While in Italy for the holidays, I retrieved my first notes from when I had started learning cartomancy from the person who taught me to read playing cards and the Sibilla. It’s just a couple of loose sheets on the basic meanings of the playing cards, the main combinations and two spreads (the row of cards, hardly a spread at all, and the cross).
This brought back so many memories of that period, but most of all it reminded me of how eminently practical divination used to be before its current glamorization. Of course, over time I learned a lot more from that lady than what is on that couple of now yellowed sheets, but the core of the system is there, and I believe she must have passed it on to me in no more than two sittings, if not just in one.
People who spend their time musing on the arcane meaning of the splotch of color on this or that card in the latest glossy and overly ornate oracle deck may laugh at how bare-bones that system is, but they would forget what significance divination had for the regular folks that used it to solve everyday matters.
Folk systems of fortune-telling, especially by cards, were designed to be quickly memorizable in their main lines, because they formed part of every housewife/househusband’s toolkit of remedies to the difficulties and uncertainties of life.
When an elderly person passed their meanings on to you, they did so not to introduce you to a different world detached from the real one, where you could dilly-dally with pleasant platitudes, but to send you into this life with another string to your bow. In principle, they revealed their system to you for the same reason that they taught you how to make preserves and liquors and how to best cultivate your garden.
Folk fortune-telling, in a word, was just another traditional remedy to the complexities of life. It did not involve stepping into a different plane of existence, because the everyday one was already enough, and it was looked on with the same pragmatic, solution-oriented gaze that was cast on all other problems people faced back in the day. “Don’t forget to add a small pinch of sugar to your tomato sauce. The Ace of Spades is a thorn in the heart.”
This is an attitude toward life that is hard to recapture nowadays. The idea of divination being useful has been so utterly eradicated from our mind that, when we approach it again, we do it as if it were an exotic, quaint, arcane world separate from our own. Our immediate reaction is therefore to keep it separate from our life, divorcing it from veriafiable prediction.
This stance is fatal, because it implies that our world is not inherently meaningful as it is; that meaning is found elsewhere and cannot be reconciled with our real life; that in order to find it, one must learn to look at one’s everyday struggles as illusions or as silly preoccupations not worthy of the attention of those in the know about the cosmic mechanism. All this ends up debasing both life and divination, because once life is debased, divination, which is the language of life’s drama, becomes a meaningless mirror only reflecting vague vapors.
(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 Cups from the Builders of the Adytum (BOTA) tarot deck
Paul Foster Case (and Ann Davies)
The time period is the beginning of the last decanate of Libra to the end of the second decanate of Scorpio, October 13 to November 11, combining the rulerships of Mercury, Mars, Jupiter and Neptune. Well Dignified: through the influence of Mercury in Libra the Queen of Cups personifies a woman, mentally alert, yet somewhat superficial, who probably has a touch of the poetic in her nature. She is kindhearted though not likely to go to too much trouble for anyone. The Scorpio influence added gives her strong desires and makes her emotionally responsive and attractive to the opposite sex; very psychic, and if her hig he r nature is developed she depicts a very powerful spiritual force akin to the influence of the purified desire nature and the influence of Neshamah. Ill Dignified: a woman who is subtle, decidedly coquettish and may even be a deliberate heart-breaker. Usually gold-brown hair with blue eyes. (From the Oracle of Tarot course)
A. E. Waite
Beautiful, fair, dreamy–as one who sees visions in a cup. This is, however, only one of her aspects; she sees, but she also acts, and her activity feeds her dream. Divinatory Meanings: Good, fair woman; honest, devoted woman, who will do service to the Querent; loving intelligence, and hence the gift of vision; success, happiness, pleasure; also wisdom, virtue; a perfect spouse and a good mother. Reversed: The accounts vary; good woman; otherwise, distinguished woman but one not to be trusted; perverse woman; vice, dishonour, depravity. (From The Pictorial Key to the Tarot)
Aleister Crowley
The Queen of Cups represents the watery part of Water, its power of reception and reflection. In the Zodiac it rules from the 21St degree of Gemini to the 20th degree of Cancer Her image is of extreme purity and beauty, with infinite subtlety; to see the Truth of her is hardly possible, for she reflects the nature of the observer in great perfection.
She is represented as enthroned upon still water. In her hand she bears a shell-like cup, from which issues a crayfish, and she bears also the Lotus of Isis, of the Great Mother. She is robed in, and veiled by, endless curves of light, and the sea upon which she is enthroned conveys the almost unbroken images of the image which she represents.
The characteristics associated with this card are principally dreaminess, illusion and tranquillity. She is the perfect agent and patient, able to receive and transmit everything without herself being affected thereby. If ill-dignified, all these qualities are degraded. Everything that passes through her is refracted and distorted. But, speaking generally, her characteristics depend mostly upon the influences which affect her.
In the Yi King, the watery part of Water is represented by the 8th hexagram, Tui. The commentary is as colourless as the card; it consists of mild exhortations on the subject of pleasure. It may really be said that, normally, people of this type have no character at all of their own, unless it can be called a characteristic to be at the disposition of every impact or impression.
