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Visconti-Sforza tarot deck. The Devil card is a 20th-century replacement for the card missing from the original 15th-century deck. François Rabelais gives tarau as the name of one of the games played by Gargantua in his Gargantua and Pantagruel;[2] this is likely the earliest attestation of the French form of the name. Etymology[edit] History[edit] Early decks[edit] Le Bateleur: The Juggler from the Jean Dodal Tarot of Marseilles. Picture-card packs are first mentioned by Martiano da Tortona probably between 1418 and 1425, since the painter he mentions, Michelino da Besozzo, returned to Milan in 1418, while Martiano himself died in 1425. Special motifs on cards added to regular packs show philosophical, social, poetical, astronomical, and heraldic ideas, Roman/Greek/Babylonian heroes, as in the case of the Sola-Busca-Tarocchi (1491)[1] and the Boiardo Tarocchi poem, written at an unknown date between 1461 and 1494.[9] Tarot, tarock and tarocchi games[edit] Varieties[edit] Related:  TarotsSpirituality / Theology / Occultism

Tarot Card Meanings | Mary K. Greer's Tarot Blog I am delighted to provide this previously unpublished text, which is from a hand-copied manuscript of Sub Spe [John Brodie Innes] I apologize to those who will find many of the references difficult, but the information can help greatly in understanding the Golden Dawn approach to the Minor Arcana and also the Rider-Waite-Smith and Crowley’s Thoth decks. A glossary of Golden Dawn terms is available at The Hermetic Order of the Golden Dawn website (click on H.O.G.D. Dictionary in the directory). General Scheme: The Breath of God passes down through the Four Worlds of the Qabalah from the purely Spiritual to the absolutely material. In each world there is a Tree of Life and the Breath passes down from Sephira to Sephira from Kether to Malkuth and thence to the Kether of the new lower World. [The results and names of the cards are arrived at by combining the meanings of the numbers, with the meanings of the suits and interpreting by the Kabbalah. Meaning of Numbers: 3. produces the Prince.

Divinatory, esoteric and occult tarot Tarot reading is belief in using cards to gain insight into the past, current and future situations by posing a question to the cards, i.e. cartomancy. Some[who?] believe they are guided by a spiritual force, while others[who?] believe the cards help them tap into a collective unconscious or their own creative, brainstorming subconscious.[citation needed] The divinatory meanings of the cards commonly used today are derived mostly from cartomancer Jean-Baptiste Alliette (also known as Etteilla) and Mlle Marie-Anne Adelaide Lenormand (1776-1843).[1][2] The belief in the divinatory meaning of the cards is closely associated with a belief in their occult, divine, and mystical properties: a belief constructed in the 18th century by prominent Protestant clerics and freemasons.[3] Major and Minor Arcana[edit] Tarot decks can have the entire seventy-eight cards consisting of fourteen cards per suit plus the twenty-two trumps or consist of only the twenty-two trump cards. History[edit] Use[edit]

Major Arcana Dummett writes that originally the Major Arcana had simple allegorical or exoteric meaning, mostly originating in elite ideology in the Italian courts of the 15th century when it was invented.[3] The occult significance only began to emerge in the 18th century when Antoine Court de Gébelin (a Swiss clergyman and Freemason) published Le Monde Primitif. List of the Major Arcana[edit] Each Major Arcanum depicts a scene, mostly featuring a person or several people, with many symbolic elements. In many decks, each has a number (usually in Roman numerals) and a name, though not all decks have both, and some have only a picture. The earliest decks bore unnamed and unnumbered pictures on the Majors (probably because a great many of the people using them at the time were illiterate), and the order of cards was not standardized.[citation needed] Nevertheless, one of the most common sets of names and numbers is as follows: Esotericism[edit] Fortune telling[edit] Mysticism[edit] Criticism[edit]

The Chariot (Tarot card) Chariot The Chariot (VII) is the seventh trump or Major Arcana card in most traditional Tarot decks. It is used in game playing as well as in divination. A. Some frequent keywords include: Conquest — Honor — Victory — EnergyEgocentrism — Self—confidence — Conviction — AnxietyWillpower — Self—assertion — Hard control — DisciplineInflexibility — Success — Wealth — RecognitionImpulsivity — Command — Bravery — Pride A powerful, princely figure sits in a swift chariot, pulled usually by two sphinxes or horses. It has been suggested the square on the charioteer's chest is a representation of the earth tattva.[1] Another view is that the mood of the card may be characterized as that of conquest. The chariot is one of the most complex cards to define. What does this all mean? The Chariot is a fascinating card, but also frustrating. On the one hand, the Chariot may indicate loyalty, faith, and motivation; a conviction that will lead to victory no matter the odds. Jump up ^ Ogre Battle - Tarot Cards

