Review of Jason Miller's Sorcery of Hekate Course

The Sorcery of Hekate course has been an experience of positive change for me, although I admit that I had no idea what I was getting into. While considering whether to enroll, I found that information about the course was scarce. People uphold the ‘vow of secrecy’ regarding these lessons. During the course, I found that the unfolding of the teachings is a marvelous journey that follows a particular path that shouldn’t be revealed in advance. In retrospect, I realize that Nathan provides the best summary available in his In Depth Review.

Despite my initial hesitation due to the cost, my intuition prompted me so strongly that I signed up a week late and I’m grateful for that belated decision. The course has brought positive changes to my life, fostering resilience, fearlessness, and self-understanding.

I confess that I had failed to realize that this course delves deeply into the practice of magic. As Jason explained in a Q&A recording, “This class exists to make you better at magic.”

The course’s progression is well structured, introducing additional rituals and beings each week. The unfolding of the course allows us to explore magical practice while building a connection with Hekate.

From the beginning of the course, I found myself taking charge of my life in ways I had not before, leading to a more positive outlook on life. The daily minimum of mantra recitation and the ritual have enriched my connection with other deities I worship and has even improved my focus when reciting prayers from the siddur.

Jason's teachings are artfully imparted. He is a master of effective analogies that are helpful to everyone, even those who, like me, are unfamiliar with either Western Magick or Tibetan Buddhism. He and Hekate have created a valuable system for honing both magical and practical skills, with the Mandala serving as a vital mechanism in that system.

There are thirteen lessons consisting of 15-year-old recordings, 5 year-old PDF study guides, and ritual scripts sent every two weeks. A week after each lesson, Jason records answers to the questions posted to the Facebook group by current students. Occasional discrepancies arise between the MP3 lessons, the PDF study guides, and Jason’s current answers, but these are usually minor and we can flexibly adapt our practices based on the Q&A recordings. (It is a little surprising that he is unaware of the small changes to the system that have developed over time and I found it frustrating hearing him tell my fellow students, “I never said that,” when I, too, recalled him saying just that.)

The course involved a few additional expenses, but Jason advised us (strongly!) not to inquire about the items until they are needed. You will never need an altar or shrine space, although a string of beads or counting app is useful for keeping track of mantras. (As an aside, I recommend that, if you want to copy rituals by hand, you not use a bound notebook as additional scripts are added each week and changes are made to earlier scripts.)

Beyond learning from books, I value the fellowship of other students, which in this 15th cycle of the course has been inspiring and supportive. Although Jason is “investigating platforms to use for this class that would eliminate any kind of student group entirely,” I hope he chooses to maintain the current arrangement, especially since contact with him is limited to the bimonthly Q&As.

Sorcery of Hekate 1 is a complete system of magic that does not exclude prayer or worship, but focuses on what Jason refers to as “enhanced developmental practices.” The Mandala you will create in your mind serves as both an astral temple and a machine, aligning the practitioner with Hekate and other beings.

Jason encourages a dedicated practice, starting with the daily recitation of 100 mantras, which he considers the bare minimum commitment. Additionally, you can perform about 20 minutes of ritual daily or weekly, depending on your preference and schedule. Each Dark Moon is an opportunity for a more extended ritual.

Jason does not provide “a recipe book of spells;” he is giving us the tools to create spells ourselves. For instance, the Hekate Oil recipe includes the ingredients but not their proportions, enabling herbalists to tailor the mixture to suit their needs.

Since I had no prior experience in magic, initially I sometimes had to “fake it to make it,” but I soon found my connection to Hekate’s magic flourishing.

The course is immediately effective, but no one could master it in seven months. I am grateful for that as I wish to continue this practice for a long time. (For $700, it had better last a lifetime!)

Jason's spelling, punctuation, and occasionally his word choices are less than perfect, which occasionally caused me frustration. However, I recognized that his focus lies in other details of this system. For scholars of ancient Greek or speakers of modern Greek, Jason’s pronunciations may be disappointing, but he does provide recordings of some of the ritual texts read by a person more fluent than he is.

On a few occasions early in the course, I found Jason's expressions of frustration with student questions to be inappropriate. Using prior students' understanding as a benchmark for comparison is not, to put it mildly, a sound pedagogical approach. Setting aside these details, he's a good teacher.

While the course has been highly beneficial, I nonetheless think it somewhat overpriced, especially considering the outdated recordings and study guides that have not been updated based on student feedback. Furthermore, only seven of the nine triads are introduced in
Hekate 1. However, Jason dutifully answered all but two questions in the Q&As for Hut 15.

So, if your intuition demands you take the course, as mine did, I would recommend you do so. I can't imagine any other way I could have acquired this knowledge.

One student eloquently summed up the experience: “A number of the places where I experienced the most growth weren’t directly related to the sorcery of Hekate, but I had success leveraging my deepening relationship with Her for those ends.”

In conclusion, I must emphasize the usefulness of the system Jason has transmitted. While maintaining confidentiality, I will share a comprehensive list of everything he has provided us during cycle 15 of the Sorcery of Hekate, so you will have some idea of what you'll be getting if you register for the course.

NOTE: During the final Q&A of the course, I began reconsidering my assessment of the course and eventually shared my thoughts on Jason's teaching style in this post.
THE COURSE MATERIALS:

First Month (Lessons 1 and 2)

Lesson 1
MP3 Teaching (1 hr 15 min)
PDF Study Guide
PDF Ritual Script
PDF Ritual Script PDF Visualization Points
MP3 FAQ (1 hr)
PDF FAQ Time Stamps

Q&A 1 (Your class will have its own questions and answers)
MP3 Part 1 (50 min)
MP3 Part 2 (41 min)
MP3 Part 3 (45 min)
MP3 Part 4 (47 min)
MP3 Part 5 (41 min)

Lesson 0
MP3 Origin of the Arcana (13 min)

Lesson 2
MP3 Teaching (49 min)
MP3 Recording of Ritual (3 min)
MP3 Recording of Ritual (1 min)
MP3 Recording of Ritual (3 min)
PDF Study Guide
PDF Ritual Script
Video of Mudra (4 min)
PDF Ritual Script
PDF Condensed Ritual
Video Explaining the Ritual (10 min)
MP3 FAQ
PDF FAQ Time Stamps

