Hướng dẫn bói bài Tarot Tarot magick the structure of belief

TAROT MAGICK: THE STRUCTURE OF BELIEF Rebekah Zhuraw A DISSERTATION IN FOLKLORE AND FOLKLIFE Presented to the Faculties of the University of Pennsylvania in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy 2010 Supervisor of Dissertation lfflrrYf~~ Robert St George, Associate Professor of History Graduate Groujf|Chairpers6; Dan Ben-Amos, Professor of Near Eastern Languages and Civilizations Dissertation Committee Robert St George, Associate Professor of History Jean-Michel Rabate, Professor of English and Comparative Literature David Hufford, Adjunct Professor of Religious Studies UMI Number: 3414109 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted Also, if material had to be removed, a note will indicate the deletion UMT Dissertation Publishing * UMI 3414109 Copyright 2010 by ProQuest LLC All rights reserved This edition of the work is protected against unauthorized copying under Title 17, United States Code ProQuest LLC 789 East Eisenhower Parkway P.O Box 1346 Ann Arbor, Ml 48106-1346 ACKNOWLEDGEMENTS First and foremost I wish to acknowledge my entire family—no-one left out—for their overwhelming support Next, to the families of Shakti's friends who supported her so that I could work—the Beckers, the Martins, the OppenheimerAbbots, the Simonian-Taylors, and the Watsons—thank you My great appreciation goes to the friends who supported me directly: Karen Cisario, who put up with me, and Norm Roessler, who gave me solace and reward Perhaps most importantly, my appreciation goes to my Committee: David Hufford, who as a teacher taught me understanding; Bob Saint-George, who taught me Love (creative emotion) under Will (intellect) in a purely academic sense (even if it took a long, long time) and is always a pleasure to talk to; and Jean-Michel Rabate for his generosity Lastly, I wish to acknowledge Balthazar and Nettle Spreng, who in this time of great hardship made possible this work; may her dragons guard you always u ABSTRACT TAROT MAGICK: THE STRUCTURE OF BELIEF Rebekah Zhuraw Robert St George Magic has traditionally been defined in Folklore Studies as a last resort of the powerless and poorly educated However, recent trends in popular culture coupled with an upswing in historical studies of magic have shown magic to be a perennial middle class pursuit and one currently on the upswing Using the methodology of the Ethnography of Belief, this dissertation examines one Tarot reader's belief system in depth to see how four domains commonly associated with magic combine in the overall belief structure: magical thinking, practice, symbolism, and manifestation A current life crisis guides the narrative, contextualized by an indepth life history put into the historical context of Neo-Paganism Detailed accounts of practices indicate a feedback loop between held beliefs and induced experience A binary system of organizing cognitive processes and magical powers ultimately emerges The dissertation concludes that Tarot Magick provides a form of cognitive map, the goal of which is for practitioners to achieve a multidimensional consciousness which integrates all dualisms, including the lifeworld and the otherworld, into a third perspective conceived of as God consciousness iii TABLE OF CONTENTS Acknowledgements ii Abstract iii Table of Contents iv Table of Figures vii Chapter Introduction and Methodology: Ethnography and Magic 1 From a Book on Tarot to a Dissertation on Magic The Problem of Magic Defining Magic 21 Magical Thinking 24 Magic and Cognitive Theory 29 Final Notes and Outline of Chapters 34 Life History 38 Beginnings 38 Youth and Family Life 47 Emancipation 52 Structures of Recognition 61 Crisis 1: Arrest 72 Practices 1: Astral Projection 74 Practices 2: Constructing a Battery and a Genii 82 Practices 3: Afterward 86 Chapter iv Chapter Chapter Crisis 2: Dematerializations and Discovery 92 10 Europe and Franzel: 1989,1991 96 11 Practices 4: Shielding 113 12 Final Notes on Franzel 121 13 Franzel's Tarot Reading 123 14 Postscript 127 Occulture 129 The Tradition of No Tradition 129 We're All Pagans Here (Neo-Paganism) 140 The Rosicrucians 146 The New Age 155 The Cultic Milieu 164 Neo-Pagan Self-Identification 174 Full Circle 184 Magic in a Time of Crisis 