This article continues my series examining the trumps of the Tarot de Marseille, adapted from my unpublished manuscript, Tarot de Marseille: The Picturebook of Fate. As throughout this series, the emphasis is placed upon the traditional eikōn of the card, its historical context, and the practical significations I have found useful through divinatory practice. The interpretations presented here reflect my own experience of working with the Tarot de Marseille and should be understood as a working method rather than a definitive authority.
The Ones: The Juggler, the Wheel of Fortune and the Sun
Trump X, La Roue de Fortune, or the Wheel of Fortune, is a fascinating yet often overlooked trump. Is it a symbol of chance? Does it speak of luck, whether good or ill? Or does it simply refer to change itself? Like many of the Marseille trumps, the Wheel resists simplistic interpretation. It does not merely describe movement, but a particular kind of movement: cyclical, repetitive, and ultimately beyond our control.
The essence of the Wheel of Fortune is rotation; its function is to pivot. These two principles encapsulate the card’s operation within a reading. Rotation is the perpetual turning of circumstances, whilst pivot is the point at which one condition gives way to another. Nothing remains fixed. Positions alter, fortunes rise and fall, and situations develop according to forces that often lie beyond the power of any individual to command.
The traditional eikōn of the Wheel of Fortune is a familiar one. We see a great wooden wheel upon which three creatures ride. One ascends, another descends, whilst the creature at the top wears a crown. The image was commonplace throughout medieval and early modern art. It expresses the ancient formula: regnabo, regno, regnavi — ‘I shall reign, I reign, I have reigned’. The crowned creature occupies the summit only temporarily, for Fortuna’s wheel never ceases its turning. Those who prosper today will eventually decline, whilst those below may in time be elevated. The card reminds us that the capricious turning of Fortune’s wheel is something against which we are largely impotent. Fallow times must follow times of plenty.
Many versions of the card also depict the wheel resting upon a wavy or uneven ground. This detail is easily overlooked, yet it serves an important purpose. The wheel stands upon uncertain foundations. Beneath all worldly affairs lies instability, unpredictability, and the possibility of sudden change. What appears secure today may prove transient tomorrow.
On a deeper level, the Wheel of Fortune signifies the sublunar sphere, the mutable realm of the physical world. It is the domain of generation and corruption, growth and decay, gain and loss. Here the four elements—fire, earth, air, and water—are in perpetual flux, endlessly combining, separating, and transforming. Nothing in this realm exists in a fixed state for long. Change is not an interruption of the natural order; it is the natural order.
For this reason, when the Wheel of Fortune appears in a reading, it often signifies the events and circumstances that have brought the querent to the cards. The accompanying cards describe the particular conditions, developments, and shifts that surround the matter at hand. These should not be confused with the underlying cause of events. In my system, the cause is revealed by Judgment, or the Angel card. The Wheel instead depicts the changing field of circumstances in which that cause manifests itself.
In practical divination, the Wheel of Fortune most commonly signifies circuitous change and repetition. Situations return, patterns recur, and familiar themes re-emerge in new forms. The card can indicate both favourable and unfavourable turns of fortune, although these qualities arise principally from the surrounding cards rather than from the Wheel itself. Fundamentally, the Wheel is neutral. It simply turns, raising some whilst lowering others, indifferent to both hope and fear. Its lesson is not luck, but change.
General: Circuitous change. Peaks and troughs, gain balanced by loss, and periods of advance followed by periods of decline. The card signifies the natural evolution of circumstances, recurring cycles, and the repetition of familiar patterns. Neither inherently fortunate nor unfortunate, it simply describes the turning of events.
Love: The Wheel of Fortune often signifies a relationship undergoing change as a result of external circumstances. A loss of employment, a relocation, financial pressures, illness, or altered family responsibilities may compel partners to adopt new roles and adjust established routines. Such changes can place a strain upon the relationship, particularly where one party struggles to adapt. In other cases, the card points towards monotony and recurring patterns which neither partner has yet addressed. For those who are single, the Wheel suggests that the present situation is likely to continue for the time being, although change is anticipated further down the road.
Career: The Wheel of Fortune is naturally associated with the gambling industry, but also with finance, investment, speculation, and the video games sector. It frequently appears in connection with seasonal employment, contract work, fixed-term appointments, and careers characterised by fluctuating fortunes. The card indicates changing circumstances rather than permanence.
