Harry Styles Tarot Guidebook
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Etteilla's Trumps As Interpreted by Him and His Followers: Pictures, Translations, Commentary
Delen 0 Meer Volgende blog» Blog maken Inloggen Etteilla's Trumps as Interpreted by him and his followers: pictures, translations, commentary Monday, May 28, 2012 Blog Archive ▼ 2012 (11) Etteilla on the cards as a whole II ▼ May (11) Cards 1-8 as the Chaos plus the 7 days I have been perusing the end of the 2nd Cahier. Near the end, starting p. 134, Etteilla goes through of creation... seven ways of dividing the 78 cards (for the second time, I think). Of the fourth, he says he got it cards 1-4 in the Etteilla tradition from "un sage Piémontois très-agé"--s very old sage of Piedmont--in 1857. In a footnote, marked (1), he gives reminiscences of this wise, very aged Piedmontese, and in a footnote to the footnote, cards 5-8 in the Etteilla tradition marked (a), he tells how he happened to meet the man. From this last footnote, it is clear where cards 9-12 in the Etteilla tradition Atteilla’s biographer got the idea that the Piedmontese’s name was Alexis and that Etteilla met cards 13-15 in the Etteilla tradition him in Lamballe. It is also clear that there was no confusion between this Alexis and the “Alexis Piémontois” of two centuries earlier, as Decker et al speculate, because Etteilla’s Alexis is said to cards 16-21 and 78 in the Etteilla tradition be the grandson (“petit fils”) of the earlier one. Since the earlier one lived 1520-1566, per Decker et al, the later one must have been "très-agé" indeed; well, presumably he had the "universal Etteilla on the cards as a whole I medicine," of which Etteilla says much, of a general nature, in the 2nd Cahier. -
The Illustration and the Meanings It Produces
The Illustration and the meanings it produces The loose chains, the satanic symbols, the ugly horned creature squatting on the pedestal, the nude couple with the woman sporting grapes (wine) on her tail and the man’s tail on fire: Rider Waite’s devil is the one of Christian culture. Note that this couple seems to be copied from Adam and Eve in Lovers (by the artwork). Devil, Lovers, and Two of Cups are three Rider Waite Tarot cards that show a couple with a figure above them interfering in their story. In each of these, the figure above is an interfering influence: a malefic (bad, adverse) influence in Devil and Two of Cups, and a (angry?) supervision in Lovers. Is that the angel that evicted them from the Garden? - because the terrain isn’t a garden. Nevertheless, it appears as a guardian angel at times. And in case you’re thinking Hierophant also has the three figures in its illustration: We are talking about a couple (not two male monks). Hierophant’s middle figure, the pope, isn’t interfering in the lives of the monks who also serve in the rituals. The reason I selected ‘bound’ to represent the title to call Devil in the back of your mind is that the chains, of course, are binding or are bonds; but also Devil is all about obligation, being bound to. That concept births most of the positive words for Devil. Yes, there are positive words for Devil! 1 The chains play varied roles in the concepts Devil lends itself to. -
Spirit Keeper's Tarot, Marseille, RWS, and Thoth Correspondences
SKT, TDM, RWS, AND THOTH TAROT KEY CORRESPONDENCES (By Standardized Order) Major Arcana 22 Keys Spirit Keeper’s Tarot Tarot de Marseilles Rider-Waite-Smith Thoth (SKT) (TdM) (RWS) 0: The Initiate 0: The Fool 0: The Fool 0: The Fool 0: The Seeker 0: The Keeper 1: The Magus I: The Magician I: The Magician I: The Magus (or The Juggler) (or The Juggler) 2: The Priestess II: The Popess II: The High Priestess II: The Priestess (or The High Priestess) 3: The Empress III: The Empress III: The Empress III: The Empress 4: The Emperor IV: The Emperor IV: The Emperor IV: The Emperor 5: The Holy See V: The Pope V: The Hierophant V: The Hierophant 6: The Lovers VI: The Lovers VI: The Lovers VI: The Lovers (or The Brothers) 7: The Chariot VII: The Chariot VII: The Chariot VII: The Chariot 8: The Force VIII: Justice VIII: Strength VIII: Adjustment [XI: Strength] [XI: Lust] 9: The Erudite IX: The Hermit IX: The Hermit IX: The Hermit 10: Wheel of Life X: The Wheel of X: Wheel of Fortune X: Fortune Fortune 11: The Chancellor XI: Strength XI: Justice XI: Lust [VIII: Justice] [VIII: Adjustment] Page 1 of 12 SKT: TdM, RWS, and Thoth Key Correspondences By Standardized Order Spirit Keeper’s Tarot Tarot de Marseilles Rider-Waite-Smith Thoth (SKT) (TdM) (RWS) 12: The Outlaw XII: The Hanged Man XII: The Hanged Man XII: The Hanged Man 13: The Reaper XIII: Death XIII: Death XIII: Death (Untitled) 14: The Angel XIV: Temperance XIV: Temperance XIV: Art 15: The Demon XV: The Devil XV: The Devil XV: The Devil 16: The Tower XVI: The Tower XVI: The Tower XVI: The Tower -
Blavatsky the Satanist: Luciferianism in Theosophy, and Its Feminist Implications
