Tarot Hermeneutics

The Eternal Time Spread by Cynthia Tedesco March 10, 2010

Court Card Instructions Handout

2 hour of Teleclass Eternal Time Spread Recording

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See Below for Notes to the Recording

On Weds. March 10, 2010 at 10 a.m. to 12 a.m. Cynthia Tedesco presented her Court Card Oracle using The Master Numbers to the on-going FREE TELECONFERENCE hosted by PAUL NAGY for Meditations On The Tarot & now moving on to Promethea on March 17,2010.

Below and attached are handouts.

Instructions for Eternal Time Spread

1/  Use only upright cards

2/  Shuffle deck 

3/  From the top of your deck take out the first

Court card you see
The first major you see
The first pip you see. 

4/  From the BOTTOM of the deck take the first SIX CARDS.  

5/  Place your Pip as your first central card by your right hand = this card represents ‘CHRONOS’ time. 

6/  Place your Major as next central card by your left hand = this card represents ‘KAIROS’ time 

7/  Place your Court Card above the Pip & Major as your central Court Card this card represents ‘COSMOS’ or ‘cosmic’ time  & for this central CC & only this central CC do we use the master #’s. 

8/  To the right & left of each of these cards place the cards from the bottom of deck to right & left of your central pip, your central major & above this to the right & left of your central CC.
On the graphic of the layout these cards are labeled: 1 (to R) & 2 (to L) of Pip central card. #'s 3 (to R) & #4 (to L) of Major central card & #5 card to R of CC central card & #6 to L of CC central card. 

9/  You may have several CC’S or Majors or pips to the  R & L  of your central cards. THAT’S FINE. 

10/  The R & L cards of the  CENTRAL card of the deck are:  

LEFT = Incoming, receptive, lunar CHOICE POINTS

RIGHT = Active, solar CHOICE POINTS. This is true for all central cards.

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Number Definitions

There are no set definitions for the meaning of specific digits. Common examples are:  

0.     (Everything or absoluteness. All, this is a false attribution, that raises serious issues) Best not to characterize the 0 instead say it is innumerable, uncountable, and ineffable. Hence important but usually overlooked. Possibly crucial. Not seen, invisible, potential 

1.     (Individual. Aggressor). Yang. Instead:   Individual means undividable)   Ultra single entity as largest or smallest;  identity: All without assertion, truth beyond falsification, absolute, all; manifest, present, thesis 

2.     (Balance. Union. Receptive). Yin. Duplication: mirror image= false; duplicity, shadow, reflections, presence in absence, true bound by falsification,  antithesis. 

3.     (Communication/interaction. Neutrality.)  Synthesis, truth as relative to true and false, the composite first, birth, Formation, idea, word before utterance; inner vision, preproduction. 

4.      Word as uttered: Creation. Foundation, stability, manifestation, the receptive world. To hear. 

5.     Action. Restlessness. The cauldron world, life, generation, locomotion, to touch, to feel 

6.     Reaction/flux. Responsibility. Regeneration; eye to see, to desire, sex, reproduction (3+3) 

7.     Thought/consciousness, creativity, scent, smell, idea into actuality.

8.     Power/sacrifice. Transitory into vision of transience and transcendence. Taste, eat, consume 

9.     Highest level of change. Awareness, sum of all actions, production, fruits, end of series, self-awareness 

10.        Rebirth. Return, perfection, selfless awareness

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THE MASTER NUMBERS – variety of sources on-line

Main reference: Master Numbers: Cycles of Divine Order by Faith Javane (Whitford Press) “Never before have the master numbers - 11, 22, 33, through 99 - been examined in such depth and detail. Faith Javane, one of the most respected numerologists in the country, reveals the significance of these power indicators, both in our personal lives and in a historical and cosmic sense. She looks at the progression of the master numbers as the journey the soul takes as it seeks to master the different levels of understanding. Javane also analyzes the two single-digit numbers that, when added together, equal a master number, for example 2+9=11. These numbers within numbers "test" how well we have learned the lessons of the master numbers and whether we are ready to move on to the next level.”

Number 55

Way shower, leader to the light, whole-brain thinking, quantum spirituality, universal mediator, mental telepathy, clairvoyance, ultimate freedom, ultimate oneness, integral consciousness. 

44. OPPORTUNITY. Way of the alchemist. You can create magic all around yourself and others. Opportunities come your way from out of the blue. You have a desire for knowledge and this can lead you into the search for answers to the great mysteries of life. You follow your own path, and are very much the individualist. You have a high standard of mental control and when used for the benefit of mankind, you can create changes in your environment, and perhaps the world. Life at times places more demands on you, as people can expect a lot from you. This may give you the feeling that you are constantly performing for others, and this can lead you to feeling that you are “not good enough”, which is far from the truth. 

