In some card-based divination systems, reversals carry a negative connotation. Reversed cards are said to either decrease the influence or deteriorate the positive aspects of the card. The Vera Sibilla does not adhere to this view. Reversed cards have peculiar meanings which may sometimes be even unrelated to the upright counterpart, at least at first (in reality, if you think about it, you will almost always find the correlation).
Consequently, some Sibilla cards are actually better when reversed than when they are upright, at least generally speaking. Sometimes this better connotation is general, while at other times it refers to specific topics. Here are some examples.
Ace of Clubs – Marriage The Ace of Clubs reversed is not automatically better than when upright, and on occasion it may even be worse. However, it carries a connotation of materiality that can be very welcome in readings about wealth or about physical relations (as opposed to legal/spiritual relations when the card is upright.)
Three of Clubs – The Journey The Journey card in the Vera Sibilla usually refers to physical movement, though it can sometimes represent a change of heart or a change of pace. When it falls reversed in a reading, it can indicate trouble when journeying, but its broader meaning is that of positive evolution of a situation. The card is powerfully benefic and it can free us from vicious cycles and other sticky situations.
Four of Clubs – The Friend When upright, the Friend card can refer to a literal (female) friend or to the idea of friendship and support in general. When it is reversed, it indicates help, recommendations, being taken care of. Usually, the help represented by the reversed card is more on the material side, or it can show in the form of a professional’s advice.
Ten of Clubs – Levity The Butterfly is a problematic card in the deck, as it shows lack of focus, fleeting situations. Reversed, it can represent a serious effort, the ability to hold on to your money and, more broadly, to fleeting situations that bring positive chances. If I were to liken this reversed card to a geomantic figure, I would choose Fortuna Minor.
Three of Diamonds – The Gift The Gift card is generally positive when upright. When it is reversed, however, it does not diminish, but rather increases its positive significance. It indicates the solution of problems, especially material problems. When it is upright, the gift usually comes from someone, whereas the reversed Gift card shows the gift coming to us from the situation itself, which becomes more positive or less complicated.
Four of Diamonds – Falsehood The upright Falsehood card is rarely neutral and almost never positive. When it is reversed, however, it shows the positive unmasking of lying, the discovering (usually in time) of hidden factors that could have caused harm and, in general, it shows situations that end with a sigh of relief.
Ace of Spades – Sorrow The Ace of Spades is a very difficult card to receive in one’s reading. When it is reversed, the blow is softened. The sorrow of the title is still there, but it is dimeanished diminished and can be overcome. It is also a symbol of toil and focused struggle or work as opposed with just crying with your head in your hands.
Four of Spades – Sickness When it comes up reversed, the Four of Spades has a variety of meanings, some of which negative, though less legative than when the card is upright. However, when it is followed by positive cards, it can represent the end of a stagnant and blocked situation.
Six of Spades – Sighs My experience has shown that the reversed Six of Spades is one of the most complex cards in the deck. Although it can have negative meanings (see here an example), broadly speaking it indicates the end of sighs. It shows moving on, overcoming torment, accepting what you cannot change, etc.
Nine of Spades – Prison Like the Four of Spades, the Nine of Spades reversed can have a variety of meanings. However, in and by itself, this card represents the end of imprisonment, freedom and having paid your dues/done your time, literally or figuratively.
The spread used for this reading is a spread of thirteen cards that I’ve learned from the person who’s teaching me to read the Bologna Tarot, and it is typical of that tradition. It is a small tableau of cards that is generally used to explore a single issue (though nothing forbids you to use it for general readings.)
1
2
3
4
5
6
7
8
9
10
11
12
13
There are several traditions varying from town to town. According to one, the cards are to be read in columns only, with one indicating the past, one the present and another one the future. My teacher however reads them primarily in rows, though sometimes columns can be read too, and usually, the central column holds some importance. More often than not, the last card is especially important because it will either contain a general answer or give you an important detail, or determining factor.
Although this spread is especially linked to the Northern Italian tarot tradition, I’ve seen it used with regional playing cards as well, and I don’t think there is any reason why it wouldn’t work with any deck tradition you practice. I will certainly use it with the Sibilla as well, one of these days.
Will She Learn to Love Herself?
The querent in this case is an acquaintance of mine, but the question was not about her, but rather about her sister. The question was “Will she learn to love herself?” and it came with no further detail. This is fine, as often when a querent feels the need to talk there is a risk that they end up feeding me their perspective. So here are the cards that came out:
Will she learn to love herself? Divination with playing cards, thirteen-card spread
Right off the bat, we notice that the significator for the querent (the Queen of Clubs) is present, so since this is a tableau we might as well look at the cards surrounding it. She has the Jack of Hearts, the Queen of Spades and the Eight of Spades above her. These cards could mean a number of things, such as problems with a daughter or problems with an immature woman, or problems in the person’s childhood. Let’s file all this away and move on.
Next to the Queen of Clubs we have the Nine of Clubs and the Six of Clubs, which represent long-term toil and struggle. Clearly, whatever this is, it is not something that is going away soon. But the spread ends with the Nine of Hearts which indicates triumph. There is light at the end of the tunnel.
Technically, we already have our answer: the querent’s sister will struggle with self-love a long time, but she will improve. But the cards tell us more. Let’s turn to the first row, where we find the Queen of Hearts hemmed in by Spades. There is some kind of blockage or problem (Four of Spades) that causes the shedding of tears (Eight of Spades) relating to a woman (the Queen of Hearts).
Usually, the Queen of Hearts is either a relative or someone with our best interest at heart. In this case, though, she is strongly afflicted by the Spades. So I asked the querent if the issue relates to the sister’s poor relationship with her mother or another female figure close to her that impacted her self-love negatively. The querent confirmed that their mother was a raging alcoholic who worked overtime to tear them down when they were little. Note how the cards highlight the cause of the sister’s suffering by placing it right on top of the spread!
