The World

Everything has now fit together, how nice it is to be homoginised. That is a bit of Shen Ur or the universe... I just like how everyone has their piece of space / thier purpose and function and how it all works together to create a cohesive whole out of peices parts.

Judgement

you are now in the process of judgement/you are in the position of descernment. (thank you for calling, have a nice day)

The Sun

Victory ! Succes !

The Moon

That which is hidden and mysterious, that which is kept secret.

Khonsu the ancient egyptian god of the moon.

The Star

Hope, the light at the end of the tunnel
I generally think of Sept (sirius) but that would be a very boaring picture so I decided on the journey through the night (literally the light at the end of the tunnel) for this

The Tower

oh wow, this is true upheaval and sudden and drastic not to mention traumatising change.
Shiva is the destroyer, things must be destroyed in order for them to behin anew.

The Devil

Fixation, trapping onself , negitive behaviour paterns, adictive and abusive behaviours. In my opinion all forms of xin mo and evil. Apep is the personification of Evil.

Temperance

Temperance is about having and obtaining balance. My mind imediatly goes to Nubti for this.

Death

Death
everyone is very 'affraid' of this card. It rarely ever speaks of physical death. However this card is more about drastic change. The End of One phase and the Beginning of a New phase.

I chose Kali as she destroyes the demons of ignorance and after all, when you have an end of one thing and the beginning of another, I would like to think you killed some of those nasty ignorance demons.

The Hanging Man

He is just dangling there.... indecision... can't make up his mind...
This always makes me think of Hamelt.. yes, shakespere.

that is one view of this card, the other has to do w/understanding personal sacrifice.

Justice

again I could go on about karma. Justice is blind rt? the Goddess of Rieghteous Anger and Devine Retribution.... I found no decent pictures of her at all. However when I think of the Justice card I think Mafdet.. but I could find no pictures of her... same definition as Nemesis. Anyway, when I think Justice I think Mafdet and Nemesis, as the greek goddess Justice is blind and has a tendancy to miss important details.

The Wheeeeel of fortune

I could go on and on about karma here but I think there is one line that summes up the falacy of 'man's understanding' "Fortune is a fickle lover." or maybe Im misquoting. So I thought I would put Fortuna here, in the meshing with Wst.

The Hermit

Many people liken the hermit to Diogenese. I find this a slightely askew interpritation. Yes Diogenese is searching for the the truth, however in a completely differant way that a Hermit does.

I Chose Sid here because he went off by himself and then sat by himself untill he found 'The Truth'

Streangth

There are some who say that the chariot is physical streanth and that Streangth is the emotional kind. However I tend to not seperate the two, as you can not be very strong with out both elements.

I chose Set because he slayes Apep every night as he is the only god strong enough.

This is a deviant art pic as well, to bad I cant remember the name of the person who did this.... I thought I saved it in my book marks, I will have to go back and look.

Now people like to depict Set in all manner of ways. However, in the Kmt texts it states that he has red hair and white skin.

The Chariot

Force, direction, direction and the determination to get there. This on occasion causes myopia...

This makes me think of Hanuman.

The Lovers

This is one of the more complex cards because it isnt necesaraly confined to romantic relationships, it can also denote business partnerships or friendships or projects. There are some who will say this card denotes an impossible ideal within the realm or romance and general delusion.

Since this card can be ambiguous in nature with its translation dependant on the surrounding cards I chose Nut and Geb. Even though they are a 'couple' they still are a creative force. The myth is interesting telling of how Djehuti gambled with the moon to give them time to have children after being cursed by Tefnut.

The Hierophant

He is the teacher who imparts his wisedome to us.

Djehuti is the one who taught us language and magic

The Emporer

He is the ideal Father, the one who takes care of not just his family but all with in his realm. He is the providor and the protector.

Heru inherited the Kigndom from Wsr after a long drawn out struggle for supremicy.

(this is hbruton's work as featured on myspace)

The Empress

She is the ideal Mother. She takes care of all those around her, she nourtures them, cultivates thier growth.

Wst (Isis) was The Queen, the wife of Wr, the master of Hekau. She was very cunning as well, obtaining the secret name of Ra.

The High Priestess

She has come to understand her intuition and portents around her. She is intuitive and sensitive to all the energies of the earth and the universe.

I chose Hatchepsut. She was Nswbt (king) of Upper and Lower egypt for a time. As Nswbt was actually the Hight Priest of the land who traveled about performing sacred ceramony I can think of no woman better suited to this position.

Intro to the Tarot

Its symbolism working with your intuition/psychicness ect ect. I can't tell you how it works, just that it does.

My explinations tend to be short. I have been a reader for many years... the more detailed the explination you atempt to 'memorize' the less likely you are able to read very well. Its good to know the general ideas behind the symbolism but not good to get mired or chained to the 'definitions' provided by whomever.

This idea of putting Kmt and Hindu gods (and oh yes.. the shinsengumi will make an appearance) has been distracting me to the point to where I must write about it.

