Mix and match divination (just toss everything into the pot)

Previous/ Masterlist/ Next

Welcome to another round of the Tarot Blog Hop. Today's theme is the simple question: 

"Do you combine Tarot with any other divination system? Why or why not?"

Short answer: Yes...because I am a member of the Golden Dawn tradition.

Long answer: Well, let me illustrate what I am doing. 

Golden Dawn, a system of lodge initiations and magical instruction, founded in 1888, has mixing the Tarot with other forms of divination built into the system since day one. The common method of associating the Tarot cards with astrology that many of us know, actually first appears in the Cipher Manuscript of Golden Dawn. The Cipher Manuscript, the foundational document of Golden Dawn, lists the associations for the Major Arcana with the planets and zodiac signs. It also shows a connection of astrology with the system of divination known as geomancy.

Whoever created the Cipher Manuscript, probably the Victorian Masonic authority and writer, Kenneth Mackenzie, worked out a system of correspondence between the Kabbalah, the geomantic symbols, Tarot, and astrology. The connection between the Tarot, kabbalah, and astrology (& geomancy with astrology) was not a new idea, but the Cipher Manuscript arrangement was the one that ended up in Golden Dawn, and then spread outward into the general esoteric occult community, through the works of A. E. Waite and Aleister Crowley, and became the standard in the English branch of the Western Mystery Traditions.

(Recently, I saw an argument that claimed that Mackenzie [or whoever created the Cipher Manuscript] got his system of Tarot to astrology associations from Samuel Liddell MacGregor Mathers [one of the co-chiefs of the original Golden Dawn]--there is only one problem with this idea: Whoever created the Cipher Manuscript actually first assigned Strength and Justice one way to astrology, and then changed their mind in a later section--hardly what you would do if you inherited the system from someone else.)

Astrological decans and the Tarot (Golden Dawn tradition).

Thanks to the student of Golden Dawn learning these associations, they tend to explain the occult symbols in a great circle, going from one system of esoteric modeling to another, eventually ending up back at the beginning of the circle which is to say they continue to go around in a circle.

One of the exercises required from the practicing Adept Minor is to perform three operations for the same subject of a divination. In other words, the Adept Minor asks a question, and creates a geomantic shield, an astrological (horary) chart, and does a Tarot spread (Opening of the Key) for the question--comparing the three readings with one another.

It should be noted that once one passes their Adept Minor exams, that one often just sticks with a single style of divination after that point. But there are always those who continue to mix and match divination systems...

...freaks like myself.

As an example of a mix and match operation, let's look at one of my ongoing projects--the examination of astrology charts using the symbols of the Tarot and geomancy to extract meaning--a form of mediation on parts of an astrology chart.

For instance, in my birth chart, I have my natal Moon in the sign of Scorpio. Using the Tarot, the astrological position of the Moon in my birth chart can be depicted by the High Priestess (Moon), Death (Scorpio), and the fact that the moon is in the 20th degree of Scorpio with the Seven of Cups (the Minor Arcana associated with the third decan of Scorpio).

(A point of interest is that not only do I suffer a Moon in Scorpio, so did my mother and her sister, making an interesting familial dynamic.)

Stage one of this odd method--with Via, Populus and Rebis for Moon in Scorpio.

Now, my Moon is squared to my Mercury in Leo, my only planet in a Fire sign, which can be depicted with the Magician (Mercury), Strength (Leo), and the Seven of Wands (for the 21st degree of Leo which is in the third decan of the sign).

(Interestingly enough, my mother's Mercury is also in a Fire sign, that of Aries. If you ignore Pluto, it is her only planet in a Fire sign. By the way, the more I examine the charts of my relatives, the more such similarities I have discovered.) 

Stage two with Albus, Conjuntio, Fortuna Major, and Fortuna Minor for Mercury in Leo.

Now, taking the associated geomancy symbols for the planets and signs, I can further extend the symbolism by treating the geomantic symbols as part of a geomantic shield. (A geomantic shield is like a Tarot spread, but with geomancy.)

Adding and combining the points of the geomantic symbols (a standard procedure in geomancy), I end up with two more bits of information, the geomantic symbols of the Moon and Aquarius. Interestingly enough, one of the decans of Aquarius is sub-ruled by the Moon, so I end up with another symbol to add to the mix.

So I end up with another High Priestess (Moon), as well as the Star (Aquarius) and the Seven of Swords (another third decan card). 

Stage three with Via and Tristitia representing the dynamic of the Square aspect.

Now does any of this make sense? Maybe. Maybe not.

But I do exhibit a pattern of being argumentative when the (current) Moon is in Scorpio or in a Square aspect to that, especially when it comes to defending my ideals; and when I realize that it is once again that time of the month, I tend to wander off without another word rather than continue to abuse other people.

In the end, it does not matter if it is nonsense or not--what matters is that it allows me to examine parts of horoscopes from a different angle.

Blessed be.

