Full Deck Tarot Star Spread
There are very few Tarot spreads which use the entire deck in a single unified pattern. What follows is a description of such a spread. It is best suited for situations in which a great deal of complexity is present, and for 'general' readings. The steps for creating the spread are:
1: Thoroughly shuffle the deck until it 'feels' right. While I personably do not allow another person to shuffle my cards, if the reading concerns another it is acceptable to allow that person to hold the deck while concentrating upon the matter in question. This is a personal preference, but I am convinced that the relationship between reader and deck is a very personal one and that contact with the deck by another may 'confuse' the reading.
2: Dealing from the 'bottom' of the deck (i.e. with the cards face down and dealing from the topmost position), create thirteen piles of six cards each. The first pile is in the center and the other twelve are in a circle around it. Each pile should be dealt consecutively (all six cards at once). Although it is not necessary to actually place them so, at least understand that the first card dealt in a pile (Card 0) is in the center of a circle of five cards (Card 1 through Card 5). This circle is, in actuality, a Star. When laying them out in a Star, use the following spread for each pile:
Note that if you trace the numbers from 1 to 5 you will trace a five-pointed star, always moving clockwise around the circle to reach the next point.
3: Interpret the spread. Interpretation of this spread is based upon the astrological symbolism of the twelve houses. The first pile of cards in the circle of twelve piles is House 1, the second is House 2, etc.
The individual piles delineate the specific factors at work in each of the twelve basic areas. Card 1 represents the matter in question (the 'problem', question, etc.). Card 2 represents the 'source' (cause of the problem, inception of a project, etc.). Card 3 represents factors which bear upon the matter, but which are external to it (and probably out of the control of the querant). Card 4 represents actions taken with regard to the matter. Card 5 represents the outcome of those actions. Card 4 is the most difficult to interpret, since 'action' could here represent several different things. First of all, it might represent an action which has already been taken. If so, then Card 5 will represent the probable outcome, unless counter actions are taken. Secondly, it might represent the action which the querant is asking about (i.e. 'Should I'. Card 5, again, represents the probable outcome. Thirdly, it might represent the suggested course of action (answer to the question 'What should I'). In this case, Card 5 is the suggested goal. It is quite possible that Card 5 will relate to a past outcome (i.e. everything has already transpired). If this seems to be the case, then it is possible that all five cards must be interpreted as relating to another person, instead of the querant. Most of the time the sense of Card 4 should be apparent from the context of the reading.
Card 0 always represents the 'heart' of the individual Star spread. Usually, this relates to the querant's own relationship to the matter which is germane to the house in question. It can also, however, represent the underlying ('behind the scenes') factors which precipitated the matter, not to be confused with the 'cause' of a problem. In this sense, it will usually represent motivations, rather than actions. In some cases Card 0 will represent a person, other the querant, to which the Star actually relates. In such a case, an attempt should be made, based upon the situation and the nature of the card to identify that person, since this implies that the matter is either out of the hands of the querant or the querant is only an 'ambient' factor (and will then be represented by Card 3 for that particular Star.
In a similar manner, Pile 0 (the one at the center of the circle), represents the 'heart' of the entire reading. This will always pertain to the reasons (motivations) of the querant, and interpretation of this Star spread must be used to modify all of the others.
This is not the place to delve into the meanings of the twelve houses in detail. There are many good books in print which deal with this. I highly recommend the following, which give excellent interpretations of the twelve astrological houses (coinciding with the twelve 'Stars' of this Tarot spread):
The Astrological Houses: The Spectrum of Individual Experience by Dane Rudhyar
The Astrology of Personality by Dane Rudhyar
A Handbook for the Humanistic Astrologer by Michael R. Meyer
The full deck star spread lends itself admirably to an in-depth study of any matter. The human condition is far too complex to use a simple yes-no approach to any matter of importance. More so than spreads which involve only a small number of the total factors which could come into play, the full deck star spread allows detailed analysis of all of the options and avenues which are available. It will also show how the outcome of an action might affect areas of the querant's life which were not specifically part of the reason for consulting the Tarot in the first place.
It might take a little longer to use, and might require a little more effort on the part of the interpreter, but the extra work will be repaid many-fold in the certainty that no stone was left unturned.
WoW ....i got loadsa this s**t
Post quote:my tarot cards are made by that unluck bloke does that have any effect on the use
Edit: alister crowley
if you can FEEL the cards ....you can read, & i know you have a built in autoread due to you judging peeps .....channel that to constructive thought to work for you , rather than expecting a reaction from peeps like me............i'm so laid back i'd fall off the earth....it won't work420 :mrgreen:
Joined: 3 Nov 04
Can u tell me my future???
