I Tarocchi Di Oswald Wirth Pdf Editor.. However, it looks like you listened to. I Tarocchi Di Oswald Wirth Pdf Files - corepriority. File name Wirth Oswald - El ideal iniciatico.pdf File Size 451 Kilobytes File Type pdf. List of ebooks and manuels about I tarocchi di oswald wirth pdf.

Full text of ' THE ESOTERIC ORIGINS OF TAROT: More than A Wicked Pack of Cards Lewis Keizer, Ph.D. Foreword Modern Tarot is not a card game. It is a form of divination. As such, modern Tarot does not originate in medieval Italian card games, although they eventually became mediums through which cartomantic divination was done. Modern Tarot has a much more ancient derivation in the phenomenology of religions, iconography, and in Western esoteric tradition.

Christine Payne-Towler has provided me with most of the motivation and much of the research for this essay. She could have written a much more comprehensive tome, as she is an expert on Tarot iconography and symbol- ogy. But she wanted a scholar to look over her materials and lend credence to the esoteric origins of Tarot. I am honored to comply.

The So-Called “Propaganda Campaign” Decker, Depaulis, and Dummett make the following statement in Chapter One of A Wicked Pack of Cards'. “(The Tarot pack).

Is the subject of the most successful propaganda campaign ever launched.... An entire false history, and false interpretation, of the Tarot pack was con- cocted by the occultists....” A statement such as this is as false as the misguided histories of Tarot presented by Gebelin, Etteilla, and the other founders of Tarot occultism in Western Europe. There was no conspiracy to misrepresent Tarot — only an attempt to understand and explain it. Eigh- teenth-century science was at the mercy of its own limitations, just as twentieth-century scholarship will later be recognized to be.

A Wicked Pack of Cards provides us with an excel- lently researched history of medi- eval and modern Tarot schools, but it does not attempt to understand and explain its signifi- cance. It under- stands Tarot as part of the history of European games, but it has no appreciation of the origin of modern Tarot in the history and phenomenol- ogy of the Western esoteric tradition, or as a sophisticated development of effective divina- tion technique.

A Wicked Pack of Cards provides a great deal of information, but the authors do not have a thorough enough back- ground in the Western mystery tradition to properly interpret their information. This article is intended to refocus academic discussion of Tarot to its significance and meaning within the context of real historical development in the Western esoteric tradition. I 10 Papa Mantegna deck 2 The Power of Tarot When I was a young academic teaching Religious Studies at the University of Califor- nia in Santa Cruz during the sixties and seven- ties, I was chagrined at the gullibility of students for naive occultist theories about history, scripture, and emerging new-age fads like Tarot.

Like the authors of A Wicked Pack of Cards, I knew that modern Tarot decks were merely a development of medieval Italian Tarocchi. Tarot was not the secret Urim and Thumim of the Old Testament or the hieratic Egyptian Books of Hermes described by Clement of Alexandria. Yet not only young, impression- able students, but often even intelligent, educated adults wanted to believe that the Tarot was sanctified with hoary antiquity.

As I began to have deeper experience and understanding of Eastern and Western esoteric tradition, however, I found myself using Tarot and other forms of divination to touch more deeply into my own interior life. I began to understand the spiritual phenomenology of dynamic psychism, magic, and theurgy. I found that even some of the most recent decks, like the Alchemical Tarot, were ex- tremely helpful to me. The readings I did for myself and for others clarified the invisible currents and subtle influences associated with important decisions and life crises. Many times the Tarot has warned me away from pathways that I later realized would have led to disaster, or it has given me confidence to pursue directions that have proven to be true to my purposes in life.

At crucial times the Tarot has confronted me with hard advice that I could have never accepted from my closest friends. Again, it has cheered me with encouragement for which there seemed, at the time, no basis — and yet, it was true. Can all this come from a pack of playing cards? Let us examine the historic esoteric influences associ- ated with the iconography of the Tarot trumps. The Popess The earliest extant trump images date from the fourteenth century, and they include a female Pope. Today we know her as the High Priestess or Isis Veiled.

