The Tarot Code

by Carlo Bozzelli

  Thus, despite the scantily comforting presuppositions, to compare science and the Tarot is neither arbitrary nor excessive, but NECESSARY!

  In order to convince ourselves of this, let us first reflect upon the beginning and the meaning of science in the life of humankind. Considering the object with which it concerns itself, it is possible to comprehend this origin only if we focus our attention on the activity of the human soul, which manifests during the force to know, on the behaviour adopted by the single individual in the act of acquiring it. Science, in the strictest sense of the word, with its methods and ways of thinking, is limited to the sphere of the perceptible. However, we must allow ourselves to ask, not only if there exists another area of investigation, but also if the scientific method may possibly find an application there. In fact, what might happen if we were able to apply its rules to the so-called super sensible realm as well? Working on nature is a sort of self-education of the Soul, in which it develops the capacity to utilize the result of this self-training in the non-perceptible dimension. If for the researching Soul there were an objective means, complete with a nature logical and rational, what advantages might there be? Would it not mean to make manifest and certifiable the method of investigation of non-perceptible reality? The answer is definitely affirmative; as such a support would satisfy certain grand requisites. On the one hand, in fact, it would allow investigation with the same criteria with which the naturalistic scientist treats sensitive content. On the other, it would allow the conservation, within the scientific procedure, of the interior aspect of the Soul (as is already true in many spiritual disciplines), but also the formal rigor of concrete and practical methodological parameters, the criteria of scientific investigation.

  For Tarology, the presence of such a vehicle99 is no supposition, ma something definite and real, as in the Tarot there is the Coded Structure made up of Codes and Laws, which constitutes a repeatable and constantly verifiable support. All of this translates to the possibility of affirming the validity of the progress accomplished in the knowledge of the subject in analysis, as the results are always testable, as in science is generally intended. All Traditional Disciplines state that the stages and experiences of the Soul during its progress towards knowledge are traversable by all human beings in a homogeneous and uniform manner. The Tarot, thank to the presence of this support which functions as a reference system, not only confirm that these phases are truly the same for each individual who approaches them, but even make possible an objective and tangible description with extraordinary accuracy and precision.

  Tarology, then, has two great priorities among its objectives. On one side, it has the will to liberate current scientific investigation and attitude from the reductive analysis drawn from the sole sensitive facts while conserving its general characteristics of thought and the seriousness of its epistemological criteria. On the other, it proposes to deal with non-sensitive subjects in the same way in which natural science develops sensitive ones, without, however, pretension of totally non-critical acceptance.

  All this becomes acceptable only if we consider that Tarology is a discipline with a solid gnosiological foundation able to be constantly examined and verified. This last prerequisite, precisely, is the reason for which an interpretive and subjective study of the Arcana that does not take into account the Coded Structure, while being of great value, would not be classifiable as a science.

  It remains, in fact, circumscribed in a more artistic and personalized sphere which, influenced by the inclinations of those who practice it, does not have the essential character of objective replicability. In conclusion, if these motives are not those for which it is no longer legitimate to associate the Tarot solely with divinatory practice, how may we delineate the multiple possible uses of Tarology?

  Notwithstanding the limits deriving from a reduced exposition to the framework of the Codes, we will try to analyze these uses in detail, with the proviso that, for the great diffusion of cartomancy over the centuries, we are not exempt from taking it into consideration.

  8.2 Cartomancy and Divination

  Scholars maintain that divination, not only through the Tarot, originated as a magic and religious rite, motivated by the fears that have forever obsessed man, such as the fear of the unknown and of the future and the conviction that the intervention of superior beings might render them known. Its history, as its same etymological root demonstrates, is therefore closely tied to the spiritual dimension. “To divine” comes from the Latin divinus which means “belonging to God” and as a noun gives origin to the word “diviner”. Literally, it means to appeal to divine inspiration, through a practice or an instrument, in order to predict the future or to have enlightenment on conduct in the most diverse of circumstances. In ancient Greece, these practices were called mantiké-téchne, or techniques of divination. As the definition itself suggests, these were activities carried out according to well-defined rules and procedures (in a manner mechanical, chemical, mathematical, etc.), which had the purpose of obtaining securely identifiable signs in order to formulate reliable answers.

