Sacred India Tarot Archive – Creation of 2 of Arrows: Bheeshma’s Training

This post includes a tribute to the late Doris Lessing..

Krishna drives the chariot:  Arjuna aims the arrow - detail from Sacred India Tarot Arcanum 7

Krishna drives the chariot: Arjuna aims the arrow – detail from Sacred India Tarot Arcanum 7


In Tarot, the suit of Swords represents the celestial Dharma which we experience in our earth-humanity as the Karmic battleground.   Dharma is the law of growth, ripeness and change.   In India the Sanatana Dharma very broadly down the millenia, is the Way of the Good, the way which works through nature and humanity.

Karma is the revealed action and reaction:  the visible play of swords.

I am in a period of personal turbulence, which is not surprising when touching the energies of this Suit.   I try my utmost to hold the pieces together;  in fact they all fit together perfectly!   No stone is left unturned.


Visual reference from comic book, for SITA 2 of Arrows - Parushurama trains Bheeshma Parashuruma

Visual reference from comic book, for SITA 2 of Arrows – Parushurama trains Bheeshma Parashuruma


Rohit’s Notes (2004) – Bheeshma’s Early Training – Parashurama versus Bheeshma

“They are at a deadlock, as his skill matches his teacher’s, and prefigures the later inconclusive fight they have.  His father is glumly watching this training combat, as he realises he will never be as great as his son.  That explains a lot about Shantanu’s cruelty to his son later.  Since Parashurama was a Rishi, he can be depicted in traditional style, but somewhere around, his huge battle axe should be visible, as his very name is derived from that …  Bheeshma is still a young man here.  We could have a classic two arrows crossed in mid air, to represent the blocked or static feel of the Two of Swords.”


At this point, I would like to include a Tarot Celtic Cross reading done for me in 1974.  In 1988, I drew two maps of the same reading.  I was working out laws of reincarnation, which are no different from the way thoughts “arise, settle, change and vanish”, in the mind right now.   There isn’t space here to go into what it was all about in my life then.  What interests me, is the polar tension of the Two of Swords:  they resound as cymbals: the symbol.   Abstract images like this, struck my profound chords of feeling:


A few months later in that year, I discovered my “working form” – the Tree of Life.  I was  curious about magnetic equilibrium, polarities, masculine/feminine and the waiting fertile ground and its problems in rebirth:  the work of the soul.  I saw an interaction of The Fool (ego) and The King of Swords (entity) in the self:  it featured the Ace, Two, Four and Seven of Swords, together with 6,7 and 2 of Pentacles and the World (represented by a wreath).

Here is another interesting sketch in the same red notebook:

Fool and Priestess 1988.  The Priestess was in an earlier reading.

Fool and Priestess 1988. The Priestess was in an earlier reading.



An interlude.  Today’s general news is that Doris Lessing died, age 94;  this portrait to honour her: 


In the two initial sketches, I am fascinated by the woman’s age – 94 – and its weathered beauty.   What will be my essence when I am very old, like that?  What will yours be?  I embrace someone or something I don’t know.   “Thou art infinite:  no words can tell”.  A conversion is a conversation.  An alchemist’s daily business is to extract essence.   

She was a great lady, and I feel she passes over to become one of the Guardians.  For this reason I include this impression of her, in this SITA post.   Sketching her, I feel her a little inside, and I catch sight of an old Sufi Master.  

Doris Lessing, a Universe:  what vast universi people are!  Their immense and unique frames of discourse and of life matters and of countries, politics, sexuality and vision – rub elbows – the daily stuff of washing up and caring for her elderly son who died three weeks ago.  Death as always brings an intimate contact in the subtle body:  an appraisal:  a silent knowledge.  That soul now moves into the atoms everywhere.   Prana.   I am breathing her.  Prana is the conscious breath of Life.

In western Tarot the Sword guides destiny.  It is in Key 11 Justice, and in Key 6 The Lovers (as the Hebrew letter ZAIN: Sword).  It is also in Key 10 The Wheel – in the Sphinx’s paws.



