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Fortune Telling: Another Approach

Fortune Telling by Cards
by
P.R.S. Foli
[1915]

CHAPTER VIII

Another Method

Source: http://www.sacred-texts.com/tarot/ftc/ftc10.htm

General outline—Signification of cards—How to consult the cards—An illustration—Its reading.
HERE again the pack of thirty-two cards is used, the cards from two to six inclusively being discarded, as in "The Combination of Sevens."

General Outline.

The general meaning pertaining to each suit is as follows: The court cards bear the signification of people, and the king, queen, and knave in each suit suggest relationship. The kings indicate the profession followed.

Thus, the king of spades denotes a literary man, or one whose desires would lead him to the pulpit or the platform.

The king of hearts is the symbol of a wealthy man—one who deals with large sums of money—for instance, a banker, capitalist, or stockbroker.

The king of clubs indicates the mental side of business, and here we look for the lawyer or barrister.

The king of diamonds is a business man—one who will depend on both his brain and hands for work. Diamonds are eminently the practical suit, and must always be consulted with reference to the subject's condition in life. They signify the material side of life, and according to the needs, so this suit indicates success, or the absence of it—failure.

There is a very slight variation in the signification of the cards as given in the preceding method, but it is well to observe it carefully, as the mode of procedure is entirely different.

Signification of Cards.

Hearts.
Ace Quietness and domestic happiness.

Seven Love.

Eight A surprise.

Nine A wish.

Ten A wedding.

Spades.
Ace Service under the Crown.

Reverse ace A death.

Seven Unpleasant news.

Eight Sorrow or vexation.

Nine Quarrels.

Ten A disappointment.

Diamonds.
Ace A letter or ring.

Seven A journey.

Eight Society.

Nine Illness, or sews of a birth.

Ten Money, joy, success.

Clubs.Ace A present.

Seven Gain; good business.

Eight Pleasure.

Nine A proposal.

Ten A journey by water.

How to Consult the Cards.

The inquirer is to shuffle the pack of cards and cut it into three. Take up the cards and let your subject draw any chance card that he pleases. Place this card on the table, and the suit from which it is drawn will determine the representative card, as it is an indication of the character of your subject.

A lady is represented by a queen, a man by a king, and the knave stands for the male relations or thoughts.

After the card is drawn, place the remainder on the table in four rows, beginning each row from left to right.

The cards that immediately surround the king or queen aid us in our judgment of the inquirer; and remember that the right hand card is the more important one.

An Illustration.
A practical illustration will exemplify my meaning, and again we will suppose a lady has cut the cards to have her fortune read.

The cards being shuffled and cut into three, the card was drawn, and as this proved to be a seven of clubs, so the queen represented the subject in this instance. When the cards were placed in order this is how they appeared.

First line.—Seven of clubs, eight of clubs, king of clubs, seven of hearts, king of diamonds, nine of diamonds, ten of diamonds, king of hearts.

Second line.—Seven of spades, nine of spades, knave of hearts, king of spades, eight of spades, queen of spades, ten of spades, ace of diamonds.

Third line.—Ace of spades, knave of clubs, queen of clubs, ten of hearts, ace of hearts, queen of diamonds, ace of clubs, nine of hearts.

Fourth line.—Knave of spades, seven of diamonds, eight of hearts, nine of clubs, eight of diamonds, knave of diamonds, queen of hearts, ten of clubs.

Its Reading.

Now we can proceed with the reading:—

As the suit of clubs is a pleasant one, we may conclude the lady is of a cheerful temperament. The seven itself signifies gain and prosperity, and the eight pleasure, which come to the inquirer through the king of clubs—typical of a solicitor. The seven of hearts indicates that a fair man is in love with the inquirer. The nine of diamonds, with the joyful ten beside it, seems to foretell a birth, and the king of hearts stands for a good friend. But the seven and nine of spades, in conjunction, inform us that some annoyance is coming which is possibly connected with the king of hearts.

The king of spades, accompanied by the eight of that suit, tells that this man is suffering considerable grief and vexation on account of the queen of clubs, suffering which will cause another woman to be jealous.

The queen and ten of spades, with the ace of spades, imply disagreeable tidings; but as the knave of clubs appears side by side with the queen of that suit (the inquirer), and they are followed by the ten of hearts, it will in no wise disturb the affection of either. The knave here may be taken to indicate the thoughts or intentions of the king. The ace of hearts seems to promise great tranquillity and happiness in the domestic life. A near relation, one deeply interested in the queen of clubs, is represented by the queen of diamonds. The ace of clubs shows that a letter is on its way.

The nine of hearts, the wish or betrothal card, follows, and from this I should infer that a proposal of marriage will come by letter, and one which will most probably be accepted. The knave of spades is followed by the seven of diamonds and the eight of hearts, which shows that the queen of clubs has been much loved by some one, and that an offer of marriage will have to be considered either directly before or immediately after a journey. The inquirer will have a great deal of pleasure on a journey. The queen of hearts and knave of diamonds indicate good friends who show her much kindness, and there will be welcome tidings for her across the water.

Now, count the rows, and should the betrothal card (the nine of hearts) appear in the third or fourth row, that number of years must elapse before becoming affianced.

Count the rows again until the one in which the ten of hearts (the marriage card) appears. In this example the betrothal and marriage card both appear in the third row, which indicates that the inquirer will be engaged in about three years, and marriage will take place soon after.

Native Copper

Copper, іn іtѕ naturally occurring state, wаѕ probably thе first metal tο bе used bу humans during the Neolithic Age, Era, Period, or "New Stone Age". During the Ancient Roman empire, copper was mined primarily on the island of Cyprus. This time frame was a period in the development of human technology, beginning circa 9,500 B.C.E. in the Middle East. The Neolithic peoples were using copper аѕ a substitute fοr stone bу 8,000 B.C.E.

Native copper wаѕ first cast bу thе Ancient Egyptians around 4,000 B.C.E., аnd wаѕ alloyed wіth tin tο produce Bronze around 3,500 B.C.E. Copper wаѕ associated wіth thе Goddess Aphrodite (Venus) іn mythology аnd in ancient alchemy (or alchemical) practices. In Native American spirituality, the Copper Woman was the first mother for the people of the Pacific West Coast and is the Underwater Copper Goddess, while some researchers do not consider her to be a goddess at all.

Circa 5,000 B.C.E., metallurgy and smelting evolved and copper alloys such as bronze and brass were formed. All are highly able to conduct, transfer, and emit electrical charges / energy as well as having fantastic healing properties, easily fashioned into tools for cutting, and more. Archaeologists believe it may be the first metal ever used by man. More than 10,000 years ago, natural deposits of "native copper" were discovered on the surface of the Earth.

