(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 Two of Cups from the Builders of the Adytum (BOTA) tarot deck
Paul Foster Case (and Ann Davies)
The Two of Cups, astrologically, is assigned to the first decanate of Cancer, ruled by the Moon, time period June 22 to July 1. The specific divinatory ideas associated with this Key are: Well Dignified: reciprocity, reflection; gain and benefit through parents; favors from the opposite sex; changes of residence. Ill Dignified: reverses and losses through parents or the opposite sex; unfortunate changes of residence; fluctuations of mood; unwise decisions. Keyword: Response to environment. (From the Oracle of Tarot course)
A. E. Waite
A youth and maiden are pledging one another, and above their cups rises the Caduceus of Hermes, between the great wings of which there appears a lion’s head. It is a variant of a sign which is found in a few old examples of this card. Some curious emblematical meanings are attached to it, but they do not concern us in this place. Divinatory Meanings: Love, passion, friendship, affinity, union, concord, sympathy, the interrelation of the sexes, and–as a suggestion apart from all offices of divination–that desire which is not in Nature, but by which Nature is sanctified. (From The Pictorial Key to the Tarot)
Aleister Crowley
The Two always represents the Word and the Will. It is the first manifestation. Therefore, in the suit of Water, it must refer to Love, which recovers unity from dividuality by mutual annihilation.
The card also refers to Venus in Cancer. Cancer is, more than any other, the receptive Sign; it is the House of the Moon, and in that Sign Jupiter is exalted. These are, superficially, the three most friendly of the planets.
The hieroglyph of the card represents two cups in the foreground, overflowing upon a calm sea. They are fed with lucent water from a lotus floating upon the sea, from which rises another lotus around whose stem are entwined twin dolphins. The symbolism of the dolphin is very complicated, and must be studied in books of reference; but the general idea is that of the “Royal Art”. The dolphin is peculiarly sacred to Alchemy.
The number Two referring to Will, this card might really be renamed the Lord of Love under Will, for that is its full and true meaning. It shows the harmony of the male and the female: interpreted in the largest sense. It is perfect and placid harmony, radiating an intensity of joy and ecstasy.
Of necessity, the realization of the idea in the Four (as the suit develops) will gradually diminish the purity of its perfection. (From the Book of Thoth)
A somewhat mundane AI-generated illustration for the Two of Cups
Golden Dawn’s Book T
A WHITE Radiant Hand, issuant from the lower part of the card from a cloud, holds lotuses. A lotus flower rises above water, which occupies the lower part of the card rising above the hand. From this flower rises a stem, terminating near the top of the card in another lotus, from which flows a sparkling white water, as from a fountain. Crossed on the stem just beneath are two dolphins, Argent and Or, on to which the water falls, and from which it pours in full streams, like jets of gold and silver, into two cups; which in their turn overflow, flooding the lower part of the card. Venus and Cancer above and below.
Harmony of masculine and feminine united. Harmony, pleasure, mirth, subtlety: but if ill dignified — folly, dissipation, waste, silly actions. Chokmah of HB:H (Marriage, love, pleasure). Therein rule the Angels HB:AVa’aAL and HB:ChBVYH.
Etteilla
Love Upright. This card, as far as the medicine of the spirit is concerned, means, in its natural position: Love, Passion, Inclination, Sympathy, Attraction, Propensity, Friendship, Benevolence, Affection, Attachment, Taste, Bonding, Galantry, Attraction, Affinity. Reversed. Desire, Augury [= Aspiration], Vow, Will, Want, Cupidity, Concupiscence, Jealousy, Passion, Illusion, Appetite.
(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 Two of Wands from the Builders of the Adytum (BOTA) Tarot deck
Paul Foster Case (and Ann Davies)
In Tarot divination the Two of Wands has these key meanings: Well Dignified: it shows force, enterprise, boldness, resolution, some combativeness, much originality. lll Dignified: it signifies restlessness, fierceness, shamelessness, inordinate ambition, turbulence, obstinancy, revenge. A card of enthusiasm, but of strong self-interest. Keyword: Dominion (From the Oracle of Tarot course)
A. E. Waite
A tall man looks from a battlemented roof over sea and shore; he holds a globe in his right hand, while a staff in his left rests on the battlement; another is fixed in a ring. The Rose and Cross and Lily should be noticed on the left side. Divinatory Meanings: Between the alternative readings there is no marriage possible; on the one hand, riches, fortune, magnificence; on the other, physical suffering, disease, chagrin, sadness, mortification. The design gives one suggestion; here is a lord overlooking his dominion and alternately contemplating a globe; it looks like the malady, the mortification, the sadness of Alexander amidst the grandeur of this world’s wealth. Reversed: Surprise, wonder, enchantment, emotion, trouble, fear. (From The Pictorial Key to the Tarot)
Aleister Crowley
The Two of Wands is called the Lord of Dominion, and represents the energy of fire; fire in its best and highest form.
[…]
This card, pertaining to Chokmah in the suit of Fire, represents the Will in its most exalted form. It is an ideal Will, independent of any given object.
“For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect.” AL. 1. 44.
The background of this card shows the power of the planet Mars in his own sign Aries, the first of the Signs. It there represents Energy initiating a Current of Force.