Q&A 2 (Your class will have its own questions and answers)
MP3 Part 1 (43 min)
MP3 Part 2 (46 min)
MP3 Part 3 (46 min)
MP3 Part 4 (51 min)
MP3 Part 5 (47 min)
MP3 Part 6 (42 min)
Time Stamps for Q&A in the email

Second Month (Lessons 3 and 4)

Lesson 3
MP3 Teaching (32 min)
PDF Study Guide

Q&A 3 (Your class will have its own questions and answers)
MP3 Part 1 (48 min)
MP3 Part 2 (47 min)
MP3 Part 3 (46 min)
MP3 Part 4 (33 min)
Time Stamps for Q&A in the email

Lesson 4
MP3 Teaching (43 min)
PDF Study Guide
PDF Ritual Script
PDF Condensed Ritual

Q&A 4 (Your class will have its own questions and answers)
MP3 Part 1 (49 min)
MP3 Part 2 (49 min)
MP3 Part 3 (27 min)
Time Stamps for Q&A in the email

Third Month (Lessons 5 and 6)

Lesson 5
MP3 Teaching (56 min)
PDF Study Guide
PDF Ritual Script

Q&A 5 (Your class will have its own questions and answers)
MP3 Part 1 (45 min)
MP3 Part 2 (53 min)
MP3 Part 3 (48 min)
MP3 Part 4 (37 min)
Time Stamps for Q&A in the email

Lesson 6
MP3 Teaching (46 min)
PDF Ritual Script
PDF Ritual Script
PDF Study Guide
Time Stamps for Q&A in the email

Q&A 6 (Your class will have its own questions and answers)
MP3 Part 1 (45 min)
MP3 Part 2 (47 min)
MP3 Part 3 (57 min)
Time Stamps for Q&A in the email

Fourth Month (Lessons 7 and 8)

Lesson 7
MP3 Teaching (52 min)
PDF Study Guide

Q&A 7 (Your class will have its own questions and answers)
Part 1 (45 min)
Part 2 (41 min)
Time Stamps for Q&A in the email

Lesson 8
MP3 Teaching (50 min)
PDF Study Guide
Ritual Script

Q&A 8 (Your class will have its own questions and answers)
MP3 Part 1 (47 min)
MP3 Part 2 (40 min)
Time Stamps for Q&A in the email

Fifth Month (Lesson 9 and 10)

Lesson 9
MP3 Teaching (45 min)
PDF Study Guide
PDF Ritual Script
PDF Visualization Points
PDF Ritual Script

Q&A 9 (Your class will have its own questions and answers)
MP3 Part 1 (47 min)
MP3 Part 2 (37 min)
Time Stamps for Q&A in the email

Lesson 10
MP3 Teaching (35 minutes)
PDF Study Guide
PDF Ritual Script
MP3 Teaching (16 minutes)
PDF Ritual Script

Q&A 10 (Your class will have its own questions and answers)
MP3 Part 1 (46 min)
MP3 Part 2 (37 min)
Time Stamps for Q&A in the email

Sixth Month (Lesson 11 and 12)

Lesson 11
MP3 Teaching (51 min)
MP3 Teaching (45 min)
PDF Study Guide
PDF Ritual Script
Images of Seals
Image of Table of Practice
Examples for Using Seals and Table

Q&A 11 (Your class will have its own questions and answers)
MP3 Part 1 (45 min)
MP3 Part 2 (45 min)
Time Stamps for Q&A in the email

Lesson 12 (Your class will have its own questions and answers)
MP3 Teaching (1 hour)
PDF Study Guide
PDF Visualization Points

Q&A 12
MP3 Part 1 (43 min)
MP3 Part 2 (34 min)
Time Stamps for Q&A in the email

Seventh Month (Lesson 13 and Preview of Hekate 2)

Lesson 13 (Your class will have its own questions and answers)
MP3 Teaching (51 min)
PDF Study Guide
PDF Ritual Script
Diagram of the Mandala

Q&A 13 (Your class will have its own questions and answers)
MP3 recording (55 minutes)

Bonus
Sample of the first lesson of Hekate 2

Q&A 14
MP3 recording

Egipcios Kier - 63 Communion

Let's explore card 63 Communion from the Egipcios Kier Tarot deck. In the central image, we see a couple seated on ornate chairs. Both individuals have their feet firmly planted on the floor. The wife lovingly embraces her husband, her right arm encircling him, reminiscent of the sheltering wings of Isis, and rests her hand on his shoulder. She is bare breasted, adorned with a sheer sarong and a beautiful necklace. Her ornate wig features a dangling lotus flower emitting a pleasant fragrance. Her husband wears a shorter wig, an elaborate necklace, and a knee-length green tunic. He holds a lotus fan in his hand, gently shooing away flies.

At first glance, the profile style of Egyptian art might make it seem like the woman is seated behind her husband, but the fact that her arm is around him signifies their equality. Both wear lotus symbols, representing luxury and abundance. They may be not only partners in their family life but also in their business endeavors. The harmonious contrast between his green clothing and her orange clothing distinguishes them as separate individuals while suggesting harmony between them.

Above the image, we encounter four intriguing symbols in the cartouche: a sigil that defies description (refer to the picture above), an owl hieroglyph, the Hebrew letter Alef (discussed in an earlier post) and a pentagram with two arrow shapes pointing inward. The large symbol at the bottom of the cartouche resembles a potted plant, but I correctly anticipated that Kaplan would ascribe it a less prosaic meaning.

In the title field, we find the astrological symbol for Mars, the Roman letter 'H,' and the number Nine, which in Pythagorean mysticism, signifies the end of one cycle in the beginning of another. Other systems of numerology connect Nine to pain or sadness, but sometimes to happiness, as in “Cloud Nine.”

Stuart Kaplan clarifies that the symbol at the bottom of the cartouche represents an incense burner releasing fragrant smoke from grains of incense. He highlights that the couple portrayed are nobles and enjoy a blissful marriage. He states that in ancient Egypt, individuals were free to marry whom they wished, and a compatible match brought about loving and pleasurable times spent together.

Kaplan ascribes a range of uplifting meanings to the card: joy, pleasure, peace, love, contentment, a harmonious family life, honor, esteem, and virtue.