199 The Gender of Tarot Magick 199 My Life in 14 Tapes 214 The Law of Love 223 The Law of Fate: Physical Plane (Law) 230 The Law of Fate: Mental Plane (Planning) 241 Chapter Chapter The Law of Fate: Spiritual Plane (Prophecy) 249 Grass Roots Magick 258 The Third Personality: Manifestation 269 The Third Personality 269 The Cognitive Blend 280 Casting the Circle 285 Conceptual Closure 290 Lazy Machines 294 My Religion 301 Reflection 307 Nonsense 307 Hagiography: Portrait of a Magus 319 The One You Seek Is No Longer Available 327 Bibliography 337 Index 351 VI TABLE OF FIGURES Figure 1: Charge Structure of the Tetragrammaton 201 Figure 2: The Conceptual Blend 281 Figure 3: Ritual Blend Synthesis 283 Figure 4: Tetragrammaton: "Wheel of the Year" 286 Figure 5: Combined Cognitive Blend and Tetragrammaton 287 CHAPTER INTRODUCTION AND METHODOLOGY: ETHNOGRAPHY AND MAGIC From a Book on Tarot to a Dissertation on Magic In January 2003, having recently given birth to my daughter and needing employment that would allow me to work at home, I was hired by my landlord, Balthazar Spreng, to help him write a book on Tarot In my dissertation proposal, I record the initial stages of this process: I have to say I had no idea what I was getting myself into I was well versed in comparative literatures and religions, and especially strong in Greek and Egyptian myth As a student of Folklore and an ethnographer, I am a trained witness and listener I am also, as well as a standard writer/editor-for-hire, a poet and sometimes artist, which has in turn influenced my research in the arts, orality and literacy, and intertextuality Balthazar had stated that he wanted some of the book written in incantation This cinched the intrigue on both sides We first met to work on the book in his wife's study on the second floor of his home on January 3, 2003 at a.m The meeting consisted primarily of his holding up Tarot cards and telling me their meanings—a stream of numbers, Hebrew letters, geometric solids, planets, constellations, and names of gods from a variety of pantheons which flowed forth in rhythmic incantation I had never experienced anything like it, and I struggled to connect the diverse details of what I had thought to be largely, mutually exclusive systems We broke for lunch, then continued, stopping at nightfall Through the entire process, my newborn daughter slept in her basket, waking periodically to nurse We met like this for days, during which he explained the overall structure of the book and suggested that I could begin writing At this my mouth dropped, and I declared that I could not—or not yet anyway Balthazar at first did not understand why I was a writer, he was paying me—why couldn't I write it? I explained that I needed more information—that, quite simply, I did not understand, and if I did not understand the subject, I could not possibly write coherently about it How exactly, for example, did the Tarot correspond to astrology—which he had frequently mentioned—I asked him What was the system—the big picture? He looked at me strangely then and laid out the Tarot cards in a large, time consuming circle around me: that was how Then I was given my first lesson: go buy myself a deck of Tarot cards, duplicate the circle at home, and then come back and show him I did Thus began an ongoing series of lessons through which I shifted from non-participant writer to participant-observer apprentice as Balthazar taught me about the Tarot, Hermetic Qabalah, and magical practices in the manner that his teacher had taught him Or so I thought at the time In fact, this last sentence turned out to be false, but I did not know that until I switched from writing a book of magic to writing a dissertation, which was not until last year But to mention this is to leap-frog chronology Thus to return to the unfinished story above and, notably, what I left out of my proposal, what followed was an odyssey into mysticism—a year and a half in which I memorized the many facets of the Qabalistic Tree of Life and inhabited the conceptual realm of Qabalistic creation, according to which the Hebrew alphabet contains, fossilized yet still pulsing within, the very code and building blocks of life—all through the symbolism, definitions, and mythology of the Tarot cards Daily