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Tarot card reading is a form of cartomancy whereby practitioners use tarot cards to purportedly gain insight into the past, present or future. The process typically begins with formulation of a question, followed by drawing and interpreting cards to uncover meaning. A traditional tarot deck consists of 78 cards, which can be split into two groups, the Major Arcana and Minor Arcana. French-suited playing cards can also be used; as can any card system with suits assigned to identifiable elements (e.g., air, earth, fire, water).

History

[edit]
See also: Tarot § History

The first written references to tarot packs occurred between 1440 and 1450 in northern Italy, for example in Milan and Ferrara, when additional cards with allegorical illustrations were added to the common four-suit pack. These new packs were called carte da trionfi, triumph packs, and the additional cards were simply known as trionfi, which became "trumps" in English.[1][2]

One of the earliest references to tarot triumphs appears around c. 1450–1470 mentioned by a Dominican preacher in a sermon condemning dice, playing cards and 'triumphs'.[3] References to the tarot as a social plague or as exempt from the bans that affected other games continued throughout the 16th and 17th centuries, but there are no indications that the cards were used for anything but games.[4] As philosopher and tarot historian Michael Dummett noted, "it was only in the 1780s, when the practice of fortune-telling with regular playing cards had been well established for at least two decades, that anyone began to use the tarot pack for cartomancy."[5]

Claims by the early French occultists that tarot cards had esoteric links to ancient Egypt, the Kabbalah, Indic Tantra, or the I Ching have been frequently repeated by authors on card divination. However, scholarly research reveals that there is no evidence of any significant use of tarot cards for divination until the late 18th century as it was believed to be invented in Italy in the early 15th century.[6] In fact, historians have described western views of the Tarot pack as "the subject of the most successful propaganda campaign ever launched... An entire false history and false interpretation of the Tarot pack was concocted by the occultists; and it is all but universally believed".[7]

The belief in the divinatory meaning of the cards is closely associated to the notion of their occult properties, a view commonly held in early modern Europe propagated by prominent Protestant Christian clerics and Freemasons.[5]

From its uptake as an instrument of divination in 18th-century France, the tarot went on to be used in hermeneutic, magical, mystical,[8] semiotic,[9] and psychological practices. It was used by Romani people while telling fortunes,[10] as a Jungian psychological apparatus for tapping into "absolute knowledge in the unconscious",[11] a tool for archetypal analysis,[12] and even for facilitating the Jungian process of individuation.[13][14]

Court de Gébelin

[edit]
Court de Gébelin

Many involved in occult and divinatory practices attempt to trace the tarot to ancient Egypt, divine hermetic wisdom,[15] and the mysteries of Isis.

The first was Antoine Court de Gébelin, a French clergyman, who wrote that after seeing a group of women playing cards he had the idea that tarot was not merely a game of cards but was in fact of ancient Egyptian origin, of mystical Qabalistic import, and of deep divine significance. Court de Gébelin published a dissertation on the origins of the symbolism in the tarot in volume VIII of the work Le Monde primitif in 1781.[16] He believed that the tarot represented ancient Egyptian Theology, including Isis, Osiris, and Typhon. For example, he thought the card he knew as the Papesse and known in occult circles today as the High Priestess represented Isis.[17] He also related four tarot cards to the four Christian Cardinal virtues: Temperance, Justice, Strength and Prudence.[18] He related The Tower to a Greek fable about avarice.[19]

Although the ancient Egyptian language had not yet been deciphered, Court de Gébelin asserted the name "Tarot" came from the Egyptian words Tar, 'path' or 'road', and the word Ro, Ros, or Rog, meaning 'king' or 'royal', and that the word literally translated to 'the Royal Road of Life'.[20] Subsequent research by Egyptologists found nothing in the Egyptian language to support Court de Gébelin's etymologies.[21] Despite this lack of any evidence, the belief that the tarot cards are linked to the Egyptian Book of Thoth continues to the present day.[a]

The actual source of the occult tarot can be traced to two articles in volume eight, one written by Court de Gébelin and one written by M. le C. de M.***,[b] who has been identified as Major General Louis-Raphaël-Lucrèce de Fayolle, Comte de Mellet.[23] This second essay is "considerably more impressive" than de Gébelin's, albeit "as full of assertions with no basis in truth",[23] and has been even more influential than Court de Gébelin's.[23] The author makes no acknowledgement of de Gébelin and, although he agrees with all his main conclusions, he also contradicts de Gébelin over such details as the meaning of the word "Tarot" and in how the cards spread across Europe.[23] Moreover, he takes de Gébelin's speculations even further, agreeing with him about the mystical origins of the tarot in ancient Egypt, but making several additional, and influential, statements that continue to influence mass understanding of the occult tarot even to this day.[24] He made the first statements proposing that the tarot was "The Book of Thoth" and made the first association of tarot with cartomancy. Meanwhile Court de Gébelin was the first to imply the existence of a connection between the Tarot and Romani people,[c] although this connection did not become well established in the public consciousness until other French authors such as Boiteau d'Ambly and Jean-Alexandre Vaillant began in the 1850s to promote the theory that tarot cards had been brought to Europe by the Romani.[25][26] In fact, there is virtually no evidence that Romani people used any form of playing cards for telling fortunes until the 20th century.[27][d]

Etteilla

[edit]

Cartomancer Etteilla, the pseudonym of Jean-Baptiste Alliette, was the first to assign divinatory meanings to tarot cards.[28][29] Etteilla devised a method of tarot divination in 1783, and published his cartomantic treatise comparing the cards to the Book of Thoth in 1785. Etteilla established the Société des Interprètes du Livre de Thot, the first society for tarot cartomancy, in 1788.

He promoted the Grand Etteilla deck as the first corrected tarot (supposedly fixing errors that resulted from misinterpretation and corruption through the mists of antiquity); he created the first Egyptian tarot to be used exclusively for cartomancy, and published Dictionnaire synonimique du Livre de Thot, which "systematically tabulated all the possible meanings which each card could bear, when upright and reversed."[30] Etteilla expanded tarot lore by describing the deck as a repository of the wisdom of Hermes Trismegistus, a book of eternal medicine, an account of the creation of the world, and claimed the first copy of the tarot was imprinted on leaves of gold.[31]

In his 1980 book, The Game of Tarot, Michael Dummett argued that Etteilla was attempting to supplant Court de Gébelin as the author of the occult tarot.[e] Etteilla in fact claimed to have been involved with tarot longer than Court de Gébelin.[f]

Marie Anne Lenormand

[edit]

Mlle Marie-Anne Adelaide Lenormand outshone even Etteilla and was the first cartomancer to people in high places, through her claims to be the personal confidant of Empress Josephine, Napoleon and other notables.[4] Lenormand used both regular playing cards, in particular the Piquet pack, as well as tarot cards likely derived from the Tarot de Marseille.[33] Following her death in 1843, several different cartomantic decks were published in her name, including the Grand Jeu de Mlle Lenormand, based on the standard 52-card deck, first published in 1845, and the Petit Lenormand, a 36-card deck derived from the German game Das Spiel der Hoffnung, first published around 1850.[34]

Éliphas Lévi

[edit]

The concept of the cards as a mystical key was extended by Éliphas Lévi. Lévi (whose actual name was Alphonse-Louis Constant) was educated in the seminary of Saint-Sulpice, and was ordained as a deacon, but never became a priest. Michael Dummett noted that it is from Lévi's book Dogme et rituel that the "whole of the modern occultist movement stems."[35] Lévi's magical theory was based on a concept he called the Astral Light[36] and according to Dummett, he claimed to be the first to:[37]

"have discovered intact and still unknown this key of all doctrines and all philosophies of the old world... without the tarot", he tells us, "the Magic of the ancients is a closed book...."

Lévi accepted Court de Gébelin's claims that the deck had an Egyptian origin, but rejected Etteilla's interpretation and rectification of the cards in favor of a reinterpretation of the Tarot de Marseille.[38] He called it The Book of Hermes and claimed that the tarot was antique, existed before Moses, and was in fact a universal key of erudition, philosophy, and magic that could unlock Hermetic and Qabalistic concepts.[39] According to Lévi, "An imprisoned person with no other book than the Tarot, if he knew how to use it, could in a few years acquire universal knowledge, and would be able to speak on all subjects with unequaled learning and inexhaustible eloquence."[40]

According to Dummett, Lévi's notable contributions included the following:[41]

  • Lévi was the first to suggest that the Magus (Bagatto) was to be depicted in conjunction with the symbols of the four suits.
  • Inspired by de Gébelin, Lévi associated the Hebrew alphabet with the Major Arcana (tarot trumps) and attributed an "onomantic astrology" system to the "ancient Hebrew Qabalists."[42]
  • Lévi linked the ten numbered cards in each suit to the ten sefiroth.
  • He claimed the court cards represented stages of human life.
  • He also claimed the four suits represented the Tetragrammaton.

