TAROT AS A THERAPEUTIC TOOL

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A THOROUGH EXPLORATION OF THE BENEFITS AND USES OF TAROT AS A
THERAPEUTIC TOOL IN CLINICAL ART THERAPY

Lauren W. Bates
Department of Psychology, Counseling, & Art Therapy
Pennsylvania Western University
COUN 7560: Art Therapy Research
Dr. Sheila Lorenzo de la Peña & Dr. Carolyn Treadon
August 21, 2026

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Abstract

This research examines the historical uses of tarot as both a cultural and a psychological tool and
serves to answer the question of whether tarot should be used as a clinical art therapy
intervention. The literature review encompasses the origins and influential voices that formed
tarot as we know it, an overview of several theoretical frameworks, including mindfulness,
narrative therapy, and Jungian psychoanalysis and archetypes, applicability to art therapy, and
an examination of potential ethical considerations. This research is used in the creation of a
guidebook for credentialed, masters-level art therapists to incorporate tarot into their practice, if
it makes sense for their clients and therapeutic goals.

Keywords: tarot, art therapy, Jungian psychoanalysis, Jungian archetypes, mindfulness,
introspection, narrative therapy, projective assessment, ritual, Major Arcana, Minor Arcana, tarot
guidebook

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Table of Contents

Abstract ............................................................................................................................................1
Table of Contents .............................................................................................................................2
Section I: Introduction ......................................................................................................................3
Problem to be Investigated ..........................................................................................................4
Purpose Statement .......................................................................................................................5
Justification ...................................................................................................................................5
Terms Related to the Study ..........................................................................................................6
Conclusion ........................................................................................................................................7
Section II: Review of Literature ........................................................................................................8
History of Tarot ............................................................................................................................9
Contemporary Uses of Tarot .................................................................................................. 13
Associations of Tarot .............................................................................................................. 15
Overview of the Major & Minor Arcana ................................................................................. 17
Overview of Theory ................................................................................................................... 20
Jungian Psychoanalysis........................................................................................................... 21
Narrative Therapy .................................................................................................................. 25
Mindfulness ........................................................................................................................... 25
Tarot as a Therapeutic Tool ....................................................................................................... 27
Applicability to Art Therapy ................................................................................................... 27
Art on the Cards ..................................................................................................................... 29
Ritual ...................................................................................................................................... 31
Applications of Narrative Therapy ............................................................................................. 34
Ethical Considerations for Use of Tarot in Therapy ................................................................... 36
Conclusion ..................................................................................................................................... 40
Section III: Methodology ............................................................................................................... 41
Target Audience......................................................................................................................... 42
Resource Structure .................................................................................................................... 42
Resource Outline ....................................................................................................................... 43

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Conclusion ..................................................................................................................................... 45
Section IV: Curriculum ................................................................................................................... 45
Conclusion ..................................................................................................................................... 46
Section V: Discussion ..................................................................................................................... 46
Brief Summary of the Research ................................................................................................. 47
Discussion .................................................................................................................................. 49
Limitations of the Study ............................................................................................................. 50
Suggestions for Future Research ............................................................................................... 51
Conclusion ..................................................................................................................................... 51
References..................................................................................................................................... 52
Appendix A .................................................................................................................................... 57

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Section I: Introduction

Passing through bookstores, there is often an aisle decorated with thematic boxes of
tarot card decks, each one designed around a specific art style or pop culture reference to fit an
aesthetic. Without knowing anything about the cards themselves, it can be easy to feel
overwhelmed by all the options and the perceived differences each deck may possess, or to
perhaps feel a sense of unease or skepticism due to the ‘oracle with a crystal ball’ connotation
that tarot cards can have in some demographics. The intent of this research is to dispel some of
the misconceptions that tarot can have and propose its use as a therapeutic device, one
supported by the examined research and aligning with several accepted theoretical orientations.
This research delves into the history of where tarot comes from and its historical uses before
pivoting to its modern associations and usages within contemporary art therapy. The guidebook
resource presented in Appendix A is intended to aid clinicians in better understanding the
nuances behind the cards and how to utilize tarot as a therapeutic tool, which will further aid
clients in developing resilience, trust in their intuition, and overall improved introspective
abilities.
Problem to be Investigated
Research into the therapeutic benefits of tarot is lacking, but not non-existent. As a
result, tarot continues to face higher stigmatization and skepticism in the field (Au-Yeung, 2025).
However, tarot can be beneficial for clients who work well with storytelling and narrative work,
analytical thinking, and finding messages in their artwork, as it provides a substrate to bounce off
of while seeking clarity (Au-Yeung, 2025). Therefore, it is important to work towards its
normalization.

