The origins of the Tarot have been attributed a wide range of wacky sources paleolithic cave paintings, gypsy folk lore, Moroccan mystics and even gifts from space aliens to Egyptian priests!. Most of these stories are, of course, speculation of the wildest, most ridiculous kind, and only serve to muddy the waters when it comes to understanding the Tarot. If you’re going to use the cards, it’s important to understand where they come from so that you know their rich history, their potential and their value and not put faith in silly urban legends.
Tarot on parade
The first mention of the cards was in Italy in the 14th century, called “Tarocco” and used for games and already, authorities were lecturing against its use. The first known deck was made for the Vicsconzi-Sforza family of Milan, designed by the artist Bembo. According to Tarot expert Gertrude Moakley, the various characters illustrated in the major arcana represented the triomfi, or parade, that accompanied Italian celebrations.
Historians believe that there may have been other cards that existed to represent other characters but have disappeared over time. Few decks of Tarot cards exist for those early days, but there’s enough similarity in artwork to make it clear that the deck was in common use in that time. Some historians believe that the Tarot was originally only used as a gaming deck to play a game called tarocchi until occultists began using them for divination.
Taking Europe by storm
The next big milestone in Tarot’s history came in the late 1700′s when Court de Gebelen, a member of a secret society of occultists, came across the a game of tarocchi and became obsessed with the cards. He believed them to be imbued with important symbolism which he attributed to ancient Egyptian lore. De Geblen wrote a nine-volume treatise titled “Le Monde Primitif” in which he discussed the meanings of the Tarot. That he attributed the Tarot’s symbolism to the Egyptian’s was based less on any real fact than on the fascination that Europeans had with Egypt at that time, believing it to be the center of all of man’s early wisdom. Use of the cards for divination spread during that time, with a book by a man named Etteilla in 1783, in which he offered his interpretations of the cards. In fact, professional mystics began using the Tarot throughout Europe, although there was no consensus of what the cards actually meant.
The mystical background of the Tarot
Card readings have long been associated with Gypsies, although they certainly weren’t responsible for their creation. For hundreds of years, Gypsies made their way across the world, living by their wits and earning a living by any skills that they could market. Gypsies were exotic, feared and looked down on, but there was an aura of romance about them that caught the imagination of Europeans in the 1800′s. A book was published towards the end of the century called “The Tarot of the Bohemians,” attributing the Tarot to the Gypsies (who Europeans commonly believed came from Egypt). Interestingly, Gypsies used regular playing cards for divination not the Tarot.
In the 19th century, the famed mystic Eliphas Levi Zahed (whose real name was Alphonse Louis Constant) connected the Taror with Hebrew mysticism the Kabbalah. He saw the Tarot as a key to life, a tool that man can use to develop himself as a human being, as a way to grow so that he might find heaven. His work outlined 22 connections to the tarot major arcana, making it a tool to be used on the path to enlightenment.
The modern Tarot deck was most influenced by the cards used in the late 1800′s by the Hermetic Order of the Golden Dawn. The order was founded in England by three men who, according to lore, found an old secret manuscript written in code, deciphered it as the by-laws of a secret German society, and received permission to start their own group in England. Years later, the woman who gave them permission died, and the German members disavowed the British branch, saying they never got permission after all.
The modern Tarot is born
Despite its contentious beginnings, the Golden Dawn became a very influential group, with two members in particular doing a great deal to spread the popularity of occultism Aleister Crowley and Arthur Edward Waite. Crowley, a protégé of the Golden Dawn founders in England, created a Tarot called the Book of Thoth. Waite created the Tarot deck that’s most familiar to modern users. Working with an American artist named Pamela Coleman Smith, Waite used a storytelling theme, utilizing characters from myth, legend and religion, allocating a group of symbols to each card that gives them unique meaning. His Tarot formed the foundation on which most decks that followed were based.
The next milestone in the Tarot’s history came in the 1920′s, when a Golden Dawn member named Paul Foster Case started a group in Los Angeles called Builders of the Adytum (BOTA). The BOTA deck is in black and white, created so that the owner could color the drawings themselves (it was a tradition in the Golden Dawn that each member had to make their own deck as part of their training). The group offers Tarot training to this day, although their interpretations of the cards are disputed by many divination experts.