French Tarot divination after Lévi

[edit]

Occultists, magicians, and magi all the way down to the 21st century have cited Lévi as a defining influence.[43][g] Among the first to seemingly adopt Lévi's ideas was Jean-Baptiste Pitois. Pitois wrote two books under the name Paul Christian that referenced the tarot, L'Homme rouge des Tuileries (1863), and later Histoire de la magie, du monde surnaturel et de la fatalité à travers les temps et les peuples (1870). In them, Pitois repeated and extended the mythology of the tarot and changed the names for the trumps and the suits (see table below for a list of Pitois's modifications to the trumps).[44] Batons (wands) became Scepters, Swords became Blades, and Coins became Shekels.[h]

However, it was not until the late 1880s that Lévi's vision of the occult tarot truly began to bear fruit, as his ideas on the occult began to be propounded by various French and English occultists. In France, secret societies such as the French Theosophical Society (1884) and the Kabbalistic Order of the Rose-Cross (1888) served as the seeds for further developments in the occult tarot in France.[45]

The French occultist Papus was one of the most prominent members of these societies, joining the Isis lodge of the French Theosophical Society in 1887 and becoming a founding member of the Kabbalistic Order of the Rose-Cross the next year.[45] Among his 260 publications are two treatises on the use of tarot cards, Le Tarot des Bohémiens (1889), which attempted to formalize the method of using tarot cards in ceremonial magic first proposed by Lévi in his Clef des grands mysteries (1861),[46] and Le Tarot divinatoire (1909), which focused on simpler divinatory uses of the cards.[47]

Another founding member of the Kabbalistic Order of the Rose-Cross, the Marquis Stanislas de Guaita, met the amateur artist Oswald Wirth in 1887 and subsequently sponsored a production of Lévi's intended deck. Guided entirely by de Guaita, Wirth designed the first neo-occultist cartomantic deck (and first cartomantic deck not derived from Etteilla's Egyptian deck).[48] Released in 1889 as Les 22 Arcanes du Tarot kabbalistique, it consisted of only the twenty-two major arcana and was revised under the title of Le Tarot des imagers du moyen âge in 1926.[49] Wirth also released a book about his revised cards, which contained his own theories of the occult tarot under the same title in the year following.[50]

Outside of the Kabbalistic Order, in 1888, French magus Ély Star published Les mystères de l'horoscope which mostly repeats Christian's modifications.[51] Its primary contribution was the introduction of the terms 'Major Arcana' and 'Minor Arcana', and the numbering of the Crocodile (the Fool) XXII instead of 0.[52]

The Hermetic Order of the Golden Dawn and its heirs

[edit]

The late 1880s not only saw the spread of the occult tarot in France, but also its initial adoption in the English-speaking world. In 1886, Arthur Edward Waite published The Mysteries of Magic, a selection of Lévi's writings translated by Waite and the first significant treatment of the occult tarot to be published in England.[53] However, it was only through the establishment of the Hermetic Order of the Golden Dawn in 1888 that the occult tarot was to become established as a tool in the English-speaking world.

Of the three founding members of the Golden Dawn, two, Samuel Liddell Mathers and William Wynn Westcott, published texts relating to the occult tarot prior to the founding of the order. Westcott is known to have made ink sketches of tarot trumps in or around 1886[54] and discussed the tarot in his treatise Tabula Bembina, sive Mensa Isiaca, published in 1887,[55] while Mathers had published the first British work primarily focused on the tarot in his 1888 booklet entitled The Tarot: Its Occult Signification, Use in Fortune-Telling and Method of Play.[56]

Folio 32 of the Cipher Manuscripts, which gives the correspondences for the Major Arcana

The tarot was also mentioned explicitly in the Cipher Manuscripts that served as the founding document of the Hermetic Order, both implicitly and in the form of a separate essay accompanying the manuscript.[57] This essay was to serve as the basis for most of tarot interpretations by the Golden Dawn and its immediate successors, including such features as:[58]

  • placing The Fool before the other 21 trumps when determining the Qabalistic correspondence of the Major Arcana to the Hebrew alphabet
  • attributing the Hebrew alphabet correspondences to pathways in the Tree of Life
  • swapping the positions of the eighth and eleventh arcana (Justice and Strength), and
  • reassigning Qabalistic planetary associations to accord with the re-ordered trumps.

The Golden Dawn also:[59]

  • renamed the suits of Batons and Coins to Wands and Pentacles
  • swapped the order of the King and the Knight among the court cards, renaming them the Prince and the King, respectively
  • changed the Page to become the Princess
  • assigned each of the court cards to the letters of the Tetragrammaton, thus associating both the court cards and suits to the four classical elements,[59] and
  • associated each of the 36 cards ranked from 2 to 10, inclusive, with one of the 36 astrological decans.

The Hermetic Order never released its own tarot deck for public use, preferring instead for members to create their own copies of a deck designed by Mathers with art by his wife, Moina Mathers.[60][i] However, many of these innovations would make their first public appearance in two influential tarot decks designed by members of the order: the Rider–Waite–Smith deck and the Thoth deck. In addition, occultist Israel Regardie involved himself in two separate recreations of the original Golden Dawn deck, the Golden Dawn Tarot of 1978 with art by Robert Wang, and the New Golden Dawn Ritual Tarot[j] by Chic and Sandra Cicero, released, after Regardie's death, in 1991.[64] The central document containing the Golden Dawn's Tarot interpretations, "Book T", was first published openly, if not under that title, by Aleister Crowley in his occult periodical The Equinox in 1912.[65][66] The volume was later republished independently in 1967.[67]

Golden Dawn correspondences of the Major Arcana[68]
Tarot card Hebrew letter Element/planet/sign
0 The Fool א Aleph 🜁 Air
I The Magician ב Bet ☿ Mercury
II The High Priestess ג Gimel ☾ Moon
III The Empress ד Dalet ♀ Venus
IV The Emperor ה He ♈︎ Aries
V The Hierophant ו Vau ♉︎ Taurus
VI The Lovers ז Zayin ♊︎ Gemini
VII The Chariot ח Heth ♋︎ Cancer
VIII Strength ט Teth ♌︎ Leo
IX The Hermit י Yod ♍︎ Virgo
X Wheel of Fortune כ Kaph ♃ Jupiter
XI Justice ל Lamed ♎︎ Libra
XII The Hanged Man מ Mem 🜄 Water
XIII Death נ Nun ♏︎ Scorpio
XIV Temperance ס Samekh ♐︎ Sagittarius
XV The Devil ע Ayin ♑︎ Capricorn
XVI The Tower פ Pe ♂ Mars
XVII The Star צ Tsade ♒︎ Aquarius
XVIII The Moon ק Qoph ♓︎ Pisces
XIX The Sun ר Resh ☉ Sun
XX Judgement ש Shin 🜂 Fire
XXI The World ת Taw ♄ Saturn

Waite and Crowley

[edit]
The Celtic Cross spread using the Universal Waite deck, a recolored variation of the original Rider–Waite deck

The Rider–Waite–Smith deck,[k] released in 1909, was the first complete cartomantic tarot deck other than those derived from Etteilla's Egyptian tarot.[69] (Oswald Wirth's 1889 deck had only depicted the major arcana.[48]) The deck, designed by Arthur Edward Waite, was executed by Pamela Colman Smith, a fellow Golden Dawn member, and was the first tarot deck to feature complete scenes for each of the 36 suit cards between 2 and 10 since the Sola Busca tarot of the 15th century, with certain designs likely based in part on a number of photographs of them held by the British Museum.[70] The deck followed the Golden Dawn in its choice of suit names and in swapping the order of the trumps of Justice and Strength, but essentially preserved the traditional designations of the court cards. The deck was followed by the release of The Key to the Tarot, also by Waite, in 1910.[l]

The Thoth deck, first released as part of Aleister Crowley's The Book of Thoth in 1944,[71] represent a somewhat different evolution of the original Golden Dawn designs. The deck, executed by Lady Frieda Harris as a series of paintings between 1938 and 1942,[72] owes much to Crowley's development of Thelema in the years following the dissolution of the Hermetic Order. While the deck follows Golden Dawn teachings with respect to the zodiacal associations of the major arcana and the associations of the minor arcana with the various astrological decans, it also:[73]

  • reverted to the traditional Marseille numbering of Justice and Strength as arcana 8 and 11, respectively (though it retained the swapped associations with respect to the Hebrew alphabet)
  • swapped the Hebrew alphabet associations of the fourth and seventeenth arcana (The Emperor and The Star, respectively), in accordance with Crowley's Liber Legis of 1913
  • renamed several of the major arcana
  • renamed the suits of Batons and Coins to Wands and Disks (the latter instead of the Golden Dawn's "Pentacles"), and
  • adopted the Golden Dawn's court cards, except that the Knight was not renamed.