Additionally in the news today: the UK government at long last agreed to act, to block and close down child-abuse and child-pornography websites.  The inertia there was outrageous.

This is topical for me at present.  I suffered psychic and emotional abuse;  I know persons who were sexually abused.   The damage – particularly to a child – can retard social development, for it afflicts an area in the front of the brain.   Under attack, or under its triggers, I am mute and stupefied – the words don’t come.  Then there is an anguish that I didn’t defend myself:  that I allowed a lie.   My therapy is to write – it brings me through: it joins up broken threads.   It puts me in touch with an objective wisdom and humour; a field of insight is illumined.  True or false?

Persons who suffered or witnessed abuse, do an immense amount of inner work for the rest of their life.   The inner work, when undertaken, connects with every other individual on Gaia Earth who is doing likewise.  Paradoxically, the ordeal which initially isolates, becomes a bonding agent.   Subconsciously, we may have volunteered into this field of growth and extended humanity.  The agonizing life situations were part of the deal.   I repeat this, because it really is my bottom line.   The Black Raven – the negrido – is essential to alchemy.


We never “get over the pain” – but we transform with it.  The pain of the abuse is not contained in one life, it goes back into the centuries, collectively.   To sum up what I do:  I try to bring my coals out into the light, where they slowly turn to pearls.  I shake out the old rug and let the sun get in.   It is a healing work, in solidarity with all healers.

The Tarot suit of Swords – the Sacred India Tarot’s suit of Arrows – has a difficult press, because its lessons can be painful.   The play of swords in the Creational world appears beautiful, like shards of sunlight in a forest clearing.   The process there is four-dimensioned;  it returns through an entire Mahabharath, the Gita and the song of arms, to Source:  a vast clearing-operation in history.    In this suit, Lord Krishna – avatar of Vishnu the Sustainer –  is the ultimate Dharma instrument.   The Archetype enters our world when we are in dire straits.

This is no mere fairytale.   We live out our destiny, mostly blind to its wider implications …  Behind the worst moments in my twenties, I knew an angel smiled!

An angel raises the Captive Knight from a well of lifetimes

An angel raises the Captive Knight from a well of lifetimes

In the western tradition, sword-play illustrates medieval chivalry and the quest for the Grail:  the orders of Knighthood:  the Round Table.

In the Psychological and Physical worlds, through lifetimes, I encounter those sharp points;  I make terrible errors;  I live to rue and to transmute them in space and time.  I live to grow, to understand and to become more humane.

I learn also … not to exaggerate!   but to rediscover, and keep perspective:  proportion:   compassion.

(See my Watershed Tale – The Knight )

Here is the finished card:  The Training of Bheeshma

Sacred India Tarot, 2 of Arrows - Bheeshma's training

Sacred India Tarot, 2 of Arrows – Bheeshma’s training

In the book which goes with the deck, Rohit writes:

“The young Bheeshma – known as Devavratha in his youth –  is being trained further in the martial art of Kalari-payyattu, still extant in India after millenia, by its legendary founder, the Brahmin warrior-sage Parashurama, avatar of Vishnu.

“… The irascible avatar hated the warrior caste of Kshatriyas, yet condescended to train the young prince, awed as all else were, by his supreme prowess.  Bheeshma has just fought his invincible enemy to an impasse.  This inspiring scene of the greatest master successfully transmitting his skill to his most brilliant pupil, has a calamity encoded within.”

As we saw in the Ace of Arrows, the young Bheeshma held back the Ganga waters with a raft of arrows.

“Years later, the wrathful Parashurama will come championing the cause of the Princess Amba.  His conflict with Bheeshma is a variant of the irresistible force meeting the immovable object, and the very world is in danger of being consumed by such titans.

“What seems to be a moment of reconciliation and social harmony, will deepen the fissures further in the future between the dominant social classes.  The spiritually evolved Shantanu (Bheeshma’s father) seems unaware of the horrendous cost lying in ambush.  

