Showing posts with label tarot cards. Show all posts
Showing posts with label tarot cards. Show all posts

Relating to and Caring for a Tarot Deck

Place it in a part of your home that is dearly personal to you, to link to a new deck of tarot cards. Remember that it is more for your benefit than for the tarot cards to do so. It's about adapting your state of mind and training yourself for intuitive practice to link to a tarot box. Some people would only keep their cards in a holy spot, such as an altar or a special place for religious books. It would fit great with a desk drawer or chest cabinet filled with personal mementos and valuable keepsakes. The idea behind this is simple: the most powerful movements of your private spiritual energy would have such a room.

Leave your new tarot deck there for a while until you have found the right room. Doing so enables the tempering of your personal energies between the deck's prefixed energies. I had a Robin Wood tarot deck that I really liked, but for one reason or another, I just didn't interact with it in readings. Then I began to get better readings with it after having it tucked under my pillow every night for about a week. Does that make scientific and intellectual sense? Oh, no. May I draw ties where there are none? Maybe, but it succeeded for me, and that's what counts.

You take it more seriously that an object has private emotional significance to you. With reverence, veneration, and near-superstitious observations, violinists who are passionate about their music handle their violins. Athletes have routines which are identical. What these artists and athletes do may appear superstitious to onlookers, their personal routines leading up to a concert or game, but it is about the attitude. Similarly, tarot readings rely on the attitude. You open yourself up enough to accept the signals and perspective that the tarot has to bring by taking tarot analysis seriously, as the artist does his instrument and the athlete does her performance. So take sure to implement routines that are personalized.

 Before beginning, certain individuals would prefer to purify a tarot deck, especially a used one, of foreign energies. Some would put the deck with quartz crystals in a closely sealed space, such as a jar, or bury it in salt, which is assumed to have purifying properties. Others will pass it by the burning sage's smoke, a herb that is thought to be purifying as well. The phases of the moon will also be taken into account by some. Do what sounds best for you intuitively. Proceed to put it in your personal or religious room after the deck has been cleansed of alien energy.

For three or five consecutive days to link more to a deck, attempt to shuffle and order the tarot deck for the first action you take of the day and the last action of the night before you sleep. Take the deck out, concentrate on the cards, and, as you shuffle, focus your energy on them. Then switch them up on the right side to bring the order from Major Arcana to Minor Arcana (or vice versa), either the card order or the order that sounds right to you. Take the time to personally review and card and absorb the images in your head as you bring them back in order.

This approach encourages you to tune into the new deck and articulate your interpretation of the tarot signs and symbols. It allows you to familiarize yourself with the deck's imagery on a more mundane basis.

With respect to tarot card storage, every strategy would work. Your cards will definitely be kept in their original packaging. A drawstring bag, much like a pack, would do well. Traditionally, it has been assumed that by covering them in black silk, tarot cards can be kept. My own reading deck is covered in white linen, which is also my most prized tarot deck. The importance of wrapping tarot in silk is unclear, but for me, my cultural history resonates with it.

Silk production started as early as 27 BC in China (at least according to tradition, but the recognition that it came from China seems to be well-established), and the Silk Road is one of the earliest examples of globalization from East to West. Silk moved from East to West, like playing cards, and any new culture it came into contact with adapted and stylized it to represent that specific culture.

If the chosen storage option is a box, then the practice is to use a wooden box. It is assumed that a box made of cedar holds the material untainted from external energies inside the box. For divination and spiritual reasons, one made of cypress, hazel, holly, spruce, or willow is considered optimal. The force of the tarot will be empowered and enhanced both by oak and maple.

 What is more critical is how you relate to the table, no matter how you want to store the tarot deck. You can build a deep bond between you and the deck by repeated and prolonged use of it. It's not about superstition to link to your Tarot Box. It's about opening your mind up to be as sensitive to what the tarot has to say as possible. Taking appropriate care of your tarot deck reveals your respect for divination and the encouragement and support given by it to yourself and others. You must also handle your tarot deck with the same degree of caution and with the same degree of care as you intend to do your readings.

How to Choose Your Tarot Deck

Selecting Your Tarot Deck of Choice

There are plenty of highly regarded tarot decks to pick from. Don't encourage the viewpoints of other people to influence which deck you select. Each individual can react to the various tarot decks differently. I began with an edition of Rider Waite, printed in 1971. My mates are true to the Thoth-tarot of Aleister Crowley.

