The Golden Dawn
Page 74
Chapter Seven
Remember always that if the figures Rubeus or Cauda Draconis fall in the ascendant, or first house, the figure is not fit for judgment and should be destroyed without consideration. Another figure for the question should not be erected before at least two hours have elapsed.
Your figure being thoroughly arranged as on a map of the heavens, as previously shown, note first to what house the demand belongs. Then look for the Witnesses and the Judge, as to whether the latter is favourable or otherwise, and in what particular way. Put this down.
Note next what figure falls in the house required. Also whether it passes or springs—that is whether it is also present in any other house or houses. These should also be considered—as for example in a question of money stolen, if the figure in the second house be also found in the sixth house, it might also show that the thief was a servant in the house.
Then look in the table of figures in the houses and see what the figure signifies in the special house under consideration. Put this down also. Then look in the table for the strength of the figures in that house. Following this, apply the astrological rule of aspects between houses, noting what houses are sextile, quintile, square, trine, etc. Write the good on one side and the evil on the other, noting also whether these figures also are strong or weak, friendly or unfriendly in nature to the figure in the house required. Note that in looking up the aspects between houses, there are two directions, dexter and sinister. The dexter aspect is that which is contrary to the natural succession of the houses; the sinister is the reverse. The dexter aspect is more powerful than the sinister.
Then add the meaning of the figure in the fourth house, which will signify the end of the matter. It may also assist you to form a Reconciler figure from the figure in the house required and the Judge, noting what figure results and whether it harmonizes with either or both by nature. Now consider all you have written down, and according to the balance of good and evil therein form your final judgment.
Consider also in money matters where the Part of Fortune falls.
For example, let us consider the figure previously set up and form a judgment for “loss of money in business” therefrom.
Populus is the Judge, and we find that in questions of money, which concern the second house, it signifies “medium good.” The question as a whole is of the nature of the second house, where we find Carcer. We then discover that Carcer here is “evil,” as showing obstacles and delays. The Part of Fortune is in the ascendant with Amissio, signifying loss through querent’s own mistake and loss through querent’s self.
The figure of Amissio springs into no other house, therefore this does not affect the question. Carcer in the second house is neither strong nor weak; its strength for evil is medium. The figures sextile and trine of the second are Conjunctio, Fortuna Major, Fortuna Minor, and Acquisitio, all good figures, helping the matter and friendly in nature. This signifies well-intentioned help of friends. The figures square and opposition of the second are Fortuna Minor, Conjunctio, Albus, which are not hostile to Carcer, therefore showing “opposition not great.”
The figure in the fourth house is Fortuna Major which shows a good end but with anxiety. Let us now form a Reconciler between the figure of the second house which is Carcer and the Judge, Populus, which produces Carcer again, a sympathetic figure, but denoting delay—delay, but helping the querent’s wishes. Now let us add all these together:
1. Medium.
2. Evil and obstacles, delay.
3. Loss through querent’s self.
4. Strength for evil, medium only.
5. Well-intentioned aid of friends.
6. Not much opposition from enemies.
7. Ending—good; but with anxiety.
8. Delay, but helping querent’s wishes.
And we can formulate the final judgment:
That the querent’s loss in business has been principally owing to his own mismanagement. That he will have a long and hard struggle, but he will meet with help from friends. That his obstacles will gradually give way, and that after much anxiety he will eventually recoup himself for his former losses.
Summary of Stages in Geomantic Divination
1. If Rubeus or Cauda Draconis in ascendant destroy the figure.
2. Note the house to which the question belongs. See if the figure there springs into another house.
3. Form the Judge from the two Witnesses.
4. Part of Fortune—that is, if money question.
5. See if figure in house concerned is strong or weak. If it pass or spring into any other house.
6. See figures sextile and trine, square and opposition.
7. Friendly or unfriendly.
8. Note the figure in fourth house, signifying the end or outcome.
9. Form a Reconciler from Judge and the figure in house to which the demand appertains.
Note by Israel Regardie
Although this whole instruction of geomancy describes the process as being performed throughout on paper with a pencil, yet it should be remembered that this description is but a makeshift for the convenience of the unenterprising student. By definition, geomancy is a scheme of divination by and through the element of earth. Therefore the student with initiative, to whom this method appeals, should act accordingly. Let him therefore prepare a quantity of clean and dry black earth—or desert sand, if possible, but not that taken from the seashore—and also a tray or wooden box which is to be reserved solely for the purpose of housing this consecrated earth. The outside of the box might be decorated with sigils or symbolic paintings in harmony with the general idea, and painted in the four Malkuth colours. A small, slender wand, pointed to make clean sharp holes or markings, should be prepared since it will be with this instrument that the sixteen lines of dots or holes in the earth will be made. When all has been duly prepared, the box of earth should be given a ceremonial consecration; the student who has studied the general formulae of consecration will know exactly what should be done.