  Among these methods is cartomancy, whose putative father was, as mentioned, Etteilla, the pseudonym of Jean-Baptiste Alliette. In a text published in the year of his death, the French occultist affirmed that this discipline, re-baptized by him cartonomancy, was unknown in France “until three elders, a man and two women, respectively in 1751, 1752, and 1753 offered to extract the cards”. The author declared to have “renewed the method, abandoning the technique of reading by extracting only one card at a time, substituting it with that which entailed the interpretation of the entire deck spread out on the table.”100

  Apart from the veracity of his affirmations, it is undeniable that Etteilla was the first author in modern history to publish a cartomantic method101, however invented and without foundation. In fact, his tireless self-promotion, together with the great notoriety of the works of de Gébelin, led to the univocal identification of the Tarot with divinatory practices. Thus Cartomancy, also owing to its divulgation in the French language (commonly used at the time as an instrument of international communication), spread through Europe. It reached further popularity near the end of the XIX century thanks to the publication of various decks of the French and English schools.102

  Finally, in the nineteen hundreds, the use of the Arcana for divinatory purposes touched its apex, owing also to a new acceleration received, from the beginning of the seventies, of the unfortunate birth of cartomancy via television and telephone. We may then affirm that all modern cartomantic methods derive from the work of synthesis that the esoterists have carried out since the end of the seventeen hundreds, culminating with the decks of Waite, Crowley, and Marteau at the beginning of the last century.

  If, on the one hand, the great vulgarization of cartomancy is witness to only one of Humanity’s attempts to predict its own future, on the other these efforts demonstrate that divination may have a sense, and certain concrete foundations. To be honest, then, it is unjust to condemn it as a banal leftover of superstition or something only for the gullible: it is a matter serious and profound which, for the implications that characterize it, is certainly worth investigating.

  Risks: the divinatory trap

  Many modern authors have called the desire to know the future, a trap. Why? There is no simple answer. In general, when someone wishes to know the future, it is because he does not give enough importance to the past and does not give enough value to the actions of the present. However, his manner of being is influenced by experiences already lived, which often constitute a considerable burden and which may lead to repeating in the future, the same behaviours which caused these experiences in the past. In this way, man, essentially trapped by his past, will often search for consolation in the prospect of a better future than that which he feels he is foretold. Thus acting, however, he loses contact with the moment he is living and forgets that the present is a free trade zone from whic
h to develop infinite possibilities. Each of us, actually, would have the faculty to decide without conditioning deriving from the past or future; but in order to do so, first we must convince ourselves of the existence of this enormous opportunity. One of the greatest dangers of divination is that, anticipating that which will occur, we risk limiting even more this capacity of action and choice. To practice in an oracular manner, with connotations of predestination and fate, may condition the individual severely. This threat derives from two aspects. First, because our mind, easily suggestible, has the singular tendency to fulfil that which is predicted to it of negative, as though, self-convinced of the inescapability of the facts announced, it pursues their achievement at any cost. This, among other things, is why, even when the previsions were wrong, they would risk happening all the same, as the individual himself, in a sort of vicious circle, would tend to re-create all the conditions “favourable” to their occurrence. In second place, and perhaps this is the more frequent danger, they who trust themselves to divination in these terms have an elevated probability of remaining passive spectators of the events of their own lives. Knowing already how it will devolve, how would we face a certain situation hypothesizing a positive outcome, will one act normally, as if nothing had been foretold? Or will he await the outcome in an inert manner? Moreover, if it was negative? Would he despair, abandoning himself to the impossibility of a different outcome, or else react in order to contrast the prediction? This is all, clearly, to be avoided. Each of us is, and must remain, the active creator of our own existence, because the purpose is to live our own time industriously building, without fear, in freedom, without limits and in harmony together with Creation.

  According to diverse Traditional forms, human perfection, which is born from the accomplishment of our own destiny, is none other than an intelligent penetration, on the part of man, of the Plan of the will of God. Only when this clear distinction between our own free will and the Superior Will is established, we really introduce ourselves into the true causes, that is, into the motivations of individual histories, collective or individual as they may be. The centre of this process is that which the Hindus call Karma or Destiny, or the Law of Cause and Effect, which governs the actuation of Supreme Will inside the frontiers, that “impassable ring” of the Universe. Generally, that which man does, while he finds himself in that which he supposes the full exercise of his freedom to decide, is to offer constant resistance to this Will, mistaking this opposition for individual intention. A long apprenticeship must be followed before being able to realize that personal free will often translates into a continuous refusal of this Will, thus choosing to change the conduct of his own life.

  Thanks to the seeding of principles of superior understanding, this is exactly the comprehension to effect. In the sancta santorum of our own individual heart, we should practice the transcendent alchemy which may lead to convert free will into the will perfect for realizing that which, by Tradition, is termed Initiation. These are, among the others, the profound reasons for which it is necessary to modify radically the form with which to practice divination. We must avoid risks of immobilization and influence, but above all, we need to give it back its correct sense, which is that of being put to the service of the evolution of human beings. Therefore, in order to understand how all of this may be truly achievable, let us pause to consider those whom we might define, in a general manner, its advantages.

  The Advantages

  A Spiritual Intelligence

  Many scholars consider the possibility to consulting the future, a technique of no worth and lacking any positive characteristic, if not exclusively negative. However, this position risks being an uncritical and intransigent evaluation, which empties of value even that which is connected to the noble and sacred aspects of divination, such as, but not only, prophecy. Therefore, what purpose may it serve to question the future?