The Tarot of Marseille or one of the fifteenth-century decks can be preferred by some purists: the Cary-Yale Visconti tarot, or the more popular Visconti-Sforza, the Sola Busca Tarot (circa 1491), or the later ones from the nineteenth century: Ferdinado Gumppenberg's Tarot of Lombardy (circa 1810), Carlo Della Rocca's Soprafi (circa 1835), or Giovanni Vacchetta's Vacchetta Tarot (circa 1893), or It Though difficult to come by, Etteilla decks are often widely favoured by purists, such as Jean-Baptiste Alleitte's Grand Etteilla (circa 1788).

Consider the Universal Waite deck by Mary Hanson-Roberts that came out in 1990, the Albano-Waite by Frankie Albano in 1991, Golden Rider (AGM Müller, 1996), the Original Rider Waite, a facsimile of the original deck by Waite and Smith, printed in 1999, or the Radiant Rider-Waite by Virginijus Poshkus in 2003, among others, if you choose to stick with the Rider-Waite-Smith interpretive method. This book, like most introductory books, depends on the Rider-Waite-Smith, which is why it is the deck and method most commonly recommended to beginners.

The Morgan Greer tarot, the Witches tarot; African tarot; African-American tarot; China tarot; Ancient Egypt tarot; Buddha tarot; Sun and Moon tarot; Angel tarot; Avalon or the Arthurian tarot; Fairy Tale tarot; Robin Wood tarot; the list goes on. There are also many more tarot decks that you might remember. Many of these modern decks are based on Rider-Waite-classic Smith's pictures, which is why this is still a fantastic deck to start with. Your instincts, I believe, would draw you to the deck that is most fitting for you.

 It should be remembered that some of these decks do not have seventy-eight cards. For starters, the I Ching tarot fusion decks have only sixty-four cards (corresponding to the sixty-four hexagrams). Such non-seventy-eight decks are known as oracle cards, and the standard seventy-eight-card tarot should not be mistaken.

There are typically three prevalent tarot interpretive structures that will be clarified in corresponding chapters in this book: the Tarot of Marseille, the Rider-Waite-Smith, and the Thoth. The understanding of tarot symbolism still differs considerably, in addition to the several different deck structures, but the prevalent method is one signed by the Golden Dawn Hermetic Order.

For a long time, the Hermetic Order of the Golden Dawn was the leading school of tarot studies. A secret society that originated in England in the nineteenth century is said to be the Golden Dawn. The Teachings of the Golden Dawn, such as theurgy, alchemy, and astrology, are steeped in ritualistic sorcery and mystical or metaphysical arts. The Golden Dawn fused their practices with the tarot to create a methodology which has become the systematic majority approach to tarot studies for all intents and purposes. The Golden Dawn members designed and illustrated many of the tarot decks that we remember today.

In recent years, several other distinct tarot systems have arisen and developed a large minority following (as opposed to a deck variant or a hybrid of the three current standards), but they have not risen to the same degree of popularity as Marseille, Rider-Waite-Smith, and Thoth. When purchasing a new tarot deck, carefully investigate all the possibilities and make careful to find out in advance of purchase if the deck is a variant based on the Rider-Waite-Smith, the Marseille, the Thoth, or a combination of such schemes, or completely embraces an entirely new reading scheme.

My approach to tutelage is to start with the Rider-Waite-Smith, and there are three primary explanations for that. Next, the Rider-Waite-Smith is used for most of the traditional texts on tarot studies. You would have several reference texts at your hands by beginning with that system. Once you are proficient with the Rider-Waite-Smith, you would have the appropriate framework for any interpretive method to be taught. Second, I would argue that, for the beginner, the Rider-Waite-Smith is easier to read than both the Thoth and the Marseille.

The Marseille system has limited imagery and symbols found in the Minor Arcana, so it will be a struggle to read all the studies that the tarot reader would inevitably pick up on in the beginner Rider-Waite-Smith system without prior knowledge of Western numerology, elementary dignities, and to some degree astrology. And third, it is undoubtedly the simplest deck for the inexperienced tarot practitioner to learn, with the hundreds of close facsimile versions of the Rider-Waite-Smith open. Therefore, I propose a deck based on Rider-Waite-Smith as the starter tarot.

Must be clear that I am not recommending the use of Rider-Waite-Smith by readers. Instead, I'm recommending that beginners launch their Rider-Waite-Smith tarot studies. By the intermediate stage, most professionals would have graduated from the Rider-Waite-Smith to use a deck for their routine readings that they are more intuitively attached to. There is no better text on tarot chronology than Stuart R. Kaplan's The Tarot Encyclopedia, volumes one through four. Since the earliest known decks, the several volumes cover all the tarot decks and structures, and the books are a good place to begin studying which decks would resonate best with the practitioner.