The Neolithic people of that time learned that this newfound material could be fashioned into knives, axes and other tools much easier than the tools they were making out of stone. For nearly five thousand years afterward, copper was the only metal known to primitive man. Pure copper is quite soft and malleable. A freshly exposed copper surface is generally reddish-orange in color.

Today, copper is used as an electrical and thermal conductor, as well as a building material, especially in the plumbing and electrical industries. In metaphysical practices, copper is used in divining or dowsing rods and pendulums due to its high conductive (of energy) and healing properties. As a mineral, copper has been used as a natural remedy for lethargy, passivity, restlessness, excitability, and the non-acceptance of oneself. 
 
According to the Powers That Be website, "This mineral can combat lethargy, passivity, restlessness, excitability and non-acceptance of oneself. It stimulates initiative, optimism, diplomacy and independence. It emits a philosophic energy, free of orthodoxy and bias. Copper provides a harmonic connection between the physical and astral bodies and aligns the subtle bodies. It has been used successfully to amplify and transmit thought. It is said to be a bestower of good, bringing benefit to its wearer. It opens an activates the base a sacral chakras, advancing and stabilizing the the energies of intuition, sexuality, desire and vitality. It allows one to recognize the barriers which are in the path of ones development."
________________________
Copyright © 2005-2011 ILMJ

I Ching: Hexagram Sequence

The Yî King

Sacred Books of the East Vol. 16
The Sacred Books of China, vol. 2 of 6
Part II of The Texts of Confucianism.
James Legge, Translator.
Oxford, the Clarendon Press
[1882]

Scanned at sacred-texts.com, March, 2003. J. B. Hare, redactor. This text is in the public domain. These files may be used for any non-commercial purpose, provided this notice of attribution is left intact.

Appendix VI
The Orderly Sequence of the Hexagrams

SECTION I

1-3. When there were heaven and earth, then afterwards all things were produced. What fills up (the space) between heaven and earth are (those) all things. Hence (Khien and Khwăn) are followed by Kun. Kun denotes filling up.

3-6. Kun is descriptive of things on their first production. When so produced, they are sure to be in an undeveloped condition. Hence Kun is followed by Măng. Măng is descriptive of what is undeveloped,--the young of creatures and things. These in that state require to be nourished. Hence Măng is followed by Hsü. Hsü is descriptive of the way in which meat and drink (come to be supplied). Over meat and drink there are sure to be contentions. Hence Hsü is followed by Sung.

6-8. Sung is sure to cause the rising up of the multitudes; and hence it is followed by Sze. Sze has the signification of multitudes, and between multitudes there must be some bond of union. Hence it is followed by Pî, which denotes being attached to.

8-11. (Multitudes in) union must be subjected to some restraint. Hence Pî is followed by Hsiâo Khû. When things axe subjected to restraint, there come to be rites of ceremony, and hence Hsiâo Khû is followed by Lî. The treading (on what is proper) leads to Thâi, which issues in a state of freedom and repose, and hence Lî is followed by Thâi.

11-16. Thâi denotes things having free course. They cannot have that for ever, and hence it is followed by Phî (denoting being shut up and restricted). Things cannot for ever be shut up, and hence Phî is followed by Thung Žân. To him who cultivates union with men, things must come to belong, and hence Thung Žân. is followed by Tâ Yû. Those who, have what is great should not allow in themselves the feeling of being full, and hence Tâ Yû is followed by Khien. When great possessions are associated with humility, there is sure to be pleasure and satisfaction; and hence Khien is followed by Yü.

16-19. Where such complacency is awakened, (he who causes it) is sure to have followers. They who follow another are sure to have services (to perform), and hence Sui is followed by Kû. Kû means (the performance of) services. He who performs such services may afterwards become great, and hence Kû is followed by Lin. Lin means great.

19-23. What is great draws forth contemplation, and hence Lin is followed by Kwân. He who attracts contemplation will then bring about the union of others with himself, and hence Kwân is followed by Shih Ho. Shih Ho means union. But things should not be united in a reckless or irregular way, and hence Shih Ho is followed by Pî. Pî denotes adorning. When ornamentation has been carried to the utmost, its progress comes to an end; and hence Pî is followed by Po. Po denotes decay and overthrow.

23-26. Things cannot be done away for ever. When decadence and overthrow have completed their work at one end, reintegration commences at the other; and hence Po is followed by Fû. When the return (thus indicated) has taken place, we have not any rash disorder, and Fû. is followed by Wû Wang. Given the freedom from disorder and insincerity (which this name denotes), there may be the accumulation (of virtue), and Wû Wang is followed by Tâ Khû.

26-30. Such accumulation having taken place, there will follow the nourishment of it; and hence Tâ Khû is followed by Î. Î denotes nourishing. Without nourishment there could be no movement, and hence Î is followed by Tâ Kwo. Things cannot for ever be in a state of extraordinary (progress); and hence Tâ Kwo is followed by Khân. Khân denotes falling into peril. When one falls into peril, he is sure to attach himself to some person or thing; and hence Khân is followed by Lî. Lî denotes being attached, or adhering, to.

SECTION II

31, 32. Heaven and earth existing, all (material) things then got their existence. All (material) things having existence, afterwards there came male and female. From the existence of male and female there came afterwards husband and wife. From husband and wife there came father and son. From father and son there came ruler and minister. From ruler and minister there came high and low. When (the distinction of) high and low had existence, afterwards came the arrangements of propriety and righteousness.

The rule for the relation of husband and wife is that it should be long-enduring. Hence Hsien is followed by Hăng. Hăng denotes long enduring.

32-37. Things cannot long abide in the same place; and hence Hăng is followed by Thun. Thun denotes withdrawing. Things cannot be for ever withdrawn; and hence Thun is succeeded by Tâ Kwang. Things cannot remain forever (simply) in the state of vigour; and hence Tâ Kwang is succeeded by Žin. Žin denotes advancing. (But) advancing is sure to lead to being wounded; and hence Žin is succeeded by Ming Î. Î denotes being wounded. He who is wounded abroad will return to his home; and hence Ming Î is followed by Kiâ Zăn.

37-40. When the right administration of the family is at an end, misunderstanding and division will ensue; and hence Kiâ Zăn is followed by Khwei. Khwei denotes misunderstanding and division; and such a state is sure to give rise to difficulties and complications. Khwei therefore is followed by Kien. Kien denotes difficulties; but things cannot remain for ever in such a state. Kien therefore is followed by Kieh, which denotes relaxation and ease.

40-44. In a state of relaxation and ease there are sure to be losses; and hence Kieh is followed by Sun. But when Sun (or diminution) is going on without end, increase is sure to come. Sun therefore is followed by Yî. When increase goes on without end, there is sure to come a dispersing of it, and hence Yî is followed by Kwâi. Kwâi denotes dispersion. But dispersion must be succeeded by a meeting (again). Hence Kwâi is followed by Kâu, which denotes such meeting.

