Wirth, Oswald (1990). The Tarot of the Magicians. York Beach, ME: Samuel Weiser, Inc. p.155. ISBN 0877286566. You could also think of a request to ask this Demon to benefit yourself. Remember you have left an offering so you have a right to ask for some assistance if you so desire. Crowley, Aleister (1974) [first published 1944]. The Book of Thoth (Egyptian Tarot). New York: Samuel Weiser, Inc. ISBN 0877282684.

associated each of the 36 cards ranked from 2 to 10, inclusive, with one of the 36 astrological decans a b Court de Gébelin incorrectly labeled both Death and Temperance as XIII. [107] The latter is probably a printing error. Dummett, Michael (1993). Il mondo e l'angelo: i tarocchi e la loro storia. Napoli: Bibliopolis. pp.406–407. ISBN 978-8870882728.At the same time, a negative myth of tarot was developed by the authorities in countries such as France. After the revolution of 1789, new provisions against fortune telling were introduced. The press, police and politicians agreed that the very use of tarot cards was evidence that an individual was defrauding people. Randi, James. "Tarot cards". James Randi Educational Foundation. Archived from the original on 2013-05-14 . Retrieved 2019-07-03. At one stage in the initiation procedure, Christian tells us...the postulant climbs down an iron ladder, with seventy-eight rungs, and enters a hall on either side of which are twelve statues, and, between each pair of statues, a painting. These twenty-two paintings, he is told, are Arcana or symbolic hieroglyphs; the Science of Will, the principle of all wisdom and source of all power, is contained in them. Each corresponds to a "letter of the sacred language" and to a number, and each expresses a reality of the divine world, a reality of the intellectual world and a reality of the physical world. The secret meanings of these twenty-two Arcana are then expounded to him. [29] I here present the choicest offering I could find for you and any Demons that might come with you. Accept it as a sign of respect and adoration of you and your king” Lévi, Éliphas (1896). Transcendental Magic: Its Doctrine and Ritual. Translated by Waite, Arthur Edward. London: George Redway.

Westcott, William Wynn; Mathers, Moina (December 1998). Küntz, Darcy (ed.). The Golden Dawn Court Cards as Drawn by William Wynn Westcott & Moina Mathers. Golden Dawn Studies Series. Vol.5 (2nded.). Sequim, WA: Holmes Publishing Group. ISBN 1-55818-336-1. Douglas, Claire, ed. (1997). Visions: Notes of the Seminar given in 1930–1934 by C. G. Jung, vol. 2. Bollingen Series. Vol.XCIX. Princeton, NJ: Princeton University Press. p.923.You could also choose a card every day or once a week, and reflect on the message of the card. Take some time to review what power this specific Demon brings to humankind, and how you can learn and benefit from the advice. Find the meaning that is relevant to you and your situation.

Steele, Robert (1900). "A notice of the Ludus Triumphorum and Some Early Italian Card Games: With Some Remarks on the Origin of the Game of Cards". Archaeologia. LVII: 85–200. doi: 10.1017/S0261340900027636. Alternatively, some practitioners believe tarot cards may be utilized as a psychology tool based on their archetypal imagery, an idea often attributed to Carl Jung. Jung wrote, "It also seems as if the set of pictures in the Tarot cards were distantly descended from the archetypes of transformation, a view that has been confirmed for me in a very enlightening lecture by Professor Bernoulli." [112] During a 1933 seminar on active imagination, Jung described the symbolism he saw in the imagery: [113] Pamela Colman Smith wrote in a letter that it was "a big job for very little cash" – but her vibrant illustrations were key in widening the appeal of tarot. "I think there's something about her intuitive understanding of these archetypes and her skill as an amazing graphic artist," says Hundley. "She went to the Pratt Institute, and was really well versed in commercial art and posters. So she understood how to convey them in a way that felt very inclusive, and allowed other people to understand them in a way I think they maybe didn't before. Tarot owes a huge debt to what she created." Dummett, Michael A. E; Mann, Sylvia (1980). The game of Tarot: From Ferrara to Salt Lake City. ISBN 9780715610145. New Golden Dawn Ritual Tarot". Eno's Tarots. 2013-05-03. Archived from the original on 2019-10-09 . Retrieved 2019-10-09.Inspired by de Gébelin, Lévi associated the Hebrew alphabet with the Major Arcana (tarot trumps) and attributed an "onomantic astrology" system to the "ancient Hebrew Qabalists." [42] Peter F. Kopp: Die frühesten Spielkarten in der Schweiz. In: Zeitschrift für schweizerische Archäologie und Kunstgeschichte 30 (1973), pp. 130–145, here 130. Many Christian writers discourage divination, including tarot card reading, as deceptive and "spiritually dangerous", citing, for example, Leviticus 19:26 and Deuteronomy 18:9–12 as proof texts. [117] [118] See also [ edit ] The first was Antoine Court de Gébelin, a French clergyman, who wrote that after seeing a group of women playing cards he had the idea that tarot was not merely a game of cards but was in fact of ancient Egyptian origin, of mystical Qabalistic import, and of deep divine significance. Court de Gébelin published a dissertation on the origins of the symbolism in the tarot in volume VIII of work Le Monde primitif in 1781. He thought the tarot represented ancient Egyptian Theology, including Isis, Osiris and Typhon. For example, he thought the card he knew as the Papesse and known in occult circles today as the High Priestess represented Isis. [16] He also related four tarot cards to the four Christian Cardinal virtues: Temperance, Justice, Strength and Prudence. [17] He relates The Tower to a Greek fable about avarice. [18] You should have an offering of some sort to leave in your dish. Generally, it is something that you would also enjoy to eat or drink.