Cartomancy is fortune-telling or divination using a deck of cards. Forms of cartomancy appeared soon after playing cards were first introduced into Europe in the 14th century. Practitioners of cartomancy are generally known as cartomancers, card readers, or simply readers.
Cartomancy is one of the oldest of the more common forms of fortune-telling. It is similar to tarot card reading in that various card spreads are used, such as single card, “Destiny Square,” and 3 cards. The tarot can also be used in cartomancy.
Cartomancy using standard playing cards was the most popular form of providing fortune-telling card readings in the 18th, 19th and 20th centuries. In English-speaking countries, a standard deck of Anglo-American bridge/poker playing cards (i.e., 52-card, four-suit set) can be used in the cartomancy reading; the deck is often augmented with jokers, and even with the blank card found in many packaged decks. In France, the 32-card piquet playing-card deck was, and still is, most typically used in cartomancy readings, while the 52-card deck was, and still is, also used for this purpose. (A piquet deck can be a 52-card deck with all of the 2s through the 6s removed. This leaves all of the 7s through the 10s, the face cards, and the aces.)
A PDF link is provided at the end, which I encourage you all to take advantage of
Cartomancy is divination using a deck of regular playing cards! A few upsides of cartomancy are: the commonness of playing cards, they’re inexpensive, and there are just thaaaat many less cards to memorize than tarot. However, they lack graphics, which are useful for interpretation and just plain fun to look at!
Nonetheless! They are a fun and interesting way to view your future, give readings, and answer questions!
You can hear all sorts of stuff about them.Children of Cain
Let’s think about Cain. According to the Bible, he was kicked out of Eden for having killed his brother.
Let’s think about Eden, allegedly located in Mesopotamia in present-day Iraq. But the birthplace of human civilisation was actually the Indus Valley in present-day Pakistan, and that loction also corresponds with the geography of Eden described in the Bible.
Who else got kicked out of the Indus Valley? The people of Sind or the Dravidians – they got kicked out by Aryan tribes invading from the Ukraine during the period between 2150 and 1250 BC, from whom most of the present-day inhabitants of India and indeed most Europeans are descended. Some of the people of Sind went to Southern India, where they still live and speak Dravidian, but most began a journey that took them to every corner of Europe and the world. Some of them have never stopped travelling – either literally or metaphorically, because they are always far from the home they were evicted from more than 3,000 years ago – and they are the Sinti or Roma.
Let’s think about the Old Testament. Who wrote it? People who wanted to rewrite history, a patriarchal priesthood. Who else wanted to rewrite history? The Aryans, who wanted to whitewash over the history and religion of the people who were there before them. The expulsion from Paradise, first of Adam and then of Cain, was a mythological metaphor to demonise the earlier culture. And so it has been ever since – that is the history of the world.
So, yes – in a very profound and well-hidden sense, the Roma are the descendants of Cain: Cain and indeed “sin” itself are mythological figures representing the ancient pre-Aryan culture from which civilisation, religion and the Roma sprang.
Of course, the Aryans wanted to claim civilisation and God for themselves, and it was they who instituted patriarchal culture in the Near East, from where it would eventually pursue the Roma all over the world. They also demonised Adam’s first wife Lilith, who unlike Eve wasn’t taken from Adam’s side, not to mention the female consort of God himself, Asherah.
The nails though, that has got to be a straightforward case of projection, because iron smithing was the reason for the Aryan conquest – iron weapons were just superior.
This demonisation of Sind was a prototype for the “history” of the world as we have been successfully persuaded of it … and the Aryan supremacists have never stopped persecuting those groups who stand as a living testimony to their foundation legends, their version of historical and religious truth.
So they claim that the witch cults,not Wicca,but the authentic Traditional Witchcraft was started by the movement,and spread world wide as they traveled.
If you do some research,some of the strongest witchcraft families share an ongoing linage to Tubal Cain.
Through portent, fate, and act of faith we became the lineage bearers of the Robert Cochrane tradition held in the covenant through the bequest of Evan John Jones. We are the People of Goda, Clan of Tubal Cain and remain a closed Initiatory group aligned to the Shadow Mysteries within the Luciferian stream dedicated to experiential gnosis. As students of arte we mediate the ancestral stream via teaching through practice with the sacred tenets of Clan of Tubal Cain – the convocation of Truth, Love and Beauty. The Word is thus manifest in deed and vision.
