Saturday 30 September 2017

{[The Tarot [continued (10)] – ]Aces [continued (8)] – The Sword}[9th January 1988]

[Redbook4:304-305][19880109:1445m]{[The Tarot [continued (10)] – ]Aces [continued (8)] – The Sword}[9th January 1988]

.1445
[continued]

The importance of this* is to confirm the relative polarity of the vertical axis. But it also leads to the question: are the names right? Diversity and Distraction still seem right for A~: but (I have often wondered) how are Unity and Attraction right for a Sword? It is hard to analyse why they seem not inappropriate, but the fact is that Swords attract and can unify, as do and can crucifixes.

*[See last previous entry.]


[continues]


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Friday 29 September 2017

{[The Tarot [continued (9)] – ]Aces [continued (7)] – The Sword and the Rod}[9th January 1988]

[Redbook4:303-304][19880109:1445l]{[The Tarot [continued (9)] – ]Aces [continued (7)] – The Sword and the Rod}[9th January 1988]

.1445
[continued]

1S* and 1C** (Ace of Clubs) seem to me to be without doubt of the same vertical polarity – of the same line, and symmetrically opposed along it (by the hand directions).*** My guess is that the position of the hands in the cloud denotes the contrast of the physical life-force (Clubs) from the inside of things, and the spiritual force (Swords) from the outside, which in mediaeval times was seen as literally outside the world. (We see it differently being more materialistic – more, perhaps, like the original people to whom Jesus preached that the Kingdom of Heaven is within us.

To my mind, the strong contrast of 1S and 1C (or 1Rods) is of the life-force of nature and growth, living albeit cut back; and the Spiritual force which controls and harvests it (by the Sword (traditionally the Spirit is a Sword, inter alia) cutting through the centre of the Crown (of the Circle) and reaping flowers and branches off the lower Tree or Club[ ) ]. In 1R (ex 1C), the Ace of Clubs or Rods, the living natural tree is the symbol; in 1S, Ace of Swords, the living natural flowers and branches are peripheral: the Sword which cuts them is the symbol.


*[Ace of Swords, or Spades in the game pack.]

**[Also known as Rods (or Wands) in the Tarot Pack; so perhaps better abbreviated as 1R as in the 2nd para.]

***[See [Redbook4:302][19880109:1445h]{[The Tarot [continued (5)] – ]Aces [continued (3)] – Ace of Swords, Ace of Clubs}[9th January 1988].]


[continues]


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{[The Tarot [continued (8)] – ]Aces [continued (6)] – Trefoils, Crowns and Mandalas}[9th January 1988]

[Redbook4:303][19880109:1445k]{[The Tarot [continued (8)] – ]Aces [continued (6)] – Trefoils, Crowns and Mandalas}[9th January 1988]

.1445
[continued]

Another example of this* is that many of the proper crowns seem to carry trefoils** (Clubs)*** – as do TII and TV – or are these Roses (Mandala, Mystic Rose) stuck in? The Crown on 1S (the Ace of Swords)**** also holds these symbols. There is obviously no possibility of 1S being Clubs, but the Crown may be linked to Clubs as the Circles are to TX Wheel of Fortune and TXVII The Star.#


*[Analysis of Tarot symbols – see last previous entry.]

**or fleur-de-lys (similar) (TIII)

***(Shades [i.e. echoes] of the Mandelbrot Set?)
[See [Redbook4:271-274][19871230:0017]{The Mandelbrot Set}[30th December 1987] including inserted image.]

****[Spades in the game pack.]

#[Both being in [South/Lower] pole position, of course.]


[continues]


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Wednesday 27 September 2017

{[The Tarot [continued (7)] – ]Aces [continued (5)] – Tarot Symbolism}[9th January 1988]

[Redbook4:303][19880109:1445j]{[The Tarot [continued (7)] – ]Aces [continued (5)] – Tarot Symbolism}[9th January 1988]

.1445
[continued]

One of the necessities which becomes apparent in my treatment of the Tarots is that of analysing Tarot symbols not just according to what they are but by what they are doing – not least to each other. (The written label is about the least important aspect: it seems to vary even in translation).

For example, the Lion on T.XI is there because he is being overcome, which is why the card is where it is at J~ instead of at U~ (where *Z.Leo is. Similarly, the Scorpion on T.XVIII at U~ is rising out of the water towards T.XX at S~, where *Z.Scorpio is.

Of course, it is all too easy to stretch a point.