44-48. When things meet together, a collection is then formed. Hence Kâu is followed by Žhui, which name denotes, being collected. When (good men) are collected and mount to the highest places, there results what we call an upward advance; and hence Žhui is followed by Shăng. When such advance continues without stopping, there is sure to come distress; and hence Shăng is followed by Khwăn. When distress is felt in the height (that has been gained), there is sure to be a return to the ground beneath; and hence Khwăn is followed by Žing.

48, 49. What happens under Žing requires to be changed, and hence it is followed by Ko (denoting change).

49-55. For changing the substance of things there is nothing equal to the caldron; and hence Kö is followed by Ting. For presiding over (that and all other) vessels, no one is equal to the eldest son, and hence Ting is followed by Kăn. Kăn conveys the idea of putting in motion. But things cannot be kept in motion forever. The motion is stopped; and hence Kăn is followed by Kăn, which gives the idea of arresting or stopping. Things cannot be kept for ever in a state of repression, and hence Kăn is followed by Kien, which gives the idea of (gradually) advancing. With advance there must be a certain point that is arrived at, and hence Kien is succeeded by Kwei Mei. When things thus find the proper point to which to come, they are sure to become great. Hence Kwei Mei is succeeded by Făng, which conveys the idea of being great.

55-57. He whose greatness reaches the utmost possibility, is sure to lose his dwelling; and hence Făng is succeeded by Lü (denoting travellers or strangers). We have in it the idea of strangers who have no place to receive them, and hence Lü is followed by Sûn, which gives the idea of (penetrating and) entering.

57-59. One enters (on the pursuit of his object), and afterwards has pleasure in it; hence Sûn is followed by Tui. Tui denotes pleasure and satisfaction. This pleasure and satisfaction (begins) afterwards to be dissipated, and hence Tui is followed by Hwan, which denotes separation and division.

59-62. A state of division cannot continue for ever, and therefore Hwan is followed by Žieh. Žieh (or the system of regulations) having been established, men believe in it, and hence it is followed by Kung Fû. When men have the belief which Kung Fû implies, they are sure to carry it into practice; and hence it is succeeded by Hsiâo Kwo.

62-64. He that surpasses others is sure to remedy (evils that exist), and therefore Hsiâo Kwo is succeeded by Kî Žî. But the succession of events cannot come to an end, and therefore Kî Žî is succeeded by Wei Žî, with which (the hexagrams) come to a close.

_________________________

Footnotes

439:a The few sentences on this Appendix in the Introduction, pp. 54, 55, are sufficient. It shows the importance of the meaning of the name in an attempt to explain the lineal figures, and prepares us to expect on each one a brief enigmatical essay, which, it has

been seen, is the nature of the Text. But the writer, whoever he was, is by no means careful always to follow that Text in the significance of the characters, as will appear in the few instances to which attention is called in the following notices. The treatise is too slight to require, or to justify, an exhibition of all its inaccuracies.

439:1 But Kun does not denote filling up. It is the symbol of being in a state of distress and difficulty. The writer is thinking of the result of the interaction of heaven and earth as being to fill all between them with the various forms of living beings; and to represent that he gives the result of Kun, and not its meaning. He makes a blunder which might have been easily avoided, for he adds immediately that the character is descriptive of things on their first production.

439:2 It is difficult to follow the writer here. Hsü in the Text is the symbol of the idea of waiting. Does he mean that a provision of food and drink can only be made gradually? There is nothing in the character Hsü to awaken in the mind the idea of nourishment, Then the genesis of contention which is given is strange. The writer probably had in his mind the lines of the Shih, II, i, ode 5. 3:--

'The loss of kindly feeling oft

From slightest things shall grow.

Where all the fare is dry and spare,

Resentments fierce may glow.'

But what is allowable, good even, in poetry, is out of place in this treatise.

439:3 Contention on a great scale will put all the population of a state in excitement and motion, and military measures of repression will be necessary. But the idea of the multitudes in Sze would seem to be simply that of number, and not that of a numerous host. In a feudal kingdom, however, all the able-bodied people might be required to join the army.

440:4 p. 440 Lî, the name of the 10th hexagram, is the symbol for a shoe, and the act of treading or walking. It seems here to be derived from the homophonous lî, the symbol of acts of ceremony. The identity of sound or name must be considered as accidental. A measured step would be one of the first ways in which the inward sense of propriety would manifest itself.

440:5 By the subject of Tâ Yû and Khien we must understand the possessor of the kingdom--the great man who in his greatness is yet distinguished by humility. He attracts followers.

440:6 For the true meaning of Kû and Lin, the names of hexagrams 18, 19, see what is said in the notes on the Text of them.

440:7 The same reference should be made to the notes on the Text of Hsien and many of the other hexagrams that follow.

Source: http://www.sacred-texts.com/ich/icap6.htm

Developing Your Natural Psychic Abilities

Thousands of years ago our ancient ancestors routinely used their own psychic abilities for survival.

The ancient cave people had no elaborate equipment which we take for granted now. All they had were primitive weapons, their strength and their natural powers upon which their survival depended.

Our ancient ancestors might have seemed "primitive" in terms of technology and other modern conveniences taken for granted today, but they sure were not primitive when it came to making maximum use of the psychic and other powers they knew they had and why they had them.

Before they embarked on a hunting trip they would paint a picture of their quarry on the wall of the cave, and by using trance techniques would reach out to their intended prey, which was often many times their size, then by using psychic attraction would cause the prey to be ready and waiting. They always knew beyond doubt they would feed and they did feed - which is why they were able to survive such harsh ice-age conditions, with no real shelter or warmth, and in turn why we are here today.

Had our ancient ancestors not used their natural powers, which is all they had or needed, to the greatest extent, they would likely not have survived and neither therefore would the human race.

Even today there are cultures hidden away from "modern civilization" who still use their psychic powers of all types, including telepathy in order to survive quite happily.

In one remote part of the world remote tribes communicate telepathically just as modern humans use the telephone, sending advanced messages, new and information purely by psychic means. To them this is natural, and they would likely be shocked to discover that "modern humans" do not use this ability or even realize it exists.

You might well even have heard of the "psychic leaders" of many tribes - known as "shamans".

The truth is - Everyone has the potential to develop Shamanic Powers - and even greater!