33. HEALING. The path of healing & one of finding protection for others. You can be a true humanitarian, and enjoy life most when you are helping others. Your giving nature at times, may lead you down a path of caring too much. You feel others pain as Leep as your own and have a strong empathy for others. You enjoy quiet times to yourself away from other people. Nature calls you strongly at times where you may feel the need to put your hands in the dirt to create the grounding that you require. When you are at full strength others feel comfortable around you, and look to you for healing.
KEYWORDS
Productivity, caring, healing, strength, energy, light, compassion, truth, seeking, nature, animals, awareness, promotion, potential, romance, soul.

22. FREEDOM. The path of expression and doing things in a big way. You can accomplish a lot when you are at work with large organizations and business groups. You can demonstrate a large degree of self-control, even in the most difficult situations. Travel or thought of travel may interest you greatly. Your originality may at times come into play, when there are problems to be solved, as you see life from “out of the box”. This works well for all concerned. At times you may not know when to stop and this can be your downfall. Yet you recover quickly, and are just as eager to start from scratch, to search for the solution to any problem. When you have the freedom to do the things you want, there is no telling how far this will take you.
KEYWORDS
Practical, wise, constructive, water, hardworking, world-beater, courageous, daring, adventurous, fluctuation, stress, awareness, protection, providing. 

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Notes to the Recording

From David Atwood’s email: (used with permission) Terry is hosting a meeting, tonight, for 26 people who are coming to hear a marvelous channeler and intuitive discuss that energies in the room and the greater environment around us.
I asked "What are the energies around tonight's meeting."

Here is my spread: (I do not understand the numerological format that you are using enough to make it work for me, but the spread was intense, nonetheless.)

David’s Layout from RWS Recording:

Chronos: 6 of Swords,  1 R= The Star,  2. L= Knight of Cups

Kariros:  XVI The Tower,–3 R= 4 of Swords, 4 L=7 of Wands

Cosmos: King of Swords (master 33) -5 R =Page of Wands, 6 L= 4 of Cups

“Looking at the placement of the cards, and the directions of the figures, I was hit with the energy that was floating around me.

“Having the Courage of my convictions, knowing who I am and what my intention is, I will enter into tonight's meeting which may shake up my way of looking at my life and the direction in which I am heading. The Tower is a powerful symbol of the inflow of Light into my consciousness and I expect that tonight I will experience an inflow that will clear out the cobwebs in my mind and present me with a new way of looking at my life. The 4 of Swords is telling me to take the time to absorb the message, to let it settle into my being before taking any action.

“The 4 of Cups is telling me to deal with my emotions in a calm and gentle manner so that I can use my mind in such a way that I will be able to transcend any blockage that has been presented by my conditioning, both cultural and familial. The Page of Wand is telling me that what I hear tonight may propel me in a new, unknown, but exciting direction.

“The Knight of Cups, to me, is all about Love. So, the Knight of Cups is telling me to allow my subconscious to surface in such a way that I can leave my old patterns behind and move (the 6 of Swords) into a new focus. It is telling me to love myself enough that I can trust that the energy of the Star can become manifest.

“I feel the reading was powerful, insightful and meaningful for me.”

Second half of call we discuss the obstacles  and opportunities Paul has in making the rent this month.

Pauls’ Layout from RWS Recording:

Chronos: 6 of Pentacles, 1.R= 2 Pentacles, 2 L= 9 Pentacles

Kariros:  XV Devil, 3 R= 9 Swords, 4 L= 3 Wands

Cosmos: King of Swords, 5 R= 8 Wands, 6 L 2 Swords

Discussion ensued.  

Kudos to call participants and in additions to named folks credit goes to MARY GREER'S insight of XVI Tower as House of G-d & home of the Court Cards's with The Chariot as their transportation or TRANCE-portation as Cynthia puts it to and from their Tower House. 

References:

Sir Gawain and the Knight of the Green Chapel by Norman Toby Simms  (University Press of America) "It is all too usual to assume that Middle English literature is all Christian, either courtly or sacred or folkloric; but here is an argument for a small pocket of Jews--or rather crypto-Jews--who either stayed behind after the Expulsion of 1290 or came from elsewhere in Europe and who led a confused but relatively comfortable life. Yet they were troubled about their identities, and the poem usually known as Sir Gawain and the Green Knight in particular ponders these questions of individual, group and historical identity. Drawing on both Ashekenaz and Sephardic sources, the book offers new readings for difficult problems, such as why the Green Chapel is neither a chapel nor Green, what Gawain's nick on the neck has to do with the Feast of the Circumcision on which it comes, or who the mysterious Bertilak de Hautdesert and his unnamed Lady really are. You don't have to be Jewish to enjoy this book: it is a delightful new way of reading the poem and the culture from which it arises."