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The presented resource will aid art therapists in better understanding the cards and their
potential clinical uses to aid clients in better self-awareness, self-dialogue, and resilience. This is
achieved by presenting interventions that prompt clients to trust their intuitions as they practice
meaning-making and talk through actionable steps after using the cards to diagnose the
subconscious archetypes that are currently occupying their minds. This research is beneficial for
art therapists who have an interest in tarot and have experience interpreting symbolism in
artwork, as well as for therapists whose clients would benefit from self-created structure and a
focus on intentionality.
Purpose Statement
The purpose of this research is to provide an overview of the historical and contemporary
uses of tarot, examine existing literature on the benefits of tarot for mindfulness, introspection,
and connection, and create a guidebook for art therapists to utilize tarot in a clinical setting.
Justification
Tarot is an understudied tool that holds the potential for great benefits to mental health
and coping strategies in the modern world. The presented research is intended to fill this gap
and work to increase familiarity with tarot and work towards its destigmatization as a potential
clinical tool. Its major benefit to the realm of art therapy is its usage of artwork to prompt deep
introspection and attention to recurring motifs in one’s life, in addition to its support of positive
habit formation and practice of cognitive reframing. Tarot specifically has greater benefits than a
traditional deck of playing cards because of its usage of rich imagery that can provide a jumping
off point for clients to interpret from. This can be incredibly useful for more concrete-oriented
clients who struggle with more abstract symbolism as there exists more historical symbology to

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draw from (Farley, 2009; Carpentier, 2024). It is also easier for clients to derive meaning from
imagery that already possesses some significance to them, as the imagery and symbols
presented will be more easily relatable. Tarot carries many associations with it, and art therapists
thrive on using artwork to prompt insight and cognitive awareness, ideas in which tarot is
capable of inspiring deeper connection (Carpentier, 2024; Semetsky, 2006).
Terms Related to the Study
For this research, the following terms are used.
Cartomancy
The art of using cards to divine the future, a type of divination
Divination
The act of seeking divine knowledge about the world through objects. This can be
achieved through cartomancy, reading tea dregs, casting sticks or bones, and many more
methods of seeking signs from gods or the universe. (Merriam-Webster, n.d.)
Esoteric
“Requiring or exhibiting knowledge that is restricted to a small group” (MerriamWebster, n.d.)
Hermetic
“Relating to or characterized by subjects that are mysterious and difficult to understand”,
a tradition involving knowledge of the occult, combining Greek and Egyptian esoteric beliefs,

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used in this research in naming the Hermetic Order of the Golden Dawn” (Merriam-Webster,
n.d.)
Mysticism
“The belief that direct knowledge of God, spiritual truth, or ultimate reality can be
attained through subjective experience (such as intuition or insight)” (Merriam-Webster, n.d.)
Occult
The otherworldly, “of or relating to supernatural or supernormal powers or practices or
the knowledge of them”; referring to a practice generally outside of modern organized religions
(Merriam-Webster, n.d.)
Reader
The person analyzing the cards, in this research used confluently with the client doing the
reading.
Spread
The orientation in which the cards are laid, the directions or positions of which can have
meanings attached to them.
Conclusion
Tarot is important to the clinical field as a potential therapeutic tool. With the rise of
secular populations in the United States who may be interested in a spiritual, non-religious
practice to incorporate into self-care routines, a tool that can promote spirituality without the
laden associations of organized religions should be explored (Carpentier, 2024; Pew Research

