- English: The World1
- French: Le Monde
- Italian: Il Mondo
- Letter: Tau—ת
- Papus: Sun
- Thierens: Neptune
The World, the Universe, or Time. The four living creatures of the Apocalypse and Ezekiel’s vision, attributed to the evangelists in Christian symbolism, are grouped about an elliptic garland, as if it were a chain of flowers intended to symbolize all sensible things; within this garland there is the figure of a woman, whom the wind has girt about the loins with a light scarf, and this is all her vesture. She is in the act of dancing, and has a wand in either hand. It is eloquent as an image of the swirl of the sensitive life, of joy attained in the body, of the soul’s intoxication in the earthly paradise, but still guarded by the Divine Watchers, as if by the powers and the graces of the Holy Name, Tetragammaton, JVHV—those four ineffable letters which are sometimes attributed to the mystical beasts. Éliphas Lévi calls the garland a crown, and reports that the figure represents Truth. Dr. Papus connects it with the Absolute and the realization of the Great Work; for yet others it is a symbol of humanity and the eternal reward of a life that has been spent well. It should be noted that in the four quarters of the garland there are four flowers distinctively marked. According to P. Christian, the garland should be formed of roses, and this is the kind of chain which Éliphas Lévi says is less easily broken than a chain of iron. Perhaps by antithesis, but for the same reason, the iron crown of Peter may he more lightly on the heads of sovereign pontiffs than the crown of gold on kings.
Behind the Veil¶
As this final message of the Major Trumps is unchanged—and indeed unchangeable—in respect of its design, it has been partly described already regarding its deeper sense. It represents also the perfection and end of the Cosmos, the secret which is within it, the rapture of the universe when it understands itself in God. It is further the state of the soul in the consciousness of Divine Vision, reflected from the self-knowing spirit. But these meanings are without prejudice to that which I have said concerning it on the material side.
It has more than one message on the macrocosmic side and is, for example, the state of the restored world when the law of manifestation shall have been carried to the highest degree of natural perfection. But it is perhaps more especially a story of the past, referring to that day when all was declared to be good, when the morning stars sang together and all the Sons of God shouted for joy. One of the worst explanations concerning it is that the figure symbolizes the Magus when he has reached the highest degree of initiation; another account says that it represents the absolute, which is ridiculous. The figure has been said to stand for Truth, which is, however, more properly allocated to the seventeenth card. Lastly, it has been called the Crown of the Magi.
Assured success, recompense, voyage, route, emigration, flight, change of place.
Inertia, fixity, stagnation, permanence.
An unexpected vision appeared to me. A circle not unlike a wreath woven from rainbow and lightnings, whirled from heaven to earth with a stupendous, velocity, blinding me by its brilliance. And amidst this light and fire I heard music and soft singing, thunderclaps and the roar of a tempest, the rumble of falling mountains and earthquakes.
The circle whirled with a terrifying noise, touching the sun and the earth, and, in the centre of it I saw the naked, dancing figure of a beautiful young woman, enveloped by a light, transparent scarf, in her hand she held a magic wand.
Presently the four apocalyptical beasts began to appear on the edges of the circle; one with the face of a lion, another with the face of a man, the third, of an eagle and the fourth, of a bull.
The vision disappeared as suddenly as it appeared. A weird silence fell on me. “What does it mean?” I asked in wonder.
“It is the image of the world,” the voice said, “but it can be understood only after the Temple has been entered. This is a vision of the world in the circle of Time, amidst the four principles. But thou seest differently because thou seest the world outside thyself. Learn to see it in thyself and thou wilt understand the infinite essence, hidden in all illusory forms. Understand that the world which thou knowest is only one of the aspects of the infinite world, and things and phenomena are merely hierolgyphics of deeper ideas.”
As in the case of Uranus we want to point out that originally the planet cannot have been appointed, astronomically, but the principle of cosmic magetism, of which it is the organ, and the universal magnetised, field, the field of the world in which we live, must have been well known to the initiates, who worshipped Poseidon and Varuna, gods of the world-ocean. The symbols of the four fixed signs are presented at the corners of the cards, and where these fixed signs are seen as the foundation stones of our physical world by such visionaries as Ezechiel and St. John of Patmos, we cannot be far wrong in assuming that originally the meaning was that of the physical world coming forth out of the magnetised etheric ocean of the universe, which itself has been represented by the oval form, be it a laurel wreath or something else. The World must have had a larger meaning, originally, than that of the world of beings moving on the surface of our Earth, and the oval figure may well have stood for the form of the solar system at large, with its planets moving in oval orbs.