“A driving thirst for knowledge is the forerunner of wisdom. Knowledge is a state that all organic life posesses, wisdom is the reward of the spirit, gained in the search for knowledge. Truth is variable – what is true now, will not be true tomorrow, since the temporal truths are dependent upon ethics and social mores – therefore wisdom is possibly eternal Truth, untouched by man’s condition. So we must come to the heart of the People, a belief that is based upon Eternity, and not upon social needs or pressures – the ‘witch’ belief then is concerned with wisdom, our true name, then is the wise people and wisdom is our aim.”
Robert Cochrane 1931-1966
This is the official web presence of the authorised legacy holders from Evan John Jones and Robert Cochrane.
So even as the witches change and adapt to knew locations,they take the history with them.
Some of the outer actions may have changed,Christianity,Islam,and many other changes away from the original beliefs that they shared,that was a cross between Zoroastrianism,and Hindu beliefs,the first religion of the world,the Mother Goddess worship.
But all in all,it is one of the most important stories in the world that most folk’s are not aware of.
(Editor’s note – This work is presented for historical interest. It is from a book published in 1891, and one of the first things the modern reader will find himself saying when reading this is, “Thank God our attitudes and beliefs toward gypsies (now often referred to as Roma) have progressed since this dark time.” It is probably not altogether inappropriate to remind ourselves that such prejudice toward gypsies contributed to the Gypsy Holocaust, during which Nazis practiced genocide against the Roma precisely as they did against Jews. On a more positive note, the author was ahead of his time in stating that gypsies emigrated from India, and in his hypothesis that gypsy culture may have preserved a pre-Aryan set of Indian beliefs and customs, including those related to witchcraft, shamanism, and sorcery.)
As their peculiar perfume is the chief association with spices, so sorcery is allied in every memory to gypsies. And as it has not escaped many poets that there is something more strangely sweet and mysterious in the scent of cloves than in that of flowers, so the attribute of inherited magic power adds to the romance of these picturesque wanderers. Both the spices and the Romany come from the far East–the fatherland of divination and enchantment. The latter have been traced with tolerable accuracy, If we admit their affinity with the Indian Dom and Domar, back to the threshold of history, or well-nigh into prehistoric times, and in all ages they, or their women, have been engaged, as if by elfish instinct, in selling enchantments, peddling prophecies and palmistry, and dealing with the devil generally ill a small retail way. As it was of old so it is to-day–
Ki shan i Romani–
Adoi san’ i chov’hani.
(Wherever gypsies go,
There the witches are, we know.)
It is no great problem ill ethnology or anthropology as to how gypsies became fortune-tellers. We may find a very curious illustration of it in the wren. This is apparently as humble, modest, prosaic little fowl as exists, and as far from mystery and wickedness as an old hen. But the ornithologists of the olden time, and the myth-makers, and the gypsies who lurked and lived in the forest, knew better. They saw how this bright-eyed, strange little creature in her elfish way slipped in and out of hollow trees and wood shade into sunlight, and anon was gone, no man knew whither, and so they knew that it was an uncanny creature, and told wonderful tales of its deeds in human form, and to-day it is called by gypsies in Germany, as in England, the witch-bird, or more briefly, chorihani, “the witch.”
Just so the gypsies themselves, with their glittering Indian eyes, slipping like the wren in and out of the shadow of the Unknown, and anon away and invisible, won for themselves the name which now they wear. Wherever Shamanism, or the sorcery which is based on exorcising or commanding spirits, exists, its professors from leading strange lives, or from solitude or wandering, become strange and wild-looking. When men have this appearance people associate with it mysterious power. This is the case in Tartary, Africa, among the Eskimo, Lapps, or Red Indians, with all of whom the sorcerer, voodoo or medaolin, has the eye of the “fascinator,” glittering and cold as that of a serpent.