Tarot Origin Theories

It is said that THE EARLIEST Type OF CARDS originated in China. Playing card documents date back as far as the Tang Dynasty, from 618 AD to 907 AD. These early versions, though they were meant for play, not divination, were rich with cultural and mythical references important to their time and location. These early models from China were even more similar than playing cards to modern-day dominoes or mahjong. But many assume that the ancestors of tarot were these. Legends claim that through divining fortunes from these playing cards, the emperor's concubines amused themselves.

Korean shamans fired divinatory arrows made of bamboo and cock feathers at about the same time on the Korean peninsula, under the Silla empire. The future and other secret wisdom that the shamans could translate for soldiers and warlords were believed to reveal certain bows. Those divinatory arrows were reinterpreted into silk card strips engraved with insignia in the sixth century. The pieces of silk were divided into eight suits: males, fish, crows, pheasants, antelopes, stars, rabbits, and horses, and numbered from one to nine. If it was from the Tang Dynasty or the Silla, the original source of playing cards, most historians admit that they originated from the East.

Ultimately, commerce took the cards to Islamic communities. Many scholars claim that in what is now modern-day Cairo, the Mamlûk Sultanate conceived a series of playing cards produced in Egypt during the Mamlûk Empire and consisting of four suits: Polo Sticks, Cups, Swords, and Coins, reflecting the desires and pastimes of the Mamlûk aristocracy. By the 1370s, Central Asian traders had taken these Mamlûk cards to Europe. The cultural and legendary references on the Asian cards were changed by Europeans to represent their own time and place. The tarot was not yet produced at that time, but it was popular to play cards with detailed drawings. Card games would have been very common at that time in Italy and Spain, as several laws were written to ban the use of playing cards.

Tarot cards in the shape common to us today, the seventy-eight cards separated into the Major Arcana and Minor Arcana, originated around 1440, during the Italian Renaissance, or at least those are the oldest accounts known to modern historians of them. One of the most popular decks from that period is one hand-painted in the 1400s for the Visconti dynasty, one of Italy's richest families. To the common fifty-six ordinary playing cards (pips, which are the aces by tens, and faces, the court cards), twenty-two allegorical trump cards, or trionfi, were added to form the tarot, or tarocchi, a card game not unlike modern-day bridge. The early version incorporated Christianity's deeply inspired symbolism and imagery. There was a remarkable resemblance between these Italian cards and the early Mamlûk cards from the East. The church normally outlawed playing cards at the time, but an exception was made for tarot, due in no small part to its success among the powerful. Tarot was described as a moral, polished, aristocratic, and intelligent endeavor, in contrast to the playing cards used by the lower classes.

Although the idea of tarot originated as a game, others theorize that gypsies used tarot-like cards for fortune-telling well before the fourteenth century in the Mediterranean. These scholars argue that the absence of early documents showing the tarot used for divination is due to prohibitions and popular rejection of it at the time of fortune-telling. However, the truth remains that there is actually no record. Pure hypotheses remain these.

But another common legend holds that the tarot, the Big Arcane or the Deck's first twenty-two trump cards, includes the Knights Templar's religious intelligence. It is said that the Knights Templar found, among other sacred mysteries, the Holy Grail while in Jerusalem, and took back their divine knowledge from the East. When the Templars were persecuted in the 1300s, in the imagery of the Main Arcana for future centuries, they memorialized their learned secrets. However, historical evidence of the legend is almost non-existent, especially because the breakup of the Templars does not coincide chronologically with the tarot idea.

Verifiable accounts of tarot and mysticism did not exist until the 1700s, revealing the use of tarot as a divinatory instrument by French and English occultists. In the eighteenth century, with the use of the deck for divine and supernatural reasons, the Freemasons renewed an interest in tarot. The idea that tarot cards descended from Egyptian mysticism and that Gypsies introduced the tarot from Egypt to Europe in the thirteenth century AD was popularised by occultists of the day, such as Antoine Court de Gébelin, a French Protestant priest. No documented verifiable documents, however, confirm Gébelin's theories.

