Qabalah and the Minor Arcana 

David Aragon

‘…there are vague rumours concerning a higher meaning in the minor cards, but nothing has so far transpired, even within the sphere of prudence which belongs to the most occult circles’ 

A.E Waite

And so we arrive at the Sephirah of Yesod, Foundation, whose number is nine. And here we find the Tarot Nines. Dion Fortune has this to say: ‘And in the four Tarot cards assigned to this Sephirah, how clearly do we see the workings of the etheric magnetism appearing’.

She delineates the four Nines as representing Great Strength (Nine of Wands); Material Happiness (Nine of Cups); Despair and Cruelty (Nine of Swords); and Material Gain (Nine of Pentacles). I am not clear as to which Tarot decks Dion Fortune would have been familiar with. We know she was acquainted with Crowley’s Thoth deck – and it is from this that she takes these titles, in fact. Presumably, she knew the Marseilles or other early decks. I imagine she would have known the Waite/Smith deck also. As before, for the sake of clarity and relative simplicity, I will limit my discussion here to the Thoth and Waite decks rather than digress into the myriad of decks which have, for better or worse, sprung up since. I have found it most interesting, and at times challenging, to examine and compare the Minor Arcana of these two decks, in the light of Qabalah. If we were looking at the Marseilles deck, of course, with its pip cards and lack of specific imagery in the Minor Arcana, the numerological significances would become even more important – as the numbers are then all that we would have to work with. 

Nine is an interesting number, and unlike any other in that, if any number is multiplied by nine, the resulting digits add up to nine. In the same way, any multiple of nine will reduce back to nine. It could be said, from this, that nine has a reflective nature. And of course, Yesod is a reflective Sephirah in its association with the Moon, whose light is that of the Sun (Tiphareth) – reflected. Nine is one step away from ten, the number of completion.  And of course, now we step away from Assiah into the World of Yetzirah, whose element is Air.

Looking at the four Nines, what do we see? Can we learn more about the nature of Yesod from these cards? And can we learn about the nature of these cards from their placement in Yesod? 

Naomi Ozaniec tells us that: ‘Each card draws its meaning from the interaction between the nature of the Sephirah and the nature of its own suit’.

When we investigate the meaning of a particular Minor Arcana card, then, we should reflect upon the nature of the Sephirah associated with the card, and the element of the World which hosts that Sephirah. In many ways, this can become a meditation, and we may strive to find our own meanings through reflection rather than through any entirely logical deduction. Certainly we find little enough in the way of written texts to help us. Which is partly why I found myself here, writing this….

Let’s begin here with Pentacles.

The Nine of Pentacles – (Disks) – Lord of Material Gain – Venus in Virgo

Venus in Virgo. Astrologically, Venus is in its ‘fall’ in Virgo – the opposite sign to Pisces, where it is in its ‘exaltation’. This is sometimes said to limit its expression. Nonetheless, the appearance of the card, in both decks, is one of harmonious balance and beautiful symmetry -Venusian qualities.

Virgo is one of the Earth triplicities, astrologically, with of course Pentacles relating to the Earth element. In Yesod, we have moved away from the world of Assiah (Earth) into Yetzirah, whose element is Air. So here we have Earth (Pentacles) in Air. Whereas elemental Earth sits happily in Assiah, whose natural element is Earth, it will sit somewhat differently in Yetzirah, whose natural element is Air. ‘Air is elusive yet omnipresent.’ (Naomi Ozaniec) Somewhat like the unconscious mind, we could say, which is also elusive yet omnipresent. 

We are, however, still close to Assiah here, so our Pentacles will feel relatively settled and stable. And, the further we are from the source (Kether) the less we are directly influenced by Spirit. So, here we have an abundance which is really quite material, rather than being spiritual treasure (always remembering, of course, the Hermetic Axiom) The nature of Air upon Earth is contractive. 

Yesod, Foundation, as we know, is the sphere of the Moon. By association, we are in the realm of the unconscious, or at least the subconscious, mind. This is the somewhat hidden realm of the instincts and, as Isabel Kliegman points out: …’the foundation of our lives. What we hold true in this hidden shadow of our being is what will manifest in our lives – modern depth psychology has its basis in this truth’. 