On the other hand, if the card appears in reverse, Kaplan suggests that potential interpretations would be: friendship’s loss, family quarrels, pettiness, rage, and even conflict.

Through the card of Communion, we are invited to embrace the essence of joy, peace, and love. It reminds us of the contentment that comes from harmonious relationships and the virtues we uphold within our families. Whether upright or reversed, this card encourages us to explore the dynamics of connection and seek harmony in those connections.

Egipcios Kier - 68 Speculation and 51 Advice

As I shuffled the Egipcios Kier after my morning ritual, two cards fell out of the deck: 68 Speculation and a card we've seen before, 51 Advice.

The first card, titled 68 Speculation, makes me think of Betzalel Arieli’s Three of Pentacles, a card that emphasizes the biblical precept of keeping accurate weights and measures, as well as the virtue of being honest in all your dealings with others. Card 68 depicts a man weighing a stack of six coins on one side of a scale while a statue of an ox is on the other side of the scale. The shape of an ox head is the origin of the Hebrew letter Alef. (An earlier post attempted to explore the life wisdom encapsulated in the letter Alef.)

Three symbols have been drawn at the top of the cartouche that frames the image. In the space where there is usually a geometric form, a curved hook with a small circle at its top appears. Above that is a hieroglyph of a snake. Completing the triad is the Hebrew letter Vav, which means ‘hook.’

Drawn at the bottom of the cartouche is a fly, which in Mesopotamian culture, represented a malevolent demon lurking in foul places.

The card's title field incorporates the astrological symbol for Venus, a double LL (reflecting the deck's Spanish origins), and the number 5, alluding to chaos or adventure.

Kaplan’s commentary corrected my first impressions of some of the images. The hieroglyph at the top, I learned, portrays a snail while the one at the bottom represents a bee. I was also too literal in my understanding of the image: the ox represents the man's entire herd.

Kaplan points out that cattle were significant in ancient Egyptian culture and the government maintained a national herd tended by foreign captives and enslaved Egyptians. (This brought to mind Josef’s role as Pharaoh’s counselor and his family’s role in tending the royal flocks. Josef’s guidance eventually leads to government control of the “means of production” with the people obliged to sell themselves into slavery in order to obtain grain for food during drought.)

Kaplan reminds us that deities Amen and Hathor were represented with bull and cow heads, underscoring the spiritual significance of cattle. Drawing from my small knowledge of ancient Israel, it is likely that male animals were ritually sacrificed for the benefit of gods and people, while female animals were kept alive to provide milk and offspring; furthermore, female herd animals exhibit less aggression toward their owners and other members of the herd, compared to their male counterparts.

Kaplan mentions that bee’s were also sacred, believed to have been formed from the tears of the sun god, Ra. Ancient Egyptians were avid bee keepers, using honey for culinary and medical purposes. I wonder whether they too had a prohibition on offering honey in their sacred spaces, akin to the restriction observed in the tabernacle of ancient Israel.

Kaplan presents these upright meanings for card 68 Speculation: ingenuity, hard work, progress, successful dealing, speculation, and wealth.

His alternate meanings for a reversed card include anxiety, impatience, uneasiness, and imprudence.

Immediately upon seeing the second card, 51 Advice, I realized that I had failed to consider the idea of seeking or giving advice when I wrote about it earlier, although I did refer to it as a gateway to wise counsel. The card raises the question of whom to trust when we need good advise. How do we asses their counsel?

Together, these two cards offer a powerful message about the importance of balanced judgment, hard work, and seeking reliable guidance. They encourage us to navigate the complexities of decision-making with wisdom, sincerity, and a discerning mind. As we embrace the upright meanings of 68 Speculation and remain cautious of the potential pitfalls highlighted by 51 Advice in its reversed state, we can navigate our journey with confidence and clarity, making informed choices and pursuing our goals with integrity.

Egipcios Kier - 10 Wheel of Fortune

My best friend's cat, Pascal, has provided a concise explanation of today's card, so there is really no need for further commentary from me. Nonetheless...

The Wheel of Fortune is a familiar image to many people. This version resembles the classic Marseilles image, lacking the Christian symbolism of the Rider-Waite-Smith deck.

As in other Egipcios Kier cards, we find a cartouche divided into three sections. In this card, they are all of equal size.

The upper portion contains four magical symbols. We see the parallel diagonal lines again, a polyhedron, a letter from a mysterious alphabet, and a winged sphinx with a pharaonic beard, a serpent-crown, and a staff.

As we shift our attention to the bottom third of the cartouche we see two serpents gracefully periscoping atop golden eggs. Their skin is marked with egg-shaped patterns and a pillar stands between them, suggesting a foundation beyond our vision.

Rising from that pillar, the central image of the card is a six-spoked wheel. On one side, an Egyptian god kneels, tightly gripping the wheel to prevent it from spinning, while on the other side, a frightful creature is positioned head downward, about to fall off the wheel in the downward half of its orbit.

The title of the card includes one symbol unfamiliar to me, as well as the astrological symbol for Scorpio and the Hebrew letter Yud, which has the numerical significance of 10. Thanks to Kaplan's Little White Book, I learned that the unfamiliar symbol signifies the planet Pluto.

Kaplan enlightens us further, identifying the hawk-headed figure holding (or spinning) the wheel as Horus, the sun god, and the figure on the wheel as Ammut “the creature that devours unworthy souls after their judgment.” Kaplan explains the beliefs of the ancient Egyptians regarding the judgment of souls after death. He adds that the sphinx at the top of the cartouche represents the pharaoh, who received full funerary rites following his death, but was nonetheless exempt from afterlife judgment.

According to Kaplan, the upright card has a range of positive meanings: destiny, fortune, felicity, godsend, special gains or unusual losses, culmination, influences shaping the outcome of a problem, inevitability, unexpected events, or the full course of events from beginning to end. In contrast, the reversed card suggests failure, ill luck, broken sequences, interruptions, inconsistencies, and influences that were not previously contemplated.

The Wheel may represent life in all its pain and glory, but it also represents our personal journeys. It encompasses our highest peaks and our most shadowed valleys, and every torturous turn in between. Like the faithfully changing seasons in which the darkest winter solstice is eventually followed by hot summer days, so our wheel of life keeps turning for good or bad. If Horus is indeed trying to keep the wheel still, his effort is in vain.