The pictorial representation is two Dorjes crossed. The Dorje is the Tibetan symbol of the thunderbolt, the emblem of celestial Power, but more in its destructive than its creative form.
More, that is, in its earlier rather than its later form. For destruction may be regarded as the first step in the creative process. The virgin ovum must be broken in order to fertilize it. Fear and repulsion are therefore the primary reaction to the assault. Then, with understanding of the complete plan, willing surrender rejoices to co-operate. Six flames issue from the centre. This indicates the influence of the Sun, who is exalted in Aries. This is the creative Will.
Mars in Aries is the attribution of the Geomantic Figure Puer. The meaning of these figures is to be studied in the Handbook of that science: “The Equinox” Vol. I, No.2. Remember that the Geomantic Intelligences (see Liber 777 Cols. XLIX and CLXXVIII) are all primarily Gnomes. (From the Book of Thoth)
Weirdly religious AI-generated illustration of the Two of Wands
Golden Dawn’s Book T
A WHITE Radiating Angelic hand, issuing from clouds, and grasping two crossed wands. Flames issue from the point of junction. On two small wands above and below, with flames of five issuing therefrom, are the symbols of Mars and Aries for the Decan. Strength, domination, harmony of rule and of justice. Boldness, courage, fierceness, shamelessness, revenge, resolution, generous, proud, sensitive, ambitious, refined, restless, turbulent, sagacious withal, yet unforgiving and obstinate. Chokmah of HB:Y (Influence over others, authority, power, dominion). Therein the Angels HB:VHVAL and HB:DNYAL bear rule.
Etteilla
Sadness Upright. This card, as far as the medicine of the spirit is concerned, signifies, in its natural position: Sadness, Misery, Melancholy, Affliction, Sorrow, Desolation, Mortification, Mood, Discontent, Vapors, Gloomy Ideas. – Bitterness, Anger, Spite. Reversed. Surprise, Enchantment, Shock, Upset, Unexpected event, Unexpected fact, Excitement, Fear, Fright, Terror. – Consternation, Stunning, Domination, Abduction, Alarm. – Marvel, Phenomenon, Miracle.
(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 Ace of Coins or Pentacles from the Builders of the Adytum (BOTA) tarot
Paul Foster Case (and Ann Davies)
The time period is from the beginning of Capricorn to the end of Pisces, December 22 to March 20. Occult title: The Root of the Powers of Earth. Divinatory meanings: The power of Will as expressed on the physical plane. Materiality in all its phases, whether good or evil. “The things that are Caeser’s.” The power of the world-illusion. Material gain, contentment, wealth, and the things, conditions and works which contribute to such gain. Keyword: Materiality. (From the Oracle of Tarot course)
A. E. Waite
A hand–issuing, as usual, from a cloud–holds up a pentacle. Divinatory Meanings: Perfect contentment, felicity, ecstasy; also speedy intelligence; gold. Reversed: The evil side of wealth, bad intelligence; also great riches. In any case it shews prosperity, comfortable material conditions, but whether these are of advantage to the possessor will depend on whether the card is reversed or not. (From The Pictorial Key to the Tarot)
Aleister Crowley
The Ace of Disks pictures the entry of that type of Energy which is called Earth. It is here proper to insist a little strongly upon one of the essential theoretical theses which have inflamed the constitution of this present pack of Tarot cards; for this feature is significant, and distinguishes it from the numerous crude efforts of uninitiates to put themselves forward as adepts. The grotesque barber Alliette, the obscurely perverse Wirth, the poseur-fumiste Peladan, down to the verbose ignorance of such Autolycus-quacks as Raffalovitch and Ouspensky; none of these or their kin have done more than “play the sedulous ape” to the conventional Mediaeval designs. (Their luck was out: the Tarot is a razor!)
Eliphaz Levi was a master-scholar, and knew the true attributions; but his grade in the Great White Brotherhood was only 6○=5□ (Adeptus Major); and he had no instructed foresight of the New Aeon. He did indeed hope to find a Messiah in Napoleon III; but of the complete spiritual upheaval which accompanies the Proclamation of a new Magical Formula he had no glimpse; no, not though he had Maistre Alcofribas Nasier to guide him! [See The Grands Annales ou croniques Tresveritables des filz. Roy des Dipsodes. 1542. Book I, Chapter LVIII, where is given not only a remarkable description of the social conditions of the twentieth century e.v., but even, in the last line of the Prophetic Riddle, a clear indication of the Magical Motto of the Adept chosen by the Masters to announce this Formula-this Word, openly given in the name of the Abbey itself. But, as so often is the case, it was too simple and straightforward to be seen!]
Dr. Gerard Encausse, “Papus”, who followed Eliphaz Levi, felt himself even more closely bound by his Oath of Secrecy, so that his dealings with the Tarot are worthless; and that although he was Grand Master of the O.T.O. in France, and Grand Hierophant 97° of the Rite of Memphis on the death of John Yarker.
These historical data are necessary to explain why all previous packs are of little more than archaeological interest; for the New Aeon demanded a new system of symbolism. Thus, in particular, the old conception of the Earth as a passive, immobile, even dead, even “evil” element, had to go. It was imperative to restore the King-Scale colour attribution to that of the Aeon of Isis, Emerald Green, as was understood by the Egyptian Hierophants. This green is, however, not the original vegetable green of Isis, but the new green of spring following the resurrection of Osiris as Horus. Nor are the Disks any more to be considered as Coins; the Disk is a whirling emblem. Naturally so; since it is now know that every Star, every true Planet, is a whirling sphere. The Atom, again, is no more the hard, intractable, dead Particle of Dalton, but a system of whirling forces, comparable to the Solar hierarchy itself.