Jean-Baptiste Alliette, an occultist who went under the alias Etteilla, wrote on cartomancy widely, subscribing to each card's meanings and explaining how to lay a deck of playing cards in a divination spread. In later divinatory tarot rituals, these techniques became greatly incorporated. Etteilla's books, however, used the deck of playing cards we know now, not the tarot, of clubs, hearts, spades, and diamonds. Yet he wrote of the Egyptian Book of Thoth before Etteilla's death in 1791, much of which was later extended to contemporary versions of the Major and Minor Arcana of the tarot. It was suspected that both Gébelin and Etteilla were affiliated with a secret society, the Order of Elect Cohens, an occult organization later established by Papus that followed the Martinist Order.

In the 1850s, using the Hermetic Qabalah system, Alphonse Louis Constant, also known by his nickname Eliphas Levi, translated the Marseille tarot (to be distinguished from the Jewish Kabbalah). By 1888, the Golden Dawn's Hermetic Order took a particular interest in and popularized the tarot. The tarot was also embraced by other schools of thought, such as Martinism, a branch of esoteric Christianity created by a French occultist born in Spanish called Gerard Encausse. Encausse is considered one of the best tarot practitioners in literature, and in the 1890s, under the alias Papus, he wrote the seminal work The Tarot of the Bohemians.

The revived interest in tarot as an occult study coincided with Madame H. P. Blavatsky's creation of the Theosophical Society. The organisation of Blavatksy and its discovery of esoteric doctrine inspired many of her day's notable artists, from writers Franz Kafka, T. S. Eliot, and W. B. Yeats to Jean Sibelius, a musical composer, and Wassily Kandinsky, a painter. In fact, the works of Kafka, Eliot, and Yeats were considered to be impacted by tarot semiotics. Tarot became a common premise during that period as a book of divine wisdom.

Thus, the 1900s brought a number of major entrants to the study of tarot. Most of the tarot's present interpretation is focused on this new heritage. Occultist A. In 1909, His reading of the tarot, a deck now known as the Rider-Waite-Smith deck, was written by E. Waite. Modern occultists speculate that A. created the Rider-Waite-Smith deck. E. Waite to conceal in plain sight the mysteries of the Golden Dawn, and to allow the theosophy of the Golden Dawn to be freely visible, at least to those who are willing to decipher the cards. Most of the meaning and imagery of the deck has its origins in Neo-Platonism, a metaphysical paradigm from Alexandria in the third century. In comparison, the tarot has profoundly rooted mysticism, Western astrology, Greek, Roman, and Egyptian folklore, and both Hermetic Qabalah and Jewish Kabbalah. In the 1940s, influenced by the Egyptian Book of Thoth, Aleister Crowley created a deck known as the Thoth tarot.

Subsequently, various tarot practitioners and occultists added additional decks to their versions of the tarot. Like the deck's forebears from Asia, both of these tarot deck variants have in common the richness of cultural and mythical parallels related to the time and place of their creation.

Tarot is also popularly identified with pagan, Wiccan, neo-pagan, and other alternative religion traditions of today. That may be why alternate faiths, magic or magic, and tarot, have common associations. The tarot, though, is not special to these sects. Through certain walks of life and among persons of all religious subscriptions, it is used regardless of religion.

Over the ages, Tarot has progressed from a card game to a divination instrument and is now gaining attention in psychological science for its meaning. I liken tarot to yoga: it is a non-denominational ritual that can be concomitant with the practices present in many religions, but may be used differently in contemporary applications. Yoga, regardless of one's religion, helps with personal health, and tarot helps with decision-making, regardless of one's spirituality.

Psychologists and researchers began to take on a keener interest in tarot as a subject in the late twentieth century. One of the leading tarot authors of our days, Robert Wang, and Dr. Arthur Rosengarten, a licensed psychologist based in Jungia, pioneered the therapeutic application of tarot, and spearheaded a new effort to legitimize the practice of tarot as a psychological science.

Tarot is currently used for mental healing by many alternative medicine practitioners. Tarot has been introduced to psychotherapy by psychologists, clinicians and life coaching. Tarot is also accepted today as a practice of secular faith. While the majority can still view tarot as a method of divination or fortune-telling, the cards have been used by a growing group of practitioners for more rational-based purposes. For gypsies and occultists, Tarot is no longer regarded as a pursuit. It is an analytical thesis aimed at raising general awareness about the use of tarot for personal empowerment.

