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ATS Newsletters

by author


The Boiardo 15th c Poem
Tarot history in brief

quotations from various people

Functions of Readings
What is Tarot?


Med. on XVIIII

Emily E. Auger

Tarot and Other Meditation Decks

L. Atkinson

Orphalese Software review

S. Arwen

Memory & Instinct

Kathy Berkowitz

Waite's Mystical Tradition (Pt 1)
Waite's Mystical Tradition (Pt 2)
Waite's Mystical Tradition (Pt 3)
Waite's Mystical Tradition (Pt 4)

Nina L. Braden

Tarot in Literature

David Brice

Birth of Tarot

Colin Browne

Square & Compasses Tarot

Lee A. Bursten

Journeys in Tarot Creation
Vachetta review


Review: The Lo Scarabeo Story

Ross G. Caldwell

Tarot History

Bonnie Cehovet

Tarology - Poetics of Tarot
Review: Secret of Tarot
The Mystereum Tarot

N. Chishty-Mujahid

Concerning Ghisi’s Laberinto

Craig Conley

A House of Tarot Cards

A.B. Crowther

Rachel Pollack interview

Jean-Michel David

On Paneurythmy and Tarot
Tarot's expression of the numinous
Yarker, Tarot & Arcane Schools
Waite-Smith Sun card
The Fool as Wandering Jew
Tarot as Christian Art
Education through Tarot
Tarot: the vatical & the sacral
Fortuna, Ass & Monkey
Steiner and Tarot
1701 Dodal restored!
Enc. Tarot vol I-IV: review
Christ, World & Sin
Caveat Emptor:
       Visual Tarot

Tarot & AlefBeit
Review: Jean Payen Tarot
Tarot and Freemasonry
I-Ching and Pip Cards
Whither directing your course?
Tarot & the Tree of Life
Ovid, Egypt and Tarot
When the Devil isn't the Devil
Four elements and the suits
Court Cards & MBTI
Certification & Codes
Jean Dodal Marseille
Conference FAQs
Golden Dawn
Kabalah & Tarot
Golden Tarot review
Annual spread
Iraqi Museum
Two Brief TdM reviews
Meditations on the Tarot

Enrique Enriquez

The Joy of Wordplay
J-C. Flornoy interview
Embodied Tarot
Indirect Suggestions
Whispering to the Eye

Mark Filipas

History of Egyptian Decks
Lexicon Theory

Jean-Claude Flornoy

in memorium
from Oral Tradition

Roxanne Flornoy

Children and Tarot
from Oral Tradition

Mary Greer

Killing the Thoth Deck
On the Tarot of the Four Worlds
Egypt, Tarot and Mystery School Initiations

William Haigwood

The Sixties: Counterculture Tarot

Alissa Hall

Parlour Tricks

Kris Hadar

The Tarot

Claas Hoffmann

Crowley-Harris 'Thoth' deck

Michael J. Hurst

Tarot Symbolism review

K. Frank Jensen

Century with the Waite-Smith

Shane Kendal

A Poetry of Tarot

Ken J. Killeen

The Metaphysical Bible

Barbara Klaser

Language of Tarot

E. Koretaka

Cardinal Virtues

Dovid Krafchow

Kabbalistic Tarot

Lisa Larson

Perceptions of Spirituality

Suzan E. Lemont

Therapeutic Tarot Work

Eric K. Lerner

Diloggun and Tarot

N. Levine

Tarot of Prague review

C. Liknaitzky

Journey in Ceramics

Joep van Loon

Tarot Wheel

Karen Mahony


S.J. Mangan

Fool, Alef & Orion

Robert Mealing

Petrarch’s Triumphs
Jean Noblet Tarot
Hunting the "true" Marseille Tarot
Cary Sheet

Fern Mercier

Playing the Fool

C. de Mellet

Inquiries into Tarot

Sophie Nusslé

Fantastic Menagerie

Robert V. O'Neill

Tarot Symbolism
Tower Iconology

Michael Owen

Xultun Tarot

Dan Pelletier

Magic Manga Tarot
the Blank Spot

Robert M. Place

The Fool's Journey

Debra Rosenthal

Looking at the Jacques Vieville

Mjr Tom Schick

Tarot Lovers Calendar

Inna Semetsky

Counseling Reading for Spouses
Learning the language of images
Re-Symbolization of Self
Tarot (dis)contents

Diana Sobolewska

'Bateleur's tale'

Russell Sturgess

Jesus's New Testament

N. Swift

Sufism & Tarot

Arthur E. Waite

Symbols of Tarot

Egypt, Tarot and Mystery School Initiations

by Mary K. Greer
© 2007

On November 2-17, 2007 Nicki Scully and I will be co-leading a trip to Egypt where we will experience mystery school initiations in the temples and tombs based on Nicki’s new book and guided by the wisdom of the tarot. We will be joined by Normandi Ellis, author of several books on Egypt including a translation of the Egyptian Book of the Dead. Please join us for this transformative journey into Egypt’s mystic past.