This thesis dovetails perfectly with the new Doctrine of Tetragrammaton, where the Earthy component, He’ final, the Daughter, is set upon the Throne of the Mother, to awaken the Eld of the All-Father. The NAME itself, accordingly, is no longer a fixed symbol, emblem of extension and limit, but a continuously revolving sphere; in the words of Zoroaster, “rebounding, whirling forth, crying aloud”.
It has been the custom of publishers or designers of packs to set their personal seal upon the Ace of Disks, for grammatical reasons not unconnected with the perhaps arbitrary differentiation in the Latin Language between the pronouns “meum” and “tuum”. Saith not the Bard?
“Steal not this Book for fear of shame! The Ace of Disks-the Author’s name. The Ace of Swords-thy corpse shall look Like Agag’s did, in Samuel’s book. The Ace of Cups-drink thou no less Than Brinvilliers the Marchioness! The Ace of Wands-thy death be reckoned Like that of good King Edward Second!”
The central symbol of the Ace of Disks is consequently the personal Hieroglyph of “the chosen priest and apostle of infinite space”, “the prince-priest the Beast”. (Liber AL. 1.15.)
This is to be compared with the Sigillum Sanctum of the Order of A∴A∴
In the centre of all is yet another form of Tetragrammaton, the Phallus, showing Sol and Luna, with the number 666 duly inscribed, as if to equilibrate, to fit into the Vesica, with the seven sevens adding to 156 (BABALON 2 + 1 + 2 + 1 + 30 + 70 + 50=(7 + 7) divided by 7 + 77+ 77=156) as the Magick Square of 6 adds to 666 (1=62= TO MEGA QHRION 300 + 70 + 40 + 5 + 3 + I + 9 + 8 + 100 + 10 + 70 + 50=]Vyrt 400 + 200 + 10 + 6 + 50). Should one choose to interpret the vertical line above 666 as 1, and add it, the number of the Scarlet Woman, 667, appears. (667 = H KOKKINH GUNH =8 + 20 + 70 + 20 + 20 + 10 + 50 + 8 + 3 + 400 + 50+ 8.) This cipher is enclosed in a Heptagram, as manifestly needful; and this figure again in interlaced Pentagons whose sides are extended, so forming a Wheel of 10 spokes whose boundary is a Decagon; and this again within a circular band, upon which is inscribed in full the name TO MEGA QHRION, of 12 (6 x 2) letters.
About this whirling Disk are its six Wings; the entire symbol is not only a glyph of Earth as understood in this New Aeon of Horus, but of the number 6, the number of the Sun. This card is thus an affirmation of the identity of Sol and Terra-and that will be best understood by those who have punctually practised Liber Resh for the necessary number of years, preferably in such Hermitages as those of the Sahara Desert, where the Sun and the Earth can soon be instinctively recognized as living Beings, one’s constant companions in a Universe of Pure Joy. (From The Book of Thoth)
AI generated illustration for the Ace of Pentacles or Ace of Coins
Golden Dawn’s Book T
A WHITE Radiant Angelic Hand, holding a branch of a Rose Tree, whereon is a large Pentacle, formed of Five concentric circles. The Innermost Circle is white, charged with a red Greek Cross. From this White Centre, Twelve Rays, also white, issue: these terminate at the circumference, making the whole something like an Astrological figure of the Heavens. It is surmounted by a small circle, above which is a large white Maltese Cross, and with two white wings. Four Crosses and two buds are shewn. The Hand issueth from the Clouds as in the other three cases. It represents materiality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc.
Etteilla
Perfect contentment Upright. This card, as far as the medicine of the spirit is concerned, means, in its natural position: Perfect contentment, Happiness, Fortune, Rapture, Enchantment, Ecstasy, Wonder, Complete satisfaction, Unspeakable joy, Inexpressible pleasure, Red color, Perfect medicine, Solar medicine, Pure, Fulfillment. Reversed. Amount, Capital, Coin of great value. – Treasure, Wealth, Opulence. – Rare, Dear, Precious, Priceless.
(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 Ace of Swords from the Builders of the Adyum (BOTA) tarot deck
Paul Foster Case (and Ann Davies)
The time period is from the beginning of Libra to the end of Sagittarius, Sept. 23 to Dec. 21., representing the conjoined power of Venus, Mars and Jupiter. In divination , when the sword is turned downward it is ill-dignified and has a negative significance. In ceremonial magic the sword in this position is used for the invocation of evil forces, while with the point upward it denotes invocation of spiritual forces. Keep this in mind in divination , as an ill-dignified Ace of Swords shows need to control and overcome negative emotions and thoughts. Keyword: Activity (particularly mental force in operation). (From the Oracle of Tarot course)
A. E. Waite
A hand issues from a cloud, grasping as word, the point of which is encircled by a crown. Divinatory Meanings: Triumph, the excessive degree in everything, conquest, triumph of force. It is a card of great force, in love as well as in hatred. The crown may carry a much higher significance than comes usually within the sphere of fortune-telling. Reversed: The same, but the results are disastrous; another account says–conception, childbirth, augmentation, multiplicity. (From The Pictorial Key to the Tarot)
Aleister Crowley
The Ace of Swords is the primordial Energy of Air, the Essence of the Vau of Tetragrammaton, the integration of the Ruach. Air is the result of the conjunction of Fire and Water; thus it lacks the purity of its superiors in the male hierarchy, Fire, Sol and the Phallus. But for this same reason it is the first card directly to be apprehended by the normal consciousness of Mankind. The errors of such cards as the 7 and 10 of Cups are yet of an Order altogether higher than the apparently much milder 4 of Swords. The study of the subtle and gradual degradation of the planes is excessively difficult.