Today, there are countless versions of the Crowley/Waite Tarot available, some with magnificent artwork, others less impressive. Whatever your choice of deck, using the Tarot as a divination tool is a personal experience, one that’s origins reach far back in history. Hopefully, knowing the background of this ancient art will enhance your connection to the cards, and to your own readings.
Astrology in Judaism Speculum Vol Iv- the Medieval Period
Wednesday, April 29th, 2009Shabbethai Donalo Doctor and Astrologer (913-970) was borne in south Italy. At the age og 12 he was coptured (925) by an Arabic Batalion, his relatives had redeem him by paying for him a large amount of money.
At first he educated him self by the medicine discipline, since in those days a part of the diagnosis was done by astrology matters, he thought himself all that were known in this period in his soundings. How ever he decided to widen his knowledge by studying the Greek, Babylonian, and Indian Astrology.
In the city of Baghdad Donalo found a wise man in the name of Bagdsh who was a great scholar in mathematics and astrology, his (Donalo) conclusion about astrology was that the real basics of astrology are written by an Hebrew Talmudic Rabbi by the name of Rabbi D’Shemuel in an essay named Berayita D’rbbi Sehmuel.
Donalo settle dawn in the city named Modina in Italy serving as M.D for forty years, there Donalo wrote books on medicine, medication and astrology among other books he wrote a commentry on the astrology of the Book of Creation “Sefer H’Yetzirah” which by Hebrew tradition was written By Abraham the ancient Hebrew forefather
“ I went to explore the wisdom of the Greeks, the Arabs, the Acadian’s and the Indian’s, I did not rest until I was skilled in all nation astrology wisdom, and I compeard them with the Israelies Astrological knowledge and wisdom, and I find them all equal in there knowledge, Itookup on me to transleate all thoes books, and all my conclusion I wrote in my book “Chckmoni”which is the my commentry on “Sefer hyetzira” See: Shabbethai Donalo,the introduction in “The book Chokmoni”
Iben Ezra
Abraham Ibn Ezra (1089-1164 C.E. Spain) Ibn Ezra was born in Tudela Sapin. He led Spain in 1140,for the next three decades he wandered through Europe, spending time in Rome, Lucca, Rouen, London, and Béziers, Israel.
Ibn Ezra’s literary legacy consists of short and extremely popular handbooks in a wide variety of fields: grammar and poetics, astrology and arithmetic, astronomy and religious speculations, as well as both short and lengthier biblical commentaries.Ibn Ezra wrote following astrological treatises, the most important are:
Beginning of Wisdom.
The Book of Reasons.
The Book of Nativities.
The Book of Elections.
The Book of Lights.
The Book of the world
The Treatise od the AstrolabeAn itroduction the the Book of Muhammed Ibn Al-matani, translated by Ibn Ezra.
A Translation from Arabic into Hebrew of a book by Masha’ allah on the Eclipes of the sun and the Moon
See : The Book of Reasons . translaed by Meira Epstein.
Astrology was one of Ibn Ezra’s major interests, and it plays an important role in his thought ,the central place of astrology in Ibn Ezra’s thought promothed and strnghnd the legitimacy of astrology, in the jewish community, scholars and layman.
There is no difference between Jews and non-Jews with regard to astral governance, in his astrological writings, the Jews are no different from other peoples, in that they too are associated with certain planets and signs; this point was not lost upon his super-commentators. Ibn Ezra’s astrology, like his philosophy overall, is humanist and universal, not Jewish and particularist.
While we are going to assess Ibn Ezra writings, we should bear in mind that Ibn Ezra is not exposing to the reader all his knowledge, on the contrary, the reader is getting the impressing that Ibn Ezra is hiding his knowledge, and revealing bits hear and there, mostly regarding Astrological Astral Magic.
Maimonides
Moshe ben Maimon or Moses Maimonides- The Rambam (March 30, 1135 – December 13, 1204). Maimonides was a Rabbi, Physician, and Philosopher,
he was borne in Spain and died in Israel. Maimonides conducted his work in Spain Moroccoand Egypt and israel.
On face of it, Momonides concept and approach towards, astrology was negative namely, once should not exercises astrology. Maimonides answered an inquiry concerning astrology, addressed to him from Marseille. In this answer to inquiries from scholars of southern France, Maimonides exposes foibles and fallacies of astrology, while touching upon such questions as the sources of knowledge, creation of the world, divine providence and free will, and the Messiah. Inasmuch as this letter was intended for general circulation, with no pretense to esotericism.