How to Shuffle, Cut and Draw the Tarot Deck

Tarot Deck Shuffle

Before a reading, shuffling the deck is the chance for both the practitioner and the Seeker to bind the conscious with the unconscious and form a bridge. If the Seeker wants to obtain knowledge in the collective unconscious, information that may not be present in the conscious mind of the Seeker, the interaction mechanism is essential. Concentration must be intensified in order to clear the bridge. Whoever handles the tarot deck should aim to channel the forces of harmony, strength, and transparency to concentrate focus. Be cool and enjoy. Clear the mind. Often, exude confidence. Know with certainty that you are strong and present with your innate ability. Hey, be open. Don't give the cards a clear message at all. Don't be scared or fear some single post. To whatever can come, be open.

If a signifier card is being used by the practitioner, begin by naming the signifier and displaying it to the seeker. Then return the signifier to the deck and thoroughly shuffle it. I decline to treat my tarot like a poker deck, but I'm not going to bend the bridge and riffle cards. Instead, I keep the deck with one hand, and take a small pile from the bottom of the deck with the other hand, and put it on top. Repeat a dozen or so times when attuning yourself to the forces of peace, strength, and openness. This is referred to as the conventional shuffling form.

1. Keep in one hand the deck tightly.

2. Slide out a chunk of the deck at random with the other one.

3. At the top of the deck, put the chunk.

4. Repeat several times to completely shuffle the deck

The diviner or tarot reader would first shuffle the deck. Then, using the same procedure, the deck is given to the Seeker and the Seeker shuffles. 

If card reversals are found, then make sure to turn the cards upside down at random while you shuffle every once in a while.

If time is of no significance, so for the practitioner to disperse the cards into the amount of piles of the life path number of the Seeker, another way to shuffle. The number of the life path is the sum of the digits of the month, day, and year of birth, respectively, then the sum of the digits of that sum, and then the sum of that sum, if appropriate, before a digit between 1 and 9 is achieved by the practitioner. An person born on December 26, 1978, for example, will have the number 9 life path (12 + 26 + 1978 = 2016; 2 + 0 + 1 + 6 = 9). 

The individual will distribute the deck into nine distinct piles, taking care to randomize the piles of upright and reversed cards. Individuals with a number 1 life plan are born kings, so they can be supplied with the deck and asked to distribute the cards into stacks of the number of their choice. To read the Life Path number more.

Often practitioners are asked to do tarot readings on the Internet for Seekers in the Modern Age, usually through a written review submitted by email. I find the signifier card in such readings to be particularly instrumental in helping me attune to the energies of the Seeker. The practitioner will shuffle on behalf of the Seeker while the Seeker is not present, practicing sensitivity and wisdom in the shuffling and cutting process to match the energies of the Seeker as much as possible, though remotely. In such cases, it might be beneficial to shuffle by separating the cards into the number of piles corresponding to the Seeker's Life Path number.

Not only does shuffling take place before a reading, but the practitioner may still shuffle the deck following a reading to disperse any remaining forces left behind from that reading. In order to be good practice, I noticed that. I'll usually give them one more nice shuffle before I store my cards away. 

After a Seeker's reading, give the deck of cards a firm tap against a tabletop, which helps to shake off residual energies. I have followed this practice and find it very useful, particularly in between back-to-back readings for a tarot case.

Devote time, if for no other reason than reflection, to the shuffling process. The silent break from discussion and inward meditation will help relax the Seeker and allow the practitioner a chance to ground his or her energies. It also means that the cards are thoroughly randomized and will not impact the current one by the order of the cards generated by a prior reading.

Tarot Deck Cutting

The conventional strategy is to make the Seeker cut the deck after the deck has been shuffled thoroughly. Before beginning a reading, I was instructed by purists of the trade to always cut the deck (and what's more, it must be cut with the left hand, not the correct, since the left hand coincides with the intuitive side), but I have also noticed very few practitioners still stick to the cutting approach in contemporary times. It is up to you if the practitioner preserves the conventional approach of your profession or adopts the new method. 

The deck can be broken into four piles for the Seeker to cut the deck (or three, depending on the tradition followed), going from right to left. The process of cutting is identical to what is done to the first procedure. For two factors, the cards are often cut right to left: first, it follows the direction in which Hebrew is written, which is essential to the powerful Kabbalistic influences of the modern-day tarot; and second, it symbolizes the regression from the conscious and external world, ruled by the right hand, into the left-ruled unconscious and internal plane.

1. Place your deck in front of the Seeker

2. Seeker takes up half of the deck and positions it on the first pile on the far left.

3. The seeker takes up half of the remaining first pile and brings it on the immediate left.

4. The seeker takes up half of the third pile and brings it on its immediate left.

5. It is now appropriate to break the deck into four piles.

6. In a random order, the seeker gathers up the piles and returns them to a single pile.

If the first operation is observed, the practitioner may take the deck and begin with the first operation, cutting the cards again in consequence.