In nature, the obvious symbol of Air is the Wind “which bloweth whithersoever it listeth”. It lacks the concentrated Will of Fire to unite with Water: it has no corresponding passion for its Twin Element, Earth. There is indeed, a notable passivity in its nature; evidently, it has no self-generated impulse. But, set in motion by its Father and Mother, its power is manifestly terrific. It visibly attacks its objective, as they, being of subtler and more tenuous character, can never do. Its “all-embracing, all-wandering, all-penetrating, all-consuming” qualities have been described by many admirable writers, and its analogies are for the most part patent to quite ordinary observers.
But, it will instantly be asked, what of the status of this Element in the light of other attributions? In the Yetziratic World, is not Air the first element to follow Spirit? Is not Vayu the first emergence of the phenomenal from the arcane obscurity of Akasha? How may one reconcile the doctrine of Mind with the fact that Ruh, or Ruach, actually means Spirit itself? “Achath Ruach Elohim Chiim” (777) means “One is the Spirit (not Air) of the Gods of the Living”? And is not Air, the element attributed to Mercury, also most properly the Breath of Life, the Word, the Logos itself?
The student must be referred to some less raw, cursory, elementary and superficial Treatise than this present bat-eyed, penguin-winged, bluebottle-brained buzzing. Nevertheless, although Air is in no system the lowest, and so cannot claim benefit of clergy from the doctrine that Malkuth automatically resolves into Kether, the following reference seems not wholly to lack either cogency or pertinence.
The Ruach is centred in the airy Sephira, Tiphareth, who is the Son, the first-born of the Father, and the Sun, the first emanation of the creative Phallus. He derives directly from his mother Binah through the Path of Zain, the sublime intuitive sense, so that he partakes absolutely of the nature of Neschamah. From his father, Chokmah, he is informed though the Path of Heh’, the Great Mother, the Star, our Lady Nuit, so that the creative impulse is communicated to him by all possibilities soever. [How strikingly this fact confirms the counterchange of IV and XVII, above fully expounded: as a link between Chokmah and Tiphareth, the Emperor would have no great significance, and this exquisite doctrine of the Three Mothers would be lost.] Finally, from Kether, the supreme, descends directly upon him, though the Path of Gimel, the High Priestess, the triune light of Initiation. The Three-in-One, the Secret Mother in her polymorphous plenitude; these, these alone, hail him thrice blessed of the Supernals!
The card represents the Sword of the Magus (see Book 4, Part II) crowned with the twenty-two rayed diadem of pure Light. The number refers to the Atu; also 22=2 X II, the Magical manifestation of Chokmah, Wisdom, the Logos. Upon the blade, accordingly, is inscribed the Word of the Law, This Word sends forth a blaze of Light, dispersing the dark clouds of the Mind. (From The Book of Thoth)
AI generated illustration for the Ace of Swords, looking more like a spear
Golden Dawn’s Book T
A WHITE Radiating Angelic Hand, issuing from clouds, and grasping the hilt of a sword, which supports a White Radiant Celestial Crown; from which depend, on the right, the olive branch of Peace; and on the left, the palm branch of suffering. Six Vaus fall from its point. It symbolizes “Invoked,” as contrasted with Natural Force: for it is the Invocation of the Sword. Raised upward, it invokes the Divine crown of Spiritual Brightness, but reversed it is the Invocation of Demonic Force; and becomes a fearfully evil symbol. It represents, therefore, very great power for good or evil, but invoked; and it also represents whirling Force, and strength through trouble. It is the affirmation of Justice upholding Divine Authority; and it may become the Sword of Wrath, Punishment, and Affliction.
Etteilla
Fructification Upright. This card, as far as the medicine of the spirit is concerned, means, in its natural position: Extreme, Great, Excessive. – Exaggerated, Furious, Choleric. – Extremely, Passionately, Excessively. – Vehemence, Animosity, Carriage, Impetus, Anger, Fury, Rage. – Extremity, Terms, Boundary, End, Limits. – Last sigh, Last extremity. – Divergence. Reversed. Pregnancy, Germ, Seed, Sperm, Matter, Impregnation, Generation, Conception, Fructification. – Childbirth, Puerperium. – Fertilization, Production, Composition. – Enlargement, Increase, Multiplicity.