“There is also some ambivalence in Shantanu’s admiration.  He has just realised his son will effortlessly outshine him in all aspects of life, and the knowledge must be bitter for a supreme ruler.  Some form of pain is inevitable as the Karmic price for such knowledge and ability.”

This statement concords with my sense that the Swords or Arrows “improve the breeding stock” while inflicting the pain and labour of progress and change.


Rohit continues:  “In a reading, the Two of Arrows is an attempt to resolve insoluble conflicts:  resolute application of positive thinking against the evidence … head and heart in contention with equally compelling reasons. … Any action is better than this stuck feeling.  A curious meaning of the card is good friendships and/or imperfect reconciliations… 

“Shadow:  a stalemate or false balance in an impossible situation – extricating oneself will cause pain – this card is not known as ‘The Scissors’ for nothing … Illusion of stagnation – it is actually a time of dangerous developments – Lies told for mistaken advantage … …  What is the one thing nagging you the most, that you refuse to bring into the light of day?  Focus on solving just one thing, not everything.”


Rohit’s reflections affirm my past experience of the Two of Swords as an impasse situation.  I love his expression: ‘the calamity encoded within’.  When I was young, I set out blithely into an extremely challenging relationship-terrain.  I am aware, while writing this post, of the pressure, the push and pull of the Archetypes, the slowly melting tension of that Two of Swords:  a symbol crash of cymbals:  the concentric fallout from that time.



“The oak tree – with the red queen pulling Alice along – is too vast to be run past, however fast you run.   The oak tree is your entire life and understanding.”  (Lighthouse Keeper Part One)


We take our time – we do time – with what Beriah (the Upper World) creates for an instant unfolding:  space.   So the Swords above are beautiful;  and here below, they are problems, whose resolution and beauty as a whole,  is intuited just beyond the horizon.

So Jacob wrestled the Angel.





For other Sacred India Tarot posts, look under Recent Posts, Search, or Archive of All Posts in the title bar.

Rohit Arya

Rohit Arya is an Author, Yogi and Polymath. He has written the first book on Vaastu to be published in the West, {translated into five languages} the first book on tarot to be published in India, co-authored a book on fire sacrifice, and is the creator of The Sacred India Tarot {82 card deck and book}. He has also written A Gathering of Gods. He is  a corporate trainer, a mythologist and vibrant speaker as well as an arts critic and cultural commentator. Rohit is also a Lineage Master in the Eight Spiritual Breaths system of Yoga. 

Earlier posts about the deck, including the first 15 Major Arcana archives are in   The deck is copyrighted (c) 2011 to the publishers, Yogi Impressions Books pvt, and available also on Amazon and internationally.


Jane Adams

My adventure invites fellow travellers.  I am a poet, an artist and a seer.  I welcome conversation among the PHILO SOFIA, the lovers of wisdom.

This blog is  a vehicle to promote also my published work – The Sacred India Tarot (with Rohit Arya, Yogi Impressions Books) and The Dreamer in the Dream – a collection of short stories (0 Books). Watch this space.

Aquariel Link

All original art and creative writing in this blog is copyright © Janeadamsart 2012. May not be used for commercial purposes. May be used and shared for non-commercial means with credit to Jane Adams and a link to the web address

Sacred India Tarot Archive – Rohit Arya’s Essay on the Buddha

Buddha mudra behind a Hebrew Tree of Life

Protected by Copyscape Web Plagiarism Scanner

(In the Sacred India Tarot Archive series, we completed last month 
our posts on creating the 22 Major Arcana.  We now continue 
along these lines, with the four suits (56 cards) of the Minor 
Arcana. In this deck, the traditional Pentacles, Wands, Swords 
and Cups are respectively, Disks, Staves, Arrows and Lotuses. 
The suit of Pentacles is "Earth", and tells the story of Buddha's 
life and supremely practical teaching.  The other suits are tales
from the Ramayana, the Mahabharatha, and the wedding of 
Siva and Parvati.

