Documente Academic
Documente Profesional
Documente Cultură
W
BY
IE
Charles Mason Olbert
B.A., University of North Carolina at Chapel Hill, 2005
M.A., Fordham University, 2014
EV
PR
DISSERTATION
SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS
FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN THE DEPARTMENT
OF PSYCHOLOGY AT FORDHAM UNIVERSITY
NEW YORK
6/12/18
ProQuest Number: 10838562
All rights reserved
INFORMATION TO ALL USERS
The quality of this reproduction is dependent upon the quality of the copy submitted.
In the unlikely event that the author did not send a complete manuscript
and there are missing pages, these will be noted. Also, if material had to be removed,
a note will indicate the deletion.
W
IE
EV
ProQuest 10838562
Published by ProQuest LLC (2018 ). Copyright of the Dissertation is held by the Author.
All rights reserved.
PR
This work is protected against unauthorized copying under Title 17, United States Code
Microform Edition © ProQuest LLC.
ProQuest LLC.
789 East Eisenhower Parkway
P.O. Box 1346
Ann Arbor, MI 48106 - 1346
Dedicated with love to the memory of Bean River Haskell
October 15, 1986 – April 12, 2018
W
— Your Sea
IE
only ideas won by walking
EV
always in forests and mountains and streams,
I would search for magic—a crystal, some ancient
relic, a wispy snail’s shell, mystic coins glinting
PR
Table of Contents
List of Tables vi
Acknowledgements viii
CHAPTER I: INTRODUCTION 1
Thesis 1
Literature Review 28
W
Interdisciplinary Perspectives on Divination, Magic, and Healing 82
Ethnography 142
Participants 150
Procedures 152
W
Summary of Findings 391
Parapsychology
EV
Tarot as a Cultural Phenomenon 405
Actually Practiced
Limitations 424
References 433
Abstract
Vita
W
IE
EV
PR
vi
List of Tables
W
IE
EV
PR
vii
List of Figures
Jean Dodal’s 1712 Marsailles-style deck, the 1780 Flamand Tarot, and
3. The Magician (card I of the Major Arcana) from the Waite-Smith Tarot 124
4. Schematic diagram of the general structure of addressing the Tarot query; 280
W
arrows signify acts undertaken by the reader, and dotted circles signify
Acknowledgements
perhaps more bitter than sweet, as in doing so I became twice bereft by smaller and one
unfathomable loss. The smaller loss: on June 1st, 2018, the Tarot Society Gallery—
Although Tarot Society continues, an era has ended; I am grateful to have been there
while it lasted. I am indebted to my study participants and all the members of the
Brooklyn Tarot and occult communities, and in particular those at Tarot Society, for their
W
friendship and tolerance of my research project, as well as their enthusiasm for engaging
in the great work. Kevin Pelrine of Tarot Society and Fred Jennings of Catland deserve
IE
special recognition , as does Stuart Südekum, my Tarot mentor; without them, this project
would not exist in anything resembling its current state. My former partner and dearly
EV
loved friend Gali Beeri merits recognition as well for walking alongside me for much of
this journey and helping me take first steps into a more open, fearless, and authentic way
PR
of living.
The unfathomable loss: on April 12, 2018, mere days before the first draft of my
dissertation was due to my committee in advance of the progress report meeting, the love
of my life, Bean River Haskell, died after suffering for many years with myalgic
encephalomyelitis, cervical cancer, and myriad other woes. They (Bean used gender
neutral pronouns) taught me much about how to love and how to see my own value,
deepened my compassion and openness to humanity, and gave me the gift of poetry. No
words are sufficient to express my gratitude and wonder at having been held in the light
of Bean’s love; like a lilac, our love burst forth its color only briefly, then quickly yielded
ix
to time. Bean was terrified that their death would traumatize me and derail my
dissertation and my career; I expect that years from now, I will look back on this time in
my life and marvel at how I possibly made it through, let alone successfully completed
my internship and dissertation. In the devastating wake of Bean’s death, many others
who loved them offered me support. I am particularly indebted and offer special
recognition and love to Anna Fridlis, Daniel Valdes, and Joseph King, as well as to Laura
Cronk, Danni Green, Sue-Yee Leung, David Newman, Kellen Olzewski, Ben Williams,
Rina Wolok, and Carolyn Zaikowski. I am deeply grateful for Nikolai Antonie, Gali
W
Beeri, Tom Blunt, Arthur Lipp-Bonewits, Kristyn Brown, Phillip English, Alex Fine,
Vincent Gonzales, Cameron Hartofelis, Courtney Kotsionis, Jacob Olbert, Sana Sheikh,
IE
and Eileen Slade, among many others. My internship training director Dr. Matt
Zimmerman and supervisors Lenny Carter, Dr. Jeff Jennings, and Dr. Belinda Overstreet
EV
merit recognition for their compassionate support.
