The Three of Pentacles – A One Page Guide

I had previously looked at the Three of Pentacles as a fairly prosaic card… just a day at work. Ho hum. But it’s actually about the nobility of creation and creativity. The card is at once obvious and subtle. Why does Waite specify that the workplace is a monastery? After all, the monastery’s functions include far more than just work. And why does Waite specifically say that the worker of the Three of Pentacles is the same person who we see in the Eight of Pentacles? There’s a trail we can follow via the major arcana associated with the planetary influence (the World): a reference to Genesis, no less! The answer is that the Three of Pentacles is not just about work… it’s about ennobled work. If we put aside Waite’s mystical Christianity, and think about his message in terms of today, we might see that when this card is drawn by a querent with questions about their job, for example, perhaps it is to suggest that one should consider whether that job is spiritually rewarding. This is a card that says “Quit the stock brokership, move to Hooterville and grow vegetables!”

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The Two of Swords – A One Page Guide

The blindfolded swordswoman of the Two of Swords can only be a metaphor, but for what? Why is she blindfolded? Why two swords? Why is the composition symmetrical except for the Moon? I believe that Waite wishes us to perceive the message of the RWS Two of Swords as that the balance of two types of justice, divine and human, manifests itself in peace and harmony, even though both types of justice can countenance cruelty. But if inside oneself and one’s circle of friends we maintain balance and harmony, such a balance can be a “beneficent force.”

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The Ten of Cups – A One Page Guide

The Ten of Cups is a great card to get in a reading… but it may not be one of Waite’s best. There are three imperfectly executed themes in the RWS Ten of Cups that I believe show Waite’s desire to infuse his mystical Christianity into the card. Firstly, there is an attempt to link the second covenant, by which belief in the divinity of Jesus of Nazareth washes away the original sin of Adam and Eve. Possibly related, a second theme links the water and cups to the Holy Grail and the last supper, at which that second covenant was announced. Finally, an attempt to link the alchemical symmetry between heaven and Earth as in the saying “As above, so below.” But these three themes aren’t anchored securely to the astrological, elemental and qabalistic influences, and therefore don’t affect the divinatory meanings strongly. The result is that the Christian mysticism that Waite imbued in other cards’ divinatory meanings could not be “poured” into the Ten of Cups, and upon analysis, it just doesn’t “feel” right.

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The Two of Pentacles – A One Page Guide

The Two of Pentacles presents questions. Why are there dramatic waves in the background when the elemental influence is not water but Earth? Why did Waite go out of his way not to call the figure eight of the string game the Ourobouros, as the Golden Dawn group described it? And finally, and oddly enough, most importantly—what’s with the hat? Since we’re in Capricorn, we’d better take the Goat of Fear, some aliens called the Anunnaki, and Noah’s Flood into consideration as we try to make sense of these seeming contradictions. And contradiction is what makes the Two of Pentacles a tour de force. It communicates Waite’s Christian mysticism by pulling it out from what should be its opposite: spirit from material, Christianity from pagan; first power promising its own replacement by the ultimate power.

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The Six of Wands – A One Page Guide

When we look at the Zodiac/Tarot Wheel for the Six of Wands, we immediately recognize a pattern: the king of the gods, the king of planets, and the king of beasts. Tiphareth also has “kingly” connotations. And though there’s no king on the RWS illustration, Waite goes out of his way to tell us the man on horseback might be the king’s courier in the divinatory meanings. Then, perhaps, we notice the divergence between the Golden Dawn group’s and Waite’s divinatory meanings is quite a bit wider than usual. When I traced how Waite treated the planetary component—the Sun— I recalled a piece in a magazine linking the victorious Christ of the Book of Revelations to the Sun card. Long story short, Waite appears to have turned the Six of Wands into a sublimal proselytizing piece for Christian mysticism. Waite adds one more king, namely, “The King of Kings,” Christus Invictus, to the mix. And the message his courier carries is the Gospel. We can trace practically all Waite’s divinatory meanings to this concept. The bottom line for modern readers, though, is not inconvenient. It’s a positive card that pleases pretty much everyone: but it’s not just an announcement of forthcoming victory, success, (or reversed, a warning about an enemy) anymore. For me, at least, I now see the Six of Wands as more about a victory of the spirit rather than a victory in the material world.

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