Aurum solis pdf

Today many things can be found online. Millions of books are available. Everyone is writing and many people create groups, schools, teachings, etc. This is great and in the same time confusing and potentially dangerous. To understand and explain philosophy, a teacher needs years of training and tests.

This is not because famous quotations are on Facebook that someone is ready to teach in a good way. This is the same thing for the other subject we just mentioned. During centuries, the Aurum Solis Tradition has been managed by Grand Officers that received serious teachings and trainings related to all these subjects.

Several of them have been scholars and were specialized in philosophy, religion, ancient ceremonies, etc.

This is the case for the current Grand Master. A lineage is paramount. It allows to use a heritage that have been received and developed along centuries. If you have a child, we understand that you will not enroll him or her in a school you do not know and with self-proclaimed teachers without any background. You will choose a school you can trust because you want the best for your children. This is the same for initiatory groups. You do not want to lose your time with vain spontaneous creations.

You want to choose the best school that can provide the best teaching and training possible. Thanks for visiting us! If you have any pre-enrollment questions of the course or questions related to the Aurum Solis, please email the A.

IFIO Theurgia. Jones Blvd ,. Email: secretary theurgia. Wouldn't it be a good idea to create a course? With this training you will: Use a very complete and gradual system of individual practices. Use audio recordings and 12 videos approximately 6 hours to go further in your spiritual journey. Use a renowned method to develop your psychic abilities. Learn and practice in contact with the community of the Aurum Solis and mentors trained by the Order. Learn about the Hermetic, Ogdoadic, and Theurgic Traditions.

Receive your Official certificate of Completion signed by the Grand Master. Be prepared for your first initiation in the Aurum Solis, if you decide to go further. Frequently Asked Questions 1. How the Pronaos is organized? What I will find in the Pronaos? Here are the main sections of the Pronaos: — A very complete and gradual system of individual ritual practices — Teachings about the Ogdoadic and Theurgic Traditions — Philosophical Meditations — Fundamental Principles of psychic training All the Pronaos material is presented in a course accessible on this website from a computer or any other electronic device connected to internet.

The material is provided in various ways: 1- PDF files for rituals, practices, and other material for your studies 2- Audio files teaching pronunciations of Greek, out-of-body experience, etc. What about my inner abilities? After consideration of the report and the success of this step, access is granted to the following step. The First Hall mainly focuses on the following topics: Hermetic Qabalah, preparation of the magical tools, pathworkings of the Hermetic Tree of Life, learning of the philosophy and theology of our tradition, development of psychic abilities such as out-of-body experiences and advanced visualization, harmonization and ascent of the hermetic tree of life, Tarot of the Aurum Solis, consecration of magic tools, and more.

As previously stated, all these rituals and instructions are provided in an unpublished version restricted to the initiates of the Aurum Solis. Other rituals are practiced only in the House or during private seminars. Associated topics and specializations : As explained on the "Heritage" page of this website, access to various Guilds and specialized classes are also provided to the initiates.

As they are not part of the main curriculum, they are optional. Some of them are accessible only after a specific step of the curriculum, while others are accessible even to non-initiates. Among them, the family rituals and seasonal rituals of the " Order of the Green Flame " are accessible from the second step of the First Hall.

Individual initiations in the " Green Flame " are accessible, but the applications are validated individually by the Collegium Cathedrarum. The religious rituals of the " Ecclesia Ogdoadica " are offered to the initiates and their family. The Priesthood is accessible upon request from the fourth step of the First Hall, while the High Priesthood is accessible from the seventh step. Duration of the First Hall: As previously stated, the duration of the degree is individual.

Nobody can progress in the degrees without the validation of his real work and understanding. However, we can say that with regular effort, the First Hall lasts approximately 30 months. Second Hall. The elements of the curriculum are provided in the same formats as for the First Hall. The Second Hall mainly focuses on the following topics : High consecration of the magical tools, adaptation and consecration of the Tessera, theurgic work on the elements, Hermetic planetary magic, Hermetic astrology, divination, theurgic rituals, Voces Magicae, Magical statues, Spagyrics, development of psychic abilities, and more.