As Eric Weinstein astutely asked an interviewer, “When your wife’s water broke, did you say, ‘We have to stabilize this situation! We must make sure our child can stay in here forever’? No!”

A crisis, is, as they say, an opportunity, and it we must be active in our responses. It is impossible to maintain the status quo when you’re up against The Wheel of Fortune.

Weinstein reminds us that time continues to sift through the hourglass unimpeded by our refusal to face mortality. Time and fortune flow inexorably whether or not we acknowledge our impending deaths. We must take action because life is too short. Although the Wheel can crush you (as Rachel Pollack points out), it also reveals opportunities. What would you do right now if you truly valued the ever-shorter time you have left?

Some tarot scholars draw a connection between this card, the tenth of the Major Arcana, and The World, the twentieth card, suggesting that after Judgment, we are returned to life renewed. That seems a naive position. This card calls us to attention, “Get off your ass and do something with your life, no matter how afraid or confused you are!” We must enthusiastically embrace possibilities for change and growth. 

Norma Cowie, the author of my first and favorite tarot book says that this card tells us “it is time once more to test your knowledge in your daily life.” So accept the invitation and step up to the plate!

In conclusion, the cat’s claws are out—he may play with you or destroy you. It’s nothing personal, so savor every experience.

Contemplative Tarot - 5 of Pentacles, Queen of Cups, and The Hermit

A proud stance veils delusion; in truth, cold, injured, and alone.
Immersed in illusions, trusting dreams to unfold.
Endure an arduous pilgrimage... become a watchtower in the night.

This morning, sought insight into my mental state. Before shuffling my tarot deck, I asked for clarity to ensure that I am perceiving reality accurately. As I pulled three cards, a common theme emerged: delusion and the importance of attending to reality.

The first card, the Five of Pentacles, portrays an alley behind a church, where two homeless people struggle to keep warm on a gray and snowy afternoon. One figure is huddled under a patched blanked, her hand out in forlorn hope for charity from a passerby. Nearby, a veteran who has lost a leg and an eye stands proudly, his once-grand uniform now in tatters. With a fashionable mustache and relying on a makeshift crutch, he appears ready to depart. There are no passersby to offer help, leaving them alone to face the cold and death. Can the standing man find meaning or purpose in his hardships? And if he knows where help may be available, will he have the courage to ask for it?

The second card is altogether different. The Queen of Cups dwells in a fantasy, crowned with an ornate tiara and enthroned upon a majestic shell, resembling the one in Botticelli’s Birth of Venus. The pink glow inside the shell mirrors the ethereal hue of the setting sun. The scene is alive with bright clouds, crashing waves, a sandy beach strewn with starfish and other treasures, ghostly seals singing like children waiting to be born, and the cry of seagulls. Wrapped in luxurious robes, one hand touching her own heart, the queen is absorbed in gazing at a veiled cup that glows with untold visions and promises. Yet she does not remove the veil, choosing hopeful anticipation over the potential disappointment of reality. The queen of this card is the mirror image of the hopeless woman in the first card, neither one able to take action.

Lastly, The Hermit beckons me to action and self awareness. A gray figure with a long white beard and wearing a tattered robe stands at the summit of the Mountain of Knowledge under the starless sky of a moonlit night. His staff now bears a red feather that emphasizes his crimson footwear. Holding a lantern high, he gazes down at the city he came from. What do the red feather and red shoes signify? Has the arduous trek up the mountain reshaped his character? Does he now have practical wisdom to impart to others? Can he forge a meaningful life for himself?

These cards deliver a clear message, urging me to confront reality, take action in response to adversity, and embark on arduous but rewarding journey. May the Holy One of Blessing guide me as I navigate the labyrinthine passages of life, trusting that she will bestow blessings and wisdom along the way.

Egipcios Kier - 43 Delusion

The title of this card immediately caught my attention and shaped my expectations, making it difficult to consider alternative interpretations of its symbolism. I've spent an extra day contemplating this card and have not made any progress.

The central image features a nearly naked woman, running with her arms raised, hands together, as if ready to dive into water… or perhaps she is dancing. There’s a clumsiness in the angle of her limbs that suggests she may be intoxicated. She has adorned herself with only arm cuffs, bracelets, a head band, and a loincloth, while her feet remain bare. On the wall behind her is a primitive object resembling a caveman’s club.

In the upper part of the cartouche, three symbols are present: a geometric figure that resembles the letter Ayin with two circles, a hieroglyph for a ceramic pot or a woven basket, and the Hebrew letter, Gimel, symbolizing the generosity of a rich person towards a poor person. The lower portion of the cartouche depicts some sort of mythical creature seemingly more suited to a medieval manuscript than to an ancient Egyptian text.

The title includes an astrological symbol that resembles Neptune’s trident, the Roman letter N, and the number seven, a prime number that is often considered lucky.

Initially, nothing in the card spoke to me except for its unsettling title. I fear being deluded, failing to attend to reality diligently, and not taking appropriate action in my life. Gazing at the card, I find myself unable to see beyond the obvious interpretations of its imagery. I wonder, in what part of my life am I deluding myself? Perhaps the appearance of this card was a suggestion that I should work invoke Hyékati Vrímo tonight, asking her to “shake the pillars of perception.”

Stuart Kaplan describes the woman in the card as frenzied and confused, which aligns with the title of the card and my impression of the image. While he does not directly reference the hieroglyph at the top of the card, both pottery and basketry were undoubtedly prevalent in ancient Egyptian society. What does this container signify here?

According to Kaplan, the object on the wall is called a sistrum—a Greek musical instrument with rattling rings on its crossbars. The sistrum had widespread use, but to the Greeks, it became closely associated with Egyptian religion, ritual, and magic.

Kaplan speculates that the creature portrayed at the bottom of the cartouche may represent Seth, the god who caused irrationality and lawlessness. Egyptians originally considered Seth a benevolent deity, but later regarded him as the force of death and decay. His domain was the western side of the Nile and he sought to disrupt the ordered life prescribed by the other gods. Black magicians turned to Seth, harnessing the god's malignant powers against their enemies.

Kaplan assigns the following meanings to the upright card: delusions, hallucinations, insanity, drunkenness, addiction, irrational moods and actions, outlawry, physical and moral decay, neurotic compulsion, and black magic.