Mary Greer in Egypt

Tarot did not originate in ancient Egypt, despite claims to the contrary. Nevertheless, an occult tradition underlies modern Tarot decks that arises from 18th century lore about the Egyptian mysteries. Mystery schools often use tarot to define the levels of their initiations, just as they feature Egyptian god-forms and symbolism. Could there be something to this connection?

Mystery Schools claim there is hidden meaning behind outer words and symbols that can only be experienced, not taught. The schools guide an individual through a series of rites that begin or “initiate” a transformation of consciousness. This awakens organs and subtle energies within the body activating abilities of which the general populace are not generally aware. Egypt is believed to have attained the highest development of these teachings and skills. Occult scholar Manly Palmer Hall believed that such schools are institutes of Isis, the mother of Mysteries, from whose dark womb initiates are born into a second or philosophic birth. All adepts are sons (or daughters) of Isis. Each initiate is a Horus, a hawk of the sun, whose job is to avenge the destruction of wisdom, symbolized by the murder of his father Osiris. The widow Isis is the Mystery School itself, which continues to produce out of herself potential redeemers.

But what does tarot have to do with this? The problem is that tarot did not originate in Egypt but in Northern Italy between 1420 and 1440. This period was characterized by a belief in the magical power of images. At the same time there was a huge influx of scholars and manuscripts from Spain where Jews were persecuted and from Constantinople, which was being invaded by Muslim Turks. Cities in Northern Italy, who welcomed these exiles, became centers of learning, their libraries full of books on magic, astrology and formerly lost works of Greek philosophy. Much of this knowledge had been preserved in Alexandria in Egypt, home to an eclectic mix of Egyptian, Coptic, Greek, Roman, Hebrew and East Indian learning. In 1422 a 5th century Greek manuscript, the Hieroglyphics of Horapollo, arrived in Florence. It falsely purported to reveal the hidden meaning of Egyptian hieroglyphs and had a great impact on Renaissance thought. While few of the images appear directly in the tarot it added to the tradition that Egypt was key to ancient wisdom.

Pythagoras, founder of one of the most influential mystery schools of all time, studied in Alexandria. Through him the sacred principles of numbers made their way into the Western world. Plato, Pythagoras and Plutarch, among others, acknowledged Egyptians as the wisest of mortals and their temples as repositories of the occult sciences. In Greco-Roman Alexandria the Eleusinian mysteries of Demeter and Persephone were wedded to those of Osiris and Isis producing the mysteries of Serapis and Isis which spread throughout Europe. Notre Dame cathedral in Paris is built over a temple of Isis and many of the so-called “black Madonnas” are actually statues of Isis and her son Horus.

It wasn’t until the height of France’s 18th century Enlightenment that tarot came to the fore in relation to Egyptian-styled initiations being introduced into the Rosicrucian and Masonic secret societies. France was home to a scholarly movement in search of the roots of language, believed to be a form of Hebrew, a remnant of the language of the gods that had been codified in the Egyptian hieroglyphs. (It is only since the translation of the Rosetta Stone in the 1830s that their phonetic qualities and true meanings became known.)

Pre-revolutionary France was full of secret societies and extraordinary personalities such as the Comte de St. Germain, Cagliostro, Anton Mesmer (who developed hypnotism), Benjamin Franklin and Antoine Court de Gébelin, principal Egyptologist of the French Academy, all who were involved with the Egyptian rites of Freemasonry and Rosicrucianism. The inspiration for these was a document called the Krata Repoa (which first appeared in Venice in 1657). It consisted of a blend of classical and Hermetic works on Egyptian mysteries formatted into seven initiation rites.

Court de Gébelin in his encyclopedic work of anthropological linguistics, Le Monde Primitif (1781), was first to ascribe occult wisdom to the cards when he announced that a work of the ancient Egyptians still remained: the Book of Thoth. He declared it was the only thing to survive the burning of their libraries. Furthermore, it contained their purest doctrines in a form that was spread widely, though undervalued, through much of Europe by gypsies, who he believed to be Egyptian. This book of bizarre figures on 78 leaves, he explained, is obviously allegorical and conforms to the doctrines of the ancient Egyptians. The fact that there were both male and female priests was one proof. He said that the triple cross on the Pope or Hierophant card is the djed pillar or backbone of Osiris, representing the regeneration of plants and all of Nature. The star on the Star card is the Dog-Star, Sirius, that rises with the inundation of the Nile. The Star maiden is Isis, Queen of Heaven, spreading water from her vases, as it was the tears of Isis which flooded the Nile each year. One of her tears falls from the Moon when it is time for the Nile to rise. The Devil card is Typhon (or Set), the great demon. De Gébelin was first to claim that the twenty-two trump cards correspond to the letters of the Hebrew alphabet. The four suits are the four Egyptian classes of society: Swords were nobility, Cups the priesthood, Staffs (or cudgels) were agriculture, and Coins were trade.

This “book of destiny” was pure Egyptian, De Gébelin said, composed as it was [falsely] of the word Tar, which means “way, path” and the word Ro, which means “king, royal.” Tarot therefore showed the “Royal Path of the Human Life” that we must follow. The tarot makes us aware of the course of events and their results, and the wise men of Egypt used these sacred pictures to predict the future and interpret dreams.