A River Flows from Eden: The Language of Mystical Experience in the Zohar by Melila Hellner-Eshed (Stanford University Press) Excerpt from book: "This book seeks to understand the special mystical dimension of the Zohar. Mysticism is a general term used for phenomena found in all the world's religions (and indeed outside of them). It refers to the human endeavor to develop ways of life and special practices in order to make present in one's life the unmediated experience of the holy or of God. In mystical documents from different religions, we encounter the conscious effort to experience dimensions of reality unattainable through the ordinary states of consciousness in everyday life. These modes, and the experiences that accompany them, are not usually the norm in the religious culture to which the mystic belongs. Jews who live according to the norms of their religion--like Moslems, Christians, or Hindus--are not obligated by this more intensive form of religious life; the decision to adopt this life has been the heritage of individuals alone. In the Jewish tradition, this trend is known as the "secret way," the "way of truth," and it is hidden under the shroud of mystery. Yet Jewish literature has bequeathed us testimonies, from the Bible to our own day, about special people who in their lives fulfilled the desire for a special intimacy with the divine, and who left us accounts of their experiences.
The Zohar is not a theoretical book about the essence of Jewish mysticism. Rather, the Zohar is a mystical composition, parts of which were surely written in heightened states of consciousness, and parts of which seek, to my mind, to awaken the reader to a change in consciousness. The Zohar does not present us with a systematic presentation of mystical consciousness and mystical language. No invisible hand appears to guide the reader systematically through the chambers of divine wisdom. Nor can a teacher direct the new reader to a particular page of the zoharic text so as to learn "the mystical teaching of the Zohar." The mystical aspect of the Zohar is made manifest among a collection of literary forms and expressions. It shines among them. In order to enter gently into the zoharic world--un-paralleled in its richness and complexity--this book is divided into four parts, each of which endeavors to answer one of the following questions:
Who are the heroes of the Zohar? What do they do? Why do they do it? What is the nature of their mystical experience?
Part I presents the world of the heroes of the Zohar--the great teacher Rabbi Shim'on bar Yohai and the circle of students around him. Together they are known as the Companions--in Aramaic, Hevraya. These chapters explore the way in which the Zohar depicts them, and also the way that they understand themselves as figures who together constitute the ideal mystical society.
Part II describes the life of the Companions and explores their distinctive lifestyle. Here we encounter the fact that in the Zohar the mystical dimension transpires and is experienced in the context of a group--not of a lone individual. We also analyze the Companions' two main spiritual practices: walking together on their way, with the special scriptural exegesis that accompanies such travels; and also the creative Torah study undertaken from midnight to dawn. Additionally, we explore the meaning of the appearance of wondrous characters as a means of generating mystical experience, and the collective journey of the entire mystical circle into different dimensions of reality and consciousness.
These first two parts, taken together, familiarize us with the heroes of the Zohar and with their unique life-style and practices. Only then will it be possible to turn to the major questions that this work seeks to explore.
Part III deals with the heart of the zoharic enterprise and with its essential aims. Three main issues are discussed here:
1. The "secret" and its diverse meanings in the zoharic world. Here we explore the structure of the zoharic homily that grants access to the "secret" dimension, and the nature of creativity from within this dimension.
2. Awakening and arousal. The greatest wish of the Zohar is to awaken the sleeping consciousness of humanity, and to arouse it to a more expansive and divine perception of reality. Such awakening in the Zohar is presented in various terms: as erotic arousal, as a longing to know the divine reality and to take part in (and to influence) this reality, and as the founding logic of the interrelationship between the human and divine worlds. Here we describe the means employed by the Zohar, both implicit and explicit, to call the reader to awaken.
3. The zoharic understanding and interpretation of one biblical verse, "A river flows from Eden to water the Garden . . ." (Genesis 2:10). This verse, I suggest, is a zoharic code, encapsulating a conception of the dynamic structure of divinity and consciousness. The purpose of this code is to signify to the reader how to awaken the special consciousness that the Zohar seeks to generate.
Part IV focuses on mystical experience itself and the language of its expression in the Zohar. Here I offer a detailed exposition of the language of mystical experience, the emotional and physical phenomena accompanying such experiences, as well as powerful testimonies of these extraordinary events. I discuss the main forms, metaphors, and symbols employed by the Zohar to describe mystical experience, the sources of this descriptive language, and their place and function within this experience. This analysis focuses on the expression of the experience as well as a discussion of its essence, out of the assumption that language and experience influence each other in a dynamic way.'
This part builds to a climax: a model of the three main states of consciousness that underwrite zoharic mysticism and language, and that constitute the building blocks for the Zohar's experiential world.
I conclude the book with two chapters on related themes. One chapter explores the (im)possibility of expressing in language a personal encounter with aspects of divinity. The last chapter engages the zoharic dialectics around the question of writing, and on the constraints when moving from an oral world of mysteries into writing.'

 

 

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