I also appreciate the guides I have had along the way in my academic journey,
PR
foremost among them my dissertation mentor Dr. Frederick Wertz, who has taught me
how to be a better researcher, thinker, and writer, and who unwaveringly supported this
committee members Dr. David Marcotte and Dr. Dean McKay, as well as my examiner
Dr. Rachel Annunziato, for their generosity and patience in reading what has plainly
colleagues Dr. David Penn, Dr. Gary Gala, and Dr. Larry Tupler deserve mention for
helping propel me along the initial stages of my clinical training and research.
x
I owe much to those without whom I could not have accomplished this: my
parents, Scott and Deborah Olbert and Laura and Scott Walters.
Thanks to all. This achievement was won at great cost. I only hope that my
prices paid and love accrued become somehow incarnate through this work, imparted to
some unknown reader such that they, too, discover that “turn in the open road with a wide
prospect beyond.”
W
IE
EV
PR
CHAPTER I: INTRODUCTION
in the face of the strangest, the most whimsical and unexplainable thing
that we could encounter. The fact that people have been cowards in that
regard has caused infinite harm to life. The experience that one calls
‘ghosts,’ the entire spirit world, death, all these related things have been
Thesis
W
I seem to find myself surrounded by Tarot cards. When I moved to Brooklyn in
the summer of 2012 I lived nearby to a neighborhood dive bar with walls decorated with
IE
Tarot cards—the bar was called Minor Arcana, a reference to the 56 suit cards of the
Tarot 1 deck. Minor Arcana closed in 2013, but I later moved to Ridgewood, New York
EV
only to find myself two blocks away from The Keep, a bar advertising Tarot readings
every Thursday night and whose logo looks similar to imagery from the 3 of Swords
PR
Tarot card (a heart pierced by three swords against a background of grey clouds).
storefronts, including Catland (an occult bookstore that advertises Tarot and astrology
readings) and Tarot Society (an art gallery, music venue, and Tarot community space).
In Manhattan and the Bronx, neon signs dot the streets beckoning pedestrians in for
psychic consultations and Tarot readings. In good weather you’re likely to see women in
1
The word ‘Tarot’ is routinely, though not always, capitalized by contemporary and historical authors on
the subject (see, e.g., Crowley, 1977; Waite, 1971), and we follow this convention here.
2
Occult here implies associations to esoteric spiritual topics and interests, paradigmatic examples of which
would include astrology, alchemy, paranormal phenomena such as ghosts and spirit communication, and
the more general category of magic, which we will later take pains to define and account for more
carefully.
1
2
folding chairs hawking Tarot readings in the shadow of Trump Tower at the edge of
Central Park. These aren’t isolated facts: news outlets such as The Guardian, The New
York Times, and The Huffington Post have written of an ‘occult revival’ in New York
(Baker, 2013; Blumberg, 2014; Doyle, 2015; Laycock, 2014; Schonfeld, 2013; Syme,
2014).
Tarot’s appeal extends far beyond Brooklyn dive bars and art galleries. This past
spring I bought a book at The Strand (one of New York City’s largest bookstores) and
noticed that the store prominently displayed the Waite-Smith Tarot deck 3 for sale at the
W
checkout counter. At the Urban Outfitters retail chain you can buy boxed sets of Tarot
cards with instruction book included and also decorate your room with their ‘Magical
IE
Thinking Moon Tapestry’ featuring imagery reminiscent of The Moon, one of the major
arcana (trump cards) of the Tarot deck ("Urban Outfitters DIY: Tarot card reading,"
EV
2016). In November, 2016, The Economist featured a series of 8 parody Tarot cards
depicting current events. TV shows and movies feature Tarot cards with some regularity,
PR
including not only cult hits such as Xena: Warrior Princess, Buffy the Vampire Slayer,
and the X-Files, but also mainstream programming such as The Simpsons, Mad Men,
Live and Let Die, and even The Andy Griffith Show (Greer, 2008). You can buy decks
search results 4 further highlight Tarot’s cultural prevalence: the search engine indexes 75
million results for the term ‘Tarot’; by contrast, ‘psychotherapy’ yields 36 million.
