Hellmut Rosenfeld: Zu den frühesten Spielkarten in der Schweiz. Eine Entgegnung. In: Zeitschrift für schweizerische Archäologie und Kunstgeschichte 32 (1975), pp. 179–180. These various interpretations of the Major Arcana developed in stages, all of which continue to exert significant influence on practitioners' explanations of the Major Arcana. The belief in the divinatory meaning of the cards is closely associated with a belief in their occult properties, a commonly held belief in early modern Europe propagated by prominent Protestant Christian clerics and Freemasons. [5] One of them was Court de Gébelin (see below).

See, for example, Alexander and Shannon (2019), [21] who describe as "compelling" theories linking tarot cards to ancient Egypt and the Book of Thoth. a b Court de Gébelin incorrectly labeled both Death and Temperance as XIII. [107] The latter is probably a printing error. assigned each of the court cards, too, to the letters of the Tetragrammaton, thus associating both the court cards and suits to the four classical elements, [59] and swapped the Hebrew alphabet associations of the fourth and seventeenth arcana (The Emperor and The Star, respectively), in accordance with Crowley's Liber Legis of 1913Miscalled by him "Bohemians". At that time, gypsies were thought to have come from Egypt, until later research established their origin in India. Other interpretations are harder to make sense of. In Besançon, eastern France in 1834, a fortune teller interpreted a card that looked like a monkey as evidence that the client was bewitched. Was it the monstrous, almost-human associations of the monkey image that connected it to sorcery? Some forms of historic symbolism are impossible to fully recover. Entertainment and therapy In the Book of Thoth, Aleister Crowley noted, “each card is, in a sense, a living being; and its relations with its neighbours are what one might call diplomatic. It is for the student to build these living stones into his living Temple.” The Occult Tarot was originally published in September 2018 as The Demon-Possessed Tarot by Bloodstone Studios.

You may wish to spend a few minutes meditating on this, and perhaps take some notes in your journal. In this option remember it is an Oracle. You could also choose a card every day or once a week, and reflect on the message of the card. Take some time to review what power this specific Demon brings to humankind, and how you can learn and benefit from the advice. Find the meaning that is relevant to you and your situation.From this point, you may use your divination skills, or request communication with the Demon to receive your spiritual message. Semetsky, Inna (2011). Re-Symbolization of the Self: Human Development and Tarot Hermeneutic. Rotterdam: Sense Publishers. p.33. ISBN 978-94-6091-421-8. Semetsky, Inna (2011). "Tarot images and spiritual education: the three I's model". International Journal of Children's Spirituality. 16 (3): 249–260. doi: 10.1080/1364436X.2011.613069. S2CID 144743688.

Steele, Robert (1900). "X.—A Notice of the Ludus Triumphorum and some Early Italian Card Games; with some Remarks on the Origin of the Game of Cards". Archaeologia. 57 (1): 185–200. doi: 10.1017/S0261340900027636. ISSN 2051-3186. Inspired by de Gébelin, Lévi associated the Hebrew alphabet with the Major Arcana (tarot trumps) and attributed an "onomantic astrology" system to the "ancient Hebrew Qabalists." [42] Greer, Mary K. (2008-03-27). "Eden Gray's Fool's Journey". Mary K. Greer's Tarot Blog. Archived from the original on 2019-09-17 . Retrieved 2019-10-09.

Twin myths

Dummett, Michael A. E; Mann, Sylvia (1980). The game of Tarot: From Ferrara to Salt Lake City. ISBN 9780715610145. While some symbols associated with witchcraft – such as the pentagram – are universal, others are more unique. Perhaps the most personal of these are sigils, which Grossman describes as a blend of artistry and witchcraft. "They are magical symbols that are charged with some kind of an intention to change or manifest something in one's life," she says. Lévi, Éliphas (2002) [1959]. The Key of the Mysteries. Translated by Crowley, Aleister. Boston, MA: Red Wheel/Weiser. ISBN 0877280789. Inna Semetsky. Re-symbolization of the Self: Human Development and Tarot Hermeneutic. (2011) Rotterdam: Sense Publishers. ISBN 9460914195

I call upon you, unholy host of hell, to come before me, as I summon you to my presence. The seventh gate has been opened and within this infernal circle you are safe to appear, and do the work of your office” Fortune tellers also developed their own interpretations of the images from the cards. In a case from Fougères, north-west France from 1889, for instance, the fortune teller pointed to two cards she had drawn and declared to her client: These twin myths of ancient wisdom and modern fraud still play a large role in how people respond to the cards. But they are not the only stories we can tell about the history of tarot. The other sides Gillis, R. Leo (Autumn 2009). Katz, Marcus (ed.). "The (Printer's) Devil Is in the Details". Tarosophist International. Vol.1, no.4. pp.39–62. ISSN 2040-4328.Ziegler, Gert (1988). Tarot: Mirror of the Soul. York Beach, ME: Samuel Weiser, Inc. pp.13–59. ISBN 0877286833. These different forms of tarot have been many things for many people: a system of occult meaning or a dangerous fraud, but also a form of therapy, a source of practical advice and even of entertainment. Twin myths The fact that we question the Tarot as to whether it be a method or a doctrine shows the limitation of our 'three dimensional mind', which is unable to rise above the world of form and contra-positions or to free itself from thesis and antithesis! Yes, the Tarot contains and expresses any doctrine to be found in our consciousness, and in this sense it has definiteness. It represents Nature in all the richness of its infinite possibilities, and there is in it as in Nature, not one but all potential meanings. And these meanings are fluent and ever-changing, so the Tarot cannot be specifically this or that, for it ever moves and yet is ever the same. [22]