Neptune's Dolphins

 

The status of magic rose among European intellectuals from simply being folk magic practiced by peasants to being a noble philosophy. Christopher Warnock, modern astrologer, wrote, “our illustrious predecessors insisted that magic and astrological magic in particular constituted the highest science and deepest practical application of philosophy.” Warnock asserted that magic became a spiritual science with consisting of material, celestial, and divine layers.

 

Albertus Magnus (Albert the Great of Cologne), leading scholar and Dominican friar, was inspired by the translated texts on metaphysics and natural philosophy. Forming his theories, this noted Doctor of the Catholic Church wrote that the Stars influence the Body, and the Body influences the Soul. Furthermore, Albertus wrote treatises on many topics of natural magic such as the magical properties of minerals and plants. He became an expert on astronomy, astrology, and alchemy. Many of his writings became the basis for modern natural magic.

 

The best known of the texts was the “Picatrix” (Ghayat al-Hakim). King Alfonso X (Alfonso, the Wise) of Castile had it translated along with many other books on the occult. Compiled by an anonymous magician in the 9th or 10th Centuries, the “Picatrix” was an encyclopedia of magical philosophy and practice. This text claimed to deal with matters which are “hidden from the senses so that most people do not grasp how they happen.” According to the text, the heavenly bodies were sources of magical power. In “Magic in the Middle Ages,” Richard Kieckhefer wrote that “the basic point of the work is to show how spirit itself, dwelling at its purest in the stars can be brought down to earth and work upon matter.”

 

John Michael Greer, noted writer on the occult and Druidism, said that the most important magical books of the medieval age borrowed from the “Picatrix.” In fact, according to Greer, this encyclopedia became the basis of modern Western magic. Even New Agers, today, consult it for information on astral magic.

 

In Arabic astral magic, there is an astral plane between the Divine and human planes. The Planets, Stars, and other Heavenly Bodies resided in this plane. Because everything is influenced by astral power, a magician needed to know the Stars. For example, doctors memorized what parts of the body were governed by what Sign of the Zodiac. They consulted horoscopes to find the best days for surgery. In fact, Philip VI of France convened the local doctors of Paris to explain why the Black Death was occurring. They explained that the plague was caused by a Conjunction of three Planets in Aquarius three years before.

 

Astrology blossomed in Bagdad, which became the astronomical center of the Middle East and Europe. Meanwhile the Sabians of Harran maintained a haven for Pagan astrologers. The astrologers of both places made charts combining astrological timing with the Planets, Fixed Stars, the Twenty-Eight Mansions of the Moon, and the Thirty-Six Decans of the Zodiac. These charts allowed for the mapping of influences at the time of asking a question or for choosing dates for marriages. Moreover, using the charts, magicians could create talismans with the power of the Beings of the Heavenly Bodies. According to Christopher Warnock, a talisman could be made by choosing the right materials with the right symbols at the right time.

 

Warnock writes that the Arabs preserved the knowledge of the ancient Greeks and others, and then expanded on it with their own discoveries. In turn, this influenced the theories of magic that were being developed by European magicians at the time. The Europeans added to the knowledge obtained from the Arabs. The result was the magical theory that the Cosmos was “one great, interconnected Being, a System based on intricate harmony, sympathy and correspondence, both spiritual and material.”

 

The 17th Century astrologer, William Lilly built on the efforts of the Arabs and the Europeans. Lilly wrote “God rules all by divine providence, and the stars by his permission are instruments whereby many contingent some small glimpses of the great affairs God intends upon earth.” For him, Astrology revealed God’s Will. With that in mind, Lilly wrote the basic text of Horary Astrology, “Christian Astrology.”

 

Alchemy came into European knowledge during the 1100s. In 1144, Robert of Chester began translations of various texts of Alchemy into Latin. By 1200, the Archbishop of Toledo had a college devoted only to translating these writings into Latin.

 

After saving the materials from the Egyptians and Greeks, the Arabs expanded their work in Alchemy. The Arabs first developed the Two Contraries (active and passive). In the 800s, Jabir Ibn Hayyan devised many new processes and theories. From Jabir came the theory of Sulphur and Mercury as the Principles of Alchemy. The Swiss Alchemist, Paracelsus added the Third Principle of Alchemy. after examining how various materials behave in fire. Now according to modern alchemical theory, all things created consist of the Three Essentials – Sulphur, Mercury, and Salt.