The main axis of this curriculum is the Neoplatonic ascent taught by the founding fathers of theurgy. Associated topics and specializations : Various Guilds or specializations are still provided to the initiates: these are optional, not being. Some of them are only accessible only after a specific step of the curriculum of the Second Hall. For example, this is the caseThis is for example the case for the " Guild of Immortals " and the " Guild of the Flame-bearers. Duration of the Second Hall : As previously stated, the duration of the degree is individual, but we can say that the duration is based on astrological considerations and the principle of Neoplatonic ascent.

Third Hall. The main axis of this curriculum is the Egyptian religion and magic as practiced in the Mysteries of Thoth and Isis. Emphasis is placed on the Ptolemaic period and the Hermetic schools of Egypt and Syria. Associated topics and specializations : Various Guilds or specializations are still provided to the initiates: these are optional, not being part of the main curriculum. Several gold plates were engraved and put around the central fire of the Temple in Mem-.

Finally, after various events, it was reproduced by inexperienced medieval engravers with a quantity of errors such that it was deprived of its original nature. Levi became convinced that the Tarot did originate in ancient Egypt; he also concluded it originated from Jewish Qabalistic initiates and the Biblical Tradition. T his relationship between the Tarot and the Hebrew Qabalah was never denied by later.

Kenneth R. T hese teachings were transmitted to the SRIA, and then to the Golden Dawn, which was starting to grow very quickly at that time. In , MacGregor Mathers published a book about the Tarot as a divina tion tool. All were. JX11 about the magical char Freemason named Etteilla Etteilla said that "Tarot is a pages contain the secret of the world and of the destiny when seventeen magicians Several gold plates. Sir Arthur Edward Waite played an important role as the central figure of the Anglo-Saxon initiates in the Golden Dawn around the year With the help of his friend Pamela Colman-Smith also a member of the Golden Dawn , he composed a new Tarot using the same principles found in Papus' deck.

Waite's intention was to make the newer deck more explicit regarding its symbolic meaning. He had. Whatever the differences in the numbering of the Arcana, the use or lack of Hebrew letters, the differences in names and symbols, the Tarot used by all modern esoteric orders is based on the same founda tion: the Hebrew Qabalah.

You must remember that this fact follows naturally from the first correspondence established by Comte de Mel. Everything follows logically from this point. T housands of pages have been written to justify the correspon dences between the symbolic representations the Arcana and the.

Qabalists themselves admit that many things can be explained and justified by the use of the Qabalah. Such was the case for the Tarot. What began as a simple connection be tween a sequence of numbers and a series of pictures became a self evident truth.

Once something is considered to be an incontrovertible fact, it becomes nearly impossible to challenge. Whether the mythi cal origins of the Tarot were born of Egyptian legendary history, or a product of Moses' inheritance, there were no facts that might help a scholar to refute or confirm the hypothesis.

Since the time of the Renaissance, the most widely known esoteric aspect has been the Qa balah. The writings of Catholic Qabalists such as Athanasius Kircher and Heinrich Kunrath helped establish these associations as fact. So it now seems natural to consider the Hebrew Qabalah as the norm and that Tarot must conform to it. Of course, there were some doctrinal or esoteric contradictions present, but not enough to challenge the theories, because in fact the Qabalah was always used to justify many ideas.

If you are merely considering the use of the Tarot for divination, these Qabalistic questions are unimportant. The truth is that this kind of divination is based on a mental convention. When a meaning is linked to an Arcanum in one's mind, the presence of a particular card.

When the Tarot is introduced some mod deck with a unique and. However, if you want to use the Tarot as a magical or theurgic tool, the relevance of Qabalistic associations becomes very important in. T he theurgic Ogdoadic Tradition teaches that the Qabalistic system is just a representation, a structure, or a map of an invisible reality. T his system itself is not the truth; the system is merely a representation.

So it Qabalah as the norm and there were some doctrinal not enough to challenge the. When a meaning is presence of a particular card. Figure 5: Representation of the cosmos according to the classical tradition , the four elements, and the seven planetary spheres by Robert Fludd. Figure 6: The pagan representation of the universe on the Tarot ofMantegna. They never forgot that the implicit theological doctrine of the Hebrews was not their way of looking at the cosmos. Energies do exist in the world.