There is, however, a hint (line 6) that the chief pleasure of people of this type is to lead and attract others. Such are accordingly (often enough) exceedingly popular. (From The Book of Thoth)
AI-Generated illustration for the Queen of Cups
Golden Dawn’s Book T
A VERY beautiful fair woman like a crowned Queen, seated upon a throne, beneath which is flowing water wherein Lotuses are seen. Her general dress is similar to that of the Queen of Wands, but upon her crown, cuirass and buskins is seen an Ibis with opened wings, and beside her is the same bird, whereon her hand rests. She holds a cup, wherefrom a crayfish issues. Her face is dreamy. She holds a lotus in the hand upon the Ibis. She is imaginative, poetic, kind, yet not willing to take much trouble for another. Coquettish, good-natured and underneath a dreamy appearance. Imagination stronger than feeling. Very much affected by other influences, and therefore more dependent upon dignity than most symbols. She rules from 20 Degree Gemini to 20 Degree Cancer.
Etteilla
Blonde Woman Upright: As far as the medicine of the spirit is concerned, this card, when upright, means: Blonde Woman, Honest Woman, Virtue, Wisdom, Honesty Reversed: Distinguished woman, Vice, Dishonesty, Debauchery, Corruption, Scandal
(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 Swords 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 Virgo to the end of the second decanate of Libra, September 13 to October 12, under the combined rulerships of Venus in Taurus, Venus in Libra, and Saturn-Uranus in Aquarius. Meanings: a man of strong and powerful imagination; hard worker and having authority; keen in understanding law and capable of excellent cooperation; somewhat distrustful and suspicious and therefor e hard to convince. He sometimes surprises his friends by sudden changes of attitude, although he is usually overcautious and analytical. In a divinatory lay-out: Well Dignified: he is friendly to the Querent and will cooperate with him. lll Dignified: he is inimical, harsh, malicious and plotting, obstinate and wholly unreliable. Dark hair and dark eyes. (From the Oracle of Tarot course)
A. E. Waite
He sits in judgment, holding the unsheathed sign of his suit. He recalls, of course, the conventional Symbol of justice in the Trumps Major, and he may represent this virtue, but he is rather the power of life and death, in virtue of his office. Divinatory Meanings: Whatsoever arises out of the idea of judgment and all its connexions-power, command, authority, militant intelligence, law, offices of the crown, and so forth. Reversed: Cruelty, perversity, barbarity, perfidy, evil intention. (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 Swords represents the fiery part of Air; he is the wind, the storm. He represents the violent power of motion applied to an apparently manageable element. He rules from the 21st degree of Taurus to the 20th degree of Gemini. He is a warrior helmed, and for his crest he bears a revolving wing. Mounted upon a maddened steed, he drives down the Heavens, the Spirit of the Tempest. In one hand is a sword, in the other a poniard. He represents the idea of attack.
The moral qualities of a person thus indicated are activity and skill, subtlety and cleverness. He is fierce, delicate and courageous, but altogether the prey of his idea, which comes to him as an inspiration without reflection.
If ill-dignified, the vigour in all these qualities being absent, he is incapable of decision or purpose. Any action that he takes is easily brushed aside by opposition. Inadequate violence spells futility. “Chimaera bombinans in vacuo”.
In the Yi King, the fiery part of Air is represented by the 32nd hexagram, Hang. This is the first occasion on which it has been simple to demonstrate the close technical parallelism which identifies Chinese thought and experience with that of the West. For the meaning is long continuance: “perseverance in well-doing, or continuously acting out the law of one’s being”, as Legge puts it in his note on the hexagram; and this seems incongruous with the Qabalistic idea of violent energy applied to the least stable of the elements. But the trigram of Air also indicates wood; and the hexagram may have Suggested the irresistible flow of the sap, and its effect in strengthening the tree. This conjecture is supported by the warning in line 6: “The topmost line, divided, shows its subject exciting himself to long continuance. There will be evil.”
Allowing this, the image of “the extended flame of mind”, as Zoroaster calls it, may well be subjoined to the former description. It is the True Will exploding the mind spontaneously. The influence of Taurus makes for steadiness, and that of the first decanate of Gemini for inspiration. So let us picture him, “integer vitae scelerisque purus”, a light-shaft of the Ideal absorbing the entire life in concentrated aspiration, passing from earthy Taurus to exalted Gemini. Here, too, is shewn (as in the Yi) the danger to the subject of this symbol; for the first decan is the card called “Interference”; or, in the old pack, “Shortened Force”. (From the Book of Thoth)
Oddly Bismarckian AI-generated Illustration for the King of Swords
Golden Dawn’s Book T
A WINGED Warrior with crowned Winged Helmet, mounted upon a brown steed. His general equipment is as that of the Knight of Wands, but he wears as a crest a winged six-pointed star, similar to those represented on the heads of Castor and Pollux the Dioscuri, the twins Gemini (a part of which constellation is included in his rule). He holds a drawn sword with the sigil of his scale upon its pommel. Beneath his horse’s feet are dark-driving stratus clouds. He is active, clever, subtle, fierce, delicate, courageous, skilful, but inclined to domineer. Also to overvalue small things, unless well dignified. If ill dignified, deceitful, tyrannical and crafty. Rules from 20 Degree Taurus to 20 Degree Gemini.
Etteilla
Man in Uniform Upright: This card, as far as the medicine of the spirit is concerned, means, in its natural position: Man in Uniform, Man of the Law, Judge, Councilor, Assessor, Senator, Business Man, Medical Practitioner, Lawyer, Prosecutor, Doctor, Physician. – Jurist, Law-making. – Litigant [= Party to litigation], Jurisconsult. Reversed: Malicious, Maliciousness, Perversity, Perfidy, Crime, Cruelty, Atrocity, Inhumanity.
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.
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.