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Namasté,

Dr. Kheti A. Sahure, DD, MscD, ThD
Metaphysician & Alternative Spiritualist

Divinatory Meanings of the Greater Arcana

THE PICTORIAL KEY TO THE TAROT
By Arthur Edward Waite
Illustrations By Pamela Colman Smith
[1911]

§ 3 THE GREATER ARCANA AND THEIR DIVINATORY MEANINGS

"Such are the intimations of the Lesser Arcana in respect of divinatory art, the veridic nature of which seems to depend on an alternative that it may be serviceable to express briefly. The records of the art are ex hypothesi the records of findings in the past based upon experience; as such, they are a guide to memory, and those who can master the elements may--still ex hypothesi--give interpretations on their basis. It is an official and automatic working. On the other hand, those who have gifts of intuition, of second sight, of clairvoyance--call it as we choose and may--will supplement the experience of the past by the findings of their own faculty, and will speak of that which they have seen in the pretexts of the oracles. It remains to give, also briefly, the divinatory significance allocated by the same art to the Trumps Major.

1. THE MAGICIAN.--Skill, diplomacy, address, subtlety; sickness, pain, loss, disaster, snares of enemies; self-confidence, will; the Querent, if male. Reversed: Physician, Magus, mental disease, disgrace, disquiet.

2. THE HIGH PRIESTESS.--Secrets, mystery, the future as yet unrevealed; the woman who interests the Querent, if male; the Querent herself, if female; silence, tenacity; mystery, wisdom, science. Reversed: Passion, moral or physical ardour, conceit, surface knowledge.

3. THE EMPRESS.--Fruitfulness, action, initiative, length of days; the unknown, clandestine; also difficulty, doubt, ignorance. Reversed: Light, truth, the unravelling of involved matters, public rejoicings; according to another reading, vacillation.

4. THE EMPEROR.--Stability, power, protection, realization; a great person; aid, reason, conviction; also authority and will. Reversed: Benevolence, compassion, credit; also confusion to enemies, obstruction, immaturity.

5. THE HIEROPHANT.--Marriage, alliance, captivity, servitude; by another account, mercy and goodness; inspiration; the man to whom the Querent has recourse. Reversed: Society, good understanding, concord, overkindness, weakness.

6. THE LOVERS.--Attraction, love, beauty, trials overcome. Reversed: Failure, foolish designs. Another account speaks of marriage frustrated and contrarieties of all kinds.

7. THE CHARIOT.--Succour, providence also war, triumph, presumption, vengeance, trouble. Reversed: Riot, quarrel, dispute, litigation, defeat.

8. FORTITUDE.--Power, energy, action, courage, magnanimity; also complete success and honours. Reversed: Despotism, abuse if power, weakness, discord, sometimes even disgrace.

9. THE HERMIT.--Prudence, circumspection; also and especially treason, dissimulation, roguery, corruption. Reversed: Concealment, disguise, policy, fear, unreasoned caution.

10. WHEEL OF FORTUNE.-Destiny, fortune, success, elevation, luck, felicity. Reversed: Increase, abundance, superfluity.

11. JUSTICE.--Equity, rightness, probity, executive; triumph of the deserving side in law. Reversed: Law in all its departments, legal complications, bigotry, bias, excessive severity.

12. THE HANGED MAN.--Wisdom, circumspection, discernment, trials, sacrifice, intuition, divination, prophecy. Reversed: Selfishness, the crowd, body politic.

13. DEATH.--End, mortality, destruction, corruption also, for a man, the loss of a benefactor for a woman, many contrarieties; for a maid, failure of marriage projects. Reversed: Inertia, sleep, lethargy, petrifaction, somnambulism; hope destroyed.

14. TEMPERANCE.--Economy, moderation, frugality, management, accommodation. Reversed: Things connected with churches, religions, sects, the priesthood, sometimes even the priest who will marry the Querent; also disunion, unfortunate combinations, competing interests.

15. THE DEVIL.--Ravage, violence, vehemence, extraordinary efforts, force, fatality; that which is predestined but is not for this reason evil. Reversed: Evil fatality, weakness, pettiness, blindness.

16. THE TOWER.--Misery, distress, indigence, adversity, calamity, disgrace, deception, ruin. It is a card in particular of unforeseen catastrophe. Reversed: According to one account, the same in a lesser degree also oppression, imprisonment, tyranny.

17. THE STAR.--Loss, theft, privation, abandonment; another reading says-hope and bright prospects, Reversed: Arrogance, haughtiness, impotence.

18. THE MOON.--Hidden enemies, danger, calumny, darkness, terror, deception, occult forces, error. Reversed: Instability, inconstancy, silence, lesser degrees of deception and error.

19. THE SUN.--Material happiness, fortunate marriage, contentment. Reversed: The same in a lesser sense.

20. THE LAST JUDGMENT.--Change of position, renewal, outcome. Another account specifies total loss though lawsuit. Reversed: Weakness, pusillanimity, simplicity; also deliberation, decision, sentence.

ZERO. THE FOOL.--Folly, mania, extravagance, intoxication, delirium, frenzy, bewrayment. Reversed: Negligence, absence, distribution, carelessness, apathy, nullity, vanity.

21. THE WORLD.--Assured success, recompense, voyage, route, emigration, flight, change of place. Reversed: Inertia, fixity, stagnation, permanence.

It will be seen that, except where there is an irresistible suggestion conveyed by the surface meaning, that which is extracted from the Trumps Major by the divinatory art is at once artificial and arbitrary, as it seems to me, in the highest degree. But of one order are the mysteries of light and of another are those of fantasy. The allocation of a fortune-telling aspect to these cards is the story of a prolonged impertinence."

Source:
Waite, Arthur Edward. The Pictorial Key to the Tarot: Being Fragments of a Secret Tradition Under the Veil of Divination. London: W. Rider & Son, 1911, pp. 160-163.
http://www.sacred-texts.com/tarot/pkt/pkt0303.htm

Luck, Prosperity & Longevity

The year of your birth does not just indicate your age! According to the Chinese system of Astrology, the year of birth indicates a certain phase or aspect of a sixty-year cycle of time. Three systems are used for counting and classifying the years: The ten Heavenly Stems, the twelve Earthly Branches and the twelve Animals.

The exact origins of the twelve animal system remain unknown. However, legend has it that, once upon a time, the Jade King was bored, having nothing to do in Heaven. He did not see what was happening on Earth, as he had servants satiating his every wish and desire. He decided that he wanted to see the animals that inhabited the earth so he sent word to his advisors to bring him twelve animals (which he considered to be a good sampling.) The advisor first sent an invitation to the Rat, telling him to also bring the cat. The Rat's jealousy prevented the cat from actually receiving the invitation.

Further invitations were sent on to the Ox, the Tiger, the Rabbit, the Dragon, the Snake, the Horse, the Ram, the Monkey, the Rooster and the Dog, asking for their presence at the palace the following day. When they lined up in front of the king, he found that they numbered only eleven, instead of twelve as he had requested. The king sent his servant down to Earth to retrieve a twelfth animal. The servant ran into a man carrying a Pig, and he hastily grabbed it and delivered it to the king.

