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97.8 ▶ Questioner: Are there any items in the first four cards not of Ra’s intention that we could remove to present a less confusing card as we make our new drawings?
Ra: I am Ra. We find much material in this query which would constitute repetition. May we suggest rephrasing the query?
89.14 ▶ Questioner: I have here a deck of twenty-two tarot cards which have been copied, according to information we have, from the walls of, I would suspect, the large pyramid at Giza. If necessary we can duplicate these cards in the book that we are preparing. I would ask Ra if these cards represent an exact replica of that which is in the Great Pyramid?
Ra: I am Ra. The resemblance is substantial.
96.15 ▶ Questioner: I planned to re-draw the tarot cards eliminating extraneous additions by those who came after Ra’s initial giving and I would like quickly to go through those things that I intend to eliminate from each card we’ve gone over and ask Ra if there is anything else that should be eliminated to make the cards as they were when they were originally drawn, before the astrological and other appendages were added.
I would eliminate all of the letters around the edge of the card with the possible exception of the number of the card— one, two, three, etc. That would be the case for all of the cards, I think— the exterior lettering and numbering.
In Card Number One I would eliminate the star at the upper right hand corner; eliminate the wand in the Magician’s hand. I understand that the sphere remains but I am not really sure where it should be. Would Ra comment on that please?
Ra: I am Ra. Firstly, the elimination of letters is acceptable. Secondly, the elimination of stars is acceptable in all cases. Thirdly, the elimination of the wand is appropriate. Fourthly, the sphere may be seen to be held by the thumb and index and second finger.
Fifthly, we would note that it is not possible to offer what you may call a pure deck, if you would use this term, of tarot due to the fact that when these images were first drawn there was already distortion in various and sundry ways, mostly cultural.
Sixthly, although it is good to view the images without the astrological additions, it is to be noted that the more general positions, phases, and characteristics of each concept complex are those which are significant. The removal of all distortion is unlikely and, to a great extent, unimportant.
88.18 ▶ Questioner: I will ask the following questions to clear up possibly only the method of teaching these concepts which may give me important clues to understanding the concepts themselves. Did Ra use cards similar to the tarot cards for the training purpose in third density?
Ra: I am Ra. No.
96.16 ▶ Questioner: I didn’t think we could ever remove all distortion but some of this is very difficult to interpret because of the quality of the drawing, and as we go through these cards we get [a] better idea of what some of these things are and how they should be drawn, and I think that we can improve greatly on the quality of the card and also remove some of the extraneous material that is misleading.
On the second card, in addition to removing the letters and stars, I assume we should, at the center of the female form here, where something that looks a little like a crux ansata is, we should change that. Is that correct?
Ra: I am Ra. We perceive an incomplete query. Please re-question.
50.7 ▶ Questioner: Thank you. Can you expand on the concept which is this: that it is necessary for an entity to, during incarnation in the physical as we call it, become polarized or interact properly with other entities and why this isn’t possible in between incarnations when he is aware of what he wants to do, but why must he come into an incarnation and lose memory, conscious memory of what he wants to do and then act in a way that he hopes to act? Could you expand on that please?
Ra: I am Ra. Let us give the example of the man who sees all the poker hands. He then knows the game. It is but child’s play to gamble, for it is no risk. The other hands are known. The possibilities are known and the hand will be played correctly but with no interest.
In time/space and in the true-color green density, the hands of all are open to the eye. The thoughts, the feelings, the troubles, all these may be seen. There is no deception and no desire for deception. Thus much may be accomplished in harmony but the mind/body/spirit gains little polarity from this interaction.
Let us re-examine this metaphor and multiply it into the longest poker game you can imagine, a lifetime. The cards are love, dislike, limitation, unhappiness, pleasure, etc. They are dealt and re-dealt and re-dealt continuously. You may, during this incarnation begin — and we stress begin — to know your own cards. You may begin to find the love within you. You may begin to balance your pleasure, your limitations, etc. However, your only indication of other-selves’ cards is to look into the eyes.
