By Paul Huson
A profusely illustrated historical past of the occult nature of the tarot from its origins in historic Persia
• completely examines the unique old resource for every tarot card and the way the cards’ divinatory meanings advanced from those symbols
• presents actual 18th- and 19th-century spreads and divination techniques
• finds the divinatory meanings of the playing cards as understood by means of diviners within the center a while and Renaissance
The origins of the tarot were misplaced within the mists of time. so much students have guessed that its origins have been in China, Egypt, or India. In Mystical Origins of the Tarot, Paul Huson has expertly tracked each one image of the Minor Arcana to roots in old Persia and the main Arcana Trump card photographs to the medieval international of poser, miracle, and morality performs. a few tarot historians have wondered using the tarot as a divination instrument sooner than the 18th century. however the writer demonstrates that the symbolic meanings of the foremost Arcana have been glaring from the time they have been first hired within the mid-15th century within the renowned divination perform of sortilege. He additionally unearths how the identities of the court docket playing cards within the Minor Arcana have been derived from a mix of pagan and medieval assets that strongly inspired their interpretation in tarot divination.
Mystical Origins of the Tarot offers an intensive exam of the unique historic resource for every card and the way the cards’ divinatory meanings advanced from those symbols. Huson additionally presents concise and useful card-reading equipment designed via the cartomancers of the 18th and nineteenth centuries and divulges the origins of the cardboard interpretations promoted by means of the airtight Order of the Golden sunrise and A. E. Waite.
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Extra resources for Mystical Origins of the Tarot: From Ancient Roots to Modern Usage
19 Alongside these physically impossible or implausible events we find what one might term the morally implausible occurrence in which the wrath of Talthybius was embodied. It was not a breach or even a bending of the laws of nature that the two men sent up into Asia and killed were the sons of the two men earlier sent up into Asia and released; it was a meaningful event that revealed the slow and oblique working of divine justice. Three elements stand out in the language Herodotus uses in these contexts.
The gods were, in a sense, literally present in their sanctuaries. Greeks constantly, in documents and contexts of very different kinds, referred to what we would call a statue of a particular god simply by that god’s name; in representations on vases of scenes set in temples, it is often unclear whether we are looking at a statue or at an actual god. To be sure, they knew that statues were made by craftsmen from physical materials; and plain statements that statues are gods, or that gods are statues, are not to be found.
But the Pheneates maintained, according to Pausanias, that their mysteries were a replica of those of Eleusis, introduced by one Naos, a descendant in the third generation of the primeval Eleusinian Eumolpos. Possibly, then, the writings claimed to be the mechanism by which sacred lore was transferred by Naos from Eleusis to Pheneai. They would then be an equivalent, mutatis mutandis, to the tin tablets of Aristomenes. Whatever the truth about that particular case, the general proposition that texts had no direct place in the conduct of the vast majority of Greek rituals is unaffected.