While Crowley managed to print a partial test run of the standalone deck using seven color plates included in The Book of Thoth, it was not until the 1960s, after Crowley and Harris's deaths, that the deck was first printed in its entirety.[71]

Tarot divination in the United States

[edit]

Two of the earliest publications on tarot in the English language were published in the United States, including a book by Madame Camille Le Normand entitled Fortune-Telling by Cards; or, Cartomancy Made Easy, published in 1872,[74] and an anonymous American essay on the tarot published in The Platonist in 1885 entitled "The Taro".[75] The latter essay is implied by Decker and Dummett to have been written by an individual with a connection to the occult order known as the Hermetic Brotherhood of Luxor.[76] While it is not clear to what extent the Hermetic Brotherhood used tarot cards in its practices,[77] it influenced later occult societies such as Elbert Benjamine's Church of Light, which had tarot practices (and an accompanying deck) of its own.[78]

Adoption of the esoteric tarot practices of the Golden Dawn in the United States was driven in part by the American occultist Paul Foster Case, whose 1920 book An Introduction to the Study of the Tarot made use of the Rider–Waite–Smith deck and assorted esoteric associations first adopted by the Golden Dawn.[79] By the 1930s, however, Case had formed his own occult order, the Builders of the Adytum, and began to promote the Revised New Art Tarot,[m] by Manly P. Hall with art by J. Augustus Knapp,[80] as well as Case's own deck. Executed by Jessie Burns Parke, the artwork of Case's deck, the B.O.T.A. Tarot, generally resembles that of the Rider–Waite–Smith deck, but the deck also shows influences from Oswald Wirth and the original design of the Hermetic Order of the Golden Dawn tarot.[81] Case promoted the deck in his 1947 book The Tarot: A Key to the Wisdom of the Ages, which also marked one of the first references to the work of Carl Jung by a tarotist.[82]

Esoteric use of the Rider–Waite–Smith Tarot was also promoted in the works of Eden Gray, whose three books on the tarot made extensive use of the deck. Gray's books were adopted by members of the 1960s counter-culture as standard reference works on divinatory use of tarot cards,[83] and her 1970 book A Complete Guide to the Tarot was the first work to use the metaphor of the "Fool's Journey" to explain the meanings of the major arcana.[84][85]

Tarot divination since 1970

[edit]

The work of Eden Gray and others in the 1960s led to an explosion of popularity in tarot card reading beginning in 1969.[67] Stuart R. Kaplan's U.S. Games Systems, which had been founded in 1968 to import copies of the Swiss 1JJ Tarot, was well positioned to take advantage of this explosion and reissued the then out-of-print Rider–Waite–Smith Tarot in 1970, which has not gone out of print since.[86] Tarot card reading quickly became associated with New Age thought, signaled in part by the popularity of David Palladini's Rider–Waite–Smith-inspired Aquarian Tarot, first issued in 1968.[87] Artists soon began to create their own interpretations of the tarot for artistic purposes rather than purely esoteric ones, such as the Mountain Dream Tarot of Bea Nettles, the first photographic tarot deck, released in 1975.[88]

The 1980s and 1990s saw the rise of a new generation of tarotists, influenced by the writings of Eden Gray and the work of Carl Jung and Joseph Campbell on psychological archetypes. These tarotists sought to apply tarot card reading to personal introspection and growth, and included Mary K. Greer, the author of Tarot for Your Self: A Workbook for the Inward Journey (1984), and Rachel Pollack, the author of Seventy-Eight Degrees of Wisdom (1980/1983).[89][90] Tarot cards also began to gain popularity as a divinatory tool in countries like Japan, where hundreds of new decks have been designed in recent years.[91] The democratization of digital publishing in the 2000s and 2010s led to a new explosion of tarot decks as artists became increasingly able to self-publish their own, with the contemporaneous empowerment of feminist, LGBTQ+ and other marginalized communities providing a ready market for such work.[92][93]

Use

[edit]

Tarot is often used in conjunction with the study of the Hermetic Qabalah.[94] In these decks all the cards are illustrated in accordance with Qabalistic principles, most being influenced by the Rider–Waite deck. Its images were drawn by artist Pamela Colman Smith, to the instructions of Christian mystic and occultist Arthur Edward Waite, and published in 1911.[95]

A difference from Marseilles-style decks is that Waite and Smith use scenes with esoteric meanings on the suit cards. These esoteric, or divinatory meanings were derived in great part from the writings of the Hermetic Order of the Golden Dawn group, of which Waite had been a member. The meanings[96] and many of the illustrations[97] showed the influence of astrology as well as Qabalistic principles.

Trumps

[edit]

The following is a comparison of the order and names of the Major Trumps up to and including the Rider–Waite–Smith and Crowley (Thoth) decks:

Tarot de Marseille[98] Court de Gébelin[99] Etteilla[100] Paul Christian[101] Oswald Wirth[102] Golden Dawn[103] Rider–Waite–Smith[104] Book of Thoth
(Crowley)[105]
I. The Juggler I. The Thimblerig, or Bateleur 15. Illness I. The Magus 1. The Magician I. The Magician I. The Magician I. The Magus[n]
II. The Popess II. The High Priestess 8. Etteilla /Female questioner II. The Gate of the Sanctuary (of the occult Sanctuary) 2. The Priestess II. The High Priestess II. The High Priestess II. The Priestess
III. The Empress III. The Queen 6. Night /Day III. Isis-Urania 3. The Empress III. The Empress III. The Empress III. The Empress
IV. The Emperor IV. The King 7. Support /Protection IV. The Cubic Stone 4. The Emperor IV. The Emperor IV. The Emperor IV. The Emperor
V. The Pope V. The Lead Hierophant, or the High Priest 13. Marriage /Union V. The Master of the Mysteries (of the Arcana) 5. The Pope V. The Hierophant V. The Hierophant V. The Hierophant
VI. The Lovers VI. The Marriage (none)[o] VI. The Two Roads 6. The Lover VI. The Lovers VI. The Lovers VI. The Lovers
VII. The Chariot VII. Osiris Triumphant 21. Dissension VII. The Chariot of Osiris 7. The Chariot VII. The Chariot VII. The Chariot VII. The Chariot
VIII. Justice VIII. Justice 9. Justice /Jurist VIII. Themis (the Scales and Blade) 8. Justice XI. Justice XI. Justice VIII. Adjustment
IX. The Hermit IX. The Sage, or the Seeker of Truth and Justice 18. Traitor IX. The Veiled Lamp 9. The Hermit IX. The Hermit IX. The Hermit IX. The Hermit
X. The Wheel of Fortune X. The Wheel of Fortune 20. Fortune /Increase X. The Sphinx 10. The Wheel of Fortune X. The Wheel of Fortune X. Wheel of Fortune X. Fortune
XI. Strength XI. Strength 11. Strength /Sovereign XI. The Muzzled Lion (the Tamed Lion) 11. The Strength VIII. Strength VIII. Strength XI. Lust
XII. The Hanged Man XII. Prudence 12. Prudence /The People XII. The Sacrifice 12. The Hanged Man XII. The Hanged Man XII. The Hanged Man XII. The Hanged Man
XIII. Death[p] XIII. Death[q] 17. Mortality /Nothingness XIII. The Skeleton Reaper (the Reaper, the Scythe) 13. Death XIII. Death XIII. Death XIII. Death
XIV. Temperance XIV. Temperance[q] 10. Temperance /Priest XIV. The Two Urns (the Genius of the Sun) 14. Temperance XIV. Temperance XIV. Temperance XIV. Art
XV. The Devil XV. Typhon 14. Great Force XV. Typhon 15. The Devil XV. The Devil XV. The Devil XV. The Devil
XVI. The House of God XVI. God-House, or Castle of Plutus 19. Misery /Prison XVI. The Beheaded Tower (the Lightning-Struck Tower) 16. The Tower XVI. The Blasted Tower XVI. The Tower XVI. The Tower
XVII. The Star XVII. The Dog Star 4. Desolation /Air XVII. The Star of the Magi 17. The Star XVII. The Star XVII. The Star XVII. The Star
XVIII. The Moon XVIII. The Moon 3. Comments /Water XVIII. The Twilight 18. The Moon XVIII. The Moon XVIII. The Moon XVIII. The Moon
XIX. The Sun XIX. The Sun 2. Enlightenment /Fire XIX. The Blazing Light 19. The Sun XIX. The Sun XIX. The Sun XIX. The Sun
XX. Judgement XX. The Last Judgment 16. Judgment XX. The Awakening of the Dead (the Genius of the Dead) 20. Judgment XX. Judgement XX. Judgement XX. The Aeon
XXI. The World XXI. Time 5. Voyage /Earth XXI. The Crown of the Magi 21. The World XXI. The Universe XXI. The World XXI. The Universe
— The Fool 0. The Fool 78 (or 0). Folly 0. The Crocodile[r] — The Fool[s] 0. The Fool 0. The Fool[t] 0. The Fool

Personal use

[edit]

Next to the usage of tarot cards to divine for others by professional cartomancers, tarot is also used widely as a device for seeking personal guidance and spiritual growth. Practitioners often believe tarot cards can help the individual explore one's spiritual path.

People who use the tarot for personal divination may seek insight on topics ranging widely from health or economic issues to what they believe would be best for them spiritually.[111] Thus, the way practitioners use the cards in regard to such personal inquiries is subject to a variety of personal beliefs. For example, some tarot users may believe the cards themselves are magically providing answers, while others may believe a supernatural force or a mystical energy is guiding the cards into a layout.

Alternatively, some practitioners believe tarot cards may be utilized as a psychology tool based on their archetypal imagery, an idea often attributed to Carl Jung. Jung wrote, "It also seems as if the set of pictures in the Tarot cards were distantly descended from the archetypes of transformation, a view that has been confirmed for me in a very enlightening lecture by Professor Bernoulli."[112] During a 1933 seminar on active imagination, Jung described the symbolism he saw in the imagery:[113]

The original cards of the Tarot consist of the ordinary cards, the king, the queen, the knight, the ace, etc., only the figures are somewhat different, and besides, there are twenty-one [additional] cards upon which are symbols, or pictures of symbolical situations. For example, the symbol of the sun, or the symbol of the man hung up by the feet, or the tower struck by lightning, or the wheel of fortune, and so on. Those are sort of archetypal ideas, of a differentiated nature, which mingle with the ordinary constituents of the flow of the unconscious, and therefore it is applicable for an intuitive method that has the purpose of understanding the flow of life, possibly even predicting future events, at all events lending itself to the reading of the conditions of the present moment.

Criticism

[edit]

Skeptic James Randi once said that:[114]

For use as a divinatory device, the tarot deck is dealt out in various patterns and interpreted by a gifted "reader." The fact that the deck is not dealt out into the same pattern fifteen minutes later is rationalized by the occultists by claiming that in that short span of time, a person's fortune can change, too. That would seem to call for rather frequent readings if the system is to be of any use whatsoever.