Right underneath we have the Queen of Spades, the Four of Clubs and the Five of Diamonds. This line was a little cryptic, and I must confess I did rely a little bit on my intuition, but the interpretation was still logical. There is a woman of spades who is saying words (Four of Clubs) that cause change (Five of Diamonds). Who is this woman? Usually the Spade suit is problematic, but it can also indicate certain professional figures (doctors, military figures, judges, etc.) It stood to reason that this figure could be a female therapist that is helping the sister. I asked and the querent confirmed to me that the sister is seeing a female psychologist who “means business but is very competent” (Spades).
The line just above the querent contains the Jack of Hearts, the Six of Hearts and the Three of Spades. This time I felt confident interpreting the Jack of Hearts as the sister’s “inner child” or, to avoid woo woo terminology, it represents the issues accumulated since childhood. The Six of Hearts talks about healing, and the Three of Spades indicates intrigue, but also in the metaphorical sense of a knot, something that needs to be unravelled or clarified. For the time being, therefore, the sister’s issue will persist, but the final Nine of Hearts is promising.
Fludd discusses the mystical implications of using divination.
5. The Act of a True Geomancer Is Like a Movement of the Mind in Ecstasy, or Rather a Sort of Rapture, in Which There Is Prophecy
Rapture in general is called the abstraction, alienation, and illumination of the human mind, proceeding directly from God, through which prophecy is obtained.1
Thus also a certain kind of rapture and ecstasy is required for divination by Geomancy, which is not called the illumination of the mind directly emanating from God, but rather the act of gathering of the mind’s rays into a narrower place, that is to say, into the seat of the human body and its own home, so that through them the divining soul discerns the simple truth more clearly.2
As such, ecstasy is first of all required in this knowledge, that is, the abstraction of the rays of the mind from all external things or affairs, so that they are contracted within themselves: for in a great rapture of the mind and soul the rays are lifted up to the divine essence of God, or into the region of the mental world.3
Thus, even in this minor rapture of the human soul, the rays sent out from without, and scattered here and there, are recalled to their center, and are reflected in the mind, and thus man, who was formerly dark because of the diffusion of his own light, is now enlightened and glorious by the aggregation of the expanded rays.
In a similar manner, as we gather from the opinion of the learned men, on the third day of creation the rays created by the light scattered evenly throughout the sky, and all appeared in a dark manner, as if darkness were mixed equally with light, or night with day.4
But when, on the fourth day, all that light scattered everywhere was collected in the center of the solar body by a certain magnetic property, there was produced that glorious and worthy example of light, in which God himself is said to have had his tabernacle.5
We also see, for instance, that in a fortress equipped with a thousand soldiers, if the greater part of these soldiers, either for the purpose of preparing for defeat or for some other attempt, goes out and runs to and fro, then that fortification is rendered weak, and those who are left experience great fear.
But if those who had gone forth should return safe and sound, those who had been left in the stronghold recover their former confidence and their former hope, and putting aside all fear, they are in no way afraid of the invasions of the enemy, since that place is already well-furnished with warriors.
Here, therefore, things are in the same way with the bright rays of the human soul. For the human body is a stronghold or fortress, where the rays of the mind and the middle soul are likened to soldiers, of whom we may compare those who are sent out of the body to attend to foreign affairs, to soldiers running hither and thither outside the fortress, the absence of which renders the body less confident, and more insecure and timid, and weak in facilitating some noble and bright aim, such as divination, which is the best and highest thing.
We say, therefore, that the recollection of rays of this kind is the reduction of man’s internal nature from multitude to simplicity.6 As a result the soul, recalled from external meditations, and reflected and recollected within itself, renders a man, as it were, raptured and ecstatic, because he thinks of himself and within himself, he is only present to himself, oblivious of strangers, so that it appears to the ignorant that he is not aware of himself. when, in truth, he is now more than ever before.7
For he who neglects worldly things is sure to care for himself more, and he who withdraws himself from the multitude into himself seems to be most present to himself, since there will not be a great interval of distance between him and God.8
To such an attitude or disposition must he reduce himself, who endeavors to procure for himself the gift of future divination. For those thinking of externals divert the powers of the soul from the judgment of truth, so that the uncertainty of the geomancer is great in his judgment, or to be more precise, the truth in him will be as great as the variation of the soul from its unity.9 Indeed, in the multitude of things, tricks, vanities, and lies are concealed; in true unity and simplicity perfection, identity and unity [are found].
Let the soul therefore snatch from the Macrocosm that which is its own, given to it by the Creator in its creation, and internalize it into its own Microcosm, and let no one else enjoy what is its own.
By virtue, I say, of his own excellency, he is snatched from the world, and restored to himself and recollected, and clings to ecstasy, so that in his most refined mirror or spirit he may reflect not only worldly things, but also divine ones. For the more clarity he achieves, the more effective will be his visions and motions for prophesying the truth
6. About the Hidden Properties of Geomancy, and How the Soul or Mind Passes in Its Operation Through the Whole Nature of the Macrocosm
Nor is it right that those who are ignorant of geomancy should regard a series of points as mere lines, formed from the act of divination, since under these characters, the objects of the eye and the senses, many things, both spiritual and material, are concealed. Indeed, these series of lines comprise no less the idea of the universe than the human body itself.10
In fact, although in man his body can only be seen from the outside, yet with spiritual eyes we contemplate his spirit and soul and mind inwardly. Of course, in the body we see the elements invisibly mixed in composition;11 in the spirit and soul we observe the ethereal nature, in the intellect and mind we observe the empyrean nature.
the same can be observed also in Geomancy, since readings consist of four lines of points, and we perceive that the four elements are concealed in it, that is to say, the element of fire under the first line, of air under the second, of water under the third, and of earth under the fourth. 12
Furthermore, in the figures produced by those series of points, the seven planets and the twelve heavenly signs are included, which can only be perceived by the eyes of the spirit.