The Neoplatonic initiates realized that it was possible to connect with these energies with sacred signs and words. It is for this reason that Jewish Qabalists are absolutely correct when they say that modern Hermeticists are using the Hebrew alphabet for purposes that do not correspond to the Hebrew religious and mystical tradition. This view is quite accurate. Therefore, when you read this book and use these practices and rituals, it is important for you to remember that the principles of the Qabalah that you are using are not an admission of the truth and validity of the Hebrew theological doctrine.

For reasons that you should now understand, the theurgic Neoplatonic Tradition never wanted to accept the com plete Jewish or Catholic theological doctrine. However, although the Hermeticists maintained their ideological, intellectual, and theologi-. T hus, the Hermeticists welcomed, studied, and incorporated many ideas from newer traditions without changing their own fundamental principles. In the previous chapter, I reviewed the defining characteristics of our philosophy, the origins of the Tarot, and the historical lines of the development of this tradition.

I revealed that the past masters who founded this tradition gave keys to understanding it, in the form of the Aurum Solis Tarot cards; the masters also gave a system for their practical use. T his discussion of these critical elements has hope fully helped you to understand the necessity for using the Greek cor respondences with these Tarot cards from the Greek tradition.

T he Greek correspondences allow you as the practitioner to use this Tarot correctly, from a Hermetic, Neoplatonic, and theurgic perspec tive. In this way, your use of the Tarot is based on the facts from which the keys were derived. T he structure of the Hermetic world is perfectly represented in two particular Arcana of the Tarot.

This structure was used as a foundation for the Tarot of this Hermetic Tradition and for the ritual Hermetic practices. To begin this analysis, it will be necessary to forget all previous attributions and correspondences that you have learned from using other Tarot systems; these were added after the Tarot was originally created and are not a part of the original system especially the names of the Arcana, the numbers, and the Hebrew letters.

Deleting these later correspondences from your memory not using them is the only solution to the problem created by these later attributions, the only way to make real progress. Remember the goal of the Hermetic Tradition as explained in the last chapter: to help the ancient sacred mysteries to continue to exist, and to preserve the Golden Chain. In order to do that, it is necessary to allow human beings to use theurgic tools that are capable of establishing a genuine, actual contact with the eternal divinities.

The doctrines of Pletho and the symbolic repre sentations of the Tarot both demonstrated the necessity of revealing this to humanity so that the mysteries would be preserved. Correspondences must be sought out in original and universal sym bols. T he science of astrology is an enormous aid in this regard, be cause it still utilizes even today those sacred symbols that were part of Pletho's original system. T hese sacred symbols link astrology to the spiritual and esoteric traditions of Chaldea, Egypt, and Greece.

T he symbols used to represent the zodiac were developed over several centuries, becoming the structure you know today: the twelve months, as used by the ancient theurgists, with twelve signs represent ing twelve specific energies, whose nature we must understand before we can use them successfully in rituals and practices.

History reveals that the twelve astrological signs were chosen to reflect the determination of the twelve-month calendar, and were founded on a lunar-solar sequence. Each of the months was under. Greece also had twelve to their own pantheon and of the year. In Rome, these references can be found in The Gods were worshiped , the book of The Laws, Pla the months of the year ancf Phaedre, Plato explains q vinities powers that ori , to the cosmos. Before Plato1 the twelve Olympians However, that was the case of Cnidos, founder of the 1 the signs of the zodiac.

Even though the co twelve months of the year and the twelve astrological ever, the science of elements whereby I may object is undoubtedly a was dated to the first cenlllj orated with the busts of l1j by its characteristic s stone around the top of into the circumference 1 them with the divinities. On a specific day of each month, the God who governed that particu ritual Hermetic practices.

Babylonians used the same principle: twelve Gods corresponding to twelve months and to twelve signs of the zodiac. Before Plato's descriptions, it was difficult to be sure if the twelve Olympians were connected to the twelve months of the year. However, that was the case after his writings were published. Eudoxos of Cnidos, founder of the science of astrology, linked the twelve Gods to the signs of the zodiac. Even though the correspondences between the divinities and the twelve months of the year are clear, the connection between the Gods and the twelve astrological signs is not as immediately obvious.

How ever, the science of archaeology offers a solution, providing several zodiac were developed over. The first such object is undoubtedly a circular altar found in Gabii, Italy, in The twelve divinities are carved into the stone around the top of the altar, and the astrological signs are carved into the circumference of the supporting pillar, thereby connecting.