The animals stood in front of the king in no particular order. The Rat, being smaller than the rest, hopped on the Ox's back and proceeded to play the flute. The king was very impressed by this display. He gave the Rat first place. Second place was given to the Ox for its good sportsmanship, and third was given to the Tiger, who appeared so courageous. The Rabbit was given fourth place, the Dragon fifth, the Snake sixth, the Horse seventh, the Ram eighth, the Monkey ninth, the Rooster tenth and the Dog eleventh. By default, and due to the king's just nature, twelfth place went to the Pig. After the ceremony concluded, the cat (who missed the invitation) begged the king to reconsider. He was told it was too late.

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Chinese Occultism & Divination

Chinese Occultism

by

Paul Carus

[1907]

DIVINATION

An explanation of the universe which derives all distinctions between things, conditions, relations, etc., from differences of mixture, must have appeared very plausible to the ancient sages of China, and we appreciate their acumen when we consider that even to-day advanced Western scientists of reputation attempt to explain the universe as a congeries of force-centers, acting either by attraction or repulsion in analogy to positive and negative electricity. On the ground of this fact the educated Chinese insist with more than a mere semblance of truth, that the underlying idea of the Chinese world-conception is fully borne out and justified by the results of Western science.

While it is obvious that the leading idea of the yih is quite scientific, we observe that as soon as the Chinese thinkers tried to apply it a priori without a proper investigation of cause and effect, they abandoned more and more the abstract (and we may say, the purely mathematical) conception of the yang and yin, fell victims to occultism, and used the yih for divination purposes. When we compare the vagaries of the occultism of the yih with the accomplishments of Western science, we may feel very wise and superior, but we should not forget that it was the same fallacious argument of wrong analogy which produced in China the many superstitious practices of the yih, and in the history of our civilisation, astrology, alchemy, and magic. These pseudo-sciences were taken seriously in the world of thought throughout the Middle Ages and began to be abolished only after the Reformation with the rise of genuine astronomy, genuine chemistry, and genuine nature science. If the Chinese are wrong we must remember that there was a time when we made the same mistake.

The Chinese outfit for divination consists of fifty stalks called "divining-sticks" and six small oblong blocks to represent the hexagrams. These blocks are not unlike children's building-blocks, but they bear on two adjoining sides incisions dividing the oblong faces into equal sections, so as to give the surface the appearance of a yin figure. The sticks are made of stalks of the milfoil plant (ptarmica sibirica) which is cultivated on the tomb of Confucius and regarded as sacred.

Pious people consult the oracle on all important occasions. They are first careful to make themselves clean, and then assume a calm and reverential attitude of mind. The diviner then takes out one stick and places it in a holder on the center of the table. This single stalk is called "the grand limit" (t'ai chih), the ultimate cause of existence. He next lifts the forty-nine remaining sticks above his forehead with his right hand, and divides them at random into two parts, at the same time holding his breath and concentrating his thoughts on the question to be answered. The sticks in the right hand are then placed on the table, and one is taken out from them and placed between the fourth and fifth fingers of the left hand. The three groups are now called heaven, earth and man. The left-hand group is then counted with the right hand in cycles of eight, and the number of the last group yields the lower trigram of the answer, called the inner complement. This number is counted after the oldest order of the eight trigrams, viz., that of Fuh-Hi corresponding to the inverted binary arrangement. The upper trigram, called the outer complement, is determined in the same way.

After the hexagram is determined, one special line is selected by the aid of the divining-sticks in the same way as before, except that instead of counting in cycles of eight, the diviner now counts in cycles of six. Having thus established the hexagram and a special line in it, he next consults the Yih King which contains a definite meaning for each hexagram as a whole, and also for each single line; and this meaning is made the basis of the divine answer.

It is obvious that this complicated process presupposes a simpler one which, however, must have been in use in pre-historic times, for as far as Chinese history dates back the divining stalks and the kwa system are referred to in the oldest documents.
_______________
Footnote

34:21 Anu, Bel, and Ea are the Sumerian trinity. The words Bel and Ea are illegible on the tablet and have been restored by an unequivocal emendation. A doubtful word of the tablet has been translated by "omen" which presupposes that the translator regards the tablet as a means of divination.

Complete Text - http://www.sacred-texts.com/cfu/choc/choc03.htm

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Chinese Occultism & Divination

Chinese Occultism

by Paul Carus

[1907]

DIVINATION.

An explanation of the universe which derives all distinctions between things, conditions, relations, etc., from differences of mixture, must have appeared very plausible to the ancient sages of China, and we appreciate their acumen when we consider that even to-day advanced Western scientists of reputation attempt to explain the universe as a congeries of force-centers, acting either by attraction or repulsion in analogy to positive and negative electricity. On the ground of this fact the educated Chinese insist with more than a mere semblance of truth, that the underlying idea of the Chinese world-conception is fully borne out and justified by the results of Western science.

While it is obvious that the leading idea of the yih is quite scientific, we observe that as soon as the Chinese thinkers tried to apply it a priori without a proper investigation of cause and effect, they abandoned more and more the abstract (and we may say, the purely mathematical) conception of the yang and yin, fell victims to occultism, and used the yih for divination purposes. When we compare the vagaries of the occultism of the yih with the accomplishments of Western science, we may feel very wise and superior, but we should not forget that it was the same fallacious argument of wrong analogy which produced in China the many superstitious practices of the yih, and in the history of our civilisation, astrology, alchemy, and magic. These pseudo-sciences were taken seriously in the world of thought throughout the Middle Ages and began to be abolished only after the Reformation with the rise of genuine astronomy, genuine chemistry, and genuine nature science. If the Chinese are wrong we must remember that there was a time when we made the same mistake.

The Chinese outfit for divination consists of fifty stalks called “divining-sticks” and six small oblong blocks to represent the hexagrams. These blocks are not unlike children’s building-blocks, but they bear on two adjoining sides incisions dividing the oblong faces into equal sections, so as to give the surface the appearance of a yin figure. The sticks are made of stalks of the milfoil plant (ptarmica sibirica) which is cultivated on the tomb of Confucius and regarded as sacred.

Pious people consult the oracle on all important occasions. They are first careful to make themselves clean, and then assume a calm and reverential attitude of mind. The diviner then takes out one stick and places it in a holder on the center of the table. This single stalk is called “the grand limit” (t‘ai chih), the ultimate cause of existence. He next lifts the forty-nine remaining sticks above his forehead with his right hand, and divides them at random into two parts, at the same time holding his breath and concentrating his thoughts on the question to be answered. The sticks in the right hand are then placed on the table, and one is taken out from them and placed between the fourth and fifth fingers of the left hand. The three groups are now called heaven, earth and man. The left-hand group is then counted with the right hand in cycles of eight, and the number of the last group yields the lower trigram of the answer, called the inner complement. This number is counted after the oldest order of the eight trigrams, viz., that of Fuh-Hi corresponding to the inverted binary arrangement. The upper trigram, called the outer complement, is determined in the same way.