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Center, 2024). While tarot has faced some controversial associations following the French occult
revival in the 1800s, contemporary research points to tarot being a more introspective
application of people seeking guidance from outside forces (Farley, 2009; Kabat-Zinn, 2003;
Carpentier, 2024; Semetsky, 2006). Because of the inner analysis that goes into a tarot reading,
the application to art therapy can be seamless with the incorporation of artmaking following
narrative and psychoanalytic work with a clinician. By working to better understand the historical
context of the tool, as well as how it can be used in a clinical setting, tarot can be destigmatized
and presented as a therapeutic tool for client benefit. The following section presents a review of
literature that supports this research.

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Section II: Review of Literature

In order to get a thorough understanding of what tarot is and how it may be
implemented into a clinical art therapy setting, the origins and contemporary uses of tarot cards,
associations of the Major and Minor Arcana, and a theoretical overview of current research
outlining tarot’s use as an intervention have been analyzed. The ethics of tarot’s use in a clinical
setting have also been examined in order to ensure counselors are using best practices when
exploring whether their clients are a good fit for therapeutic tarot application. Despite it being
used by some Jungian psychotherapists for the last several decades, there is a paucity of existing
research on tarot in therapy. There exists a more severe lack of research on the direct
connection between tarot and art therapy.
Given the rich history of tarot, this review of existing literature serves to break apart the
nuance of tarot for the uninitiated and provide an even ground for any interested clinician to
understand the context and potential applications of it. Because of the many associations that
tarot can have, such as with divination or cartomancy, it is important to know what those
connotations are and how they can be thoughtfully approached in a counseling setting.
History of Tarot
While tarot has associations with the occult, divination, oracles, and palm readers, it is
important to understand that these are modern associations. Tarot, a word originating from
Tarrochi in Italian, meaning ‘fool’ or ‘joker,’ began as a card game similar to bridge (A History of
Magic, Witchcraft, and the Occult, 2020). The deck of cards had four suits, which took these suit
names from the Italian Coppe (cups), Bastoni (batons), Denari (coins), and Spade (swords), which
correspond to the Hearts, Clubs, Diamonds, and Spades of English decks (Farley, 2009). Around

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1440 CE, symbolic cards sometimes called ‘trump cards’ or ‘face cards’ were added to tarot
decks. These cards had allegorical illustrations adorning them, which led to some using the cards
more as symbols of the divine. While we can trace the arrival of tarot cards to Europe in the
early 15th century with the Visconti di Modrone deck, and allowing for the survivorship bias of
relying on extant decks to reach this date, there has been only speculation as to where the cards
originated prior to this. Some later French occultists in the 1770s asserted that these designs
came from the Egyptian Book of Thoth, “and that this knowledge was spread by the Roma
people after the Catholic church attempted to restrict the spread of tarot,” a popular idea given
the mystery of Egyptian antiquity and culture (A History of Magic, Witchcraft, and the Occult,
2020, p.215; Farley, 2009; Josephson-Storm, 2017; Hofer, 2009).
Antoine Court de Gébelin discussed in his nine-volume treatise how, upon seeing tarot
being played in Paris, the cards being unusual at the time, he believed that this card game must
be the ancient Egyptian Book of Thoth "as a disguised assemblage of ancient Egyptian religious
doctrines” with “the Popess as ‘the High Priestess’, the Chariot as ‘Osiris Triumphant’, and the
Star as ‘Sirius’ or ‘the Dog Star’, and that “the safest way to preserve their ancient wisdom must
have been to encode [the Book of Thoth] as a game and to trust that some day [sic] an adept
would be able to decipher it,” the responsibility of which, of course, would fall on Gébelin
(Farley, 2009, p.20, Josephson-Storm, 2017). Though entertaining, these claims have proven
unsubstantiated as ancient Egyptians lacked paper or cardboard to make playing cards, no cards
have been found in Egypt, and trade logs would have had some evidence of the decks traveling,
yet this notion that the Egyptians logged all their ancient wisdom in the tarot cards persists in
the spread of tarot’s reputation as an occult device. Another occultist, Charlene Gates, made the

