The Golden Dawn

by Israel Regardie

  Harmony of masculine and feminine united. Harmony, pleasure, mirth, subtlety, sometimes folly, dissipation, waste, and silly action, according to dignity.

  Chokmah of Heh. (Marriage, home, pleasure.) Herein rule Ayoel and Chabooyah.

  Mercury in Cancer, 10°–20°. LV. Lord of Abundance:

  3 of Cups

  Hand as before holds group of lotuses or water lilies, from which two flowers rise on either side of and overhanging the top cup, pouring into it the white water. Flowers in the same way pour water into the lower cups. All the cups overflow, the topmost into the two others, and these upon the lower part of the card. Above and below, Mercury and Cancer.

  Y

  Y

  Y

  Abundance, plenty, success, pleasure, sensuality, passive success, good luck, and fortune. Love, gladness, kindness, and bounty. According to dignity.

  Binah of Heh. (Plenty, hospitality, eating and drinking, pleasure, dancing, new clothes, merriment.) Herein rule Rahael and Yebomayah.

  Moon in Cancer, 20°–30°. LVI. The Lord of Blended Pleasure:

  4 of Cups

  Four cups, the two upper overflow into the two lower, which do not overflow. A hand grasps a bunch of lotuses from which ascends a stem bearing one flower at the top of the card, from which water issues into two top cups. From the centre two leaves pass right and left, making as it were a cross between the four cups. Luna and Cancer, above and below.

  Success or pleasure, approaching their end. A stationary period in happiness which may or may not continue. It does not show marriage and love 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 Heh. (Receiving pleasure, but some slight discomfort and anxieties, therewith. Blended pleasure and success.) Therein rule Hayayel and Mevamayah.

  Note: Here finishes the description of the thirty-six decanates of the zodiac. Although the angels of the Schem ha-Mephoresch have been linked with the decanates, yet their dominion is far more exalted, extended, and important than this would at first sight seem to imply. In all of this I have not only transcribed the symbolism, but have tested, studied, compared, and examined it both clairvoyantly and in other ways. The result of these has been to show me how absolutely correct the symbolism of the Book “T” is, and how exactly it represents the occult forces of the universe.

  —S. RIOGHAIL MA DHREAM

  Tarot Divination

  This form is especially applicable to divination concerning the ordinary material events of daily life.

  It is a mode of placing the cards based upon the scheme of the dominion of the tarot symbols. The more rigidly correct and in harmony with the scheme of the universe is any form of divination, so much the more is it likely to yield a correct and reliable answer to the enquirer. For then and then only is there a firm link, and bond of union, established between it and the occult forces of nature. The moment the correct correspondence of the symbols employed ceases to be observed, the link between them and the inner occult forces is strained, and in some cases broken. For this cause, therefore, is it that the same mode of divination will sometimes yield a true and sometimes false answer, and at other times a partly true and partly false; because the correspondences are either not rigidly observed or else made use of by an ignorant and uninitiated person.

  Therefore the diviner should enter upon the divination with a mind clear and unprejudiced, neither disturbed by anger, fear, nor love, and with a sound knowledge of the correspondences of the symbols which he employs. Also he should be able to employ his clairvoyant and intuitive faculties therein when necessary and should avoid as much as possible a warped or strained decision. Also it is not well to divine repeatedly concerning the same matter; and the diviner should also recognize that even the material occult forces do not act as the instruments of a blind fatality, but rather in accordance with the will of the more spiritual powers which are behind them.

  Also it may be well for the diviner to put on his insignia and make over the pack an invoking hexagram or pentagram, either with the hand alone, or with convenient magical instruments. And it may also be advisable in some instances to invoke an elemental force consonant with the matter, to aid in the divination.