Tarot historian Michael Dummett similarly critiqued occultist uses throughout his various works, remarking that "the history of the esoteric use of Tarot cards is an oscillation between the two poles of vulgar fortune telling and high magic; though the fence between them may have collapsed in places, the story cannot be understood if we fail to discern the difference between the regions it demarcates."[115] As a historian, Dummett held particular disdain for what he called "the most successful propaganda campaign ever launched", noting that "an entire false history, and false interpretation, of the Tarot pack was concocted by the occultists; and it is all but universally believed."[116]

Many Christian writers discourage divination, including tarot card reading, as deceptive and "spiritually dangerous", citing, for example, Leviticus 19:26 and Deuteronomy 18:9–12 as proof texts.[117][118]

See also

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Notes

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References

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Tarot card reading

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Tarot card reading is a form of , or using cards, in which a practitioner interprets a deck of 78 illustrated cards to provide insights into a querent's past, present, future, or personal circumstances. The practice draws on the symbolic meanings of the cards, often arranged in specific layouts known as spreads, to facilitate self-reflection, guidance, or prediction of events, with ethical guidelines often advising against readings that seek information about third parties without their consent. While rooted in esoteric traditions, it is also employed for psychological exploration and therapeutic purposes, helping individuals process emotions and motivations without relying on claims. The deck originated in 15th-century as a playing card game called tarocchi, with the earliest known decks dating to the 1440s in cities like and . These early decks were commissioned by wealthy families, such as the Visconti-Sforza, and featured hand-painted artwork by artists like Bonifacio Bembo, emphasizing themes from , virtues, and cosmology. The association with fortune-telling emerged much later, in the late , when French occultists like proposed mystical origins linking the cards to ancient Egyptian wisdom, though historical evidence supports only the gaming roots. By the 19th century, had become integrated into , influencing movements like the Hermetic Order of the Golden Dawn and inspiring modern decks such as the Rider-Waite-Smith, which standardized symbolic imagery for divinatory use. Structurally, the Tarot consists of two main divisions: the , 22 cards representing archetypal life themes and spiritual lessons (e.g., The Fool symbolizing new beginnings, The Hanged Man representing surrender and new perspectives, Temperance embodying balance and moderation, The World signifying fulfillment and completion, or The Tower denoting upheaval), and the , 56 cards divided into four suits—Wands (fire, creativity), Cups (water, emotions), Swords (air, intellect), and Pentacles (earth, material matters)—each containing numbered cards from Ace to 10 and four court cards (Page, Knight, Queen, King); for instance, in the Swords suit, the 9 of Swords symbolizing anxiety and despair, the King of Swords representing intellectual authority and logic, and in the Pentacles suit, the 9 of Pentacles signifying self-sufficiency and abundance. In a reading, the querent typically shuffles the deck while focusing on a question, after which the reader lays out cards in patterns like the (10 cards) to interpret their upright or reversed positions relative to the query. Interpretations blend card symbolism, , , and intuition, with psychological explanations attributing efficacy to phenomena like the , where vague statements feel personally applicable. In contemporary contexts, Tarot reading spans , , and , with decks adapted for diverse cultural and social applications, including and . Studies highlight its role in fostering , as practitioners use it to externalize inner conflicts and gain perspective, supported by its multi-sensory engagement through visuals and . Despite from scientific communities regarding predictive accuracy, its enduring popularity underscores its value as a reflective tool rather than a literal .

Origins and History

Early Associations with Divination

The origins of cartomancy trace back to the introduction of playing cards to Europe, which derived from Mamluk decks originating in the Islamic world of Egypt and Syria during the 13th and 14th centuries. These early cards featured suits such as cups, coins, swords, and polo sticks, as evidenced by a preserved 15th-century deck in the Topkapi Sarayi Museum in Istanbul. Traders and sailors brought these cards to European ports, particularly in Italy and Spain, around the 1370s, where they were adapted with local suits like batons replacing polo sticks. Initially used exclusively for gaming, these cards laid the groundwork for later divinatory practices by providing a medium for chance-based interpretation. The first documented associations between cards and divination emerged in late 15th-century , amid growing moral and religious opposition. Sermons in German-speaking regions during the 1480s explicitly condemned the use of cards for , portraying such predictions as sinful inventions linked to and . These prohibitions, including early bans in from 1377 that extended to predictive uses, reflected broader concerns over cards as tools for glimpsing the future. By this period, rudimentary forms of appeared in lotbooks (Losbücher), where drawn cards or dice determined verses for prophetic readings, marking an initial shift from mere entertainment. In Renaissance Italy and , the transition from gaming to divination gained traction through textual references and cultural adaptation. Bavarian physician Johannes Hartlieb's 1456 treatise Das Buch aller verbotenen Kunst (The Book of All Forbidden Arts) critiqued card-based as a forbidden , describing methods where cards were drawn to select interpretive verses from fortune books, thus documenting early predictive techniques. This evolution occurred alongside the spread of tarocchi cards in , where decks like those commissioned by the Visconti family in around served primarily as games but occasionally inspired reflective or omen-based consultations. In , cards arrived via diplomatic exchanges, such as a 1449 tarocchi deck gifted to Queen Isabella, fostering similar experimental uses amid . While tarocchi remained a popular throughout the 15th and 16th centuries, distinct from its emerging divinatory role, solidified as a separate practice by the mid-18th century, when occultists began attributing esoteric meanings to the cards.

Key Figures in 18th-19th Century Development

, a French Protestant and Freemason, played a foundational role in establishing 's esoteric significance through his multi-volume work Le Monde Primitif, analysé et comparé avec le monde moderne (The Primitive World, Analyzed and Compared to the Modern World), published starting in 1773 and including a key section on in Volume VIII in 1781. In this text, de Gébelin posited that the originated as an ancient Egyptian , with the 22 cards representing hieroglyphic symbols encoding profound philosophical and mystical knowledge that had been preserved through gypsy migrations to Europe. Although his claims of Egyptian origins were later debunked as speculative, de Gébelin's writings sparked widespread interest in as a divinatory and symbolic system, shifting perceptions from mere playing cards to a repository of hidden truths. Building on de Gébelin's ideas, Jean-Baptiste Alliette, known by his pseudonym (his surname spelled backward), emerged as the first documented professional reader in the late 1770s and 1780s in . A former merchant and hairdresser, Alliette published Manière de se récréer avec le jeu de cartes nommées in 1770, outlining a structured method for , and followed with Etteilla, ou manière de lire dans l'avenir in 1776, which formalized card interpretations. In 1783, he created the first deck specifically designed for , the Grand Etteilla or Livre de Thot, featuring renamed cards, associations with zodiac signs, and the introduction of reversed meanings to indicate negative or blocked energies, thereby professionalizing as a predictive tool. 's approach emphasized timing, planetary influences, and combinations, influencing subsequent cartomantic practices in . Marie Anne Adélaïde Lenormand (1772–1843), a renowned French clairvoyante and cartomancer active from the 1790s through the early 19th century, further popularized Tarot in elite and political circles despite the illegality of fortune-telling under French law. Operating from her Paris salon, Lenormand used a modified version of the Etteilla Tarot deck, adapting it with intuitive overlays and astrological elements to deliver predictions that attracted figures like Empress Joséphine and other revolutionaries. Her forecasts, including warnings of Napoleon's downfall and the rise of Marie Louise, gained legendary status, enhancing Tarot's reputation as a medium for political and personal prophecy, though she did not create her own deck—later "Lenormand" oracle cards were posthumously named in her honor. Lenormand's dramatic style and accuracy stories cemented her as a cultural icon, bridging esoteric Tarot with public fascination during the Revolutionary and Napoleonic eras. In the mid-19th century, Alphonse Louis Constant, writing as Éliphas Lévi, synthesized Tarot with Western occult traditions in his seminal Dogme et Rituel de la Haute Magie (Dogma and Ritual of High Magic), published in two volumes from 1854 to 1856. A former Catholic seminarian turned occultist, Lévi portrayed the 22 Major Arcana as an archetypal "wheel of life" mirroring the Kabbalistic Tree of Life and Hermetic principles, explicitly assigning each trump a corresponding Hebrew letter from the Sephiroth to unlock mystical correspondences. This integration transformed Tarot from a mere divinatory aid into a philosophical mandala for meditation and ritual magic, emphasizing symbolic depth over literal prediction. Lévi's framework, illustrated with his own Tarot designs, profoundly shaped 19th-century esotericism. Following Lévi's innovations, French occultist advanced Tarot symbolism in the late 19th century with his 22 illustrations, first published in 1889 as part of Stanislas de Guaita's Le Tarot des Bohémiens. Collaborating with de Guaita, Wirth drew on Kabbalistic, alchemical, and Masonic to create highly detailed, black-and-white images that emphasized archetypal purity and esoteric correspondences, such as zodiacal and elemental attributions. These designs, later expanded into a full 78-card deck in 1927, prioritized interpretive symbolism for initiates, influencing the visual and philosophical evolution of decks. Wirth's work laid groundwork for later organizations, such as the Hermetic Order of the Golden Dawn, in their adoption of for ceremonial practices.