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claim that Egyptian priests may have decided to cipher their religious doctrines as Egypt was
being invaded by the Persians in 525 BCE (Farley, 2009). It is important to understand that in this
time in Europe, hieroglyphics were not yet translatable as the Rosetta Stone was not decrypted
until 1822, and the mysticism surrounding the Egyptian religion and writings lent itself to
European misunderstanding of Egyptian culture.
In the 1780s, Jean-Baptiste Alliette, pseudonym “Etteilla”, or his name backwards, wrote
Etteilla, or the Art of Reading Cards, which placed tarot as a mainstay of divination practice,
adding in his own card “the significator”, which was meant to “represent the person consulting
the tarot reader”. This card is not generally included in modern decks. His deck was the first
designated specifically for divination. (A History of Magic, Witchcraft, and the Occult, 2020,
p.215). From the 1780s through the 1960s, the popular notion was that the Roma people had
traveled with the cards and spread fortune telling through cartomancy. Gébelin believed tarot
“must have been brought to Europe by the gypsies [sic] who had been safeguarding it since it
had been entrusted to them by Egyptian priests millennia ago” (Farley, 2009, p.20; JosephsonStorm, 2017). In 1781, when Court de Gébelin made the Egyptian origin claim, many then
espoused the belief that "gypsy" stemmed from “Egypt". Several notable occult authors then
repeated the prevailing hypothesis without evidence to the contrary, with a few authors noting
the Sanskrit or Hindu similarities in language of the Roma people and deducing further east
origins.
It was not until 1962 that an Indian author, Chaman Lal, made the connection that the
Roma originated in India and would have been fleeing from the Moghul invasions, but made
other erroneous assertions as to what influenced the Roma to spread the tarot cards.

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Unfortunately, due to the anti-Roma sentiments through most of European history, a thorough
study as to their origins and travels, and other cultural information, has been hindered (Farley,
2009). Regardless, despite the academic evidence to the contrary, the popularity and
proliferation of this theory that the Roma spread tarot, and its continued prominence in New
Age occultism, has influenced literature and arguments towards tarot being a culturally
appropriated practice.
Aleistair Crowley is a well-known name in the realm of occult studies with a decades-long
career in occult and esoteric writings that were influential to later new-age philosophies.
Crowley did not work in a vacuum, however, and used folklore and pragmatic mysticism of other
popular esoteric thinkers at the time to help form the basis of what would become some of the
Golden Dawn’s religious writings (Josephson-Storm, 2017). Crowley devised a series of preChristian pagan stories entitled The Golden Twigs, based on Frazer’s The Golden Bough, that
gave readers protagonists seeking “pagan revivals and a return to magic” (Josephson-Storm,
2017, p.175). Along with studies and works by William James, Müller, and Frazer, Crowley
popularized this esoteric mysticism and contributed to a real-world magical revival. Crowley is
best known in the world of tarot for his creation of The Book of Thoth deck in 1945, with the help
of artist Frieda Harris, which combined ideas from The Golden Twigs, Lévi’s conflation with tarot
as an ‘Egyptian Hermetic Bible’ with Frazer and other writer’s influences to add cross-cultural
iconography to this deck. His goal in this multicultural imagery and symbolism was to link all
religious traditions under the Book of Thoth deck (Josephson-Storm, 2017, p. 169).
Éliphas Lévi built on Antoine Court de Gébelin’s presuppositions of tarot as an Egyptian
divinatory tool and penned Dogme et rituel, which describes the symbolism found in each of the