In contrast, he assigns the following meanings to the reversed card: recovery from a mental breakdown, abstinence, rigid adherence to rationality, suppression of emotions, and moral struggle.

While the other Egypcios Kier cards we’ve explored have evoked a pleasant state of reverie and offered a clear framework for interpretation, this particular card leaves me uncertain how to respond. Therefore, I extend an invitation to you to tell a story about this enigmatic woman—why she finds herself in this situation, who surrounds her, and what she hopes may happen.

By delving into the narrative of this ambiguous figure, we may unlock insights and discover new perspectives on the card's symbolism and meaning. Let us embark on this journey together. 

 

Egipcios Kier - 40 Premonition

The title line of the card includes an astrological symbol, the Roman letter L, and the number 4 which represents stability. In the top half of the cartouche we find a geometrical symbol, the Hebrew letter, Tav, and a green circle containing two cobra heads and surmounted by a something that may be either spark of flame or a golden raindrop. At the bottom of the cartouche is a an oval shape containing the symbols that resemble a sieve and mouth.

The central image is of a man attempting to prevent a woman from proceeding in the direction she has chosen. He reaches out to stop her, just as her hands go up an alarm, indicating he may have had a premonition of danger. The man is dressed in a short kilt, a shirt, an elaborate wig. He holds a mysterious item that shares similarities with the Egyptian ankh, a symbol of life. The woman is bare breasted, wearing an elaborate wig, a long skirt, and ankle bracelets. If the circle at the bottom of the card is indeed a sieve, and the other symbol is a mouth, it suggests that the man may have initially hesitated to warn her, censoring himself before speaking.

Stuart Kaplan identifies the astrological symbol as Uranus, which was not visible to humans until the invention of the telescope. He suggests that the couple depicted in the card is approaching a temple to seek insight into their future and have their fortunes told. The woman’s raised arms indicate she is pleading for divine guidance. Kaplan explains that Egyptians relied on temple oracles and on dreams to divine the future, as the biblical pharaoh relied on Josef for the interpretation of his dreams. Divination practices have been employed throughout history; one modern and skeptical assessment points out that divination created a certain randomness so, for example, hunters wouldn’t habitually hunt in the same place.

Kaplan assigns the following upright meanings to the card, premonition, foresight, prophetic, dreams, extrasensory, perception, oracular, speech, divination, using the tarot or other methods of fortunetelling, revelation in the form of visions. The reversed meanings involve delusions, tendency to let chance govern one’s life, an inability to make independent decisions, misinterpretation of dreams or omens, and being a false prophet.

Kaplan also states that object carried by the man represents the sun's orbit and eternity. The hieroglyph at the bottom of the cartouche signifies "to be wise." How can we transform our premonitions into wise action?

In Judaism, prophecy pertains to significant matters and messages from God intended to guide Jewish society or society at large, rather than individual guidance, unless an individual’s influence extends to the entire nation. Josef possessed a gift for interpreting dreams and also the ability to implement them, using them as early warnings to solve impending problems. After foretelling a seven-year famine, he swiftly provided a solution. (One cannot ignore some of the ramifications of his advice to Pharaoh. The people of Egypt had to sell themselves to Pharaoh to obtain food for survival. And when a new dynasty rose, Josef’s family was also enslaved.)

An intuition is only as useful as the ability to navigate the issue at hand. We all experience intuitions or premonitions that we wish we had heeded. However, it is equally important to consciously take practical action based on that knowledge.

At times, intuition may seem like unconscious awareness, such as a woman, jumping out of a vehicle just before it’s hijacked because she unconsciously noticed someone approaching in the mirror, or consciously refusing to understand the evident signs of a friend’s antisemitism. In one case, your body’s wisdom urges you to act on your intuition, while in the other case, your heart and mind hold you back from accepting your knowledge.

Egipcios Kier - 67 Veneration

The card of the day from the Egipcios Kier Tarot deck is 67 Veneration, and it appears in the reversed position. As usual, the cartouche is divided into three sections, with the top section featuring four symbols and the bottom section displaying a single large symbol.

The central image of the card is dominated by a woman standing firmly on both feet, bending at the waist, and looking upwards in an expression of supplication or perhaps of praise. She wears a long, black wig, a skirt wrapped around her ribs, and is bare breasted. Her posture exudes a sense of reverence for and trust in the divine.

In the title section of the card, we find an astrological symbol, the Roman letter L, and the number Four representing structure and boundaries.

The symbol at the top right seems to consist of Chinese brushstrokes and vaguely resembles the Roman capital letter E. Adjacent to it is a geometric shape resembling a stylized wave, while on the left side we see the Hebrew letter Heh. Additionally, there is the symbol of an incense burner. At the bottom of the cartouche, we once again see a silhouette of a jackal couchant.

Stuart Kaplan clarifies that the astrological symbol on the card represents Uranus and that the woman is venerating the dog of Anubis.

Incense played an important role in ancient religions because it could cover the various smells that were the inevitable result of animal sacrifice. It's fragrance purified and sanctified the air. Even today, incense is used to express devotion, as well as for inspiration; its pleasant fragrance adds an air of sanctity to a space. Substances like eucalyptus are still used to alleviate respiratory congestion. Not only was incense valued for stimulating religious devotion but also providing sensual delight. 

Egyptians obtained incense from the Kingdom of Punt, which is believed to correspond to present-day Eritrea and is also mentioned in the Bible as Put or Havilah. Traders in this region procured a wide array of valuable commodities, including ivory, gold, ebony, as well as fragrant oils and resins. Egyptian fleets set sail from the Gulf of Aqaba, located near the present-day cities of Eilat, Aqaba, and Sharm al-Sheikh, embarking on expeditions to trade for a range of exotic goods from various locations in the region.

In the upright position, this card symbolizes purification, ritual, the harmonious blending of sensory pleasure with religious devotion, idyllic surroundings, romance, and dreaminess. 

However, since the card appeared reversed, we need to pay close attention to Kaplan's list of reversed meanings. It suggests a clash between spiritual and worldly values, the cherishing of unattainable ideals, and the neglect of physical well-being.

It's important to be realistic and not hope for the impossible. This card brings to mind the Serenity Prayer, in which we request the “grace to accept the things we cannot change, the courage to change the things we can, and wisdom to know the difference.” We must nurture our lives, purify ourselves, and attend to reality diligently. By relying on the advice provided by the upright card meanings, we can work towards changing whatever negative situation reversed card points to.