Finance: Fluctuating income, changing financial circumstances, and cyclical patterns of gain and loss. The card may signify investments, speculation, gambling, or seasonal sources of income. Neither prosperity nor adversity should be assumed permanent.
Health: The Wheel of Fortune frequently points towards co-morbidity, whereby one or more conditions exist alongside a primary illness. With the Popess, it may indicate a condition concealed or masked by another. More generally, the card signifies illnesses characterised by cycles, periodic flare-ups, remission, recurrence, or seasonal variation.
Essence: Rotation. Function: Pivot. Polarity: Neutral. Astrological Association: Gemini. Timing: June. By the next equinox or solstice, whichever comes first.
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Tarot Cards: Jean Dodal Tarot via Wikipedia Commons. Public Domain.
Between 2014 and 2016, I completed a manuscript entitled Tarot de Marseille: The Picturebook of Fate. Although never formally published, it represented the culmination of several years of study, practice, and reflection upon the Marseille Tarot and its unique symbolic language. At its heart was a simple proposition: that the Tarot de Marseille is best understood not as a repository of occult secrets, but as a sophisticated visual system whose images communicate meaning through their eikōnes, historical context, and recurring themes. Like a religious icon, each card has been “written” and we can read it just as we would an icon.
Unlike my earlier work on Lenormand, which was designed primarily as a reference text, The Picturebook of Fate was structured more as a course of instruction. Theoretical discussions were balanced with practical exercises intended to cultivate observation, interpretation, and independent thought. Rather than simply presenting conclusions, the manuscript sought to teach readers how to arrive at those conclusions for themselves.
The work also approached the Tarot unapologetically as a tool of divination and fortune-telling rather than as a vehicle for self-help, personal growth, or spiritual development. Whilst such approaches undoubtedly have their advocates, they were not my concern. Instead, the focus was placed upon the practical questions that have historically brought people to the cards: work, relationships, family, finances, and the countless other affairs of ordinary life. To that end, the manuscript introduced methods and techniques designed to obtain clear and useful answers regarding the mundane world and its circumstances.
The articles collected in this series are drawn from that unpublished work. What follows is not the manuscript itself, but a selection of adapted material consisting primarily of the original introductions to the trumps together with the concise card summaries that appeared in an appendix. Whilst certain passages have been revised, expanded, or refined in the years since they were first written, the underlying approach remains unchanged.
Readers familiar with modern Tarot literature may also notice that the trumps are not presented in their numerical sequence. Not being a great admirer of the so-called Fool’s Journey, I made a deliberate decision to examine the cards in an order that I believed better suited the educational aims of the manuscript. In hindsight, that may not have been the wisest choice, and a more conventional sequence would perhaps have been easier to follow. Nevertheless, I have retained the original arrangement here, both for the sake of consistency and as a reflection of the work from which these essays are drawn.
Finally, I should emphasise that what follows reflects my own practice, experience, and understanding of the Tarot de Marseille. It is not intended as a commentary upon, criticism of, or correction to any other author’s work, nor does it seek to establish a definitive system of interpretation. Tarot has always accommodated a variety of approaches, many of which have proven valuable to their practitioners. The methods and significations presented here are simply those which I have found to be reliable and effective through use. They should therefore be understood not as the right way, nor necessarily the best way, but merely as one way of working with the cards that has served me well over the years.
The Ones: The Juggler, the Wheel of Fortune and the Sun
Trump I, Le Bateleur, or the Magician or Juggler, is an intriguing and at times capricious card. Is he a charlatan or a magus? Can he mediate between worlds? Is he a symbol of the self-employed man, the entrepreneur, or merely a gifted trickster making his living by ingenuity and deception? The card refuses to provide a simple answer. Like the figure himself, it encourages us to look closely whilst simultaneously warning us that what we see may not be the whole truth.
The traditional eikōn is that of a fairground performer. He stands behind a portable table upon which his balls, cups, and various implements are displayed. Everything about his appearance is designed to attract attention. He is dressed in gaudy and conspicuous clothing, ensuring that he will not be overlooked amidst the bustle of the marketplace. One arm is raised in a theatrical gesture, while the other attends to the objects before him. He performs not merely with his hands but with his entire person. His clothing, posture, and gestures are all part of the act.