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Major Arcana and asserts that the tarot cards laid out in order would provide a narrative left by
Egyptian prophet Hermes Trismegistus that would be “the key to unlocking other symbolic
systems” (Josephson-Storm, 2017, p. 104). This document further connects each of the Major
Arcana to a Hebrew letter, which the cards can then be rearranged to “reveal Kabbalistic truths
about the emanations of God” (Josephson-Storm, 2017, p. 104). To Lévi, tarot was a tool to be
used in unlocking the divine. Tarot was archetypes, and tarot was the "universal key to the
initiations of the Logos’ and the true bible of the magi hidden in plain sight,” with connections
extending between the existing religions for a more universal truth (p.104). Logos referring to
the Platonic ideal of divine knowledge and reason, tarot was a hidden repository of knowledge
that occultists like Lévi, Crowley, Alliette, Gébelin, and others thought they could unlock.
As the history and purposes of tarot readings are explored, it is important to distinguish
between divination and fortune telling. While in practice, both concepts serve similar functions
of predicting the future, divination (meaning “to be divinely inspired”) conveys a religious or
spiritual connotation that seeks to invoke a deity or spirit, and the predictions are intended to
help walk someone through their options. Fortune telling has a more informal connotation and
requires less belief in the divine than divination and does not focus on ritual. Divination has been
used throughout time and cultures as humanity has sought to make sense of their past and
direction in life. Reading tarot cards is simply one of many ways that humanity has sought clarity
(Elizabeth, 2022; A History of Magic, Witchcraft, and the Occult, 2020).
Contemporary Uses of Tarot
The Rider-Waite-Smith deck was created in 1909 by Golden Dawn members Arthur
Edward Waite and Pamela Colman Smith, with Rider being the publishing company. This deck

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was the first fully illustrated deck, with even the minor arcana using symbolic imagery to aid
interpretation (White, 2022). The members of the Golden Dawn created the Rider-Waite-Smith
deck in 1909, which was “the first deck to include imagery on the numbered cards of the minor
arcana for ease of interpretation” (Carpentier, 2024, p.18) It was Pamela Colman Smith, a British
artist and occultist, who was commissioned by A. E. Waite to illustrate the tarot deck.
Despite her being described by Waite as ‘a most imaginative and abnormally psychic
artist,’ she was left uncredited for her work on this deck until somewhat recently (Elizabeth,
2022, p.212). As an artist with synesthesia, the condition where sounds have associated visuals,
“Smith would paint while listening to music as a way to unleash her unconscious,” stated Barbara
Haskell. She followed with the assertion that “in the 19th century, there was an idea that art was
an expression of the unconscious and that it would elicit unconscious non-rational ways of
thinking about the world,” which aligned well with her involvement in the occult and in the
creation of the illustrated tarot deck (White, 2022 para. 14).
Through the enduring popularity of the Rider-Waite-Smith and other Golden Dawn tarot
decks, and the persistence of illustrated Minor Arcana after Smith’s illustrative contribution, the
symbolism present in the Major and Minor Arcana has largely remained unchanged. Ever
expanding and in flux, however, are the sources and inspiration for the imagery. With the rise of
New Age spirituality and corresponding awareness of other cultures, tarot is becoming more
culturally acceptable in the United States as a practice for both personal mental health, insight,
and self-awareness. Modern tarot is an amalgamation of influences, from goddess worship, to
crystals, angels, to other religions, pop culture, and nature. (Farley, 2009). 28% of today’s adults
in the United States are religiously unaffiliated. 56% of those unaffiliated do believe in a higher