Egipcios Kier - 69 The Unforeseen

In 69 The Unforeseen, we once again encounter a cartouche divided into three distinct sections. The upper contains a geometric figure, a circular hieroglyph, and the Hebrew letter zayin, while the lower section shows a scorpion encased in a vibrant amber stone. The title line includes the symbol for Venus, the Roman letter M, and the number Six, alluding to the concept of harmony.

At the heart of the card's image is the Ancient Egyptian goddess of night, Nut, gracefully arched like the sky, over a solitary man. Interestingly, her complexion appears pale instead of a dark nighttime hue. Her blue hair cascades along her arms, and, inked on her body, are five identical symbols. Each of these symbols seems to depict the sun and two serpents, yet they also resemble the female reproductive system, with two ovaries and a uterus. Nut, whose name signifies “sky,” held dominion over the cosmos and motherhood, as well as the stars, astronomy, and the universe itself.

An ancient collection of Egyptian astronomical texts was eponymously titled The Book of Nut. Not only was Nut sovereign over the skies and all heavenly bodies, but she also wielded influence in the afterlife and was able to transport the deceased to her starry realms. Those who invoked her could count on her friendship and protection. Ancient Egyptians buried their dead in sarcophagi that were often painted with Nut’s dark image inside the cover. They would place a copy of The Book of The Dead, a kind of travel guide, in the sarcophagus as the text was believed to help the departed become familiar with the afterlife and its inhabitants.

The brightness of Nut's image in the card suggests that the solitary man is not a lost soul stumbling through a murky underworld; although he walks uncertainly, he remains in the realm of the living. A necklace adorns him, along with a short wraparound skirt. His right hand covers his eyes, while his left stretches forth, as if seeking something while he steps forward. The symbolism of his covered eyes evokes some medieval art in which Christian artists, steeped in antisemitic tropes, depicted the figures of Ecclesia as clear-sighted and Synagoga as blindfolded.

Perhaps the man in our card covers his eyes in his quest for divine truth. Alternatively, he could be engaged in skrying, seeking spiritual visions. Some practitioners of skrying choose to cover their eyes or work in darkness to heighten their spiritual vision. In Jewish tradition, covering the eyes with the right hand during the recitation of the Sh'ma signifies complete focus on understanding that God’s strength and God's mercy are one. If the worshiper recites the Sh'ma with appropriate attentiveness, the Shekhinah, or divine presence, rests upon the worshiper’s countenance, so before the worshiper recites, she respectfully covers her eyes.

In the Talmud, blind individuals are referred to as “full of light” because physical sight can weaken or even contradict one's spiritual sight. In the Zohar, a foundational text of Jewish mysticism, a riddle is posed by the old donkey driver, a recurring character. The riddle asks, “Who is the beautiful maiden without eyes, whose body is concealed and revealed, who comes out in the morning and disappears during the day, who is adorned with ornaments that never were?”

The answer to this riddle is HaShekhinah, the divine presence. This riddle serves as a reminder of the unconcealed but often unseen presence of the divine in this world. The riddle’s resonance with the imagery of this card teaches us to cultivate spiritual vision and seek deeper insights. As this card weaves together my Jewish beliefs and Hekatean practice, it encourages me to explore skrying techniques as a means of gaining spiritual understanding.

In Stuart Kaplan’s study of the card image and its significance, he explains that the circular hieroglyph at the top symbolizes a sieve and that the body of Nut is portrayed with a pink hue to indicate dawn, a time symbolizing enlightenment and rebirth. The solitary man remains oblivious to the lurking scorpion nearby. Kaplan asserts that “the scorpion does not strike from malice, nor does it seek out victims,” but that the young man, blindly navigating through a self-imposed physical darkness, risks disturbing the unseen scorpion. Perhaps the man portrayed in the card trusts Nut’s sheltering presence or believes that he is under the auspices of Selkhet, the scorpion goddess. In that way, the solitary man, full of faith and seemingly unaware of his proximity to danger, is also reminiscent of The Fool card in traditional tarot imagery.

The inclusion of the hieroglyph for a sieve initially puzzled me. Perhaps it is a metaphor for the mental process of discernment and gaining clarity. In our lives, it is crucial to cultivate the ability to distinguish what has true significance from what is trivial or superficial. The man pictured on the card covers his eyes; he has chosen to filter out distractions that may obscure clear understanding. In my own practice, I recite the words, “Hyékati Vrímo, shake the pillars of perception with your wrath,” seeking Her aid to identify illusions that hinder me and to perceive the deeper reality that lies beneath appearances. Aligned with the title of the card, the presence of the sieve urges us to uncover the hidden and go beyond superficial observations. It encourages us to engage in patient reflection and introspection, while the main image also invites us to engage in the ritual practice of scrying to access deeper knowledge.

Kaplan provides the following upright meanings for card 69 The Unforeseen: distraction, lack of perception, unexpected events, sudden illness, attacks from unforeseen sources, hidden dangers, and a refusal to confront unpleasant realities. For the reversed card, Kaplan assigns other meanings: wariness, insight, vigilance, spying, alertness, and prevention.

The card may also imply that our perception may sometimes be incorrect or misguided, and what initially appears as misfortune can turn out to be a blessing. Change is constant, and the Hebrew letter, zayin (show in the top third of the card), originally associated with the Egyptian hieroglyph for "manacles," later represented a "sword." Who could have foreseen an instrument of bondage becoming a weapon?

The title of the card The Unforeseen and the presence of the sieve, urge us to consider the interplay of symbols and of the interpretations they evoke. Sifting patiently through our reflections, may help us unveil layers of hidden wisdom and guidance, allowing us to navigate the unknown with increased awareness and insight.

Egipcios Kier - 8 Justice

Step into the realm of Ancient Egyptian mysteries as we contemplate card 8 Justice from the Egipcios Kier Tarot deck. Today’s card takes us on a journey to uncover the secrets of balance, self-awareness, and the pursuit of righteous living.

The centerpiece of the card is a depiction of a woman crouching on one knee, which is, I think, unusual in Egyptian art. Rather than the feather of truth, she is holding a short sword. She gazes at a set of scales suspended before her, evaluating whether or not her life is in balance.