The essence of the Juggler is cunning, whilst his function is misdirection. These two principles define both the card and the figure depicted upon it. The Juggler succeeds because he understands how attention works. He knows where people are inclined to look and, more importantly, how to ensure that they look precisely where he wishes. Every movement is calculated. Every gesture has a purpose. The audience believes itself to be observing closely, yet it is seeing only that portion of the performance which the Juggler permits it to see.
For this reason, the Marseille figure is no esoteric magus. There is nothing in the image which requires us to imagine a master of hidden mysteries or a mediator between celestial and terrestrial realms. Here we find a performer skilled in sleight of hand. His art lies not in commanding supernatural forces but in directing perception. His bright clothing arrests the eye, his gestures hold our attention, and his movements guide our gaze. Yet when we follow his lead, we discover that we have been following a path laid out for us in advance. We witness what he wishes us to witness and overlook what he wishes us to overlook.
This does not diminish his accomplishment. On the contrary, the Juggler is a master of his craft. He possesses dexterity, skill, experience, and confidence. He has practised his art until it appears effortless. Can he make the ball appear and disappear with a flourish of his wand? Our eyes insist that he can, for that is exactly what we seem to observe. Yet the question remains unresolved. Is the event magical or merely illusory? We cannot say with certainty. The uncomfortable reality embodied by the Juggler is that our senses are persuasive but not infallible. What appears self-evident may nevertheless conceal an altogether different truth.
The card also conveys a state of perpetual readiness. The Juggler’s table is portable, his tools are arranged before him, and everything necessary for the performance is close at hand. He is not a figure of contemplation or withdrawal. He is a man prepared to act. Wherever a crowd gathers, wherever an opportunity presents itself, he is ready to unpack his table and begin. In this respect, the Juggler represents alertness, adaptability, and opportunism. He does not wait for favourable circumstances to arrive; he is prepared to make use of whatever circumstances come his way. His tools are ready, his wits are sharp, and he stands poised to turn possibility into action.
General: Success obtained through the careful manipulation of circumstances or events. Advancement through the meeting of preparation and opportunity. Control of conditions. Resourcefulness, initiative, adaptability, self-reliance, and the intelligent use of one’s skills.
Love: A person versed in the art of seduction; charming, persuasive, and adept at capturing both attention and affection. Attraction may develop swiftly and is often accompanied by an element of performance or game-playing. In an existing relationship, the Juggler frequently describes a partner who is rich in promises yet less dependable when action is required. The card invites us to ask whether we are seeing the person as they truly are, or merely as they wish to be seen. Equally, it raises an uncomfortable question: if we are being told precisely what we wish to hear, can we complain when we choose to believe it? At its best, the card denotes wit, charm, and romantic initiative; at its worst, manipulation and empty promises. The distinction between promise and fulfilment is paramount.
Career: The Juggler frequently points towards self-employment, consultancy, freelance work, or entrepreneurial ventures. Other associations include entertainment, media, advertising, sales, technology, and any profession requiring dexterity, communication, or the skilful presentation of ideas. Opportunities are available, but success depends upon the querent’s willingness to seize them. Carpe diem.
Finance: Opportunities to increase income through initiative, self-employment, or a secondary source of revenue. Success comes through ingenuity and acting quickly when opportunities arise. Caution is advised against schemes that appear too good to be true.
Health: Primary headache disorders, particularly migraines. To a lesser extent, conditions affecting the hands and fingers, including carpal tunnel syndrome, Raynaud’s phenomenon, Dupuytren’s disease, tremors, cramps, and muscular spasms. More generally, the card may point towards issues requiring dexterity, coordination, or fine motor control.
Essence: Cunning. Function: Misdirection. Polarity: Neutral. Astrological Association: Mercury. Timing: Wednesday. Within three months.
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Tarot Cards: Jean Dodal Tarot via Wikipedia Commons. Public Domain.
Whilst this article reflects my own interpretations and experience of working with the cards, the principle sources and references that informed its development and the text are provided below for the interested reader.
