It being now established, at the conclusion of the Essay, that the cards of the Tarot are living individuals, it is proper to consider the relations which obtain between them and the student.
Consider the analogy of a debutante at her coming-out ball. She is introduced to seventy-eight grown people. Assuming her to be a particularly intelligent girl, with a very high social education, she may know all about the position and general characteristics of these people. This, however, will not imply real knowledge of any one of them; she will have no means of saying how any one will react to her. At most, she can know only a few facts from which deductions may be made. It is unlikely, for example, that the V.C. will hide in a cellar if somebody thinks that there is a burglar in the house. It is improbable that the Bishop will indulge in the more blatant types of blasphemy.
The position of the student of the Tarot is very similar. In this essay, and in these designs, is given an analysis of the general character of each card; but he cannot reach any true appreciation of them without observing their behaviour over a long period; he can only come to an understanding of the Tarot through experience. It will not be sufficient for him to intensify his studies of the cards as objective things; he must use them; he must live with them. They, too, must live with him. A card is not isolated from its fellows. The reactions of the cards, their interplay with each other, must be built into the very life of the student.
Then how is he to use them? How is he to blend their life with his? The ideal way is that of contemplation. But this involves initiation of such high degree that it is impossible to describe the method in this place. Nor is it either attractive or suitable to most people. The practical every-day commonplace way is divination.
The traditional technical method of divination by the Tarot here follows: It is taken from The Equinox, Vol I, No.8, and its publication is authorized by Frater O. M. Adeptus Exemptus.
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The pathology of the poet says that the undevout astronomer is mad the pathology of the very plain man says that the genius is mad and between these extremes, which stand for ten thousand analogous excesses, the sovereign reason takes the part of a moderator and does what it can. I do not think that there is a pathology of the occult dedications, but about their extravagances no one can question, and it is not less difficult than thankless to act as a moderator regarding them.