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TOP | OCCULTISM | DIVINATION | TAROTTarot Philosophy
To: alt.magick.tyagi,alt.magick,alt.divination,alt.tarot,alt.occult
From: tyagi@houseofkaos.abyss.com (nagasiva)
Subject: Tarot Philosophy
Date: 13 Jan 1999 02:27:43 -0800
[old stuff, sorry for any duplication -- technical difficulties]
49980430 aa2 Hail Satan! (talking with Enrique; genericized for repost)
RE the differences in the ways that tarot may be used:
strict tarot reading -- using the cards which one identifies as
'tarot' for the focus of a divination.
divination reflects something about the
present or a configuration of powers,
intelligences or circumstances. the
symbols on the cards fit into a coherent
framework or pattern in association with
the dynamics between the reader and
querent which inspires the interpretation.
general divination -- engaging in such divination using any
means, inclusive of merely touching cards
or fiddling around with objects of
divination, regardless of whether one is
concerned with seeing the divinatory items.
the symbols on the cards may be of little or
no consequence in the divinatory result.
fortune telling -- using cards one may identify as 'tarot'
or indeed any number of tools in order
to attempt prophesy or a vision of the
future in relation to the querent. I
have never seen this accomplished in what
I could call a 'convincing manner.' the
symbols on the cards are important but
only in what I would say is an enterprise
of fabricated charlatanry.
psychicism -- obtaining 'impressions' from the aura of
a person while fiddling with cards,
holding their hand, or merely observing
their totality. various means obtain
a variety of results. the symbols are
generally unimportant except as they are
deemed to have power in and of themselves,
in this case the cards being used as a
psychic tool to amplify or orient the
process or obtaining impressions.
previous nagasiva:
# >of COURSE there is such a thing as "tarot". :> a deck is a "tarot"
# >deck because someone thinks that it is. this is the case for
# >all objects of perception. it may be less fundamentally a tarot
# >deck in terms of whether that same person would, if exposed to
# >many classic and popular versions of objects provided a similar
# >identification, continue to agree it qualifies, but at least for
# >the moment it is a "tarot" deck.
RE the objection that someone's thought may be a 'mistake':
knowledge is subjectively-defined. within the perceptual and
deduced conclusions of any single person may be all manner of
'false' or 'mistaken' perceptions as assessed by a wider field
of experience and perception as well as a different knowledge-set.
if we seek to know whether a deck is 'really tarot or not',
then we shall have to examine our criteria for what makes a
thing 'real'. I provide two possibilities here:
a) a thing is 'real' as it is perceived
b) a thing is 'real' as it stands up to challenge
and observation over time, reflecting consensual
perception that stands up to reason.
for those who prefer objective knowledge (so-called) then option
'b)' above will be their preference. in this case an individual
or group still (though more rigorously) defines the category of
knowledge such that artistic forms like 'tarot' will be directly
relative to the observer and its biases and dependent upon its
prejudices and perceptions.
that is, there is ultimately no way to discover an absolute
definition for 'real tarot' outside some presumed criteria of
our own devise, and this rests upon as much a castle in the
clouds (whether we select that 'previous usage' or 'historical
association') as any preliminarily ignorant choice.
# >there is no fundamental structure to tarot except in terms of
# >historic precedent and bias. this means that if one values
# >history and the preferences of certain sources then one will
# >naturally place a greater emphasis on these in an evaluation
# >of whether a deck qualifies as "tarot".
RE the objection that no consensus or agreement is herein possible:
this is a fallcious objection. merely because there is no absolute
and fundamental structure to be obtained this does not mean that
concretations of preference might not develop within certain
cultures that seize hold of the tool and language.
for the Hermetics
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