The High Priestess

The High Priestess reminds us of the connection between our physical and spiritual lives. While her imagery often evokes hidden knowledge and ancient wisdeom, she also challenges the dualistic view of body and soul that has been integral to much of Western thought since the Orphics, Pythagoreans, and Platonists. Instead of suggesting that the soul is entirely separate from the body, the High Priestess embodies the idea that consciousness, intuition, and spirituality arise from the physical reality of our existence.

Her symbolism reminds us that understanding life’s mysteries is not distant or unreachable, but woven into our lived experience. By understanding this, we can enhance our spiritual lives, personal journeys, and character development. Through the lens of Jewish tradition and the imagery of the Rider-Waite-Smith deck, we can see how the High Priestess guides us toward a deeper understanding of the unity between body and soul.

Symbolism and Imagery

In the Rider-Waite-Smith deck, the High Priestess sits serenely on a cubical stone, symbolizing the material world that grounds her spiritual wisdom. Behind her, a veil embroidered with pomegranates hangs between two pillars, suggesting a gateway between realms. Beyond the veil lies a body of water, an emblem of the unconscious mind, flowing toward the distant horizon.

The veil and pillars evoke the First Temple, referencing sacred mysteries and the duality of human nature: body and soul, conscious and unconscious, good and evil. The High Priestess, positioned between these dualities, acts as a mediator, embodying the central pillar of the Kabbalistic Tree of Life. Her serene presence invites us to approach these mysteries not by rejecting the physical world, but by embracing its integral role in our spiritual development.

The Apparent Dualities of Human Nature

The celestial symbols on the High Priestess—a lunar crown representing the moon’s phases and a cross representing the sun’s cycles—remind us of the Jewish solar-lunar calendar and the cyclical nature of life. These symbols emphasize that human experience is deeply rooted in physicality. Our bodies are not obstacles to enlightenment but vessels through which intuition, emotion, and divine wisdom flow.

Jewish tradition underscores this unity. Deuteronomy 30:11–19 urges us to “choose life” and recognize that divine wisdom is neither hidden nor distant:

“It is not in the heavens... nor is it beyond the sea... The word is very close to you, in your mouth and in your heart, to do it.”

This teaching aligns with the High Priestess’s scroll, which reveals all but one letter of the Torah. Her flowing robes, which fall to the crescent moon at her feet, suggest that divine wisdom arises from within our physical nature. The High Priestess reminds us that holiness is not achieved by escaping the body but by embracing it and choosing life in all its fullness.

Connections to Jewish Tradition

In Jewish tradition, our two inclinations—the yetzer tov (good inclination) and yetzer hara (evil inclination)—are natural parts of our being. The High Priestess, seated between the black and white pillars, symbolizes the balance between these forces. She teaches that both are essential for survival and growth.

Her role contrasts with the Devil card, which depicts chains and entrapment. While the Devil represents our inclinations as burdens, the High Priestess shows us how to integrate them into a life of freedom and purpose. Freedom, she teaches, is not an absence of constraint but a harmonious relationship with the currents of life, much like a bird soaring on the wind or a canoe navigating a river.

The cubical seats of The Priestess and The Devil reflect the message of Deuteronomy with its images of two stones, freestanding pillars, one placed on Mount Gerizim and the other on Mount Ebal, representing life and death, good and evil, respectively. Just as the Israelites were instructed to choose life, so too does the High Priestess urge us to choose wisely from within the framework of our physical existence.

Personal Insight

I have often seen an empty canoe in the water behind the High Priestess—a personal symbol from my shamanic journeys. To me, this canoe represents the unguided spirit traveling through the bloodstream, a poignant reminder of the connection between body and soul. It also serves as a metaphor for navigating life’s mysteries: our journey is guided by intuition, which arises from our physical nature.

Modern Perspectives

Modern tarot scholars offer rich insights into the High Priestess’s symbolism. Norma Cowie emphasizes the pillars as representing the contrasts within us—unconscious negativity and conscious striving for goodness. Laura Tempest Zakroff likens the High Priestess to the heart, pumping life through the body while symbolizing the hidden depths of consciousness.

Robin Wood’s depiction of the High Priestess places her outdoors, surrounded by nature. Her pentacle necklace underscores the harmony of body and spirit, while her open book suggests that wisdom is accessible to all who seek it. These interpretations align with Doreen Valiente’s Charge of the Star Goddess:

“If that which you seek, you find not within yourself, you shall never find it without.”

The High Priestess challenges us to trust our intuition and embrace the path that flows from within.

Conclusion

The High Priestess teaches us that spiritual growth comes not from denying our physical nature but from understanding and embracing it. She reminds us that wisdom and guidance are not distant or hidden but arise from the union of body and soul, of heart and mind. Her invitation to “choose life” calls us to explore the depths of our nature and act with awareness, balance, and purpose.

By contemplating her symbolism, we learn that freedom and growth are not found in rejecting the physical world but in mastering it. Through her, we see that the mysteries of life are already within us, waiting to be discovered.

The High Priestess invites us to choose life, not by ignoring the body but by recognizing that our consciousness and spirituality arise from it. She encourages us to explore the depths of our nature while embracing our physical life. We can balance the various aspects of our minds and choose a path of growth and wisdom. The High Priestess encourages us to seek spiritual maturity and the mastery of our physical life.

Memories... my first trip to Katzrin

Tarot Insights on the Attempted Assassination of President Trump

After the attempted assassination of President Trump on Saturday 13 July 2024, I decided to pull two tarot cards to gain insight into the situation. As my reading skills have become rusty, I hope that practicing on public figures may help me redevelop those skills.

For my first question, I asked how Mr. Trump was feeling after the experience. The card I drew was The Hanged Man. This card, with its figure suspended upside down and the figure's reddish-blonde hair hanging loose, immediately caught my attention. The Hanged Man typically signifies gaining a new perspective and can also symbolize a sacrifice for a greater good. The halo around the figure's head is meant to emphasize enlightenment and a shift in perception, but I couldn't help thinking of it as "Orange Man's" halo.

In this context, The Hanged Man suggests that the attempted assassination may have caused President Trump to experience a profound change in how he views his role and responsibilities. The ordeal could be prompting him to reconsider the motivations for his actions and decisions from a new vantage point, possibly coming to see his position as requiring a sacrifice or struggle primarily for the benefit of the nation.

This card also suggests the experience of being suspended in time and powerless to affect external events. After the shooter fired his weapon, there were a few seconds in which everything might have changed for Mr. Trump, his audience, and perhaps the whole nation. There was also a period of suspense for the audience who waited to see if Mr. Trump was still alive. From now on, the Hanged Man will suggest to me a pivotal moment, in which the future hangs in the balance.

The second question I posed was how Mr. Trump experienced that terrifying moment. The card drawn was the Seven of Wands, which depicts a figure standing strong and resolute against adversity. In the Morgan-Greer deck, the figure appears determined and unbowed, reflecting fearlessness and resilience.

I recalled that in the traditional Rider-Waite-Smith deck, Pamela Colman Smith portrayed the figure with mismatched shoes, a small but significant detail. The Erenberg Tarot highlights this peculiarity, which adds an amusing coincidence to my reading. When the Secret Service agents threw themselves over President Trump, they knocked off his shoes, and after they helped him up, we heard Mr. Trump say, "Let me get my shoes."