Blavatsky the Satanist: Luciferianism in Theosophy, and its Feminist Implications PER FAXNELD Stockholm University Abstract H. P. Blavatsky’s influential The Secret Doctrine (1888), one of the foundation texts of Theosophy, contains chapters propagating an unembarrassed Satanism. Theosophical sympathy for the Devil also extended to the name of their journal Lucifer, and discussions conducted in it. To Blavatsky, Satan is a cultural hero akin to Pro- metheus. According to her reinterpretation of the Christian myth of the Fall in Genesis 3, Satan in the shape of the serpent brings gnosis and liberates mankind. The present article situates these ideas in a wider nineteenth-century context, where some poets and socialist thinkers held similar ideas and a counter-hegemonic reading of the Fall had far-reaching feminist implications. Additionally, influences on Blavatsky from French occultism and research on Gnosticism are discussed, and the instrumental value of Satanist shock tactics is con- sidered. The article concludes that esoteric ideas cannot be viewed in isolation from politics and the world at large. Rather, they should be analyzed both as part of a religious cosmology and as having strategic polemical and didactic functions related to political debates, or, at the very least, carrying potential entailments for the latter. Keywords: Theosophy, Blavatsky, Satanism, Feminism, Socialism, Ro- manticism. In September 1875, Helena Petrovna Blavatsky (1831–1891) co-founded the Theosophical society in New York City. Colonel Henry Steel Olcott (1832–1907), lawyer and journalist, was elected its first president. Blavatsky, however, became the chief ideologist, drawing authority from the com- munications concerning esoteric matters she claimed to receive from the mysterious ‘Mahatmas’ (or ‘Masters’). -
Tarot 1 Tarot
Tarot 1 Tarot The tarot (/ˈtæroʊ/; first known as trionfi and later as tarocchi, tarock, and others) is a pack of playing cards (most commonly numbering 78), used from the mid-15th century in various parts of Europe to play a group of card games such as Italian tarocchini and French tarot. From the late 18th century until the present time the tarot has also found use by mystics and occultists in efforts at divination or as a map of mental and spiritual pathways. The tarot has four suits (which vary by region, being the French suits in Northern Europe, the Latin suits in Southern Europe, and the German suits in Central Europe). Each of these suits has pip cards numbering from ace to ten and four face cards for a total of 14 cards. In addition, the tarot is distinguished by a separate 21-card trump suit and a single card known as the Fool. Depending on the game, the Fool may act as the top trump or may be played to avoid following suit. François Rabelais gives tarau as the name of one of the games played by Gargantua in his Gargantua and Pantagruel;[1] this is likely the earliest attestation of the French form of the name.[citation needed] Tarot cards are used throughout much of Europe to play card games. In English-speaking countries, where these games are largely unplayed, tarot cards are now used primarily for divinatory purposes. Occultists call the trump cards and the Fool "the major arcana" while the ten pip Visconti-Sforza tarot deck. -
The Baphomet a Discourse Analysis of the Symbol in Three Contexts
UPPSALA UNIVERSITY Department of Theology History of Religions and Social Sciences of Religion C2, 15 credits Spring 2013 Supervisor: Eva Hellman The Baphomet A discourse analysis of the symbol in three contexts by Carl Karlson-Weimann Abstract This essay examines how the Baphomet symbol is understood in three different contexts. Firstly, the understanding of the Baphomet is analysed in the book Dogme et Rituel de la Haute Magie, written by the French 19th century occultist Éliphas Lévi. Secondly, I analyse the symbol in The Satanic Bible by Anton Szandor LaVey, the person responsible for having introduced Satanism to modernity. Thirdly, the Baphomet as understood in contemporary metal music culture is analysed. Ultimately, I find the Baphomet to be viewed as a symbol associated with Satan, but in very different ways. The reason to why these differences exist I find to be partially explained by the initial mystery surrounding the Baphomet. The understanding of the Baphomet depends also on the role of Satan in each context. Due to Satan representing different things in the three different contexts, so does the Baphomet. Keywords: Baphomet, Western esotericism, Satanism, occulture, discourse theory, Éliphas Lévi, Anton Szandor LaVey, metal music, culture, religion Table of contents 1 Introduction.....................................................................................................................................1 1.1 Introductory remarks and purpose statement.....................................................................1 -