So the gypsies, from the mere fact of being wanderers and out-of-doors livers in wild places, became wild-looking, and when asked if they did not associate with the devils who dwell in the desert places, admitted the soft impeachment, and being further questioned as to whether their friends the devils, fairies, elves, and goblins had not taught them how to tell the future, they pleaded guilty, and finding that it paid well, went to work in their small way to improve their “science,” and particularly their pecuniary resources. It was an easy calling; it required no property or properties, neither capital nor capitol, shiners nor shrines, wherein to work the oracle. And as I believe that a company of children left entirely to themselves would form and grow up with a language which in a very few years would be spoken fluently, so I am certain that the shades of night, and fear, pain, and lightning and mystery would produce in the same time conceptions of dreaded beings, resulting first in demonology and then in the fancied art of driving devils away.
For out of my own childish experiences and memories I retain with absolute accuracy material enough to declare that without any aid from other people the youthful mind forms for itself strange and seemingly supernatural phenomena. A tree or bush waving in the night breeze by moonlight is perhaps mistaken for a great man, the mere repetition of the sight or of its memory make it a personal reality. Once when I was a child powerful doses of quinine caused a peculiar throb in my ear which I for some time believed was the sound of somebody continually walking upstairs. Very young children sometimes imagine invisible playmates or companions talk with them, and actually believe that the unseen talk to them in return. I myself knew a small boy who had, as he sincerely believed, such a companion, whom he called Bill, and when he could not understand his lessons he consulted the mysterious William, who explained them to him. There are children who, by the voluntary or involuntary exercise of visual perception or volitional eye-memory, reproduce or create images which they imagine to be real, and this faculty is much commoner than is supposed. In fact I believe that where it exists in most remarkable degrees the adults to whom the children describe their visions dismiss them as “fancies” or falsehoods.
Even in the very extraordinary cases recorded by Professor Hale, in which little children formed for themselves spontaneously a language in which they conversed fluently, neither their parents nor anybody else appears to have taken the least interest in the matter. However, the fact being that babes can form for themselves supernatural conceptions and embryo mythologies, and as they always do attribute to strange or terrible-looking persons power which the latter do not possess, it is easy, without going further, to understand why a wild Indian gypsy, with eyes like a demon when excited, and unearthly-looking at his calmest, should have been supposed to be a sorcerer by credulous child-like villagers. All of this I believe might have taken place, or really did take place, in the very dawn of man’s existence as a rational creature–that as soon as “the frontal convolution of the brain which monkeys do not possess,” had begun with the “genial tubercule,” essential to language, to develop itself, then also certain other convolutions and tubercules, not as yet discovered, but which ad interim I will call “the ghost-making,” began to act. “Genial,” they certainly were not–little joy and much sorrow has man got out of his spectro-facient apparatus–perhaps if it and talk are correlative he might as well, many a time, have been better off if he were dumb.
So out of the earliest time, in the very two o’clock of a misty morning in history, man came forth believing in non-existent terrors and evils as soon as he could talk, and talking about them as fast as he formed them. Long before the conception of anything good or beneficent, or of a Heavenly Father or benevolent angels came to him, he was scared with nightmares and spirits of death and darkness, hell, hunger, torture, and terror. We all know how difficult it is for many people when some one dies out of a household to get over the involuntary feeling that we shall unexpectedly meet the departed in the usual haunts. In almost every family there is a record how some one has “heard a voice they cannot hear,” or the dead speaking in the familiar tones. Hence the belief in ghosts, as soon as men began to care for death at all, or to miss those who had gone. So first of all came terrors and specters, or revenants, and from setting out food for the latter. which was the most obvious and childlike manner to please them, grew sacrifices to evil spirits, and finally the whole system of sacrifice in all its elaboration.