 

Various Europeans built on the transfer of knowledge that came with Arabic magic. Albertus Magnus develop theories of natural magic and developed natural philosophy. The magical properties of crystals are derived from his writings. Meanwhile, Paracelsus became the first among alchemists. Moreover, his ideas became the basis for the revival of Alchemy in the 20th Century. William Lilly wrote “Christian Astrology” in 1647, which became the standard text for modern astrologers.

 

Works Used:

Bairgent, Michael, “Astrology in Ancient Mesopotamia.” Bear and Co.: Rochester (VT). 1994.

Davis, Owen, ed. “The Oxford Illustrated History of Witchcraft & Magic.” Oxford University Press: Oxford. 2017.

Greer, John Michael, “The Occult Book.” Sterling: NY. 2017.

—, “The New Encyclopedia of the Occult.” Llewellyn: Woodbury (MN). 2003.

Hauck, Dennis, “The Complete Idiot’s Guide to Alchemy.” Penguin: New York. 2008.

Hennessy, Kathryn, ed., “A History of Magic, Witchcraft and the Occult.” Dorling Kindersley: New York. 2020.

Hutton, Ronald, “The Witch.” Yale University Press: New Haven. 2017.

Kieckhefer, Richard, “Magic in the Middle Ages.” Cambridge University Press: Cambridge (UK). 2014.

Seligmann, Kurt, “The Mirror of Magic.” Inner Tradition: Rochester (VT). 1948.

Warnock, Christopher, “Renaissance Astrology,” 2018. Web. https://www.renaissanceastrology.com/

 

The Minor Arcana starts with the Two of Wands and ends with the Ten of Cups. Mars, which is in Pisces in the Ten of Cups, moves into the Two of Wands which has Mars in Aries. Thereby, Mars transits from the final days of winter to the first ones of spring. Fiery Mars combined with watery Pisces in the Ten of Cups produces the rainbow. Meanwhile, fiery Mars in fiery Aries provides for the explosion of spring. The double Mars stitches together the two seasons of winter and spring.

 

As the Tarot relates to the Zodiac, it reflects the elements of the Signs. For example, the Five, Six, Seven of Pentacles are in the Second Decan of Taurus. Both the Pentacles and Taurus have Earth as their elements. However, the Planets of each Decan may conflict or enhance this quality of each element.

 

In a reading, it helps to know the elements assigned to the Planets. Mental Mercury struggles with the physicality of Taurus. The airy realm of Mercury conflicts with the earthiness of Taurus. This desolation and woe are reflected in the Five of Pentacles. (This card is in the First Decan of Taurus, which is ruled by Mercury.) T. Susan Chang writes, “To plan and worry over what you love is the work of Mercury; to have faith that life will steadily ensure is the work of Taurus.” In other words, to stop worry, have faith.

 

Meanwhile watery Moon is in exaltation in the Six of Pentacles, which lies in the Second Decan of Taurus. The combination of water and earth provides fertility which is depicted in the generosity of this Minor Arcana card. According to Chang, when the moon is in her Sign of Exaltation, “good and noble” effects will ensue.

 

Works Used:

Chang, T. Susan and M.M. Meleen, “Tarot Deciphered: Decoding Esoteric Symbolism in Modern Tarot.” 2021. Llewellyn: Woodbury (MN).

Chang, T. Susan, “36 Secrets: A Decanic Journey Through the Minor Arcana of the Tarot.” 2021. Anima Mundi Press: Leverett (MA).

Kenner, Corrine, “Tarot and Astrology.” 2011. Llewellyn: Woodbury (MN).

Greer, Mary “21 Ways to Read a Tarot Card.” 2006. Llewellyn: Woodbury (MN).

Hall, Judy, “The Astrology Bible.” 2005. Sterling: New York.

Louis, Anthony, “Tarot: Beyond the Basics.” 2014. Llewellyn: Woodbury (MN).

 

Because of my brain injury, I get overstimulated easily. Therefore, laying out thirty-six Tarot cards can be daunting to me. In trying to focus on the cards, my brain shuts down. However, to learn the Tarot fully, reading large layouts are necessary to grasp the Tarot in its entirety.

 

In proofreading, texts are often read backwards. This is to prevent the brain from inserting missing words or reiterating the same meaning for each passage. Reading backwards allows the brain to focus on what is in front of it. Also, it frees up the intuitive part of the brain.