A Cultural History of Tarot
A Cultural History of Tarot ii A CULTURAL HISTORY OF TAROT Helen Farley is Lecturer in Studies in Religion and Esotericism at the University of Queensland. She is editor of the international journal Khthónios: A Journal for the Study of Religion and has written widely on a variety of topics and subjects, including ritual, divination, esotericism and magic. CONTENTS iii A Cultural History of Tarot From Entertainment to Esotericism HELEN FARLEY Published in 2009 by I.B.Tauris & Co Ltd 6 Salem Road, London W2 4BU 175 Fifth Avenue, New York NY 10010 www.ibtauris.com Distributed in the United States and Canada Exclusively by Palgrave Macmillan 175 Fifth Avenue, New York NY 10010 Copyright © Helen Farley, 2009 The right of Helen Farley to be identified as the author of this work has been asserted by the author in accordance with the Copyright, Designs and Patents Act 1988. All rights reserved. Except for brief quotations in a review, this book, or any part thereof, may not be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the publisher. ISBN 978 1 84885 053 8 A full CIP record for this book is available from the British Library A full CIP record for this book is available from the Library of Congress Library of Congress catalog card: available Printed and bound in Great Britain by CPI Antony Rowe, Chippenham from camera-ready copy edited and supplied by the author CONTENTS v Contents -
Speed Learning Cartomancy a PLAYING CARD READING PRIMER
1 Speed Learning Cartomancy A PLAYING CARD READING PRIMER EBOOK EDITION CD ROM / DOWNLOAD THIS MANUSCRIPT Copyright 2011 Julian Moore First Edition April 2011 REVISION ONE [email protected] www.thecoldreadingcompany.co.uk 2 Table Of Contents Before we start 5 Overview 6 Chapter 1 - The Four Suits 7 Diamonds and Hearts 7 Clubs and Spades 9 Revision: Chapter One 14 Chapter 2 - Putting The Suits Together 15 revision: Chapter Two 19 Chapter 3 - Three Card Suit Readings 20 Colour readings 20 Questions : Chapter Three 23 Chapter 4 - The Spot Cards 24 Revision: Chapter Four 31 Chapter 5 - Deciphering the spot cards 32 Revision: Chapter five 36 REVISION stop: CHAPTERS ONE TO FIVE 37 Chapter 6 - Three Card Readings 38 Chapter 7 - The Court Cards 53 The COURT DIAMONDS 54 The COURT CLUBS 54 The COURT HEARTS 55 The COURT SPADES 55 Chapter 8 - Deck personality 69 Which court card are you? 69 Which spot cards are you? 70 3 Which spot cards describe your current situation? 71 Which spot cards describe your ‘perfect outcome’? 73 Chapter 9 - More on readings 76 Choosing the cards 76 General readings vs question readings 76 Getting Unstuck 77 Creating conversation 77 Chapter 10 - Beyond the 3 card reading 79 The nine card reading 79 The sevens spread 80 The star spread 81 Other spreads 81 Chapter 11 - numerology and other systems 82 Chapter 12 - Cartomancy as language 85 Chapter 13 - Conclusion 87 4 Before we start This book is very hands-on and as such youʼre going to need two packs of playing cards, one of which youʼre going to be defacing with a permanent marker pen. -
The New World Witchery Guide to CARTOMANCY
The New World Witchery Guide to CARTOMANCY The Art of Fortune-Telling with Playing Cards By Cory Hutcheson, Proprietor, New World Witchery ©2010 Cory T. Hutcheson 1 Copyright Notice All content herein subject to copyright © 2010 Cory T. Hutcheson. All rights reserved. Cory T. Hutcheson & New World Witchery hereby authorizes you to copy this document in whole or in party for non-commercial use only. In consideration of this authorization, you agree that any copy of these documents which you make shall retain all copyright and other proprietary notices contained herein. Each individual document published herein may contain other proprietary notices and copyright information relating to that individual document. Nothing contained herein shall be construed as conferring, by implication or otherwise any license or right under any patent or trademark of Cory T. Hutcheson, New World Witchery, or any third party. Except as expressly provided above nothing contained herein shall be construed as conferring any license or right under any copyright of the author. This publication is provided "AS IS" WITHOUT WARRANTY OF ANY KIND, EITHER EXPRESSED OR IMPLIED, INCLUDING, BUT NOT LIMITED TO, THE IMPLIED WARRANTIES OF MERCHANTABILITY, FITNESS FOR A PARTICULAR PURPOSE, OR NON-INFRINGEMENT. Some jurisdictions do not allow the exclusion of implied warranties, so the above exclusion may not apply to you. The information provided herein is for ENTERTAINMENT and INFORMATIONAL purposes only. Any issues of health, finance, or other concern should be addressed to a professional within the appropriate field. The author takes no responsibility for the actions of readers of this material. This publication may include technical inaccuracies or typographical errors. -
