The Tarot Code

by Carlo Bozzelli

  These evaluations are indubitable as in both cases, thanks to the names on the scrolls, we may be sure that we find ourselvces before a “perfect” couple, constituted of personages with a great mutual affinity. Therefore, thanks to these simple verifications we may deduce that one couple is more “egotistic”, one more “altruistic”. Thus, because these, as we have already said, are two fundamental parameters necessary in order to discover if human beings are dominated by the personality or by the Soul, we may again confirm that the first two personages are more terrestrial and the other two, more celestial. All this goes to demonstrate how incessant and continuous is the proof, every particular a bearer of coherent and meaningful clues. Let us continue to observe.

  In the couple of the Empress and the Emperor we see an eagle. This is a symbool of the animal principle of the human being, which might indicate a stronger tie with the primordial instincts. In the case of the Hierophant and the High Priestess, on the contrary, there is no animal, which in this case also, might be proof of their higher evolution. In order to identify other details, with the objective of revealing new enigmas (Codes), it would be well to remember an aspect of maximum relevance. Every time that, seeking to uncover the dualistic sense present in the illustrations, we make a comparison between two similar elements, be they two symbols, two concepts, or other, we must consider that, between them there always exists a difference. There is never and there may never be, by the way in which the Tarot codify, complete equality. This criterium, which is called the Law of Difference, is applicable not only in this specific context but has general repercuassions of great importance.

  The Law of Difference

  This rule dictates the necessity to pinpoint which differences (graphical, symbolical, and of sense) exist between two similar elements. Thus, observing the cards again, let us focalise our attention on the last detail analyzed. The two eagles, however similar, are characterized by innumerable diversities which, as for all the other symbols, past researchers have always neglected: there being many Tarot decks, one so graphically different from another, attention was paid to the esoteric sense, to the detriment of the particulars of the illustration themselves! In the object in case, observation leads to the discovery of remarkable differences. First, one eagle looks to the right and one to the left. One is female (because she has an egg); one, having none, is male. One, on the left part of the card, points its wings toward the sky and is in the air, touched by a hand. The other, on the right, has its wings pointed downwards, is on the ground, and is touched by a foot:

  Fig. 25

  The two Eagles

  Head toward the right - Head toward the left

  With egg - Without egg

  Wings toward the sky - Wings toward the ground

  On the ground - In the air

  Right side of the card - Left side of the card

  Hand - Foot.

  Each of these disparities, as all of which might appear from even deeper analysis, bears a precise meaning. For example, the different orientation of the wings, as does the position relative to the ground, suggest a terrestrial-celestial opposition. In addition, the head turned to the left indicates the past; to the right, the future46 (again an antithesis). In any case, what we wish to emphasize here is, as one of the two birds of prey is female; while the other is male, we find the idea of a couple of eagles, precisely as is the case with the two royal protagonists who moreover, are connected with the animal principle of an opposite sex complementary to each other’s.

  Male Eagle-Empress and Female Eagle-Emperor

  Thus, for the III-IIII couple we have confirmation of the connection with the personality, here represented by the terrestrial instincts described by the animal part, the eagle. On another level of interpretation, to have determined the presence of a couple of eagles allows us to find the terrestrial-celestial Dualism in yet another form. Inside the couple, the eagle symbolizes the terrestrial part and the human being (more evolved than the animal, therefore of a superior degree), the celestial: again, the personality-Soul duality! All depends on the plan of analysis, although coherence with respect to global teaching is at the base of all evidence.

  As the two eagles appear similar only at a first, superfical observation, thus in sacred art, of which the Tarot is the maximum expression, there exists an analogous mode known as the Principle of Imperfection, which predicts the presence of voluntary assymertry in the artworks. This Rule, not easy to decipher but always present, is not associated only with the Dualism of the Arcana but has explicit correlation with other esoterical sciences.

  When the two symbols or the two concepts have something in common, there exists a difference which obeys the dualistic principle. It is enough to simply seek out any real contrast between the two cards or two elements analyzed. These differences not only render all of the teachings richer and more elaborate, but as we will explain, are also used in the practical reading of the Tarot.

  Dualism: general scheme

  Once we have assimilated what Dualism is and how it manifests, let us seek to understand in what manner this concept reflects on the general structure of the Tarot, with a brief exercise.

  Observation exercise

  As an overview, consider the Minor Arcana (fig. 1). We should now emphasize that the four suits, apart from their symbolic value, are represented by objects. The figures, that is, the pages, queens, kings and knights, are human personages. In both cases, therefore, as we have already demonstrated, we are facing something that belongs to the world of earth, something terrestrial.

  Minor Arcana → objects and men → terrestrial, human world

  Now let us observe again the Major Arcana on the 3x7 Diagram (fig 12). In this case we find ourselves before humans, but also figures mythological (the sphinx), celestial (angels, the devil), and heavenly bodies (the Moon, the Sun, the Star) etc, a universe in its entirety, magical, mysterious and spiritual.