Here is Rohit's introductory life-story of the Buddha.  The next 
post in the S.I.T.A. series will detail the remaining Grace card 
of the deck - Blessings of Babaji.  (The other Grace card is 
Ganesh, see Major Arcana.)  We shall then proceed through the 
suit of Disks, about one a week.

Seeking images to accompany Rohit's writing of the Buddha, a sky 
blue colour filled my mind, as of old.  For me, the TATHAGATHA - 
a beautiful name for the Buddha - has this radiance of the Endless
One:  jewel in the lotus.  "Tathagatha means one who has attained 
reality...  Tathagatha is further explained as True Nature, that 
which is immutable, immovable, and beyond all concepts and 
distinctions."  Buddha, a Taurean, earthed that light in nature, 
in rocks, flowing water and humanity, and does so to this day.)

J.A. 25.10.12


Buddha nature

“The Life of Buddha – the Most Popular Story in the World” by Rohit Arya

The sheer volume of numbers who are aware of the Buddha, make the title of this essay a foregone conclusion.  For Buddhism was the dominant faith of Asia for a clear millennium, and it still holds a significant position there.  It is not normally realized that a great many countries which are Islamic now, were once strongholds of the Buddhist faith, especially Afghanistan and Iraq: the former famous for the now vanished Bamiyam monoliths, the latter for the finest monasteries the world has ever known, till medieval Europe.

Between the first century BC and the fifth century AD, Buddhism was unchallenged over Asia, with only pockets of the Confucian, Hindu and Zoroastrian beliefs holding out.  That makes the Buddha life story the most well known to all humanity, and in sheer numbers who religiously repeat it, it remains the most popular story told even today.

Before we begin recounting this tale however, one fact needs to be brought out.  The Buddha was not a prince.  That was romancing by later biographers, who could not conceive of anybody other than royalty doing such marvelous things.

Also, there was a caste agenda in place by then.  Buddhism was a Kshatriya response to a Brahmin hegemony financed by Vaisya support, and they needed a prince to be the mythical spokesman for the new faith.

The Buddha’s father was the head of a Janapada, a republican state, kingdoms merely having begun to emerge, and no real empire in place in society.  He was undoubtedly a privileged young man, but not a prince.  Since this narrative will deal with the mythic aspects of the life as popularly understood, we will go along with the prince fiction, but the historical Buddha is not the Buddha of invented memory.

Stream, sunlight, teaching

He was born according to tradition as well as history, in the year 563 BC, son of Suddhodana, belonging to the Kshatriya tribe of the Sakyas, in Kapilavastu near the border of modern Nepal.  His name was Siddhartha Gautama, the latter being his family name.  His birth was attended by the usual portents that seem to grace the descent of a great Master, notably some dreams that his mother had, that the child she was carrying would be unthinkably exceptional.

The baby was supposed to have been born while his mother laboured standing up, so that his feet touched the ground;  and the Buddha is supposed to have been the only human infant who could walk immediately upon birth, as befitted a future world saviour.  The astrologers gathered around, predicted that the boy would become an emperor if he could be persuaded to reigh.  It was more likely however, that he would renounce the world as soon as he was aware of the reality of suffering.

The mother died seven days after the birth of the super child.  A human frame cannot endure the incredible strain of bringing forth a Saviour for very long.  Suddhodana married his wife’s sister Mahaprajapati, and for once we are spared the evil stepmother routine in myth, as the lady dearly loved the young child.  The doting father was not going to have his son turn to renunciation, so he began a celebrated social-control experiment.  He shut his son up in a great palace, surrounded by high walls that kept the unpleasant reality of the world out of sight, and hopefully out of mind. The young man was immersed in wine, women and song; and that his constitution as well as his mind survived such paternal solicitude, is one of the greater miracles known to humanity.