In actual divinatory practice, the invoking earth pentagram enclosing the sigil, and the sixteen rows of dots from which the Four Mothers will be formed, can be quickly marked on the earth with this special wand or pointer. Then, for convenience’s sake, the student can transfer these four primary figures to paper, calculate the remaining eight figures to be placed on the map, and proceed to judgment exactly as this instruction lays down. Experience shows that the actual use of earth as a means of forming the fundamental magical link between the initiated diviner and the geomantic divinatory genii is psychologically more valid and effectual than with paper and pencil, besides yielding far more satisfactory results.
[contents]
1. Note by Regardie: A common practice is to repeat audibly the name of the ruler as though to invoke him, followed by a short sentence concerning the matter of divination.
2. Note by Regardie: I here omit a series of interpretations based upon the use of the two Witnesses and the Judge. I have found these most untrustworthy, giving answers in utter contradiction to the proper divination worked out by the readings which follow. The medieval origin of the present omission is clearly shown, and is not a credit to the system. The following facts, which should be very carefully studied, will provide the fundamental authoritative data to enable the student to divine correctly.
BOOK “T”—THE TAROT
(Comprising Manuscripts N, O, P, Q, R,
and an Unlettered T.A.M. Instruction) 3
“What thou seest write in a book,
and send it unto the seven abodes that are in Assiah.”
“And I saw in the right hand of Him that sat upon the throne a book sealed with seven seals.” “And I saw a strong angel proclaiming with a loud voice, ‘Who is worthy to open the Books and to loose the seals thereof?’”
H.R.U.
THE GREAT ANGEL IS SET OVER THE
OPERATION OF THE SECRET WISDOM
The Titles of the Tarot Symbols
1. Ace of
Wands is called the Root of the Powers of Fire.
2. Ace of Swords is called the Root of the Powers of Air.
3. Ace of Pentacles is called the Root of the Powers of Earth.
4. Ace of Cups is called the Root of the Powers of Water.
5. The Knight of Wands is called the Lord of Flame and Lightning, the King of the Spirits of Fire.
6. The Queen of Wands is the Queen of the Thrones of Flames.
7. The King of Wands is the Prince of the Chariot of Fire.
8. The Knave of Wands is the Princess of the Shining Flame and the Rose of the Palace of Fire.
9. The Knight of Cups is the Lord of the Waves and the Waters and the King of the Hosts of the Sea.
10. The Queen of Cups is the Queen of the Thrones of the Waters.
11. The King of Cups is the Prince of the Chariot of the Waters.
12. The Knave of Cups is the Princess of the Waters and the Lotus of the Palace of the Floods.
13. The Knight of Swords is the Lord of the Wind and the Breezes, the Lord of the Spirits of the Air.
14. The Queen of Swords is the Queen of the Thrones of the Air.
15. The King of Swords is the Prince of the Chariots of the Wind.
16. The Knave of Swords is the Princess of the Rushing Winds, the Lotus of the Palace of Air.
17. The Knight of Pentacles is the Lord of the Wide and Fertile Land, the King of the Spirits of the Earth.
18. The Queen of Pentacles is the Queen of the Thrones of Earth.
19. The King of Pentacles is the Prince of the Chariot of Earth.
20. The Knave of Pentacles is the Princess of the Echoing Hills, the Rose of the Palace of Earth.
No.
