@ -28,7 +28,9 @@ Before we make a jump through time to the next biggest relevant development of T
This last theory is harder to trace back to one esoteric influence, but nonetheless claims a Chinese origin to the cards. Most likely, this is due to the similarity with the I Ching, a divination manual from around 1000 BC. The manual was grounded in cleromancy; the production of random numbers to predict divine intention. However, there is no traceable connection between Chinese cleromancy and Tarot divination. Modern analyses of Chinese Tarot divination draw direct correlation between Western occultism and Tarot divination, leaving little room to imagine any direct causation starting from China (Fu, Li, Lee, 2002).
This last theory is harder to trace back to one esoteric influence, but nonetheless claims a Chinese origin to the cards. Most likely, this is due to the similarity with the I Ching, a divination manual from around 1000 BC. The manual was grounded in cleromancy; the production of random numbers to predict divine intention. However, there is no traceable connection between Chinese cleromancy and Tarot divination. Modern analyses of Chinese Tarot divination draw direct correlation between Western occultism and Tarot divination, leaving little room to imagine any direct causation starting from China (Fu, Li, Lee, 2002).
For the purpose of this recalling but unsurprisingly for those familiar, the next big step will bring us to the late19th century in Britain, in the Hermetic Order of the Golden Dawn. The Golden Dawn was a secret society devoted to occult Hermetic Kabbalah and one of the largest single influences on Western occultism as a whole (Jenkins, 2000). While the society itself had a wide curriculum including astrology, alchemy and geomancy (soil divination); our only concern at the moment is with their links to Tarot cards. In 1909, two mystics and members of the Golden Dawn, A.E. Waite and Pamela Colman Smith published with the Rider Company a deck of re-made Tarot cards based on the society's magic system. These cards, later known as the Ride-Waite Tarot (Dean, 2015). This deck was based on the Sola Busca deck, with symbolism being taken from Levi's descriptions and Egyptian and Christian symbolism. This deck has become the paradigm and touchstone through which modern occultists think of Tarot. Between the distribution of this deck and the use of the cards in the Golden Dawn, it became axiomatic among followers many traditions of mysticism that the Tarot is an essential component of any occult science.
For the purpose of this recalling but unsurprisingly for those familiar, the next big step will bring us to the late19th century in Britain, in the Hermetic Order of the Golden Dawn. The Golden Dawn was a secret society devoted to occult Hermetic Kabbalah and one of the largest single influences on Western occultism as a whole (Jenkins, 2000). While the society itself had a wide curriculum including astrology, alchemy and geomancy (soil divination); our only concern at the moment is with their links to Tarot cards.
In 1909, two mystics and members of the Golden Dawn, A.E. Waite and Pamela Colman Smith published with the Rider Company a deck of re-made Tarot cards based on the society's magic system. These cards, later known as the Ride-Waite Tarot (Dean, 2015). This deck was based on the Sola Busca deck, with symbolism being taken from Levi's descriptions and Egyptian and Christian symbolism. This deck has become the paradigm and touchstone through which modern occultists think of Tarot. Between the distribution of this deck and the use of the cards in the Golden Dawn, it became axiomatic among followers many traditions of mysticism that the Tarot is an essential component of any occult science.