Augustine and Pine-Coffin, R.S. (2003) Confessions. London, England: Penguin Books. Saint Augustine of Hippo and Bettenson, H. (2004) City of God. Penguin Books. Carvalho, H.A. de and Ribeiro, L. (2010) On the heavenly spheres: A treatise on traditional astrology. Tempe, AZ: American Federation of Astrologers. Benedict et al. (1981) RB 1980: The Rule of St. Benedict. Collegeville, MN: Liturgical Press. Catholic Truth Society, Catechism of the Catholic Church (2016). London: Catholic Truth Society. Decker, R., Depaulis, T. and Dummett, M. (2002) A Wicked Pack of Cards: The Origins of the Occult Tarot. London: Duckworth. Collins UK (2006) The Divine Office, volume I: Daily Prayer for Advent and Christmastide & Weeks 1-9. HarperCollins UK. Collins UK (2006) The Divine Office, volume II: Daily Prayer for Lent and Eastertide. HarperCollins UK. Collins UK (2006) The Divine Office, volume III: Daily Prayer for Weeks 6-34 of the Church Year. HarperCollins UK. Farley, H. (2009) A cultural history of Tarot: From entertainment to esotericism. London: I.B. Tauris. Frawley, J. (2001) The Real Astrology. London: Apprentice. Frawley, J. (2002) The Real Astrology Applied: Teachings from the ‘Astrologer’s Apprentice’. London: Apprentice. Frawley, J. (2011) The Horary textbook. London: Apprentice Books. Giorgi, R., Zuffi, S. and Giammanco Frongia, R.M. (2005) Angels and Demons in Art. Los Angeles: J. Paul Getty Museum. Jodorowsky, A., Costa, M. and Graham, J.E. (2009) The Way of Tarot: The Spiritual Teacher in the Cards. Rochester, Vt: Destiny Books. Jones, A. (1974) The Jerusalem Bible. London: Darton, Longman and Todd. Jones, M.D.W. (2008) The Counter Reformation: Religion and Society in Early Modern Europe. Cambridge England: Cambridge University Press. McHugh, J.A., Callan, C.J. and Pius (2017) Catechism of the Council of Trent for Parish Priests: Issued by order of Pope Pius V. Charlotte, NC: TAN Books. Nees, L. (2002) Early Medieval Art. Oxford: Oxford University Press. Nouwen, H.J.M. (2007) Behold the beauty of the lord: Praying with icons. Notre Dame, Ind: Ave Maria Press. Ptolemaeus, C. and Robbins, F.E. (2001) Tetrabiblos. Cambridge, MA: Harvard Univ. Press. Silvestre, C.H. (1987) ABC des Tarots. Paris: Marabout. Silvestre, C. (2004) Le Tarot Qui Guérit. Paris: Éd. Trajectoire. Silvestre, C. (2013) La Roue Astrologique et le Tarot. Escalquens: Éd. Trajectoire. Silvestre, C. (2016) Rencontre des Arcanes Majeurs et Mineurs du Tarot de Marseille: 1232 Associations Interprétées. Escalquens: Grancher éditions. Silvestre, C. (2016a) Les 21 Portes des Arcanes du Tarot de Marseille et d’Oswald Wirth. Paris: Éditions Exergue. Thomas (2018) Summa Theologica: Complete in a Single Volume. Claremont, CA: Coyote Canyon Press. Unger, T. (1994) Le tarot, Jeu du Gouvernement du Monde: Éclairer votre regard, Choisir Votre partenaire, réussir l’entreprise. Paris: Montorgueil. Valens, V. and Riley, M.T. (2022) The Anthology. Denver, CO: Amor Fati Publications. Williams, B. (2003) A Renaissance Tarot: A Guide to the Renaissance Tarot. U.S. Games Systems.
As she grows, bright rays are shed I from the firmament
Homeric Hymn to Selene
Sweet Moon, I thank thee for thy sunny beams; I thank thee, Moon, for shining now so bright.
A Midsummer Night’s Dream, William Shakespeare
Moon, is a sign of great honour, if this card is located next to the person, on the contrary, if it is at a distance it announces misfortunes
Original Instructions
The Lenormand’s 32nd card, the Eight of Hearts — or the Moon — is at once intriguing and, for some, perplexing. Why should it be associated with employment? Is it not rather a card of emotions and sensibility? Surely it may be read in much the same way as the Moon in the Tarot?