Thus the figure of Carcer is attributed to Saturn direct and Tristitia retrograde: the figure Laetitia signifies Jupiter direct, Acquisitio retrograde; Rubeus denotes Mars direct, and Puella retrograde; Major indicates the Sun in a certain direction, and the Minor in retrogradation; although the astrologers deny the retrogradation of the Sun, because of its epicycle; Puer is given to Venus direct, Amissio retrograde;13 Albus is attributed to Mercury direct, Conjunctio when retrograde; the direct Moon is symbolized by Populus, the retrograde by Via;14 Caput Draconis is represented by a figure bearing the same name, and Cauda Draconis is represented by a figure bearing the same name as well.
So also those figures contain in themselves the natures of the twelve signs. For Acquisitio is of Aries in an abstract manner; Laetitia and the Minor of Taurus, Rubeus and the Puer of Gemini; Albus and Populus of Cancer; Via of Leo; Caput and Conjunctio of Virgo; Puella of Libra; Tristitia and Amissio of Scorpio; Caput of Sagittarius; Cauda of Capricorn; Major of Aquarius; Carcer of Pisces.
Furthermore, Rubeus, Minor, Amissio and Cauda denote the element of Fire and the Southern part of the world; Laetitia, Acquisitio, Puella and Conjunctio denote Air and the Eastern part of the world; Populus, Via, Puer and Albus denote Water and the Northern corner of the world; Major, Caput, Carcer and Tristitia denote Earth and the Western part of the world.
Even deeper towards the center of the sky lies the empyrean spirit,15 which is the revealer of the future and the present, that is to say, the rational or intellectual collection of these figures and the worldly things contained in them.
From all this it is evident how purely and sincerely the intellectual spirit must be preserved from the inconveniences and harms of the flesh and filth, when from it the movement to produce the Geomantic points first arises, taking with it in a secret manner the natures of the heavenly signs, the planets, and the elements, and finally hiding all these under the number and in proportion to the points, like a certain treasure in a chest.16
If, therefore, we wish to open that chest, first to the elements, then to the planets and celestial signs, and finally to the boundary from which these movements originally flowed, we shall penetrate in the sanctuary of the mind, its will, in the mythotheque of the intellect, of the will, of the signs and planets; in the closet of the ether we shall find the act or execution of the mind; and in the storehouse of the elements, we shall find the effect of the mind’s will, reason, and act (all of which are contained and hidden under figures, as if in a chest).
From the aforesaid, therefore, it is evidently clear that, just as the prophecy of the inspired is the union of the divine mind with the human mind (whence it is the most complete and greatest, this species of prophecy), so also the prophecy of the uninspired sometimes happens, when the soul is united, with its rays drawn back to itself from the multitude toward its summit, that is, with the human mind, which, without doubt, if united with the soul and collected, can perform enormous things by itself, and can lead to the summit and a happy outcome.
MQS
Footnotes
The words ‘abstraction’ and ‘alienation’ must not be understood in their usually negative sense. In Neoplatonism (and mostly in Plato himself as well), the dialectical method allows the spiritual seeker to climb up the ladder of being through a process that leads from the particulars of the material world upward and inward to unity with the divine. Ecstasy, which is the goal of Neoplatonic spirituality, literally means “going out of oneself”. This is the process of abstraction and alienation. ↩︎
That is, prophecy stems from direct union with the divine and is harder to control, while divination (such as Geomancy) happens by focusing inward. ↩︎
See Note 1. Fludd describes the Neoplatonic method of retreating inward and upward. ↩︎
If the light is evenly distributed, no difference appears and everything is as equally dark as it is equally radiant. ↩︎
In the Hermetic interpretation of Astrology, the Sun is a symbol of divinity. ↩︎
Broadly speaking, the path of magic in all its branches (and divination is one of these branches) require an endless attempt at simplifying one’s life and one’s external nature. ↩︎
This is a common theme in mystical and occult literature, and one of the great truths of our art. As we reach what some have called ‘superconsciousness’ we appear to be less aware, while in fact we exceed regular awareness. ↩︎
The phrasing here is clearly very careful to avoid scandal. As for the words “caring for himself”, this is not to be understood as being egoistic. ↩︎
that is, we are capable of seing the truth in the measure that our soul is unified. This is probably part of the reason why divining for oneself is especially difficult, since divination implies doubt about an external topic. ↩︎
Here lies a great and central secret about all functional systems of divination: that their symbolic vocabulary is complete in itself, so as to be able to reflect within its permutations the truth of things to come. Here, Fludd compares the language of Geomancy to the human body, which is a symbol of the completeness of the universe. ↩︎
He means the four elements, which were thought to be mixed to form the material bodies. ↩︎
This is a reference to the fact that in Geomancy each figure is made up of four series of points, and each series is assigned to one of the elements. ↩︎
compared to the usual attributions, Fludd switches Puer and Puella ↩︎
The Moon cannot go into retrogradation. Usually, Populus is assigned to the waxing Moon and Via to the waning Moon. ↩︎
with reference to the Aristotelean and Ptolemaic view of the cosmos. ↩︎
This comparison is very much a consequence of Fludd’s Renaissance worldview, according to which Nature is replete with symbols. ↩︎
(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 Four of Swords from the Builders of the Adytum (BOTA) tarot deck
Paul Foster Case (and Ann Davies)
The time period is the last decanate of Libra, October 13 to October 23, under the rulership of Mercury. Well-Dignified: rest from sorrow, yet after and through it; relief from anxiety; rest after illness; quietness; change for the better; success in legal affairs; association with others in Mercurial pursuits; strong mental attraction to a person of the opposite sex; activity in writing or short journeys. Ill-Dignified: inharmony with partners; unsettled conditions in legal affairs; disorder and loss through ill-considered writings or needless short journeys; vexations through petty strife and sarcastic speech. Keyword: Rest. (From the Oracle of Tarot Course)
A. E. Waite
The effigy of a knight in the attitude of prayer, at full length upon his tomb. Divinatory Meanings: Vigilance, retreat, solitude, hermit’s repose, exile, tomb and coffin. It is these last that have suggested the design. Reversed: Wise administration, circumspection, economy, avarice, precaution, testament. (From The Pictorial Key to the Tarot)
Aleister Crowley
The Four of Swords is called Truce. This seems rather on the lines of “the strong man armed, keeping his house in peace”. The masculine nature of air makes it dominant. The card is almost a picture of the formation of the military clan system of society.