The Popess was a remarkable image to use during an era when Knights Templar, Cathars, and other religious heretics were being tortured and burned in the Inquisition. We know that the Popess and other images fell afoul of the Catholic Church, which successfully sup- pressed Tarocchi for two centuries, while the game itself was often castigated by Protestant preachers. Why did the image of the Popess exist before the foutreenth century, and why was the Tarot suppressed after this period? The issue raised by the Popess was theological dualism — the Albigensian heresy — which was the enemy that the Inquisition sought out either among the Cathars of Southern France, the Bogomils of Bulgaria, or other sects like the Patarenes. These were all survivals of a form of early Christian Gnosticism known as Manichaeism. Shitmat Full English Breakfast Rare. The religion of the martyred saint Manes became anathema after St.

Augus- The Popess Lombardy I deck 3 tine of Hippo, a Manichaean of the fourth century, converted to Catholicism and became a founding theologian for Roman Catholic theology. The teachings of the “dualist” sects allowed women to be clergy and to even hold office as a Pope. During the period of European history from which the image of the Popess survives, the Bogomils were loyal to their own mysteri- ous Pope in Bulgaria, who may well have been a woman saint. Many of the heretical communities of the time relied upon prophet- esses and female channels of Spirit to guide them, just as the early Montanists had done. In the Visconte-Sforza Tarocchi deck we find a Popess dressed in the habit of the Umiliata Order of the Guglielmites whose female leader, a Bohemian Lombard, died in Milan in 1281. The image in the deck represents Popess Sister Manfreda, who was elected Pope by her sect.

She was regarded as an avatar of the Holy Spirit sent to inaugurate the New Age of Spirit prophesied by Joachim of Flora. This Popess was burned at the stake in autumn of A.D. 1300, the year that the New Age ending male domination of religion was supposed to begin. Later the Inquisition started proceed- ings against Matteo Visconti for his slight involvement with the sect In addition to the dualist heretical communi- ties, there was a great proliferation of apoca- lyptic and new-age theology that had occurred with the advent of the millenial year A.D. Isolated scholars translated the Latin Bible, and especially the Book of Revelations, into their vernacular languages and read them as ciphers for their own age, which was one of ecclesiastical privilege and corruption. Their insights were privately promulgated, and secret societies formed to spread reform and revolutionary religious ideas.

From seminal movements like those of Joachim Flora, the German mystics in the line of Meister Eckhart, and the Brethren of the Free Spirit, there developed the greatest political ground-swell that was ever to threaten the Roman Catholic hierarchy — Protestantism. It now dominates much of Christianity, but is still theological heresy in Rome. 66 Queen of Cups El Gran Tarot Esoterico deck The early protesting or protest- ant” sects were fiercely persecuted by Rome, which lumped them together with Albigensians, keepers of pre-Christian pagan religions, and the Jewish and Islamic infidels.

All of these groups were theologically “dual- ist” in the perspective of Rome either because they recognized a feminine or Mother aspect of Godhead (Cathars, Jewish Kabbalists, Bogomils) or because they preserved a Gnos- tic cosmology and anthropology. The Chris- tian dualists were especially targeted because their Christologies were based on the mystic Imitatio Christi, a discipleship aimed at ultimately becoming a Christ. It would have been more to call them “unarians,” because ultimately they viewed humanity as an emana- tion of God that contained a spark of diety and would eventually return to Godhead, rather than a mere creation of dust doomed ever to 4 be subordinate and inferior. The Cathars preserved the Merovingian ideal of the Wife of Jesus (Mary Magdelene) and his physical offspring through their concept of Holy Blood, against which the Carolingian revolution had presented the ideal of the Mass and Eucharist as the Holy Blood of Christ. The Eucharistic Sacrament was the priestly means through which the Church maintained authority over the laity. If personal mysticism and spiritualized allegories were to triumph over physical sacraments, the Church would lose its power. That is why later Protestantism renounced Priesthood and sacraments as “Popish” tools of Satan.