(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 Ace of Cups from the Builders of the Adytum (BOTA) tarot deck
Paul Foster Case (and Ann Davies)
Well Dignified: fertility, productiveness, development, multiplication, happiness, pleasure, gratification, fruition of desires; cheerfulness, geniality, gaiety. lll Dignified: too much emphasis on pleasure; over-intensity of the desire nature; trouble in love. Keyword: Desire force (From the Oracle of Tarot course)
A. E. Waite
The waters are beneath, and thereon are water-lilies; the hand issues from the cloud, holding in its palm the cup, from which four streams are pouring; a dove, bearing in its bill a cross-marked Host, descends to place the Wafer in the Cup; the dew of water is falling on all sides. It is an intimation of that which may lie behind the Lesser Arcana. Divinatory Meanings: House of the true heart, joy, content, abode, nourishment, abundance, fertility; Holy Table, felicity hereof. Reversed: House of the false heart, mutation, instability, revolution. (From The Pictorial Key to the Tarot)
Aleister Crowley
This card represents the element of Water in its most secret and original form. It is the feminine complement of the Ace of Wands, and is derived from the Yoni and the Moon exactly as that is from the Lingam and the Sun. The third in the Hierarchy. This accordingly represents the essential form of the Holy Grail. Upon the dark sea of Binah, the Great Mother, are Lotuses, two in one, which fill the cup with the Life-fluid, symbolically represented either as Water, as Blood, or as Wine, according to the selected purpose of the symbolism. This being a primordial card, the liquid is shown as water; it can be transformed into Wine or Blood as may be required.
Above the Cup, descending upon it, is the Dove of the Holy Ghost, thus consecrating the element.
At the base of the Cup is the Moon, for it is the virtue of this card to conceive and to produce the second form of its Nature. (From The Book of Thoth)
AI-generated illustration for the Ace of Cups
Golden Dawn’s Book T
A WHITE Radiant Angelic Hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the Stolistes. From it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow Lotuses and Water-lilies. The great Letter of the Supernal Mother is traced in the spray of the Fountain. It symbolizes Fertility — productiveness, beauty, pleasure, happiness, etc.
Etteilla
Table Upright. This card, as far as the medicine of the spirit is concerned, means, in its natural position: Table, Meal, Feast, Gala, Banquet, Nourishment, Food, Nutrition. – Guests, Services. – Invitation, Prayer, Supplication, Convocation. – Guest, Hotel, Inn, Tavern. – Abundance, Fertility, Production, Soundness, Stability, Steadfastness, Constancy, Perseverance, Continuance, Duration, Follow-through, Assiduity, Persistence, Steadfastness, Courage. – Picture, Painting, Image, Hieroglyphic, Description. – Tablet, Portfolio, Office, Secretary. – Natural tablet, Bronze tablet, Marble tablet, Law. – Catalog, Index of subjects. – Harmonic table, Garden table, Holy table. Reversed. Mutation, Permutation, Transmutation, Alteration, Vicissitude, Variety, Variation, Inconstancy, Lightness. – Exchange, Barter, Purchase, Sale, Market, Treaty, Convention. – Metamorphosis, Diversity, Versatility, Reversal, Reversal, Revolution, Reversal. – Version, Translation, Interpretation.
(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 Ace of Wands from the Builders of the Adytum (BOTA) Tarot deck
Paul Foster Case (and Ann Davies)
In Tarot Divination the Ace of Wands has these key meanings: natural as opposed to invoked force; strength; force; vigor; vitality; particularly the force of concentrated will; the principle of beginning; initiation or inception of any enterprise or activity; concentration of power; involution of force. Keyword: Initiative (From the Oracle of Tarot course)
A. E. Waite
A hand issuing from a cloud grasps a stout wand or club. Divinatory Meanings: Creation, invention, enterprise, the powers which result in these; principle, beginning, source; birth, family, origin, and in a sense the virility which is behind them; the starting point of enterprises; according to another account, money, fortune, inheritance. Reversed: Fall, decadence, ruin, perdition, to perish also a certain clouded joy. (From The Pictorial Key to the Tarot)
Aleister Crowley
This card represents the essence of the element of Fire in its inception. It is a solar-phallic outburst of flame from which spring lightnings in every direction. These flames are Yods, arranged in the form of the Tree of Life. (For Yod, see Atu IX supra.) It is the primordial Energy of the Divine manifesting in Matter, at so early a stage that it is not yet definitely formulated as Will.
Important: although these “small cards” are sympathetic with their Sephirotic origin, they are not identical; nor are they Divine Persons. These (and the Court Cards also) are primarily sub-Elements, parts of the “Blind Forces” under the Demiourgos, Tetragrammaton. Their rulers are the Intelligences, in the Yetziratic world, who go to form the Schemhamphorasch. Nor is even this Name, “Lord of the Universe” though it be, truly Divine, as are the Lords of the Atu in the Element of Spirit. Each Atu possesses its own private, personal and particular Universe, with Demiourgos (and all the rest) complete, just as every man and every woman does.
For example II’s or VI’s Three of Disks might represent the establishment of such an oracle as that of Delphi, or VIII’s might be the first formula of a Code such as Manu gave to Hindustan; V’s, a cathedral, XVI’s, a standing army; and so on. The great point is that all the Elemental Forces, however sublime, powerful, or intelligent, are Blind Forces and no more. (From The Book of Thoth)
Golden Dawn’s Book T
A WHITE Radiating Angelic Hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. The Right-and Left-hand branches end respectively in three Flames, and the Centre one in four Flames: thus yielding Ten: the Number of the Sephiroth. Twoand-twenty leaping Flames, or Yodh, surround it, answering to the Paths; of these, three fall below the Right branch for Aleph, Men, and Shin, seven above the Central branch for the double letters; and between it and that of the Right twelve: six above and six below about the Left-hand branch. The whole is a great and flaming Torch. It symbolizes Force — strength, rush, vigour, energy, and it governs, according to its nature, various works and questions. It implies Natural, as opposed to Invoked, Force.