The Seven of Wands, therefore, not only indicates a person standing firm in the face of danger but also aligns with the actual events in a strikingly literal way. This card suggests that in that chaotic moment, President Trump was resilient, focused, prepared to assert his leadership, and concerned for his mission and his supporters.

These two cards, The Hanged Man and the Seven of Wands, offer intriguing insights into President Trump's experience and state of mind during and after the attempted assassination. The Hanged Man points to a shift in perspective as a result of the event, while the Seven of Wands highlights his strength and determination in the face of immediate danger. Through these cards, we can glimpse the complex interplay of resilience and reflection in his response to that brief but momentous event.

Contemplative Tarot: There is Hope

Clarity's blade reveals the victorious path,
Emotions embraced and intuition grasped,
Responsibility taken--
you’ll sail to smoother waters at last.

Q: Is my situation hopeless?
A: Ace of Swords

I recognize that there is a problem, which is an essential step to resolving it. There is a possibility that I can be victorious over the problem. The situation is not hopeless if I grasp mental clarity and use my intellect to cut through confusion and see my situation and options clearly.

Q: What can I do to improve my situation?
A: Page of Cups

I'm too caught up in the present situation I face and too emotional. A lack of understanding of my feelings blocks my thinking, making me inflexible and unable to come up with a reasonable action. I should calm my feelings, love myself, and rely to my intuition to discern my next move.

Q: What will be the result of taking that action?
A: Six of Swords

Progress will be made if I listen to the advice of the Page of Cups. There can be a smooth passage from a difficult situation. Problems will end soon if I've taken responsibility for them and addressed them.

Another New Deck: The Morgan-Greer Tarot

The Morgan-Greer Tarot, originally published in 1979, is an explosion of powerful '70s style and color. The imagery is a more creative departure from the Pamela Colman Smith imagery than some other clones, offering close-ups of the familiar figures.

In the case of the Four of Cups, the meaning is profoundly transformed. Pamela Colman Smith's drawing depicts a man with his eyes closed to his surroundings, focused inward and apathetic towards the potential for improving his situation. He may be depressed and has isolated himself; neither attitude is beneficial.

In Robin Voissey's Oneness Tarot, you become the seated figure, eyes open, hand blocking the blinding sun to better see a deer at the forest's edge. You are actively examining your surroundings, like an artist seeking a new perspective.

The Morgan-Greer Tarot reimagines this card beautifully. The main figure's human face emerges from the trees in the forest, mirroring the divine hand emerging from the clouds. Three cups stand on the ground, symbolizing the need for physical sustenance, while the fourth cup suggests that physical well-being also requires spiritual nourishment.

The Knight of Swords in this deck clearly delivers a crucial message: don't rush! The burning Tower is reflected in the knight's sword, indicating that his hasty actions have led to disaster.

Other cards also stand out. The Wheel of Fortune gives a humorous nod to Monty Python's Flying Circus while seriously portraying the downward turns of Fate. The Hierophant, meanwhile, sheds most (but not all) of the negative associations of oppressive power and ideology, offering a more positive representation. The deck’s borderless design enhances its appeal, with the image in the Four of Swords creating its own border.

The Morgan-Greer Tarot is a brilliant alternative to the Waite-Smith deck. Its powerful imagery invites your intuition and imagination to roam freely. Every tarot reader seeks "The Deck," and I think I’ve found mine. This deck reinvigorates Pamela Colman Smith's images.

The Hanson-Roberts Tarot is Delightful!

As a tarot aficionado, few things bring me more joy than getting a new deck. Today, I received THREE decks in a long-awaited package, and I’m thrilled to share my excitement about the Hanson-Roberts Tarot.

Years ago, I would spend hours browsing through deck images on the tarot site Aeclectic.net, and I often considered purchasing this deck for myself. I've always affectionately called it "the little girl's tarot," but after seeing it in person, I realize it's much more than that.

The cards are semi-matte rather than glossy, which gives them a more artistic and adult feel. The artwork is gorgeous, obviously intended to be a tribute to Pamela Colman Smith’s iconic 1909 deck. The colors are vibrant and add a fresh perspective to the images.

It will be interesting to see how changes in the imagery may affect interpretations of the cards. Will I find that meaning has been lost, or that new meanings have been unveiled? Typically, I study a new deck thoroughly before using it, but with the Hanson-Roberts Tarot, I feel compelled to tuck it away safely so that when read with it, the imagery will still be new, surprising, and enlightening.

After my first thorough shuffle of the deck, three cards were revealed that beautifully encapsulate what I hope is the essence of this deck.

The Queen of Wands encourages us to grow spiritually.
The Four of Wands celebrates the fruits of our endeavors.
The Star reveals our consciousness now awakening to new ideas and aspirations.

This deck has already begun to weave its magic! I'm very excited to have it in my collection. Have you had any experiences with the Hanson-Roberts Tarot? I'd love to hear your thoughts about it!

Contemplative Tarot - Seeking Victory

In stillness, seek a spark to wake your mind,
Embrace with joy the body, source of soul,
Surrender to events, find vision in the divine.

The Four of Cups: A man sits at the base of a tree, his arms and legs crossed. On the ground before him, within reach, three cups sit in a row. A divine hand reaching from a cloud offers his a fourth cup. His eyes are closed and he doesn't see his surroundings.

This card represents a state of introspection and apathy. The man in the card is withdrawn, lost in his thoughts, and seemingly uninterested in the opportunities around him. This card suggests a need to look inward to understand what is causing this emotional stagnation. It emphasizes self-awareness and self-control, much like the Buddha meditating under the fig tree.

The Empress: A voluptuous woman, covered in a loose dress pattered with ripe red pomegranates, sits on a comfortable settee supported by many brightly colored and luxurious cushions. Her throne in in the middle of a field of ripening wheat and behind her waterfall drops from a forest to a lake. Next to the throne is a heart shaped shield. The Empress wears a necklace of seven pearls. On her head are a laurel wreath and a crown displaying seven stars. Her left hand rests upon her knee and her right hand lifts a scepter topped with a globe. The symbol of Venus is appears frequently in this card: with the pomegranates in the fabric of her dress, on one of the cushions behind her, and on the shield at her feet. Venus was the goddess of love, fertility, and victory

This card symbolizes abundance, nurturing, and creation. She embodies the nurturing aspects of love and care, representing growth and fertility. Her connection to nature suggests a harmonious relationship with the world around her.

The Hanged Man: A man hangs displayed upon a gibbet. His right ankle is tied to the gibbet with a robe while his left leg is bent. A halo glows around his head. His hair, but not his shirt fall toward the ground. Both the vertical and horizontal bars of the gibbet are alive with green leaves. He is powerless.

This card represents surrender, new perspectives, and acceptance. The man hanging upside down symbolizes a voluntary suspension, a willingness to see things differently. This card suggests that sometimes, to progress, we must accept situations beyond our control and use these moments to gain new insights.