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power or claim a form of spirituality, which is an important demographic factor when
considering populations that this intervention would appeal to (Pew Research Center, 2024).
With this in mind, a general understanding of New Age influences can be helpful in
understanding the vast draw an open-ended practice like this can have. “New Age Spirituality”
draws from, among others, Christianity, Buddhism, Shamanism, Australian Aborigines’ traditions,
Asian religions, Spiritualism, New Thought, Human Potential Movement, Holistic Health
Movement, and Transpersonal Psychology. The overarching goal of New Age is primarily the
“transformation of the self, society, and of humanity” (Farley, 2009, p.152). This is achieved
through an eclectic application of beliefs and practices unique to each practitioner.
Tarot serves a variety of purposes within the realm of New Age practices, including
channeling wisdom from higher sources such as spirits, gods/goddesses, or the unconscious self,
and holistic healing and personal growth. Focusing on the latter, a holistic approach to wellness
allows for effective incorporation of tarot as the cards are often read as emotional or spiritual
aspects of the self or those of forces affecting the reader (Farley, 2009). Tarot in the ’modern’
age has become a tool for divining the self—for accessing the subconscious and seeking selfenlightenment.
Associations of Tarot
Tarot brings together a wide variety of sources, including astrology, numerology, Wicca,
goddess worship, ritual magic, psychology, feminism, and neopaganism. This has created
conversation around the acceptability of tarot as a practice amongst concerns of cultural
appropriation, especially given the popularity of 18th century beliefs of tarot’s connection to the
Jewish Kabbalah, or whether tarot ‘belonged’ to the Roma given their spreading of cartomancy

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through Europe, both theories that have been disproven time and again. As previously discussed,
tarot has roots in many cultures and has been changing and collecting spheres of influence
throughout its history; tarot belongs to no one culture or group (Wu, 2020).
As people become more discontented with organized religion, New Age interest has
grown, as the emphasis on personal agency and eclecticism of finding beliefs and practices that
work for each individual is found appealing. Tarot specifically is believed to be more open to
interpretation and to individuality in practice, as opposed to more organized religions, with
women and LGBTQ+ individuals being more heavily associated with New Age spirituality, modern
pagan witchcraft, and tarot (Carpentier, 2024). In the growth of New Age thought, feminism has
been making parallel strides, leading to the incorporation of both in the Goddess Movement.
This movement seeks to “incorporate women’s stories into the cosmogeny” and “rejected the
[Christian] Biblical traditions that depicted women as being inherently sinful and ‘fallen’” (Farley,
2009, p.159). Some tarot decks incorporate feminist ideology by employing female artists to
design the cards, renaming court cards to feminine aspects, removing the masculine from tarot
imagery, or by incorporating goddesses into each of the card designs, such as “[linking] the suit
of Pentacles to the Hindu goddess of wisdom and fortune” (Farley, 2009, p.160).
Neopaganism has also been a notable influence on tarot. Developed largely in the UK
during the 1950s, modern pagan witchcraft has lent many symbols and lenses for interpretation
for tarot decks. Some decks following this tradition use Byzantine and early medieval imagery
and symbols, while some take the traditional Christian iconography and add a pagan twist to the
illustrations. Arthurian legends and mythology play a notable influence on card artwork, such as
with The Hanged Man being reimagined as a result of one of Merlin’s predictions (Farley, 2009).

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Greek and Roman mythological tradition has shown especially popular for tarot reimagining, as
“many groups traced their spiritual heritage” to these pantheons (Farley, 2009, p.163). With the
Golden Dawn’s Kabbalistic deck inspiration, several other creators have used their symbolism to
link the kabbalah and tarot with astrology, alchemy, and various forms of magic. Tarot is unique,
however, in its straddling of the secular and spiritual realms.
While there are some who use tarot for divining the future or to “help them access
knowledge or advice from the invisible realm, others take a more secular approach and use the
cards for introspection” (Carpentier, 2024, p.2; Dore, 2021, as cited in Carpentier, 2024; Nichols
2019; Rosengarten, 2000, as cited in Carpentier, 2024). Rituals, which may look different
depending on region, culture, or purpose, are frequently used to connect with the divine or
entreat for knowledge or understanding. This may be achieved through divination or as a way to
enhance spiritual feelings of connection, similar to many modern religions. Additionally, with
tarot being embraced by many modern Wiccans, it carries a connotation to pagan witchcraft for
many people regardless of whether the cards are used to conduct witchcraft (Doyle White,
2023). For the purposes of this research, as some people may be drawn to the use of tarot as an
intervention because of its witchy connotations, it is important to be aware of populations that
may be attracted to such an intervention.
Overview of the Major & Minor Arcana
A typical tarot deck is divided into two groups: the Major Arcana (greater secrets) and the
Minor Arcana (lesser secrets). The Major Arcana is composed of twenty-two named cards (refer
to Table 1) which are meant to represent “universal aspects of the human experience, such as
spirituality, wisdom, innocence, intellect, emotion, and intuition” (Wu, 2020; Goodchild, 2019).