20th Century Revival and Influences

The Hermetic Order of the Golden Dawn, founded in 1888, played a pivotal role in reviving as an esoteric tool for spiritual development and divination, integrating it into the curriculum of its Outer Order alongside practices like and . Key members, including co-founder , who structured the order's rituals and inner teachings, and Arthur Edward Waite, who led the after 1901, developed sophisticated systems linking the cards to , , and . This institutional framework formalized 's use in organized occultism, extending influences from earlier French occultists like Eliphas Lévi in a more systematic manner. A landmark outcome of the Golden Dawn's efforts was the 1909 Waite-Smith Tarot deck, created by Waite and artist , both former order members. Unlike traditional decks with unillustrated , this version featured vivid scenes for all 78 cards, drawing on Golden Dawn symbolism, Christian mysticism, and influences from decks like the Sola Busca to convey esoteric meanings accessibly. The Rider-Waite-Smith (RWS) deck's emphasis on pictorial symbolism standardized interpretation for broader audiences, emphasizing intuitive and psychological insights over rote memorization. Aleister Crowley, another Golden Dawn initiate, further advanced Tarot's esoteric evolution with the Thoth Tarot deck, painted by Lady Frieda Harris between 1938 and 1943 and published in 1944. Infused with Crowley's Thelemic philosophy, astrological correspondences, and Egyptian motifs centered on the god Thoth, the deck reinterpreted traditional cards through a lens of personal will and cosmic forces, as detailed in Crowley's accompanying text, The Book of Thoth. This work solidified Tarot's place in modern occultism by blending ancient symbolism with contemporary mystical systems. Tarot's dissemination during the to occurred through publishing houses, which reprinted European decks and offered instructional materials to American seekers. Publishers like De Laurence issued unauthorized editions of the Rider-Waite-Smith deck and Waite's guide in 1918, while the Brotherhood of the Light provided mail-order Tarot lessons using an Egyptian-themed deck from the same year. Paul Foster Case, a former Golden Dawn affiliate, amplified this spread by founding the (BOTA) in 1922, an organization that delivered simplified, correspondence-based teachings on Tarot, Qabalah, and related esoterica to make the practices approachable for non-initiates. BOTA's 1931 Tarot deck, modeled on Rider-Waite-Smith but with black-and-white outlines for personal coloring as a meditative exercise, exemplified this democratizing approach. Following , Manly P. Hall's prolific writings from the 1930s through the 1950s enhanced 's accessibility by connecting its symbolism to psychological self-exploration and universal wisdom traditions. In works like The Secret Teachings of All Ages (1928, with ongoing influence) and The Tarot: An Essay (based on his 1920s-1930s collaborations), Hall portrayed cards as archetypal tools for inner growth, bridging esoteric symbolism with emerging psychological concepts like the . His 1929 Knapp-Hall deck, published as the Revised New Art Tarot, underscored this synthesis, positioning as a meditative aid for personal and spiritual integration amid mid-century cultural shifts.

Post-1970 Global Spread

The post-1970 era marked a significant of Tarot card reading, driven by the movement's emphasis on personal and , which shifted from esoteric circles to mainstream accessibility. Eden Gray's books, such as The Tarot Revealed (1960) and A Complete Guide to the Tarot (1970), played a pivotal role by presenting as a tool for psychological insight rather than strict , influencing a broad audience during the 1970s countercultural surge. This approach aligned with ideals of holistic growth, making appealing to those seeking empowerment amid social upheavals. In the and , feminist and communities further adapted to reflect marginalized perspectives, fostering decks that centered women's spirituality and non-normative identities. The Daughters of the Moon Tarot (1984), created by Ffiona Morgan, exemplifies this by featuring all-female imagery and round cards symbolizing equality, drawing from archetypes to support and feminist spiritual practices. Such innovations challenged traditional gender roles in Tarot , promoting inclusivity and self-affirmation within women's and circles. The 1990s onward saw digital technologies propel Tarot's global expansion, enabling online readings and apps that transcended geographical barriers. The Labyrinthos Tarot app, launched in the mid-2010s, offers interactive learning and virtual readings, amassing millions of users by integrating gamified lessons with traditional symbolism. Concurrently, multicultural decks emerged, incorporating diverse symbols; for instance, the Sacred Roots Tarot blends Afro-Indigenous ancestral motifs with Tarot structure, while the Chinese Tarot (1993) fuses and artwork. These adaptations reflect Tarot's internationalization, appealing to global audiences seeking culturally resonant . Commercialization accelerated this spread, with Tarot festivals and celebrity involvement boosting visibility since the 2000s. Events like the Festival of Tarot (inaugurated in 2025) and earlier conventions such as TarotCon (starting in the 1990s but expanding post-2000) gather practitioners for workshops and vendor expos, fostering community and commerce. Celebrities including and have publicly endorsed Tarot for guidance, amplifying its cultural cachet. The global Tarot cards market, valued at approximately $1.3 billion in 2023, underscores this growth, projected to rise with increasing digital and inclusive offerings.

The Tarot Deck

Structure of Major and Minor Arcana

The standard Tarot deck consists of 78 cards, divided into the and the . This structure, while rooted in 15th-century , was formalized for purposes in the . The comprises 22 cards, often referred to as trumps, numbered from 0 to 21. The sequence begins with The Fool (0), symbolizing the start of a journey, and culminates with The World (21), representing completion. These cards depict archetypal figures and concepts, such as The Magician, The Lovers, and , and were originally added as special trumps to the Italian tarocchi game's suits in the 1440s. The term "" was coined by French Éliphas Lévi in his 1856 work Dogme et Rituel de la Haute Magie, emphasizing their significance in esoteric traditions. The Minor Arcana includes 56 cards, organized into four suits, each containing 14 cards: numbered cards from Ace to 10, plus four court cards (Page, Knight, Queen, and King). The suits are Wands (or Batons), Cups, Swords, and Pentacles (or Coins), derived from the Latin-suited playing cards of 15th-century Italy. In occult interpretations, these suits correspond to the classical elements: Wands to fire (creativity and action), Cups to water (emotions and intuition), Swords to air (intellect and conflict), and Pentacles to earth (materiality and stability). This elemental association was elaborated in early 20th-century esoteric texts, such as P.D. Ouspensky's The Symbolism of the Tarot (1913), which linked the suits to elemental spirits like salamanders for fire. Historically, the Tarot deck evolved from the tarocchi packs of northern Italy in the 1440s, used primarily for card games without a fixed divinatory sequence. By the 19th century, occultists like Lévi standardized the numbering and arcana divisions, integrating Kabbalistic and astrological influences to create a cohesive esoteric framework. This shift marked the transition from gaming to symbolic divination. In Tarot readings, the cards address overarching life themes and spiritual lessons, while the provide insights into daily events and practical matters. This distinction allows readers to balance profound archetypes with situational details. The Rider-Waite-Smith deck, published in 1909 and widely regarded as the standard for modern tarot practice and beginners, features detailed pictorial scenes on all 78 cards that support intuitive interpretation. The Major Arcana represent major life events, spiritual lessons, and archetypes—for example, The Fool signifies new beginnings, The Lovers represent relationships and significant choices, and Death indicates transformation and endings that lead to renewal rather than literal mortality. The Minor Arcana cover everyday situations, divided into four suits: Wands (fire) associated with action, creativity, and energy; Cups (water) associated with emotions, relationships, and intuition; Swords (air) associated with intellect, challenges, and conflict; and Pentacles (earth) associated with the material world, finances, and the physical body. Card meanings depend on context within the spread, position (upright or reversed, where reversed often suggests blocked, internalized, or opposite energies), surrounding cards, and the reader's intuition. Beginners should start by learning key words and phrases for each card and practice with simple spreads to develop familiarity.

Symbolism and

Tarot cards are replete with symbolic elements that convey layered meanings through visual motifs, drawing from diverse esoteric traditions. Common motifs include colors, numbers, and archetypal figures, each contributing to interpretive depth. For instance, red often symbolizes passion and energy, as seen in the Justice card's gown, while blue represents intuition and the feminine, evident in the High Priestess's robes. Numbers carry numerological significance, such as the number three denoting growth and creativity in cards like the Empress, and seven implying spiritual introspection in the Chariot. Figures like Death embody transformation rather than literal mortality, depicted as a skeletal rider to signify renewal, while the Fool represents naive beginnings and potential, often shown with a bindle and a cliff-edge journey. These elements, including suits' icons like wands for fire and creativity or cups for water and emotion, form a universal language independent of specific historical contexts. Esoteric correspondences further enrich Tarot iconography, linking cards to astrological, Kabbalistic, and alchemical frameworks. Astrologically, the Emperor corresponds to Aries, embodying structured authority and initiative, while the High Priestess aligns with the Moon, symbolizing subconscious wisdom. In Kabbalah, the Major Arcana map onto the 22 paths of the Tree of Life, a diagrammatic representation of divine emanations; for example, the Fool connects Path 11 between Kether (crown) and Chokmah (wisdom), illustrating the soul's initiatory descent. Alchemical stages are reflected in the cards' progression, with the Major Arcana paralleling the Great Work: the Magician initiates calcination (purification by fire), Temperance embodies conjunction (balancing opposites), and the World signifies coagulation (spiritual completion). The suits correspond to alchemical elements—wands to fire, cups to water—mirroring processes of transmutation from base to enlightened states. The evolution of Tarot imagery shifted from sparse, unillustrated designs in 17th-century decks like the Tarot de Marseille to richly narrative scenes in the 1909 Rider-Waite-Smith (RWS) deck. Marseille cards featured minimalist woodcut-style illustrations primarily in the 22 , with pips (e.g., unadorned swords or coins) relying on numerical symbolism for interpretation, evoking a sense of ancient, unrefined wisdom through bold colors like sky blues and earthy greens. In contrast, the RWS deck, designed by under A.E. Waite's guidance and influenced by the Hermetic Order of the Golden Dawn, illustrated all 78 cards with detailed, Art Nouveau-inspired scenes, enhancing symbolic accessibility; for example, the depicts celebratory figures to visually convey communal joy, absent in Marseille's abstract pips. This transition democratized esoteric meanings, making more intuitive for modern users. Cultural adaptations in non-Western Tarot decks reinterpret core symbols to resonate with local traditions, fostering hybrid iconographies. In Japanese decks, such as those by artists like Akatsuki Reika, European figures are replaced with indigenous motifs—Himiko as or Abeno Seimei as the Magician—integrating mythology and aesthetics, where animals like rabbits substitute human archetypes for relatable, non-anthropocentric symbolism. Similarly, Native American-inspired decks, like the Tarot, adapt suits to tribal elements—e.g., pipes for wands symbolizing vision quests—and incorporate animal totems such as the eagle for spiritual elevation in place of traditional trumps, reflecting indigenous cosmology while preserving divinatory essence. These variations highlight 's fluidity, mirroring societal diversity without diluting its archetypal foundations.