  And let it not be forgotten that in working with the lesser magical implements all the four should be at hand, even though only one be actually employed. For if this be not done, it will give undue force to the suit corresponding to the element invoked, and instead of being an aid in the matter, it will be a hindrance to correct reading.6

  The Opening of the Key

  The mode of performing the divination called “the Opening of the Key” is by five consecutive operations of laying out the cards, they having been previously well shuffled, and, in addition in the first and fourth cases, having been cut as well, and in a certain manner. These five operations answer, respectively, the first to the dominion of the Four Princesses under the presidency of the Four Aces; the second to that of the Kings, Queens, and Princes, referred to the twelve houses; the third to that of the twelve keys attributed to the signs; the fourth to that of the smaller cards answering to the thirty-six decanates; and the fifth and last to the rule of the Sephiroth in the celestial heavens.

  These are five distinct operations, consecutively executed from the mode of operation called “the Opening of the Key,” which, as has been before said, is especially applicable to the daily events of life. The first of these methods shows the opening of the matter as it then stands. The second, third, and fourth, its consecutive development, and the fifth its termination.

  Before commencing the divination, one of the sixteen court cards should be selected to represent the significator of the enquirer, and should answer as nearly to his description.

  Wands generally—very fair-haired and red-haired persons with fair complexion.

  Cups generally—moderately fair persons.

  Swords generally—dark persons.

  Pentacles generally—very dark persons.

  Kings—Generally men.

  Queens—Generally women.

  Princes (Knights)—Generally young men.

  Princesses (Knaves)—Generally young women.

  Of these the Queens and Princes in reading the cards during the processes almost always represent persons connected with a matter under consideration. The Kings, if looking against the direction of the reading, or if meeting it, represent the coming of a person or event, or phase of an event, but if looking with the direction of the reading represent the departure of a person or the going off or wane of some event.

  The Princesses (Knaves) if looking with the direction of the reading, represent general opinion in harmony with, and approving the matter; but if looking against the direction of the reading the reverse.

  If the diviner be performing the divination for a person at a distance and of whose general description he is ignorant, he can select the significator by cutting the pack and, taking one of the court cards of that suit, cut to represent him of course earnestly thinking of the person at the time.

  It is usually much better for the enquirer to shuffle or cut the cards himself; but if the diviner should have to do this himself, he must, while doing so, earnestly think of the person enquiring, or concerning whom the divination is performed. In all cases of shuffling and cutting, the person doing so should think earnestly of the matter in hand. In cutting, if a false cut be made, that is to say if one or more cards should drop in the process, the cards should be at once reshuffled, and again cut clearly, otherwise it is probable that the answer will be unreliable.7

  In the laying out of the cards, if any are inverted, they must remain so and must not be turned round, as that would alter the direction in which they would be looking. A card has the same meaning and forces, whether right or inverted, so that no particular attention need be paid to the circumstances.

/>   The order of the cards as laid down must also not be interfered with. In the reading of the cards when laid out, the significator of the enquirer is the starting point, and reading proceeds by counting over certain cards in the direction in which the face of the court card chosen as significator of the enquirer is turned.

  The mode of counting is as follows, recognizing the card from which one starts as the No. 1.

  From every Ace—five cards (spirit and four elements).

  Princess (Knave)—seven cards (seven palaces of Malkuth).

  King, Queen, Prince—four cards (letters of Tetragrammaton).

  Smaller cards—its own number (a Sephirah).

  Key of Aleph Mem Shin—three cards (number of the Mother letters).

  Key of duplicated letters—nine cards (number of planets and Caput and

  Cauda Draconis).

  Key of single letters—twelve cards (number of signs).

  The counting is continued till one alights on a card which has already been read.

  Thus, in the following example, we will suppose that the significator is the Queen of Cups, and that she is looking to the left. We should read as follows: Queen of Cups—a fair woman; counting four, we come to Five of Pentacles, i.e., “Loss of money” (and as it has on one side the Moon and on the other a card of Pentacles, it shows that it is through deception in business matters), we then count five, the number of the card, from the Five of Pentacles, which falls on the Six of Cups, “Success.” But as this has on one side the Foolish Man, and on the other the Ace of Wands, this will not be great owing to unwise conduct. Then we count six from the Six of Cups, still going in the same direction which brings us to the Queen of Cups, a card we have already read, so we finish there.