420 :mrgreen: *********************
Not long ago an on-line friend told me that he saw no reason to use the Tarot in divination; in fact, he felt that no one should use them for divination as this was a profane use of the cards. He preferred to use the cards solely for contemplation.
At the time I did not feel inclined to respond to this narrow view, but after a night of thinking about it, I was prompted to write the following in defense of Tarot Divination (and I don't mean fortune telling!)
The art or practice that seeks to foresee or foretell future events or discover hidden knowledge usually by means of augury (divination from omens) or by the aid of supernatural powers
Unusual insight or intuitive perception (these definitions from Webster's)
According to the Brotherhood of Light there are four main uses for the Tarot:
Science of Vibration
Divination by cards
Divination by number
Spiritual Science (the method of putting the rest together to develop a philosophy)
Is it wrong to USE the cards?
Playing cards is fun! Without such use perhaps Tarot would long ago have died as other games have faded from use. Chess may be considered to be a child's game or a highly developed intellectual discipline. The same is true of using the Tarot card's.
Have you ever played Taroc? It is a very interesting game like bridge using the Major Arcana as Trumps...in profane decks the court cards and majors may have two heads (to be read either up or down.) Some versions of the game have certain mystical aspects.
In studying the history of the Tarot you will see that the decks (except those belonging to aristocrats who had hand-painted decks made for them by great artists) used long ago were very primitive and made from wood cuts. We have come far from those crude representations...but the ideas expressed in the Tarot remain the same - they are still there in those early decks.
Where did the Tarot come from? We have only theory and conjecture:
They always have existed but have been revived from time to time
Gift of Divine Origin
It's validity and usefulness are what count
it works when used
it contains Universal symbology and archetypes found elsewhere
it is numerically correct and corresponds with ancient systems of wisdom (especially to the Qabala)
10 = sephiroth (ace through 10 in the Minor Arcana)
22 = paths (22 Major Arcana cards)
4 = elements (four suits)
The Tarot is MUCH MORE than mere pictures on pasteboard. The pictures on the Tarot cards are physical symbols for spiritual concepts. One definition I use for the Tarot is as follows:
A symbolic representation of Archetypal Forces and/or Beings which have always existed and have been identified and passed on to us by ancient initiates and which provide a focus for us to use in self-initiation, spiritual development, and the perception of hidden wisdom.
A few notes regarding the above...
1) Jung says of Archetypes that they exist for us at birth...they emanate from the collective unconscious...they are NOT self-created or generated.
2) Aleister Crowley says in his book the Book of Thoth:
"Each card is, in a sense, a living being." "It is for the student to build these living stones into his living Temple."
"...the cards of the Tarot are living individuals..."
"How is he to blend their life with his? The ideal way is that of contemplation. But this involves initiation of such high degree that it is impossible to describe the method in this place. Nor is it attractive or suitable to most people. The practical everyday commonplace way is divination."
3) In Magick without Tears he says:
"...the Tarot itself as a whole is an universal Pantacle...Each card, especially this is true of the Trumps, is a Talisman;...It is evidently an Idea far too vast for any human mind to comprehend in its entirety. For it is 'the Wisdom whereby He (God) created the worlds.' "
As regards these Lively Forces:
These Forces can communicate with us...or rather we can interpret their currents through our subconscious intuitive minds...this is one use of divination (and contemplation). This is the level, as Jung says, at which we are all connected.
These Forces can be directed by us Magically if we are so trained. First we must master divination; then direction.
The Tarot is a Magickal Weapon In the hands of a trained initiate the mere placement of one card between two others can alter the forces involved and affect physical (and ethereal) reality.
The Tarot is a philosophy as well, with an Ancient Message about the Soul's journey.
Yes, the Tarot is useful to study and contemplate...the colors and symbols are specifically designed and arranged to stimulate things within us (forces, archetypes, subconscious).
The Major Arcana are especially sacred to us because they represent the Paths, Steps, Forces which are necessary for us to rejoin the Godhead and attain enlightenment.
I maintain that the best way to understand that the Tarot cards are ALIVE and ACTIVE FORCES is to USE/HANDLE/EXPERIENCE them and so Divine (and perceive) what they are all about. The cards are a focus for our minds upon forces which are ever-changing and evolving (even as humankind is evolving).