It may therefore be concluded that as soon as man began to think and speak and fear the mysterious, he also began to appease ghosts and bugbears by sacrifices. Then there sprung up at once–quite as early–the magus, or the cleverer man, who had the wit to do the sacrificing and eat the meats sacrificed, and explain that he had arranged it all privately with the dead and the devils. He knew all about them, and he could drive them away. This was the Shaman. He seems to have had a Tartar-Mongol-mongrel-Turanian origin, somewhere in Central Asia, and to have spread with his magic drum, and songs, and stinking smoke, exorcising his fiends all over the face of the earth, even as his descendant, General Booth, with his “devil-drivers” is doing at the present day. But the earliest authentic records of Shamanism are to be found in the Accadian, proto-Chaldean and Babylon records. According to it all diseases whatever, as well as all disasters, were directly the work of evil spirits, which were to be driven away by songs of exorcism, burning of perfumes or evil-smelling drugs, and performing ceremonies, many of which, with scraps of the exorcisms are found in familiar use here and there at the present day. Most important of all in it was the extraordinary influence of the Shaman himself on his patient, for he made the one acted on sleep or wake, freed him from many apparently dire disorders in a minute, among others of epilepsies which were believed to be caused by devils dwelling in man–the nearest and latest explanation of which magic power is given in that very remarkable book, “Psycho-Therapeutics, or Treatment by Sleep and Suggestion,” by C. LLOYD TUCKEY, M.D. (London: Bailliere and Co., 1889), which I commend to all persons interested in ethnology as casting light on some of the most interesting and perplexing problems of humanity, and especially of “magic.”
It would seem, at least among the Laplanders, Finns, Eskimo, and Red Indians, that the first stage of Shamanism was a very horrible witchcraft, practiced chiefly by women, in which attempts were made to conciliate the evil spirits; the means employed embracing everything which could revolt and startle barbarous men. Thus fragments of dead bodies and poison, and unheard-of terrors and crimes formed its basis. I think it very probable that this was the primitive religion among savages everywhere. An immense amount of it in its vilest conceivable forms still exists among negroes as Voodoo.
After a time this primitive witchcraft or voodoo had its reformers–probably brave and shrewd men, who conjectured that the powers of evil might be “exploited” to advantage. There is great confusion and little knowledge as yet as regards primitive man, but till we know better we may roughly assume that witch-voodoo was the religion of the people of the Paleolithic period, if they could talk at all, since language is denied to the men of the Neanderthal, Canstadt, Egnisheim, and Podhava type. All that we can declare with some certainty is that we find the advanced Shamanism the religion of the early Turanian races, among whose descendants, and other people allied to them, it exists to this day. The grandest incident in the history of humanity is the appearance of the Man of Cro-Magnon. He it was who founded what M. DE QUATREFAGES calls “a magnificent race,” probably one which speedily developed a high civilization, and a refined religion. But the old Shamanism with its amulets, exorcisms, and smoke, its noises, more or less musical, of drums and enchanted bells, and its main belief that all the ills of life came from the action of evil spirits, was deeply based among the inferior races and the inferior scions of the Cro-Magnon stock clung to it in forms more or less modified. just as the earlier witchcraft, or the worship and conciliation of evil, overlapped in many places the newer Shamanism, so the latter overlapped the beautiful Nature-worship of the early Aryans, the stately monotheism of the Shemites, and the other more advanced or ingenious developments of the idea of a creative cause.
In this video, Dr. Richard Thompson (Sadaputa das) reveals the Vedic truth about the structure of the universe we live in. Some of its curiosities is the flat Earth and the geocentric model of our planetary system. There are detailed description on the subtle aspects of the whole universe and its dynamics.
More basic background stuff :3
Blog | http://sycalaelen.wordpress.com/
Joseph Smith:America’s ProphetJoseph Smith: America’s Hermetic Prophet
You don’t know me – you never will. You never knew my heart. No man knows my history. I cannot tell it; I shall never undertake it. I don’t blame anyone for not believing my history. If I had not experienced what I have, I could not have believed it myself.
– Joseph Smith, April 7, 1844.
IF THERE IS A RELIGION uniquely and intrinsically American – a religion worked from its soil, and cast in the ardent furnace of its primal dreams – that religion must be Mormonism. Founded in 1830 by the then twenty-four year old Joseph Smith, the Church of Jesus Christ of Latter-day Saints (as it is formally named) has emerged from relative insularity during the mid-twentieth century to become a world-wide movement now numbering nine million members. Patriotic, conservative, influential, and vastly wealthy: modern Mormonism is a bastion of American culture.