But the ideal was originally that of the Gnostic heresies, who viewed human love as the Divine Sacrament par excellence and maintained the symbolism of a male and female Christ. Under circum- stances of political suppression and threat of the Inqui- sition, the wave of Spanish Marseilles deck revolutionary spirituality that swept over Eastern and Western Europe in the tenth to fifteenth centuries was transmitted in heretical ballads sung by Bogomil troubadors and in other forms of art, imagery, and iconog- raphy. Very clearly, part of this trend is pre- served in the iconography of the early Tarocchi trumps. The most evident aspect of this iconography is the Female Pope.

Tarot innovator Edgar Waite was the first modern scholar to propose that the trumps were originally a series of images to convey the philosophy of the Albegensians. It is ironic that Waite should make this observation, since he radically altered the images of the Tarot trumps, adhering to the sweeping changes made by the English occultists of the Golden Dawn to the traditional European images. Waite’s altered Tarot images are those most familiar to lay persons, and yet they are many steps removed from the original iconography. Perhaps the best example of the original iconography to survive the Inquisition is the Marseilles deck, which synthesizes alchemical and other imagery with an Egyptian theme that I’ll later address. An excellent discussion of the influence of heretical religion on the original Tarot trump images is included in a book by Robert V.

O’Neill entitled, Tarot Symbolism (Fairway Press, Ohio; ISBN 0-89536-936-2). His chapter on “Heretical Sects and Their Influ- ence on the Tarot” is carefully researched and deserves a wide reading.

Tarocchi Iconography and Hermetic Phi- losophy Tarot was far more than entertainment during the period from the 1300’s to the 1500’s when the game was suppressed. It appears among the luminaries of the Church as a means for contemplation and deep discussion.

Tarocchi cards with trump images corresponding to Hermetic philosophical and cosmological ideals were used by Pope Pius II and Cardi- nals Bessarion and Cusa in the mid-fifteenth century during a church council in Mantua. The images of Mantegna’s Tarocchi include Iliakos, representing the First Iliaster of Paracelsis and other metaphysicians, the Seven Planets, and other elements of the Hermetic-Platonic Hierarchy of Being. Nicho- POPESS 5 las of Cusa later wrote concerning a similar card game he had devised: “This game is played, not in a childish way, but as the Holy Wisdom played it for God at the beginning of the world. ”1 The impact of Hermetic philosophy and iconography on the Church of the Counter- Reformation was considerable.

There was a time when many of the intellectuals of Europe hoped that Hermetic philosophy would be the means through which Catholic theology could be reformed to meet the challenge of Protes- tantism, science, and secular thought. There is still a sealed room in the Vatican belonging to the Borgia Pope that is painted with images of Hermes Trismegistus and other occult symbol- ogy. Statues and printed images of Hermes Trismegistus, Pythagoras, and other legendary adepts proliferated.

Hermetic thought struggled with church theology within the Vatican itself, but was overcome by the forces of conservatism by the middle of the seven- teenth century, never to surface again. However, during the oppression of heretical sects and the evolution of the Reformation, new venues for esoteric and occult thought developed within Protestantism and Catholi- cism. The Knights Templar had been driven underground, but the Priory of Sion lived on as an elite Catholic secret esoteric society with Grand Masters like Botticelli and Da Vinci, whose art preserves the Hermetic cosmology and ideals.