[…]
The number Four, Chesed, is here manifested in the realm of the Intellect. Chesed refers to Jupiter who rules in Libra in this decanate. The sum of these symbols is therefore without opposition; hence the card proclaims the idea of authority in the intellectual world. It is the establishment of dogma, and law concerning it. It represents a refuge from mental chaos, chosen in an arbitrary manner. It argues for convention.
The hilts of the four Swords are at the corner of a St. Andrew’s cross. Their shape suggests fixation and rigidity. Their points are sheathed—in a rather large rose of forty-nine petals representing social harmony. Here, too, is compromise.
Minds too indolent or too cowardly to think out their own problems hail joyfully this policy of appeasement. As always, the Four is the term; as in this case there is no true justification for repose, its disturbance by the Five holds no promise of advance; its static shams go pell-mell into the melting-pot; the issue is mere mess, usually signalized by foetid stench. But it has to be done! (From The Book of Thoth)
AI-generated illustration for the Four of Swords
Golden Dawn’s Book T
TWO White Radiating Angelic Hands, each holding two swords; which four cross in the centre. The rose of five petals with white radiations is reinstated on the point of their intersection. Above and below, on the points of two small daggers, are Jupiter and Libra, representing the Decanate.
Rest from sorrow; yet after and through it. Peace from and after war. Relaxation of anxiety. Quietness, rest, ease and plenty, yet after struggle. Goods of this life; abundance; modified by dignity as is usual. Chesed of HB:V (Convalescence, recovery from sickness; change for the better). Herein do HB:LAVYH and HB:KLYAL bear rule.
Etteilla
Solitude Upright. This card means, as far as the medicine of the spirit is concerned and in its natural position: Solitude, Desert, Retired place, Hermitage. – Exile, Banishment, Proscription. – Uninhabited, Isolated, Abandoned, Neglected. – Tomb, Burial Ground, Coffin. Reversed. Economy, Wise Conduct, Wise Administration. – Welfare, Management, Household management, Savings, Avarice. – Order, Arrangement, Relationship, Convenience, Concordance, Agreement, Harmony, Music, Disposition. – Will. – Reservation, Restriction, Exception. – Circumspection, Circumscription, Retention, Wisdom, Sympathy, Regard, Precaution.
As I’ve mentioned on this blog, I’ve been studying the divination tradition of the Bolognese Tarot (Tarocchino Bolognese, literally the Small Tarot of Bologna) for some months now. I’ve been doing it under the direction of a traditional practitioner of this art, whom I’ve befriended and with whom a wonderful exchange of ideas has started.
The full deck. Image from the website Labirinto Ermetico
I plan on introducing this form of divination in its main lines for a couple of reasons: 1) it is little known outside of Italy and it deserves some love 2) Its reading techniques are markedly different from the current approach and allow for a very concrete, down-to-earth approach 3) I want to discuss some spreads done with it in the future, and I can’t do it without introducing it first 4) it is the oldest tarot-related divination tradition that we know of, and it is therefore cool from a historical standpoint.1
The Ugly Duckling and Its Quirks
Like the almost totality of very old decks, with a couple of exceptions (the Visconti deck is one) the Bolognese tarot is distinctively unappealing from an esthetic standpoint, largely because, like other popular pre-RWS decks, it was meant to be used by poor people as a playing deck at the local inn.
A selection of cards from the Bolognese Tarot. As may be noted, they are symmetrical, like playing cards, though the earliest packs had full images.
The reason it is called ‘tarocchino’ (small tarot) has to do with its reduced size, probably to enhance its handlability. However, it is not just the size of the cards that is reduced, but also the number of the cards that comprise the deck: all pip cards from Two to Five are removed, leaving only the Ace of each suit plus the cards from Six to Ten and the court cards.
Furthermore, the Pope (Hierophant), Popess (High Priestess) Empress and Emperor are absent from the deck for political reasons, as Bologna was directly under the control of the Church. Instead, the deck includes four ‘Moors‘ (the Moors were Muslim colonizers that had conquered parts of Italy.)
Three of the ‘Moors’. The Fourth one is a copy of the third on the right.
Finally, the Bolognese Tarot has another peculiarity, in that the Major Trumps are out of order compared to our regular system. This may sound surprising to some, but our current ordering of the trumps is a relatively recent development and has nothing mystical about it (the oldest preserved document with the order of the trumps gives a rather different sequence).
An Old Tradition
The Bolognese Tarot tradition was almost entirely confined to the city of Bologna and the surrounding areas, and was at risk of dying out, until both the card game and the divination tradition were transmitted to a larger public thanks to the power of the Internet.