What we see manifested in the Nine of Pentacles is a female figure who looks to be well established in the material world, surrounded by abundance and symbols of prosperity. Amy M. Wall  comments that: ‘Yesod is the sephirah of dreams, and that’s what this lovely picture of a woman standing in a garden is – a dream of paradise’. There is indeed something very still and dreamlike about this image. There is also the fact that a garden is largely a human construct, Nature tamed to our own ends. Somewhere along the line, this dream has been brought into manifestation by working with Nature rather than allowing Nature to simply take its course. This is interesting if we think about the nature of the ‘Spiritual Experience’ of Yesod -which is, of course, the ‘Vision of the Machinery of the Universe.’  Gareth Knight comments that: ‘ …not only is it the powerhouse or machinery of the physical world, it also holds the framework in which the particles of dense matter are enmeshed’. As Dion Fortune reminds us: ‘Yesod, then, is the all-important Sphere for any magic which is designed to take effect in the physical world’. The point here being that ‘dreams’ can be brought into manifestation, and this card can be seen as a representation of that idea.  

 There is an assurance about the woman in the garden which speaks of great self-acceptance. Her foundation appears strong. She is a model of discipline, and the hooded falcon resting on her hand is a symbol of this. We could imagine this high-flying, soaring bird, once unhooded and released, as a model for the conscious mind, the directed imagination. With the hood, the bird becomes more a symbol of the hidden, unconscious mind – Yesod. Or, of the conscious mind tamed and subdued, subject to the will of its ‘handler’. Rachel Pollack tells us that: ‘Success here means not so much wordly achievment as success in ‘creating’ ourselves out of the material given us by the circumstances and conditions of our life’. We could indeed see this as laying down a ‘foundation’, a foundation which relies on us having dealt with our unconscious material in a productive way. Rachel Pollack calls this the ‘true mark of the evolved person’. So, although we are at an apparent distance from Spirit here, and looking at apparent material gain, we should also remember that ‘Kether is in Malkuth as Malkuth is in Kether’. As above, so below.

In the Thoth pack, we see an arrangement of nine Disks. Crowley says that the card ‘shows good luck attending material affairs’, which certainly concords with the Waite card. ‘The number Nine, Yesod, inevitably brings back the balance of Force in fulfilment’. Certainly, fulfilment is shown here. In describing the card, Crowley also tells us that: ‘The three central disks are of the magical pattern as in earlier cards; but the others, since the descent into matter implies the gradual exhaustion of the original whirling energy, now take on the form of coins.’  In Yesod we are only one step away from the completed descent into matter.  ‘As a general remark, one may say that the multiplication of a symbol of Energy always tends to degrade its essential meaning, as well as to complicate it’ (Crowley). Crowley here is referring to the process of manifestation, I believe. We have moved far from the Ace, in Kether, a single disk, to the appearance of nine Disks here in Yesod. ‘Degradation’ in terms of the distance from Spirit as it manifests into matter, and ‘complication and multiplication’ in terms of the numbers involved. 

Although the idea of material gain is strong here, Lon Milo Du Quette refers to it as: ‘The whole according to dignity’. Material gain is only a part of it. According to Rachel Pollack: ‘We have seen that Nines show compromise and choices’. She points out that the woman in the Waite card stands alone, and may have had to give something up in order to achieve the certainty and stability she seems to be exhibiting. There is a sense of personal sacrifice implied. Spiritual growth nearly always involves a personal sacrifice of some kind.

Yesod is Foundation – but Foundation of what, exactly? Gareth Knight calls it the ‘foundation of physical existence’. Of the four Nines, this card seems to show that most clearly. But we must not forget that every card has a shadow side. The shadow side of material gain can show up as self-satisfaction and the temptation to stay within our comfort zone – ‘idleness’ (the vice of Yesod) rather than the contentment which is one of the states this card can represent. As always, the meanings are layered, and yield to meditation as much as to logical deduction.

The Nine of Swords – Lord of Despair and Cruelty – Mars in Gemini

A very different picture greets us here. Isabel Kliegman comments: ‘As a nine, the card falls of course to Yesod, the place of the unconscious. Yesod is where material too painful for us to deal with on a rational level is lodged. It is where our nightmares come from, where, by the light of the moon which belongs to it, our perceptions grow shadowy and distorted.’

The Waite card shows a figure sitting up in bed, appearing to have been woken from sleep by perhaps a nightmare, or at least by unwelcome thoughts or feelings. Night terrors. ‘The Swords do not stick in her back, but hang in the black air above her’ (Rachel Pollack). ‘The Nine of Swords represents whatever lurks in the darkness of the unconscious with which we can’t deal on a conscious level’ (Isabel Kliegman). And of course, whatever can’t be dealt with on a conscious level must, nonetheless, be dealt with in some way! How do we live with our pain, our sorrow, our worst fears? In this card, they have come to the surface, but how threatening, actually are they? The swords do not directly threaten the person, they just hang there. There are a lot of them, of course! ‘But what is buried in Yesod can be moved into consciousness, where we can work with it’ (Kliegman). And this kind of work is of course a part of the ‘Great Work’, which we embark upon when we begin to engage with Qabalah and the Mysteries. It is a card of suffering, but is also a card of opportunity, as all suffering can be taken as an opportunity – for growth, for subsequent healing, for self-knowledge. It often just requires the correct attitude – which is not, ultimately, the attitude of being a victim, but of the person intent on becoming conscious. The adept. This requires maturity, and insight – qualities which can be developed, and which definitely require work! 