Etteilla
Birth Upright. This card means, in its natural position, as far as the medicine of the spirit is concerned: Birth, Beginning. – Nativity, Origin, Creation. – Source, Beginning, Primacy. – Extraction, Race, Family, Condition, House, Lineage, Posterity, Occasion, Cause, Reason, First, First fruits. Reversed. Fall, Decadence, Decay, Decline, Decay, Decay, Dissipation, Failure, Bankruptcy, Ruin, Destruction, Demolition, Damage, Devastation. – Guilt, Error, Contempt, Abatement, Depression, Discouragement. – Perdition, Abyss, Chasm, Precipice. – Dying, Falling, Decay, Derogation. – Depth.
This is intended as a collection of meanings attributed by some sources to the Major Arcana and Minor Arcana of the Tarot. I will add sources as I study them. If you have sources to recommend, hit me up.
If you are interested in a (partial) list of the meanings I attribute to the Major arcana in my reading examples and case studies, click here.
(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 Page of Swords from the BOTA (Builders of the Adytum) Tarot deck
Paul Foster Case (and Ann Davies)
The time period is from the beginning of Libra to the end of Sagittarius, September 23 to December 21. Meanings: a young person of either sex. Artistic, active, generous. Capable of weighing evidence, somewhat interested in occultism, philosophy or religion. Naturally aspiring, graceful. If Ill-Dignified: frivolous, cunning and prodigal Light brown hair and blue eyes (From the Oracle of Tarot course)
A. E. Waite
A lithe, active figure holds a sword upright in both hands, while in the act of swift walking. He is passing over rugged land, and about his way the clouds are collocated wildly. He is alert and lithe, looking this way and that, as if an expected enemy might appear at any moment. Divinatory Meanings: Authority, overseeing, secret service, vigilance, spying, examination, and the qualities thereto belonging. Reversed: More evil side of these qualities; what is unforeseen, unprepared state; sickness is also intimated. (From The Pictorial Key to the Tarot)
Aleister Crowley
The Princess of Swords represents the earthy part of Air, the fixation of the volatile. She brings about the materialization of Idea. She represents the influence of Heaven upon Earth. She partakes of the characteristics of Minerva and Artemis, and there is some suggestion of the Valkyrie. She represents to some extent the anger of the Gods, and she appears helmed, with serpent-haired Medusa for her crest. She stands in front of a barren altar as if to avenge its profanation, and she stabs downward with her sword. The heaven and the clouds, which are her home, seem angry.
The character of the Princess is stern and revengeful. Her logic is destructive. She is firm and aggressive, with great practical wisdom and subtlety in material things. She shews great cleverness and dexterity in the management of practical affairs, especially where they are of a controversial nature. She is very adroit in the settlement of controversies.
If ill-dignified, all these qualities are dispersed; she becomes incoherent, and all her gifts tend to combine to form a species of low cunning whose object is unworthy of the means.
In the Yi King, the earthy part of Air is represented by the 18th hexagram, Ku. This means “troubles”; it is, for all practical and material matters. The most unhappy symbol in the book. All the fine qualities of Air are weighed down, suppressed, suffocated.
People thus characterized are slow mentally, the prey of constant anxiety, crushed by every kind of responsibility, but especially in family affairs. One of both of the parents will usually be found in the aetiology.
It is hard to understand line 6, which “shows us one who does not serve either king or feudal lord, but in a lofty spirit prefers to follow his own bent”. The explanation is that a Princess as such, being “the throne of Spirit”, may always have the option of throwing everything overboard, “blowing everything sky high”. Such action would account for the characteristics above given for the card when well dignified. Such people are exceedingly rare; and, naturally enough, they appear often as “Children of misfortune”. Nevertheless, they have chosen aright, and in due season gain their reward. (From the Book of Thoth)
Golden Dawn’s Book T
AN AMAZON figure with waving hair, slighter than the Rose of the Palace of Fire. Her attire is similar. The Feet seem springy, giving the idea of swiftness. Weight changing from one foot to another and body swinging around. She is a mixture of Minerva and Diana: her mantle resembles the AEgis of Minerva. She wears as a crest the head of the Medusa with serpent hair. She holds a sword in one hand; and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. Beneath her feet are white clouds. Wisdom, strength, acuteness; subtlety in material things: grace and dexterity. If ill dignified, she is frivolous and cunning. She rules a quadrant of the heavens around Kether. Earth of Air
Etteilla
Observer Upright. This card, as far as the medicine of the spirit is concerned, means, in its natural position: Spy, Curious, Observer, Scrutinizer, Collector, Overseer, Intending. – Examination, Note, Observation, Annotation, Speculation, Account, Calculation, Conjecture. – Scientist, Artist. Reversed. Unexpected, Suddenly, Suddenly, Suddenly. – Stunning, Astonishing, Inopinently. – Improvise, Acting and speaking without preparation, Composing and acting sitting down.