After the hexagram is determined, one special line is selected by the aid of the divining-sticks in the same way as before, except that instead of counting in cycles of eight, the diviner now counts in cycles of six. Having thus established the hexagram and a special line in it, he next consults the Yih King which contains a definite meaning for each hexagram as a whole, and also for each single line; and this meaning is made the basis of the divine answer.

It is obvious that this complicated process presupposes a simpler one which, however, must have been in use in pre-historic times, for as far as Chinese history dates back the divining stalks and the kwa system are referred to in the oldest documents.
_______________________________
Footnotes

34:21 Anu, Bel, and Ea are the Sumerian trinity. The words Bel and Ea are illegible on the tablet and have been restored by an unequivocal emendation. A doubtful word of the tablet has been translated by “omen” which presupposes that the translator regards the tablet as a means of divination.

Complete Text - http://www.sacred-texts.com/cfu/choc/choc03.htm

Divination Theory

Theory of Divination

by

Tim Maroney

(1990)

"'Divination' is the production of information by magical, occult, or supernatural means. Tarot cards, I Ching, astrology, and the other well-known oracles are forms of divination.

Many other forms of divination are known, such as the prophecying of the Pythoness at the ancient shrine of Apollo at Delphi; oneiromancy or dream interpretation; geomancy, divination by making dots in a tray of sand; bibliomancy, flipping randomly to a passage in a book (usually the Bible); chiromancy or palm-reading; necromancy, communing with dead souls; pyromancy or divination by flames; crytallomancy or crystal-gazing; ornithomancy, interpretation of the flights and cries of birds; and, of course, the Tibetan milk-bottle method of Special Agent Dale Cooper..."

Complete Essay - http://tim.maroney.org/Essays/Theory_of_Divination.html

How To Make A Dowsing Pendulum

How To Make A Dowsing Pendulum
Author: Shen Gerald

A pendulum is a very useful communication tool for spiritual inquiring. When used in conjunction with a chart, it can be used for dowsing and divination. It can be used for the following:

Provide Yes/No responses and answers to queries. This is similar to muscle testing or applied kinesiology.

Provide more accurate answers to queries, such as degree, intensity or percentage.
There are commercial pendulums available on the market. Usually they can be bought from shops dealing with metaphysical or new age stuffs. However these shops are quite scarce and can be quite hard to find. Alternatively, pendulums can be ordered online through websites selling them.

This article is about making a do-it-yourself (D-I-Y) pendulum for dowsing. If you want to save some money or commercial pendulums are not available for you, you can opt to make one yourself.

Actually, to make a pendulum is not that difficult. We can always find substitutes for the various parts of a commercially-manufactured pendulum. The parts that need to be substituted are:

The bob which is the weight at the lower end of a pendulum.
The chain which connects the hand to the pendulum bob.

For the pendulum bob, we can use any reasonably weighted object. I personally, use arrow shaped pendants. In fact, the smaller-sized fishing weights can also be used. Although, I much prefer some pendants over fishing weights as they are more visually attractive than the latter. Pendants can be bought from fashion accessory stores. As for fishing weights, they can be found in large departmental stores as well as shops selling fishing equipments.

For the chain, they can be acquired from fashion accessory shops that sell necklaces and chains. Metal ones are preferred. The length of the chain should not be more than a foot. In my opinion, 1/2 to 3/4 of a foot is quite ideal.

Once we have the parts, all we need is to assemble them. At the tip of the pendant or fishing weight is usually a loop or ring. We need to hook one end of the chain through the ring (or loop) at the tip of the pendulum bob (which is either a pendant or fishing weight).

Normally, most chains are made up of many little metallic rings. To assemble the pendulum, we may need to pry open one of the metallic rings (at one end of the chain) and insert the loop/ring of the pendulum bob through it. After that, we will need to re-adjust the metallic ring (on the chain) back to its original closed-looped position. A long-nose plier is most suitable for doing these fine handiworks.

That's all to making a pendulum for dowsing. Quite simple, isn’t it!
I hope this article is useful. Happy pendulum making.

About the Author:

The author runs a Self Growth site with pendulum dowsing and divination resources.

Article Source: ArticlesBase.com – How To Make A Dowsing Pendulum

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Journal of Ancient Divination

The Journal of Ancient Divination has been moved to a new web address:
http://journalofancientdivination.wordpress.com/

You can still read all older posts prior to October 1, 2009 at:
http://innerlinkmetaphysicalresearchjournal.wordpress.com/

Dr. Israel Regardie

According to Wikipedia:

Israel Regardie, born Francis Israel Regudy(November 17, 1907–March 10, 1985) was one of the 20th century's most significant popularizers of the occult, specifically the legacies of Aleister Crowley and the Hermetic Order of the Golden Dawn.

Israel Regardie was born Israel Regudy in London to Barnet Regudy, a cigarette maker, and his wife, Phoebe Perry, poor orthodox Jewish immigrants from Zhitomir, Russia. His family changed their surname to "Regardie" after a clerical mixup resulted in Israel's brother being enrolled in the British Army under that name. Regardie emigrated with his parents to the United States in August 1921 and settled in Washington, DC. He studied art in Washington, DC and Philadelphia, PA. With a Hebrew tutor he gained a linguistic knowledge which would prove invaluable in his later studies of Hermetic Qabalah. With easy access to the Library of Congress, he read widely and became interested in theosophy, Hindu philosophy and yoga; he also joined the Rosicrucians at around this time.

After reading Part I of Magick (Book 4) by the occultist Aleister Crowley, he initiated a correspondence which led to his return at 21 to the UK at Crowley's invitation to become the latter's secretary in 1928. When the two parted company four years later in 1932, Regardie distanced himself from Crowley personally, but still retained a great deal of respect for his writings.[4] Shortly after this period he published The Tree of Life, a guide to magick, largely derived from Crowley's work, and A Garden of Pomegranates, a primer on Qabalah based on notes he had taken while working for Crowley. Regardie would later write a biography of Crowley, The Eye in the Triangle, and continue to edit and republish Crowley's works up until the 1970s.

Source:
"Israel Regardie." Wikipedia, The Free Encyclopedia. 4 Aug 2009, 20:18 UTC. 4 Aug 2009 [ http://en.wikipedia.org/w/index.php?title=Israel_Regardie&oldid=306074879 ].