Interpretation: To improve body, mind, and spirit, combine reflection and study with self-nurturing and self-acceptance. Look inward to identify discontent or stagnation, then focus on things that bring feelings of gratitude. Care for yourself by attending to both physical and mental needs. Engage in activities that stimulate your mind and strengthen your body. While you cannot control the flow of life, you can control your perspective. Find and pursue a spiritual path that resonates with you.

Casting in The Ballad of Songbirds and Snakes

Suzanne Collin's book, The Ballad of Songbirds and Snakes, explores the origins of President Coriolanus Snow and of the Hunger Games. While the book is filled with references to the original trilogy, it feels more like a manufactured history than a compelling story.

Despite my initial skepticism, which was based on casting that I saw in the trailers, I wanted to see the movie so I could hear the songs. The songs were indeed great, and to my surprise, I enjoyed the movie. The screenwriter crafted a well-paced adaptation of the novel. However, some casting choices and certain gaps in storytelling may confuse viewers unfamiliar with the source material.

Casting Critiques

The teenage characters were played by older actors. This wasn’t necessary, as there were no sexually explicit scenes to justify such casting.

Lucy Gray Baird: Rachel Zegler's singing is fantastic, but the orphaned entertainer from the poorest district in Panem is not who we see on the screen. Lucy’s vivid clothing and heavy makeup, which should evoke an unsophisticated performer's gaudy flair, are muted in the film. Zegler’s demeanor is too polished, lacking the grit and passion of the young woman in the book.

In the book, we spend most of the Games wondering where Lucy is and what she is doing. Coriolanus can only watch the Games on television; there are few cameras in the arena and fewer microphones. So, like Coriolanus during the Games, we worry about her, and like Coriolanus after the Games, we wonder uncomfortably about the killing she had to do to survive the Games. In the movie, Lucy Gray is uncomplicated: a girl fighting for her life. We don't have doubts or questions about her motivations.

Reaper: The casting of Dimitri Abold was good, but his character received little screen time.

For me, Reaper is the most intriguing and most frustratingly undeveloped character in both the book and the movie. Suzanne Collins leaves us to speculate what inspired his change of strategy in the book. Before the Games, Reaper apologizes to each of the other tributes for having to kill them and, when he first enters the arena, he is still prepared to kill them. However, in the end, he kills no one. Instead he creates a "makeshift morgue" covering the dead tributes' bodies with the flag of Panem. (In the movie, this occurs immediately after the death of the little girl from his district, Dill.)

In the movie, he dies bravely. I didn't mind that he dies much earlier in the movie than in the book, but I wanted some insight into his character. There is no indication of his internal struggle or shift in strategy.

Coral from District 4: Mackenzie Lansing steals Reaper's spotlight by being a believable bully. In the movie, her dying words, "I couldn't have killed them all for nothing," echo Cato's realization in the first Hunger Games movie. (In the book, Coral is literally a backstabber, but her role in the book is much smaller than it is in the movie.)

Dean Casca Highbottom: Peter Dinklage’s portrayal could have been stellar if only he had better direction. The character of Highbottom in the book is beaten down and passive aggressive. He has spent years nursing feelings of resentment and drugging his guilty conscience for the barbaric Games. He resents his own choices in life, blaming Coriolanus's father for them. His venom for Coriolanus is fully revealed only when they are alone together.

Dr. Volumnia Gaul: Viola Davis is stunning as Dr. Gaul! Suzanne Collins never convinced me that Dr. Gaul was a real person, but Viola Davis did. The actress isn't an old, stooped woman as described in the books, but she is a compelling presence. (Her name suggests she’s even more barbaric than others in the Capitol.)

Sejanus Plinth: I liked Josh Rivera, but the actor seemed too old to play a high school student, and the movie script transformed him into a confident and clever adult. In the book, he was an angsty teenager; a kid with a good moral compass, but immature and weak. Since we see him only from Coriolanus's perspective in the book, readers may find Sejanus frustrating, even though we know he is in the right. In the movie, we are free to like him-- which I did. (Suzanne Collins wrote Katniss in the first person; why did she write Coriolanus in the third?)

Tigris Snow: Hunter Schafer is the only actor I wholeheartedly love in the movie. She plays a young woman thrilled with fashion and grateful to her employer, as well as a thoughtful advisor, a protective mother-figure, a compassionate human, and, most beautifully, a woman saddened by shameful things she had to do to survive. In the book, Coryo fails to truly recognize Tigris's worth, even though he relies on her for good advice, guidance, and support. In the movie, we never doubt that she loves her younger cousin. We get to see mature Tigris, loyal, compassionate, and loving. We also have the opportunity to see her recognize Coryo’s dark transformation. (We know that Tigris-- not Tigress-- later emulates cats in her fashion choices, but I wonder why Suzanne Collins named her after a river where an ancient non-Roman civilization developed?)

Gradma'am: Fionnula Flanagan shines as the family's matriarch. In the books, she is deteriorating mentally and physically, but in the movie she clearly portrays the primary (and darkest) influence on Coriolanus’s world view and character.

Lucretius "Lucky" Flickerman: Jason Schwartzman's character highlights that the Games’ are just in their formative stages. The movie character is more competent and professional, but the movie still conveys his shallowness. (What is that pin he's wearing during the Games?)

Hilarius Heavensbee: Florian Burgkart as Hilarius Heavensbee is barely more than an extra. The character in the book is surprisingly forgettable, except for the name he shares with Plutarch Heavensbee who plays such a large role in the rebellion of The Hunger Games trilogy.

Pluribus Bell: Not every character in a book can be included in a movie adaptation, but I wish Pluribus Bell had received a cameo. Pluribus was a bit of light in a dark story. I wondered at his motivation for his support the Snow family. Did he recognize that "Snow lands on top" or was he simply a good guy and a friend of the family?

Coriolanus Snow: While no one could emulate Donald Sutherland's smile, Tom Blyth and the director could have at least tried to show the charm that was Coriolanus's original weapon of choice. I don't see a strong physical resemblance between Tom Blyth and Donald Sutherland, who played the older Coriolanus Snow, but his facial features would have been irrelevant if he had convincingly portrayed Coriolanus Snow's character.

Story Telling Critiques

Despite knowing what kind of person Coriolanus eventually becomes, readers of the book find themselves hoping that Coriolanus's good traits will triumph over his bad ones. The movie obscures those bad traits, and viewers who are unfamiliar with the series may be surprised by his actions at the end of the movie. The film also fails portray the two potentially life changing relationships in his story: with Sejanus and with Lucy. I never believed in the romance with Lucy Gray. That love should have been showcased in the movie and been the point at which Coriolanus becomes Snow.

The movie attempts to draw parallels between Coriolanus and Katniss (of the original Hunger Games series) by highlighting their shared experiences of hunger, the struggle to survive, and the loss of parents. Unlike Katniss, he doesn't take care of others, he doesn't recognize what he owes other people, he doesn't have friends, and he doesn't reflect on his motives. Why did the writer and director feel they needed to invent a similarity between Coriolanus and Katniss? (And why, as in a previous movie, did they again present the false narrative that Suzanne Collins implies is disinformation: Dr. Gaul, not the rebels, bombed the arena, just as Alma Coin, not President Snow, arranged the hospital bombing in District 8.)