Previous/ Masterlist/ Next

Concord and Peace of the Three

S.R. just posted an appeal for peace in the Golden Dawn community. Having experienced the Denver Witch War of the 80s and having been an "active bystander" in the flaming Golden Dawn feud of the last decade (only half of its length), I doubt peace will actually occur. I honestly do not see any chance for peace in the Golden Dawn community until one of the camps steps completely away from the Golden Dawn label, especially considering how wide the gap is between the perception of the two parties of what Golden Dawn is about.

As proof that such a peace is possible, S.R. notes that he was taught that Samuel Liddell MacGregor Mathers (Head of the Rosicrucian Order of the Alpha et Omega), Dr. Robert William Felkin (Head of the Stella Matutina), and Arthur Edward Waite (Head of the Holy Order of the Golden Dawn) met and agreed to mutually recognize each other's Orders.

This is only partially true. A "working truce" occurred, but there is no evidence that it ever was a formal meeting and recognition between the three. And it fall apart quickly.

Initially, there was a concord between the Stella Matutina and the Independent and Rectified Rite (Waite). This concord broke because Waite discovered that Felkin was communicating with J.W. Brodie-Innes, Mathers, and Westcott. Waite could not tolerate peace with Mathers or any of his supporters.

And officially, there is a lack of peace between the three Orders.

When the Fellowship of the Rosy Cross formed in 1915, after the Independent Rite suffered a series of schisms, its constitution said "The Independent and Rectified Rite, with its dependencies, if any, in so far as now in activity, and the Stella Matutina Temple, together with its dependencies, are not in communion with the Fellowship of the Rosy Cross, and cannot be Visited or Joined."

Likewise, the 1916 New Constitution of the Stella Matutina says, "Members of any other Temples applying for admission, must be clearly warned that they will be required to give a definite pledge not to work in future with or under D.D.C.F. [Deo Duce Comite Ferro--Mathers], S.R. [Sacramentum Regis---Waite], Sub Spe, or Dr B. [Brodie-Innes]." Furthermore, in the section about the conditions where expulsion of memebrs is talked about, besides mentioning that six members were expelled when the Order broke with D.D.C.F., it says, "I have had to ask one Member to resign, because she told me she intended to join S.R.'s new Society."

And people outside the Concord of the Three did not foresee lasting peace between them. For instance, Westcott presumed that after his death that the Three, along with "Crowley and Co." would "make claims on my G.D. properties and may each make public claims derogatory to my historical interests in the G.D. and Isis [Urania] Temple."

Based on all this, if there was ever a meeting between Mathers, Felkin and Waite, the resulting peace did not last very long (and I really doubt that the meeting actually happened). And can you really picture Mathers agreeing that anyone else was legit?!

As for a possible peace between the two current Golden Dawn camps, I will not hold my breath; for the one side will only allow peace when the other side acknowledges their absolute right to rule the entire tradition, and the other side refuses to allow themselves to be repeatedly trashed as being less than fully Golden Dawn. That is how I see it. If you disagree, you know where to comment.

Cipher Manuscript built in problems

Ok, I think that I am done with the numerous disclosure statements that I have had to issue to make everyone happy---which all basically say that you should not be reading this blog (or any of my writing for that matter) because I am not an expert in their eyes (and I am referring to several parties here---I don't think that I can throw a rock without hitting someone who believes this).

So now, let's turn our attention back to the Cipher Manuscript (there is a post from a few days ago on this subject).

There are a few problems with studying the Cipher Manuscript---some of which have plagued Golden Dawn from its very beginning; others are problems affecting anyone who wants to study the manuscript and its content.

Let's start with the latter type of problem. The biggest problem that affects scholars studying the Cipher Manuscript is that we are forced to study it through "trace copies" and "photocopies." This may or may not be a problem depending upon what you are interested in. If you are only interested in the contexts, then trace copies and photocopies are sufficient for one's purposes. But trace copies and photocopies require one to take a leap of faith about certain things, such as the age of the paper and ink. For instance, the science of determining the age of a manuscript has moved on since the last time that the age of the manuscript was determined.

Now, today we are better off than we were forty years ago. We do have the photocopies and trace copies of the Cipher Manuscript. Previous to the 1970s, no one (or maybe only a few people) in the esoteric community had access to the Cipher Manuscript. The document entered a private collection in 1923, and for all practical purposes disappeared.

The circulation of the Cipher Manuscript, awareness of the actual document and not just the myth of it, seems to have been limited to a small number of people in the original Order. Interestingly enourgh, A. E. Waite seems to had access to its contents through a copy of the document made by W, A. Ayton. Likewise, Frank William Coleman knew of the Cipher Manuscript. I have reason to believe that Aleister Crowley may have had knowledge of its contents, but I have no hard proof to prove my theory. The exact circulation of the contents of the Cipher Manuscript among the membership of the original Golden Dawn is hard to determine based on the currently available information. I feel that is safe to say that study of the Cipher Manuscript by members of the original Order was optional, and probably involved a favor or two in order to be allowed to make a copy of it.

