Wheel of Fortune


Jupiter is the thinking-person’s planet. As the guardian of the abstract mind, this planet rules higher learning, and bestows upon us a yen for exploring ideas, both intellectually and spiritually. Intellectually speaking, Jupiter assists us in formulating our ideology. In the more spiritual realm, Jupiter lords over religions and philosophy. A search for the answers is what Jupiter proposes, and if it means spanning the globe to find them, well, that’s probably why Jupiter also rules long-distance travel. In keeping with this theme, Jupiter compels us to assess our ethical and moral values; it also addresses our sense of optimism.
Luck and good fortune are associated with Jupiter for good reason. This is a kind and benevolent planet, one that wants us to grow and flourish in a positive way. Jupiter may be judge and jury, but it’s mostly an honorable helpmate, seeing to it that we’re on the right path. While our success, accomplishments and prosperity are all within Jupiter’s realm, this largesse can, at times, deteriorate into laziness and sloth (Jupiter, at its worst, is associated with weight gain!). More often than not, however, Jupiter will guide us down the primrose path.
Leisure time is also one of Jupiter’s pastimes. Sports of all kinds, games of chance and a stroll in the park with the family pet (Jupiter loves animals) –- these are all ruled by this planet. Finally, Jupiter often presages great wealth, material and otherwise. This is a good friend in the heavens! (Source: astrology.com)

The number 3 – Jupiter, Reconciling/Intuitive (Fire)
Positive traits:
– Strong sense of order and values, balanced, dynamic, struggle against limits, accurate impressions and insights, an arbiter or mediator, never-ending optimism, happy and fun-loving, enjoys life fully, independent.
Negative traits:
– Scattered energies, exaggeration, unfinished projects, lack of direction, moodiness, self-centeredness, unemotional.

Crowley: Fortune X (Kaph – 10, Jupiter). This card is attributed to the planet Jupiter, “the Greater Fortune” in astrology.
It corresponds to the letter Kaph, which means the palm of the hand, in whose lines, according to another tradition, the fortune of the owner may be read. It would be narrow to think of Jupiter as good fortune; he represents the element of luck. The incalculable factor.
This card thus represents the Universe in its aspect as a continual change of state. Above, the firmament of stars. These appear distorted in shape, although they are balanced, some being brilliant and some dark. From them, through the firmament, issue lightnings; they churn it into a mass of blue and violet plumes. In the midst of all this is suspended a wheel of ten spokes, according to the number of the Sephiroth, and of the sphere of Malkuth, indicating governance of physical affairs.
On this wheel are three figures, the Sworded Sphinx, Herman ubis, and Typhon; they symbolize the three forms of energy which govern the movement of phenomena. The nature of these qualities requires careful description. In the Hindu system are three Gunas-Sattvas, Rajas and Tamas. The word “Guna” is untranslatable. It is not quite an element, a quality, a form of energy, a phase, or a potential; all of these ideas enter into it. All the qualities that can be predicated of anything may be ascribed to one or more of these Gunas: Tamas is darkness, inertia, sloth, ignorance, death and the like; Rajas is energy, excite ment, fire, brilliance, restlessness; Sattvas is calm, intelligence, hicidity and balance. They correspond to the three principal Hindu castes.
One of the most important aphorisms of Hindu philosophy is: “the Gunas revolve”. This means that, according to the doctrine of continual change, nothing can remain in any phase where one of these Gunas is predominant; however dense and dull that thing may be, a time will come when it begins to stir. The end and reward of the effort is a state of lucid quietude, which, however, tends ultimately to sink into the original inertia. The Gunas are represented in European philosophy by the three qualities, sulphur, mercury and salt, already pictured in Atu I, III and IV. But in this card the attribution is somewhat different. The Sphinx is composed of the four Kerubs, shown in Atu V, the bull, the lion, the eagle and the man. These correspond, furthermore, to the four magical virtues, to Know, to Will, to Dare, and to Keep Silence. This Sphinx represents the element of sulphur, and is exalted, temporarily, upon the summit of the wheel. She is armed with a sword of the short Roman pattern, held upright between the paws of the lion.
Climbing up the left-hand side of the wheel is Hermanubis, who represents the alchemical Mercury. He is a composite god; but in him the simian element predominates.
On the right hand side, precipitating himself downward, is Typhon, who represents the element of salt. Yet in these figures there is also a certain degree of complexity, for Typhon was a monster of the primitive world, personifying the destructive power and fury of volcanos and typhoons. In the legend, he attempted to obtain supreme authority over both gods and men; but Zeus blasted him with a thunderbolt. He is said to be the father of stormy, hot and poisonous winds; also of the Harpies. But this card, like Atu XVI, may also be interpreted as a Unity of supreme attainment and delight. The lightnings which destroy, also beget; and the wheel may be regarded as the Eye of Shiva, whose opening annihilates the Universe, or as a wheel upon the Car of
Jaganath, whose devotees attain perfection at the moment that it crushes them.
A description of this card, as it appears in The Vision and the Voice, with certain inner meanings, is given in an Appendix.

