In the images of the Chariot and the Lovers we see polarity. Triads. Polarity works through a series of unity and diversity. Unity is the monad, the base unit, the wholeness. Diversity then becomes “duality.” But we see, a harmony, two sides and halves working as a whole. The Chariot is a force of evolution, or outward moving energies (from the ground below your feet to the stars). The lovers then becomes Involution or inward moving energies (from the stars to the ground below your feet). Thus we see the chariot we see the horses are moving away from each other. In the lovers we see that also, however it is far more of a unity.

The chariot of course is the vehicle of the seeker. The chariot of God. In the above image we see a strong feminine figure controlling troublesome forces.

The lovers in turn we see as Adam andEve. Also of course we can see in Plato  teachings regarding androgyny prior to incarnation. In that we were “joined”beings.


To say that man, and consequently the human body, is “made in the
image of God” means a priori that it manifests something absolute and
for that very reason something unlimited and perfect. What above all
distinguishes the human form from animal forms is its direct reference
to absoluteness, starting with its vertical posture; as a result, if animal
forms can be transcended—and they are so by man, precisely—such
could not be the case for the human form; this form marks not only
the summit of earthly creatures, but also, and for this very reason, the
exit from their condition, or from the Samsara as Buddhists would
say. To see man is to see not only the image of God, but also a door
open towards Bodhi, liberating Enlightenment; or, let us say, towards
a blessed centering in the divine Proximity.
Being absolute, the supreme Principle is ipso facto infinite; the
masculine body accentuates the first aspect, and the feminine body
the second. The divine Principle is, on the basis of these two hypostatic
aspects, the source of all possible perfection; in other words,
being the Absolute and the Infinite, It is necessarily also Perfection
or the Good. Now each of the two bodies, the masculine and the
feminine, manifests modes of perfection which their respective gender
evokes by definition; all cosmic qualities are divided in fact into two
complementary groups: the rigorous and the gentle, the active and the
passive, the contractive and the expansive. The human body, as we
have said, is an image of Deliverance: now the liberating Way may
be either “ virile” or “ feminine” , although it is not possible to have
a strict line of demarcation between the two modes, for man (homo,
anthropos) is always man; the non-material being that was the primordial
androgyne survives in each of us.
This allusion to the primordial androgyne— which is divided in two
well before the successive entry of its halves into matter1—permits us
to make an ancillary comment. The human form cannot be transcended,
its sufficient reason being precisely to express the Absolute, hence the
unsurpassable; this cuts short the metaphysically and physically aberrant
imaginings of the evolutionists, according to whom this form would be the result of a prolonged elaboration starting from animal forms, an
elaboration which is at once arbitrary and without end. Even materialists
who consider that transformist evolution is unexplainable, not to say
contradictory, accept this hypothesis as an indispensable idea, and this of
course takes us outside of science and into philosophy, or more exactly
into rationalism whose arguments are severed from the very roots of
knowledge; and if the evolutionist idea is indispensable to these materialists,
it is because in their minds it replaces the concept of a sudden
creation ex nihilo, which strikes them as being the only other possible
solution. In reality, the evolutionist hypothesis is unnecessary because
the creationist concept is so as well; for a creature appears on earth, not
by falling from heaven, but by passing progressively—starting with its
archetype— from the subtle world into the material world, its materialization
taking place within a kind of visible aura altogether comparable
to the “ spheres of light” that, according to many accounts, herald and
terminate celestial apparitions.2

1 And which is realized a posteriori in sexual union.

2 One will recall the “ chariot of fire” that lifted up Elias, and the “ cloud” which veiled
the Christ during the Ascension.

Frithjof Schuon (From the Divine to the Human)

i9mages from the Merlin Tarot