Despite its success and respectability, however, a fundamental crisis looms before Joseph Smith’s church – and the crux of the predicament is Joseph Smith. Late twentieth-century Mormonism is being forced into an uncomfortable confrontation with its early nineteenth-century origins – an inevitable encounter given the preeminent import of the founding prophet to his religion. From the start, Joseph Smith has been cast by his church as a man more enlightened than any mortal to walk the earth since the passing of the last biblical apostles. No historical life could be granted a more mythological tenor than has his. To Mormons, Joseph Smith is, simply, “The Prophet”. He bares the imago Christi. He alone stands as doorkeeper to the last dispensation of time; to him angels came and restored God’s necessary priestly “keys” and powers; he built the Temple and taught the ancient rituals which therein make of men and women, gods.
But now, one hundred and fifty years after his death, Smith’s place in Western religious history is undergoing an important and creative reevaluation. Historians and religious critics alike are examining him anew. And in his history’s newest reading, themes unrecognized by its orthodox interpreters are quickly moving to stage center. Quite simply put, modern Mormonism – guardian of the Prophet’s story – has no idea what to do with the rediscovered, historical, and rather occult Joseph Smith.
Two years ago, Harold Bloom’s boldly original work, The American Religion, offered introduction to this unknown Prophet. The intrinsic and true American religion, pronounces Bloom in his widely reviewed book, is a kind of Gnosticism – alone a surprising enough declaration. But in evidence of this American Gnosis and as first hero of his story, Bloom gives us Joseph Smith. Of the man himself, he judges:
Other Americans have been religion makers….but none of them has the imaginative vitality of Joseph Smith’s revelation, a judgment one makes on the authority of a lifetime spent in apprehending the visions of great poets and original speculators…. So self-created was he that he transcends Emerson and Whitman in my imaginative response, and takes his place with the great figures of our fiction.”1
And of his religious creation,
The God of Joseph Smith is a daring revival of the God of some of the Kabbalists and Gnostics, prophetic sages who, like Smith himself, asserted that they had returned to the true religion….Mormonism is a purely American Gnosis, for which Joseph Smith was and is a far more crucial figure than Jesus could be. Smith is not just ‘a’ prophet, another prophet, but he is the essential prophet of these latter days, leading into the end time, whenever it comes.2
Joseph Smith a modern Gnostic prophet? Certainly nowhere within the vast domains of America religion did this proclamation cause more consternation or amazement than within its Mormon provinces and borderlands. But Bloom (a self-pronounced “Jewish Gnostic”) is no casual observer; his knowledge of Gnosis and Kabbalah is tempered by vast experience critiquing the creative matrix of its vision. His thesis deserves – and is receiving – attention. Joseph Smith is taking on a new visage, and words like “gnostic”, “kabbalistic” and “hermetic” have suddenly gained a quite prominent place in the vocabulary employed by those trying to understand him. [See sidebar, below: “Was Joseph Smith a Gnostic?”]
In the form now foreshadowed, Joseph Smith’s story is, of course, almost entirely unknown to his church. The oft-repeated orthodox version of the story – and the mythic function of that story’s recounting – remains so central to the Mormon past and present that it must be heard before exploring the evolving (and in turn, heretical) rereading.
That story begins around 1820 when the adolescent Smith retired to a grove near his family’s farm in Palmyra, New York and knelt in prayer. Troubled over his own deeply aroused religious yearnings and uncertain where to turn for sustenance, he felt compelled to petition God’s mercy. “The Lord heard my cry in the wilderness”, he wrote in his dairy several years later, “and while in the attitude of calling upon the Lord a pillar of light above the brightness of the sun at noonday came down from above and rested upon me and I was filled with the spirit of God and the Lord opened the heavens upon me and I saw the Lord.”3 When he came to himself again, he was lying on his back, totally drained of strength, looking up at heaven. This was the new Prophet’s first vision.
The young man apparently told several persons about his experience but, outside his own closely knit family, the account was met with general derision. Then in 1823 there came a second manifestation. On the night of September 21, while engaged again in prayer, a light suddenly began filling his room. Within the light there appeared an angelic being. “His whole person was glorious beyond description, and his countenance truly like lightening.”