We are fortunate that modern printing is so good and that the Tarot decks and books which we have today are easily available to us. This was not always the case for our brothers and sisters in times past. Today one can afford to smile and say: "I only need to contemplate the cards to understand them." But there is more to the use of the cards in Divination than many have been taught; for it is a mysterious process.
Just as one must study and practice upon a musical instrument to become a virtuoso, so too the Tarot takes many years of study and practice to use correctly. One must be well developed spiritually, emotionally, and intuitively, or (as in music) naturally gifted to make full and accurate use of the cards in divination. In the hands of a gifted Diviner or Initiate the Tarot is a formidable weapon. It can even talk and spell out sentences! Hence the Hebrew letters correspondence to the Major Arcana. However, since we do not all learn in the same ways...the Tarot may not be the DIVINATORY METHOD for everyone...although everyone can learn from it and should study it.
Other methods which may suit:
As humankind evolves spiritually (and in other ways) so too the Tarot evolves. Take for example the reconstruction of The Chariot (Arcanum VII) and The Devil (Arcanum XV) cards by Levi. He gave them a new presentation based upon his advanced knowledge at the time. Also, note how The Lovers (Arcanum VI) has changed from earlier decks. It still has the same basic meaning, but the symbols have changed. No longer are there two women...one good one bad...with the man in between...now it is two people with an Angel above them. New Tarot decks continue to be made as our knowledge and understanding evolves.
A note on The Book of Thoth, Aleister Crowley's Tarot deck, is as seen by him from the Astral Plane. This is why it is so different from many decks; why it is so striking; and, why the energy felt has such strong effects upon many people.
Some cards come and go...there are more cards on the astral plane than we have on the physical...between the cards, above and below the cards are others...as with the Quaballa.
When working with the Tarot if one is in a Magickal State (Asana, etc.) and reads the cards it is a Magickal or Divine (hence the term divination) operation. I take the forces into myself when using the cards thus they affect me and I them.
Because of this knowledge, I respect the Tarot as a Living Thing/Force and I do not bother it with profane questions. I treat it as a Magickal Weapon and thus with care and respect. Fortune telling, while not wrong, is the profane use of the cards.
Contemplation of the cards is useful; without Divination, however, one could not experience the forces within them in the same way. Also, there are hidden uses for the Tarot. The Tarot is indeed a Teacher. It is also a door, a gateway, an entryway into other realms which is partly how it was used in Egyptian Initiation Rites. We may use it in some of the ways listed below:
Ritual (invocation and evocation)
Some of the goals of initiates (after perfecting divination and the Tarot's philosophy) are 1) to read with a blank deck and to use a spread with no set meanings, and 2) to develop one's own Astral Deck.
Magick (in Theory and Practice), Crowley's famous book, calls Divination an important branch of Magick, and defines it thusly:
"We postulate the existence of intelligence's, either within or without the diviner, of which he is not immediately conscious. (It does not matter to the theory whether the communicating spirit so-called is an objective entity or a concealed portion of the diviner's mind.) We assume that such intelligence's are able to reply correctly - within limits- to the questions asked."
"We postulate that it is possible to construct a compendium of hieroglyphs sufficiently elastic in meaning to include every possible idea, and that one or more of these may always be taken to represent any idea. We assume that any of these hieroglyphs will be understood by the intelligence's with whom we wish to communicate in the same sense as it is by ourselves. We have therefore a sort of language..."
"We postulate that the intelligence's whom we wish to consult are willing, or may be compelled, to answer us truthfully."
He goes on to discuss divination as shown in some of the quotes below:
"In a system of divination each symbol stands for a definite idea."
"As regards the Holy Quaballa, based as it is on pure number, (it) evidently possesses an infinite number of symbols. Its scope is conterminous with existence itself; and it lacks nothing in precision, purity, or indeed any other perfection. But it cannot be taught, each man must select for himself the materials for the main structure of his system."
"It is always essential for the diviner to obtain absolute magical control over the intelligence's of the system which he adopts."
"Experience is the only teacher. One acquires what one may almost call a new sense. One feels in one's self whether one is right or not. The diviner must develop this sense."
"In order to divine without error, one ought to be a Master of the Temple. The faintest breath of personal preference will deflect the needle from the pole of truth in the answer."
"One must prepare oneself by general purification and consecration devised with the object of detaching oneself from one's personality and increasing the sensitiveness of one's faculties."
"The muscles with which he manipulates the apparatus of divination must be entirely independent of any volition of his. He must lend them for the moment to the intelligence whom he is consulting."