Interestingly, to this tradition is connected the most ancient set of meanings handed down by old sources. The following list dates back to the pre-Napoleonic period and gives the meanings of a reduced pack of thirty five cards. I’m copying it here for its historical interest, but it does not correspond to the system I have been taught:
The Juggler (Magician): Married Man
The Lovers: Love
The Chariot: Journey
Temperance: Time
Strength: Violence
The Hermit: Old (Person)
The Hanged Man: Treason
Death (called ‘Thirteen’): Death
The Devil: Wrath
The Star: A Gift
The Moon: Night
The Sun: Day
The Angel (Judgement): Marriage or Agreement
The World: Long travel
The Fool: Madness
King of Wands: A Bachelor
Queen of Wands: A Prostitute
Knight of Wands: Something Knocking at the Door
Page of Wands: Thoughts of the Female Querent
Ace of Wands: Sexual Escapades
King of Cups: An Old Man
Queen of Cups: Married Woman
Knight of Cups: Reconciliation
Page of Cups: The Female Querent
Ten of Cups: The Roof of the House
Ace of Cups: The House
King of Swords: An Evil Tongue
Ten of Swords: Tears
Ace of Swords: A Letter
King of Coins: The Male Querent
Queen of Coins: The Truth
Knight of Coins: Thoughts of the Male Querent
Page of Coins: Unmarried Woman
Ten of Coins: Money
Ace of Coins: The Table
As I said, this is not the system that I’ve been taught, and it is very likely that even back then more than one system existed (usually, significant differences are found from quarter to quarter in Bologna and from small village to small village in the surrounding areas). Since this cartomantic tradition predates Etteilla’s by at least a quarter of a century, and probably more, and since Etteilla says he learned to read the tarot from an Italian card reader (though he pretends it was Alexis of Piedmont to add to the mystery), it is not to be excluded that the Bolognese tarot had some influence on him.
But this is speculation. What is clear is that tarot divination, whenever it was born, was brought into the world as a way of addressing concrete issues. This series of articles is dedicated to bringing the tarot back to these roots.
Sometimes in readings it’s not immediately clear whether the cards start by describing the past, present or future. There are times when they jump immediately into the future, while at other times they only talk about past and present situations and we need to keep adding cards to find out what happens next. More often, though, the cards start with the past/present and then move on to the prediction, or at least this is my experience.
In this case I was asked by a querent if she would find a job. Note that I started with five cards and then added more to get more details, but I here want to concentrate on the first five:
Job Prospects. A Vera Sibilla Reading
The first four cards (Widower, Perseverance, Fortune and Death) deserve special attention. The Widower is the card of “being without”. It also has some affinity with the past, especially when it falls toward the beginning of the spread. The Perseverance card can sometimes indicate that something goes on for a long time (it perseveres). Usually this happens when the cards surrounding it have the same polarity or talk about the same thing.
In this case, the Fortune card is not the same polarity as the Widower, since the former is positive and the latter negative. However, Fortune is followed by Death, showing misfortune or lost chances. In this case, it’s as if Fortune + Death formed a single (negative) card, which is of the same polarity as the Widower.
Therefore the Perseverance card highlights the fact that the querent is without (work) and has been for quite a while, and has repeatedly lost chances or opportunities, or has had repeated misfortunes connected to her career. She confirmed to me that she hadn’t found a job since giving birth to her daughter a few years ago. Actually, she hadn’t looked that much for a job, but whenever she had she had been passed over in favor of someone else.
The Child card is a card of beginning, and in a way it shows the start of a new phase. This fact is highlighted by the Death card being at the end of a negative sequence, so that while it is a negative card in itself (because it follows the Fortune card) it also ends the negative period thanks to being followed by the Child.
The cards following the first five simply described the work environment and the various ups and downs she will face, but they are less interesting.
Fludd describes the importance of purification, meditation and other practices in preparation to geomancy.
3. How a Geomancer Should Prepare Himself, So That the Intentions of His Mind May Be Clearly Emitted, and May Be United With the Senses by Means of Reason
It is thanks to our senses that we can see the geomantic points. Then, we compare these same points to the celestial [bodies] and the elements with our imagination.1 Finally, the hidden virtue, both of these points and of the figures arising from them proceeds from the correctness of the intellect, both active and passive,2 and consequently from the mind.
From all this follows that the human body must be regulated and governed in such a way that its more intellectual part may not be drowned by too much intercourse with the flesh, or become dulled, and that the imaginative or fantastic spirit may not be rendered dull and impure.3
Therefore, before this work is approached, let our fantastic spirit be clean, pure, unmoved and untroubled by cares, so that it may be made worthy of being trusted by the mind and intellect. Thus, such a spirit, most suitable for divination, will receive the light of the rays of the mind without any hindrance, and will depict the objects of truth in a mystical manner, as if in a mirror, and will cause the sensation and movement of the body to proceed exactly and to the degree to which the effect of the mind itself tends.4
When, therefore, we are safe and healthy in body, and not disturbed in mind, not weighed down by food or drink, not suffering from want or poverty, and not ruled by any vices of lust or anger, let us enter into this area of prophecy. Let him also who wishes to use this art keep his spirit pure, both by quiet and religious meditation, and by moderate and temperate diet according to nature.5
This preparation is necessary for him who desires to foretell the truth of future things, either by the geomantic art, or by any other method, since without it no one can access true divination, for he who is languishing in a fantastical spirit6 will not attain the desired end, but will judge confusedly and indiscernibly.