  Example of Counting Cards

  Thus the reading will be “A rather fair woman has lost money through some cheating in business, and though she is again beginning to succeed, this success is liable to be damaged by unwise conduct on her part for which she will have herself to thank.”

  If the significator were the Knave of Wands, and (looking towards the right) we should count seven to the Two of Pentacles, then two from that to the Five of Pentacles; then five from that to the Hierophant, twelve from that to the Queen of Cups, four from that to the King of Pentacles; then four to the Foolish Man, and thence three to the Two of Pentacles, where we stop, having read that card already. “A young woman is just making a change in her business, which brings her loss of money through some deceit on the part of a fair woman, and a dark man whose foolish advice has led to the change.” The cards would then be paired two by two, from opposite ends as hereafter shown, thus: Moon and Tower, “The deceit is discovered.” Five of Pentacles and Queen of Cups, “on the part of this person who has brought about her loss.” Two of Pentacles and Hierophant, “by advising the change.” Knight of Cups and Knave of Wands, “for the young woman meets an older man.” King of Pentacles and Fool, “who counteract the foolish advice of the dark man.” Ace of Wands and Six of Cups, “and she in consequence succeeds better, but only by the dint of energy and hard work.”

  The scheme of divination called “the Opening of the Key” is worked out in the following manner. I adjoin an example carried carefully through the five stages for the instruction of the Zelator Adeptus Minor. The complete pack of 78 cards is employed.

  FIRST OPERATION:

  Representing the Opening of the Question

  The significator being chosen, the enquirer shuffles the cards, thinking earnestly of the matter under consideration. He then places the cards in a single packet on the table before him, face downwards. This represents the Name YHVH, which is now to be separated into the component letters. He therefore is to cut the pack as nearly in the middle as his eye can direct, and to face the uppermost portion to the right of the lowermost; the former will represent YH and the latter VH (final). He again is to cut the packet to the right hand into two parts, as nearly in the centre as he can, and place the uppermost part to the right again. This will represent Y and the lower part the remaining H. He is now to cut the packet to the left, its uppermost part will represent V and its lower part H (final). So that he will now have four packets nearly equal in size, answering from right to left to the name YHVH— under the presidency of the four Princesses (Knaves) and through them to the four radical forces (Aces).

  These four packets are then turned face upwards without altering their relative position, and the meaning of their four bottom cards thus shown may be read as an indication of the matter. Each packet is now examined to find in which the significator of the enquirer is, being careful not to alter the order of the cards. The packet containing the significator is retained for reading, and the others are put aside and not used in this particular reading (operation).

  Carefully note to which of the four letters the packet containing the significator of the enquirer corresponds. If to Y and wands, energy and strife. If to H and cups, pleasure. If to V and swords, sickness and trouble. If to H final and pentacles, business and money. The packet containing the significator is now spread out face upwards in the form of a horseshoe (count in the way the significator looks) and its meaning is read in the manner previously described. First by counting to certain cards until one is alighted upon which has been previously read; and then by pairing them together in succession from opposite ends of the horseshoe. (You do not miss the significator.)

  Before commencing counting from the significator, the diviner should first notice what suit predominates in the number of cards. In this a majority of wands would signify energy, quarrelling, opposition. Of cups, pleasure and merriment. Of swords, trouble and sadness, sometimes sickness and death. Of pentacles, business, money, possession, etc. Also if in the cards laid out there should be either three or four cards of a sort, such as three Aces, four Fives, etc., their meaning should be noted according to the table hereafter given. A majority of the Keys shows forces beyond one’s control.

