Grevel Lindop

Poet, biographer, critic, essayist and writer on just about everything

A RHYME FOR THE TAROT

I’ve often felt frustrated that, although I’ve worked with the Tarot on and off since I was 16, I’ve never been able to remember the order of the Trumps. A couple of weeks ago, I thought of making up a rhyme to help recall the numbers.

So I did it. It’s just doggerel but others might find it useful, so here it is. I happened to be using the Rider Waite pack. Then I remembered that in the old Marseille pack, Justice and the Strength/Force are swapped around. So I made another version to fit the Marseille pack.

Anyway, here they are. First the rhyme for the Rider Waite pack; then some Notes and Comments; and finally the rhyme for the Marseille pack. One or the other should hopefully fit other packs/decks as well.

Some of the Rider Waite Tarot cards

A RHYME FOR THE TAROT
Rider Waite Pack
 
One’s the Magician, beginning his quest;
Two the High Priestess, a cross on her breast;
Three is the Empress, a goddess you see,
And Four is the Emperor, his orb at his knee.
The Hierophant’s Five, whose good prayers we receive,
And Six are the Lovers, fair Adam and Eve.
Seven’s the Chariot, pursuing its path,
And Eight is for Strength, who can tame the lion’s wrath.
Nine is the Hermit, who lives far from town,
And Ten is the Wheel, where we’re tossed up and down.
Eleven’s for Justice, he’s strict but he’s fair,
And Twelve the Hanged Man, with one foot in the air.
Thirteen’s an old friend, the black flag is his sign,
And Temperance Fourteen, adding water to wine.
Fifteen is the Devil, with souls on a chain,
And Sixteen’s the Tower: destruction and pain!
Seventeen is the Star, pouring spiritual light,
And Eighteen’s the Moon, bayed by dogs in the night.
Nineteen is the Sun, with the children at play,
And Twenty’s for Judgement, the Earth’s final day.
Twenty-one, the World Soul dances graceful and free,
And Zero’s the Fool: could that be you or me?

NOTES:

1. Yes, I know the ‘quest’ is ours, rather than the Magician’s; but I wanted to give a sense of ‘setting out’ on our journey. And after all, surely every magician ought to be on a quest?

2. The ‘cross’ is obvious in the Rider Waite version. In the Marseille, it’s just two crossed straps, so maybe not a real ‘cross’ at all. Also she’s dressed as a female Pope. So the Marseille version could be either ‘Two’s the Popess in her triple crown drest’ or – drawing on the medieval legend of the female Pope – ‘Two is Pope Joan, in her triple crown drest’ (which I like best of all).

3. I associate the Empress, who looks like a bountiful fertility figure, with the Triple Goddess. But as the line ends with ‘you see’, you can put in some other words here if you like!

4. It would have been nice to say ‘his sword at his knee’ but in the picture it’s a round thing like an orb. For the Marseille pack, I’ve adapted to match the picture: ‘his shield at his knee’.

5. ‘Good prayers we receive’ is slightly awkward, but I couldn’t find a better phrase; still, if he prays for us, then we are at least receiving the benefit of his prayers. For the Marseille pack, I’ve changed ‘The Hierophant’ to ‘the Pope’, and altered the words to rhyme with the line about Force.

6. Rider Waite makes the Lovers definitely Adam and Eve. The Marseille pack has Cupid overhead, and the young man turning away from Dame Philosophy in her laurel wreath to go with the lady. Oh foolish chap! Or maybe not. I’ve changed the line accordingly.

8, 11, 12, various changes of wording to fit the differences between packs. The Hanged Man in all packs looks perfectly happy, and seems to be an acrobat. That doesn’t stop him from standing for an uncomfortable betwixt-and-between situation if he comes up in a reading. Even an acrobat doesn’t want to spend all his time upside down. But nor does he deserve the sinister reputation he has amongst non-Tarot people.

13. In the Rider Waite pack, Death has a black flag. For the simpler Marseille design, I’ve said ‘and the skull is his sign’.

15. In Rider Waite, the souls are clearly on chains. In Marseille, it looks like ropes, so I’ve changed accordingly. Choose whichever you prefer.

19. The Rider Waite card has a single child, on horseback. You could say ‘With the child who’s at play’ if you want to be purist about it. I think ‘children at play’ is nicer. As there’s a low wall in the Marseille picture, I suspect the children are actually Romulus and Remus, in which case it’s all going to end badly, but never mind.

