The Tarot is, thus, intimately bound up with the purely magical Arts of Invocation and Evocation. By Invocation is meant the aspiration to the highest, the purest form of the part of oneself that one wishes to put into action. Evocation is much more objective. It does not imply perfect sympathy. One's attitude to the Being evoked may even be, at least superficially, hostile. Then, of course, the further advanced one is in initiation, the less the idea of hostility enters one's mind. "Tout comprendre, c'est tout pardonner." Thus, in order to understand any given card, one must identify oneself with it completely for the moment; and one way of doing this is to induce or compel the Intelligence ruling the card to manifest to the senses. For, as explained above, the ancient theory of the Universe included the thesis that every object in Nature possessed a spiritual guardian. Roughly speaking, this did not apply so much to manufactured objects, though there are exceptions to this, as in the case of the Gods of the Hearth, the Lintel, and the like; or of angels or spirits as supposed to be interested in one's sword or one's spear. A particularly powerful weapon was likely to get the reputation of not having been manufactured at all by human hands, but forged in volcanoes or in fairy-land, and thus imbued with preternatural powers. Some famous swords had names, and were regarded as living beings; they were liable to fly out of the window if the owner played about too much, instead of killing people as is proper.
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The pathology of the poet says that the undevout astronomer is mad the pathology of the very plain man says that the genius is mad and between these extremes, which stand for ten thousand analogous excesses, the sovereign reason takes the part of a moderator and does what it can. I do not think that there is a pathology of the occult dedications, but about their extravagances no one can question, and it is not less difficult than thankless to act as a moderator regarding them.