Dharma stone

Siddhartha became the finest young warrior in the land, as well as a formidable scholar and in true epic fashion he wins the hand of his cousin Yashodara after a contest of skill in which he wipes the field of all comers at all contests, except curiously, sword play!  The ancient and enduring Indian disdain for close quarters fighting, which would be its eventual downfall, is here clearly reflected.  The hero could not do something so uncouth and dreadfully sweaty as fight well with a sword, even if he was the greatest warrior who ever lived.  The marriage was blissfully happy, and the king thought he had covered all the bases.  Siddhartha would become a world conqueror.

Then disaster struck, for the young man suddenly had an unwonted curiosity to see the world outside his magnificent prison.  The legend goes, that the gods despairing of him achieving his incarnate mission, promoted his mind with such strange whim.  In collusion with a famous confidante and charioteer, Chana, the young man slipped out and encountered the Four Sights, doddering Old Age, Sickness, a Dead man and finally an Ascetic who somehow seemed to have arisen above these inevitable and implacable miseries.  Later versions claim that in each case it was the god Indra who had assumed these forms to rouse him from his pleasure blinded ignorance.

Wood portal

A little digression would not be amiss here.  Many miracles would be attributed to the man later, but his appalled reaction to the sight of suffering has never got its due as the most important of all the miracles.  For we all know Sakya princes who live gilded cage existences, and it is a bitter psychological truth, that they are not particularly distressed when confronted by other people’s suffering.  They do not have either the experience or the mental concepts to make sense of suffering, looking upon it as something strange and quite unnecessary. “Why don’t they eat cake?” is not a cruel question, but a devastating confession of ignorance, of genuine puzzlement.  Siddhartha’s great leap of self transcendence was the realization that this sick person was like him, not “one of them”.  Somehow he preserved his sense of humanness against all the luxury that was stifling him.

The Four Sights could have been viewed as a freak show, the royal equivalent of slumming, a novel curiosity that amused, but did not touch in any way.  His feeling of despair at the general hopelessness of the human condition, is what should have been most exclaimed over.  In spite of genetics, environment and the prevailing zeitgeist, his spirit flared up when confronted with a moral challenge.

Back home, he became prone to brooding over the generally depressing nature of human existence – decay and pain and death, with an occasional narcotic experience of “pleasure” or “success” to numb the mind from the awful truth.

At this juncture, he was told his wife had given birth to a son, usually a matter of great joy to an Indian father.  It was the last straw.  “Yet another fetter has been born,” he moaned, inadvertently naming the son Rahula, a chain or fetter.   That night, he abandoned his new born son and wife, determined to seek out the secret to overcoming human suffering and sorrow.  It is an act known as the Great Renunciation.  He was 29 years old.

He took to the road, in an India that was an incredible intellectual adventure at the time.  Freethinking and speculation was at a peak never before achieved, or equaled after.  Mahavira the great Jain Master was his contemporary, though the two never met, in what is one of Destiny’s greatest oversights.  Originality of thought was matched by pugnacious championing of belief, and the young man soaked it all up.  However, while he was willing to learn from all, he was usually only too evidently the intellectual superior.  He used to learn, and then move on.  Tradition ascribes to him the discipleship of Alara Kalama and Uddaka Ramaputta, both Brahmin sannyasis.  He seems to have accepted the need for a belief system, good conduct and the practice of meditation, though he was not convinced they had the answer.


In no time, he had accumulated five disciples himself, and they underwent severe austerities in the forest of Urevala.  Siddhartha tried to gain the knowledge of salvation through terrible fasting and overextended meditation.  The result was he became a living skeleton, and his mind began to lose its sharpness too.  So severely had he subjected his body to austerity, that when he stroked his skin his body hair would fall off, having no flesh in which to root themselves!  He even experimented with eating his own excretions, but he soon realized that this was no way forward.  Always intellectually courageous and integrated, he abandoned the path of self torture as well as the gigantic reputation for holiness it had given him.  His disciples left him, huffing with disgust at such backsliding.