  Example

  Supposing that a young man asks the question “Shall I succeed in my present affairs?” His complexion is fair, and his hair is light brown. The diviner therefore takes the Prince of Cups 8 for significator (had he been an older man he would have selected the King of the same suit instead), and requests enquirer to carefully shuffle the pack and place it face downwards on the table before him. He then instructs him to cut the pack as nearly in the centre as possible, and to place the uppermost half well to the right, and then to cut each of the packets as nearly in the centre as possible, putting each uppermost half to the right of and beside the lower half, thus yielding four packets of nearly equal dimensions.

  First Operation—Cutting the Cards

  Here the Ten of Wands is strong, being in the place of Yod which governs wands—fire. The Six of Swords is moderately strong, being in the place of Heh which rules cups—water, which is not a hostile and contrary element to air; the Four of Pentacles is weak because it is in the place of Vau which rules the contrary element to earth, viz. air; and the Chariot—Cancer, a watery sign is fairly strong, being in the place of Heh final, which rules earth, a friendly element to water.

  The diviner then reads these four cards as a preliminary thus: “The enquirer works very hard and gains but little money, yet matters are beginning to improve,” because the Ten of Wands shows cruelty, harshness, etc.; Six of Swords, labour and work; Four of Pentacles, gain of money; and the Chariot, success.

  The diviner then examines the four packets to find in which one the significator is. It proves to be in the one of which the Six of Swords is the bottom card. This is in the place answering to the letter Heh, which represents pleasure and rules Cups. This is so far a good omen, as it shows society and merriment. This pack of cards is retained for reading, the others are put aside as not bearing on the question. Let us suppose that this packet consists of twenty cards, and that they are in the following order. The diviner spreads them out in the form of a horseshoe:

  First Operation—Example />
  The suit of Cups is distinctly in the majority—pleasure, visiting friends, love making, etc. There are three Knaves which indicates society of the young, from which the diviner reads that the enquirer is fond of young people and of flirting, etc. There being no other set of three or four cards of a sort, the diviner proceeds to read by counting from the significator, whose face is turned towards the Nine of Wands.

  The counting therefore proceeds in the direction of the arrow, thus: four from the King of Cups, Ten of Pentacles. Ten from this, Eight of Cups. Eight from this, Wheel of Fortune. Nine from this, Knave of Wands. Seven from this, Ten of Cups. Ten from this, Five of Wands. Five from this, Knight of Wands. Four from this, Ace of Pentacles. Five from this, Ten of Cups. And as this card has already been taken, this form of reading finishes here.

  In this reading as hereafter explained, each card is modified by the card in either side of it; if it be an end card, such as the Six of Swords, in this case it is modified not only by the card next to it, Ace of Pentacles, but also by the card at the opposite end, Knave of Wands.

  If these cards are of a contrary element to the card itself, they very much weaken and neutralize its force, but if the contrary element is only in one card, and the other is of a connecting nature, it does not much matter. This is explained later among the tabulated rules. The King of Cups is between the Nine of Wands and the Wheel of Fortune, both of which cards are of a fiery nature, and therefore contrary to Cups which is water, and therefore it shows that the enquirer is rather lacking in perseverance and energy. Ten of Pentacles, “His business will begin to prosper,” Eight of Cups, “but yet he will lose interest in it, owing to his love of pleasure and society” (shown by Eight of Cups having the suit on each side of it). Wheel of Fortune, “and through his fortune changing for the better.” Knave of Wands (Knight of Wands on one side and Six of Swords on the other), “He yet is anxious through falling in love with a graceful and sprightly girl with chestnut hair and fair complexion whom he has recently met” (shown by Knight of Wands turned contrary to the course of the reading). Ten of Cups, “His suit is at first favourably received,” Five of Swords, “but some slanderous reports and mischief making” (not altogether without foundation) “come to her knowledge.” Ace of Pentacles, “though his increasing prosperity in business,” Ten of Cups, “had led her to regard him with favour.”