21. I suppose strictly it should be ‘world’s final day’ as other planets would presumably be judged, not just earth. But I wanted to save ‘world’ for the next card, so too bad! You could say ‘our Reckoning Day’ or something, but I prefer it as it is.

A few of the Marseille Tarot cards

And now here’s the Marseille version:

A RHYME FOR THE TAROT:
Marseille Version

 One’s the Magician, beginning his quest;
Two is Pope Joan, in her triple crown drest;
Three is the Empress, a goddess you see,
And Four is the Emperor, his shield at his knee.
Five is the Pope, who can pray for our souls,
And Six are the Lovers, whom Cupid controls.
Seven’s the Chariot, so drive it with care,
And Eight is for Justice, she’s strict but she’s fair.
Nine is the Hermit, who lives far from town,
And Ten is the Wheel, where we’re tossed up and down.
Eleven’s for Force, who can tame the wild beast,
And Twelve the Hanged Man – not perturbed in the least!
Thirteen’s an old friend, and the skull is his sign,
And Temperance Fourteen, adding water to wine.
Fifteen is the Devil, with souls on a rope,
At Sixteen the Tower falls, but don’t lose all hope!
Seventeen is the Star, pouring spiritual light,
And Eighteen’s the Moon, bayed by dogs in the night.
Nineteen is the Sun, and the child who’s at play,
And Twenty’s for Judgement, the Earth’s final day.
Twenty-one, the World Soul dances graceful and free,
And Zero’s the Fool: could that be you or me?
 

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Linda Ryle’s Paintings

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A visitor admires ‘Show Me the Moon’ (for the book cover, scroll down & look right!)

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Roman and Egyptian art and artefacts inspire elements in some of the paintings

Coming face to face with Linda Ryle’s painting ‘Show Me the Moon’ a few days ago was a shock: I’ve been so used to seeing it as a 13 by 17 cm cover image on my book Luna Park that I’d forgotten quite how big it really is. Meeting it again in this new exhibition at the Heaton Cooper Studio, Grasmere, was a pleasant surprise.

The painting – even more fascinating at its full size, naturally – draws you in hypnotically, with its affectionate yet slightly eerie rapport between woman and cat, and the tiny glimpse of the new moon in a limpid, radiant sky.

The sense of mystery, of magical meanings only half-revealed, is typical of Linda Ryle’s work (she’s also know by her married name as Linda Cooper), and this retrospective exhibition, Time Regained: 1975 – 2016 reveals these qualities as connecting elements running through some quite diverse work.

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Linda Ryle in conversation at the opening

There are landscapes, figure paintings (with animals) , still lifes – often incorporating ancient Egyptian or Roman sculpture and other artefacts – and most recently detailed, almost trompe-l’oeil studies of little corners of domestic interiors: a spice cupboard; a flight of old, deeply-worn stone steps; a crucible burning with fierce flame and backed by black smoke.

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Hand-painted belts – sought after by ’70s celebs in the King’s Road

There’s even a display of the wonderfully vivid and imaginative belts, hand-painted with animal forms, which Linda supplied to a King’s Road fashion boutique in the 1970s, and which were acquired by (amongst others) Elton John, Bianca Jagger and Britt Eklund.

 

What connects all of these works, along with a love of detail and an evocative use of colour, is a sense of symbolism, of contemplative and often disquieting meaning hidden within each image. It’sa world not unlike that of Leonora Carrington, who similarly loved to blend pagan imagery with encounters of animals and humans who had a more than normal rapport with one another. I’m inclined to think Linda deserves a place in the rich but elusive category of female surrealists, though the subtlety of her work is far from the simply bizarre or aggressively disruptive effects we might associate with mainstream (usually male) surrealism. Linda Ryle has a deep interest in Jungian psychology, and her work was exhibited last year at the Association of Jungian Analysts in London.

 

Strikingly, to me the most powerful works were the most recent. The meticulous representations of details of her eighteenth-century house in Cockermouth, such as a staircase leading down into a cellar, are extraordinarily suggestive: the apparently ordinary becoming a powerful symbol of something psychologically profound and (I think) more than a little disturbing. These are beautiful images; but don’t be surprised if you feel the hairs on your neck rising a little. In Linda’s work, the everyday becomes the slightly uncanny. It’s a remarkable achievement.