3
One of the most popular Tarot decks, also known as the Rider-Waite Tarot or Rider-Waite-Smith Tarot,
designed by the occultist Arthur Edward Waite (1971).
4
Conducted on December 12, 2016.
3
attitudes toward the Tarot are ambivalent, even contradictory. Americans tend to
associate Tarot with mystery and the occult; and yet you can buy Tarot decks at Urban
Outfitters and Barnes & Noble—hardly obscure and esoteric institutions. Tarot gets
dismissed as mere low-culture entertainment—fare for dive bar imagery and the butt of
jokes on The Simpsons—and yet treated with the utmost seriousness: the governments of
Kansas City and the states of Pennsylvania and New York, among others, consider
fortune-telling with Tarot cards a serious enough matter to criminalize the practice
W
(Oprea, 2007), and conservative Christians associate Tarot with devil-worship and soul-
the one hand, some psychologists consider Tarot readings as a “‘crazy’ therapy” (M. T.
EV
Singer & Lalich, 1997) and sometimes regard interest in the occult as evidence of anti-
sociality (Egan et al., 2005) or “psychoticlike” thinking (Eckblad & Chapman, 1983). On
PR
the other hand, experimental researchers such as Subbotsky (2010b, 2014) and Rozin and
Nemeroff (Nemeroff & Rozin, 1994, 2000; Rozin, Markwith, & Ross, 1990; Rozin,
Millman, & Nemeroff, 1986) have documented positive effects of magical thinking, and
psychoanalysts such as Jung (1949/1950, 1952/2010), von Franz (1980), and Davidson
(2001) have used clinical observations and theory construction to explore positive
Tarot practitioners, on the other hand, do not share this ambivalence. Authors
write about Tarot as a potent psychological and self-help tool, writing popular works with
Holistic Tarot: An integrative approach to using tarot for personal growth (Wen, 2015),
and Discovering your self (sic) through the Tarot: A Jungian guide to archetypes &
personality (Gwain, 1994). 5 It doesn’t stop there, however: some writers within occult
traditions make high proclamations about Tarot’s spiritual power. Chic Cicero and
Tabitha Cicero (2010), two contemporary writers in the tradition of the Hermetic Order
of the Golden Dawn, describe Tarot as “a blueprint for unlocking the various parts of the
human psyche” (p. xi). Aleister Crowley (1977), a famous occultist who broke with the
Golden Dawn, described Tarot as a path to “the highest, the purest form of the part of
W
oneself that one wishes to put into action” (Crowley, 1977, p. 44).
Tarot? Why does Tarot resonate with people and evoke such strong feelings from fear
EV
and condemnation through fun and fascination all the way to spiritual ecstasy? How and
why do Tarot enthusiasts use the cards? What are the intentions, interests, values, goals,
PR
all mean, and what role does Tarot play in people’s lived experience?
Tarot evokes strong reactions. The cards possess a certain aura of mystery and
researching Tarot divination, people ask me some variant of the question: “do you believe
in it?” I find the question curious, not least because the most ready-to-hand
5
Of note: Arthur Rosengarten holds a Ph. D. in clinical psychology and maintains a private practice. Not
all popular press authors writing on the Tarot hold degrees in psychology or related clinical fields, of
course, but the fact that some do provides an initial indication that we perhaps cannot demarcate a bright
line between lay Tarot practitioners and psychology or mental health professionals.
5
grammatically analogous question is: “do you believe in God?” Divination and the
divine plainly share at least an etymological link, and further dialogue typically indicates
that people’s interest lies in whether Tarot cards really possess some kind of power to tell
The question “do you believe in Tarot” pulls for me to position myself with
respect to questions about the ultimate nature of things—perhaps about the existence of
magic, the ability to know about the future, and so forth. These questions, however, lie
beyond my interest in this work. I approach Tarot here as a psychological researcher and
W
with a purely psychological orientation like that of William James’s (1904) study of
religious experience. James distinguished two orders of inquiry: for first-order questions
IE
about the nature and origin of religion we turn to theology and history for answers, and
differentiated, and answering one kind of question does not require answering the other.