Variations Across Decks

Tarot decks exhibit significant variations in artistic style, thematic focus, and structure, which can influence the interpretive process in readings. Traditional decks, such as the Tarot de Marseille originating around 1650 with the Jean Noblet edition published in , feature minimalist suits where the pip cards are unillustrated, consisting of simple arrangements of suit symbols without scenic imagery, emphasizing numerical and elemental associations over narrative visuals. In contrast, English-pattern decks like the Rider-Waite-Smith , first published in 1909 and illustrated by under A.E. Waite's direction, introduced fully scenic illustrations for the cards, depicting allegorical scenes that provide explicit symbolic narratives to aid interpretation. Themed variants expand 's visual language by incorporating specific cultural or natural motifs, often adapting the standard 78-card structure to resonate with diverse audiences. For instance, the Wild Unknown Tarot, self-published by artist Kim Krans in 2012, adopts an animal-focused aesthetic with hand-drawn illustrations of creatures and natural elements representing the cards, fostering a connection to symbolism in readings. Cultural adaptations include decks like the Tarot of the Orishas, published around 2000 by Zolrak, which reimagines the through Yoruba deities and African spiritual figures, integrating indigenous African cosmology into the traditional framework. Non-standard decks deviate from the conventional 78-card format, offering flexibility for focused or alternative practices. Some variants consist solely of the 22 cards, such as the Major Arcana Tarot Deck illustrated by various artists, which omits the to emphasize archetypal themes without the granularity of suits. As alternatives to Tarot, cards lack a fixed structure, varying in card count and lacking suits or arcana divisions; for example, many oracle decks contain 30 to 60 cards with unique, theme-specific messages unbound by traditional hierarchies. These variations impact practice by shaping the reader's and , as decks with diverse representations encourage personalized connections to the imagery. Modern decks incorporating LGBTQ+ inclusivity, such as the Next World Tarot released in 2018 by Cristy C. Road, feature queer and trans figures across cards, promoting broader relatability and intuitive resonance for marginalized readers since the .

Methods and Practices

Common Spreads and Layouts

Tarot card reading often employs specific layouts, known as spreads, to position cards in relation to a querent's question, providing structured insights into various life aspects. These configurations assign distinct meanings to each card's location, facilitating a positional interpretation that reveals temporal, emotional, or relational dynamics. Common spreads vary in , from simple single-card draws to more elaborate ten-card arrangements, allowing readers to adapt to the depth required for a session. The spread, a ten-card layout, is one of the most widely used configurations, featuring a central cross formation overlaid by a staff of four cards. It originated in the late through influences from the Hermetic Order of the Golden Dawn, an occult society that integrated tarot into esoteric practices, and was formalized by member in his 1911 publication The Pictorial Key to the Tarot. The spread gained broader popularity in the amid the revival, as tarot entered mainstream spiritual exploration. Positions typically include: the present situation (card 1), crossing obstacle (card 2), subconscious foundation (card 3, below), recent past (card 4, left), potential future or conscious goals (card 5, above), near future (card 6, right), querent's attitude (card 7, bottom of staff), external influences (card 8), hopes or fears (card 9), and overall outcome (card 10, top of staff). This structure offers a comprehensive view of influences surrounding a query, balancing internal and external factors. For simpler inquiries, the three-card spread provides an accessible , particularly for , due to its linear format and minimal cards, which reduce interpretive overwhelm while building foundational skills. Common variations include the past-present-future layout, where the first card reflects recent influences, the second the current state, and the third potential developments, offering a timeline-based overview. Another variant, body-mind-spirit, assigns positions to physical (first card), mental or emotional state (second), and spiritual alignment (third), promoting holistic self-reflection. These spreads emphasize narrative flow, connecting cards sequentially to form coherent guidance without requiring advanced expertise. The Horseshoe spread, a seven-card arc-shaped layout, is favored for exploring interpersonal dynamics, such as in relationships, by mapping evolving influences in a curved progression reminiscent of a protective . Positions generally cover: past influences (card 1), present circumstances (card 2), near future (card 3, about 3-4 months), the querent's attitude or key advice (card 4, center), surrounding energies or others' perceptions (card 5), (card 6), and probable outcome (card 7). This configuration highlights relational tensions and resolutions, with the central card often serving as a pivotal into personal stance amid external factors. Custom layouts allow flexibility beyond fixed spreads, accommodating daily or thematic needs. The one-card draw, used for quick daily guidance, selects a single card to represent the day's overarching theme, encouraging focused awareness on its energy throughout routine activities. For broader annual overviews, the 12 Houses spread draws one card per astrological house, arranged in a circle to forecast developments across life sectors: self and identity ( 1), finances (house 2), communication (house 3), (house 4), (house 5), (house 6), partnerships (house 7), shared resources (house 8), travel and learning (house 9), (house 10), community (house 11), and (house 12). This method provides a yearly panorama, integrating with astrological frameworks for contextual depth.

Interpretation Principles

A typical tarot reading begins with the querent formulating a clear question or focus area while the reader prepares the deck, often by cleansing it (e.g., with smoke, intention, or crystals such as selenite or smoky quartz) to clear prior energies absorbed from previous readings or emotions. In esoteric traditions, such crystals are believed to remove negative energy, recharge and amplify positive vibrations for greater sensitivity, provide protection against adverse influences and grounding, balance the deck's energies, and enhance intuition, sometimes through associations with chakras like the third eye. The querent or reader then shuffles the deck, concentrating on the query, and may cut the deck before drawing cards for the chosen spread. Interpretation in Tarot card reading relies on assigning meanings to drawn cards based on their orientation, symbolism, and relationships within a spread. A common principle used by many readers is the distinction between upright and reversed positions, though some practitioners do not use reversals and instead derive nuance from card positions, surrounding cards, or . Upright cards typically represent the direct, unhindered expression of their core energy, such as sudden upheaval or revelation in The Tower, symbolizing disruption that leads to necessary transformation, as well as anxiety, hopelessness, and intense mental anguish in the 9 of Swords; intellectual authority, clear thinking, logic, and fairness in the King of Swords; fulfillment, harmony, completion, and integration in The World; surrender, letting go, new perspective, and voluntary sacrifice in The Hanged Man; self-sufficiency, abundance, independence, and enjoying the rewards of hard work in the 9 of Pentacles; and balance, moderation, harmony, and blending opposites in Temperance. These are standard Rider-Waite upright interpretations, serving as foundational examples even as actual readings blend traditional symbolism with intuition and contextual factors. Reversed cards, by contrast, indicate blocked, delayed, or internalized aspects of that energy; for The Tower reversed, this might manifest as oppression or prolonged avoidance of change rather than abrupt crisis. This orientation affects interpretation by highlighting whether forces are flowing freely or encountering resistance, with reversals often suggesting a need for or resolution of internal conflicts. For beginners, interpretation often starts with learning keywords and basic meanings for each card, focusing on the standard Rider-Waite-Smith deck. Meanings depend on context, the card's position (upright or reversed), and the reader's intuition. Beginners should practice with simple spreads to build skills and familiarity. Reliable resources provide detailed upright and reversed interpretations for each of the 78 cards. Tarot is not ideally suited for strict yes/no questions, as it provides nuanced guidance rather than binary answers. However, many readers perform yes/no readings using multiple cards (often 3–5 or more) with reversals, evaluating the overall energy and specific meanings. Common methods include majority rule, where upright cards count as "yes" (positive/affirmative energy) and reversed as "no" (blocked/oppositional energy), with most upright leaning yes, most reversed no, and equal numbers indicating "maybe" or need for more clarity. Contextual reading interprets cards' traditional meanings in relation to the question: positive cards (e.g., upright Sun, Ace of Wands, Strength) support yes, while challenging cards (e.g., upright Tower, Five of Swords, reversed Star) support no; reversals often soften, delay, or internalize energy (e.g., reversed positive card as delayed yes, reversed negative as avoided no). Spread examples include a 3-card layout for "factors for yes / factors for no / likely outcome," or drawing cards to read the collective story until a clear majority emerges; some use only major arcana for stronger signals. Results are subjective, depending on the reader's intuition, deck, and question phrasing; framing questions openly is recommended for best results. When inquiring about future opportunities, practitioners recommend phrasing questions in an open-ended manner to elicit nuanced guidance rather than definitive predictions. Questions should focus on the querent's own actions, choices, and personal growth, often incorporating a specific timeframe (such as the next 3–6 months) for clarity, while avoiding inquiries about exact timing, the actions of others, or fixed outcomes. Common formulations begin with "what," "how," or "what can I do" to emphasize practical steps and possibilities. Examples include: "What career opportunities might come my way in the next six months?", "How can I best prepare to seize upcoming opportunities in my life/career?", and "What steps can I take now to attract positive opportunities in the coming months?". This approach aligns with Tarot's role as a tool for reflection and guidance based on current trajectories rather than predetermined fate. Traditional methods draw from established texts like A.E. Waite's The Pictorial Key to the Tarot, which provides fixed divinatory meanings tied to symbolism, while intuitive approaches emphasize the reader's personal insights and the querent's question to contextualize those meanings. , in Seventy-Eight Degrees of Wisdom, advocates combining book-based interpretations with sensitivity to card imagery and subconscious responses, noting that "the pictures are like doors which open into unexpected chambers" to foster deeper, individualized understanding. The querent's query serves as a lens, directing the reading toward specific life areas—such as relationships or —allowing meanings to evolve dynamically rather than remaining static. This dynamic interpretation is particularly evident in questions addressing interpersonal dynamics, such as "What do I project onto someone else?" Here, the cards can reveal patterns of psychological projection, where the querent unconsciously attributes their own repressed qualities, emotions, fears, or desires to another person. Such readings illuminate hidden aspects of the self mirrored in others, fostering self-reflection, empathy, and healthier relationships rather than foretelling literal events. This blend avoids rigid dogma, enabling interpretations that resonate personally while grounded in archetypal symbolism. Suit interactions further nuance meanings through elemental associations, a principle rooted in the Golden Dawn system of elemental dignities, where cards' elements (Wands/ for action and passion, Cups/ for emotions, Swords/Air for intellect and conflict, Pentacles/Earth for material stability) either support or challenge one another. Compatible elements, such as (Wands) and Air (Swords), strengthen interpretations—indicating that propels progress—while opposing ones, like and , suggest friction or dilution of energy. For instance, a Wands card (action-oriented) adjacent to Swords (conflict-driven) might signal intellectual hurdles impeding initiative, requiring balance from other suits to resolve. These interactions reveal relational dynamics in a spread, emphasizing or imbalance among life's spheres. In health-focused readings, based on Rider-Waite traditions, suits symbolize bodily aspects for guidance only, not medical diagnosis; professional medical advice is essential. Wands relate to vitality, energy, inflammation, or circulatory issues; Cups to emotions, fluids, reproductive, or endocrine systems; Swords to respiration, nerves, pain, or mental stress; Pentacles to the physical body, bones, chronic conditions, or material health. Timing and progression in readings consider the arcana's roles: cards often denote long-term themes or pivotal life shifts, forming a journey from (The Fool) to completion (The World), while suggest shorter-term influences or daily developments. Sequences within spreads illustrate flow, such as cards progressing from past challenges to future resolutions, with Majors signaling broader karmic arcs and Minors detailing incremental steps. Certain Major Arcana evoke health themes symbolically, such as The Star for hope and recovery, The Tower for sudden disruptions like accidents, Death for transformation or ending of conditions, Temperance for balance, The Devil for addictions, and The Moon for hidden or psychological issues; interpretations vary by position, orientation, and spread context. Pollack describes this as a "21-stage process" in the Majors, divided into phases of external action, inner growth, and archetypal integration, guiding interpreters to view readings as evolving stories rather than isolated predictions.