Associative Tarot of the Gods and Ancestors

so this orriginally is an excorsise that teachers will have students do... I like to do this every few years to see how my view of the cards differ from three or four years ago.

The Magi

The Magi is an Initiate of all elements and has learned how to coordinate them and magic in every day life. He may even be a master, able to balance all elements or even influence them in some way.

In ancient egypt, magic was called Heka. This is the Ntr Heka.

The Fool

The Fool. He is intrepidatious, he is starting on a new path, boldly going forth in his New Life. Occasionally he is is absorbed with his new discoveries that he misses common or even vital information. He is innocent, he is new.

Whial meditating on The Fool my mind automatically goes toward contemplating Khepri. Every morning he is born and begins a new his glorious journey accross the sky. He is not soiled or mired by past actions or occurances, but is beginning his path toward maturity. As the scarab beetles would start rolling thier dung balls, emplanting eggs in order to create life, so does Khepri each day.

Petrie on Het Heru

22. Another puzzling and discordant
element in the mythology is the goddess
Hathor. She is the most ubiquitous deity
of all. Yet she is seldom worshipped alone
and unmodified, and she is usually identified
with some other goddess or with a female
form of some god. Sekhet, Neit, lusaas, Best,
Uazit, Mut, Hekt, and Aset are all identified
with her at different places, and she
appears as female forms of Sopd, Behudt,
Anpu, and Tanen. She has no permanent
characteristics, no special attributes. The
uncouth human face with cow's ears and
modified cow's horns is the only typical form
of the goddess, and the cow and the sistrum
are her only emblems ; but these distinctions
are not constant. Worshipped in every
nome of Upper and Lower Egypt, she was
yet one of the most evasive deities, and most
easily modified and combined.
Let us reflect on what this indicates. That
the worship was thus general, equally diffused
over the country, points to the country having
been under a uniform condition of subjection
to her worshippers. While the fact that at
no centre is she solely worshipped, and at
very few places even prominently, points to
other deities having been already in possession
of the country when her devotees spread
her adoration. Where then are we to look
for her native land ? It has been shown that
Hathor was lady of Punt, and was thence
introduced into Egypt. And we may see
further confirmation of this. The only places
outside of Egypt with which she is connected
are Punt, Mafekt (Sinai) where the Punites
are very likely to have settled on the Red
Sea and Kapna. This last is usually
rendered as equal to the Gubla or Byblos,
but another Kapna was in the land of Punt,
and in the only place where Hathor is lady
of Kapna she is also lady of Wawat on the
Upper Nile. (Rec. II. 120.) Hence it is
more likely that the Kapna of Hathor is a
district of Punt. Further, of Isis, who is
identified at Dendera with Hathor, it is said,
"
Isis was born in the Iseum of Dendera of
Apt, the great one of the temple of Apt,
under the form of a woman black and red."
(M. Dend. text 30.) This points to a southern
origin. The Punites are coloured dark red,
and the neighbouring peoples black, while
the Asiatics are yellow, and the Libyans fair.
When we come to look to the nature of the
goddess we see further connection. That
Min was a Punite god is most likely, as his
position at Koptos on the Red Sea road
indicates, as well as his three colossal statues
there, apparently carved by a Red Sea people
in prehistoric time. And Min was the great
father-god. Hathor is the co-relative mothergod,
she in whom dwells the son Hor. Her
character as the universal mother is well
recognized, and is plainly on a par with the
idea of Min as the great father. Thus the
two gods whom we are led to connect with
the Punite race by their position, are similar
in nature and point to a worship of reproduction
apparently belonging to that people.
Another connection is seen in the position of
Hathor in the country. The only supreme
centre for her was at Dendera, which is
opposite to Koptos, the seat of Min, and
on the line of any invaders from the Red
Sea into the Nile valley.
That Hathor was brought in by a people
after the establishment of the other deities
we have already observed. And this exactly
agrees to her belonging to the Punite race
which founded the dynastic history. Their
great female divinity they identified with
every other goddess that they met throughout
Egypt, and established her worship also
as a local Hathor in every nome, calling her
the "
princess of the gods." The whole
phenomena of the diffusion of her worship
are thus accounted for by the historical
connection in which her origin leads us to
place her. Therefore, by her being stated
to come from Punt, by the foreign places to
which she is connected, by her colour, by
her being complementary to Min the other
Punite god, by the place of her main
sanctuary, and by the peculiar diffusion of
her worship, we are led to one conclusion
throughout that Hathor was the Punite
goddess introduced at the beginning of the
dynastic history