*(Zodiac)



[continues]


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Tuesday 26 September 2017

{[The Tarot [continued (6)] – ]Aces [continued (4)] – Crowns}[9th January 1988]

[Redbook4:302][19880109:1445i]{[The Tarot [continued (6)] – ]Aces [continued (4)] – Crowns}[9th January 1988]

.1445
[continued]

(The Crowns in the [Tarot] Pack generally show the 5-points of a semi-circle which in full would be 8 points, i.e. . Some, however, are unsymmetrical, like sharks' teeth.)


[continues]


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Sunday 24 September 2017

{[The Tarot [continued (5)] – ]Aces [continued (3)] – Ace of Swords, Ace of Clubs}[9th January 1988]

[Redbook4:302][19880109:1445h]{[The Tarot [continued (5)] – ]Aces [continued (3)] – Ace of Swords, Ace of Clubs}[9th January 1988]

.1445
[continued]

The Aces of Swords* and Clubs** are clearly a pair. Each shows its symbol held in a right hand and bursting from a fiery cloud or circle, in identical flames. Both are intensely dynamic (unlike the other two Aces). The differences are significant:

Ace of Swords

Ace of Clubs
Sword (and cut flowers/branches)

Living cut tree trunk
[–] Through Crown of trefoils (clubs)

Hollow end
From left, backhand

From right, ***fronthand
Hand from perimeter/outwards

Hand from inside/inwards


*[Spades in the game pack]

**[Also Rods (or Wands) in the Tarot pack]

***[Sic. Forehand?]

[See [Redbook4:303-304][19880109:1445l]{[The Tarot [continued (9)] – ]Aces [continued (7)] – The Sword and the Rod}[9th January 1988].]

[continues]


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{[The Tarot [continued (4)] – ]Aces [continued] – Ace of Cups}[9th January 1988]

[Redbook4:302][19880109:1445g]{[The Tarot [continued (4)] – ]Aces [continued] – Ace of Cups}[9th January 1988]

.1445
[continued]

The Ace of Cups* shows a cup being transformed into a wonderful castle or City, 6- or 7-pointed.**


*[Hearts in the Game Pack]

**{BUT see [[Redbook4:307][19880110:1125]{Ace of Fonts}[10th January 1988],] 307 (foot).}


[continues]


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Saturday 23 September 2017

{[The Tarot [continued (3)] – ]Aces – Ace of Money}[9th January 1988]

[Redbook4:302-305][19880109:1445f]{[The Tarot [continued (3)] – ]Aces – Ace of Money}[9th January 1988]

.1445
[continued]

The Aces are particularly interesting.

The Ace of Money* (having said that) appears to be a straightforward Mandala-type disk, with a 'mystic rose' centre. The centre varies between the Court Cards.


*[Diamonds in the game pack.]


[continues]


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Thursday 21 September 2017

{[The Tarot [continued] – ]Hats [continued]}[9th January 1988]

[Redbook4:301-302][19880109:1445e]{[The Tarot [continued] – ]Hats [continued]}[9th January 1988]

.1445
[continued]

The Court cards seem much less* easy to make sense of:


Swords
Cups
Money
Clubs


(vertical)
(horizontal)
(horizontal)
(vertical)

Kings
w
oo
w
oo
(open)
oo
(Crown design on hat?
w
oo
All Kings have floppy hats;
3 have crowns;
only vertical are complete.
Queens
w
w
h
w
h
w

All Queens have crowns;
horizontal have helmets.
Knights
h
o
h
oo

Knaves
oo
o
oo
h



It is possible that the representations are:
o Bare head – Spiritual development, refinement or purity.
w Crown – Worldly power (e.g. political).
h Helmet or other headgear – Authority (e.g. Spiritual), according to type of headgear.
oo Floppy hat – ?Some sort of mystical significance &/or universal power.

I cannot at present account for all the Court headgear by this analysis.


*[See last previous entry.]




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[ms. images inserted in ts. and postedBlogger 21092017]

{[The Tarot – ]Hats}[9th January 1988]

[Redbook4:301-302][19880109:1445d]{[The Tarot – ]Hats}[9th January 1988]

.1445
[continued]

My notes on headgear in the Tarot Pack, started without any idea of what their conclusion might be, have become too difficult for the pages and diagram on which I was working.* But it does seem fairly likely that two different systems operate, one in the Greater Tarots [sic] (T0 – [T]XXI), and another for the Court Cards (K,Q,Kt,Ke x S, C, Cps, M): although surely these two must be interlinked? In the Greater Tarots, or Named Cards,
the Angels** and those without headgear [o] seem to be those in a fairly late or advanced stage of development;
The Crown*** [w] seems to have a first-half-and-lower Outer Circle emphasis;
The floppy hat**** oo appears only at the bottom[;]
and helmets# or other headgear [h] are only on upper cards.
(Some of these cards have combination headgear, e.g. crown and helmet.)