In the book, Coriolanus Snow's character is already deeply flawed before the events of the story unfold. Raised as an elite Capitol citizen, he has a sense of entitlement and superiority. Despite his family's financial struggles, he strives to maintain an image of power and wealth, driven by a desire for control and dominance.

Coriolanus feels no gratitude and has no sense of indebtedness to those who have helped him, seeing favors and kindness only as opportunities to further his ambitions. He watches and tries to understand other people, but his relationships are calculated, aimed at maintaining his status and securing his future. He lacks both empathy and a moral compass, viewing people as tools to be manipulated. His friendship with Sejanus is deception and his love for Lucy Gray is possessive rather than selfless, showing his inability to form genuine connections.

His indoctrination and inherent ruthlessness, as described in the books, make readers realize that no amount of love or influence could have redeemed him. The film doesn't show those aspects of his character.

In the book, Tigris gives us a hint of his childhood innocence. “I keep wondering how it came to this. That my baby cousin, who wouldn’t hurt a fly, has to fight for his life in the arena... I just hate what they’re doing to you."

Since Coriolanus lacks self awareness, a reader may not recognize that he is a fundamentally bad person until the end of the story when he embraces Dr. Gaul’s mentorship. The movie does not show his deep character flaws, and that may leave viewers still wondering why he turned into a bad person. Before the denouement in the movie, we have no indication of his character until his Anakin Skywalker moment, when he tells Tigris that killing Bobbin, one of the tributes, "felt powerful."

The film progresses faster than the book but fails to fully explain its characters. We don’t see Coriolanus’s complexity and darkness or his disdain for Sejanus. The book has him doing significant things (the handkerchief and the recording) without conscious awareness of what he is doing or why. The book’s insights into his internal struggles are crucial to understanding his transformation into President Snow, which the movie doesn’t adequately convey.

The movie could have created a believable romance with Lucy Gray to suggest that there was hope for him. However, I never believed in their romance ("Make me believe it, Miss Everdeen") and I was completely thrown by Lucy Gray's bizarre lines near the end of the film.

Conclusion

We don't see the complexity or darkness of Coriolanus's character in the movie. In the books, we are aware of Snow's developing awareness that he feels something toward Lucy Gray and we are invested in his finding her after the Games. That romance is important because it might have drawn Coryo away from his destiny of becoming President Snow. The book's insights into Coriolanus's thoughts make us wonder if he can truly love. Unfortunately, neither actor seems to put any effort into portraying a love story.

In both the book and the movie, Lucy Gray remains an enigma.

In the movie, when the two reach the lake, Lucy Gray suggests they keep traveling in the storm, so perhaps she guesses that Billy Taupe's friend hid the guns in the cabin. While Coriolanus moves the floorboards to get fishing rods, Lucy remains planted by the door rather than entering the room to start a fire or sit down. After he finds and shows her the weapon that he had used to kill Mayfair, her words become sinister and threatening– it's startling and bizarre!

In the book, Lucy Gray's and Coriolanus's last scene leaves us with the possibility that what occurred was only in Coriolanus's obsessive mind. (On reflection, we know enough about Lucy Gray to believe that she is savvy and experienced enough to put the pieces together and then run for her life.)

The book and the movie attempt to show us how young Coriolanus became villainous President Snow. The movie does not succeed because it ignores character development. The book has better character development, but was too contrived. Nonetheless, I did enjoy them both.

Egipcios Kier - 53 Hostility

Card 53 of the Egipcios Kier tarot depicts a shocking scene of combat and impending bloodshed. These warriors do not look Egyptian. Are they both enemies of Egypt, now locked in battle against each other?

The upper panel of the cartouche contains three symbols: the Hebrew letter Mem (מ), a letter from the angelic alphabet resembling the letter H, composed of three lines and four circles, and the hieroglyph of an owl. The owl was often seen as a symbol of evil and sickness in ancient Egypt, specifically representing "decapitation." Decapitated owls found at archaeological sites suggest that decapitating owls was a form of sympathetic magic to ward off illness. The hieroglyph may be a literal representation of the image of a sword at a person's throat.

The lower panel displays an arm holding a hook, which Stuart Kaplan states was the hieroglyph meaning "to show strength." This symbol may refer to the display of strength shown in the central panel of the cartoched.

The central image portrays two warriors with exotic headdresses that do not appear Egyptian. One warrior, kneeling, is about to be beheaded by the other. Both warriors hold shields and wear kilts. The standing figure, armed only with a sword and wearing a horned skull cap and sandals appears the likely victor. The left arm of the standing warrior is significantly longer than his right, perhaps symbolizing an unanticipated advantage. The kneeling warrior, barefoot, holds a spear in his right hand and wears a sheathed sword on his chest. His feathered headdress, held by the victor's elongated left arm, suggests his imminent defeat. The image evokes a moment of potential reversal, during which the kneeling warrior may turn the tables on his opponent.

Kaplan notes that much of the Egyptian army consisted of mercenaries from other countries. He identifies the victor as a Sherden and the defeated warrior as a Peleset. The Sherden were enemies of Egypt in the 13th century BCE, attempting to invade from the north. The Peleset or Philistines, allies of Egypt, settled eastern coastal towns in the 12th century BCE under Egyptian auspices, founding the five cities of the Plishtim, mentioned in the Bible. This historical context underscores themes of conflict and conquest within the card.

The title field of the card contains the astrological symbol for Saturn, the Latin letter X, and the Arabic numeral 8. Saturn symbolizes responsibility and restriction. The X shape resembles a shield or a target. The number 8 signifies victory and overcoming obstacles, with the eighth sefirah on the Tree of Life, Glory, linked to self-control and prayer.

Kaplan suggests the upright card may indicate bravery, skill, youthful strength, heroism, opposition, and mastery in warfare. Reversed, it can denote incapacity, imprudence, disputes over women, impulsive mistakes, conceit, simplicity, and disunion.

Nelise Carbonare Vieira identifies this card as the Knight of Swords, summarizing its meaning with phrases like stimulus, strength, challenges, bold projects, courageous attitude, and persuasive action.

Pamela Colman Smith's depiction of the Knight of Swords shows an armored knight (intellect) on a fearful horse (feelings), charging against a storm with his sword held high. This knight is an idealist, eager to fulfill his mission and save others, a dependable figure.

The Knight of Swords is the conventional view of a knight, focused and idealistic, flinging himself into battle in loyal service. Reversed, it suggests impulsiveness and reckless behavior, good intentions resulting in chaos and destruction, and rushing in where angels fear to tread, reminding us that haste makes waste. It might also represent someone who likes to fight, who creates chaos and turns lives upside down.

In conclusion, card 53, Hostility, suggests the need to accept responsibility and confront challenges with determination and strength, or it may serve as a warning against dangerous adversaries and impulsive actions. Ultimately, it underscores the importance of fighting for one's ideals, even in the face of potential loss.

Egipcios Kier - 60 Evolution

The central image of card 60, Evolution, is a priest standing before a wrapped and masked mummy. The symbolism in this card speaks of transformation, transition, and the journey of the soul.