A hundred years later, French occultist Paul Christian wrote in a book called The History and Practice of Magic of an Egyptian initiation rite, which was actually that old blend of classical sources, the Krata Repoa. To this he added a section involving the tarot trumps. Christian claimed the Sphinx of Giseh served as entrance to sacred vaults in which the Magi held their tests. Corridors then led to subterranean portions of the Great Pyramid where the candidate faced life-threatening ordeals. The candidate descended into a bottomless pit on a ladder of seventy-eight rungs where he found a hidden opening into a long gallery lined on each side with twenty-two statues in facing pairs representing mysterious beings and symbols. Here, the ‘guardian of the sacred symbols,’ welcomed the candidate with the following words:

“I must not hide from you that other perils lie in store; but I am allowed to encourage you and give you direction by letting the Arcana of the Tarot explain their symbols, the understanding of which will create in your heart an invulnerable armour. . . . For the Science of Will, the principle of all wisdom and source of all power is contained in these twenty-two Arcana or symbolic hieroglyphs. [Their] attributes conceal a certain meaning . . . expressing a reality of the divine world, the intellectual world and the physical world. Each arcanum, made visible and tangible here, is a law of human activity whose combination produces the phenomena of life.”

Most modern Egyptian-styled tarot decks have evolved from these descriptions in Christian’s book. Arcana, from a root signifying “chest or container,” was a word long used by magicians to mean “magical secrets.” Paracelsus explained in the Archidoxes of Magic that arcana are immortal and eternal: “They have the power of transmuting, altering and restoring us . . . and are to be compared to the secrets of God.”

From this modern beginning, the tarot rapidly became the definitive map delineating a series of initiations offered by a variety of mystery schools including the Brotherhood of Light, Hermetic Order of the Golden Dawn, Ordo Templi Orientis and Fellowship of the Rosy Cross. Tarot decks were soon modified from the older French and Italian models to emphasize the mystical and magical wisdom teachings of Egypt.

An internet article by Michael Poe describes a Temple of Serapis near Naples, now badly damaged, whose statues and illustrations he sees as similar to those of the tarot. Poe’s description begins with the ram-headed god Khnum, standing by an altar (his potter’s table?) with one hand pointed up and the other down. Next is Veiled Isis, followed by the maternal Isis with Horus, then a Roman emperor with the pharaoh’s crook and flail (see link below for the complete series). Unfortunately no one has yet confirmed Poe’s findings. These images could be nothing more than standard archetypal motifs like those appearing in dozens of tarot decks based on myths from around the world—remarkable enough in its own right.

It is said that history tells us outer truth and inner lies, while myths tells us outer lies and inner truth. Likewise, this myth of tarot’s Egyptian origin recounts an inner truth about a higher purpose and meaning to our lives. Manly Palmer Hall, in Freemasonry of the Ancient Egyptians, states the case for the Egyptian tradition within the mystery schools:

“Isis was the patroness of the magical arts among the Egyptians. The use to which magic should be put is revealed in the Osirian cycle where Isis applies the most potent of her charms and invocations to accomplish the resurrection of Osiris. In other words, the redemption of the human soul.”

Tarot is uniquely suited to carry out this task of soul redemption. And so, on our journey to Egypt we will use tarot for guidance as we are initiated into a series of transformative mysteries in some of the most grand and ancient temples on this planet.

Recommended Tarot decks for this journey (bring one):

Nefertari’s Tarot by Silvia Alasia (Lo Scarabeo) – my favorite
Tarots of the Sphynx by Silvia Alasia (Lo Scarabeo) (like Nefertari’s but without the gold backgrounds)
Ancient Egyptian Tarot by Clive Barrett (Thorsons) – an excellent choice
Thoth Tarot by Aleister Crowley & Frieda Harris (U.S. Games) – for the magician

Most other Egyptian decks have detailed Majors but unillustrated Minors and so are far less easy to interpret. Among the most noteworthy are: the Ibis Tarot by Josef Machynka, Egyptian Tarot Deck by Silvana Alasia, and Brotherhood of Light Tarot.

Any variation of the Rider-Waite-Smith deck is also acceptable.

Recommended books:

Shamanic Mysteries of Egypt by Nicki Scully and Linda Star Wolf (Inner Traditions, 2007)

Mary K. Greer’s 21 Ways to Read a Tarot Card by Mary K. Greer (Llewellyn, 2006)

Temple of the Cosmos: The Ancient Egyptian Experience of the Sacred by Jeremy Naydler (Inner Traditions, 1996)

Awakening Osiris: The Egyptian Book of the Dead by Normandi Ellis (Phanes Press, 1988)


Mystery School Journey to Egypt – Nov. 2-17, 2007 with Nicki Scully and Mary K. Greer

A History of Egyptian Tarot Decks – article by Mark Filipas

The Tarot of Paul Christian

Temple of Serapis – article by Michael Poe

TarotGarden – retail deck sales

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