The Essence and Function of the Moon Card
Reflection is the principal function of the Moon card. In the past, I have advanced “recognition”, “fascination” and “visibility” as its essence; however, reflection proves, in many respects, the more apt term, for it encompasses both the card’s essence and its function.
The traditional eikōn of the Moon remains remarkably consistent across well-known patterns — Brepols, Dondorf, Wüst, Piatnik, and the Blaue and Rote Eule, among others. In more elaborate packs, a crescent or full moon casts its light upon a landscape typically populated by trees and scattered clouds. Simpler decks favour a stylised crescent form.
The moon is the Earth’s sole natural satellite. Its gravitational influence helps to regulate climate, govern the tides, and sustain essential ecological processes. Although early cultures lacked the scientific vocabulary to articulate this, the moon’s vital importance was nevertheless recognised and revered from the earliest civilisations.
Via Wiki Commons
Accordingly, like the sun, the moon occupies a position of great significance within myth and folklore. Familiar are the tales of lunar deities — Coyolxāuhqui, Selene, Chang’e — as well as stories concerning the moon’s effects upon human nature. Medieval lore likewise abounds with images of a man confined within the moon.
Within the Western tradition from which the Lenormand cards emerged, the moon has long been understood in intimate relation to the sun. These two luminaries were regarded not only as mythological consorts, but as complementary principles within a broader cosmology.
Particular emphasis was placed upon the moon as the reflector of the sun’s light, and consequently upon its phases. Where the sun signifies the vital, animating force, the moon represents the corporeal life and the body itself. For just as the soul cannot be seen directly, neither can light; both are apprehended through their manifestation — light through reflection, the soul through the living body.
Sphaerae coelestis et planetarum descriptio aka De Sphaerae
Like the moon, the body waxes and wanes: it is born, it grows, and it declines. Owing to the shifting degrees of lunar illumination throughout its cycles, the moon has long been associated with fluctuation and inconstancy.
It is this dynamic interplay, centred upon the moon as the conduit of the sun’s light, that proves essential to a proper understanding of the card and its significations. The moon does not generate light of its own; rather, it receives, modulates, and reflects the sun’s radiance. Thus, its meaning lies not in independent force, but in transmission, mediation, and the varying degrees of visibility it affords. It is through this reflective function — the transformation of light into perceptible form — that the deeper significance of the card is revealed.
A Case of Two Moon: Lenormand and Tarot
For some, the Lenormand’s Moon may appear readily interchangeable with its counterpart in the Tarot. Yet this is not the case. While both cards ultimately derive their meanings from the same underlying principle — the reflection of light — their emphases diverge markedly.
In the Lenormand system, the Moon presents the benevolence of reflected light. Its illumination is steady, guiding, and socially perceptible. It speaks to the visibility conferred through reflection — how one is seen when light is cast upon them.
By contrast, the Tarot’s Moon is concerned not with the gift of reflection, but with its instability. Here, the reflected light is partial, shifting, and uncertain — a mirror that distorts as much as it reveals. It aligns itself with half-truths, obscurity, confusion, voluntary change and forces that operate beyond conscious control. Rather than conferring recognition, it introduces ambiguity and disorientation.
The Moon from the BOTA Tarot
Thus, although both cards arise from the same cosmological idea — the moon as reflector of light — they articulate opposing aspects of that condition. The Lenormand emphasises reflection as guidance and affirmation; the Tarot emphasises it as distortion and concealment. In this sense, the essential quality of the Tarot’s Moon is not illumination, but a kind of darkness — a state defined in implicit contrast to the clarity and vitality of the Sun.
Interpreting the Moon
In interpretation, the Moon card offers a reflection of the querent or of the situation as it appears in the eyes of others. It does not generate light in its own right, but instead reveals how illumination — as signified by the Sun — is received, modulated, and perceived. In this sense, it presents a portrait: a mediated image shaped by reflection rather than direct exposure.
The card therefore provides the reader with an essential perspective — how the matter at hand will be seen, recognised, and judged. It speaks to reputation, standing, and the outward impression formed when light is cast indirectly. If the Sun shows what is, the Moon shows how that reality is reflected back into the social and perceptual realm.