 

I decided to lay out the Tarot, using the Zodiac, backwards starting from the Ten of Cups (Pisces) and ending with the Two of Wands (Aries). Placing the cards of the Tarot as the Wheel of the Zodiac gives a different perspective as Aries, a Fire Sign (Wands) is followed by Taurus, an Earth Sign (Pentacles). I could see the ebb and flow of each season as the cards moved around the Zodiac.

 

The Two of Cups (Cancer) and Two of Pentacles (Capricorn) reflect the Solstices, while the Two of Wands (Aries) and Two of Swords (Libra) the Equinoxes. Meanwhile, the Tens (Note 1) represent the transition from one season to the next, as the Twos are the fresh energies of the coming season. The Two of Cups require a third to balance it for the Summer Solstice. The Two of Pentacles is simply unbalanced in the Winter Solstice. Meanwhile, the Two of Swords, at the Autumn Equinox, is balanced as is the Two of Wands, at the Vernal Equinox.

 

Going backwards, the Tens of each season release the energies of the suit. The Nines remain at rest, solid in their season’s energies. Meanwhile, the Eights have the subtle tension of catlike readiness from entering the new Sign. The energies flowing from the Sevens of one suit are picked up by the Eights of the next suit. The break between the two Signs (Ten, Nine, Eight) and (Seven, Six, Five) is pronounced since they involve different modes of the Zodiac (Fixed, Mutable) respectively. The triad of Eight, Nine, Ten is the mutable energies of Gemini, Virgo, Sagittarius, and Pisces. (All are in the last months of each season.)

 

The grouping of the Fives through the Sevens entails the passing from the turmoil, reaching calmness, steadfastness and then entering to the next season. The Sevens pause long enough to allow regrouping. This triad of cards represent the Fixed Signs of Taurus, Leo, Scorpio and, Aquarius (which are the middle months of each season).

 

Again, there is an energy break between the triads of Five, Six, Seven and Two, Three, Four. The Fours are like the Sevens where there is a pause before a regrouping of energies for the next Sign’s turn on the Zodiac. The Threes, like the Sixes, are the solid aspect of that Sign. A feeling of settling in that was started with the Twos can be felt in the Threes, with the Fours at rest. (This triad is the Cardinal Signs of Aries, Cancer, Leo and Capricorn (which are the first months of each season).

 

Laying the cards by the Zodiac in rows of three and columns of twelve reveal small stories playing out along the Zodiac. The Six of Swords is the ending of the nightmares of the Nine of Swords and the sadness of the Three of Swords. The despair of the Five of Pentacles leads to the dedication of the Seven of Pentacles, ending in the Two of Pentacles juggling between the two extremes.

 

Arranging the Minor Arcana according to the Zodiac highlights the deeper aspects of the Tarot. What emerges for me is the sense of the Cosmic energies at play at different times. The Minor Arcana has depths that are often ignored. Further examining this Arcana will reveal how the energies of the Planets, Signs, and Modes interact to produce a whole.

 

Notes:

Note 1. The Tens would be Cups (Pisces), Swords (Gemini), Pentacles (Virgo), and Wands (Sagittarius).

 

Works Used:

Chang, T. Susan and M.M. Meleen, “Tarot Deciphered: Decoding Esoteric Symbolism in Modern Tarot.” 2021. Llewellyn: Woodbury (MN).

Drury, Nevill, “The Tarot Workbook.” 2004. Thunder Bay Press: San Diego (CA).

Kenner, Corrine, “Tarot and Astrology.” 2011. Llewellyn: Woodbury (MN).

Greer, Mary “21 Ways to Read a Tarot Card.” 2006. Llewellyn: Woodbury (MN).

Hall, Judy, “The Astrology Bible.” 2005. Sterling: New York.

Louis, Anthony, “Tarot: Beyond the Basics.” 2014. Llewellyn: Woodbury (MN).

 

The Two of Swords is in the First Decan of Libra, a cardinal Sign, whose energies are decisive and quick. While the Moon rules this Decan, the Planet Venus rules this Sign. Both Rulers work together to achieve a moment of quiet calm. As she holds her swords, the blindfolded woman stills her mind. Kenner suggests that the blindfold in this case is a search for inner peace.

