The Spiritual Roots of the Tarot

As this book is subtitled 'The Cathar Code hidden in the cards' and I live in this area, it was of immediate appeal. I looked up the connection between the Cathars and the Tarot, finding John Matthews' cards and another book on the subject. Since a well-known version of the cards is associated with Marseille and there are also connections with Italy, the potential relationship already has some geographical plausibility as we know that there were Cathars in Lombardy, where the cards are said to have originated. The only major study I have otherwise read is Meditations on the 22 Major Arcana of the Tarot, published anonymously by Valentin Tomberg and recommended by Bede Griffiths. The argument is that, like the stories told by stained-glass windows in French cathedrals, the cards represent a portable art-like illumination serving to convey secret initiatic teachings without the need for any potentially incriminating texts. Further, the Holy Grail, corresponding symbolically to the womb, 'is sacred knowledge of the path to enlightenment and inner peace' represented by the kingdom of heaven within.

The book takes the reader on a spiritual pilgrimage of evolving consciousness, where, as 'fools', we are initially absorbed by and enmeshed in the worldly attractions of wealth, power, love and fame, but the process of life represented by justice, time and chance brings us to a crossroads and entry into the dark night of the soul and various stages of growth – represented by individual cards - culminating in unlocking the gate of heaven. Interestingly, 12 of the 22 cards contain images of women, including the powerful Popess and Empress – the Cathars allowed women equal status as initiates. The medieval theology of love was present not only in the Cathars but also, in a different form, in the Troubadours. The Cathar Parfait(e)s aimed to achieve a state of purity (blessed are the pure in heart, for they shall see God) and undifferentiated consciousness (at-onement) while practising the nonviolence enjoined by the Sermon on the Mount and the practices of forgiveness explained in the Beatitudes. The Holy Grail in this context is a symbol of adopting a way of life centred on selfless loving-kindness – the Cathar Parfait(e)s were known as the good men and good women. And Jesus was a way-shower, a Gnostic teacher of wisdom rather than a sacrificial lamb, so the ultimate (Gnostic) aim is to achieve the light of Christ consciousness. We need to acquire 'eyes to see' and 'ears to hear', to follow the inner promptings of the spirit rather than practise strict obedience to the letter and adherence to the law. Indeed, the Cathar church was the Church of the Holy Spirit that understood the sacred marriage (hieros gamos) of Sophia/Mary Magdalene and Christ, the union of the soul and the spirit, also enacted in the ritual embrace.

The exposition along the way includes a huge amount of detail relating to each of the cards and the imperative at a certain stage of turning within, representing the second half of life where we need the strength and courage of the lion as inspiration and protection. Forgiveness is central, as explained in the Beatitudes and practised by the Cathar initiate's commitment to not harming anyone and loving their enemies; they would not 'forsake the sect out of fear of fire, water, and other kinds of death.' And indeed, many of them were burned at the stake on that account on their path of return to the kingdom of Light and having embodied joy, peace, love, stillness, kindness, compassion and devotion to the will of God. These are essential spiritual qualities in any era, including our own, where the loudest voices are dogmatic and divisive, insisting on their own exclusive truth rather than listening to the unifying still small voice within – an enriching silence beyond words.