Once his health had recovered, he recalled a mystical experience he had in his youth, and determined to pursue that line.  In the famous spot of Gaya, he sat under a Peepal tree, determined not to budge until he had cracked the secret of overcoming suffering and death.  His formidable will kept him there for forty days and nights, when Mara the Evil One, realizing his days of unchallenged dominance over Life was over, assaulted him with terrors and temptations.  The latter always meant impossibly voluptuous beautiful girls, and was regarded culturally as the greater threat to saintliness.

“Blue Lotus”

Siddhartha was unmoved by either fear or pleasure, as his Realisation was now complete.  The desperate Mara than accused him of the subtlest sin of all – egoism – the true feeling of having triumphed over fear and temptation.  Siddhartha merely touched the earth with two fingers and asked it to bear withness if a “person” was present there.  The earth announced that she did not bear on herself any human, there was only the Tathagatha, the Realised One, and ergo no human attributes.  This was the final victory, and the moment he entered into Nirvana, as well as the state known as the Buddha.  (“Buddha” is actually a way of being, a condition, not a title.)

Law of Life

The Buddha stayed in his seat for another forty days, unsure if his subtle and refined doctrine of transcending pain and suffering should be communicated to an uncomprehending world.  Finally, he resolved to risk the inevitable errors of the many for the sake of the few who would understand and profit from the new learning.  He went to Sarnath, a famous deer park, where his disgruntled disciples were living.  They saw him approaching, and resolved to ignore the apostle in their ascetic pride, but his transformed personality compelled them to offer him respect against their wills.  To them he preached his first sermon in the great event known as “Setting into Motion the Wheel of the Law”.  The Buddha was forty years old, and he had another forty two years of preaching ahead of him.

Law of Life, with Dharma wheel

Having been somewhat of an extremist himself in his striving, he named his new doctrine the Middle Path, or Arya Marga, the Noble Way.  His first sermon contains all the key elements of the Megatharian structure that would become Buddhist theology.  They are the Four Noble Truths and the Noble Eightfold Path.

The Truths are devastatingly simple.

Existence is unhappiness.

Unhappiness is caused by desire/craving.

Desire can be overcome.

It is overcome by following the Noble Eight-fold Path

… … which are

Right Understanding, Right Purpose/aspiration, Right Speech, Right Conduct, Right Vocation, Right Effort, Right Awareness/Alertness, and Right Concentration.

The need for chastity, truthfulness and nonviolence were core components of this.

Like a snowdrop

Buddha rapidly became one of the most influential figures in the country.  Even his skeptical family fell under his influence, and the whole country saw a mass movement of renunciation.  He used to wander the land attended by his nephew and favourite Ananda, a petulant weak-willed sort, and therefore under his special care.  Ananda’s recollections of his conversations with the Tathagatha made him an invaluable biographical source once the Buddha was dead, and he was much referred to in the settling of theological disputes. 

The Buddha did not care, much to the disappointment of more than a few of the faithful, for miracles and magic, but only in finding the shortest way to end suffering and attain Nirvana.  In a land where spirituality was automatically equated with the ability to work miracles, He stood out as a beacon for rationality and reason.

This may seem strange in a country which produced the Upanishads, but they were a rearguard action against a country that demanded magic, or a reasonable facsimile of it, from holy men.

The Buddha therefore is not only India’s foremost religious figure, he is also first in demanding a grounded view of life, which may yet be his major contribution.

We all know the famous story of Gautami, who had come to him with her dead child, and the usual hopes of resurrecting miracles.  Was he not the Tathagatha, the Ford-Crosser and the most famous holy man of the age?  Ergo miracles were expected.  He did perform one, by assuring her the child could indeed be bought back to life, if she got him some mustard seeds from a house in which death had not occurred.  The many wanderings within the city brought the distraught mother to her senses, as she realized that spiritual giants can offer another sort of immortal life, not the impossible one she was asking for.  He had no greater miracle to offer than the realization of the inevitable truth – suffering exists and can only be transcended, not avoided.