You cannot remember your hand, their hands, perhaps even the rules of this game. This game can only be won by those who lose their cards in the melting influence of love; can only be won by those who lay their pleasures, their limitations, their all upon the table face up and say inwardly: “All, all of you players, each other-self, whatever your hand, I love you.” This is the game: to know, to accept, to forgive, to balance, and to open the self in love. This cannot be done without the forgetting, for it would carry no weight in the life of the mind/body/spirit beingness totality.
92.8 ▶ Questioner: Then you are saying that the cards that we have here are the best available cards in our present illusion at this date?
Ra: I am Ra. Your statement is correct in that we consider the so-called Egyptian tarot the most undistorted version of the images which Ra offered. This is not to intimate that other systems may not, in their own way, form an helpful architecture for the adept’s consideration of the archetypical mind.
94.23 ▶ Questioner: Thank you. Then we’re expecting, in Card Number Four, to see the result of catalytic action and, therefore, a greater definition between the dark and the light areas. In this card we notice that it is more definitely darkly colored in some areas and more white in others in a general sense than Card Number Three, indicating to me that the separation along the two biases has occurred, and should occur, to follow the blueprint for experience. Could Ra comment on that?
Ra: I am Ra. You are perceptive, O student.
94.24 ▶ Questioner: The bird in Card Three seems to be now internalized in the center of the entity in Card Four in that it has changed from the… The flight then has achieved its objective and become a part of, a central part of, the experience. Could Ra comment on that?
Ra: I am Ra. This perception is correct, O student, but what shall the student find the bird to signify?
103.13 ▶ Questioner: I’ll have to think about that one. Unless… I’ll come back to that.
We were thinking of replacing the sword in the right hand with the magical sphere and a downward scepter in the left hand, similar to Card Five, the Significator, as more appropriate for this card. Would Ra comment on that, please?
Ra: I am Ra. This is quite acceptable, especially if the sphere may be imaged as spherical and effulgent.
92.7 ▶ Questioner: In the last session we discussed the first tarot card of the Egyptian type. Are there any distortions in the cards that we have (which we will publish in the book if possible) that Ra did not originally intend, with the exception of the star, which we know is a distortion, or any additions that Ra did intend in this particular tarot?
Ra: I am Ra. The distortions remaining after the removal of astrological material are those having to do with the mythos of the culture to which Ra offered this teach/learning tool. This is why we have suggested approaching the images looking for the heart of the image rather than being involved overmuch by the costumes and creatures of a culture not familiar to your present incarnation. We have no wish to add to an already distorted group of images, feeling that although distortion is inevitable there is the least amount which can be procured in the present arrangement.
97.3 ▶ Questioner: I’ve been doing some consideration of the appearance of the hawk and have made this analysis of the bird in Card Three. The bird is a message from the higher self, and the position of the wings in Card Three, one wing pointing toward the female, indicates that it is a message to the female acting as catalyst for the mind. The position of the downward wing indicates that the message is of a negative or of a nature indicating the inappropriateness of certain mental activity or plan. Would Ra comment on that?
Ra: I am Ra. No.
99.7 ▶ Questioner: The only problem is something that I am sure is quite foreign to Ra’s way of thinking which is called “copyright laws.” We have been unable to get copyright privileges from the publishers of the cards that we started with, and we’ll have to circumnavigate that problem some way or another, which could conceivably cause us to use a different set of images as we go along.
The wings of Card Five, I am guessing, have to do with a protection over the— they’re above the Significator of the Mind, and I am guessing they are a symbol of protection. Is this in any way correct?
Ra: I am Ra. Let us say that you are not incorrect but rather less than correct. The Significator owns a covenant with the spirit which it shall in some cases manifest through the thought and action of the adept. If there is protection in a promise, then you have chosen the correct sound vibration, for the outstretched wings of spirit, high above manifestation, yet draw the caged mind onward.