Professional vs. Personal Readings

Professional tarot readings typically involve structured sessions lasting 30 to 60 minutes, with fees ranging from $50 to $200 depending on the reader's experience and location. These sessions often occur in person, via phone, or online, allowing the reader to guide the querent through card interpretations tailored to specific questions. Professional readers adhere to established codes of ethics, such as maintaining client confidentiality, providing honest interpretations without judgment, and avoiding fear-mongering or unsubstantiated predictions of doom. To support their practice, many professionals use dedicated journals or record-keeping tools to document client details, session notes, and reading outcomes for reference and ethical record-keeping. In contrast, personal tarot readings are self-directed practices where individuals perform readings for themselves, often using solo journaling to record card draws, interpretations, and reflections for daily guidance or introspection. Mobile apps, such as those offering digital card decks and prompt-based readings, facilitate this process by providing accessible tools for on-the-go self-exploration. The primary benefits include fostering self-reflection, enhancing personal intuition, and avoiding external biases from a reader's perspective, thereby promoting independent emotional processing and growth. Individuals pursuing professional tarot reading often follow structured training paths, including certifications from institutions like The Tarot School, founded in 1995 by Wald and Ruth Ann Amberstone, which offers courses emphasizing ethical and interpretive skills. Online communities, such as the Aeclectic Tarot forums established in 1996, provide platforms for learners to discuss techniques, share experiences, and build networks without formal . Legally, , tarot readings are frequently classified as to mitigate liability, with practitioners required to include disclaimers stating that services are "for purposes only" since the to comply with regulations against . This approach protects readers under First Amendment free speech protections while ensuring clients understand the non-predictive nature of the practice.

Cultural Impact and Modern Use

Influence in Literature and Media

Tarot card reading has profoundly influenced literature, often serving as a symbol of mysticism, fate, and psychological depth. In T.S. Eliot's modernist poem The Waste Land (1922), the character Madame Sosostris conducts a reading with a "wicked pack of cards," referencing specific Tarot trumps like the drowned Phoenician Sailor (aligned with The Hanged Man) to evoke themes of fragmentation and spiritual desolation in post-World War I society. This integration draws on the Tarot's esoteric symbolism to underscore the poem's prophetic and apocalyptic tone, as analyzed in scholarly examinations of Eliot's sources. In contemporary fiction, Erin Morgenstern's The Night Circus (2011) employs Tarot cards as a motif for foreshadowing and character revelation; for instance, the Le Bateleur (The Magician) card unveils protagonist Marco's magical identity, while readings by fortune-teller Isobel predict relational tensions and the circus's fate, blending divination with narrative enchantment. In film and television, Tarot readings frequently heighten dramatic tension and supernatural elements. The 1973 James Bond film Live and Let Die features the villain's psychic aide Solitaire using a custom Tarot deck—originally designed by but replaced due to production issues—for prophetic visions that guide the plot, including foretelling Bond's arrival and actions in a voodoo-infused thriller. Similarly, the supernatural series (1998–2006) incorporates Tarot in multiple episodes for divination and plot propulsion; in season 4's "Marry-Go-Round," Phoebe gifts Paige a deck that yields cards like The Lovers, Despair, and , symbolizing personal and familial crises among the witch sisters. Tarot's presence extends to music and visual arts, where it inspires thematic and aesthetic explorations. Artists like have woven Tarot symbolism into lyrics and album artwork, evoking archetypes of mystery and introspection in contemporary pop genres. In visual art, illustrator Matt Hughes reinterprets traditional Tarot through an lens in his Ethereal Visions Tarot deck (2018), featuring ornate, ethereal figures that blend historical with modern gothic , influencing digital and print media aesthetics. Pop culture representations of have evolved from 19th-century stereotypes associating it with "mystical gypsy" fortune-tellers—rooted in anti-Romani prejudices portraying them as nomads using cards for deception or curses—to 21st-century depictions as empowering tools for in diverse narratives. These tropes, originating in and literature, persist in media but increasingly challenge exoticization by highlighting 's broader cultural and psychological roles.

Contemporary Therapeutic and Spiritual Applications

In the mid-20th century, particularly from the 1950s onward, Jungian psychology began incorporating Tarot cards as a medium for exploring archetypes and facilitating , the process of integrating unconscious aspects of the psyche into conscious awareness. himself expressed interest in Tarot's symbolic depth during this period, viewing the cards as visual representations of universal archetypes that could aid , though he did not develop a . Sallie Nichols' influential book, Jung and Tarot: An Archetypal Journey, expanded this framework by mapping the to Jungian concepts, such as the Fool representing the nascent self and the embodying repressed shadows, thereby promoting through reflective interpretation. Contemporary therapeutic applications of emphasize its role in counseling as a projective technique, where clients project unconscious emotions onto card imagery to enhance and , functioning similarly to by using symbolic narratives for emotional processing. Tarot readings can address specific questions such as "What do I project to someone else?", which explores psychological projection—the unconscious attribution of one's own repressed qualities, emotions, fears, or desires to another person. Such readings use the cards to reveal hidden aspects of the self mirrored in perceptions of others, thereby fostering self-reflection, greater empathy, and healthier relationships, rather than providing literal predictions. This aligns with tarot's use as a projective tool in therapeutic contexts, building on Jungian applications and counseling studies that highlight the externalization of unconscious material, including shadow elements projected onto others. For instance, spreads like the help clients organize concerns across past, present, and future dimensions, fostering clarity and empowerment, as demonstrated in case studies where 13 out of 15 participants reported improved insight after readings. In the , research such as Semetsky's analysis highlighted 's alignment with , enabling clients to reframe personal stories and address emotional blocks without reliance on verbal articulation alone. Additionally, applications like Labyrinthos Tarot integrate daily card pulls with journaling prompts to cultivate inner awareness and navigate life challenges, blending with reflective practices for ongoing personal growth. Within spiritual communities, has been integrated into neo-pagan and Wiccan rituals since the post-1970s resurgence of these movements, serving as a divinatory tool alongside herbs, crystals, and invocations to symbolize natural cycles and spiritual energies. In Wiccan practice, cards such as represent elemental forces like for emotional rebirth, enhancing ceremonial focus and group . This adoption aligns with the broader neo-pagan emphasis on feminist and environmental themes, where facilitates intuitive guidance in solitary or coven-based rites. Furthermore, is often combined with and for deepened spiritual exploration; for example, daily card pulls can set intentions for sessions, promoting and emotional integration as seen in practices that link card symbolism to asanas for holistic alignment. Empirical research on Tarot's therapeutic benefits remains limited, with most evidence drawn from small-scale studies and surveys in the 2020s indicating potential for reducing anxiety through reflective engagement. A 2023 study found that Tarot readings leveraging the Barnum effect—generalized interpretations perceived as personal—improved adolescent mental health and ego identity by alleviating uncertainty. Similarly, a case study involving 20 participants showed post-reading reductions in anxiety and depressive symptoms, attributed to the cards' provision of intuitive guidance and positive reframing. However, experts caution that while Tarot can complement therapy by easing worry associated with ambiguity, excessive reliance may exacerbate issues like obsessive tendencies, underscoring the need for ethical, moderated use.