PR
Indeed, religion and spirituality concern subject matter whose ultimate nature and
existence is far from established (let alone beyond doubt), and yet religion and spirituality
research and theorizing (McMinn, Hathaway, Woods, & Snow, 2009; Slife & Nelson,
alike, one can study Tarot without taking any specific position on first-order questions
about the metaphysical status of Tarot, let alone other forms of divination and magic.
This is not to say that psychologists have not been interested in or attempted to address
6
methods to Tarot cards and other forms of divination to attempt to discern whether they
work, however, like James’s interest in his landmark work, remains confined to questions
of the second order. This study is oriented toward the pure psychology of Tarot.
whether or not it involves an occult reality, whether or not Tarot cards possess magical
properties that defy naturalistic probability, and whether or not magical practices defy the
W
laws of physics, the historical and contemporary persistence of magical practices,
in their own right for the same reason that all psychological phenomena deserve study:
EV
knowing what people do and why they do it helps us understand, however incrementally,
what it means to be to know and experience the world and oneself as a human being.
PR
Perhaps, as Rilke wrote, some greater measure of courage is required to face phenomena
such as Tarot that appear more whimsical and unexplainable, but this should not dissuade
and ignorant, which does not think that signs are given of future events,
and that certain persons can recognize those signs and foretell events
Divination as a human phenomenon. The future shapes and defines daily life,
from basic survival needs—where will my next meal come from?—to concerns about
love and work—does he or she love me, will I get that job?—all the way up to ultimate
existential concerns—when and how will I die, and what ultimate significance does my
life possess? Human beings’ fundamental and abiding concern with time’s forward
horizon leads us to seek regularities that tighten our grip on the future. Nature does not
complex physical phenomena such as whether tomorrow brings rain or shine to human
W
moods and artifices such as gambling, nature and experience rest upon fluctuation,
certainty: simply because the sun always rose each day in the past does nothing to
EV
guarantee with logical certainty that it will rise tomorrow. Human beings have always
sought and will always seek to characterize, understand, and mitigate the uncertainties
PR
marginal curiosity with little relevance to serious human concern about the future, but
such dismissal would be mistaken. As Cicero notes in the quotation above, humans
throughout history have attempted to foretell the future by interpreting all manner of
apparently chance or random patterns, whether naturally occurring (such as the flight of
lots). Such practices collectively belong to the category of divination, and fall more
precisely under the heading of technical or inductive divination, which involves human
8
divination such as dreams and oracles, which the ancient Greeks characterized as direct
communication from the Gods unmediated by human skill or knowledge (Johnston, 2008;
Struck, 2016). I examine below a variety of definitions and accounts of divination, but
for now I shall simply define divination broadly speaking as the use of unorthodox, non-
Virtually every human society across time and space once practiced or currently
practices divination. Diviners read the I Ching in Zhou dynasty China and read bone
W
oracles during the Shang dynasty (Smith Jr., Bol, Adler, & Wyatt, 2014)7KH3ƗOL&DQRQ
among North Indian Brahmans (Fiordalis, 2014). The diverse and heterogeneous peoples
EV
of the African continent developed many divinatory methods including the Ifá system
among the Yoruba, bone-throwing among the Bantu and Zulu, and chicken-poisoning
PR
among the Azande (Evans-Pritchard, 1937; Peek, 1991). Ancient Greeks relied upon
ecstatic prophecy and oracles as well as technical divination systems involving dice,
flame, entrails, and dreams, to name but a few (Johnston, 2008). The peoples of ancient
Israel and Egypt as well as the Hittite kingdom used prophetic, oracular, dream, and
juridical divination (Cryer, 1994), and the Bible makes numerous references to
divination, including specific forms including cleromancy (the casting of lots; Acts 1:23-
26), astrology (Isaiah 47:13), and hepatomancy (reading of omens using the liver; Ezekiel
6
Questions posed to a diviner might concern the present (e.g., ‘does X love me [now]?’) or the past (e.g.,
‘did Y steal from me [in the past]?’), but all such questions carry implications for and involve intentions
and motivations regarding the future. Finding out that someone loves me or stole from me ultimately
serves to shape my attitudes and feelings about the person, with implications for my intentions and future
actions toward them.