*[[Redbook4:252][19871221:1955b]{The Tarot Pack [continued (3)]}[21st December 1987]f] p252-3.

**o TVI, (TX), TXII, TXIV, TXVI-TXXI.

***w TIII, TIV, TVII, TVIII, TX, TXI?

****oo TI, TXI (adjacent).

#h T0?, TII, TV, TVII?, TXIII, TXV, (TXIV?), (& TIII, TIV).



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Wednesday 20 September 2017

{Opposites (4)}[9th January 1988]

[Redbook4:301][19880109:1445c]{Opposites (4)}[9th January 1988]

.1445
[continued]

(From 19880108ff)*

**
[A very small, very rough diagram in the ms here shows the 8 cardinal/diagonal points of an invisible circle with three parallel straight lines linking respectively the highest (cardinal) point to the right-most (cardinal) point; the upper-left diagonal point to the lower right diagonal point; and the left-most (cardinal) point to the lowest (cardinal) point.]

The exact relationship (Inner and Outer Circle) along the Central [sic] line should indicate the nature of the relationship along the other two – bearing in mind their relative position in the Circles.***


*[A very small, very rough diagram in the ms [under [Redbook4:294][19880106:0100]{Opposites (3)*}[6th January 1988]], at [Redbook4:294][19880108:0118]{Opposites (3)*}[8th January 1988]] at p294 shows the 8 cardinal/diagonal points of an invisible circle with three parallel straight lines linking respectively the highest (cardinal) point to the left-most (cardinal) point; the upper-right diagonal point to the lower left diagonal point; and the right-most (cardinal) point to the lowest (cardinal) point, i.e. the mirror-image of the diagram on this ms page.]
See p291, note)

**[[Redbook4:286-287][19880104:1622]{Opposites (1) [continued]}[4th January 1988]]
ref [[Redbook4:288-290][19880104:1622f]{Opposites (2)}[4th January 1988],] p290,
[(Presumably:) [Redbook4:291][19880105:1222b]{Student Teacher [continued]}[5th January 1988],] 291,
[[Redbook4:294][19880106:0100]{Opposites (3)*}[6th January 1988],] 294.

***{[[Redbook4:325-326[19880113:1107]{Opposites (6)}[13th January 1988],] p326}
{See [[Redbook4:319[19880111:1600]{Opposites (5)}[11th January 1988],] 319}



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Sunday 17 September 2017

{Robin Hood and his Morris Men}[9th January 1988]

[Redbook4:300][19880109:1445b]{Robin Hood and his Morris Men}[9th January 1988]

.1445
[continued]

The previous* entry {in Brewer['s Dictionary of Phrase and Fable]} relates to the Morris Dance – {present} in England since the 15th century. Dancers often (as part of the May games) played characters from the Robin Hood stories, and others; e.g.{:}

**Robin Hood*** – Outlaw, Protector of Women, Redistributor from rich to poor.
**Maid Marian – Queen of the May; later Robin Hood's sweetheart.
(Maid Marian moved from Morris Dances to Robin Hood) (See Malkin [below].)
**Bavian the Fool (See Much the Miller's Son [below]).
**Malkin (the Clown) – diminutive of Matilda; untidy slut, kitchen wench.; sometimes as Queen of the May.
**The Hobby Horse – draped wicker frame in which Morris dancer gambolled; preceded by a (man dressed as a) woman, the 'Teaser'.
**or A Dragon – the Greek word drakon from a verb meaning to see, look out; watch, flash.
(cf. Chinese festivals, e.g. New Year, with dragon in streets).
Foreigners (probably Moriscoes, or Moors) – [Moors:] Medieval European for all Moslems.

Little John (Nailor) – a big stalwart man who tumbled Robin Hood into the brook (with Quarter-Staffs [sic]?)
Will Scarlet.
**Much the Miller's Son – played the part of the Fool in the Morris Dance, striking the heads of spectators with a bladder of peas.
Allen-a-dale – Minstrel in Robin Hood (and [Walter] Scott's [']Ivanhoe[']): Robin Hood helped him carry off his bride when she was about to be married against her will to a rich old knight.
(As Good As) George-a-Green – resisted alone a trespass by R[obin] H[ood], W[ill] S[carlet] and L[ittle] J[ohn], as pound-keeper of Wakefield.
Friar Tuck – Chaplain and Steward of Robin Hood.