Snowdrop (JA 1969)

At another time he was told of a great feat of levitation that a holy man had performed, sending his begging bowl sliding up a flag post till it reached the top.  The reporters were evidently expecting a greater feat of supernatural prowess to be exhibited as an answer to their silent reproach – it was embarrassing to be the disciples of a guru who was not doing magic!  The Buddha merely said, in an elegant, celebrated squelch, “Such is not conducive to the cessation of desires and the attainment of Nirvana.”

His most famous conversion was that of the bandit and killer Angulimala, “Finger Garland”, an interesting type who used to keep count of his victims by cutting off a finger and adding it to his grisly garland.  Kings were his disciples too, most famously the king of Magadha, Bimbisara.  His son Ajatashatru slew him when the restraining presence of the Buddha was not there, but he repented and publicly confessed his crime to the Buddha the next time he visited. (Ajatashatru was too great a king for anyone to work up much indignation at his parricide, and in any case succession was usually decided by displays of such vigour.  It was, in a sense, expected behaviour.)  Royal patronage all over the country made the Buddhist stock rise very high indeed.

Sanatana Dharma

The Mahaparinirvana, the great and final Nirvana of the Buddha’s long life finally came when he was over eighty.  Never in his mission had he ever asked people to be anything other than sensible and intelligent in their spiritual approach.  “As the wise test gold by burning, cutting and rubbing on the touchstone, so are you to accept my words after examining them, not out of regard for me.”

He held fast to this doctrine, even on his deathbed.  His final sickness, incidentally, was brought on by his eating badly cooked pork at the house of a poor disciple he did not have the heart to refuse when invited.  The Buddha ate what was available, vegetarianism was a preference not an absolute fetish.  Three times he was ready to let the body go, but each time he was interrupted by somebody desiring instruction, and he held his Nirvana back, “lying on his side like a lion and instructing.”

Then he spoke to the disciples, “What need for the Tathagatha?  Become lamps unto yourselves.  The Buddha is a state, not a person.  Enter therein.  Decay is inherent in all component things.  Therefore work out your salvation with diligence.”

He died then, but the history of mankind had been for ever altered.

 flower sermon




Ah, so!  Rohit’s writing of the Buddha, has stirred up voices and feelings in me, about the Buddha’s presence and footways in those ancient times, and his teaching.  It smooths my brow, restoring afresh the wonderful blue flower … Vishnu Krishna prototype!  Enjoy walking with this through the SITA suit of pentacles … the peace.

His brilliant 350 page book The Sacred India Tarot, which accompanies the deck, is unique and covers the full terrain, including mythology, yoga and interpretation – available from bookstores, ebooks, and on Amazon.  Visit the Sacred India Tarot website (published by Yogi Impressions) or on facebook.

The deck took us about nine years to create by correspondence.  The first 14 cards’ process work, plus Ganesh and Kali, are on Rohit’s blog which contains his other illumining essays on the subject.

Due to technical problems in India during the summer, I took over the archive, and The Major Arcana 15-21 process work was put up on both blogs.


Rohit Arya

Rohit Arya is an Author, Yogi and Polymath. He has written the first book on Vaastu to be published in the West, {translated into five languages} the first book on tarot to be published in India, co-authored a book on fire sacrifice, and is the creator of The Sacred India Tarot {82 card deck and book}. He has also written A Gathering of Gods. He is  a corporate trainer, a mythologist and vibrant speaker as well as an arts critic and cultural commentator. Rohit is also a Lineage Master in the Eight Spiritual Breaths system of Yoga


Jane Adams

My adventure invites fellow travellers.  I am a poet, an artist and a seer.  I welcome conversation among the PHILO SOFIA, the lovers of wisdom.

This blog is  a vehicle to promote my published work – The Sacred India Tarot (with Rohit Arya, Yogi Impressions Books) and The Dreamer in the Dream – a collection of short stories (0 Books) – along with many other creations in house.  

I write, illustrate, design and print my books.   Watch this space.