Global Variations and Accessibility

Tarot card reading has adapted to diverse cultural contexts beyond its European origins, incorporating local spiritual traditions and artistic styles. In , manga-inspired decks emerged in the 2000s, blending the traditional Rider-Waite-Smith structure with vibrant aesthetics to appeal to younger audiences and reflect contemporary pop culture influences. Similarly, in , Tarot practices have integrated with , a syncretic religion combining Yoruba beliefs and Catholicism, where cards serve as tools for alongside worship, as seen in decks like the Orisha Tarot that depict Afro-Cuban deities. These adaptations highlight 's flexibility in fusing with indigenous and diasporic spiritual systems. Efforts toward inclusivity have expanded 's accessibility to marginalized communities, with decks designed to represent diverse identities. The Next World Tarot, released in 2017 by Cristy C. Road, features , trans, people of color (POC), and disabled figures, reimagining the Arcana to emphasize resilience, , and reclaimed narratives for non-Western and LGBTQ+ users. For individuals with visual impairments, Braille-adapted Tarot decks have gained traction in the 2020s, such as the Rider Tarot Braille edition, which includes tactile labeling on cards to enable independent readings without sighted assistance. Technological advancements have further democratized Tarot, making it available through digital platforms and immersive experiences. (VR) sessions, like The Tarot Experience VR launched in the early , allow users to interact with 3D card environments for guided journeys, simulating traditional spreads in a shared digital space. In the global market, Tarot's popularity has surged in , particularly , where online fortune-telling services incorporating Tarot readings have proliferated amid economic uncertainties and youth interest in apps during the . In and communities, Tarot blends with ancestral practices, as in decks drawing from Yoruba and other traditions to create culturally resonant tools for spiritual guidance.

Criticism and Skepticism

Scientific and Psychological Critiques

Scientific and psychological critiques of Tarot card reading primarily challenge its claims of predictive or divinatory efficacy, emphasizing instead explanations rooted in and historical analysis. Numerous attempts to empirically test Tarot's ability to forecast future events or reveal hidden truths have failed to produce evidence supporting mechanisms. For instance, a study by Ivtzan and French examined whether participants could distinguish between genuine Tarot readings (based on cards selected by the querent) and control readings (randomly assigned cards presented as personalized); results showed no significant difference in perceived accuracy, suggesting that arises from non-paranormal factors rather than genuine insight. Broader reviews of parapsychological literature confirm the absence of peer-reviewed, replicable evidence for Tarot's predictive powers, aligning it with other unverified divinatory practices. As of 2025, recent psychological analyses continue to frame Tarot's appeal through concepts like and the placebo effect, without supporting . Central to these critiques is the role of cognitive biases that make Tarot interpretations appear profoundly personal and accurate. The Forer effect, demonstrated in a seminal 1949 experiment where students rated identical, vague personality descriptions as highly accurate for themselves, explains how broad "Barnum statements"—generalized phrases applicable to most people—foster belief in Tarot's specificity. This phenomenon extends to Tarot readings, where interpreters use ambiguous symbolism to craft narratives that clients unconsciously tailor to their lives, as seen in applications of techniques. Confirmation bias further amplifies this, as individuals selectively remember hits (aligning predictions with outcomes) while dismissing misses, a pattern observed in evaluations of similar methods. Skeptics like highlighted these mechanisms in the 1970s and 1980s, demonstrating through exposés how —observing subtle cues and issuing probable guesses—underpins apparent successes in Tarot and performances without requiring ability. From a psychological perspective, Tarot is often reframed not as prophecy but as a projective technique akin to the Rorschach inkblot test, facilitating self-reflection and unconscious insight rather than objective revelation. In this view, the cards serve as neutral stimuli prompting clients to project personal meanings, promoting therapeutic dialogue without empirical claims to foresight; studies on Tarot in counseling support its utility for introspection but reject divinatory validity. This aligns with critiques portraying Tarot as a tool for psychological exploration, beneficial for self-awareness in modern therapeutic contexts but devoid of scientific backing for supernatural predictions. Historical claims bolstering Tarot's mystique have also faced rigorous debunking, revealing pseudoscientific origins. Early 18th-century occultists like falsely attributed Tarot to ancient Egyptian wisdom, linking it to the mythical ; however, 20th-century scholarship, including archival analysis of surviving decks, conclusively traces its invention to 15th-century as a for , with no Egyptian or esoteric intent until centuries later. This European provenance, documented through manuscripts and early gameplay rules, underscores how romanticized narratives of arcane antiquity perpetuate unfounded beliefs in Tarot's prophetic heritage.

Ethical Concerns in Practice

Ethical concerns in Tarot card reading primarily revolve around the potential for harm to clients, cultural sensitivities, and the need for clear professional standards. Practitioners are expected to prioritize client well-being, avoiding exploitative practices that target vulnerable individuals seeking guidance during times of emotional distress. Exploitation risks are particularly acute when Tarot readings target vulnerable clients, such as those grieving the loss of loved ones. In the , reports emerged of scams where fraudulent readers preyed on bereaved families by promising contact with the deceased or insights into unresolved tragedies, often extracting payments through repeated sessions or false assurances. For instance, and Tarot-related frauds exploited emotional fragility, leading to financial losses for those in mourning. To mitigate such risks, professional associations have established guidelines emphasizing non-exploitative conduct. The American Tarot Association (ATA), founded in and active until around 2020, outlined its Code of Ethics requiring members to serve clients' best interests without causing harm and to maintain , thereby protecting against manipulative practices. Cultural appropriation represents another significant ethical issue, particularly in the creation and use of decks incorporating non-Indigenous shamanic elements. Critiques highlight how decks drawing from Indigenous traditions, such as Native American or Sámi spiritual symbols, often lack authentic collaboration with source communities, reducing sacred practices to commercial aesthetics. For example, the Angels and Ancestors Oracle deck has faced scrutiny for erasing Sámi influences while appropriating shamanic imagery without acknowledgment or permission from Indigenous custodians. This practice not only commodifies but also perpetuates historical erasure of Indigenous voices in spiritual tools. Ethical practitioners are encouraged to select decks created with , favoring those developed in partnership with originating communities to avoid perpetuating appropriation. Consent and boundaries form the cornerstone of responsible Tarot practice, ensuring readings empower rather than manipulate. Readers must obtain explicit consent before conducting a session and clearly disclose whether the reading is for entertainment, personal insight, or spiritual guidance, avoiding any implication of guaranteed outcomes. A key boundary involves refraining from predictions of harm, such as foretelling death, illness, or catastrophe, as these can induce undue anxiety without basis in the interpretive nature of Tarot. Instead, ethical guidelines promote framing interpretations around personal agency and growth, helping clients navigate choices without fearmongering. Professional readings, whether in-person or online, reinforce these boundaries by establishing session limits and redirecting clients to qualified experts for medical, legal, or therapeutic needs. Third-party readings, which involve interpreting the thoughts, feelings, actions, or private matters of individuals who are not present and have not given consent, are considered unethical by many professional Tarot readers due to concerns over privacy invasion. This includes queries about another person's relationship status, such as whether someone is single during an ambiguous romantic period (often termed 暧昧期 in certain cultural contexts). Ethical guidelines commonly advise against such practices and recommend reframing questions to focus on the querent's own emotions, choices, and actions, thereby aligning with Tarot's emphasis on personal introspection and self-guidance rather than seeking factual details about others. Debates over regulation underscore ongoing tensions between personal freedom and public protection in Tarot practice. In 19th-century , fortune-telling, including card-based , faced legal scrutiny under laws targeting and , with numerous prosecutions of readers for deceiving clients amid rising popularity of . These historical measures aimed to curb exploitation but often stigmatized the practice broadly. Contemporary calls for licensing persist in some regions, though implementation varies; for example, as of September 2025, discussions in highlight concerns over unqualified clairvoyants, with estimates suggesting up to 75% operate unethically. The rise of online Tarot readings amplifies these issues, as enables scammers to impersonate legitimate practitioners without , prompting for platform regulations to verify credentials and protect users. While no universal licensing exists, ethical associations continue to fill the gap through voluntary codes, balancing accessibility with safeguards.

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  137. https://benebellwen.com/2017/07/11/on-tarot-reading-ethics-part-ii-third-party-readings-and-onerous-clients/
  138. https://academic.oup.com/fh/article/37/4/379/7310795
  139. https://www.thetimes.com/world/europe/article/french-flock-fortune-tellers-crackdown-is-on-cards-8r3zcvs5q
  140. https://www.theguardian.com/technology/article/2024/aug/17/tarot-card-readers-impersonators-scammers
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