Similarly, when we are filled with wine, our imaginative spirit, as if submerged in noxious vapors, hides and distorts the glory and truth of the rays of the mind, no differently than a thick cloud, or the earth raised in the middle of the air region, shields the glory of the sun from the eyes of the beholder, and produces a refraction of its rays. In this manner falsities will appear instead of truths, and in the very portion of the cloud the objects of the sun will be seen changed into an iridescent or multi-colored substance, and many phantasms will appear in the air, which are not such as they appear.7
Hence they say that the vassals of Amphariaus,8 as Philostratus testifies, ordered one who wished to divine future things, and to receive the oracles of God or of the mind, to abstain from food and wine for a whole day, or even for three days, if this could be conveniently done.
Thus we read that Ezra and Daniel, and even Moses himself, before they came to God, abstained from their wives for three days and washed their clothes: and so they did all this, at the command of God himself, of which we read Exod. 19 and Ezech. 44.9
And so also must he who desires to devote himself faithfully to this form of divination, be delighted not with carnal intercourse, but with spiritual union, not with wine, but with the light of the mind’s milk, not to be lavished with worldly riches, but with the infinite affluence of the divine intellect, not with junk, but to be filled with spiritual food.10
In an old French manuscript on occult Geomancy I found a confirmation of the above in these following words: “Before you get to the projection of the Geomantic points, I would like you to understand that they are not counted. Indeed, if you do this, nothing good or profitable will result from it, since this is knowledge based on the soul, and therefore the number of points is to be found in the will of the soul, and in no way be established according to the appetite of your senses.
It behooves him, therefore, who undertakes this work, to begin nothing, unless his heart is at peace, and his conscience is whole and healthy, and his spirit and soul are not troubled by any disturbances, so much so that he would not even wish worse for another than for himself.11
Finally, having been prepared in this way, let him trust in God, the teacher of knowledge, and beseech him with prayers, that by the power of that knowledge he may reveal to him the truth; having therefore carefully completed these things, it will be necessary to proceed immediately to the projection and arrangement of the points, etc.”
This author in no way disagrees with our opinion, but rather, on the contrary, seems to agree exactly with it.
4. It Is Not Sufficient for Divination That the Body and Flesh Should be Well Ordered. It is Also Necessary That the Rays of the Internal Soul Be Gathered Together
As concentrating a force generally increases its strength, so also it begets great weakness when it is dispersed.12 Thus we see that the rays of a candle in a confined room illuminate a place in a wonderful manner, since the narrowness of the place compresses and contracts the rays emitted by the flame to each other, so that they have a greater power in illumination. However, if that candle is placed in a larger room, its light is greatly weakened and darkened, because of the dispersion of its rays in a wide area.
In the same way, then, the soul (whose candlestick is the human body) spreads its rays in this or that business, nay, in infinite external things, for example, in lawsuits and legal affairs, in the art of medicine, in the care of family matters, in pain and sadness over a lost cause or the death of a friend, in anger or some unexpected adversity, in some art or knowledge and others of the like, or if he is also affected by the intercourse of concupiscence, the vice of drunkenness, the indulgence of gluttony, or other temptations of the flesh, he will be very weak and have little power to illuminate the body.
But truly, if all these soul-rays are reduced from external affairs to the internal economy of the Microcosm, and are drawn back to their center from the multitude, the force of the soul will be united, and that body, which was formerly dark and gloomy because of the rays, will be illuminated in a wonderful way, and thus the prophetic power in man will be far more effective than it was before.13
However, this reduction of the expanded rays of the soul into one cannot take place without the purification of the body, which is done in the manner mentioned above. As a result it is necessary above all things for him who wishes to claim the name of truth in Geomancy, that his soul should once again turn and reflect its scattered rays upon itself; since the chief virtue of this science consists in the illumination of the soul, in so far as true things are seen in its divine light, as in a mirror of truth, and are explained by the external observation of points in a mystical way through the guidance of the soul that turns its attention to this.
The concept of the ‘intellectus agens’ or Active Intellect is key to Neoplatonist spirituality both in Europe and in the Arab world, and has many similarities with some kabbalistic concepts. Generally, the Active Intellect was a universal form of intelligence that is not confined to one’s individual nature. Whether Fludd is referring to this or simply to the more active faculties of the human soul is unclear to me. The gist of his argument, however, is that the occult sciences, including Geomancy, rest on the highest principles, which makes them hard to access when one is not pure. ↩︎
Imagination is depicted here as a valid aid to understanding, as long as it is in its pure form and not just mere fancy. ↩︎
To put it simply, the body and the lower faculties of our nature must be ruled in such a way that they move in unison with the higher. Once this is accomplished, divination may take place successfully. ↩︎
Old medicine was of the idea that an appropriate diet could only be prescribed based on one’s nature. There was no one-size-fit-all. As for meditation, Fludd is unlikely to refer to those forms of meditation that entered into the Western consciousness thanks to theosophy’s Eastern dabblings, and that have become commonplace today. The West used to have its forms of meditation. ↩︎
possibly meaning someone who gives in to their fantasy without ruling it appropriately ↩︎
It is impossible to read this passage without being reminded of Plato’s myths, especially that of the cave. ↩︎
Here Fludd interprets passages from the Bible as episodes describing some higher form of divination. In a way, this is very true. ↩︎
Here Fludd proposes a series of alternatives to ‘lower’ forms of pleasure that may seem rethorical at first, but on closer inspection aren’t. Such ‘substitutions’ are typical of many occult training curricula. ↩︎
Ill-wishing is part of the things that weigh the soul down. ↩︎
The same pressure applied on a wider surface disperses it. ↩︎
This process of ‘unification’ is the same that has been typical of Neoplatonism since (at least) Plotinus, and which has been described, within a Christian context, by the German mystics (Meister Eckhart and his disciples) who described the Seelengrund (ground of the soul) as the point of contact of the individual soul with the universal presence of the divine. Fludd, living at the end of the Renaissance and its exaltation of humanity, gives us a slightly less mystical version of this idea, one geared toward increasing one’s knowledge through occult practices. ↩︎
Not every question is fit for divination, and as diviners who get approached by people, discernment and, if necessary, gate-keeping is among our rights and duties. I say this not because I want to feel part of a superior caste of priests, but because our practice should be informed by two great principles: the well-being of our querents and the honor of our art.