(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 Page of Pentacles from the BOTA (Builders of the Adytum) tarot deck
Paul Foster Case (and Ann Davies)
The time pe r iod is from Decembe r 21 t o March 21, which encompasses the three signs of the winter quarter, Capricorn, Aquariusand Pisces, ruled by Saturn, Saturn- Uranus and Jupiter- Neptune. Well-Dignified: good command in practical matters; ability to see the principles be hind physical plane situations and phenomena; a young person of either sex, friendly to the Querent. Usually a friendly disposition with some leaning to the occult or a touch of psychic ability in the make-up. Generous, diligent, compassionate. lll-Dignified: more or less in bondage to material matters; inability to see beyond physical plane phenomena . A young person unfriendly, dull, wasteful, thoughtless, self-centered. If interested in the occult, it is usually for the sake of furthering selfish ends. Dark eyes and rich brown hair. (From the Oracle of Tarot course)
A. E. Waite
A youthful figure, looking intently at the pentacle which hovers over his raised hands. He moves slowly, insensible of that which is about him. Divinatory Meanings: Application, study, scholarship, reflection another reading says news, messages and the bringer thereof; also rule, management. Reversed: Prodigality, dissipation, liberality, luxury; unfavourable news. (From The Pictorial Key to the Tarot)
Aleister Crowley
The Princess of Disks, the last of the Court cards, represents the earthy part of Earth. She is consequently on the brink of transfiguration. She is strong and beautiful, with an expression of intense brooding, as if about to become aware of secret wonder.
Her crest is the head of the ram, and her sceptre descends into the earth. There its head becomes a diamond, the precious stone of Kether, thus symbolizing the birth of the highest and purest light in the deepest and darkest of the Elements. She stands within a grove of sacred trees before an altar suggesting a wheatsheaf, for she is a priestess of Demeter. She bears within her body the secret of the future. Her sublimity is further emphasized by the disk which she bears; for in the centre thereof is the Chinese ideogram denoting the twin spiral force of Creation in perfect equilibrium; from this is born the rose of Isis, the great fertile Mother.
The characteristics of an individual signified by this card are too various to enumerate; one must summarize by saying that she is Womanhood in its ultimate projection. She contains all the characteristics of woman, and it would depend entirely upon the influences to which she is subjected whether one or another becomes manifest. But in every case her attributes will be pure in themselves, and not necessarily connected with any other attributes which in the normal way one regards as symbolic. In one sense, then, her general reputation will be of bewildering inconsistency. It is rather like a lottery wheel from which the extraction of any number does not predict or influence the result of any subsequent operation. The fruit of the Philosophy of Thelema is enjoyed, rare, ripe, nourishing and vitalizing at its highest and fullest in this meditation; for to the adept every turn of the wheel is equally probable, and equally a prize; for every Event is “a play of Nuit”.
In the Yi King the earthy part of Earth is represented by the 52nd hexagram, Kan. The meaning is “a mountain”; of how sublime a significance is this Chinese doctrine of Balance, and how closely congruous with that of the Holy Qabalah!
The mountain is the most sacred of all terrestrial symbols, stark, rugged, and immoveable in its aspiration to the Highest, thrust up as it is by the Titan energy of Hidden Fire. It is no less an hieroglyph of the Inmost Godhead than the Phallus itself, even as Capricornus, the sign of the New Year, is exalted in the Zodiac, its deity autochthonous no less than the Most Holy Ancient One himself.
It is essential for the Student to trace this doctrine for himself in every symbol: Air, the elastic and flexible, yet all-pervading and the element of combustion; Water, fluid yet incompressible, the most neutral and composed of all components of living matter, yet destructive even of the hardest rocks by physical assault, and irresistible in its burning power of solution; and Fire, so kin to Spirit that it is not a substance at all, but a phenomenon, yet so integral to Matter that it is the very heart and essence of all things soever.
The characteristic of Kan in the Yi King is rest; each line of the comment describes repose in the parts of the body in turn, and their effects; the toes, the calves, the loins, the spine, and the jaws.
This chapter is a close parallel in this respect, line by line, with the 31st, Hsien, which begins the second section of the Yi.
The Rosicrucian doctrine of Tetragrammaton could hardly be more adequately stated-to every ear that is to heavenly harmony attuned.
“There’s not a planet in the firmament But in his motion like an angel sings, Still quiring to the young-eyed cherubim; But while this muddy vesture of decay Doth wrap us round, our nature cannot hear it.