According to Llewellyn Publications:

Francis I. Regardie, born in London, England, November 17, 1907; died in Sedona, Arizona, March 10, 1985. Came to the United States in August 1921, educated in Washington D.C. and studied art in school in Washington and Philadelphia. Returned to Europe in 1928 at the invitation of Aleister Crowley to work as his secretary and study with him. Returned to London as secretary to Thomas Burke 1932-34, and during that time wrote A Garden of Pomegranates and The Tree of Life.

In 1934 he was invited to join the Order of the Golden Dawn, Stella Matutina Temple, during which time he wrote The Middle Pillar and The Art of True Healing, and did the basic work for The Philosopher's Stone.

Returning to the United States in 1937 he entered Chiropractic College in New York, Graduating in 1941, and published The Golden Dawn. Served in the U.S. Army 1942-1945, and then moved to Los Angeles where he opened a chiropractic practice and taught psychiatry. Upon retirement in 1981, he moved to Sedona.

During his lifetime, he studied psychoanalysis with Dr. E. Clegg and Dr. J. L. Bendit, and later studied psychotherapy under Dr. Nandor Fodor. His training encompassed Freudian, Jungian and Reichian methods.

Source:
Republished courtesy of Llewellyn.com. Copyright © 2009, Llewellyn Worldwide Ltd.

____________________

ILMJ Editor's note:

Dr. Regardie's tome of esotericum mysticum, The Golden Dawn, is a significant masterpiece within the realm of Applied Occult Metaphysics, Ceremonial Magick, Qabalistic (Kabbalistic) studies, and alternative spiritual practices. Not only does one need to be well read but you will want to be "well-practiced" in several esoteric mysticism systems. As an ordained minister and spiritual occultist, I highly recommend the writings of Dr. Israel Regardie. ~ Rev. Kheti A. Sahure, DD, MscD, ThD ▪ Temple of Kemetic Wicca

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http://eclipse.gsfc.nasa.gov/LEplot/LEplot2001/LE2009Jul07N.pdf

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Tarot: The Thoth Deck

The Thoth Tarot Deck
By Craig Malone

The Thoth Tarot Deck was a tarot deck developed by the English occultist Aleister Crowley and illustrated on his instructions by Lady Frieda Harris. Aleister Crowley called the Thoth tarot deck, the book of Thoth and claimed that the deck reflected the wisdom of the ancient Egyptian book of Thoth. The tarot card descriptions found on the Thoth Tarot deck are different in symbolism and imagery compared to other standard tarot card decks.

Thoth is considered one of the most important deities of the ancient Egyptian pantheon. He is known as the God with the head of an ibis. He is the heart and tongue of the all-powerful Egyptian Sun God Ra. He translated the will of Ra into speech and is the divine communicator of Egyptian mythology. He was the scribe of the Gods and was called the God of Writing. The book of Thoth is used for divination through tarot cards. The tarot card descriptions on the Thoth deck are reflections of the great knowledge of the ancient Egyptians.

A cult of Thoth grew during the last years of the Egyptian civilization who claimed to predict the future through occult divination. Aleister Crowley claims that the Thoth tarot deck developed by him was based on the tarot card descriptions followed by the cult of Thoth. He developed the deck between 1938 and 1943. He commissioned Lady Frieda Harris to illustrate the deck based on his visions and based on the ancient Egyptian book of Thoth papyrus by Jasnow and Zauzich. It took five years to develop the deck because Crowley wanted the images to reflect different disciplines including science and philosophy.

The tarot card descriptions in the Crowley Thoth tarot deck are different from the Rider Waite and other standard tarot card decks. The Major Arcana or trump cards are 21 in number and consist of the fool, the Magician or Magus, the high Priestess, the Emperor, the Empress, the Hierophant, the lovers, the chariot, Adjustment, the hermit, the wheel of fortune, lust, the hanged man, death, art, devil, tower, star, moon, sun, aeon and the universe. Court cards in the Thoth minor Arcana deck are the prince, the princess, queen and the knight. While the suite of cups, disks, swords and wands remain the same, they are illustrated with an Egyptian hieroglyphic style. The pips of the minor Arcana in the Thoth deck relate to the signs of the zodiac with the aces depicting the root of the element they represent. Each pip card in each suite has an attribute.

The wand suite relates to the fire signs of the zodiac. The ace represents the root of the fire element 2 dominions, 3 virtues, 4 completion, 5 strife, 6 victory, 7valor, 8 swiftness, 9 strength and 10 oppression.

The cup suite represents the water signs of the zodiac. The ace represents the root of the water element, 2 love,3 abundance, 4 luxury, 5 disappointment, 6 pleasure, 7 debauchery, 8 indolence, 9 happiness and 10 safety.

The sword suite represents the air signs of the zodiac. The ace represents the root of the air element 2 peace, 3 sorrow, 4 truces, 5 defeats, 6 science, 7 futility, 8 interference, 9 cruelty and 10 ruin.

The disks suite represents the earth signs of the zodiac. The ace is the root of the earth element, 2 change, 3 work, 4 power, 5 worry, 6 success, 7 failure, 8 prudence, 9 gain and 10 wealth.

The Thoth tarot deck reflects the tarot card descriptions that formed the visions of Aleister Crowley on a visit to Egypt. Many diviners have found great merit in predicting the future using the Thoth Tarot deck.

CM is a writer for SpiritNow.com. Visit SpiritNow.com today, the online home of America's Top Psychic, Sylvia Browne. Read Sylvia's 2009 psychic predictions and the best spirituality content on the Internet on SpiritNow.com

Article Source: http://EzineArticles.com/?expert=Craig_Malone

Tarot Cards Can Help You

How Tarot Cards Can Help You... Really!
By: Glen Wearden

What Are Tarot Cards?
Made up of no less than seventy-eight cards, each deck of Tarot cards are all the same. Tarot cards come in all sizes with all types of artwork on both the front and back - some even make their own Tarot cards. The meaning and the message of each one of those seventy-eight cards, however, always remains the same.

Tarot cards were first used by the Celtic people more than two thousand years ago. Many believe that Tarot cards serve only to tell the future, but this is not true. When used traditionally, Tarot cards speak of the past and present, and are supposed to give clues and ideas about the future that you are potentially heading into.

What's In the Cards?
Tarot cards are made up of four suits - much like any regular deck of cards. In fact, Tarot cards have all the same values as traditional playing cards: ace through king for each suit. Only one extra card is added to the royal family in Tarot cards - the squire, his position is just under that of the knave (also known as the jack).

The suits are as follows: wands, which in general speak of esoteric issues such as spirituality or creativity; swords, which speak of conflicts and tensions; cups (or pentacles), which are always about money; and cups, which deal in relationship matters and love. The other twenty-two cards of the standard Tarot deck are called the Major Arcana cards, and are all very specific. Cards such as the Devil, the Tower, and Death are in the Major Arcana.