In modern times, the Cipher Manuscript resurfaced. The first person to see it in modern times was Ellic Howe, who gained access to the private collection that used the document since 1923. Howe's conclusions about the Cipher Manuscript was unfavorable to say the least. Interestingly enourgh, Howe seems to ignored some of the pages of the document, or perhaps did not see the whole document. During the 1970s, there were some small press publications of the Cipher Manuscript. It was not until the 1990s that a decent publication of the Cipher Manuscript happened.

Today, the best sources are "The Complete Golden Dawn Cipher Manuscript" (Darcy Kuntz) and "Secrets of the Golden Dawn Cypher Manuscript" (Carroll "Poke" Runyon). There are a couple of websites that host images of the Cipher Manuscript; my preferred favorite is the Golden Dawn Library Project.

A couple of the modern Golden Dawn groups have changed their lesson plans to include the Cipher Manuscript. Hathoor Temple (IIOGD) included it in a limited lesson at the Inner Order level---based on the less-than-stellar 70s publications. BIOGD/BIORC includes a brief lesson about the Cipher Manuscript in Outer Order at the Zelator (1=10) Grade level (limited to the Neophyte and Zelator sections), and a longer lesson at the Inner Order level of Adept Minor Theoricus (5=6 THAM).

Another problem facing the scholar is the fact that various publications of the Cipher Manuscript order the pages of the Cipher Manuscript differently. I am working on a spreadsheet to address this problem (in fact, considering that this is a "prescheduled post," it may actually be done by this point in time). There is the additional problem that there were later additions to the Cipher Manuscript, including pages by Coleman and Westcott. Complicating matters is the fact that the lines of the documents are garbled---in fact, the Cipher Manuscript may be a copy itself of an earlier version.

Unless you have worked at "translating" some of the pages yourself (actually the proper term is "decipher"), one is unaware of the difficulties involved at decoding the mess that the Cipher Manuscript is...in fact, Runyon points out that he understands why several people did not finish the task.

The final problem facing the scholar who is merely studying the content of the document is that the Cipher Manuscript is an outline that refers to information from sources---and one is left trying to figure out the sources without a list in hand. In a future post, I will be discussing this problem in more detail; I am merely mentioning it at this point to remind people that I am aware of the problem.

Now the preceeding list of problems was merely based on the content of the Cipher Manuscript itself. There are also a couple of problems that plague the person trying to put the Cipher Manuscript into its proper context (again, the subject of an upcoming blog post). Briefly, they are "Who wrote the document and why?" and "How did Westcott obtain the document?" Both of these questions have plagued Golden Dawn from the beginning. (And in my case, they have spurred me to issue a set of disclosure statements prior to issuing this series of blog posts...because people hate my conclusions.)

So there you have it, a list of problems that will cause no end of problems when it comes to studying the Cipher Manuscript. You will be seeing these problems rear their ugly heads over and over again as we progress through the Cipher Manuscript.

Quote of the day Four Tablets from Waite FRC

There are four tablets mentioned in the "elemental" rituals of A.E. Waite's Fellowship of the Rosy Cross (Holy Order of the Golden Dawn).

From the Zelator initiation ritual:

The four-square tablet that stands in the middle west of the temple contains divine and angelical names referable to the western quarter of the heavens and, by correspondence, to the element of Earth. They teach us that the universe and man who dwells therein are encompassed by the powers and the providences, the graces and benedictions of the Divine. They serve, moreover, to remind us that God has given His angels charge over all those who work for the hidden wisdom and follow the quest of him.

From the Theoricus initiation ritual:

The four-square tablet that stands in the middle of the temple, containing divine and angelic names referable to the eastern quarter of the heaven, is in correspondence with the element of Air, and is set up as a symbol in our temple for the sancification of the mind in man.

From the Practicus initiation ritual:

The four-square tablet that is placed in the middle north of the temple containing Divine and angelic names referable to the northern quarter of the heavens, is in correspondence with the element of Water, and is set up as a symbol in our temple for the sanctification of the heart of man...

From the Philosophus initiation ritual:

The four-square tablet that is placed in the middle south of the temple containing Divine and angelic names referable to the southern quarter of the heavens, is in correspendence with the element of Fire, and is set up as a symbol in our temple for the sanctification of the will of man.

From the Complete Rosicrucian Initiations of the Fellowship of the Rosy Cross [also previously published as Inner and Outer Order Initiations of the Holy Order of the Golden Dawn (2005)] pages 58, 89, 121, & 150.

Quote of the day: Waite on the Fool

A. E. Waite, a member of Golden Dawn said, in The Pictorial Key to the Tarot, that “Many symbols of the Instituted Mysteries are summarized in [the Fool], which reverses, under high warrants, all the confusions that have preceded it.”