Maimonides responded that man should believe only what can be supported either by rational proof, by the evidence of the senses, or by trustworthy authority. He affirms that he had studied astrology, and that it does not deserve to be described as a science. He ridicules the supposition that the fate of a man could be dependent upon the constellations; he argues that such a theory would rob life of purpose, and would make man a slave of destiny.
According to Maimonides the Heberw Astrological wisdome was lost and forgotten during the years in the long past,overviewing cearfully Mimodidas writings we cam learn about the Mimonides duality apparoch , in one aspect the Mimonides sees in Astrology the top of sciences, and on the other hand his stand is against Astrology,
See Shlomo Sela “ Astrology and Biblical Exegesis in Abraham Ibn Ezra’s Thought”
Iben Tzarza and his friends could not assimilate Mimonides opposition to astrology. Looking in to his work they came to the conclusion that so to speak, the Mimonides take a stand against Astrology,but this was only when he was referring to the crowd, to mass of people, however when the Mimonides was speaking to his peoples or to the Intellectual Jewish elite, his views were entirely different.
See : Dov Schwarrtz “Amulets,Properties and rationalism in Medieval Jewish Thoght”
Trachtenberg is another scholar who is supporting this view namely Maimonides was not opposing astrology, his opinion is that Mimonides was accepting the Astrology discipline regarding the Medical use, (in those days every Medicine Doctor was skilled in the astrology discipline) which means Maimonides give his blessing to use astrology for Medical proposes.
See: Trachtenberg, J ‘ “Jewish Magic and Superstition”
Thus Maimonides concept towards Astrology was ambivalent and dual. Maimonides had one concept for the esotericism group of scholars, and another concept for the common layman, which means, only the intellectual elite should exercises Astrology, al the others should stay away from it, because thy wont understand the discipline and material, moreover there is a danger that the common layman will believe in determinism, which will led him a way from the Jewish belief, the Jewish belief is saying:” Everything is Foreseen, but the Permit is Given. This is an Anti-thesis to determinism.
Nahmanides
Nahmanides – Moshe ben Nahman Gerondi -Ramban (1194-1270) was a Biblical commentator, Kabbalist, Philosopher and Physician.
Nahmanides studied medicine which he practiced as a means of livelihood; he also studied philosophy In his writings Nahmanides reveals a conservative tendency that distinguished his later works — an unbounded respect for the earlier authorities.In the view of Nahmanides, the wisdom of the rabbis of the Mishnah and Talmud, as well as the Geonim (rabbis of the early medieval era) was unquestionable.
Nahmanides was an adversary of Rabbi Abraham Ib Ezra. Nahmanides disagrees with him; especially with regard to Kabballa (Jewish mysticism), which is considered part of the normative Jewish tradition. Notwithstanding, he had tremendous respect for ibn Ezra, as is evidenced in his introduction to his commentary on the Five books of Moses.
Nahmanides formed part of the Spanish school of Cabalists. He was intruded into the Gnostic type of mysticism that had hitherto reigned in Jewish mysticism. This Gnostic mysticism had originated in a rabbinic gnosis of the 1st and 2d centuries A.D.The Neoplatonic trend of Nahmanides’s mysticism centered on the sefirot, or “soul” or “inner life,” of the hidden transcendent God. On this basis Nahmanides formed his mystical theory of history
Nahmanides was a key figur in Kabblistic esoteric persona in Spanish 13th century.Regarding his astrological atettude Nahmanides wrote a stating that while one may not ask an astrologer for a prediction, astrology itself is real. He states rules that one must ultimately trust in God, and not in any lesser force. As such, he concludes that one is forbidden to ask an astrologer for a prediction, but one may act on the words of an astrologer if advice is freely given. Ultimately he holds that while the stars give a person certain inclinations, people have the ability to overcome their own inclinations, and thus maintains free will.
Thus it is adviseble to emphesiss that the persons who were infulensive of Nahmanides concepet were Ibn Ezra and Yhuda Halevy
Monius I.Khoschen -Klein
Monius.ikk@gmail.com
www.monius-astro-site.com
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