(note: one of the first steps in divination is the invoking of the Angel HRU)
"He must have succeeded in destroying the tendency of the ego to interfere with the object of thought. He must be able to conceive of a thing out of all relation with anything else."
"He should allow the question entire freedom to make for itself its own proper links with the intelligence directing the answer."
"He must sink his personality in that of the intelligence hearing the question propounded by a stranger to whom he is indifferent, but whom it is his business to serve faithfully."
"He should exhaust the intellectual sources of information at his disposal, and form from them his judgment. But having done this, he should detach his mind from what it has just formulated, and proceed to concentrate it on the figure as a whole, almost as if it were the object of his meditation."
"The concluding operation is therefore to obtain a judgment of the figure, independent of all intellectual or moral restraint. One must endeavor to apprehend it as a thing absolute in itself."
"Divination is in one sense an art entirely separate from that of Magick; yet it interpenetrates Magick at every point. The fundamental laws of both are identical. The right use of divination has already been explained: but it must be added that proficiency therein, tremendous as is its importance in furnishing the Magician with the information necessary to his strategic and tactical plans, in no wise enables him to accomplish the impossible. It is not within the scope of divination to predict the future with the certainty of an astronomer in calculating the return of a comet. There is always much virtue in divination."
"One must not assume that the oracle is omniscient."
"The Magician ought therefore to make himself master of several methods of divination; using one or the other as the purpose of the moment dictates. He should make a point of organizing a staff of such spirits to suit various occasions. These should be 'familiar' spirits, in the strict sense; members of his family."
"Divination of any kind is improper in matters directly concerning the Great Work itself. In the Knowledge and Conversation of his Holy Guardian Angel, the adept is possessed of all he can possibly need. To consult any other is to insult one's Angel."
"Although the adept is in daily communication with his Angel, he ought to be careful to consult Him only on questions proper to the dignity of the relation. One should not consult one's Angel on too many details, or indeed on any matters which come within the office of one's familiar spirits. One does not go to the King about petty personal trifles. The romance and rapture of the ineffable union which constitutes Adeptship must not be profaned by the introduction of commonplace cares."
Thus we may use Divination for those worthy questions which we need answered but cannot find out in any other way...either through our own research or by the contacting of one's Holy Guardian Angel. If we can attain the necessary magickal states discussed above and if we complete the necessary study and work which he suggests, we can become masters of Tarot Divination.
420 :mrgreen: *********************
420 :mrgreen: *********************
The Spinster Aunt
This seems like a fairly good time of year to be talking about divination. What is it, why do we do it, and what's in it for us? Lots of people think it's a way of avoiding responsibility - if the future is preordained, we might as well go back to bed.
Of course, that's not it at all. Divination is the use of any one of several methods to obtain information which is not directly accessible to the conscious mind of the person asking the question. Whether you use cards, crystals, a pendulum, ink, lead, dice, the flight of birds or anything else, what you are really doing is opening your end of a channel to higher wisdom. I consider the "actual" source of that wisdom irrelevant and immaterial; it could be one's own subconscious, the collective unconscious, the Gods' will, telepathic insight, or a big computer buried in the Balkans. It's still additional information which is not as tainted by ego and intellect's limitations as most.
So what do we do with it? The same things we do with any other information; add it to what we already know and develop a synthesis that can help us do our decision-making. The easiest way to analyze the process is with a concrete (well, maybe Jell-O) example:
A young man has been between relationships for some time. He wants very much to link up with the great love of his life, but is not aware of anyone on the horizon. He is putting himself in a position to meet new people, presenting himself as attractively as he can, and generally taking care of business, but no results. He has to decide whether to take a work-related course at night or not. It will take a lot of time and there are not likely to be any women attending. His progressed horoscope is neutral. He gets his cards read. They say:
Nothing at all about love, but a lot about skilled craftsman- ship and satisfaction through work. He decides to relax and wait for a better time, takes the course, and is rewarded with a modest promotion which enhances his satisfaction with his job.
A lot about increasing social activities, leading to the start of a new romance, leading to great happiness and satisfaction after some difficulties are resolved. He does not take the course, and meets a really nice interesting lady at a party given by a friend (which he couldn't have attended had he taken the course).
That he is overlooking sources of emotional gratification in his current situation. Given the information, he starts looking around and discovers that one of his quieter friends is a really thoughtful and insightful person who helps him learn to know himself better, and that a young cousin needs a mentor and this relationship gives him a lot of pleasure and fulfillment. He begins to feel much more ready for a good relationship, and much less impatient to have one start.
