For several years now, Tarot cards have been one of my favorite tools in my work. This fact often perplexes colleagues; many experts from the so-called scientific psychology do not recognize the value of the Tarot system, but do not reject other methods (such as drawing mandalas, arrangements, etc.), which are also based on spiritual teachings. I consider it necessary to start with the story of how the Tarot got from fortune-telling salons to a psychologist’s office. The main myth that adds its mystical charm to Tarot cards is the question of their origin. Versions are given out about the secret teachings of the Egyptian priests, the legacy of Atlantis, the Torah encrypted by the Jews in illustrations, the Albigensian sect or the Rosicrucian Order, and even a gift from aliens. Today, the first surviving Tarot decks and the official documents in which they are mentioned date back to the 15th century, and are associated with the aristocratic families of Italy (Tarot Visconti-Sforza, Montegny, Tarot Solo-Busca, etc.). The cards illustrated virtues and vices, arts and cosmic bodies, social roles, and stages of life of 15th-century European man. Presumably, maps were a visual stimulus for thought, contemplation, and a decorative item, hanging on the walls. At the same time, in Italy and France, common people became addicted to the card game “Tarokki”. Since 1631, Tarrotier Guilds have been formed in the French city of Marseille, licenses and patents have been issued for the mass publication of Tarot decks (“Marseille Tarot”). Due to their accessibility, cards become a popular item among many social classes, as a result of which the Catholic Church introduces bans on gambling. Since the 18th century, Tarot cards have come to the attention of occultists (Antoine Court de Gébelin, Etteilla, Eliphas Levi, Papus, Oswald Wirth). Depending on the views of the authors, Tarot is associated with the traditions of alchemy, Christian mysticism, Jewish Kabbalah and other esoteric systems. Spiritualistic seances and secret societies come into fashion; it is during this period that the Tarot becomes overgrown with myths. In 1888, Great Britain, under the leadership of S. MacGregor Mathers, created the Hermetic Order of the Golden Dawn. Two former students of this order, scholar Arthur Edward Waite and artist Pamela Colman Smith, released the Rider-Waite Tarot deck in 1909. More than 100 years later, this deck is the most popular in the Tarot world; its symbolism, structure and iconography determine the style of creating thousands of Tarot decks to this day. The first psychologist who considered the Tarot from the point of view of psychological practice is traditionally considered to be Carl Gustav Jung, an Austrian doctor and student of Sigmund Freud. The plots of the cards are ambiguous, the images are ambiguous, rich in symbolism from different cultures and eras, and provide a lot of space for an in-depth analysis of the client’s unconscious processes. It is the Jungian concept of archetypes, as universal, basic mental structural elements characteristic of all peoples at all times, that is reflected in the Major Arcana of Tarot cards. Also within the framework of the theory of synchrony, the phenomenon is explained when, in response to a client’s request, a card appears that is literally a “photograph” of the situation. Further, his teaching is supported and supplemented by numerous supporters (Otto Rank, Marie-Louise von Franz), and the integration of many esoteric and spiritual traditions, symbolism into the practice of psychological counseling and psychotherapy occurs. Since the 70s of the 20th century, Tarot has been used by psychologists as a material for client projections, as an alternative to metaphorical associative cards (J. Hurley, J. Horler, D. Roussel), symbols and images of the Tarot arcana become motives for art therapy and meditative practices , catathymic-imaginative therapy (Eva-Maria Nietzsche, Yakov Obukhov-Kozarovitsky), in recent decades, Tarot cards act as subject anchors in constellations, the basis for transformational games (A. Solodilova), and are combined with such psychological directions as