This circular altar as well as other structures of a similar nature confirms this fundamental symbolic relationship. Specific letters from the Greek alphabet were also associated with each of these twelve signs.

The Greeks used consonants exclusively. As you can easily see in the Qabalistic text called the Sepher Yetzirah, the Hebrews did this same thing later in history. This book was the founda tion of the Catholic Qabalistic revival.

Therefore, it is logical to use it here. The chart below shows these Greek and Hebrew correspondences. When you look at the night sky, it is as if you are looking at a tele vision screen, with the stars that constitute the zodiac in the back ground, and the planets, the seven celestial spheres, moving across the sky, much closer to you as distance is reckoned in the cosmic scheme of things.

You can see the planets that are visible to you with your unaided senses, since this is how the ancients viewed them. Even today, it remains true that these cosmic forces are similarly visible on the symbolic and theurgic level.

The seven traditional planets are the visible manifestation of the seven most powerful divinities. The re-. The keys of the Tarot of resentation Hermetic, fundamental meaning of this tagram. The pentagram has ments assigned to the points, the symbols as seen on F Water, Air, and Fire, as well as surmounts the four lower. This succession is used in most versions of the Qabalistic Tree of Life, in which planets are attributed to the Sephiroth.

From the time of the Chaldeans, it has been well-known that the lunar month is divided into four parts, each composed of seven. Vowels were linked to these di vinities. The keys of the Tarot of Mantegna, as well as every traditional rep resentation Hermetic, astrological, alchemical, etc.

The pentagram has the attributes of the four traditional ele ments assigned to the points, and these elements are represented by the symbols as seen on Figure 8 on the next page. Pontos, Eros, and Aether. Just as the structure of the higher planes was connected to seven letters, there were five Greek letters connected to these Gods and Goddesses see chart below. It is surprising to note that the Hebrew Qabalah is disconnected from the traditional systems, omitting the two principles of Spirit and Earth.

Perhaps the explanation for this omission lies in the fact that the Hebrew alphabet is limited to twenty-two letters. Of course, this limitation is reflected in more than the omission of the Spirit and Earth principles. Still, it is obvious that the principles of nature and the body were generally rejected or were treated as obstacles in Judaism and Catholicism.

Our traditions have a very different perspective in that regard and are linked directly or indirectly to all modern Western esotericists and. It is for this reason that the Hebrew system appears incom plete in the chart below. In summary, I have revealed a system composed of twenty-four divine powers corresponding to the traditional numerical sequence of five, seven, and twelve.

T his extremely ancient structure provides you with a very clear definition of the divine powers at work in the mac rocosm and microcosm. For centuries, their figures have been well known and codified. T heir power has been invoked and worshiped by all humanity down through the ages. Moreover, these divinities are represented in the Tarot of Mantegna and can be found in the temple where Pletho was buried.

On the invisible level, it was these divinities who managed the creation of the Maj or Arcana of the Tarot. T hese divinities constitute the occult power, the spirit and life of the Tarot. T hey keep the Tarot alive and they are the point of origin for the en ergy that the esoterists and diviners drew upon.

Still, it and the body were generally. Figure 9: The four elements in a circular representation surrounded by the planetary circles; from Robert Fludd. Because of this omission, any attempt to estab. There have only been a few modern. The ritual tools, Orphic:s. The Ordo Aurum Solis has also made this correction.

Greek is a language strongly connected to an egregore that has endured for many centuries. Thus, the answer is that the Hebrew Qabalah veiled the heart of this sacred temple and the use of Greek as the language of that inner temple. The publications of the previous grandmasters of Aurum Solis have already revealed a great deal concerning this relationship be tween the Arcana and the Neoplatonic Tradition.

The earlier publica tions were the first to be explicit about the correspondences of the. To summarize, the Major Arcana of the Tarot are based on a veiled. With these principles in mind, when the Tarot is utilized as a theurgic instrument, the picture on the card you use must be as close as possible to the original archetype.

T his is the only way that Tarot cards can fulfill their roles as talismans and tools for the invocation of the divine powers. T his is the way that the Tarot was transmitted in the circles of the Italian Hermeticists; this is the way that the Tarot is still used within the Ogdoadic Tradition.