Amy M. Wall, in her book ‘The Tarot of Awakening’, takes the view that this card is about the pain and difficulty of giving up an identity. In the previous card, the Eight of Swords, the figure wears a blindfold. Here, the blindfold is off, but the figure buries her face in her hands – unable to face this loss of identity, which is really the putting aside of the ego. ‘Surrendering the position that our mind is what matters means surrendering the importance of all the knowledge we have gained; this is an intolerable 

position for the ego’. This card is where the ‘intellect encounters the dream world of Yesod’ (Wall). If we step back, we find ourselves once again blindfolded. If we step forward, we find an apparent death (the Ten of Swords). If we remain where we are, the dreams continue. Choices! To move forward is to realise that the Higher Self lies beyond the confines of the mind, for all its knowledge, and that what appears to be a death of some kind, may in fact  be an initiation.

The Thoth card shows ‘nine swords of varying lengths, all striking downward to a point. They are jagged and rusty. Poison and blood drip from their blades’ (Crowley). Again, a dark and troubling image. ‘It is kind of a surprise to find this horrible mess in middle-pillar Yesod’ quips Lon Milo DuQuette. Yesod being situated, of course, on the middle pillar of Mildness and Equilibrium. Certainly, the other Nines do not show such extreme situations. Crowley tells us that, here: ‘Consciousness has fallen into a realm unenlightened by reason.This is the world of the unconscious primitive instincts…’  He partly attributes this to Mars in Gemini, which, although its form is intellectual, exhibits the ‘crude rage of hunger’ and the ‘temper of the inquisitor’.  ‘Cruelty’ indeed! One of the manifestations of this placement, astrologically, could be a person with a sharp, sarcastic tongue, and a way of speaking which cuts deep – the mercurial Gemini way with words, driven by the explosive energy of Mars. Whichever way you look at it, it’s not a pretty picture! A difficult and troubling card, which nonetheless holds the possibility of transformation. 

Look more closely at the Waite card, and something else comes to light. The bedcover is decorated with the signs of the Zodiac.  Here is a reminder that nothing is fixed, the wheel is always turning, as we move through the signs. ‘This too will pass’. There are also roses, red roses, said to symbolise love. Although the bed is coffin-shaped, it is decorated with the image of a nymph chasing a satyr – imagery taken from Greek mythology. Nymphs and satyrs are basically female and male nature-spirits, making this quite a life-affirming image. Life goes on, the merry dance continues, even when we are in the midst of deepest sorrow. So, although the card does appear to be a difficult one, with its imagery of pain and suffering, the condition is not permanent. There will be respite, and from suffering may come wisdom.

Once again, we realise that, with Tarot imagery, we are not so much looking at a ‘meaning’ with each card, but are rather attempting to unravel the layers of meaning contained therein. Such is the nature of symbols.

Nine Of Cups – Lord Of Material Happiness – Jupiter In Pisces

Here is a picture of smug satisfaction! At least, so it appears on the surface. ‘The Nine of Cups shows us a positive blend as feelings and deep-seated needs meet’ (Naomi Ozaniec). Certainly, the figure in the Waite card seems to have had some deep-seated needs met.

In contrast to the joyful celebration shown in the Ten of Cups, the Nine of Cups displays an aura of contentment, the enjoyment of pleasure for its own sake. It’s a pleasant dream, and there is nothing wrong with that. Sometimes we need to take a break, to sit with what we have and simply enjoy. ‘The Nine of Cups reminds us to enjoy the good things in life’ says Isabel Kliegman, who then goes on to warn us: ‘The Nine of Cups is another card in which there is more than meets the eye’. (Is there a card for which this is not true?!) 

So, what else can we see, and how might the placement of this card in Yesod contribute to its layers of meaning?

Well, the figure in the card has turned his back on the cups. At least, they are behind him. And, he is alone. He has plenty, but no-one to share it with. The crossed arms can be seen as a defensive gesture. And, what is that behind him, underneath the cups? It appears to be a kind of curtain, hiding something. It is here that we may reflect on Yesod being the realm of the unconscious, the hidden. Whatever is behind that curtain is ‘unconscious, hidden from our awareness’ (Kliegman) So, perhaps the figure in the card is in denial of a sort – relishing the pleasures of plentifulness, indulging in a kind of distraction to keep from looking at deeper issues. Don’t we all do this at times? I know I do. And sometimes it is perfectly OK, of course. But, if we should find ourselves constantly ‘using one thing to keep from experiencing something else’ (Kliegman) then, maybe we are in trouble. Although I have not attempted to address the issue of Tarot reversals here, this interpretation of the card could be strengthened, if the card were reversed.