I reported my progress, and once a week we met for a lesson in Qabalah Throughout I wrote sample pieces of incantation and began the first entries of a dictionary of the cards Then, on May 12th, 2004, it all ended abruptly when, in the early morning hours, Balthazar was arrested and his properties seized—all except for the one I was living in—for the alleged cultivation of marijuana For those who have never encountered the process of the legal system in the "war on drugs", I will summarize simply by saying that it was devastating for Balthazar and those who shared his life, with many twists and turns Initially, Balthazar was held for $3 million dollars bail and the D.A vowed "to put him away" for 20 years A skinny, 55 year old, 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Michael 2003 Pagan Theology: Paganism as a World Religion New York and London: New York University Press Zell-Ravenheart, Oberson., Ed 2009 Green Egg Omelette: An Anthology of Art and Articles from the Legendary Pagan Journal Franklin Lakes: New Page Books 350 INDEX Adler, Margot, 141-143, 145, 156 Agrippa, Cornelius, Akasha, 60, 75, 91, 99, 111 Apuleius, 321-323 Arrest, 2,173, 211, 215, 218, 221-222, 257, 315 Astral projection 4, 6, 27, 64-65, 71, 74-81 Baba Muktananda, 64, 88-89, 94 Bardon, Franz, 62, 74, 76-77 Bavaria, 39, 42, 44-45, 50, 61, 67, 98-99, 106, Belief Studies, Bolte-Taylor, Jill, 33, 271-272 Boyer, Pascal, 29 Buddhism, Cantwell, Robert, 7, 19-21, 133, 203, 291 Center for the Whole Person, 55, 57, 59, 68-69 Casting a circle, 288 Church of All Worlds, 142-143, 174 Clairvoyance, 199, 202, 278, Cognitive science, 29-33, 280-289 Conceptual closure, 290-293 Conjuration, Crowley, Aleister, 8, 94, 105-106, 141, 154, 156, 159,176, 179, 181, 323-324 Cuppitt, Don, 11,193, Darsan 90, 194-195,209, Derrida, Jaques, 35, 288-290, 310 Diectic Shift 294-300 Differance, 288-290, 318 Divination, 182, 202, 204-205, 212, 266 Earth religions, 21219, Eco, Umberto, 31,170 Esalen, 56, 59 Exorcism, 44, 103-106 Foster, Genevieve 18, 270 Foucault, Michel 10, 148 Gardner, Gerald, 143,-145 Genii, 74, 77, 82-85 Goetia, 106, 189 Gnosticism, 161-162, 179, Goffman, Erving 23 Green Egg, 143, 174, Greenwood, Susan, 9, 21, 24, 33-34 351 Hahn, Robert, 16 Heidelberg, 147, 152-156, 162, 178 Heidelberg School of Hermetic Qabalah, 7, 186, 189, 324 Hermes Trismegistus, 5, 28, 135-136, 148, 173, 202-203, 205, 209, 211, 219, 227 Hermetic Qabalism, 28 Hermetics, 75 Hinduism, Huford, David, 14-18, 34, 185, 188, 191, 270 I Ching, 101, 125, 198, 204, 214, 220, 231, 247-349, 265-266 Isolation tanks, 57 Jarvie,I.C, 11, 18,34 Kant, Immanuel, 11 Kellenberger, J., 17 Lazy Machines 294-300 Lehrich, Christopher, 8, 212-213, 261 LSD, 58-61, 68-70, 81, 85, 129-130, 132-134, 138, 205, 270 Manifestation, 35,186, 277, 285, 305-306 Mantok Chia, 14 Marijuana, 2, 73, 86 Mathematics, 5,136, 139, 186-187, 199-201, 209, 267 279, 286, 304-305, 312, 327 Mayer, Franzel, Meditation, 5, Modernity, Murray, Margaret, 144-145,147 Near Death Experience, 270, Neo-Paganism, 13, 36 New Age, 13, 155-163 Old Hag tradition, 15 Otherworld, 34, 200, 209, 272, 275-276, 279, 296, 311, 313, 321 Pagan Studies, Participation, 34, 136-137, 210, 297-298 Phenomenology, 22 Post-modernity, 10, 193 Reincarnation, 27,149, 162, 327-328 Sacred geometry, 5, 154, 196, 206 Samadhi, 56-57, 108 Seitel, Peter, 19-21 Shaktipat, 88-89, 109 Sodergard, J Peter, 31-32 Sperber, Dan, 32, 215, 273-274, 299-300 Stewart, Susan, 23 Styers, Randall, 8, 34 South Street, 52-53, 59, 73, 93 Star map 4, Tetragrammaton, 62, 75, 82, 163, 89, 201-202, 207, 285, 287-290, 325, 333 352 Third Eye, 26, 279 Third Personality, 269-279, 284, 289, 295, 301, 310 Thoth, 54, 176,219,257,274 Tree of Life , 2, 4, 62,-63, 66, 69, 75, 82-83, 114, 117 Wicca, 21, 175-176, 179-180, 182-185, 195 Wolf, Maryanne, 32, 275 Wolfson, Eliot, 148, 311, Yoder, Don, 13 353 [...]