The priest, barefoot in this sacred space, wears the skin of a blue leopard over his garment. The blue leopard, born from the tears of Hathor, symbolizes the blessings brought by the Nile's inundation. In his right hand, the priest holds an object identified by Kaplan as an unguent vase, while his left hand is raised towards the mummy in benediction and to perform the "opening of the mouth" ritual.

The mummy wears a bearded mask and a carved wig, with a compressed mass of perfumed wax and a lotus flower atop its head. The mummy's right arm is awkwardly stretched around the left hip, suggesting the possibility of a violent death and the improper reassembly of the body before mummification, raising questions about what impact that will have on the soul's journey in the afterlife. The mummy stands on a low green platform before the priest.

In the upper portion of the cartouche, the winged spirit of the deceased man (his ba) ascends, holding in its claws the "knot of eternity," the tyet representing eternal life. Also present are the Hebrew letter Reish (ר), symbolizing the back of the head or brainstem, the hieroglyph for an open mouth, and an angelic letter composed of two lines and three circles to form a 'V' shape.

In the lower portion of the card, a cartouche contains symbols resembling the planet Jupiter and its rings, a fish, and a gallows. Kaplan translates these hieroglyphs to mean "the body as it is corruptible."

The title field of the card include the symbol for Venus, the Latin letter E, and the Arabic numeral six. The number six means harmony and caring for loved ones. (The Hebrew letter Reish above indicates the number 200.)

Stuart Kaplan provides insights into the process and beliefs surrounding mummification. The "opening of the mouth" ceremony, crucial for allowing the deceased to breathe in the afterlife and speak his name before judgment, suggests a departure from the past and an opening to new experiences. Upright, the card signifies departure, advancement into the unknown, alteration, evolution, and change of residence. Reversed, it indicates discord, interruption, and unexpected change.

Nelise Carbonare Vieira connects card 60 with the traditional Six of Swords. The RWS depiction of this card shows a boat with a standing man punting it, six swords, and a veiled woman seated with a child, moving from troubled waters to calmer shores. This imagery represents a rite of passage, escaping danger, or a secret journey. Reversed, it suggests a difficult journey, speaking up, and disrupting longstanding situations. It advises traveling light and not looking back. The six swords may symbolize the six working days of the week and the journey to a Sabbath of rest and harmony.

The traditional meaning of the Six of Swords aligns well with the imagery of card 60, Evolution. It represents a time of actual or metaphorical travel, transition, and new objectives. The soul leaves the body and journeys to a different realm, signifying a shift in perspective and a new phase of life.

Card 60, Evolution, embodies the essence of transformation and transition. While highlighting the afterlife journey of the soul from the physical to the spiritual realm, it also emphasizes the importance of embracing change in this life, encouraging the reader to leave the past behind and be open to new experiences and perspectives.

Egipcios Kier * 18 The Moon

The Major Arcana cards of the Egipcios Kier deck closely resemble those of the Rider-Waite-Smith (RWS) and Marseille decks. The central image of Card 18, The Moon, includes two canines and two man-made structures. A stingless water scorpion dominates the lower section of the cartouche, while the moon itself is in the upper section is accompanied by occult symbols.

The two canines howling at the moon in this card are not the traditional dog and wolf of the RWS and Marseille decks, but rather a black jackal, symbolizing Anubis, the guide of the dead, and a domestic dog. The structures depicted are pyramids, appropriate to the Egyptian setting. The traditional crayfish emerging from the water has been replaced by a water scorpion framed by a downward-pointing triangle, symbolizing the element of water.

Symbolism and Associations

Pyramids:
There are many theories about the role of pyramids in ancient Egypt. One suggests they were a bridge or stairway to the heavens, aligning neatly with the card's meaning of guidance and transition.

Water Scorpion:
The water scorpion is an aquatic insect with a breathing tube rather than a stinger, associated with Selket's epithet "she who allows the throat to breathe." Selket, the patron goddess of healers and protector of the dead, guards the canopic jar containing the intestines of the deceased. She is also associated with the first morning rays of sunlight and the crowning head of an infant during birth, connecting her to themes of new beginnings and protection.

Occult symbols:
The upper third of the cartouche displays four symbols on a blue background: a serpent hieroglyph (representing an umbilical cord, royalty, or evil forces), a sigil resembling a fish hook, a letter from the Alphabet of the Magi, and a crescent moon with its horns pointing downward. The letter from the Alphabet of the Magi, both curved and jagged fascinates me, but Stuart Kaplan's LWB does not elaborate on its meaning.

Astrological and Esoteric Symbols:
The card’s title includes the symbol for Scorpio, the Hebrew letter Tzadi (צ), meaning fishhook, and the symbol for Uranus. In Western astrology, Uranus is associated with freedom and vision, while in Indian astrology, it is linked to eccentricity, originality, and sudden change.

Lack of Traditional Moon Imagery

The card lacks the traditional atmosphere of the moon or its magical light. The gold background of the central portion of the cartouche is the only indication of the moon's ambiance. Unlike other decks, it does not depict the phases of the moon or its cyclical nature, which evokes the cycles of time and the fluctuating energies within us.

Missing Reference to the Egyptian Moon God

It is curious that this deck does not include a reference to Thoth, the Egyptian moon god once credited with the creation of the Tarot. Papus, in 1892, claimed that Tarot preserved the wisdom of the Egyptian god Thoth, and Aleister Crowley named the book that accompanied his and Lady Frieda Harris's tarot deck "The Book of Thoth."

Kaplan's Interpretations

Stuart Kaplan provides various meanings for the upright card which align with older interpretations: twilight, obscurity, trickery, disillusionment, danger, error, caution, warning, bad influence, ulterior motives, craftiness, disgrace, slander, superficiality, unknown enemies, the meeting of many divergent influences, or mystery. He suggests these meanings for the reversed card: a minor deception recognized before damage is done, trifling mistakes, gain without payment, or exploitation.

Traditional and Modern Interpretations

Traditionally, The Moon indicates self-deception, subconscious influences, mood swings, mental health problems, doubt, confusion, or being enchanted or tricked. Historically, the card symbolized hidden danger, illusion, enemies, terror, or occult forces. Papus described it as indicating "the material body and its passions," reflecting the belief that we are spirits fallen into a lesser, grosser realm.

With the rise of neo-Paganism, the moon came to symbolize more positive ideas about our bodies and wildness, as well as the concept of a feminine divine. Before that, the moon was considered a lesser celestial body for merely reflecting the sun's light.

I see the moon, a fractured piece of the earth, as our sister, whose magical illumination lovingly guides us. Over the years, I've noticed the clear path moonlight creates, while darkness softens the harsh edges of daylight reality. The Moon card suggests guidance on a spiritual journey, prompting intuition and instincts to help navigate life. Trust your feelings and approach each situation gently the influence of the moon. Like the tides it controls, the moon's energy can guide you if you pay attention.

Perhaps the image also suggests spiritual evolution, with the crayfish rising from the water toward a path that leads to the mountains of enlightenment.