The Thoth card is a fairly unequivocal depiction of ‘Happiness’. The watery sign of Pisces, in the watery sphere of the Moon, with the jovial and expansive energy of Jupiter included, is a recipe for stability, along with the card’s placement on the middle pillar of Equilibrium. There is none of the apparent ambiguity of the Waite card. ‘Is everybody happy? Yes!’ says Lon Milo DuQuette. 

At this point, I find myself reflecting on how Qabalah itself is much older than the relatively recent imagery on these Minor Arcana cards. I wonder how successful any attempts to qabalistically interpret the Minor cards using a Marseilles deck, for instance, would be, where (as I have said before) we would be relying amost solely on numerology. I am taking the view that both Waite and Crowley were Qabalistic adepts, who knew Tarot, and therefore knew what they were doing when they commissioned these images. I am assuming that the images were made with a knowledge and conscious understanding of Qabalah. But, even if the images were unconscious reflections of the Sephiroth, I don’t feel that this would invalidate anything. 

Nine of Wands – Lord of Great Strength – Moon in Sagittarius 

The Waite card shows a wounded, grim-faced character, leaning on a Wand as if it were a staff. The remaining eight Wands are behind him. He wears a bandage on his head. His posture is stiff and defensive. An image of great strength? Well, yes, in some ways. It looks to me like a particular kind of strength. He is certainly a strong-looking figure. And, defensive. His expression is alert, waiting for something to happen. As Rachel Pollack says, he is ‘ready for the next fight’. And, he looks as if he has been through a few scrapes already. So, what now?  ‘The wands behind him can represent his resources in life, or else his problems looming up behind him’ (Pollack).  And of course,  problems  ‘looming up behind’ can easily be the unresolved subconscious issues which spring from the sphere of Yesod, where, as Dion Fortune puts it: ‘…we have the Moon symbolism, which is very fluidic, in a continual state of flux and reflux, under the presidency of Gabriel, the archangel of the element of Water’. And Isabel Kliegman comments:  ‘It is clear (well, maybe!) that the image of the Nine of Wands is an appropriate one for Yesod, the Foundation, and the vagaries of moonlight. What the various interpretations of the card share is their grounding in unconscious issues.What we manifest in Malchut will depend on how we deal with these issues in Yesod’. 

Wands are of the fire element, as is Sagittarius. And here we have the Moon (planet associated withYesod) in the fire sign of Sagittarius. The Moon is ‘at home’ here, in Yesod. The fiery Wands energy, perhaps less so – in the ‘vagaries of moonlight’. The figure looks strong, but uneasy. There is the spirit of fighting on, and the will to endure. And, the uneasiness is balanced by the determination to endure.

The Thoth card shows eight of the Wands as arrows, with feathers in the form of eight small crescent moons at one end, and a larger crescent moon forming the arrowhead. The association of Yesod with the Moon is strongly emphasised here. The central Wand has the Sun at its tip, and the Moon at its lower end, describing the connection of Tiphareth to Yesod – path of Sagittarius.

Crowley uses the expression ‘Change is Stability’ in relation to this card. This is to say that anything which cannot change, cannot endure. Change guarantees the order of Nature.Think also of the ever-changing Moon, in her phases. Here we find Strength in the place where the Moon is in Sagittarius, the most elusive of the zodiacal signs. Thinking back to the defensive stance of the figure in the card, we may ponder Crowley’s words that:  ‘Defence, to be effective, must be mobile’. Wands are about action and movement – mobility. Life itself is movement, but at the heart of movement is a great stillness. Sometimes we must pause, be still, and gather up our defences, before continuing our journey.

References

• The Mystical Qabalah – Dion Fortune
• Tarot and the Tree of Life – Isabel Radow Kliegman
• Understanding Aleister Crowley’s Thoth Tarot – Lon Milo DuQuette
• The Tarot of Awakening – Amy M.Wall
• Initiation Into the Tarot – Naomi Ozaniec
• Teach Yourself Tarot – Naomi Ozaniec
• The Book of Thoth – Aleister Crowley
• 78 Degrees of Wisdom – Rachel Pollack
• The Book of Thoth – Aleister Crowley
• A Practical Guide to Qabalistic Symbolism – Gareth Knight