Card
Lord of
Decan
In
21
5 of Wands
Strife
22
6 of Wands
Victory
23
7 of Wands
Valour
24
8 of Pentacles
Prudence
25
9 of Pentacles
Material gain
26
10 of Pentacles
Wealth
27
2 of Swords
Peace restored
28
3 of Swords
Sorrow
29
4 of Swords
Rest from strife
30
5 of Cups
Loss in pleasure
31
6 of Cups
Pleasure
32
7 of Cups
Illusionary success
33
8 of Wands
Swiftness
34
9 of Wands
Great strength
35
10 of Wands
Oppression
36
2 of Pentacles
Harmonious Change
37
3 of Pentacles
Material Works
38
4 of Pentacles
Earthly Power
39
5 of Swords
Defeat
40
6 of Swords
Earned Success
41
7 of Swords
Unstable Effort
42
8 of Cups
Abandoned Success
43
9 of Cups
Material Happiness
44
10 of Cups
Perpetual Success
45
2 of Wands
Dominion
46
3 of Wands
Established Strength
47
4 of Wands
Perfected Work
48
5 of Pentacles
Material Trouble
49
6 of Pentacles
Material Success
50
7 of Pentacles
Success Unfulfilled
51
8 of Swords
Shortened Force
52
9 of Swords
Despair and Cruelty
53
10 of Swords
Ruin
54
2 of Cups
Love
55
3 of Cups
Abundance
56
4 of Cups
Blended Pleasure
No.
Card
22 Keys of the Book
Letter
Attribution
57
Fool
The Spirit of Ether
58
Magician
The Magus of Power
59
High Priestess
The Priestess of the Silver Star
60
Empress
Daughter of the Mighty Ones
61
Emperor
Son of the Morning, Chief among the Mighty
62
Hierophant
Magus of the Eternal Gods
63
Lovers
Children of the Voice Divine, The Oracles of the Mighty Gods
64
Chariot
Child of the Power of the Waters, Lord of the Triumph of Light
65
Fortitude
Daughter of the Flaming Sword, Leader of the Lion
66
Hermit
The Magus of the Voice of Light, The Prophet of the Gods
67
Wheel of Fortune
The Lord of the Forces of Life
68
Justice
Daughter of the Lord of Truth, The Holder of the Balances
69
Hanged Man
The Spirit of the Mighty Waters
70
Death
The Child of the Great Transformers, Lord of the Gates of Death
71
Temperance
Daughter of the Reconcilers, The Bringer Forth of Life
72
Devil
Lord of the Gates of Matter, Child of the Forces of Time
73
Blasted Tower
Lord of the Hosts of the Mighty
74
The Star
Daughter of the Firmament, Dweller between the Waters
75
The Moon
Ruler of Flux and Reflux, Child of the Sons of the Mighty
76
The Sun
Lord of the Fire of the World
77
Judgment
The Spirit of the Primal Fire
78
Universe
The Great One of the Night of Time
The Descriptions of the 78 Tarot Symbols
Together with Their Meanings
Of the Aces
First in order and appearance are the four Aces, representing the force of the spirit acting in, and binding together, the four scales of each element and answering to the dominion of the letters of the Name in the Kether of each. They represent the radical or root-force. The four Aces are said to be placed on the north pole of the universe, wherein they revolve, governing its revolution, and ruling as the connecting link between Yetsirah and the material plane of the universe.
I. The Root of the Powers of Fire: Ace of Wands
A white radiating angelic hand issuing from clouds and grasping a heavy club which has three branches in the colours and with the sigils of the scales. The right- and left-hand branches end respectively in three flames and the centre one in four flames, thus yielding ten, the number of the Sephiroth. Two and twenty leaping flames or Yods surround it, answering to the paths of these. Three fall below the right branch for Aleph, Mem, and Shin. Seven above the central branch for the double letters. And between it and that on the right, twelve—six above and six below—abo
ut the left-hand branch. The whole is a great and flaming torch. It symbolizes force, strength, rush, vigour, energy, and it governs according to its nature various works and questions. It implies natural as opposed to invoked force.
II. The Root of the Powers of the Waters: Ace of Cups or Chalices
A radiant white angelic hand issuing from clouds and supporting on the palm thereof a cup, resembling that of the Stolistes. From it rises a fountain of clear and glistening water; and spray falling on all sides into clear calm water below, in which grow lotuses and water lilies. The great letter Heh of the supernal mother is traced in the spray of the fountain. It symbolizes fertility, productiveness, beauty, pleasure, happiness, etc.
III. The Root of the Powers of Air: Ace of Swords
A white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown from which depend, on the right, the olive branch of peace, and on the left, the palm branch of suffering. Six Vaus fall from its point.