Kabbalistic and Mythological Connections

Greek thought divided the mind into solar and lunar aspects, and Kabbalah associates Kuf ק (The Moon) and Reish ר (The Sun) with the back and front of the head, respectively. The brainstem, shared with creatures like the crayfish and water scorpion, symbolizes primal fears and instinctive responses. The light of the moon can calm our primal fears allowing us to find higher guidance.

The jackal and the dog look up to the moon, which in the Marseilles deck is shown shedding soothing moondrops (in the RWS, they are Yods, the fist letter of God's name.) In Kabbalah, the lunar realm Yesod connects the earthly and the divine. Dion Fortune called it "the Treasure House of Images, the sphere of Maya, Illusion."

Wicca, neo-Paganism, and feminist "thealogy" view the moon as a goddess, though some cultures, like the Japanese and Canaanite, had moon gods. And significantly, the Egyptian moon god, Thoth, was also the god of writing, science, wisdom, and magic; his connection to the moon emphasizes that intellect and lunar consciousness are intertwined.

Vieira's Interpretations

Nelise Carbonare Vieira calls this card Twilight and offers key phrases summarizing her interpretation:

- Awareness of one's own roles
- Rescue of gifts
- Search for a better way of expressing oneself
- Subtle memory of past lives
- Rescue of aspects of the Self that were repressed

Vieira posits that the theme of this card is the search for one's true identity. This introspective journey may make you feel vulnerable, but it will help you distinguish inherent qualities from external expectations, enabling you to live authentically.

Conclusion

The Moon card in the Egipcios Kier Tarot is one of aspiration, whether it involves escaping the physical body or understanding the world intuitively. Guided by the moon's light, this card invites you to trust your instincts, navigate gently, and explore the depths of your subconscious. Embrace the journey of self-discovery and spiritual evolution, allowing the moon's energy to illuminate your path.

Egipcios Kier - Nelise Carbonare Vieira's Interpretations

Although I am not yet conversant in the meanings and symbolism of the Egipcios Kier Tarot Deck, I enjoy doing large, ten-card readings for myself with the deck. Usually, I rely on my intuition and creativity in these readings. This time, however, I decided to rely on the meanings set forth on NCV's website. Since the website is in Portuguese, I had to use Google to translate her text.

My Situation: 3 The Empress
Themes: Internal reorganization, expansion of relationships, planning, and strategic creation.

You are currently in a phase of mental and strategic reorganization, using your skills and knowledge to weave new relationships and opportunities. This period is more about planning and reflecting rather than immediate action. You have a strong ability to communicate and express your ideas, which will help you expand your influence in society. Your creativity is high, and it’s important to balance this with rationality and diplomacy.

Influencing My Situation: 72 Purification (Four of Pentacles)
Themes: Enlightenment, clarity, and security through understanding.

This is a time of personal clarity and revelation. Your ideals are becoming clear, and you feel in tune with the universe, which helps you understand others better. This clarity allows you to focus your energy on the right paths and make decisions that align with your goals. You'll experience a sense of security as you eliminate doubts and confirm your direction.

Basis or Cause of My Situation: 61 Solitude (Seven of Swords)
Themes: Reflection, introspection, and deep awareness.

You've been isolating yourself from external interference to better understand your values and goals. This is a period of deep introspection, during which you can discern your own challenges separate from others'. It's a time to focus on your own issues and strengths, away from the expectations of others.

A Potential Situation, If I Work Toward It: 37 Art and Science (King of Cups)
Themes: New ways of being, social renewal, and incorporation of gifts.

You are defining a new way of being and opening paths to play new roles in society. This transition phase involves reassessing and expanding your relationships and social environment. It's a time to focus on activities and relationships that truly involve you, allowing you to explore your potential fully.

My Recent Past: 1 The Magician
Themes: New beginnings, structure, creation, and self-expression.

You have recently entered a cycle in which you are defining the foundations for your development. This period involves a lot of self-discovery and reorganization, using your inherent gifts and knowledge to pursue your goals. You are poised to take action, equipped with the necessary tools to create a solid foundation for your future.

My Near Future: 52 Premeditation (Queen of Swords)
Themes: Strategic planning and self-awareness.

You are becoming aware of your capabilities and limits. You are strategically planning the best ways to use your knowledge and resources to achieve your goals. This card emphasizes the importance of thoughtful action and clear planning, ensuring you are prepared for success.

Myself: 8 Justice
Themes: Reevaluation and redirection, rescue of ideals and abilities, resumption of self-love.

You are focusing on discovering and using your gifts to fulfill your mission. You are taking stock and engaging in self-reflection. It's time to recognize your right to pursue your own will and prioritize your personal goals. You have spent considerable effort on others' problems and achievements, but now it's essential to focus on yourself. Acknowledge your capabilities and use them to promote your own ideals.

My Environment: 70 Cooperation (Two of Pentacles)
Themes: Full harmony with environment and in tune with one's being.

This card signifies a period of perfect alignment with your core, allowing external connections to flow seamlessly and support your goals. This time is marked by mutual cooperation and a heightened sense of responsibility towards community action. You are encountering people and situations that align with your goals, offering support, opportunities, and harmonious relationships.

My Hopes or Fears 51 Advice (King of Swords)
Themes: Defining a new role and establishing guidelines to promote greater personal fulfillment.

Defining new objectives and directions and focusing on using your skills to achieve fulfillment. A period of integration and satisfaction through the use of your abilities. The beginning of a significant new phase.

The Outcome: 23 The Laborer (King of Wands)
Themes: Construction, birth, creation, work, sowing, redefining daily life.

Summary: This is a period of establishing new foundations and structures. You will be organizing and setting concrete objectives for long-term stability. Opportunities will emerge to lay down roots and build a stable foundation. This card often indicates significant life changes that bring material or emotional stability.

Index of Egipcios Kier posts

I have been analyzing cards from the Egipcios Kier Tarot, relying on the imagery of the cards, Stuart Kaplan's LWB, traditional tarot meanings, and Nelise Carbonare Vieira's website, Tarot Door. So far, I have reviewed less than a quarter of the deck, but here is an index of all the cards; it contains links to posts I've completed.

1 The Magician
2 The Priestess
3 The Empress
4 The Emperor
5 The High Priest
6 The Lovers
7 The Chariot

8 Justice
9 The Hermit
10 Wheel of Fortune
11 Strength
12 Hanged Man
13 Immortality (Death)
14 Temperance

15 Passion (Devil)
16 Obelisk (The Tower)
17 The Star
18 The Moon
19 The Sun
20 Resurrection (Judgment)
21 Transformation (The World)

22 The Fool

23 The Laborer (King of Wands)
24 The Weaver (Queen of Wands)
25 The Navigator (Knight of Wands)
26 The Prodigy (Page of Wands)

27 The Unexpected (Ace of Wands)
28 Uncertainty (Two of Wands)
29 Domesticity (Three of Wands)
30 Exchange (Four of Wands)
31 Impediment (Five of Wands)
32 Magnificence (Six of Wands)
33 Alliance (Seven of Wands)
34 Innovation (Eight of Wands)
35 Desolation (Nine of Wands)
36 Initiation (Ten of Wands)

37 Art and Science (King of Cups)
38 Duplicity (Queen of Cups)
39 Testimony (Knight of Cups)
40 Premonition (Page of Cups)