It follows that the Moon concerns itself not with internal states, but with outward appearance. It does not, of itself, describe emotional experience or personal sentiment. Such matters properly belong to the domain of the Heart card, which alone addresses affection, emotion, and feelings. The Moon, by contrast, pertains to visibility and perception — to how things are seen, rather than how they are felt.
Coda
The Moon reflects. It reveals how light—truth, status, or circumstance—is mediated and recognised in the wider world. Thus, it is not a card of feeling, but of appearance, reputation, and the image that endures in the minds of others.
Person and Description
The Moon is not, in itself, a significator of a person. When it appears in combination with a person-card, however, it may serve to describe that individual’s appearance and character.
Physical Description
In itself, the Moon card suggests a person of a distinctly phlegmatic cast: a round or softly contoured face, clear complexion, and a fuller figure, typically of short to average stature. Hair colouring often tends towards the lighter spectrum — from pale blonde to silver or ashen tones.
Owing to its essential quality of reflection, the Moon frequently indicates an appearance that recalls or evokes another individual. The person may seem familiar, as though they echo or resemble someone known to or admired by the querent. This resemblance may extend to public figures, though it need not be confined to celebrities.
When accompanied by the Bouquet, the indication is elevated towards a more classical ideal of beauty — polished, harmonious, and somewhat timeless in its appeal. One might think in terms of refined glamour or cultivated attractiveness, akin to figures such as Dorothy Dandridge, Hedy Lamarr, Oscar Micheaux, or Cary Grant.
Temperament
The Man in the Moon Baring-Gould, Sabine (1872). Curious Myths of the Middle Ages
In matters of temperament, the Moon commonly describes an individual of calm and composed disposition, though at times inclined towards timidity or reserve. Such a person is often acutely aware of appearances and the impressions they create, not necessarily from vanity, but from a desire to be well-regarded and properly received.
Moreover, the Moon frequently denotes a mind capable of sustained fascination. This may manifest as a deep and abiding interest in particular subjects or pursuits, occasionally tending towards the obsessive. Their inner life, though not explicitly emotional in the sense of the Heart, is nevertheless shaped by habitual reflection and attentiveness to how things are perceived.
Special Features
Fame
The traditional instructions associate the Moon with fame and honours — an attribution that is neither arbitrary nor without foundation. As noted earlier, the Moon governs the public, reflecting its tastes, inclinations, and mood. It is from this collective body that recognition arises, and it is recognition that forms the very currency of fame.
For what is fame, if not the sustained regard of others? It is, in essence, the successful reflection of one’s image in the minds of the many.
Accordingly, when the Moon appears at a distance, or is afflicted by cards such as the Clouds or the Coffin, it often indicates difficulty in attaining recognition or rejection . The querent may find their efforts overlooked, their qualities insufficiently acknowledged, leading in time to frustration or disillusionment.
Work
For most individuals, fame and recognition are realised — in however modest a form — through their professional life. It follows, therefore, that the Moon assumes a position of particular importance in matters of career and vocation.
The rationale is straightforward: in seeking employment or advancement, one must be perceived favourably. One must impress, distinguish oneself, and be seen — in short, to achieve a form of personal distinction (fame) in order to be selected or honoured (employed).
Thus, the cards surrounding the Moon will indicate how the querent presents within a professional context: the strength of their credentials, the impression they make upon others, and the balance of their perceived strengths and weaknesses.
More broadly, the Moon serves as a barometer of professional standing and trajectory. Beneficial cards suggest an individual who is established, respected, and progressing; adverse influences, by contrast, indicate obscurity, stagnation, or a lack of due appreciation.
In this respect, the Moon may rightly be regarded as the master card of work. It not only reveals how one is perceived, but also reflects what one does and the status one holds within that sphere. Through the eyes of others, it presents a living portrait of the querent’s professional identity — their role, their standing, and the degree of recognition accorded to them.
It governs not the labour itself, but the acknowledgement of that labour, upon which all opportunity, advancement, and ultimately the attainment of a better life depend.