T he book you are now reading will reveal these authentic theoretical and practical uses of the Tarot keys, as well as their original correspondences. You must now understand how the numbers and Hebrew letters have been allocated by modern occultists on the Tree of Life. Once you un. At their inception, the Major Arcana had neither numbers nor names, and they were memorized prior to use.

Over a period of many years, a deck with names and numbers printed on each card gradu ally emerged; this strategy may have been employed in order to make them easier to use. However, at this moment in time, there is noth ing in the history of the Tarot that justifies one classification over an other.

T here was nothing that justified designating a correspondence between a particular number and a particular card, rather than some other card and number relationship. T he Hebrew letters were not ini tially present as a part of the scheme. It was not until the eighteenth century and the brief text by Comte de Mellet that an emphasis on the fundamental value of numbers and letters as a hieroglyphic support for the pictorial system began.

However, you can easily see that this attribution follows the original order of the Major Arcana without other considerations. If you want to find a Qabalistic meaning that is coherent, which utilizes the traditional Hebrew letters, it would be necessary to look.. The Sepher Yetzirah is clearly the origin of the correspondences I presented in the charts earlier mentioned. T he three elements, seven planets, and twelve signs that are represented by the Hebrew letters were put forth by Hebrew Qabalists in the book Etz.

Chaim, in the version written by Rabbi Isaac Luria. If you examine the evidence, it is easy to see that every Hebrew Qa balist used the same correspondences among the Hebrew letters and the paths on the Tree of Life.

T he placement of the letters on the paths varied somewhat from author to author, but the correspondences re mained consistent and valid every time. Most magical orders preferred. T here is a repre sentation of that set of correspondences in Figure In his book Oedipus Aegyptiacus, the author Athanasius Kircher became the first to use this symbolic diagram from the Hebrew Qa-.

Remember that the Torah, but Beth: Beresbl To summarize thus was really not checked tion. Modern occultists arbitrary correspondences letters of the Hebrew cup.

Figure Birth of the modern but confused attributions of the paths on the Tree of Life. Simply put, and without any reference to the considerations previously explained, using an arbitrary sequence Kirscher numbered the paths linking the Sephiroth, beginning with the first and continu ing in a descending order to the last Sephiroth. After that was accom plished, Kirscher associated the Hebrew letters with the numbers that he had just allocated according to the classical sequence see Figure.

When you realize this, you are not surprised that such Qaba listic texts as the Zohar provide an esoteric explanation as to why the biblical creation myth begins with the letter Beth and not the letter Aleph. Remember that Aleph is not the first letter of the first word of the Torah, but Beth: Bereshith!

To summarize thus far, this representation of the Qabalistic Tree was really not checked against, nor compared with, the Hebrew tradi tion. Modern occultists immediately followed Eliphas Levi, using these arbitrary correspondences by Kircher to associate the elements with the letters of the Hebrew alphabet.

Air was connected to the eleventh path,. Of course, no justification for this attribution was offered from the text of the Sepher Yetzirah. T he posi tion of the paths on the Qabalistic Tree was just as arbitrary as Kircher's attributions. You see the same pattern in the attributions of the other letters, the elements, the planets, and the signs.

When you look at the Tree of Life diagram with this in mind, it is clear that its use as a repre sentation of the order of the universe is completely lost.

T he history of the Tarot has shown that occultists associated these correspondences with the Tarot, beginning with numbers, then He brew letters, and then astrological associations. In this way, the num ber 1 and Aleph were then "logically" associated with Air, which became a correspondence of the path linking Kether to Chokmah. You may be surprised that these correspondences depended on only numerical transpositions; especially as the consequence of this choice was that the traditional correspondences effectively disappeared from public understanding.

Over the next several centuries, many occult ist attempted to bring coherence and meaning to something that had lost its true structure a long time previous. You may imagine that correspondences created for the Tarot Trumps would be the logical consequence of this elaboration. Con sidering what I revealed about the history of the Tarot and the Qaba listic system founded by modern occultists, there should be an easily distinguishable correspondence between the Hebrew letters and the planets or signs.

T he only difference in the attributions in the chart below depends upon the relative position of the Fool-whether it is at the beginning of the sequence or not. Next, if you consider the usual correspondences of the Major Ar cana of the Tarot to the ones below, you find that the relationships are contradictory to the relations established with the letters on the cards. See the chart on the next page to make this comparison. T he posi as.