  Major Arcana → magical world → celestial and spiritual world

  Here we are again facing Dualism! The contrast is great; there has been a forceful attempt to oppose two levels, that of the earth and the personality, the Minor Arcana, to that of the heavens and the Soul, the Major Arcana. We may certainly affirm that Dualism is fundamental to the structure of the Tarot itself, constituted, as is a living being, by two basic principles:

  The Minor Arcana : the earthly world → personality of the Tarot

  The Major Arcana: the heavenly world → Soul of the Tarot.

  Thanks to all this we may say that the progressive comprehension of the Arcana and of the inherent teaching codified in it, allow the discovery that, surprisingly, the Tarot has the function to help us establish a contact and an accord between our inferior part, the personality, and the superior, the Soul, an objective hoped for by every authentic form of Tradition.

  The Tarot: Yoga for the soul

  Fig. 26

  The Sun

  The Path of the Tarot, in technical terms, we might call a form of yoga.47 This path, in fact, offers the possibility of a connection, a bridge, between these two innate principles in every human being, harmonizing them so that they collaborate for the same ends. If we observe the XVIIII Tarot card (fig 26), the concept may be somewhat clearer. We see two personages, one of whom awaits and welcomes the other, who, slightly disoriented, reaches him walking on the waters. This is the symbolism of the Soul (the figure on the right) who welcomes the personality (on the left), that is, of these two principles who find equilibrium between each other, becoming friends and brothers.

  Actually, this concept is perfectly expressed in Astrology as well when, if treated seriously, is a Science which deals with the esoteric study of the individual and his relations with the cosmos. In fact, the sign of Gemini leads back exactly to the same notion. The principle stars of the constellation, represented by the young twin boys of Greek mythology Castor and Pollux, indicate the two dualistic
al elements. It is not, then, a coincidence that when one sets, the other rises, as witness to the idea that if the personality becomes more docile and tollerant, the Sun rises to its luminous task of guidance.

  With the Tarot, it is possible that this particular condition manifests itself, although in a different manner, for those who decide to follow this initiatic Path in the first person, or for those whio turn to the Arcana with the intention of asking and receiving practical advice. In the first case, the work will consist in the construction, over time, under the impulse of interior knowledge gained by the study of these images, of a true contact with ones’ own superior Self. In the second case, it is a matter of helping the person who requests a consultation, to listen to the voice of the deepest part of himself, so as to allow a more knowledable orientation in every decision.

  Fig. 27

  The Sign of Gemini

  During a consultation, in fact, the tarologist48, knowing the true essence of these cards,49 in dialogue with the personality of the consultant, allows it to draw nearer to the Soul which, in presence of the Tarot, appears. In this case, the principle objective in consulting the Tarot consists in an agreement between the two parts, often in contrast between themselves, so as to offer concrete aid for individual evolution.

  We know well how much suffering and pain a life far from those inclinations and talents each of us guards or hides inside oneself can bring. We need only think of the boredom and discomfort, if not suffering, of a job done “only to get to the end of the month”, after having given up the activity which one dreamed of since childhood. When the Soul has ambitions different from those of the personality, our projects, if purely material and terrestrial, find difficulties and obstacles, as a result of which we do not finish them as we intended to do, because the Soul always brings us back, even if gradually and over time, to our own path, that is, towards ourselves. One of the essential qualities for being able to welcome its true presence, is to learn to recognize the profound altruism which it constantly evokes, comparing it to that egotism and that thirst for pleasure so desired by our personality.

  After long experience as a tarologist and teacher of Tarot, I may say with absolute certainty that almost all difficulties met by persons who turn to this instrument in order to receive support and knowledge, derive from a lack of harmony and understanding between the intentions of Soul and personality. When this last prevails, it becomes a tyranny over us, possessive and greedy, and leads us towards the realization of individualistic projects without generosity, that always leave us empty and unsatisfied. If it is the Soul to guide, however, as the human being gradually establishes a greater communione with it, it moves in the direction of an interior realization which reflects in all it does, every day. Terrestrial and spiritual intentions converge; this does not only make us happy, but also radiates a sense of well-being towards those to whom we give our attention, making possible the construction, right here on earth, of that kingdom of serenity which belongs not only to the heavens.

  This brief exposition on Dualism, which does not claim to be thorough, is only an outline. Given the immense vastness of the material, and needing to deal with various subjects, we may not linger more. Our intent was, however, a double one: on the one hand, to represent several ways in which the Tarot codifies Dualism, through description of particular cases, or through evidence that the general structure itself is based precisely upon this concept; on the other, through practical exercises, to allow the reader to gain confidence with the fact that the Tarot bases the revelation of its teaching on the capacity of observation, without the development and training of which, it is not possible to understand its sense.