41 Dissension (Ace of Cups)
42 Preeminence (Two of Cups)
43 Delusion (Three of Cups)
44 Expressiveness (Four of Cups)
45 Regeneration (Five of Cups)
46 Patrimony (Six of Cups)
47 Conjecture (Seven of Cups)
48 Consummation (Eight of Cups)
49 Versatility (Nine of Cups)
50 Attraction (Ten of Cups)

51 Advice (King of Swords)
52 Premeditation (Queen of Swords)
53 Hostility (Knight of Swords)
54 Examination (Page of Swords)

55 Contrition (Ace of Swords)
56 Pilgrimage (Two of Swords)
57 Rivalry (Three of Swords)
58 Meditation (4 of Swords)
59 Revolution (Five of Swords)
60 Evolution (Six of Swords)
61 Solitude (Seven of Swords)
62 Proscription (Eight of Swords)
63 Communion (Nine of Swords)
64 Vehemence (Ten of Swords)

65 Apprenticeship (King of Pentacles)
66 Perplexity (Queen of Pentacles)
67 Veneration (Knight of Pentacles)
68 Speculation (Page of Pentacles)

69 The Unforseen (Ace of Pentacles)
70 Cooperation (Two of Pentacles)
71 Avarice (Three of Pentacles)
72 Purification (Four of Pentacles)
73 Love and Desire (Five of Pentacles)
74 Offering (Six of Pentacles)
75 Generosity (Seven of Pentacles)
76 The Provider (Eight of Pentacles)
77 Confusion (Nine of Pentacles)
78 Rebirth (Ten of Pentacles)

Egipcios Kier Tarot - 29 Domesticity

Domesticity means an appreciation for family and home life, while the verb "domesticate" refers to taming an animal, either as a pet or for farm work. At the center of this card, a wild animal depicted on a solar gold background is being gently guided by a young boy. The boy places one hand on the animal's head and another on its antler, symbolizing a connection between and dependence on wild nature for a good home.

The upper third of the cartouche features a purple background with several symbolic elements: the Hebrew letter khaf (כ), meaning 'hand,' a hieroglyph resembling a knife, a letter from the "celestial" alphabet, and a circle enclosing a scarab beetle, which was an Ancient Egyptian symbol of rebirth.

The lower third, the cartouche has a pink background with black cross-hatching. It contains a wide jar with two handles and a lid, which Kaplan describes as symbolizing the heart. In Ancient Egypt, prayers were often written on scarab-shaped burial amulets to ensure the deceased would not be separated from his or her heart in the afterlife.

The title field of the card includes the astrological symbol for the moon, the Latin letter 'B,' and the Arabic numeral 2.

While the image of the boy and the animal appears serene, the presence of the knife hints at sacrifice. However, Stuart Kaplan notes that gazelles, sacred to the gods Thoth and Osiris, were never hunted. Gazelles fleeing the banks of the Nile foreshadowed the annual inundation, a natural force that brought renewal.

Kaplan lists the following divinatory meanings for the upright card: humble devotion, contentment in home, amulet (the scarab), aspiration to transcend a mundane situation, modest ambition, care for animals and livestock, surprising results from a project that one had almost abandoned. Kaplan's interpretation for the reversed card is: neglect of seemingly trivial concerns results in breakdown on all levels.

The card suggests that the boy pays attention to natural forces that affect his life, honors living things, and adapts to new situations. He also recognizes the importance of caring more for his community and environment than for himself.

Nelise Carbonare Vieira associates this card with the Three of Wands, depicting a merchant watching his trading ships set out on a journey, symbolizing enterprise and new goals. The most familiar versions of this card show a person facing the elements outside the home to preserve the home. Reversed, the Three of Wands may indicate lack of foresight and neglect of home and community.

Art Opening - The Magick of Kesam Katz

ART OPENING
The Magic of Kesam Katz!

Born in 1943 in Bonne Terre, Missouri, USA, Kesam embarked on a lifelong artistic journey, eventually making aliyah in 1996 and settling in Eilat, where she has immersed herself in the inspiring natural beauty of the landscape for the last twenty years.

Transitioning from her acclaimed work as a fiber artist, Kesam now channels her creativity through the delicate mediums of pencil and watercolors.

Join us for the unveiling of Kesam Katz's latest collection at her exclusive exhibit opening.

Date: Tuesday 7 May 2024
Time: 11 a.m. to 1 p.m.
Location: Bayit BaLev, First Floor Lobby, Hatmarim 39, Eilat (Behind Macabi)

Experience the allure of Kesam's evocative artworks, where each stroke tells a story and every shade ignites the imagination. Don't miss this opportunity to immerse yourself in the enchanting world of Kesam Katz.

The Flowering of an Indigenous Culture

Arabs in Israel, Judah, Samaria, and Gaza appropriated the name Palestinians in 1967 under their first leader, an Egyptian named Yasser Arafat born in 1929.

Palestinians consist of diverse groups of people. Most of them are descended from 19th and 20th century Arab immigrants from countries now called Syria, Egypt, and Lebanon. The few who may have longer ties to the land came with the Muslim invasion and conquest in the 7th century or were indigenous Jews who had been forcibly converted to Islam.

Prior to the 1960 Arabs in Israel did not call themselves Palestinians or share a single culture. Today, they are still in constant feud with one another and they do not even have a style of dress in common with one another. Palestinian culture developed in the land of Israel, so it is, by definition, an indigenous culture. The single unifying foundation of their new indiginous culture is not a connection to a land or a people, but a shared hatred for Israel and a desire to kill Jews.

The flowering of Palestinian culture occurred on 7 October 2023.

An interview with a survivor, Deborah Tzarfaty. (Maya Milova)

The Magic in Our Tradition

On Monday, we will gather around our tables with friends and family with the opportunity and duty to perform the mitzvah of retelling the story of our ancient redemption.

How can we recall four-thousand-year-old miracle stories now? While 134 of us are held in brutal captivity! While nine young women, if they are still alive, may be almost seven months pregnant from repeated gang rapes! While war is knocking on our door daily! While the world world seems to be howling its hatred of us!

How can we transition from our current reality to our traditional celebration? Where can we find words to plead for our deliverance?

Instead of words, we could turn our focus to the fifteen silent ritual actions performed during the seder meal, hoping that these rituals will move G-d to protect and preserve us.

- What will it signify when we lift our glasses of wine but refrain from drinking?
- This year, what will it mean to dip the green vegetable in salt water?
- As our leader breaks the middle matza, what else will we hope or fear may be broken?
- Why will we cover the matza whenever we lift our cups of wine?
- As we diminish our joy by removing drops of wine from our full glasses, what losses will we mourn?
- What will we understand when the leader lifts the full round seder plate and the matzot?
- Will our search for the Afikomen be a prayer for the redemption of our hostages still captive in Gaza?
- And what will we see when open the door for Elijah the Prophet?

May the mute gestures of this seder stir our hearts and reach the heavens, so that G-d will again protect and preserve all of us.

And as for words... that one passage we always skip? This year I will shout it out with tears in my eyes.

My thanks to Bob Silber, a fellow English speaker in Eilat, whose profound insights into this year's seder, inspired my reflections.