 

The Eight of Swords is in the First Decan of Gemini, of mutable transitions. This Sign is ruled by Mercury, while the Decan is ruled by Jupiter. The pairing of the largest and smallest Planets creates awkwardness as Jupiter is in detriment in Gemini. Overwhelmed by the plethora of choices, the blindfolded woman struggles to hear her inner voice.

 

Water is featured often in the Swords. Depicted as either the sea or river, water plays a subtle role. For example, ripples in the water are the troubles of the unconscious. In contrast, the calm surface of the sea speaks of serenity. Moreover, rivers hold the power of replenishing and purifying the emotions.

 

The Six and Ten of Swords depict calm waters. (The Six of Swords also has choppy waters.) The Ten of Swords lies in the Third Decan of Gemini. While this Sign is ruled by Mercury, the Third Decan is ruled by the Sun. Superseding these two Heavenly Bodies is Saturn, which rules the Tens. However, Mercury allows the Sun and Saturn to coexist. Therefore, the turmoil of the dead is over, and calmness reigns.

 

The Five and Six of Swords are in the Decans of Aquarius, which is ruled by Saturn and Uranus. Venus rules the First Decan and Mercury, the Second. Since Saturn and Venus are in conflict, the water is choppy in the Five of Swords. The water reflects the unstable actions of the sword claimer. The Six of Swords features both choppy and smooth waters. In this Decan, Mercury enhances the unpredictability of Uranus and the boundaries of Saturn.

 

In a small group of Major and Minor Arcana cards, nights are prominently featured. The colors of the night range from an inky blackness that bodes no hope to a deep indigo that whispers hope is coming. Since the Swords is of the mind, the night becomes the world beyond the waking one.

 

In the Two of Swords, a waxing crescent moon rises in a royal blue night. The Moon is well placed with Venus. Therefore, the night suggests for the blindfolded woman, a fruitful meditative process.

 

Night in the Nine of Swords is a pitiless black. The Nine of Swords is in the Second Decan of Gemini, which is ruled by Mars. Meanwhile, Mercury rules Gemini, which concerns the mind. This merciless Mars forces the dreamer deep into the dark recesses of their mind. The frightened sleeper is awakened by a nightmare brought by Mars.

 

The Ten of Swords features an ebony night with a pale-yellow dawn. As the Sun begins to assert its power, the dawn gradually lightens the sky. The mutable energies of Gemini allow for the man, who has been stabbed with swords, to transition from death to rebirth.

 

Works Used:

Chang, T. Susan and M.M. Meleen, “Tarot Deciphered: Decoding Esoteric Symbolism in Modern Tarot.” 2021. Llewellyn: Woodbury (MN).

Drury, Nevill, “The Tarot Workbook.” 2004. Thunder Bay Press: San Diego (CA).

Kenner, Corrine, “Tarot and Astrology.” 2011. Llewellyn: Woodbury (MN).

Greer, Mary “21 Ways to Read a Tarot Card.” 2006. Llewellyn: Woodbury (MN).

Hall, Judy, “The Astrology Bible.” 2005. Sterling: New York.

Louis, Anthony, “Tarot: Beyond the Basics.” 2014. Llewellyn: Woodbury (MN).

 

In “Tarot Beyond the Basics,” Anthony Louis says that in the Golden Dawn System, the number six reflects the middle Decan of Fixed Signs. This entails the “full expression of the season” which indicates a desire for stability. In contrast, the number ten refers to the “final expression of the season.” This number reflects the last Decan of the Mutable Signs, when one season ends to allow for the next one to begin.

 

The Six of Wands reflects the Second Decan of Leo, when this Sign is the strongest. Corrine Kenner in “Tarot and Astrology,” says that in the second Decan of Leo, “Jupiter puts Leo in the spotlight.” As the Greater Benefic, Jupiter gives this Decan great expansive energy. Therefore, it is appropriate that this card depicts a triumphal parade celebrating victory.

 

In contrast, the Ten of Wands has Saturn, the Greater Malefic, ruling the third Decan of Sagittarius. Although Jupiter is the ruler of Sagittarius, Saturn’s influence makes this Decan seem oppressive. The depiction of a man carrying a load of ten branches is apt for this card. The Third Decan of Sagittarius is usually the darkest time of year. In “Tarot Deciphered,” the authors T. Susan Chang and M. M. Meleen emphasize when the number ten comes in contact with fire, it tends to smother the fire. All of this adds to the intensity of the Ten of Wands.