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A glimpse of some of the quiet but intense and deeply suggestive later work

Time Regained: an exhibition of past and present work by the painter Linda Ryle runs at the Heaton Cooper Studio, Grasmere, from July 14 until the end of October. Details from 015394 35280.

St Patrick’s Cave

 

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St Patrick’s Cave: interior, with view out to sea

Just back from Anglesey, where we stayed near Camaes Bay with our grandchildren. There’s something magical about Anglesey: a strange, subtle and beautiful atmosphere that feels as if you’ve entered an enchanted Otherworld.

Much of the countryside looks dull from a car; but get out and walk a hundred yards and you’re in fields and woods that seem out of another era. It’s as if nothing has changed for centuries, and you can just step into it. I always find it very inspiring for poetry too.

Having meadows and seacliffs right next to each other is wonderful too. You go from sheets of bluebells and blossoming hawthorn thickets to sheer cliffs with lichen-covered rocks and clumps of seapinks, with a sheer drop to the sandy beach,  in a mere footstep or two.

St Patrick's Cave Anglesey

The cave mouth is the dark shape left of centre. The Dalai Lama, visiting a few years ago, said it was the most peaceful place on earth!

This time we stayed in an old house beside a church built in the mid-5th century. Just round the corner and down the cliff face was St Patrick’s cave – where the saint is said to have taken refuge after shipwreck. It looked precarious but I soon found out that it was easy enough to climb down the cliff into the cave. A wonderful place to meditate! And, as local legend says women used to go to a sacred spirng there to wash their faces and become more beautiful, it seems likely that in preChristian times it was sacred to a Goddess – no doubt Bride, the Celtic Goddess of springs and wells. A magical place!

 

Lance Cousins (1942-2015)

Today I must pay tribute to my dear friend and teacher, Lance Cousins, who died in Oxford on 14 March.

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Lance Cousins (foreground) with his teacher, Nai Boonman (behind)

 

Lance was the most remarkable person I’ve ever met. A Buddhist scholar and meditation teacher, he was an unforgettable character and a constant source of amazement, amusement, wisdom and inspiration. Think of Gandalf in a green jumper with a mug of coffee in his hand and you will have some idea.

I first met Lance when I joined the Manchester University Buddhist Society in 1975, soon after arriving to work at the University. I had noticed him before I knew who he was: a quiet, bearded chap who came into the senior common room looking very alert and moving quietly: there was something cat-like in the way he padded about.

Once I joined the Society I realised that he was its motivator: he had taught Charles Shaw, who was my own first teacher in meditation, and Lance himself came to all the Society’s weekly talks by visiting speakers, and afterwards would join in fascinating discussions which ranged far and wide, on all kinds of things, philosophical and personal. He was ready with apposite, amusingly-expressed advice for anyone who had a problem but he could also quote from the ancient texts.

He also became the focus of a group of friendly academics who would spend hours in the Common Room debating everything in the world over coffee: a group of true philosophers that tended to include Harry Lesser, John Kane, Philip Alexander, Tony James, Norman Calder and others. The flow of ideas, questions, knowledge and humour was marvellous.

Over the years that followed I came to know Lance as an incomparable teacher. The meditation he taught, the stimulus of his teaching, and the example of his presence completely changed my life and gave it a new focus.

He was mainly a teacher of Samatha, a traditional method of meditation using the in-and-out breath as an object, which he had learned from his own Thai teacher, Nai Boonman. But he was far from limiting himself to ‘Buddhism by the Book’: he’d been trained in the Gurdjieff-Ouspensky tradition; he was an expert astrologer who drew up a birth chart for me and many others; he knew a great deal about the Kabbala and encouraged his meditation students to learn about that as well. He was also very well-read, and could discuss almost any author in English literature and, of course, most fantasy and science fiction of which he read a great deal (and I believe wrote some himself).

In due course, as well as supporting and stimulating the Manchester University Buddhist Society, Lance was the main mover in establishing the Samatha Centre (later the Manchester Centre for Buddhist Meditation) in Chorlton, and then, with other senior teachers and Trustees, the national Samatha Centre, Greenstreete, in the Welsh Borders.