These examples illustrate the point made above; divination provides you with choices, and you take the consequences, no matter what the oracles say. Treat them with respect, not adoration or blind compliance, and may they always show you the truth.
The Spinster Aunt from RMPJ 12/86
Butler, Bill. Dictionary of the Tarot. (Schocken Books, 1975).
Campbell, Joseph and Richard Roberts. Tarot Revelations. (Vernal Equinox Press, 1979).
Case, Paul Foster. The Tarot. (Maccy Publishing, 1947).
Cavendish, Richard. The Tarot. (Harper & Row, 1975).
Connelly, Eileen. Tarot - A New Handbook for the Apprentice. (Newcastle Publishing, 1979).
Crowley, Aleister. The Book of Thoth. (Samuel Weiser, Inc. 1984). The Egyptian (Golden Dawn) Tarot by The Master Therion.
Douglas, Alfred. The Tarot. (Taplinger Publishing, 1972).
Gettings, Fred. The Book of Tarot. (Triune Books, 1973).
Gray, Eden. A Complete Guide to the Tarot. (Bantam Books, 1970).
Gray, Eden. The Tarot Revealed. (Signet Books, 1960).
Greer, Mary K. Tarot for Yourself. (Newcastle Publishing, 1984).
Hargrave, Catherine Perry. A History of Playing Cards. (Dover Publishing, 1966).
Hutton, Alice. The Cards Can't Lie. (Hippocrene Books, 1983).
Kaplan, Stuart R. The Encyclopedia of Tarot. (U.S.Games Systems, 1978).
Konraad, Sandor. Classic Tarot Spreads. (Para Research, 1985).
Leland, Charles Godfrey. Gypsy Sorcery and Fortune Telling. (University Books, 1962).
Nichols, Sallie. Jung and Tarot. (Samuel Weiser Inc. 1980). Good but lengthy examination of the Jungian aspects of the Tarot.
Noble, Vicki. Motherpeace. (Harper & Row, 1983).
Pollack, Rachel. Seventy-Eight Degrees of Wisdom. Part I: The Major Arcana. (Aquarian Press, 1980). Excellent explanation of the Tarot, using the Rider Waite deck. Highly recommended.
Pollack, Rachel. Seventy-Eight Degrees of Wisdom. Part II: The Minor Arcana and Readings. (Aquarian Press, 1980). Good explanations of various reading methods and extensions.
Roberts, Richard. Tarot and You. (Morgan and Morgan, 1975).
Walker, Barbara G. The Secrets of the Tarot. (Harper & Row, 1984). Examination of the origins and symbolism of the Tarot. Beautifully done.
Wang, Robert. The Qabalistic Tarot. (Samuel Weiser, Inc. 1983). Good reference for the Golden Dawn system of Tarot.
The I Ching
Chu, W.K. and W.E. Sherril. The Astrology of the I Ching. (Routledge & Kegan Paul, 1976.)
Chu, W.K. and W.E. Sherril. An Anthology of I Ching. (Routledge & Kegan Paul, 1977.)
Legge, James. I Ching, Book of Changes. (University Books, 1964).
Ni, Hua-Ching. Tao, The Subtle Universal Law and the Integral Way of Life. (Shrine of Eternal Breath of Tao, 1979).
Ni, Hua-Ching. The Book of Changes and the Unchanging Truth. (Shrine of Eternal Breath of Tao, 1983).
Pattee, Rowena. Moving With Change. (Arkana, 1986). Interesting approach to oriental divination. Cards also available.
Ponce, Charles. The Nature of the I Ching, Its Usage and Interpretation. (Award Books, 1970).
Trosper, Barry R. and Gin-Hua Leu. I Ching: The Illustrated Primer. (KGI Publications, 1986).
Walker, Barbara G. The I Ching of the Goddess. (Harper & Row, 1986).
Waltham, Clae. I Ching. (Ace Books, 1969). Adaptation of the work by James Legge.
Wilhelm, R. and C.G. Jung. The Secret of the Golden Flower. (Harcourt, Brace and World, 1931).
Blum, Ralph. The Book of Runes. (St. Martin's Press, 1982). Set comes with a set of runestones.
Osborn, Marijane and Stella Longland. Rune Games. (Routledge & Kegan Paul, Ltd. 1982).
Hope, Murray. The Way of Cartouche. (St. Martin's Press, 1985). Set comes with cards.
420 :mrgreen: *********************
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