 

For the reading of the Six of Wands and Ten of Wands together, the sentence is a stable victory that can become an overbearing challenge. What started as a success could turn into a burden. I interpreted this reading as “be careful what you wish for, it may become harder than you expected.”

 

Works Used:

Chang, T. Susan and M.M. Meleen, “Tarot Deciphered: Decoding Esoteric Symbolism in Modern Tarot.” 2021. Llewellyn: Woodbury (MN).

Hall, Judy, “The Astrology Bible.” 2005. Sterling: New York.

Kenner, Corrine, “Tarot and Astrology.” 2011. Llewellyn: Woodbury (MN).

Louis, Anthony, “Tarot: Beyond the Basics.” 2014. Llewellyn: Woodbury (MN).

 

The Key – The Gate:

The wisdom between the ability to find the Gate and with the ability to use the Key to open it. Then to be bold enough to take the next step, and leave the past behind.

 

Exchange – Flexibility:

How to travel freely between events and choices. How we are part of the fabric of life.

 

Giving – The Diamond:

The contradiction of creating diamonds and then giving them away. In giving, the value of the diamonds is revealed. By having diamonds, we can give.

 

Nobility – The Waterfall:

The two opposing Realms – The Waterfall, which flows eternally, and Nobility, which holds firm, form a dynamic balance of wholeness.

 

Abundance – The Lake:

The Lake, which collects abundance and shares it, combines with Abundance to hold and maintain abundance for all.

 

The Flame – Creation:

Together, they are the contradiction of the tangible and intangible. There is magic in combining the primary lifeforce into something tangible.

Since Virgo is my Sun Sign, my Ruling Planet is Mercury. In my Natal Chart, Mercury is in Conjunction with the Sun in Virgo. According to Classical Astrology, Mercury is not only Virgo’s Ruler, but also Exalted in that Sign. Dr. J. Lee Lehmen in “Classical Astrology for Modern Living,” writes that a Planet in Domicile (Rulership) is “the Captain of their fate.” Meanwhile, a Planet in Exaltation is an honored guest. Because Mercury is both in Virgo, that Planet has exceptional influence on my disposition and life. I feel Mercury in Retrograde quite keenly.

 

Mercury governs language and communications. People of Mercury are quick-witted and glib with flexible minds. Mercury in Virgo has given me exceptional writing power. Since childhood, I have been compelled to write daily. In fact, a month after my traumatic brain injury, I started to writing essays again for my Grey School of Wizardry courses. Moreover, I continued to write for my blog on Polytheism.

 

In “Astrological Magic: Basic Rituals and Mediation,” the authors (Benjamin Dykes and Jayne Gibson) list the squirrel as a representative animal of Mercury. Squirrels are quick and (ahem) mercurial. They move from trees to the ground with ease like Mercury moving between worlds. On the ground they gather nuts and store them like Mercury does with knowledge.

 

I was surprised by this since my family’s name for me is “Squirrel.” Instead of “Mom,” I am “Squirrelly” or “The Squirrel.” I believe that my family observed my many traits that are in common with Mercury. In my personal magic, I do move between worlds carrying messages like Ratatosk of Norse myths.

 

From all that I have read, I do meet the description of someone whose Ruling Planet is Mercury. I may have a changeable nature, but Virgo steadies that. Even with my brain injury, I am still learning and writing. Since I cannot focus only on one thing, I am a generalist who continually finds things new to delve into. For me, Virgo allows Mercury to act in my best nature.

 

Works Used:

Dykes, Benjamin and Jayne Gibson, “Astrological Magic.” Cazimi Press: Minneapolis. 2012.

Forrest, Stephen, “Planetary Exaltations; Planetary Falls – Forrest Astrology,” 31 January 2021. Web. https://www.forrestastrology.com/blogs/astrology/planetary-exaltations-planetary-falls, .

Gillett, Ray, “The Secret Language of Astrology.” Watkins Publishing: London. 2011.

Hall, Judy, “The Astrology Bible.” Sterling Publishing: NY. 2005.

Lehman, J. Lee, “Classical Astrology for Modern Living.” Whitford: Atglen (PA). 1996.

Venus Signs, “Mercury and its dignities and debilities,” 2015. Web.

https://starsandplanets.wixsite.com/planetarydignities/mercury,