... contribute to the purpose of the investigation of belief in the first place: "to understand why widespread beliefs are held" (31) Notes Hufford: "The natural vehicle of folk belief, perhaps of most belief, is stories that show what is true by what is said to have happened This process combines beliefs with some of their reasons and some of their implications But for tacit and embedded beliefs to be... others," through which "the epistemological limits of the knowledge of foreign beliefs" are reached (Hahn 1973) (This is a subject that Lehrich will revisit in critiquing the pros and cons of the structural analysis of magic.) Hahn's analysis is especially evident in Hufford's "The Scholarly Voice and the Personal Voice: reflexivity in belief studies" in which Hufford warns of the "domination of belief. .. sentence in the Tarot to represent the Knight of Discs" I have also witnessed him recite the poem in the context of a Tarot reading for a person not otherwise involved in Tarot discourse as an exegesis on a particular point raised by elements in the reading It is notable that Balthazar does not claim authorship of the poem As with most of his information on Tarot, he attributes it to the Tarot, i.e... you have these little dolls, and they're your friends in so many ways, and you dress them up and you play with them You tell them your stories and you take them to bed with you And then somebody tells you that they're not real and they're not true And you put them away on the shelf, and the spirits wait for a long time Sometimes the spirits go away R: How did the spirit get there? B: Because the people... does not adequately address the issues at hand The problem of the discourse on magic is not simply its modernist legacy, but the dearth of attention it has received in its own right in post-modernity Thus at the risk of grand reductionism, I will state that there is one great divide in the interdisciplinary history of the study of belief as it applies to magic, and that is the attempted break from positivism... anthropology of the emotions, bodylore, and other intersections of otherwise distinct departments with the arts, each other, and the popular milieu, as well Meanwhile, back in Folklore, in both the areas of Folk Religion and Folk Medicine, Don Yoder produced, in 1972 and 1974, respectively, groundbreaking definitions of each, reconfiguring the stigmatized "exotic" 13 spiritual beliefs of the socially... knowledge Ultimately, Balthazar's arrest was, however, what gave me that glimpse of the massive shadow of the iceberg beneath the waters, the small tip of which I had been chipping diligently away at In the wake of the arrest, he talked about his progress in healing and the gathering of his strength for the final showdown, which, of course, included magical practices, and, true to my nature, I asked questions... in a Tarot reading or in the poem above—are the end result of a process of bringing a much broader indexical and relational symbolism derived from Hermetic Qabalism into the realm of semantic meaning Thus on the one hand the cards contain clues as to vocabulary, and on the other they contain whole stories and elements of stories, such as the poem above, with almost endless combinatory possibility These... a definition of magic is one borrowed from aesthetics—i.e that a piece of art is "art" foremost because it is declared by the "artist" to be so, as in the case of Duchamp's famous urinal Transferred to the realm of magic, the ethical rule of thumb would be that a practice (or its "result") are "magic" because the magician says so As the quotes around the words imply, this is a matter of framing, a... Yes, there was eventually the demonstration of "shielding" (see Chapter Two); and there was once an egg used to show the spin of The Fool—zero—as it became not just "one", but in being now both zero and one, "two" (see Chapter Five); and there was sometimes pizza; and there was even the march on Washington we attended together— but mostly there was talking Certainly from the recipient's end, a Tarot ... methodology of the Ethnography of Belief, this dissertation examines one Tarot reader's belief system in depth to see how four domains commonly associated with magic combine in the overall belief structure: ... Circle 184 Magic in a Time of Crisis 199 The Gender of Tarot Magick 199 My Life in 14 Tapes 214 The Law of Love 223 The Law of Fate: Physical Plane (Law) 230 The Law of Fate: Mental Plane (Planning)... widespread beliefs are held" (31) Notes Hufford: "The natural vehicle of folk belief, perhaps of most belief, is stories that show what is true by what is said to have happened This process combines beliefs