  3.3 Some meanings of the Tarot

  Before venturing into a more detailed study of the Coded Structure, we should perhaps overview some general considerations regarding the meaning of the Tarot. What is commonly believed about it? We may divide the tendencies of opinion into two large groups:

  - the diffident

  - the trusting.

  We might imagine that to the first category belong only those who, believing the terrestrial world the only possible reality, laugh at the naivetè or the gullability of those who, on the contrary, believe in a spiritual dimension of existence. This tendency, which already accompanies, as obstacle, many disciplines, from religion itself to the most evolved esoterical practices, with regard to our subject, complicates the scenario even more. With this group, in fact, whom we have called the diffident, are aligned also those who, although confident of a more ample sense of life, still consider the Tarot, at best, a simple instrument of divination, unworthy of a qualification. In this case, the diffident believe that the Arcana are useful for nothing more than fortune-telling. As witnessed by the great blossoming of so many holistic initiatives and roads to knowledge all over the world (also in the West), humanity, tired of a materialism taken to the extreme, seeks its own well-being in a new, more natural and personal dimension. And yet, few are they who have seen in these Icons, a means to reach this condition. Most, also influenced by the lack of knowledge of recent centuries, relegate them to a witchly, and often satanic, sphere.

  In the second category, that of the trusting, we find those who admit or are convinced that the Tarot may have a profound content. Not only those, even of great commitment, who have dedicated themselves seriously and passionately to study, but also those who turn to the Tarot with hope of an authentic and fruitful contribution with respect to their own needs and necessities. Nevertheless, in this second case as well, there are diverse barriers to overcome before one is able to comprehend the true significance of these Icons. The first step to take in this direction, is to rid the field of a grave preconception:

  the principal purpose of theTarot is not divination!

  If it is true that this exists, it is only one of the multiple forms of expression of this complex Metaphysical Machine and certainly not the most notable In order to avoid misunderstanding, we must clarify the concept.

  Cartomancy

  The art of predicting the future, when practiced with cards, is termed cartomancy, a word etymologically composed of the Greek carta and manteia, which means, in fact, divination. Modern historiography, as we have said, puts the first appearance of the cards in Europe in the XIV century. Fernando della Torre, in a letter of 1450, addressed to the Spanish court, describes the manner in which players, using a variant elaborated by him, “could interrogate the future in order to know by whom they are more loved and whom they desired more and to know many other things.50”

  However, we find more specific testimony only in the 500’s : Pico della Mirandola includes “figured images in a game of cards51” as one of several forms of witchcraft; and the Mainzer Kartenlosbuch (The Mainz Fortune Telling Book), considered the first book on cartomancy, is printed in Magonza in 1505. All of these cases refer to playing cards, as the use of the Tarot, or Triumphs,52 is seen only in 1527 with the text The Chaos of the Triperuno of Teofilo Folengo (also known as Merlin Cocai). Other, similar, volumes in the principal European languages are printed only between the late XV and all of the XVI centuries. Therefore, we may say that scholars attribute the practice of the first forms of prediction, first to playing cards and only later, to the Tarot. We would like to clarify that our position is totally divergent. As we have had occasion to repeat, it is not the Tarot that derives from playing cards, but the opposite. With the progressive degeneration of its symbolism, there was a concomitant increase in the divinatory practice as it is known today which is itself, as a matter of fact, a degenerate and secondary form of prediction with respect to prophecy (which is, according to sacred texts, of great value and is practiced through divine inspiration).

  However that may be, the greatest number of documents on this theme, are traceable from the XVIII century forward, and the father of cartomancy is universally considered Jean-Baptiste Alliette (1738-1791). From this period on, in fact, there was only a gr
adual drift towards the divinatory use of the Tarot, which will become ever more popular, vast and in some ways corrupt, and which will reach its height in the 1900’s thanks to the ever more abundante publication of books and manuals. Precisely because this use of the cards and its explosive spread, led to completely deviated forms of expression, we consider it superfluous to remember the total degardation of the current reputation of the Tarot. It is thus quite normal for those who today seek a Path of interior and spiritual development, to harbor diffidence and perplexity towards this means. For this reason we have chosen to bring light to the subject, with the hope of inspiring a radical change of perception that may restore to the Tarot its lost integrity. However, if the practice of cartomancy is not prioritary, what is the purpose of the Arcana? We present several hypotheses which will be the object of later analyses.

  A path of knowledge

  It is a Road in stages, 21 to be precise, through which the traveler, the card without number, the Fool, heads towards the World, the last Arcanum, with his gaze turned to the sky, seeking to gain complete realization. The Tarot is a Path upon which the consciousness is encouraged to increase, it is a Way of pregressive evolution.