*[See last previous entry.]

**(: particular Morris Dance characters?)

***cf. Robin of the Wood, Robin Goodfellow (Puck).



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{Nine Men's Morris}[9th January 1988]

[Redbook4:300][19880109:1445]{Nine Men's Morris}[9th January 1988]

.1445

By chance I have come across (in Brewer['s Dictionary of Phrase and Fable] the reference to Nine Men's Morris. The object is to place 3 pieces or men on 3 spots in a continuous straight line, and to stop the others doing so:




Each of the 2 players has 9 pieces or men
.

It is said to be an ancient game; also called Merelles.



[PostedBlogger17for18092017]

{Beauty?}[9th January 1988]

[Redbook4:299][19880109:0947l]{Beauty?}[9th January 1988]

19880109.0947
[continued]

In all my consideration of attributes and qualities on the Circles, I don't think I have ever placed Beauty.* Others seem to regard beauty as a quality equivalent to Truth,** Goodness, Divinity etc.. I don't trust it because it seems to me to be or to have become too subjective: objective Beauty is presumably Perfection, the One, and therefore needs no other label. Nevertheless, I can understand Beauty in theory as a description of the degree of manifestation of the One, at least within the Separation, perhaps the Physical Separation.**


*[Cf. [Redbook4:144-145][19871020:2058b]{Angelic Hierarchies [continued (20)]}[20th October 1987], where it was inserted at a later date than this entry and with a question mark.]

**[Presumably a reference to Keats, ‘Ode on a Grecian Urn’ (final lines):
Beauty is truth, truth beauty, – that is all
Ye know on earth, and all ye need to know.’
but also perhaps to statements by mathematicians that mathematical truth, in the form of equations etc., is or at least can be beautiful. <20170917>]

***{VI.[]8}





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Saturday 16 September 2017

{Spiritual Darkness (2)}[9th January 1988]

[Redbook4:299][19880109:0947k]{Spiritual Darkness (2)}[9th January 1988]

19880109.0947
[continued]

One footnote about [SX]'s stay here throws some light, as it were, on the matter of eye darkness.* Before we {left} London [W] used to comment – when he** came to see us – on the strangeness of [SX]'s eyes when he used to talk late into the night, mostly about his problems {with} [the associated commercial organisations we both worked for] (and, to a limited extent, with [Y[X]]). I noticed then that his eyes had become much darker than when I had first met him a few years before.

During this {recent} stay, his eyes actually lightened and darkened according to what he was talking about: if I remember rightly, discussion of [Y[X]] [...] was the kind of thing which may have produced darkness (This was the second discussion until 6a.m. or thereabouts; the periods of eye-darkness were highly noticeable). I am not sure whether darkness of expression is a reflection of this eye-darkness or an actual physical condition.


*ref [[Redbook4:192-193][19871202:0005]{Spiritual Darkness}[2nd December 1987]f,] 192-3.

**[[SX]. [W] is a She.]




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Thursday 14 September 2017

{Birth dates [continued (10)] – Two Capricorns}[9th January 1988]

[Redbook4:298][19880109:0947j]{Birth dates [continued (10)] – Two Capricorns}[9th January 1988]

19880109.0947
[continued]

On birth-dates* – the former tenants of this house, who dropped in a few days ago, are it seems both Capricorns: and certainly they seem to live in relative content on the edge of a perpetual financial crisis, without much thought of the future or of putting [anything] by whenever they do have a little to spare.


*[See [Redbook4:295-298][19880109:0947]{Birth dates}[9th January 1988].]




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{Birth dates [continued (9)] – Names}[9th January 1988]

[Redbook4:299][19880109:0947i]{Birth dates [continued (9)] – Names}[9th January 1988]

19880109.0947
[continued]

This* does raise the question of whether names exert more influence than we realise, both on the named** and on the namers (i.e. speakers). It is possible, if the literal*** meaning of names is unconsciously comprehensible in the same way as anything else might be.


*[See last previous entries, [Redbook4:296-298][19880109:0947e]{Birth dates [continued (5)] – Great is Diana}[9th January 1988]ff]

**[i.e. Nominative determinism (per New Scientist. 05/11/1994, Feedback, & 17/11/1994; and for example(s) Carl Jung et al, earlier) <20170914>]

***[or literary, presumably, e.g. in this* case.]


[continues]


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