It may be usefully contrasted with other occupational indicators within the system. The Anchor, for instance, speaks to stability, permanence, and thus job security — the extent to which one’s position is fixed and enduring. The Fox, by contrast, introduces the element of rivalry and competition, indicating colleagues, competitors, or adversaries within the professional sphere. Where the Moon reflects how one is seen and valued, the Anchor shows how secure one is, and the Fox reveals the conditions under which one must contend.
Proximity
As a mere reflection of the Sun’s rays, the light of the Moon does not carry with the same force or reach; it must be near at hand to be properly perceived. Consequently, when the Moon appears at a distance within the tableau, it indicates a lack of visible success or recognition. The querent’s efforts may go unnoticed or insufficiently appreciated, often giving rise to frustration or disillusionment, as the reflection fails to reach those whose regard is sought.
When joined by the Clouds, this condition is further degraded. The reflected light is obscured, producing not only diminished visibility, but a distorted or unfavourable appearance. In such instances, the card may signify a damaged reputation or poor public impression, which in turn restricts opportunity and diminishes tangible prospects.
Timing
The Moon is generally regarded as a swift-moving card. Traditionally, it is associated with the evening, standing in contrast to the Stars, which pertain to the deeper hours of night.
In broader temporal terms, the Moon may also signify a lunar cycle, approximately twenty‑eight days.
From experience, the pairing of Moon and Child may be read as after new moon. The Moon in conjunction with the Sun may denote the full moon. Conversely, the sequence of Sun followed by Moon may be taken to signify the summer solstice.
Health
In matters of health, the Moon often points towards conditions rooted in perception, identity, and the relationship between the self and its reflected image. It is particularly associated with disturbances such as body dysmorphia, gender dysmorphia, eating disorders, and avoidant personality patterns — all of which involve a disjunction between reality and its perception or expression.
The card may also describe intrusive recollection, such as flashbacks, particularly those associated with trauma. In this respect, it reflects not the present reality, but the persistent re‑emergence of past impressions, as seen in conditions such as post-traumatic stress.
In combination with the Scythe, the indications may become more severe, extending to self-harming tendencies or behaviours directed against the body.
The Moon in Action
In 2024, a client consulted me with a fairly common difficulty: why could she not meet someone with whom she might form a lasting relationship. Siobhan, in her late twenties, had explored a variety of avenues — dating applications, singles’ events, blind dates, and so forth — yet nothing progressed beyond an initial encounter.
The cards as they fell:
The Moon, the Book, the Mountain, the Scythe, and the Hound.
The message conveyed by the cards was both clear and direct: she was perceived as too guarded.
Within a relational context, the Moon affords a glimpse into how one is seen by partners or prospective suitors. Followed by the Book, it suggests an air of inscrutability — reinforced by the way in which the Moon reflects upon the spine of the Book — indicating something withheld or not readily accessible. This inscrutability functions as a barrier, as shown by the Mountain, preventing others from approaching with ease.
The resulting first impression is one of distance or reserve. Consequently, others struggle to engage with Siobhan, to establish common ground, or to form a meaningful connection — a difficulty expressed through the Scythe and the Hound. The Hound, as the card of one’s circle or “pack”, represents those with whom one feels at ease and shares familiarity; its separation here underscores the absence of that natural ease and rapport.
The cards’ response, though somewhat cutting, aligned closely with feedback Siobhan had previously received — namely, that connections tended to falter due to a perceived lack of chemistry or shared ground.
Featured Image: Selene, Albert Aublet, via Wiki Commons
References:
Avelar, H. and Ribeiro, L. (2010) On the Heavenly Spheres: A Treatise on Traditional Astrology. Tempe, AZ: American Federation of Astrologers.
Boroveshengra, A., 2013. Cartomantes’ Cabinet: The Petit Lenormand Course. Boroveshengra, A., 2015. Lenormand Thirty Six cards. 2nd ed. Create Space. Delclos, M., 2013. Le Livre du Petit Lenormand. 1st ed. Escalquens: Éd. Trajectoire. Marco, M. and Goffinet, J., 1989. Petit Lenormand. Bruxelles: Servranx. Ptolemaeus, C. and Robbins, F.E. (2001) Tetrabiblos. Cambridge, MA: Harvard Univ. Press. Valens, V. and Riley, M.T. (2022) The Anthology. Denver, CO: Amor Fati Publications.
Journal of a Cartomante 