Waite: Wheel of Fortune X (10). In this symbol I have again followed the reconstruction of Éliphas Lévi, who has furnished several variants. It is legitimate – as I have intimated – to use Egyptian symbolism when this serves our purpose, provided that no theory of origin is implied therein. I have, however, presented Typhon in his serpent form. The symbolism is, of course, not exclusively Egyptian, as the four Living Creatures of Ezekiel occupy the angles of the card, and the wheel itself follows other indications of Lévi in respect of Ezekiel’s vision, as illustrative of the particular Tarot Key. With the French occultist, and in the design itself, the symbolic picture stands for the perpetual motion of a fluidic universe and for the flux of human life. The Sphinx is the equilibrium therein. The transliteration of Taro as Rota is inscribed on the wheel, counterchanged with the letters of the Divine Name – to shew that Providence is imphed through all. But this is the Divine intention within, and the similar intention without is exemplified by the four Living Creatures. Sometimes the sphinx is represented couchant on a pedestal above, which defrauds the symbolism by stultifying the essential idea of stability amidst movement.
Behind the general notion expressed in the symbol there lies the denial of chance and the fatality which is implied therein. It may be added that, from the days of Lévi onward, the occult explanations of this card are–even for occultism itself–of a singularly fatuous kind. It has been said to mean principle, fecundity, virile honour, ruling authority, etc. The findings of common fortune-telling are better than this on their own plane.

Eliphas Lévi: X (10) The Wheel of Fortune – La Roue De Fortune.
The Wheel of Ezekiel is the type on which all the Pantacles of the Higher Magic are designed.
When the adept is in the blessed possession of a full knowledge of the powers of the Seal of Solomon, and of the virtues of the Wheel of Ezekiel, which is indeed correspondent, in its entire symbolism, with that of Pythagoras, he has sufficient experience to design talismans and pantacles for any special magical purpose.
The Wheel of Ezekiel contains the solution of the problem of the quadrature of the circle, and demonstrates the correspondences between words and figures, letters and emblems; it exhibits the tetragram of characters analogous to that of the elements and elemental forms. It is a glyph of perpetual motion. The triple ternary is shown; the central point is the first Unity; three circles are added, each with four attributions, and the dodekad is thus seen. The state of universal equilibrium is suggested by the counterpoised emblems, and the pairs of symbols. The flying Eagle balances the man; the roaring Lion counterpoises the laborious Bull.
Kether, the Crown; Tiphereth, Beauty; and Yesod, Foundation, form a central axis; while Wisdom, Chokmah, equilibrates with Understanding, Binah; and the Severity of Justice, Geburah, makes a counterpoise with the Mercy of Justice, Chesed; similar conceptions are the contests between Eros and Anteros, between Jacob and the Angel, Samael and Anael, Mars and Venus. The Philosophic Cross and the Greek monogram of Christos are comparable also to this magical wheel.
In order that a consecrated talisman shall give real help to you, it must be well understood, and the correspondences realised; for a pantacle is an ideal materialised, made visible, made portable, and may contain as much knowledge as a book. It is an image of some part of God and His works, it is as a card of the eternal kingdom.
Consider well the aim to be accomplished, and the powers to be invoked; select the symbols, emblems, and letters with the greatest care, seeking Chokmah and Binah from that spark of the Divine which overshadows you, and then trace, mark, or engrave your chosen design upon a plate of gold, silver, or of Corinth brass, or cut it on precious stones, or draw it upon virgin parchment. When the work has been skillfully and accurately finished, then submit it to consecration with prayers and invocations of the Four and of the Seven, using suitable perfumes in the incense; after which wrap up the talisman in clean silk and place it in a cedar casket, and it will be effectual to carry it always about with you.


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