149064NCJRS.Pdf
If you have issues viewing or accessing this file contact us at NCJRS.gov. • THE CITY OF '. GLENDAIJE POLICE DEPARTMENT OCCULT CRIMINAL INVESTIGATION • 149064 U.S. Department of Justice National Institute of Justice This document has been reproduced exactly as received from the p~rson or organization originating it. Points of view or opinions stated in this document are those of the authors and-do not necessarily represent the official position or policies of the Nationallnslltute of Justice. Permission to reproduce this copyrighted material has been granted by City of Glendale Police Department to the National Criminal Justice Reference Service (NCJRS). Further reproduction outside of the NCJRS system requires permission of the copyright owner• • t TABLE OF CONTENTS (CONTINUED) TIPS FOR INVESTIGATING A RITUALISTIC • CRIME SCENE 44 Outside Crime Scene 44 Words of Warning 44 Inside Crime Scene 44 SYMPTOMS CHARACTERIZING SATANIC RITUAL ABUSE NOT USUALLY SEEN IN SEXUAL ABUSE CASES (PRESCHOOL AGE CHILDREN) 46 CRIMES AND PUNISHMENT 48 • • Page 1 •• The purpose of this training bulletin is to provide each officer with the necessary tools to become familiar with the terminology, artifacts and symbols relative to persons involved in crimes of occultic origin. Bringing to light the person· or persons involved in crimes from the satanic/occultic realm is not an easy task. The untrained investigator may find great difficulty understanding when an incident occurs from this area. We must remember that the First Amendment of the U.S. Constitution allows anyone the freedom to worship--GOD, PLANTS, SAT AN, ETC. A number of crimes within the past few years have come to our attention as these crimes have been flavored with involvement from the occult. -
Anton Lavey's Satanic Philosophy: an Analysis
Intermountain West Journal of Religious Studies Volume 9 Number 1 Fall 2018 Article 4 2018 Anton Lavey's Satanic Philosophy: An Analysis Gabriel Andrade University of Zulia Follow this and additional works at: https://digitalcommons.usu.edu/imwjournal Recommended Citation Andrade, Gabriel "Anton Lavey's Satanic Philosophy: An Analysis." Intermountain West Journal of Religious Studies 9, no. 1 (2018): 28-42. https://digitalcommons.usu.edu/imwjournal/vol9/ iss1/4 This Article is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Intermountain West Journal of Religious Studies by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. ANDRADE: SATANIC PHILOSOPHY 28 GABRIEL ANDRADE received his B.A., Master's and PhD degree from University of Zulia (Venezuela). He taught at that same institution for more than ten years. He has also taught in the College of the Marshall Islands (RePublic of the Marshall Islands), Xavier University School of Medicine (Aruba), and is now Assistant Professor of Ethics and Behavioral Science at St Matthew's University School of Medicine (Cayman Islands). He has written many books in SPanish- language presses, mostly focusing on PhilosoPhy and the Social Sciences. 29 INTERMOUNTAIN WEST JOURNAL OF RELIGIOUS STUDIES Gabriel Andrade ANTON LAVEY’S SATANIC PHILOSOPHY: AN ANALYSIS THE SATANIC MYSTIQUE The history of Satanism goes back to at least 2500 years. Yet, only in the seventeenth century, was -
Tarot of Marseilles
TAROT OF MARSEILLES Piatnik-Vienna TAROT OF MARSEILLES GEORG GOTTLOB Piatnik-Wien TAROT TRADITION AND PIATNIK’S TAROT CARDS THE 22 MAJOR ARCANA OF TAROT Tarot consists of pictographic cards, which gave rise to the game of Taroc as it is known in Our days. Tarot cards in Europe emerged apparently as early as in the course of the 14th century partly in Italy and partly in France. There are theories, however, according to which Tarot in fact originated in ancient Egypt, from where it took its course to conquer the world. In many of the Eastern countries, from Egypt through India and to China, one actually may find a number of such figurative images with a likeness to the Tarot figures: even the Gypsies have such cards, which may explain how these were spread in Asia and Europe. It is just as difficult to prove scientifically the genesis of the Tarot cards as to ascertain the origin of the name of tarot. Some scientists think that this name is of French origin, but Gustav Meyrinck, in his book ‘The Golem’ is of the opinion ‘[...] that aroc or Tarot has the same meaning as the Hebrew word ‘Torah’ (the Law), or the name may be connected with the ancient 3 Egyptian word ‘Taruth’ (the One who is consulted), or it may come from the word ‘Tarisk’ of the ancient Zend language, which means “I demand the answer.“ The Tarot cards are used for “play as well as — and this is more often the case — for “fortune telling’. A packet consists of 78 cards: 22 of the major Arcana (= the great mysteries) which are the same as the trumps in the game of Taroc, and of the 56 minor Arcana (the lesser mysteries).