At the same time he ran study groups of Buddhist texts either at his house or at the Centre, and these meetings, often going on until well after midnight, were endlessly illuminating. Lance had a fresh, humorous and profound angle on everything, and he would also listen carefully and give full attention to what others had to say. In fact he insisted that others had their say! Of course we didn’t always agree, and at times I found him infuriating! All part of the fun and the learning process.

He moved to Oxford some twenty years ago and after that I saw less of him but whenever I visited we would have long and happy chats about all sorts of things, and I would always get wise insight into whatever problem, difficulty or stage of life I might be going through. Lance’s kindness and learning increased over the years and somehow he seemed to grow older, not just physically, but in wisdom as well. It was as if he’d started off six years older than me but ended twenty-six years older. Spiritually I have to say that he was my father. I will never meet anyone like him, and it is daunting to realise that now he is gone and we must do what we can to go on with the work, or some aspect of it, without him.

There are no words to express my gratitude and I know hundreds of others feel the same.

This is a rough and hasty tribute but the best I can manage at present. For more information, photos and tributtes, go to www.samatha.org.uk/lance-cousins

 

 

Lois Lang-Sims (1917-2014)

On Monday I went to Canterbury for the funeral of Lois Lang-Sims. It was a beautiful service, held in the ancient crypt of the Cathedral –  the ivory-white stone of the Norman columns polished by the touch of thousands of hands over almost a thousand years, the carvings of birds, animals and plants on the capitals as crisp and vivid as ever, and the whole quiet contemplative space lit by candles.

Like most people, I knew Lois first of all as a follower of Charles Williams (1886-1945), the poet and theologian whose biography I have just finished writing.  For Lois, who died on March 11 at the age of 97, was perhaps the last of Charles Williams’s ‘disciples’ – those who, for a time, took him as their spiritual teacher. She will be known, therefore, to many people as the co-author of Letters to Lalage, in which she added her own commentary and reminiscences to Williams’s letters to her, written in 1943 and 1944.

But Lois was more than simply a follower of Charles Williams. She was a writer and spiritual seeker of considerable stature. Another of her teachers was the Buddhist scholar Marco Pallis with whom, as with Williams, she eventually broke – for Lois was nothing if not independent-minded. One of the first English people to become aware of the sad plight of the Tibetan refugees who fled to Nepal and northern India after the Chinese invasion of 1959, she helped to found the Tibet Society, the first charity dedicated to helping them, becoming a friend of the Dalai Lama and other senior Tibetan lamas.

Her Tibetan adventures are depicted in a beautifully-written volume of autobiography, Flower in a Teacup. This, and an account of her earlier life in A Time to be Born, form one of the finest British autobiographies of the twentieth century and richly deserve to be reprinted. Having worked as a guide for visitors to Canterbury Cathedral, she was also the author of Canterbury Cathedral: Mother Church of Holy Trinity, a discursive account of the Cathedral, its history and its significance, as well as of One Thing Only: A Christian Guide to the Universal Quest for God and The Christian Mystery: An Exposition of Esoteric Christianity.

I met her in 2001, when I went to record her memories of Charles Williams. She lived then in a care home in Hove, where, as a devout mystical Christian, she spent much of her time in prayer and contemplation. She was surrounded by her books, and by the photographs of people from her childhood who had become, for her, archetypal figures of deep spiritual significance: her mother and father, her beloved nurse ‘Old Nan’, and an adored elder brother who had died during her infancy.

She was still beautiful; and her mind was clear and incisive, as it remained to the end. We stayed in touch, and she eagerly read every draft chapter of my biography of Charles Williams, responding with helpful comments and fascinating discussion. She continued to write essays, and to read widely. Biography was her favourite genre: she was something of an expert on Gandhi’s life, and in the last few months was carefully reading Ian Kershaw’s recent life of Hitler, developing her own theories about the psychological forces which had led Gandhi to good and Hitler to terrible evil.

Towards the end she grew too weak to write, so we talked on the telephone. (I like to think that she was able to read the final chapter of my book about Charles Williams, which I sent her on 13 February.) Asked about her health in those last months, she would exclaim ‘Oh, I’m crumbling away! But don’t worry, my dear, I’m looking forward to death. I really can’t wait!’

Hypersensitive, opinionated and argumentative at times, she nonetheless radiated love and intelligence. I found her a delight and an inspiration. And she has probably left much literary work greatly deserving of publication. I hope that a late essay of hers, ‘The Simplicity of Faith’, will be published in Temenos Academy Review in 2015.