94.19 ▶ Questioner: It would seem to me that from the configuration of this male entity in Card Four, who looks to the left and the right foot is pointed to the left, that this card would indicate that you must be in a defensive position with respect to the left-hand path, with no need to concern yourself about protection with respect to the right-hand path. Would Ra comment on that?
Ra: I am Ra. Again, this is not the suggestion we wished to offer by constructing this image. However, the perception cannot be said to be incorrect.
88.22 ▶ Questioner: Were the Court Arcana and the Minor Arcana a portion of Ra’s teachings or was this something that came along later?
Ra: I am Ra. Those cards of which you speak were the product of the influence of those of Chaldea and Sumer.
70.11 ▶ Questioner: Would an analogy for this situation be that the individual’s higher self is manipulating to some extent, shall I say, the mind/body/spirit complex that is its analog, you might say, to move it through the lower densities for purposes of gaining experience and then finally transferring that experience or amalgamating it, you might say, in mid-sixth density with the higher self?
Ra: I am Ra. This is incorrect. The Higher Self does not manipulate its past selves. It protects when possible and guides when asked, but the force of free will is paramount. The seeming contradictions of determinism and free will melt when it is accepted that there is such a thing as true simultaneity. The Higher Self is the end result of all the development experienced by the mind/body/spirit complex to that point.
94.28 ▶ Questioner: The entity of Card Four wears a strangely shaped skirt. Is there a significance to the shape of this skirt?
Ra: I am Ra. Yes.
93.16 ▶ Questioner: Are there any other uses at all of value of these images or tarot cards than the one I just stated?
Ra: I am Ra. To the student, the tarot images offer a resource for learn/teaching the processes of evolution. To any other entity these images are pictures and no more.
103.10 ▶ Questioner: In that case I have a few questions on Card Seven in order to finish off our first run-through of the archetypes of the mind. There is a T with two right angles above it on the chest of the entity in Card Seven. We have guessed that the lower T has to do with the possibility of choosing either path in the transformation and the upper two angles representing the great way of the left or the right-hand path in a mental transformation that makes the change from space/time into time/space, you might say. This is difficult to express. Is there anything correct [chuckle] in this guess?
Ra: I am Ra. Yes.
88.21 ▶ Questioner: Then when Ra attempted to teach the Egyptians the concept of the tarot, was the same process used, or a different one?
Ra: I am Ra. The same process was used. However, those which were teach/learners after us first drew these images to the best of their ability within the place of initiation and later began the use of what you call cards bearing these visualizations’ representations.
89.21 ▶ Questioner: In Archetype Number One, represented by tarot card number one, the Matrix of the Mind seems to me to have four basic parts to the complex. Looking at the card we have, first and most obvious, the Magician as a part, and what seems to be an approaching star. A stork or similar bird seems to be in a cage. On top of the cage we have something that is very difficult to discern. Am I in any way correct in this analysis?
Ra: I am Ra. You are competent at viewing pictures. You have not yet grasped the nature of the Matrix of the Mind as fully as is reliably possible upon contemplation. We would note that the representations drawn by priests were somewhat distorted by acquaintance with and dependence upon the astrologically based teachings of the Chaldees.
89.18 ▶ Questioner: I would like to question Ra on each of these cards in order to better understand the archetypes. Is this agreeable?
Ra: I am Ra. As we have previously stated, these archetypical concept complexes are a tool for learn/teaching. Thusly, if we were to offer information that were not a response to observations of the student we would be infringing upon the free will of the learn/teacher by being teach/learner and learn/teacher at once.
94.20 ▶ Questioner: The magical shape is on the right edge of the card indicating to me that the spiritual significance is on the right edge of the card, indicating to me that the spiritual experience would be the right-hand path. Could Ra comment on that?