Astrology Charts - Tarot Course Table of Contents Table of Contents Lessons Introduction Lesson 1 - Introduction to the Tarot --- A little history, some philosophy and a rationale. Elements of the Tarot Lesson 2 - The Major Arcana --- Fool's JourneyLesson 3 - The Minor Arcana Lesson 4 - The Spread Doing Readings Principles of Interpretation IntroductionLesson 11 - Interpreting a Single CardLesson 12 - Major and Minor Arcana Cards Lesson 13 - Aces Lesson 14 - Court Cards Lesson 15 - Card Pairs Lesson 16 - Position Pairs in the Celtic Cross Spread Lesson 17 - Reversed Cards Lesson 18 - Creating the Story Closing Lesson 19 - Some Final Thoughts --- A few closing thoughts about the meaning and purpose of tarot work. Exercises Card Information Pages Spread Information Pages Sample Readings Charts Miscellaneous [ Home ] [ Course ] [ Cards ] [ Decks ]

I Ching The I Ching, also known as the Classic of Changes, Book of Changes, Zhouyi and Yijing, is one of the oldest of the Chinese classic texts.[1] The book contains a divination system comparable to Western geomancy or the West African Ifá system; in Western cultures and modern East Asia, it is still widely used for this purpose. Traditionally, the I Ching and its hexagrams were thought to pre-date recorded history,[2] and based on traditional Chinese accounts, its origins trace back to the 3rd and 2nd millennia BCE.[3] Modern scholarship suggests that the earliest layers of the text may date from the end of the 2nd millennium BCE, but place doubts on the mythological aspects in the traditional accounts.[4] Some consider the I Ching the oldest extant book of divination, dating from 1,000 BCE and before.[5] The oldest manuscript that has been found, albeit incomplete, dates back to the Warring States period (475–221 BCE).[6] History[edit] Traditional view[edit] Modernist view[edit] Structure[edit]

Science Is Proving Some Memories Are Passed Down From Our Ancestors Do you have a fear of spiders? Maybe snakes? It could be your ancestors trying to tell you something. Recent studies have provided evidence that memories of fear are one of many things our forebearers pass down to us through our DNA. A 2013 study from Emory University found that mice trained to fear a specific odor would pass their emotions on to their offspring and future generations. “Our results allow us to appreciate how the experiences of a parent, before even conceiving offspring, markedly influence both structure and function in the nervous system of subsequent generations,” Dr. The study went beyond just observing a fear reaction. The experiment worked even when the researchers used artificial insemination in place of allowing the mice to breed naturally. “It is high time public health researchers took human transgenerational responses seriously,” Prof Marcus Pembrey, from University College London said to the BBC. Primordial Fears Rewriting The DNA Beyond The Physical Realm

Midlife crisis For the song by Faith No More, see Midlife Crisis. For the psychological concept, see Generativity vs. Stagnation. Midlife crisis is a term coined in 1965 by Elliott Jaques stating a time where adults come to realize their own mortality and how much time is left in their life.[1] A midlife crisis is experienced by many people during the midlife transition when they realize that life may be more than halfway over. Sometimes, a crisis can be triggered by transitions experienced in these years, such as andropause or menopause, the death of parents or other causes of grief, unemployment or underemployment, realizing that a job or career is hated but not knowing how else to earn an equivalent living, or children leaving home. Crisis vs stressors[edit] Academic research since the 1980s rejects the notion of midlife crisis as a phase that most adults go through. It is important to understand the difference between a midlife crisis and a midlife stressor. Occurrence[edit] Characteristics[edit]

VanderKam, J. | Old Testament Pseudepigrapha - School of Divinity, University of St Andrews James C. VanderKamUniversity of Notre Dame [James VanderKam is Professor of Hebrew Scriptures at the University of Notre Dame. He has also taught at North Carolina State University. He is an expert on the Enoch literature and the world's formost living authority on the book of Jubilees. His publications include _Textual and Historical Studies in the Book of Jubilees_ (1977), _Enoch and the Growth of an Apocalyptic Tradition_ (1984), and critical editions of the the Ethiopic text of Jubilees (1989) and the Hebrew MSS of Jubilees from Qumran (1995). This paper will treat 1-2 Enoch, with primary emphasis falling on the earlier and more familiar 1 Enoch. I. A. 1 Enoch: 1 Enoch, preserved in a full, 108-chapter form in Ethiopic, consists of five parts and one appended chapter. 2. 3. 4. 5. 6. Among the many Dead Sea Scrolls is a work called the Book of Giants which is also closely tied to the person of Enoch and is based on the story about the angels who sinned. II. A. 1. 2. 3. B.

Foreword to the I Ching - By C. G. Jung Forewordby Carl Gustav Jung HTML Edition by Dan Baruth Since I am not a sinologue, a foreword to the Book of Changes from my hand must be a testimonial of my individual experience with this great and singular book. It also affords me a welcome opportunity to pay tribute again to the memory of my late friend, Richard Wilhelm. He himself was profoundly aware of the cultural significance of his translation of the I Ching, a version unrivaled in the West. If the meaning of the Book of Changes were easy to grasp, the work would need no foreword. I am greatly indebted to Wilhelm for the light he has thrown upon the complicated problem of the I Ching, and for insight as regards its practical application as well. I do not know Chinese and have never been in China. The Chinese mind, as I see it at work in the I Ching, seems to be exclusively preoccupied with the chance aspect of events. The manner in which the I Ching tends to look upon reality seems to disfavor our causalistic procedures.

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