If you look more closely at the fourth column above, you see that many of the correspondences of the Waite Tarot are contradictory. If you take the High Priestess as an example, you find that the Waite. Tarot attributes the number 2 and Gimel to this Arcanum. However, there is an obvious contradiction here, because the value of the He. What is the justification for these strange correspondences? The answer is simple: there is no justification! The only explanation given is based on modifications made by MacGregor Mathers, who attempts to justify this irrational arrange ment by explaining that the astrological and numeric permutations were assigned according to the aesthetic appearance and symbolic aspect of each card.

When this aesthetic approach had been satisfac torily completed from their perspective , those Arcana that seemed unclear were progressively redrawn until they suited the scheme. The fact remains that most of these attributions are strange and even difficult to justify. It would easily be possible to imagine numerous other correspondences that would be equally possible to justify sym bolically.

Therefore, I believe it was simply easier for Mathers to do what he did and to name this new contradictory sequence "The Secret Order of the Tarot Trumps. To introduce unpredictable and con tradictory correspondences would not really be an issue if the cards are used solely for divination; however, such contradictions pose a serious. Obviously, the problem is magnified when contradictory forces such as numerical and astrologi. The result of these systemic contradictions is that any magical use of these Arcana would be hazardous and unpredictable.

Imagine that you wanted to perform an invocation or do a ritual at. How do you decide whether to use the Hierophant or the High Priestess? What Greek or Hebrew letter would you use? What magical and sacred names would. How are you supposed to judge who is correct between the Qabalistic Hebrew tradition and MacGregor Mathers?

How would you be able to reach a satisfactory conclusion? I have some suggestions to help you resolve this quandary. Tree of Life as established by Kircher. This tendency for systems to persevere is how "traditions" are created. The Ogdoadic Tradition's solution to the problems created by these errors, and to the use of the Arcana for theurgic practices with the Tarot, is simple: Aurum Solis relies on the tradition that has been passed down to us from past masters who were present at the birth of the Tarot.

To understand this ancient perspective, the following five points must be considered and clarified:. The original correspondence of the sacred Greek letters.

The original Qabalistic correspondence of the sacred Hebrew letters. The sacred names corresponding to these divine powers. As you. The magical names written on the cards immediately result in a po tent response from the inner planes. The Tarot of Mantegna, as well.

The divination system of the Ogdoadic Tradition also utilizes the classical representations of the divinities. The choice of a particular Arcanum as a talisman or tool for invo.

Having clarified these considerations, it is also important to ex plain that it is possible to use these Hermetic principles to connect with the Angel of the Tarot of the more commonly used decks i. However, in order to assure that the coherence is maintained, this connection must be accomplished congruent with the five points listed above, which constitute the heart of the Neoplatonic system.

This means that the "secular" sequence the sequence you are used to using will not be respected in the readings and rituals, even though you may be using a different deck. In other words, you must attend to the prin ciples I have outlined, and interpret the "modern" Major Arcana as I have outlined their allocation to the planets, astrological signs, and elements consistent with the true symbolic criteria and meaning I have provided.

The justification for the use of these correspondences within our five principles is that both the Arcana of the Tarot of Marseille and Waite's Tarot are the exoteric aspect of the divine pow ers working behind these veils. Therefore, it is perfectly acceptable to use your Major Arcana once you have relocated them in their proper place as indicated below on the chart of the divinities.

The chart on the next pages will allow you to make this transition easily, without any strain. The numbers in the first column are only used to distinguish among the elements, planets, and signs. Thus, these numbers have no specific meaning with regard to this system; they are just markers.

The Arcana of the divinities of the divine Tarot the Aurum Solis Tarot are not assigned numbers; they are only assigned letters from the sacred alphabets. The numbers of the paths on the Tree of Life must not be associated with the arbitrary modern numbering.

These numbers must be applied to the representation of the Tree of Life, and this will be explained in detail later in this book. In the next chapter, you will see how the planets, the Hebrew and Greek letters, and the divinities must be placed on the Sephirothic Tree if you want to use this system properly.