On her head is an elaborate Egyptian crown that appears to include two enormous feathers and a Uraeus serpent. A jeweled wig frames her face. Rather than being bare breasted, the upper half of her body is covered and a long skirt reaches her ankles. She is raised above the viewer on a pedestal of three steps. Adorning the pedestal, a serpent encircles a solar disk, mirroring the radiant symbol at the top of the card, bestowing an aura of holiness upon the sacred space where the woman contemplates the meaning of justice.

Above the central image, four symbols engage us. They deviate from the pattern we’ve learned to expect, but as this is a Major Arcana card, they should be unique. The double crown of Egypt is portrayed encircling the sun, reminding Ancient Egypt’s power and mastery. To the right of the crown, an intriguing letter, perhaps from an “angelic” language, whispers secrets from modern occult knowledge. Above the crown are two diagonal lines proceeding from the end of a horizontal line. At the left, is a circle, perhaps symbolizing the cyclical nature of justice: wrongdoing followed by correction, and hopefully a lesson learned.

The title, Justice, is augmented with two astrological symbols, the Hebrew letter Chet, and the number Eight. I recognize one astrological symbol as Capricorn, representing discipline and responsibility. The Hebrew letter Chet, is the first letter of the word, Chayyim, life, and is the eighth letter of the Hebrew alef bet; the letter may have its origin in the Egyptian hieroglyph for ‘courtyard,’ and perhaps is the place where the woman on the pedestal meditates. The Deuteronomical concept of “Justice, justice shalt thou pursue,” is mirrored in the number Eight, “Choose life.”

Kaplan clarifies what the symbols on the card actually are. The other astrological symbol represents Saturn, the planet of karmic justice. The letter or glyph that I could not identify is also unknown to him. He mentions that at the top center of the card, is Hathor’s horned solar disk with two ostrich plumes above it; in her earliest forms, Hathor punished any who mocked her father Ra. The snake biting, his tail is a more peaceful depiction of the Uraeus serpent, usually portrayed spitting fire at the those who disobeyed the laws of gods or pharaohs.

According to Kaplan, the figure on the card is a follower of Ma’at, Ancient Egyptian goddess of truth. Two ostrich feathers grace her head, representing the balance of duality and the essence of justice. The dagger in her hand, a symbol of the god Anubis, reminds us that death and final judgment are nearer than we know and we must ensure that we are walking a path of righteousness.

Kaplan teaches that Ma’at, daughter of Ra and wife of Thoth, played a pivotal role in creation. As chaos was withdrawn, Ma’at emerged to bring order and balance to the world. She is the eternal guardian of truth and embraces the dualities recognized by Ancient Egyptian culture: good and evil, the crowns of upper and lower Egypt, the desert and the fertile land on either side of the Nile.

This card unveils the mysteries of harmony, righteousness, and virtue. It beckons us to embrace our good inclinations, speak with sincerity, act with good intentions, and cultivate a commitment to fairness. Through the upright meanings noted by Kaplan, we are reminded of our ability to perceive temptation and avoid evil, to respond favorably to the goodness in others, to judge impartially, to live with harmony and poise.

Kaplan’s interpretation of the reversed card warns us of the perils of bias and false accusations, as well as the corrosive effects of bigotry and intolerance. It serves as a reminder to temper our judgment and approach justice with an open heart and mind.

Step into the realm of Justice where equilibrium and righteousness can be absorbed. Allow its wisdom to guide you as you navigate the complexities of life. Justice waits for you to embrace the pursuit of truth with grace and compassion.

Egipcios Kier Tarot - 44 Expressiveness and 51 Advice

Today, we explore two cards from the Egipcios Kier Tarot. The first card, 44 Expressiveness, reveals the realm of artistic mastery. It depicts a skilled artisan sculpting a majestic pharaoh from stone, emphasizing the power of human action and the exploration of gateways. In the second card, 51 Advice, we encounter another gateway, as a figure kneels before a priest, seeking wise counsel.

Card 44 Expressiveness portrays expression and artistic mastery. It includes the astrological symbol for Saturn, the Spanish letter Ñ, and the number 8, representing stability. In this image, we witness the skillful hands of an artisan wielding a chisel and mallet to create a stone sculpture. Slowly, but surely, a majestic pharaoh begins to step forth from the stone.

Three symbols float above that scene. A hand, symbolizing human action and human connection, reflects the artisan’s dedication to his craft as well as the power of his artistry. To the right can be seen three lines that connect, forming a Pi-like shape or a dolmen (a portal tomb), each ending in small circles. Lastly, the Hebrew letter, Dalet, the Hebrew letter for door, hints at gates and gateways awaiting his exploration. Beneath the image, a hieroglyphic-style representation of a man’s head with a goatee, evokes of the stereotype of an artist.

Stuart Kaplan notes that in Ancient Egypt, sculptors were revered as “masters of life,” their creations believed to endure forever. Carving a name into the base of a statue ensured the immortality of the soul that it represented. In the realm of the afterlife, statues placed within tombs provided refuge if the mummified body became an unfit dwelling for the soul of the deceased person. Furthermore, likenesses of the deceased, dedicated to a temple, enabled him or her to partake in sacred offerings. In this image, the statue represents a Pharaoh, the embodiment of royal power and divine authority.

Kaplan states that the card symbolizes an articulate individual, the fulfillment of a creative endeavor, mastery in shaping events, and the fruits of focused application and concentration. In contrast, the reversed card implies difficulty expressing one’s true feelings or thoughts, mimicry of other people, waning enthusiasm, apathy, and impatience with long-term projects.

The card invites us to consider how to express our deepest selves and how to channel our creative skills to infuse the world with regal and divine qualities.

Turning our attention to the second card drawn today, 51 Advice, we encounter a gateway to wise counsel. Its title features the astrological symbol for Venus, the letter U, and the harmonious number 6.

Within this image, we witness one figure kneeling before another. Standing before the inquirer is a bald man in ornate clothing, suggesting that he is a priest. The priest is either reading from a scroll using a pointer, or inscribing the scroll with a brush.

Four symbols float above the image. Three of these suggest votive offerings: a curved line ending in delicate circles, a hieroglyph that evokes the idea of an offering plate, and the Hebrew letter Kaf, which means the palm of the hand. The fourth symbol is a cartouche containing three hieroglyphs: a feather, symbolizing truth and balance, a half circle suggesting the rising sun, and a man’s head crowned with the Uraeus serpent of Wadjet and the feather of Ma’at.