  Let us imagine, purely as an example, the beginning of a new project. Would it not be an extraordinary thing to know with certainty that it is the right thing for one who is about to begin it? Alternatively, that it may be fruitful or favourable from the points of view of the single individual, of the community, at a practical rather than economical level, or psychological, or from an evolutionary perspective, or of growth or increased prosperity? Would it not be of the most value to understand the problems to face with the relative indications in order to be able to solve them in the best manner possible? Is it necessary to maintain that all this is inopportune and negative? In our opinion, it would be encouraging if we found ourselves in the situation described above, to have access to an objective and superior opinion, of inexhaustible wisdom, that may aid us in clarifying our own personal judgement. If you knew a man gifted with infinite knowledge, who furthermore was your friend, would you not ask his advice?

  The sort of research which we propose has nothing to do with a fatalistic reading of the future because, when used properly, the Tarot does not proclaim the certainty of our actions (which would be, as we have said, a conditioning act). Its correct use consists in presenting new viewpoints or suggestions, which may aid us to put into effect our projects, our choices, our life, with awareness and in a harmonious manner, with ourselves, with others, and with our environment, while leaving us TOTALLY free to discern, distinguish, and decide. The Tarot does not limit us; it helps us to decide!

  The intention with which it should be used is not to decree categorically that which will happen, as to indicate the various possibilities, alternatives or solutions which, if followed and realized, may lead to a better result. Thus, it may transform into that special counsellor whom many of us dream of being able to consult in order to resolve doubts, inconveniences and indecisions of daily life. Certainly, it is not wrongful to desire Good, for man and for the community, inspired by such an illuminated Wisdom, as it is precisely this of which man has such great need, considering more than anything the hard times he is going through.

  We do not refer to Utopia or to fantasy: it is a real opportunity, a form of Sofia applied to human existence. The Tarot suggests and, at the same time, also leaves us free to make mistakes because it has a profound knowledge of the double nature of every human being, rich in limits and capacities, inasmuch as he is composed of Soul and personality. Eliminating the cage of a peremptory future, the Tarot becomes a tool of enormous power and maximum value, as much to achieve a vaster view of the concrete reality in which we live, as to improve our introspection, the only way to adhere to that most elevated and noble which lies within us. In truth, this is one of its principle functions: to help us to understand our life, its stages, its trials, its sense, the love and acceptance of ourselves and of others.

  The meeting with the Tarot creates a privileged moment in our life, in which we may be more receptive than usual, as, confronting ourselves with the questions which belong to us, we suddenly have the possibility to allow the Sacred to enter into our existence, feeling it pulse inside us and in our actions. The Tarot is a door into another universe, a space in which we take an interest in ourselves, in which we reconnect with something which is hidden inside us and which we have forgotten. It confirms to us what we already know; it is the medicine for our memory and often it speaks to us spontaneously, with the tarologist present simply to aid us in remembering... For these reasons, we should approach the Tarot in a new manner, with a different attitude from that of most.

  Consulting it on the present and the past, regarding whose true cause we are often not as knowledgeable as we believe. We may receive innumerable clues for objective reflection on the facts, events, and blocks that have characterized or are causing our manner of action, allowing for their correction in order to avoid the danger of future reiteration. How many of us have asked ourselves, facing the same scenario in our lives: “Why do I always find myself in the same situation, why do I always repeat the same errors...?”

  Regarding the future, asking advice on our manner of acting or
behaving, as we would in prayer or meditation, we will receive council which will help us to mature, make us grow, will teach us to choose and act correctly, with justice and altruism, favouring that which is evolutive, for ourselves and others, to the detriment of that which would be egotistical and regressive. This is Tarology: a liturgical use of the Tarot, in which the Arcana become a bridge of connection in dialogue with our Soul, bringing us messages with the force of a wave, striking us with that energy, that liberty and that joy, which may derive only from a new, reborn awareness.

  These suggestions, furthermore, balanced and prudent as teachings, may be for us of great support not only in our interior choices, but also in those daily and prosaic, in our everyday lives. After all, destiny is composed of two orders of facts, which combine to create that unity which is a human life: the first emerges from the impulses of the Soul while the second draws near to man from the exterior world. The Tarot is, thus, a formidable counsellor, an ancient sage who dispenses exhortations incomparable for their great quality and their capacity to connect these two orders of reality. Many individuals consider it disrespectful to address that which is spiritual with non-solemn requests, lacking in austere sacredness. However, to reason thus would be a grave error, as the Tarot would be divested of its “humanity” and at the same time, deprived of its greatly flexible nature. In daily life, every decision, even the smallest, may have a sacred value, at the same time connected with our own inner being. If realized with wisdom and conscience, it may create harmony respecting all that surrounds us. Thanks to our actions, through our gestures, our words and thoughts, we may enter into a closer relationship with ourselves, and at the same time with those near us.