Petrie on Set

http://hbruton.deviantart.com/

One of the best known incongruities
is the position of Set. In the earliest times
Set and Horus appear as co-equal or twingods
(M.E.E., 329) closely associated. In
the VHIth Chapter of the Book of the
Dead the deceased, who is usually identified
with Osiris, states that he is identical with
Set : while, evidently after the antagonistic
view of Set and Horus had come in, a
sentence was added deprecating the wrath
of Horus. Now the possibility of such a
view of Set is explained by the earliest
history of Horus. Maspero states that Isis
was originally the Virgin-mother, dwelling
alone as a separate sole goddess at Buto,
from whom Horus was self -produced
(M.H.A., 131). The union of Osiris to
Isis, and his adoption of Horus, was a
later modification. Hence there was no
incongruity in the earliest view of Horus
and Set being honoured side by side. But
when Horus became the step-son of Osiris,
later the full son of Osiris himself, he was
bound to be antagonistic to Set. That Set
belongs to the Libyans or Westerns is probable,
because he is considered to have red
hair and a white skin ; in fact, the Tahennu,
or clear-race complexion. And it is probable
that the Osiris- 1 sis group is also of Libyan
origin, as we shall see later on.
Hence we may picture to ourselves the
gods Isis, Osiris, and Set, as the three divinities
of different tribes of Libyans. So long
as the Isis worshippers and Set worshippers
were in fraternity and tribal union, Horus
and Set were coequal gods. But when the
Osiris worshippers, with whom the Setites
were at feud, united with the Isiac tribe, and
Osiris was married to Isis, it became the
duty of Horus to fight Set. Accordingly
we see the war of Horus and Set throughout
Egypt, and garrisons of the followers of
Horus were established by the side of the
principal centres of Set worship to keep
down the Setite tribe. (See Masp., Etudes
ii. 324.) This tribal view of the religious
discordances and changes seems to be the
only rational cause that can be assigned.
That tribal wars existed no one would
venture to dispute, and that religious changes
would ensue from political changes we see
exemplified all through the history of Egypt.
The cause existed for such divergences, and
it was capable of producing these divergences
: while no other reasonable cause can
be assigned, and the gods are expressly
represented as fighting and vanquishing each
other's followers. We need hardly say that
the Syrian god Sutekh, which comes in
about the XlXth Dynasty, has no connection
with the primitive Egyptian god Set.

More of Petrie's thoughts on Race

Differences between neighbouring places in
their fundamental beliefs are not mere
senseless vagaries ; they imply a difference
between the people that is, a difference in
race. According to most Egyptologists the
variety of gods was determined by the
different beliefs of every petty capital of
every province of Egypt. Yet these authorities
avoid the conclusion that these gods
belong to different ancestries. Let us just
see what this position requires of us. If the
gods arise without difference of ancestry in
their worshippers and it is admitted that
all the principal gods are far prehistoricthen
we have the view that there existed in
Egypt a unified mass of population, which
had mingled without having any previous
mythologies ; and subsequently in Egypt
they evolved different gods at many different
centres. This is what is generally tacitly
assumed, even by Maspero, who sees the
perspective of the history of mythology far
more than any other authority. But such
a view requires us to believe that for long
ages, while these gods were being evolved
and brought into contact in Egypt, not a
single serious immigration of foreign races
had taken place. In short, that though the
known history of Egypt shows a great influx
of neighbouring people every few centuries,
we are asked to suppose that such mixtures
were quite insignificant in all the far longer
prehistoric ages, while the gods were in
course of evolution. Such a view, thus
reduced to historic parallelism, is an insult
to our sense of probability.
20. That great mixtures of race had taken
place in the prehistoric ages, probably oftener
than once in a thousand years, is practically
certain, when we view the known history.
And as such mixtures always produce local
diversity, we should expect to see differences
and incongruities between the beliefs of all
the principal, and even the minor, centres of
population. In one town the A tribe would
be strongest ; in the next the B tribe still
remained in power ; on the opposite side the
C tribe had later thrust themselves in. Such
is the view which is forced upon us by the
historic probabilities of the country. Hence,
local differences are only another name for
tribal differences and diversities of origin.
It may be said that we do not see such
new gods being introduced by the migrations
during historic times, and hence we should
not expect these changes to result from the
prehistoric migrations. This is a very partial
view. In the first place new gods were needless,
because almost every race that could
burst into Egypt had already come in and
planted their gods, hence reconquests by the
same race a second time merely brought
forward their already-present god. To take
an acknowledged instance, the Libyan conquest
by the XXI Ind and XXVIth Dynasties
forced Neith, the Libyan goddess, into prominence,
after she had almost disappeared in
Egypt. When a really fresh race came in
their gods then appear also as new gods
in Egypt, such as the Syrian gods and the
Greek gods. Then, moreover, when once
the religion had become fixed by written
formulae and types of worship on monuments,
the beliefs already figured on the
spot held their ground against the unwritten
faith of the moving immigrants.
While, therefore, fully recognizing that the
diversities of belief were local, and that the
prominence of a deity was largely due to the
political importance of his centre of worship,
yet we must logically see behind these local
differences the racial and tribal differences
by which they were caused ; and behind the
political power of a place we must perceive
the political power of the race who dwelt
there, and whose beliefs were spread around
by their political predominance. Amen-worship
spread from Thebes, or Neit-worship
from Sais, not merely because those places
were the seat of power, but because the
people of those places who worshipped Amen
and Neit extended their power and dwelt as
governors and officials in the rest of the
country. It is race and not place that is
the real cause of change.