Dear Haijin, visitors and travelers,
Another step forward in our journey through the Rider-Waite Tarot-deck. Today I have drawn The Chariot (VII) and I am curious of what this episode will bring to me as of course it's not only a journey through the Tarot-cards, but also (to me) a quest for deeper knowledge and maybe spiritual growth.
The first thing which came in mind as I started preparing this episode was a nice music video of 'Chariot of Fire', by Vangelis
An other thing which came in mind was the ascension of Elijah (2 Kings 2: 11). I will reproduce these verses here-after:
And of course I hope to explore this as we look at the R.W.-Tarot card of The Chariot (VII). Let us look somewhat closer to the card:
What do we see?
We see a powerful, princely figure sits in a swift chariot, pulled usually by two sphinxes or horses. There is often a black and white motif, for example one of the steeds may be black and the other white. The figure may be crowned or helmeted, and is winged in some representations. He or she may hold a sword or wand, or other masculine symbol.
in his chariot
the prince of Israel
sings his battle-song
Another view is that the mood of the card may be characterized as that of conquest. It represents a battle that can be won if the Querent has the willpower for it. The battle is usually an external one, with a clear goal and plan of action. Qualities needed to win the battle include self-reliance, righteousness, conviction and plain hard work. The steeds represent powerful forces, internal or external, that can be controlled to achieve the goal.
once used for battle
now universal (*)
(*) This is referring to the Mer-Ka-Vah, an intergalatic way to travel between dimensions as some ancient scriptures describe. Maybe you are familiar with 'The Flower of Life', an esoteric and spiritual set of books written by Drunvalo Melchizedek.
The Chariot has many allusions to the kabbalistic Ma’asei Merkavah. According to Waite, the figures on the charioteer's shoulders are supposed to be the Urim and Thummim which were divinatory tools often used by the Israelites for guidance during times of war. Waite describes the charioteer as conquest on all planes — in the mind, in science, in progress, and thus able to reply to the riddles of the sphinx, even though he is not of priest and thus unable to answer to the High Priestess.
I love to step out of this card for a little moment to share some more about Urim and Thummim, an ancient way to find answers on difficult questions and depicted on the shoulders of the charioteer..
When the Jewish exiles were met on their return from Babylon by a question which they had no data for answering, they agreed to postpone the settlement of the difficulty till there should rise up "a priest with Urim and Thummim." (Ezra 2:63; Nehemiah 7:65) The inquiry what those Urim and Thummim themselves were seems likely to wait as long for a final and satisfying answer. On every side we meet with confessions of ignorance. Urim means "light," and Thummim "perfection." Scriptural statements.--The mysterious words meet us for the first time, as if they needed no explanation, in the description of the high Priest's apparel. Over the ephod there is to be a "breastplate of judgment" of gold, scarlet, purple and fine linen, folded square and doubled, a "span" in length and width. In it are to be set four rows of precious stones, each stone with the name of a tribe of Israel engraved on it, that Aaron "may bear them on his heart." Then comes a further order. In side the breastplate, as the tables of the covenant were placed inside the ark, (Exodus 25:16; 28:30) are to be placed "the Urim and the Thummim," the light and the perfection; and they too are to be on Aaron's heart when he goes in before the Lord. (Exodus 28:15-30) Not a word describes them. They are mentioned as things-already familiar both to Moses and the people, connected naturally with the functions of the high priest as mediating between Jehovah and his people. The command is fulfilled. (Leviticus 8:8) They pass from Aaron to Eleazar with the sacred ephod and other pontificalia . (Numbers 20:28) When Joshua is solemnly appointed to succeed the great hero-law-giver he is bidden to stand before Eleazar, the priest, "who shall ask counsel for him after the judgment of Urim," and this counsel is to determine the movements of the host of Israel. (Numbers 27:21) In the blessings of Moses they appear as the crowning glory of the tribe of Levi: "thy Thummim and thy Urim are with thy Holy One." (33:8,9) In what way the Urim and Thummim were consulted is quite uncertain. Josephus and the rabbins supposed that the stones gave out the oracular answer by preternatural illumination; but it seems to be far simpler and more in agreement with the different accounts of inquiries made by Urim and Thummim, (1 Samuel 14:3,18,19; 23:2,4,9,11,12; 28:6; Judges 20:28; 2 Samuel 5:23) etc., to suppose that the answer was given simply by the word of the Lord to the high priest comp. (John 11:51) when, clothed with the ephod and the breastplate, he had inquired of the Lord. Such a view agrees with the true notion of the breastplate.
|Urim and Thummim|
|Urim and Thummim|
thrown up to heaven, falling down,
finally an answer
travels between time and space
awaiting before going to battle -
all that was before Creation -
Now—we need to remember that the Creator had nothing to work with in building His (Her, Its) Creation other than Its own Matter; there was/is nothing else available. So, it stands to reason that everything It created was fashioned with the stuff of God. That includes what we think of as good, and that which we consider bad. It is all part and parcel of the Creator, God. How else could it have been created? There was nothing else to go by!
So, The Creative Principal had to listen to all parts of Itself, to get guidance—to go by what it felt like. And again—It had to get Its guidance from Its Whole Self because there was/is NOTHING ELSE! The Creator was receptive to Its own guidance!
|Source: Garden of Eden|
sounds like He did it in a eye-blink
so He didn't
on the hill I firmly stand
with the great resolve