"The Mute Book," a chapter from
Ira Steingroot's book, Keeping Passover

Egipcios Kier - 71 Avarice

Avarice, meaning "extreme greed for wealth or material gain," is the title of card 71 in the Egipcios Kier Tarot Deck. The central image depicts a wide-eyed man against a golden backdrop, wearing a valuable necklace. He is engrossed in writing on a tablet, possibly tallying the contents of a warehouse. Nearby, six food jars with large ladles (or tall lids) stand by a table, while six plates or coins rest on a shelf. Stuart Kaplan interprets these as symbols of wealth and sustenance, prompting speculation on whether the man is calculating his ability to provide for his family or scheming to claim another's riches.

A jar decorated with handles shaped like the uraeus serpent fills the lower blue third of the cartouche. The serpent represented royalty, while the jar may allude to canopic jars, traditionally used in Ancient Egypt to hold and preserve internal organs after death. This imagery invites contemplation on mortality and the true essence of life: spiritual growth over material wealth.

In the upper orange third of the cartouche are four symbols: the Hebrew letter tet (ט), resembling a pot with a handle; an elongated oval shape with an opening; a magical letter resembling a lid; and either a waning crescent moon or an eclipse of the moon. If the moon is depicted in eclipse, Kaplan sees it as a reference to the myth of Seth tearing out Horus's eye.

The title field includes an alchemical symbol, sometimes used to symbolize Katzafiel (קצפיאל), the angel of Saturn and of wrath, along with the Spanish letter Ñ, which always appears with the numeral 8 in this deck (as do the letters G and X). The symbol of wrath could signify the potential ruin resulting from acts inspired by greed.

Kaplan lists the card's meanings, from the inability to share and greed in its upright position to setbacks and obstacles when reversed. These interpretations serve as reminders to remain mindful of our actions and their repercussions on ourselves and others.

Nelise Carbonare's association of this card with the Three of Pentacles offers a striking contrast. While the RWS image emphasizes creativity, collaboration, and finding joy in fulfilling one's responsibilities, the EK image underscores the dangers of prioritizing wealth over virtue. While material wealth has its place, the pursuit of it should not overshadow the pursuit of spiritual growth, creativity, and emotional fulfillment. The card's message is to reassess our priorities and align them with our deepest values. Rather than fixating solely on accumulating wealth for oneself, the card encourages us to cultivate spiritual richness and inner peace that can be shared with others.

While it is simply an image of reviewing one's assets, the card serves as a reminder of the perils of excessive greed and the importance of seeking balance, contentment, and spiritual fulfillment. It urges us to remember our mortality and reassess our priorities so we can strive for a deeper sense of meaning beyond material pursuits. A materialistic outlook leaves you vulnerable to the vicissitudes of fortune.

Egipcios Kier * 36 Initiation

The benevolent figure in card 36, Initiation,is Taweret, the Great One. She has the body of a hippopotamus, the paws of a lion, and the tail of a crocodile-- each of these animals is strong and fierce, but ancient Egyptians were most impressed with the female hippo’s protectiveness toward her young. Taweret was a popular goddess among ordinary people of ancient Egypt, who saw her as overseeing childbirth, the inundation of the Nile, and rebirth after death.

In this image, Taweret accompanies a confident initiate, probably a woman pregnant for the first time. The initiate holds the ankh, symbolizing life, while Taweret grasps the tayet, the girdle of Isis, possibly a fabric version of the ankh. Initiation in Taweret's mysteries may have signified accepting the responsibility for birthing and nurturing new life.

Symbols within the cartouche include the eighteenth letter of the Hebrew alphabet, tzaddi, meaning hunter, alongside a letter of a celestial alphabet, and a snake hieroglyph symbolizing feminine energy and birth because of its resemblance to an umbilical cord.

The lower part of the cartouche features a circle enclosing the hieroglyph for rope and a seated figure that appears to be a teacher, suggesting instruction before initiation.

The card's title field incorporates the symbol for Mars, the letter H, and the numeral 9. Mars, suggesting war, contrasts with the card's feminine theme, but perhaps highlights Taweret's fiercer qualities. Nine may signify courage or strength. (This numeral appears six times in this deck, always accompanied by the letters H, O, or Y.)

The teacher hieroglyph, the initiate's garment, and Taweret herself are depicted in a startling pink, contrasted against a vibrant yellow background. This color scheme represent feminine powers standing out in bright masculine sunshine. (Egypt's sun god, Ra, was male.)

Stuart Kaplan describes the object Taweret holds as a protective amulet made of plaited papyrus. He interprets the upright card as representing childbirth, feminine power, progress, and artistic inspiration, with reversed meanings indicating sterility and financial challenges.

Nelise Carbonare Vieira associates this card with the Ten of Wands. Traditionally, the Ten of Wands presents themes of responsibility, overwork, and losing sight of one's goal; this could be linked to the idea of a pregnant woman overwhelmed by the approaching responsibilities of child-rearing. Vieira, on the other hand, writes that Card 36 refers to breaking down old structures, stability and security for the start of a new construction, and liberation from dependency.

Envision yourself as the small human figure, supported by Taweret’s physical presence and wise teachings. Confidently step toward your destiny, embracing both responsibility and empowerment as you continue on this new journey.

An Inquiry with the Oneness Tarot

Upon receiving the Tarot of Oneness, an alluring and beautiful deck, I anticipated having an effortless rapport with it. However, my assumption was challenged during a recent reading using a spread by Arith Harger, where the messages proved elusive.

It was then that my friend, Yael, suggested that I engage the deck in dialogue through a series of questions. In this post, I delve into the insights that emerged from this unconventional interaction.

Who are you?
I am the Queen of Cups gazing into the cup of vision—the primordial sea, our collective soul. Beyond my compassion and understanding, I am also a source of creative solutions.

What kind of questions do you most like to consider?
As the Page of Wands, I am filled with wonder and excitement, preferring questions that are grounded in reality, but that also seek the spark of the divine in this world.

What are your strengths?
As the Nine of Pentacles, I offer a time of serene contemplation and wholeness. I can lift you beyond current limitations, nurture gratitude, and foster a sense of self worth.

What are your weaknesses?
With the Three of Wands, I acknowledge my limitations in the realm of action and implementation of plans. Although I can share my foresight and guidance, I cannot travel the path with you. You must be your own agent of change.

How do you see me?
I see you as the Ace of Pentacles, a seed bursting with potential, brimming with the creative energy and the capacity to nurture growth and abundance—but only if you seize this time!

What can I do to create a strong connection between us?
Make offerings of fresh water to me as Temperance. Recognize me as a bridge between earthly and celestial realms. Cultivate patience, balance, and reverence when interacting with me to create a harmonious bond between us.

What mindset should I take upon myself when I reach out to you so I understand your answers better?
Embody the symbolism of the Ace of Swords by approaching me with clarity of intention and mental focus. Let my insights resonate deeply within you.

In conclusion, these insights shared by the Tarot of Oneness offer me a path to self discovery and self improvement. As I continue to work with this magical deck, I will embrace not just its answers, but the transformative power of inquiry itself.