneath his horse’s feet is the sea. From the cup issues a crab. Graceful, poetic, Venusian, indolent, but enthusiastic if roused. Ill dignified, he is sensual, idle and untruthful. He rules the heavens from above 20 Degree of Aquarius to 20 Degree of Pisces, thus including the greater part of Pegasus. (from Book T)
Etteilla
Blond man Upright. This card, as far as the medicine of the spirit is concerned, means, in its natural position: Blond Man, Honest Man, Probity, Equity, Art, Science. Reversed. Man occupying a good position, Distinguished man, Honest man. – Dishonest man. – Exaction, Concussion, Injustice, Brigand, Thief, Dissimulator. – Vice, Corruption, Scandal.
We’ve seen that the process reading a Geomancy chart divides into two phases: the assessment of the chart and the assessment of the court.
If the chart and the court seem to hint at the same result all is well and good. Problems start when they appear to diverge and say different things. One way the old geomancers faced this possibility was by throwing random techniques at the chart so as to tease out a straight answer. In this, they were similar to old horary astrologers (“the significators are moving away and are in detriment, but ah, look at that Part of Fortune!”)
I like to keep things simple. An understanding of the first principles is more effective, I believe, than an endless array of techniques designed to allow the reader to say whatever he feels like saying at the moment. Geomancy is a “simple and short science” to quote Abano.
Abano himself, in his book, often talks about the Judge as if it described an ultimate state of affairs beyond the immediate result. This is something that I have found in other old books as well.
We only have eight possible Judges, so the Judge won’t be able to offer much subtlety in its verdict. Even after we factor in the Witnesses we still have a limited oracle. But think about it: a real-life judge doesn’t usually have much to say except to either rule for or against someone. Sure, he can tweak this or that detail, but that’s about it.
The judge’s ruling usually determines who’s happy with the result and who isn’t, but that’s not always the case. Sometimes a judge may rule in your favor but empty your victory, or conversely he may rule against you but still grant you the one small thing you care about.
Therefore, in a Geomantic reading the Judge usually describes the general tone of the answer, especially how the matter ends (well, so so or not so well). The interrelationship of the figures in the chart, though, is much more specific as it describes in more detail what happens concretely.
This is not a matter of “perfection means yes”. Perfection doesn’t mean yes. Perfection means contact or connection. Usually, of course, contact with something or someone is a positive sign as we generally want to obtain something, but context is key. “Will I be able to leave this abusive relationship?” with the two significators perfecting is a clear no.
Suppose in this example that the significators perfect, showing continuance, but the Judge is Fortuna Major. Maybe the spouse starts taking their AA meetings seriously, or depending on the other signs in the chart it may show that the querent isn’t capable of leaving now but will at a later point (Fortuna Major shows long term success)
On the other hand, there’s plenty of situations where we get our wish but later regret it. “Will I get the job?” and the first and tenth connect, but Carcer is the Judge: yes, but you won’t like it one bit.
Some like to bring in a sixteenth figure, usually called the Reconciler or the Judge of the Judge. This figure is obtained by adding the Judge to the first house figure. This can show you how the end of the matter affects the querent, but it is not a substitute for working out the meaning of the chart. All in all, the sixteenth figure only gives details, never the answer.
Greer, in his book, offers a ton of suggestions on how to deal with an obstinate chart that resists interpretation, including using certain figures to derive a new set of Mothers. Frankly, if you are that desperate, you may just as well interrupt the divination and ask the question again the next day. In all honesty, though, it has never happened to me.
The key to interpreting any oracle is to be reminded that divination is a language and language describes the world. The oracle is always a mirror of real life situations, not an abstract set of simbols.