The importance of at tending to this detail prior to performing rituals cannot be overem phasized. However, this connection five points listed above, system. T his means are used to using will even though you may be " Major Arcana as astrological signs, and criteria and meaning I.

Thus, regard to this system; of the divine Tarot. You must understand that each card or Arcanum is not only a sym bolic representation, but the Major Arcana in the Tarot deck sym bolize divine entities, and the elements that comprise each card including colors, symbols, sacred names, and other elements make them true talismans, which generate a real power.

Of course, it is pos sible to feel this power spontaneously, but it is also possible to be con sciously aware of the relationship between yourself and these potent archetypes if you utilize the correct practices, rituals, etc. Everyone who meditates on and studies these Arcana inevitably creates a net work of very powerful links with himself or herself, the pentacle that constitutes the Arcanum of the Tarot, the corresponding divinities, and the Angel of the Tarot.

T he visible appearance of the cards increases and intensifies the power of the mind that uses them. When I speak about the use of the Tarot, I am not speaking just about the physical uses of the Tarot deck. T he mental and astral bodies of all the individuals who have.

Figure Hermes in the divine Tarot ofAurum Solis. All those who have linked themselves to the Tarot have contributed to its egregore by giving the Tarot a gen uine identity and an actual existence. It should be noticed that this reality exists in spite of the differences between the several representa tions of the Arcana.

A very old esoteric principle explains that every thing that is given a name actually exists on the invisible level. T his ancient principle is called "the power of the word. In the same way, those who use the Tarot with the intention of acting on the symbolic level and who are aware of their work in relation to the invisible world considerably increase the power of the Angel of the.

T he forces that are invoked by these users will be concentrated, linked together, and increased. If you could observe the invisible plane at this stage of the con stitution of the Angel of the Tarot, you would discover a special and powerful energy that would be like a slightly pulsating nebula em anating various colors of the rainbow. W hen initiates use the Tarot Trumps while being in a receptive state of consciousness, a contact is created on the invisible plane between them and this potent energy.

A thin wire of luminous energy attaches these initiates to this radiant center. Since the first uses of the Tarot, these bonds have been consis tently reinforced, with each initiate benefiting from the development of this form of intelligence.

T he relationship that is established flows in both directions with both parties benefiting, so to speak. T hus, as the number of users in creases, the power of the spirit, this Angel of the Tarot, increases, and this actively reinforces the presence of the Tarot in divination, mak ing the Angel of the Tarot itself more potent.

To understand how this process occurs on the invisible level, you can use the analogy of the i. Nobody knows with any certainty how this consciousness appears or when the mind begins to be aware of its own existence. Likewise, we cannot say when the Angel of the Tarot becomes "conscious. T he first hypothesis is that the consciousness of this Angel of the Tarot awakens gradually, like a child's consciousness; the second is that the activation of this intelligence of the Tarot was the work of initiates who used particular rituals to awaken it.

T his practice. In the intention of acting on. As with any ritual work at this level, the ex planation as to how it works must obviously remain veiled. I may only say that this was the second step of the occult work of our ancestors,. T hus, when you work within what we could call the "World of the Tarot:' you immediately place yourself in relation to.

If you don't know these more advanced techniques which I will. On the invisible plane, this intention will start a special process. Usually the invisible bodies surround you as a group of ovoids of energy with varying degrees of density.

When you place a Tarot deck in your hands with the intention of using it, an intense, powerful, and luminous illumination appears in your aura. Your call to the Angel of. Everyone who actively works with the Tarot creates a kind of "psy chic echo," which the Angel of the Tarot feels.

To explain how this. However, if you have not opened your aura by using special tech niques of concentration, then the energetic response coming from the Angel of the Tarot might be stopped or reduced when it comes. In each of these cases, the phenomena I. When you use these energies to work on yourself or other people, the divinities will allow you to harmonize the powers we select from among the Tarot cards.

You are choosing to work under their benevo lent protection, which will guarantee a more powerful energy. It is the same for the Angel of the Tarot, because you must remember that this Angel is the link among all the people using the Tarot. When you use the Tarot for divination, it is essential to be open to divine inspiration. You may adopt one of two different attitudes. T he first attitude is that your research may simply be connected to questions regarding various aspects of the future and the life of the person consulting the cards.

