Here are the Paths with the Tarot meanings –

The design of this Key is a map of the Tree, but only as far as the Abyss. The Crayfish at the edge of the sea is contemplating a journey. It is in the position of Malkuth (Heh final, the waters below the Firmament). The sea here represents unconsciousness; ‘Qoph’ means ‘the eye (of a needle)’, but also means ‘an ape’ or ‘the back of the head’ – similar symbols. Just as in evolution, the journey from sea to land is not one to be undertaken lightly, and the dangers are symbolised by the two dogs further along the path, in the positions of Hod and Netzach; oversimplifying a bit, they represent the turmoil of thought and feeling that accompany a growth process. The path winds onward into some forbidding mountains; this is a symbol of the Veil of Paroketh. Where Tiphareth should be there is only darkness. In the distance are two towers; Geburah and Chesed. A cloud represents the Abyss – but all is not lost; there is a ‘rain’ falling from the Supernal realm and, shining over all, is the Moon – the Path of Gimel. ‘גמל’ can mean ‘Camel’, but also ‘to accomplish’. The threats are ultimately meaningless – the promise of achievement is clear.

‘Dissatisfaction’, the primary meaning of this Key, is the starting point for all change; if you are satisfied with everything the way it is, you will actively resist change. But dissatisfaction alone isn’t enough. We have all met people who are in a situation that makes them unhappy, but that’s as far as it goes; they just sit and suffer. Who knows, one or two of us might have been guilty of it! Incidentally, when Jesus said, ‘It is easier for a camel to go through a needle’s eye than for a rich man to enter the kingdom of God’ (Luke 18:25), was he saying, in a code his disciples would understand, ‘Dissatisfaction by itself (Qoph) won’t accomplish (Gimel) anything useful’. Do these meanings go back that far? Or even further?

But when that feeling that ‘something isn’t right’ won’t go away, just gets more insistent, eventually we are stirred from our rest… and decide to do something about it.

What is ‘the final decision’? There is only one meaning that it can always have, under any circumstance; the decision to act. … That’s definitely an improvement over sitting there dissatisfied, but doing nothing. Still, even that isn’t enough. Qash (קש) means ‘to lay snares’. Somehow, we often end up right back where we started. We decided to give up smoking, or chocolates, etc., but the evil things somehow got back in our pockets, and, oh, well…

A further step is required if the change is to be successful.

The new behaviour (or whatever) must be synthesised into our daily experience. The trouble is, the person that decided to change in the morning, never seems to have met the person who has to behave in the afternoon. There can be no synthesis unless the whole person approves of it. In ordinary life, going back on one’s decision can be a nuisance, or shameful, or mortifying; but for those on the spiritual path, it is also interesting. This is telling us something about ourselves; that a part of us doesn’t approve of the change. Why? We have uncovered something about ourselves that gives an opportunity for more understanding. How strange; the world has turned inside-out! For everyday decisions, if we decide to do something (go from the kitchen to the living-room, or buy a house in Switzerland) and no little alarm bells go off, everything is fine; we only get upset if we begin to regret the decision as soon as we have made it. But, for someone wanting to discover more about themselves, the situation is reversed. We learn nothing from easy decisions; but the ones that ‘refuse to take’ tell us something new.

These three Paths together make the Bow that will shoot us up the Tree. Whether we want to become a Buddha, give up smoking, or learn French, the answer is the same; find the problem, act in appropriate way, synthesise the result into your life.

So, we decide to change, but we meet up with resistance;  we know the change is necessary, what do we do?