Let every student of this Essay, and of this book of Tahuti, this living Book that guides man through all Time, and leads him to Eternity at every page, hold fast this simplest, most far-reaching Doctrine in his heart and mind, inflaming the inmost of His Being, that he also, having explored each recess of the Universe, may therein find the Light of Truth, so come to the Knowledge and Conversation of the Holy Guardian Angel, and accomplish the Great Work, attain the Summum Bonum, true Wisdom and perfect Happiness! (From the Book of Thoth)
A medieval looking AI-generated illustration for the Page of Pentacles
Golden Dawn’s Book T
A STRONG and beautiful Amazon figure with rich brown hair, standing on grass or flowers. A grove of trees near her. Her form suggests Hebe, Ceres, and Proserpine. She bears a winged ram’s head as a crest: and wears a mantle of sheepskin. In one hand she carries a sceptre with a circular disk: in the other a Pentacle similar to that of the Ace of Pentacles. She is generous, kind, diligent, benevolent, careful, courageous, persevering, pitiful. If ill dignified she is wasteful and prodigal. She rules over one quadrant of the heavens around the North Pole of the Ecliptic. Earth of Earth
Etteilla
Brown-haired boy Upright. This card, as far as the medicine of the spirit is concerned, means, in its natural position: Brown-haired Boy, Study, Instruction, Application, Meditation, Reflection. – Work, Occupation, Apprenticeship. – Schoolboy, Disciple, Pupil, Apprentice, Amateur, Student, Speculator, Shopkeeper. Reversed. Profession, Superfluity, Width, Luxury, Lavishness, Magnificence, Abundance, Multiplicity. – Liberality, Beneficence, Generosity, Beneficence. – Crowd, Multitude. – Degradation, Dilapidation, Squandering, Dissipation.
(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 Page of Wands in the Builders of the Adytum (BOTA) tarot deck
Paul Foster Case (and Ann Davies)
The time p e riod corre la t e d with this Key is the whole first quarter of the zodiac from March 21 to June 21 inclusive, including Aries, Taurus and Gemini. The specific Divinatory meanings involved are: Well Dignified: a young person, youth or girl; brilliant mind, courageous disposition , perhaps given to sudden anger and desirous of power. Capable of great enthusiasm. lll Dignified: Revengeful at the least opposition, headstrong, theatrical, unstable, domineering and decidedly superficial. This Key often stands for a messenger. (From the Oracle of Tarot course)
A. E. Waite
In a scene similar to the former (i.e., of the Knight of Wands), a young man stands in the act of proclamation. He is unknown but faithful, and his tidings are strange. Divinatory Meanings: Dark young man, faithful, a lover, an envoy, a postman. Beside a man, he will bear favourable testimony concerning him. A dangerous rival, if followed by the Page of Cups. Has the chief qualities of his suit. He may signify family intelligence. Reversed: Anecdotes, announcements, evil news. Also indecision and the instability which accompanies it. (From The Pictorial Key to the Tarot)
Aleister Crowley
The Princess of Wands represents the earthy part of Fire; one might say, she is the fuel of Fire. This expression implies the irresistible chemical attraction of the combustible substance. She rules the Heavens for one quadrant of the portion around the North Pole.
The Princess is therefore shewn with the plumes of justice streaming like flames from her brow; and she is unclothed, shewing that chemical action can only take place when the element is perfectly free to combine with its partner. She bears a wand crowned with the disk of the Sun; and she is leaping in a surging flame which re-calls by its shape the letter Yod
This card may be said to represent the dance of the virgin priestess of the Lords of Fire, for she is in attendance upon the golden altar ornamented with rams’ heads) symbolizing the fires of Spring.
The character of the Princess is extremely individual. She is brilliant and daring. She creates her own beauty by her essential vigour and energy. The force of her character imposes the impression of beauty upon the beholder. In anger or love she is sudden, violent, and implacable. She consumes all that comes into her sphere. She is ambitious and aspiring, full of enthusiasm which is often irrational. She never forgets an injury, and the only quality of patience to be found in her is the patience with which she lies in ambush to avenge.
Such a woman, ill-dignified, shews the defects of these qualities. She is superficial and theatrical, completely shallow and false, yet without suspecting that she is anything of the sort, for she believes entirely in herself, even when it is apparent to the most ordinary observer that she is merely in the spasm of mood. She is cruel, unreliable, faithless and domineering.
In the Yi King, the earthy part of Fire is described by the 27th hexagram, i. This shows a person omnivorous in passion of whatever kind, entirely reckless in the means of obtaining gratification, and insatiable. The Yi commentary is packed with alternate warning and encouragement. (From The Book of Thoth)
AI generated illustration for the Page of Wands
Golden Dawn’s Book T
A VERY strong and beautiful woman with flowing red-gold hair, attired like an Amazon. Her shoulders, arms, bosom and knees are bare. She wears a short kilt reaching to the knee. Round her waist is a broad belt of scale-mail; narrow at the sides; broader in front and back; and having a winged tiger’s head in front. She wears a Corinthian-shaped helmet and crown with a long plume. It also is surmounted by a tiger’s head, and the same symbol forms the buckle of her scalemail buskins. A mantle lined with tiger’s skin falls back from her shoulders. Her right hand rests on a small golden or brazen altar ornamented with ram’s heads and with Flames of Fire leaping from it. Her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed; and it has flames of fire leaping from it the whole way down; but the flames are ascending. This club or torch is much longer than that carried by the King or Queen. Beneath her firmly placed feet are leaping Flames of Fire. Brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasm, revenge. If ill dignified, she is superficial, theatrical, cruel, unstable, domineering. She rules the heavens over one quadrant of the portion around the North Pole. Earth of Fire
Etteilla
Foreigner Upright. This card, as far as the medicine of the spirit is concerned, means, in its natural position: Stranger, Unknown, Extraordinary. – Strange, Unusual, Unheard of, Surprising, Admirable, Wonderful, Prodigy, Miracle. – Episode, Digression, Anonymous. Inverted. Announcement, Instruction, Warning, Admonition, Anecdotes, Chronicle, History, Tales, Fables, Notions, Teaching.