9
21:21). In Mesoamerica, the Aztec and possibly the Olmec peoples divined via mirror-
scrying (Kauffmann, 2014). Some divination methods, such as astrology, occur across
many cultures. 7
consider divination a universal feature of human culture (Flad, 2008; Tedlock, 2001).
category containing numerous instances necessarily calls for more particularized study.
Just as we could not rightly claim to study perception if we did not also study vision and
W
touch in their specificity, and just as we could not claim to study emotions if we never
once investigated sadness and happiness individually, the study of divination requires
IE
elucidating specific instances thereof. The present study takes as its subject the
We therefore have cause to provide some description of Tarot cards, their use in
PR
divination, and their broader cultural context, most notably their association with the
Tarot cards, games, and divination. Tarot cards first appeared in Italy in the
1400s and were originally used for playing trick-taking card games (not unlike Hearts or
Spades) such as by the Italians and French (Farley, 2009; Place, 2005). At first glance,
the Tarot deck looks much like a standard playing 52-card deck, with four suits,
numbered cards Ace through 10 (the pips or denaries) and face cards, although Tarot
7
Astrology occurs in too many cultures and too many historical periods to list exhaustively; some
examples include ancient Israel (Jeffers, 2007a) and other near-Eastern societies (Cryer, 1994; Rochberg,
2004), ancient Greece (Johnston, 2008), ancient China (Pankenier, 2013), medieval Europe (Kieckhefer,
2000), ancient and contemporary India (Fiordalis, 2014; Pugh, 1983), and, of course, the United States
(Bok, Jerome, & Kurtz, 1975; National Science Board, 2014).
10
decks include an additional face card for a total of 56 suit cards. In total, however, Tarot
decks contain 78 cards: in addition to the suits, Tarot decks include 22 trumps that were
One can readily distinguish Tarot cards from standard playing cards with the
naked eye by means of the fantastical imagery bedecking the unique and impressive sets
of Tarot cards that have historically emerged. Allegorical and philosophical imagery
adorns even early cards such as the Visconti Tarot and the Marseilles Tarot, which
appeared in 15th and 16th century Italy and France, respectively (Farley, 2009). Artists
W
design trumps pattered on these early illustrations to this day (Figure 1). Contemporary
decks usually number the trumps with Roman numerals from I (The Magician) to XXI
IE
(The World) and include an unnumbered or zero-numbered card (The Fool). The four
Tarot suits are usually labeled as Wands, cups, Swords, and Pentacles (or variations
EV
thereof, e.g., Chalices instead of Cups), and the face or court cards are conventionally
designated as the Page, Knight, Queen, and King. 8 Suit cards sometimes bear simple
PR
designs patterned off of the number and suit (e.g., the 3 of Cups might simply feature
three stylized cups), but sometimes (as in the Waite-Smith deck) feature symbolic
meanings and creativity than belong to standard playing cards. Indeed, in a careful
cultural history of the deck, Farley (2009) builds a case that the imagery on the earliest
8
Court cards show substantial variations across decks. Early European decks had face cards equivalent to
modern playing cards—Jack, Queen, and King—plus a fourth, the Knight. Modern decks vary the
traditional formula in many ways: Father, Mother, Son, and Daughter in the Haindl deck; Knight, Queen,
Prince, and Princess in the Thoth deck; and so forth. As with face cards in a standard playing card deck,
court cards typically bear illustrations of people.
11
illustrated themes and forces in the life of Duke Filippo Maria Visconti, and symbolically
represents the fact that life, like the games played with Tarot cards, involves a
combination of skill and luck. Farley documents how practitioners later adapted and
embellished these allegorical and symbolic images with more esoteric and broad-reaching
meanings and symbolism: Tarot decks available today include the Bible Tarot, the
Kashmir Tarot and the Buddhist Fantasy Tarot, the Native American Tarot Deck, and the
mythological imagery). Some decks show syncretic blends of imagery and symbols from
W
many traditions; the Haindl Tarot, for example, incorporates symbols from astrology,
Norse runes, the I Ching, and the Hebrew alphabet and depicts figures from Indian,
IE
Native American, Norse, and Egyptian mythology.