The Rosicrucian and Freemasonic movements of Protestant mysticism produced an esoteric Renaissance based on Hermetic thought and its synthesis with astrology, alchemy, magick, and a Christian version of Jewish Kabbalah that used not only Hebrew, but Greek and Latin alphabets. All this, in turn, was integrated with Greek philosophy and Pythagorean theory. The scholar Frances Yeats’ book, Giordano Bruno and the HermeticTradition demon- strates the importance of iconography, phi- losophy, and Hermetic idealism during the period crucial to the development of the Tarot imagery. Alchemists and other practitioners of the esoteric arts transmitted their most pro- found teachings, such as the evolution of the Sophie Hydrolith or Philosopher’s Stone, by means of iconographical allegories. It would be naive to think that Tarot images were Back of Carxomanzia Italiana SHOWING A READING IN PROGRESS devoid of such interpretation in the fourteenth to sixteenth centuries, even though they were suppressed. During the eighteenth century, when the Inquisition was losing its grip on most of Europe, and both Europe and the New World were rushing toward violent democratic revolution, Tarot again surfaced, not merely as an Italian card game, but as a means of divina- tion.

It became a focus of interest for occult- 6 ists who, like French and English Freemasons, wished to sanctify their alternative spirituality with the authority of hoary antiquity. Divination, Cartomancy, and the “Egyptian” Gypsies The earliest his- torical record we have of playing cards being used for divination is found in a Moon memoire of the Spanish Marseilles deck Y ear 1765 by Casanova about the beautiful young Russian peasant girl named Zaire.

She arranged twenty-five play- ing cards into a magical square and was able to read in them all the details of his amorous adventures of the previous evening. On the basis of this account, the authors of A wicked Pack of Cards speculate that carto- mancy began with Russian peasants in the eighteenth-century. But to assign an origina- tion date to an oral folk tradition, especially when it concerns magic, divination, or herbs and medicines, based upon the date of its first mention in European literature, is unrealistic and quite ignorant of the historical dynamics of oral tradition. Where did Zaire get her knowledge of carto- mancy? Not from books, and certainly not from the French nobility, who in the eigh- teenth century had just began to discover occultism, divination, and spiritualism and relate it to their previous flirtations with Hermetic science. No, Zaire’s knowledge came from an oral folk transmission totally independent of literacy and with a much greater antiquity than the literary products of Guttenberg’s revolution. The source of Zaire’s knowledge was ultimately Gypsy folk tradi- tion.

The Gypsies were a unique nomadic nation that left India and wandered to Europe by way of Eastern Europe and Bohemia. They were erroneously considered by Europeans, includ- ing Russians, to be a survival of the ancient Egyptian people. They were also known as “Bohemians” because their annual traveling routes brought them into Europe by way of Bohemia, the Motherland of many European esoteric traditions. Gypsies had their own kings and queens, their own initiatic traditions, and they were experts in forms of entertainment, animal training, and divination for wealthy clients.

Methods of divination included “reading” various ele- ments like tea leaves and scrying crystal globes, clouds, sand formations in stream beds, or reflections of the full moon on water. They read palms, used other physiognomic techniques, and they developed various psy- chic arts that were attributed to Rosicrucians, alchemists, and other occultists of Prague and Bohemia. As interest in the Gypsy (“Egyptian”) arts developed into European spiritualist fads of the eighteen century, as the Hermetic (“Egyp- tian”) philosophy spread through publications of the Corpus Hermeticum and various al- chemical and magical texts purchased by the nobility, and with the popularization of hieratic Egyptian artifacts like the Mensa Isiaca (Tablets of Isis) published by Kircher, all divinatory and esoteric knowledge was attributed to ancient Egypt. Everything from 7 Freemasonry to Mesmerism claimed its roots in the hoary antiquities of Egypt. Gebelin, Etteilla, and the other eighteenth-century European popularizers of cartomancy attrib- uted the Tarot to the ancient Egyptian Books of Thoth, and the trump images to symbolic frescoes on the walls of Egyptian temples used as part of instruction given during priestly initiation. The iconography of Egyptian Serapian temples were familiar to Italians. The temples had been built in Italy and Asia Minor during the Roman-Hellenistic period, when Egyptian Isis religion was popular throughout the Empire.