Appropriated to the world of men, it must mean that which falls outside our will-power, cosmic conditions to which we are subject, but which at the same time provide us with all that is wanted for our physical conditions. The latter of course became the reason for attaching to this card a generally benefic influence, especially in the domain of the senses. “It is eloquent as an image of the swirl of the sensitive life, of joy attained in the body, of the soul’s intoxication—(can any word remind us more strongly of Neptune’s workings than precisely this one: ‘intoxication’?—Th.)—in the earthly paradise, but still guarded by the Divine Watchers …” (W.) Let us put it this way: it means that if we row with the cosmic tide, we shall enjoy happiness and everything we want, but on the other hand we must not neglect the implicit possibility, that when rowing against the tidal current of the world, we shall experience trouble and no end of it, or if we ‘cross the stream’ we shall have to stand firm on our legs. So besides the joy of the senses, this card means also the cosmic origin of life, to which the candidate for initiation returns, and which now and then appears in dreams. In fact this card has much to do with dream-life. The relations of Neptune with the Moon and the lunar body are not unknown to astrologers nowadays.
The Hebrew letter Tau is related to this card and “has the same hieroglyphic meaning as the Daleth (fourth card)—that is the womb;—(which confirms the relationship to the Moon—Th.)—but it is chiefly the sign of reciprocity, the image of all that is mutual, reciprocal.” It is further added that abundance and perfection lie in the card. (P.) Reciprocal certainly: from that we come and to that we shall return, be it the world’s dust or the ether of the cosmic ocean.
Very striking is P.’s saying that “This symbol represents macrocosm and microcosm …” and even more so that “the empire of the world belongs to the empire of Light, and the empire of Light is the throne of God …” Scientifically expressed: the ethereal world, being the bearer of light, is the universal womb of the material or physical world. The nude female figure may certainly contain indications with regard to the life of the senses, but is also a symbol of the angelic state to which man will one day come after being delivered from the bonds of the lower world. It may have to do with nature spirits. It is Aphrodite rising from the sea, daughter of Neptune. Beauty and love and happiness arising from the communion of souls.
Within a flowery wreath is a female figure nude save for a light scarf. She represents Nature and the Divine Presence therein. In each hand she should bear a wand. At the four angles of the card are the four cherubic animals of the Apocalypse. Above, the Eagle and the Man; below, the Lion and the Bull. It represents Completion,Reward.
Completion, Good Reward
Evil Reward, or Recompense
22nd Hebrew letter (Tau ת).
The Tau has the same hieroglyphic meaning as the Daleth (fourth card), the womb; but it is chiefly the sign of reciprocity, the image of all that is mutual and reciprocal. It is the sign of signs, for to the abundance of the letter Daleth ד (fourth card), and by dint of the resistance and protection of the letter Teth, ט (ninth card), it adds the idea of perfection, of which it is the symbol.
In the primitive Hebrew alphabet the Teth was represented by a cross (+). This letter is double, and in astronomy it represents the Sun.
A nude female figure, holding a wand in each hand, is placed in the centre of an ellipsis, her legs crossed (like those of the Hanged Man in the twelfth card). At the four angles of the card we find the four animals of the Apocalypse, and the four forms of the Sphinx: the Man, the Lion, the Bull, and the Eagle.
This symbol represents Macrocosm and Microcosm, that is to say, God and the Creation, or the Law of the Absolute. The four figures placed at the four corners represent the four letters of the sacred name, or the four great symbols of the Tarot.
- The Sceptre or yod = Fire.
- The Cup or he = Water.
- The Sword or vau = Earth.
- The Pentacle or 2nd he = Air.2
These affinities can be represented thus—
Between the sacred word that signifies God and the centre of the figure is a circle or an ellipsis, representing Nature and her regular and fatal course. From this comes the name of Rota, wheel, given to it by Guillaume Postel.
Lastly, the centre of the figure represents humanity, Adam-Eve, the third term of the great series of the Absolute, which is thus constructed:—
The impenetrable Absolute, the En Soph of the Kabbalists, the Parabrahm of the Hindus—
- The impenetrable Absolute or God—1st septenary.
- The soul of the Absolute or Man—2nd septenary.
- The body of the Absolute or the Universe—3rd septenary.
This twenty-first card of the Tarot therefore contains in itself a recapitulation of all our work, and proves to us the truth of our deductions.
- The Tarot by S. L. MacGregor Mathers, originally published 1888
- The Pictorial Key to the Tarot by Arthur Edward Waite, originally published 1910
- The Symbolism of the Tarot by P. D. Ouspensky, originally published 1913
- The Tarot of the Bohemians by “Papus” (Gérard Encausse), trans. by A. P. Morton, originally published 1892
- General Book of the Tarot by A. E. Thierens, originally published 1930