EV
PR
Figure 1. Representations of ‘The Fool’ in (left to right) the 15th century Visconti-Sforza
deck, Jean Dodal’s 1712 Marsailles-style deck, the 1780 Flamand Tarot, and the 20th
One might ask how a playing card game became used for divination, but in fact,
gambling and games—especially games of chance involving chance elements like dice
and cards, but also board games—have been used for and conceptually intertwined with
divination in many cultures throughout history (Corr, 2008; David, 1962; Reith, 1999).
This is in part because all stem from the common root of chance and its significant
consequences for human beings, which was historically seen in many cultures to involve
the hand of God (David, 1962). 9 Moreover, it bears note that the standard playing card
deck is also used for divination (Dee, 2004). The first documented use of Tarot for
W
divination consists of a single page of card meanings from Italy dated to about 1750,
although a separate and apparently independent tradition of divinatory Tarot arose in the
IE
late 1700s in France (Farley, 2009). Renaissance attitudes toward divination may help
explain why 300 years passed between Tarot’s use as a game and evidence of Tarot’s use
EV
in divination. Historians of Tarot (Decker, Depaulis, & Dummett, 1996; Farley, 2009)
document that Catholic doctrine led Renaissance Italians to view divination by means of
PR
and hence the use of Tarot for divination would have fallen afoul of Papal inquisitorial
decrees.
Since the 1700s, each individual Tarot card has come to imply some specific
meaning or set of meanings. These meanings derive from some combination of the
assertions by particular artists or authors in a literature and oral tradition that has
9
The Stoics, for example, viewed divination as involving the prediction of things thought to be due to
chance, with the implication being that God (or the anima mundi, the world-soul) was ultimate cause of
everything that happened and our understanding of a phenomenon of chance merely represented our limited
understanding of causes (Struck, 2016). Jung (1948/1974) would later make a similar point in his rejection
of explanations of dreams as due to random physiological phenomena.
13
developed historically around the use and production of the Tarot. For example, the 3 of
Swords is usually associated with sorrow and loss, and the 3 of Cups with abundance and
plenty, although the meanings associated with a particular card can be complex and even
contradictory. 10 Tarot readers rely on the meanings of and interrelations between Tarot
cards to attempt to gain insight into questions posed to the deck or to the reader. A Tarot
reading involves a querent (i.e., one who queries) who poses a question to the reader,
who then shuffles the deck, draws a specified number of cards, places them in a particular
arrangement or spread, 11 and then provides an interpretation based on the cards and their
W
order of appearance.
Tarot practices and Tarot magic. Although Tarot cards are most readily
IE
associated with fortune-telling and divination, their uses extend well beyond divination.
Indeed, Reference books for two popular Tarot decks relegate descriptions of hands-on
EV
divinatory procedures to brief appendices (Crowley, 1977; Waite, 1971), and a recent
popular-press book on Tarot noted that “if you can imagine doing something with the
PR
cards, it has probably been done” (Berti et al., 2015, p. 14) before going on to list
entertainment, decision-making and advice, knowing the past and the future, creative
10
Waite (1971), for example, lists the divinatory meanings of the 3 of Cups as “the conclusion of any
matter of plenty, perfection and merriment; happy issue, victory, fulfillment, solace, healing” with reversed
meanings (for when the card occurs upside-down during a reading) of “expedition, dispatch, achievement,
end” and notes that the card “signifies also the side of excess in physical enjoyment, and the pleasures of
the senses” (p. 220). For some cards, such as the 2 of Wands, Waite provides numerous meanings along
with a note such as “between the alternative readings there is no marriage possible” (p. 194).
11
Readings commonly use something like the Celtic cross spread, which involves arranging 10 cards and
interpreting each card’s meaning depending on its position (see Waite, 1971, pp. 299-305). For example,
the second card is interpreted as what challenges or opposes the querents, and the ninth card represents her
hopes and fears. Interestingly, given the future-orientation of divination generally, only 3 of the 10 cards in
the Celtic cross spread concern the future per se: the 3rd card represents “the best that can be achieved under
the circumstances, but that which has not yet been made actual” (Waite, 1971, p. 301) the 6th card “shews
the influence that is coming into action and will operate in the near future” (p. 302), and the 10th card
represents “what will come, the final result, the culmination which is brought about by the influences
shewn by the other cards that have been turned up in the divination (p. 303).