How Could a Tarot Card Reading Actually Help Me?
When done traditionally, a Tarot card reading can put everything into perspective in a clear and understandable way. Every Tarot card reading is prefaced by a question, one that you do not have to reveal to your Tarot card reader but that you keep to yourself. Each card will come up in the past, present, or future position and will shed some light on the topic of your question.

Whether or not you believe in spiritual or esoteric things, or even in the art of telling the future, a Tarot card reading can help you better understand your own thoughts. You'll realize potentially dangerous patterns in your life, and get a better understanding of self. Even the question that you ask in your mind can help you understand something about yourself, and in this way a Tarot card reading can truly help you.

Can Anyone Read Tarot Cards, Or Do I Have To Call Someone or Go Online?
Anyone can learn how to read Tarot cards. There are many books available, both in online and physical bookstores that will tell you the meaning and message of each and every card. Every card in Tarot has a card-specific meaning, and a message or warning. The good news is, there's no secret about what these cards mean to convey - so you, too, can learn how to read the Tarot.

Once you know the meaning of the cards (and it's not something you have to memorize; it's perfectly okay to keep notes by you when you try to give yourself a Tarot card reading), you can read the Tarot for yourself or for others. Any book you read about the Tarot will explain the spreads to use - the way to lay the cards out to understand their meaning and placement in the scheme of your question.

An Ancient Mystery
Tarot cards are more ancient than religion. Tarot cards are older than most languages and most writing, and yet they are still around and are still being used today the exact same way they were used thousands of years ago. If Tarot cards didn't help people, why would they still be used and still be so popular?

Author Bio
I have been studying Tarot for seven years and have incorporated it in my dailly meditation routine. My purpose for this article is to give others a free resource which can hopefully change their lives for the better.

Article Source: http://www.articlegeek.com/arts/astrology_articles/howtarotcardshelpyou.htm

Tarot Card & Reading Myths

Top Ten Myths About Tarot Cards and Tarot Reading

Author: Fred Street

Myth 1 - "Tarot cards can predict the future"

Predicting the future is not difficult we can all do it. If for example you know someone who is consistently spending more than they earn and paying for it by building up a credit card debt then it's not hard to predict where that one is heading. Or if you know someone who is expecting a baby you may, based on experience, accurately predict that they will have many months of sleep deprivation and tiredness ahead of them. The Tarot does little more than this. It has centuries of human experience distilled into a simple philosophy and meaning for each card. Another way to look at it is to say the Tarot doesn't make precise predictions of the future it merely allows us glimpses at some of the likely possibilities.

Myth 2 - "The Tarot come from Ancient Egypt"

The earliest that Tarot can be dated back to is 16th century Italy. There is no evidence of Tarot existing anywhere else in the world prior to this. Some people claim the cards derive from India or China but this is also baseless speculation.

Myth 3 - "Receiving the Death card means someone is about to die"

Unlikely. The whole point of the symbolism of the cards is that they represent deeper life truths. To take any of the cards literally would be to miss out on a layers of meaning and insight. In the case of the Death card, to the medieval mind Death represented an inevitable change and often a passing to a better place. The card represents change and evolution. One can't, however, rule out the possibility of this occasionally actually signifying a death.

Myth 4 - "Reading Tarot is dabbling in the occult"

There are many claims that the Tarot have Pagan, witchcraft or shamanic roots and some have even implicated the Tarot in devil worship and satanic rites. Another frequent claim is that the Tarot derives from ancient religions now forgotten. None of this is true. Tarot , as has already been said, originated in medieval Italy and the predominant cultural backdrop of that time was christian. The symbolism of the cards is either christian or jewish - new testament or old. The word 'occult' merely means 'hidden' so in that sense one could say taking a reading is dealing with the occult because one is trying to reveal what is hidden.

Myth 5 - "Reading your own cards will bring misfortune"

This is one which professional readers and those experienced with the cards know not to be true but which often gets repeated. It may have arisen from the fact that Tarot card readers will avoid reading their own cards. Not because it is unlucky but simply because it is not effective. A good Tarot reading requires three parties; the questioner, the reader and the deck. The reader tries to remain objective and reports to the questioner what the cards are saying without any bias or desire to hear a particular message. Playing this role for your own reading is difficult if not impossible.

Myth 6 - "You need to have some psychic ability to read the Tarot"

Most people can learn to read the Tarot to a lesser or greater extent. No psychic powers are necessary because all the wisdom is in the cards and the meanings which have been developed over the years. In fact if one was psychic why would you need to use the Tarot? Tarot works best when the reader drops their preconceptions and feelings about a problem and just lets the cards do the talking.

Myth 7 - "Nobody should ever handle your Tarot deck"

There are some practitioners that wont let anyone else touch their Tarot cards. Even when they carry out a reading they wont allow the questioner to shuffle the deck for themselves. In my experience this precious attitude comes from those who want to build up themselves and their deck to be something special. A control thing if you like. This is against the spirit of Tarot which promotes open enquiry and sharing of understanding. Allowing clients to shuffle the cards helps them to feel a part of the process and focus on the problem at hand.

Myth 8 "The Tarot can be used to cast spells or effect other people"

It is sometimes thought that the Tarot can be used to make things happen rather than predict them. To influence someone's life from afar, for good or evil. This is a long way from what the cards are actually about, which is simply gaining understanding. There is no reason to believe that the Tarot has any power other than that of insight. One of the frequent messages that comes out of Tarot readings is actually how little ability we sometimes have to influence our own lives let alone someone else's. Put in a nutshell the Tarot would probably say 'get your own act together before you try to change others'.

Myth 9 - "Different decks give different readings"

This is slightly subjective but in my experience, no. Whatever the deck the meanings derived over four centuries remain the same. Different people will however relate more warmly to some decks rather than others and the images that the client is most comfortable with will create the best atmosphere for a reading. A cynical person might suspect this myth is propagated by the deck manufacturers.

Myth 10 - "It is dangerous to have too many Tarot readings"

There is a belief that people who become obsessed with Tarot and keep taking one reading after another bring themselves bad luck or even risk pushing themselves over the edge. This maybe true in as much as seeking constant advice can be a sign of some sort of impending crisis. Such people may also have been close to the edge anyway. The main thing is that too much advice is bad for anyone and only leads to confusion.

For more information about Tarot cards and their meanings visit http://www.tarotcardmeaning.info or try our free online Tarot card reading.

About the Author:

Fred Street is the creator of http://www.tarot-cards-reading.com a free Tarot reading site which offers a wide range of readings online and by email. Ideal for anyone learning Tarot[.]

Article Source: ArticlesBase.com - Top Ten Myths About Tarot Cards and Tarot Reading