The signifier card is set down on the table as the anchor of the reading after the first operation. Without the signifier, I reshuffle the deck and then hand it to the Seeker to reshuffle as well. I demonstrate to him or her that we are now starting to learn, and the Seeker can comfortably shuffle and realize with certainty that his or her innate talents are effective and real. The Seeker cuts the deck once more and the reading continues as the cards are returned to the practitioner in a single pile.

Drawing Tarot Cards from the Deck

Pull Cards into the Spread:

For drawing cards, consider the Fan Solution where a distribution of fewer than five cards is used.

1. Fan the cards out.

2. Make the seeker randomly pick up the cards. The practitioner takes the cards from the Seeker one by one and moves them into the layout.

Pull the cards from the top of the deck one by one through the spread, in spreads of more than five cards. On how they put the cards from the deck into the spread, practitioners may vary. 

Below, two strategies are demonstrated to demonstrate how important the draw is, especially if the practitioner observes card reversals:

Direct Flip Method

The practitioner flips each card over on its long side, according to the Direct Flip process. The practitioner flips each card on its short side, towards the practitioner, per the Turn Over strategy, so that the practitioner can see the card first, before the Seeker. The card is then put into the spread.

Turn Over Method

Whether the practitioner chooses to adopt the Direct Flip or Turn Over method, the key is to remain consistent. That way the tarot deck can become attuned to that practitioner’s habit. If you prefer the Direct Flip, then always draw cards by the Direct Flip method. If you prefer the Turn Over, then always draw cards by the Turn Over method

Reveal Your Path with Tarot

"All of us have a path to walk in order to reach our dreams, scattered with markers that help us reach our ultimate goal. That goal often includes becoming the best version of ourselves that we can. This tarot spread can help manifest that best self, and reveal the next steps to take in our life-long journey towards our dreams."

Watch the video below to see the tarot spread.

Learn more about this tarot spread: 

Do you have a question about your life path? 
Get a one-on-one psychic reading: 

Another DIY Tarot Spread

𝟙.ℂ𝕦𝕣𝕣𝕖𝕟𝕥 𝕡𝕒𝕥𝕙 - 𝑯𝒂𝒘𝒌
I’m on a path where I’m developing a keener sense of sight. In the physical realm, the spiritual and the realm of the self.

𝟚.ℂ𝕦𝕣𝕣𝕖𝕟𝕥 𝕚𝕟𝕥𝕖𝕟𝕥𝕚𝕠𝕟 - 𝑪𝒓𝒐𝒄𝒐𝒅𝒊𝒍𝒆
The intention right now is to be patient and in wait. Observing, building my arsenal, and really planning my next move. Very suitable for a new Moon.

𝟛.ℙ𝕣𝕠𝕘𝕣𝕖𝕤𝕤 𝕠𝕗 𝕕𝕚𝕣𝕖𝕔𝕥𝕚𝕠𝕟 - 𝑩𝒖𝒕𝒕𝒆𝒓𝒇𝒍𝒚
With every path there is change and transformation, and while it will be uncomfortable, there can be no progress without change.

𝟜.ℂ𝕙𝕒𝕝𝕝𝕖𝕟𝕘𝕖 - 𝑩𝒆𝒂𝒓
The challenge will be the first movements after being sedentary for so long. Waiting and waiting and then having to suddenly move will be an issue.

𝟝.𝔾𝕣𝕠𝕦𝕟𝕕𝕚𝕟𝕘 𝕚𝕟𝕥𝕖𝕟𝕥𝕚𝕠𝕟 - 𝑴𝒐𝒕𝒉
“Life is complex, don’t just think that because someone else’s grass is greener, that yours can’t eventually also be as green.” 𝟞.ℂ𝕙𝕒𝕟𝕘𝕖 𝕠𝕗 𝕕𝕚𝕣𝕖𝕔𝕥𝕚𝕠𝕟 - 𝑺𝒕𝒊𝒏𝒈𝒓𝒂𝒚
The energy of the butterflies uncomfortable transformation leads way into the stingrays change of direction. Go forward toward the uncomfortable, or stay where it is easy.

𝟟.𝕆𝕦𝕥𝕔𝕠𝕞𝕖 - 𝑩𝒍𝒂𝒄𝒌 𝑬𝒈𝒈
The Black Egg follows me around, usually as the outcome card. It allows for the most authentic voice and to reconnect with the self instead of just saying what others want to hear.