Beneath this captivating scene, the mysterious silhouette of a jackal is encased within a cartouche. These desert dwelling creatures frequented the burials along the Nile, lending them an air of other-worldliness. Interestingly, the silhouette is also reminiscent of our canine companions, sometimes called “man’s best friend.”

Stuart Kaplan identifies the standing figure as Imhotep, a healer, sage, and trusted counselor to the pharaoh Zoser. He was the architect of the Step Pyramid and the High Priest of the sun god Ra at the Temple in Heliopolis. Though his original papyri have been lost to time, his wisdom lives on in aphorisms attributed to him. Centuries later, the Greeks would connect his worship with that of Asclepius, the Greek god of medicine, ensuring Imhotep a kind of immortality.

Kaplan assigns the following meanings to the upright card: an individual immersed in the healing arts, wisdom applied to practical ends, the manifestation of ideas into tangible works, healing through relaxation and restoration, the end of suffering, and a recovery from illness. Conversely, the reversed card suggests lingering illness, impracticality, unwelcome advice, imprudent counsel, and the burden of insomnia.

Together, today’s two cards encourage us to express our deepest selves through creativity, infusing the world with regal and divine qualities. They also urge us to seek wise counsel, applying practical wisdom to bring wholeness and sanctity into our lives.

The ideas raised by the images on these cards lead me to consider my personal connection to Judaism, community, and the study of Jewish texts, I still long to regain the ability to express myself, which was quashed in childhood. I remember the feeling of pleasure and wholeness I experienced the first time I was able to clearly put on paper my thoughts and feelings. I attributed that ability to my exposure to Judaism, community, and the study of Jewish texts, history, and culture, as well as admiration for the community’s rabbi whose heart and mind worked together in dealing compassionately and wisely with people. The cards remind me of the power of self-expression and the desire to learn from outstanding individuals.

These cards beckon us to make our lives sacred journeys in which our decisions and actions are steeped in reverence for the divine and a desire to infuse the world with wholeness and sanctity.

Egipcios Kier - 28 Uncertainty

In the Egipcios Kier Tarot, created by an Argentinian occultist, we encounter Card 28, titled Uncertainty. The very essence of uncertainty surrounds us always. This card evokes the possibility of embracing the mysteries of the future.

Two men stand back to back, but their heads turn to meet each other’s gaze, whether to find solace or encouragement, we do not know. Before one man an eye is suspended, a symbol of the divine presence or his own religious devotion. The other man relies on a staff for support, hinting at the material tools we lean on during times of uncertainty.

Above them, three enigmatic symbols adorn the card: a five-pointed star within a circle, a triangle with circles at each angle, and parallel diagonal lines. Though their significance is unknown to me, they add an air of mystery to the tableau. The fourth symbol, the Hebrew letter Yud, resembling a raindrop, evokes contemplation of renewal and possibility. At the bottom of the card, beneath the image, a rope is depicted. It is reminiscent of the elusive Ghayin, a missing letter of the Hebrew alef bet and a reminder of the interconnectedness of knowledge.

Tarot aficionado, Stuart Kaplan penned an insightful commentary to accompany the deck. In the “Little White Book,” he writes that the men stand beneath the Star of the Underworld, a place where the deceased are not yet redeemed, but remain suspended in a realm of possibilities.

One man has a scepter and the other has his hands outstretched in worship. Kaplan asserts that these two figures represent the pharaoh’s dual role, one of a godlike ruler and another of a humble supplicant to higher deities.

The Eye of Horus near one of the figures was a symbol of the Egyptian Lord of the Sky, ruler of both Sun and Moon. Kaplan writes that the Eye here represents hope for a new dawn, a metaphorical sunrise that illuminates the path ahead.

Continuing to delve into symbolism, Kaplan informs us that the Knot of Isis, at the card's base, served as a protective charm for the deceased, granting them access to all parts of the Underworld. (This charm also resembles the lost Hebrew letter, ghayin.)

Drawing on Kaplan’s text, we can explore the meanings of this card. Upright, it signifies indecision, the absence of a clear path, the struggle between various aspects of oneself, and the dance of polarities within.

Reversed, it hints at the unity of opposites, the culmination of mental anguish leading to decisive action, a solidification of one's role in life, and the acquisition of power through skillful manipulation of opposing forces—phrases that are open to interpretation.

As we contemplate the mysteries of uncertainty, an old adage comes to mind: “Pray as if everything depends on God, work as if everything depends on you.” Within the ever-shifting realm of uncertainty, seeking divine guidance as well as embracing personal agency provide the only approaches to living a good life.

Encomium Veneficis, In Praise of the Sorcerer

This is an expression of gratitude through a lighthearted limerick that honors our teacher while playfully poking fun at my inner editor.

There once was a sorcerer named Jason,
Whose teachings were truly amazin'.
His analogies grand,
Guided students by hand,
Yet his spelling left some quite shaken.

Students adored his magical art,
Absorbing his every impart.
But oh, what a blight,
His misspellings in plain sight,
Made some students howl and depart.

Yet Jason, undeterred, pressed on,
Correcting the errors that shone.
With each squiggly red line,
He aimed to refine,
And soon his writing had gone 'far beyond.'

So though his spelling brought some dismay,
Jason's wisdom still won the day.
His students, in thrall,
Saw beyond this small flaw,
For his magic enchanted their way.

A Prayer to Hyékati

                         Ζηρυνθία
Hyékati Zirinthía, guide me through veils untold,
Show me my path, time’s tapestries unfold.

                         Βριμοῖ
Hyékati Vrímo, shake perception’s core,
Reveal my desires and the purpose to explore.

                         Φωσφόρος
Hyékati Fósfore, kindle fires of art’s creation,
Ignite in me purpose and inspired dedication.

                         σωτηρία
Hyékati Sotería, wisdom you bestow,
Take me beyond, bound'ries I’ll let go.

                         Ορίζοντα
Hyékati Urízoda, knower of the unknown,
Teacher and friend, grant me wisdom to be sown.

                         πολύτιμος μου
Precious One, stand by me, embrace me tight,
Unveil the world’s secrets in your sacred light.