It is perfectly fine to ask questions out of mere curiosity or for fun, but the ultimate decision on whether a question shall be put to the cards rests with us. I, for one, have dodged more questions about controversial politicians in the last couple of weeks than in the last couple of years altogether, largely because the question, when boiled down to its essential meaning, was “Is it true this politician I hate is a spawn of Satan?”
Such questions are unanswerable not merely because they are idle, but because they are ultimately unverifiable: unless you are that politician’s cleaning lady you have few ways of verifying my answer. Furthermore, consider this: if my answer is anything except “yes, you’re absolutely justified in your hatred,” the person is going to be inclined to dismiss my answer as superstitious nonsense. Why, then, whould a positive answer be of any value?
But unanswerable questions are not just those that belong to the “is it true that my particular preferences are absolutely valid and I don’t ever need to question them?” category. Some are more tragic. Recently I got asked something heart-breaking: “Is my life still worth living?”
No matter how we slice it, THIS is an unanswerable question, which doesn’t make it a meaningless string of sounds. On the contrary, it is a clearly formulated cry for help. As someone who has been struggling with depression since my teen years and has gone dangerously close to the edge on more than one occasion, I resonate strongly with it. But the fact remains that divination is not the tool to solve this issue.
I refused to open the cards on this question, obviously, but suppose I had, and suppose that, predictably, the cards had shown me the absolute mess that is this person’s life: does this make their life less worth living?
There is no answer. In this case, not because we cannot verify the details (I could easily point at the cards and say “your career is in shambles and your family life is a museum of red flags”) but because the reality of the situation has no bearing on the answer. Worth is subjective. The exact same set of circumstances that might drive someone to walk into a lake with stones in their pockets would be taken by someone else as life throwing a little challenge their way.
Therefore, in this case the question would translate as “What is your personal opinion on what makes life worth living and do you think I still meet those criteria?” I don’t think anyone would be foolish enough to even consider taking such a responsibility for themselves.1 It is much wiser to talk to the person, encourage them to open up and direct them to an appropriate source of (medical) help.
Again, though, the fact that the question cannot be answered does not imply that there isn’t a deep, real, visceral experience behind it. It is just that divination is not the way to go. It is like asking a pair of scales to measure whether you are pretty.
MQS
Furthermore, people in a seriously distressed state are especially prone to esoteric influences, and would to better to avoid them, even if it’s just a simple card reading ↩︎
(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 Four of Cups from the Builders of the Adytum (BOTA) tarot deck
Paul Foster Case (and Ann Davies)
The specific divinatory meanings are thus based on the attributions of Chesed, the planetary forces of Jupiter and Neptune, the zodiacal influences of Cancer ruled by the Moon, and the astrological fourth house. Jupiter’s sphere of influence is Chesed. It co-rules the third decanate of Cancer besides being exalted in this zodiacal sign. Therefore the Four of Cups has a very strong Jupiterian influence of wealth and expansiveness. The Four of Cups corresponding to the third decanate of Cancer is the time period July 13 to July 22, ruled by Jupiter and Neptune. In specific Tarot Divination its key meanings are: Well Dignified: success in material things, but desire for something higher; a period of comparative comfort, yet a little confining, thus suggesting a measure of satiety; it is a symbol of contemplation and of the turning away from pleasure in quest of higher things; it intimates strong psychic influences in the life or environment of the Querent. lll-Dignified: material gain, but through injustice; sorrows resulting from satisfaction of desire; getting what one has wanted but finding no joy in it. Keyword: Surfeit (From the Oracle of Tarot Course)
A. E. Waite
A young man is seated under a tree and contemplates three cups set on the grass before him; an arm issuing from a cloud offers him another cup. His expression notwithstanding is one of discontent with his environment. Divinatory Meanings: Weariness, disgust, aversion, imaginary vexations, as if the wine of this world had caused satiety only; another wine, as if a fairy gift, is now offered the wastrel, but he sees no consolation therein. This is also a card of blended pleasure. Reversed: Novelty, presage, new instruction, new relations. (From The Pictorial Key to the Tarot)
Aleister Crowley
The Four of Cups is called Luxury.
The masculine nature of fire permits the Four of Wands to appear as a very positive and clear-cut conception. The weakness in the element of water threatens its purity; it is not quite strong enough to control itself properly; so the Lord of Pleasure is a little unstable. Purity has somehow been lost in the process of satisfaction.
[…]
This card refers to Chesed in the sphere of Water. Here, below the Abyss, the energy of this element, although ordered, balanced and (for the moment) stabilized, has lost the original purity of the conception.
The card refers to the Moon in Cancer, which is her own house; but Cancer itself is so placed that this implies a certain weakness, an abandonment to desire. This tends to introduce the seeds of decay into the fruit of pleasure.
The sea is still shown, but its surface is ruffled, and the four Cups which stand upon it are no longer so stable. The Lotus from which the water Springs has a multiple stem, as if to show that the influence of the Dyad has gathered strength. For although the number Four is the manifestation and consolidation of the dyad, it is also secretly preparing catastrophe by emphasizing individuality.