Ra: I am Ra. Yes. The figure is expressing the nature of experience by having its attention caught by what may be termed the left-hand catalyst. Meanwhile, the power, the magic, is available upon the right-hand path.
The nature of experience is such that the attention shall be constantly given varieties of experience. Those that are presumed to be negative, or interpreted as negative, may seem in abundance. It is a great challenge to take catalyst and devise the magical, positive experience. That which is magical in the negative experience is much longer coming, shall we say, in the third density.
100.14 ▶ Questioner: Would there be two more appropriate objects or symbols to have the entity in Card Seven holding in its hands, other than the ones shown?
Ra: I am Ra. We leave this consideration to you, O student, and shall comment upon any observation which you may make.
96.20 ▶ Questioner: Card Number Three. We will remove all of the letters, etc., and the stars and I assume that it would be advisable to remove all these little cups around the outside of the rays representing the sun. Is that correct?
Ra: I am Ra. Yes.
94.25 ▶ Questioner: I would guess that the bird signifies that a communication that comes as catalyst signified in Card Three is accepted by the female and used becomes a portion of the experience. I’m not sure of that at all. Am I in any way correct?
Ra: I am Ra. That bears little of sense.
94.18 ▶ Questioner: In Card Three the feet of the female entity are upon the unstable platform, signifying dual polarity by its color. In Card Four one foot, pointed, indicates that if the male entity stands on the toe it would be carefully balanced. The other foot is pointed to the left. Would Ra comment on my observation that if the entity stands on this foot it will be very, very carefully balanced?
Ra: I am Ra. This is an important perception, for it is a key to not only this concept complex but to others as well. You may see the T-square which, at times riven as is one foot from secure fundament by the nature of experience yet still by this same nature of experience, is carefully, precisely, and architecturally placed in the foundation of this concept complex and, indeed, in the archetypical mind complex. Experience* has the nature of more effectively and poignantly expressing the architecture of experience, both the fragility of structure and the surety of structure.
103.15 ▶ Questioner: I am assuming that the skirt is skewed to the left for the same reason that it is in Card Number Four, indicating the distance service-to-self polarized entities keep from others, and I am also assuming that the face is turned to the left for the same reason that it is in Card Number Five, because of the nature of catalyst. Is this roughly correct?
Ra: I am Ra. Please expel breath over the breast of the instrument from right to left.
[This was done as directed.]
I am Ra. That is well.
Your previous supposition is indeed roughly correct. We might also note that we, in forming the original images for your peoples, were using the cultural commonplaces of artistic expression of those in Egypt. The face is drawn to the side most often, as are the feet turned. We made use of this and, thus, wish to soften the significance of the side-long look. In no case thus far in these deliberations, however, has any misinterpretation or unsuitable interpretation been drawn.
94.27 ▶ Questioner: The bird is within a circle on the front of the entity in Card Four. Would that have the same significance as the circular part of the crux ansata?
Ra: I am Ra. It is a specialized form of this meaningful shape. It is specialized in great part due to the nature of the crossed legs of manifestation which we have previously discussed.
100.7 ▶ Questioner: Thank you. We will probably return to this card next session for more of an observation after we study Ra’s comments. To conserve and efficiently use the time at this time I will make some notes with respect to Card Seven.
First, the veil between the conscious and the unconscious mind has been removed. The veil is the curtain, I would assume, at the top which is lifted. Even though this veil has been removed perception of intelligent infinity is still distorted according to the seeker’s beliefs and means of seeking. Would Ra comment on that?
Ra: I am Ra. As one observes the veil of the image of the Great Way of Mind it may be helpful to ideate using the framework of environment. The Great Way of Mind, Body, or Spirit is intended to limn the milieu within which the work of mind, body, or spirit shall be placed.
Thusly, the veil is shown both somewhat lifted and still present, since the work of mind and its transformation involves progressive lifting of the great veil betwixt conscious and deep minds. The complete success of this attempt is not properly a portion of third-density work and, more especially, third-density mental processes.
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