A Serapian temple had been exca- vated as early as the tenth century, and Italians often traveled to see it and speculate upon the meaning of its frescoes and hieroglyphics. During the Italian Renaissance, classical culture was studied and idealized.

It is quite possible that Tarocchi images were understood as allegories from the very beginning, since the game itself was a kind of medieval Game of Life with reference to archetypal human conditions. Since the Serapian temples were places of initiation into Isis cult, it is also reasonable to assume that their iconography related to initiatic journey through life. To this extent, it is not impossible that Tarot images, which had a similar purpose in Tarocchi, had some root in Egyptian temple iconography. But cartomancy, or divination with playing cards, was not an Egyptian invention.

There may have been other systems of divination parallel to the throwing of yarrow sticks for the / Ching in the ancient or Roman-Hellenis- tic world of Egypt, but there is no evidence of anything similar to playing cards. Fortune- telling with playing cards, or cartomancy, was popularized by the Gypsies in medieval Europe after the invention and publication of playing cards. Because the authorities and teachers of cartomancy were Gypsies, divina- tion with Tarot cards was assumed to be “Egyptian.” The Sanskrit-related language of the Gypsies was called Ro- many, erroneously related to Rouma- nian. The Gypsies were considered to be spiritually allied to the heretical and protesting religions of Europe, espe- cially the Bulgar- ian, Roumanian, and Bohemian villagers whose folk religion preserved Manichaean and Gnostic elements, and whose preoccupations in the eighteenth century included astrology, alchemy, and esoteric speculative Freema- sonry. These included the descendants of the Bogomiles, Cathars, and Albigensians, who had become the objects of persecution and attempted genocide by partisans of the Roman Catholic Church, and whose cultures had produced the wandering Troubadors, who sang mystical, heretical songs to the Magdalene and told stories of the Holy Grail. Ace of Cups Spanish Marseilles deck As a bridge to Eastern mysticism, European heretics had nurtured the European conscious- ness that would produce the institutions of Chivalry and Courtly Love.

In the heyday of the Hermetic Renaissance and amidst the social upheaval of the Protestant Reformation, the mysterious Gypsies emigrated to Europe 8 and wandered in large bands. They brought the ways of Indian mysticism and divination with them, and when they arrived in fifteenth- century Western Europe, the romance of the vanquished European heretical cultures was associated with them. They were welcomed for the entertainment they brought, feared and avoided because of the ferocity of their fight- ing men and women, and often expelled or forced to move on. Tians by the Moslems in the twentieth century and Hitler’s Jewish Holocaust in World War II — about four thousand survivors wandered Europe like the Gypsies as troubadors, pedlars, merchants, and journeymen paper makers.

The persecuted Albigensian paper makers used a secret, symbolic watermark on their “Lombardy paper” by which means they communicated and kept track of each other in different areas. They were closely attuned to the animals they brought with them, developing skills in animal communication and training. They traveled in annual migration routes throughout Europe and the Slavic regions, moving South for the winters and North for the summers, providing carnivals or trained animal shows and various ki nds of “fortune telling” for a fee. They stayed clear of the regions where the medieval Inquisition held sway, but were often accused of witchcraft.

Demons Dostoevsky Pdf Free Download on this page. By the eighteenth century the Inquisition was on the wane. Gypsy lore was much in demand by both the nobles and middle class of Europe. The Gypsies were happy to oblige credulous Europeans with stories of their ancient origins in Egypt. In fact, they called their homeland “Little Egypt.” The Albigensian Paper Making Connection Paper making was brought to Europe from the East by Templars and other Crusaders return- ing from the Holy Land or by Moors in Spain. The earliest paper making centers in Europe were in the South of France and in Lombardy and Tuscany — the areas occupied and con- trolled by the Albigensians or Cathari.