There is a certain parallelism between this card and the Geomantic figures Via and Populus, which are attributed to the Moon in her decrease and increase respectively. The link is primarily the “Change=Stability” equation, already familiar to readers of this essay. Four is an “awkward” number; alone among the natural numbers, it is impossible to construct a “Magic Square” of four cells. Even in the Naples Arrangement, Four is a dead stop, a blind alley. An idea of a totally different Order is necessary to carry on the series. Note also the refolding-in-upon-itself suggested by the “Magic Number” of Four 1 + 2 + 3 + 4 which is Ten. Four is the number of the Curse of Limitation, of Restriction. It is the blind and barren Cross of equal arms, Tetragrammaton in his fatal aspect of finality, as the Qabalists knew him before the discovery of the Revolving Formula whereby the Daughter, seated upon the Throne of the Mother, “awakens the Eld of the All-Father”.
For the meanings of Via and Populus, refer to the “Handbook of Geomancy” (Equinox Vol. I, No.2).
(From The Book of Thoth)
An AI-generated illustration for the Four of Cups
Golden Dawn’s Book T
FOUR cups: the two upper overflowing into the two lower, which do not overflow. An Angelic Hand grasps a branch of lotus, from which ascends a stem bearing one flower at the top of the card, from which the white water flows into the two upper cups. From the centre two leaves pass right and left, making, as it were, a cross between the four cups. Above and below are the symbols Moon and Cancer for the Decan.
Success or pleasure approaching their end. A stationary period in happiness, which may, or may not, continue. It does not mean love and marriage so much as the previous symbol. It is too passive a symbol to represent perfectly complete happiness. Swiftness, hunting and pursuing. Acquisition by contention: injustice sometimes; some drawbacks to pleasure implied. Chesed of HB:H (Receiving pleasure or kindness from others, but some discomfort therewith). Therein rule the great Angels HB:HYYAL and HB:MVMYH.
Etteilla
Boredom Upright. This card, as far as the medicine of the spirit is concerned, means, in its natural position: Boredom, Displeasure, Discontent, Disgust, Aversion, Enmity, Hatred, Horror, Restlessness, Pain of spirit, Slight sadness, Affliction, Painful, Annoying, Unpleasant. – Saddening, Distressing. Reversed. New Directive, New Light. – Index, Indication, Conjecture. – Augury, Foreboding. – Presentment, Foreboding, Predilection, Novelty.
A couple of weeks ago I received a message about the question of whether we, as readers, risk causing self-fulfilling prophecies with our predictions. For instance, if I tell a querent that the relationship she is in is going to end, I may end up causing the break-up. What follows is a slight elaboration on my response.
First off, we need to recognize that some things we can change or at least improve, others we can’t and they will happen regardless of what we do and what a reader tells us. Most people who go about their life with their brain switched on can recognize this. It is only when we get into delulu territory and body-mind-spirit-section pseudomysticism that we encounter people who deny the existence of unavoidable happenings.
On the other hand, sheer fatalism is also a gross misunderstanding. Consider simply this fact: if two people X and Y are exactly the same and go exactly through the same life experience, except that X also uses divination or consults a diviner, this is enough to tell them apart.
The fact that X knows about what is going to happen in advance is enough to make him a different individual, which in turn is enough to change the nature of his fate, because our ability to change a situation is contingent on our knowledge of what the situation truly is. Even if X cannot change a certain fact in any meaningful way, but knows about it enough in advance that he can make his peace with it, the same event Z won’t be the same if X’s attitude toward it changes, because X is part of the event that takes place in his life, and so if X change, the event changes. Even if X cannot bring himself to accept Z, his knowledge of Z is enough to change Z, because X with knowledge of Z is not equal to X without knowledge of Z.
Fate patterns are a difficult topic to tackle without a previous sound philosophical and occult discussion, and I plan on starting that discussion at some point, once I’ve organized my notes. For now, it suffices to say that we, as readers, can play a rather important role in the querent’s life if we are consulted at the right moment.
Yet, this doesn’t mean that we are capable of empowering querents to always turn their life around, and I don’t even think empowering is our mission: our mission is to provide information. On a number of occasions, especially when I was less experienced, I gave querents the wrong prediction on purpose because I didn’t want to disappoint them, even though the cards were clearly negative: Yes, you’ll get the job, yes the relationship is going to last and be wonderful. But it didn’t happen.
On some of those occasions you may even think that because I didn’t bring up the negative aspects, the querent wasn’t prepared to tackle them, so my not bringing them up may have been just as bad as another diviner handing out negative predictions willy-nilly. That’s because I wasn’t able to give accurate information.
It is nice that some things can be changed even if some things can’t, but unfortunately we don’t always know which is which. Therefore, we must also recognize that we have a degree of power over our querent just by virtue of using odd, mysterious counters to give our predictions, and we must not abuse this power.
Whenever possible, we should either frame our predictions as potentials and/or accompany them with positive suggestions. These suggestions, though, must ALWAYS be based on what the oracle describes, never on vague self-help platitudes. Sometimes (many times) it is best to highlight critical points so that the querent can become conscious of them (e.g., “you know, this relationship is headed down a pumpy road. You should address x, y and z if you want to try to make it work”) while avoiding drastic predictions unless necessary.
Furthermore, we must never frame our predictions in such way as to take away all hope. It is not our right to do so. Deluding and disillusioning are the two capital sins that we must avoid, even though striking the right balance is sometimes hard. There is plenty of space between being a pushover to our querent’s wishes and being an insufferable sassy tough-love prick.
If there are positive aspects to a situation, we should emphasize those and try to put them at the center of the querent’s life so that they can address the negative points more positively.
Finally, we ought to always remind our querent that diviners are people and are therefore fallible. In a world where doctors, lawyers, judges, scientists and bakers can get things wrong it would be absurd to expect diviners to always be right. Always encourage the querent to take your predictions as an additional input.