T he most traditional inquiries are those concerning love, money, profession, etc. In this case, the interpreta tion is not limited to the theoretical knowledge of the Tarot reader, as he or she will act as a medium between the universal Intelligence of.

T he reader is a channel that allows a power external to the body to penetrate and to be manifested in the context of the divinatory process and the inter pretation by the reader.

T he second attitude is that the Tarot may be consulted to receive advice on a particular situation or among various different possibili ties.

It is extremely intriguing to be able to explicitly call the divini ties and the Angel of the Tarot to ask them to answer your questions. In that case, it is very reassuring to ask the divinities for advice. T hen you will be able to know the consequences of making. A discussion of the esoteric uses of the Tarot must focus on how you can study the Tarot and use it. Most of the study books written for the Tarot emphasize the theoretical meanings related to divinatory practices.

T hese generally employ the most modern Tarot decks. Of course, divination is usually focused on symbolic interpretations. As I have explained previously, the Tarot is an effective channel that allows you to receive information and advice from the invisible plane. To use the cards on an esoteric level, you must study the symbols of the Ar cana. It is not my intention to minimize this approach and use but, for now, I want to focus on a use that is normally held to be occult.

When I say that there is an esoteric plane, I do so by making an affirmation of, "T here exists something hidden behind the symbolic representations I find on the cards. Each person must progress through these steps in a precise sequence, in order to open his or her mind and subtle bodies to this new dimen sion. Once that happens, the training will not be only intellectual;.

I will now summarize the most important elements of this initia tion into the Tarot: 1. T he theoretical and symbolic studies of each divinity corre. Meditations, which work to activate the symbolic imagination. T he use of ritual gestures, declamations, sacred words, and ac tive symbols, which allow the Angel of the Tarot to affect the different levels of your psyche. After working on these three different aspects with the help of the initiatic rules, you will be able to use the Tarot timely for a specific purpose or to work magic at a distance, with the maximum result.

T he powers present within each Arcanum act on the invisible plane but they generate a real effect on the physical and psychological level. It is important to note that you will be able to accomplish occult works of power without waiting for a complete mastery of the entire Tarot deck. For this purpose, you will undoubtedly find very useful the tables of correspondence among the divinities and the different parts of the body, various diseases, and psychological problems.

Even if you are at the very beginning of your studies, and have not completed the work on the Tarot Trumps, it will not create a problem for you to use these cards. In this case, the power used will come di rectly from the divine powers represented on each Arcanum.

T hese energies are sufficient to lead to a satisfactory result. Once you have achieved reharmonization, your intellectual and inner understanding of the Arcana will reinforce the power of the card when you practice those rituals. You will progress step by step, gradually activating this divine aspect in all its dimensions, reaching into the deepest layers of your psyche. T he first and important step in learning the Tarot is to understand it from a symbolic and theoretical perspective.

Clearly, before you can learn how to use the Tarot as a system, and comprehend the meaning of its twenty-two Trumps, you must have a theoretical understand ing of the Tarot's nature, structure, and purpose.

T his implies a pe riod of apprenticeship during which the meaning, the character, and the symbols of each card must be learned. T his is true whether you are learning about the divinities of the Aurum Solis Tarot or any of the other Tarot decks you might want to use.

T hus, it is necessary to memorize and work toward understanding the meaning of the rep resentations, the names of each of the Arcana, the Greek and Hebrew letters, as well as the planetary, zodiacal, and elemental symbols as sociated with each card.

In the next part of the book, you will find the fundamental in formation you will need to learn about each card. Later on, you may. Once you understand the individual keys thoroughly as you expand your knowledge , it will become increasingly important. The symbolic dimension is the continuation, extension, and natural development from your theoretical studies.

In fact, these two aspects of your study are not completely disparate; thought must. The mental combination of these ele ments improves your life. Imagination is really very close to the ability to invent, and this ability allows you to be more adaptable to the vari ous challenges that confront you in life.

Your imagination helps you to anticipate your actions and to see the consequences of those ac tions before you commit to a particular direction. Imagination is also your connection to the. In general terms, I agree that any thing that is "imaginary" is imagined, and therefore unreal. In the common parlance, the "imaginary realm" is a fantasy, something that only exists in your mind, and is not usually considered as a real func tion of the mind.

It is for this reason that legends or fairy tales refer to imaginary places.