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The Minor Arcana contains fifty-six cards divided amongst four suits (see Table 2). The specific
names of each suit may change deck to deck, but they will generally follow those four themes.
The Minor Arcana represents choices or decisions to be made, emotions, and actions that can be
taken. There are also court cards consisting of a Page, Knight, Queen, and King for each suit,
which can represent either a person or situation (Farley, 2009; Goodchild, 2019).
There are many ways to read a tarot card to evaluate a situation; what information the
reader takes as important also influences the interpretation. Each Major card and suit in the
deck has associations with numerology and the four natural elements, in addition to the
interpretation of the imagery and names themselves (see Table 1). Not everyone considers all
associations when doing a reading—readings are personal to each individual, and this means
that different people can interpret cards differently depending on their lived experience,
associations, and goals for doing a reading.
Table 1
Associations of the Major Arcana
#
0

Name of the Card
The Fool

Element
Air

Numerology
0, all

1

The Magician

Air

10 & 19

2

The High Priestess

Water

11 & 20

3

The Emperess

Earth

12 & 21

4

The Emperor

Fire

13

Key Words
Beginning, journey, adventure,
innocence, free spirit, joy,
originality, creativity, instinct,
danger
Manifesting, focused energy,
spiritual power, problem-solving,
determination
Intuition, divine femininity, psychic
abilities, mystery, hidden access
Beauty, abundance, potential,
creation, luxury, fertility, Mother
Nature
Power, authority, experience,
groundwork, expertise, tyrant,
control

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5

The Hierophant

Earth

14

6

The Lovers

Air

15

7

The Chariot

Water

16

8

Strength

Fire

17

9

The Hermit

Earth

18

10

Wheel of Fortune

Fire

1 & 19

11

Justice

Air

2

12

The Hanged Man

Water

3

13

Death

Water

4

14

Temperance

Fire

5

15

The Devil

Earth

6

16

The Tower

Fire

7

17
18

The Star
The Moon

Air
Water

8
9

19

The Sun

Fire

1 & 10

20

Judgement

Fire

2

21

The World

Earth

3

Tradition, religion, study,
convention, spiritual search
Choice, desire, love, duality,
relationships, questions
Willpower, travel, mastery of self,
ambition, control, force, adrenaline
Confidence, patience, stamina, trust,
courage, compassion
Solitude, seclusion, wisdom, inner
guidance, retreat, meditation
Karma, cycle, fate, change,
opportunity, luck
Truth, honesty, balance,
consequences, equality, fairness
Introspection, sacrifice, reflection,
perspective, acceptance
Transformation, endings, embrace
closure, cycle
Moderation, sobriety, spirit guide,
divine blessings, healing, balance
Bondage, addiction, seduction,
vices, dependency, passion,
overindulgence
Destruction, sudden change,
devastation, sadness, despair
Hope, blessing, renewal
Illusion, unknown, deception,
danger, fantasy
Illumination, joy, celebration,
happiness
Rebirth, acceptance, purpose,
awakening, resurrection
Wisdom, ending, achievement,
success, completion

The Hermetic Order of the Golden Dawn linked the tarot suits with numerology, color,
and the four traditional elements (A History of Magic, Witchcraft, and the Occult, 2020, p.215).
To begin with numerology, for the Minor Arcana, each numbered card one through ten
represents a stage in decision making, or an aspect of change or progress. Ones (or Aces), being

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the start of the count, represent beginnings, potential and momentum, or inspiration. Twos
show duality, choices, or balance. Threes represent groups, completion of a phase, or growth,
while Fours can allude to manifestation, foundations, or endurance. Fives can mean conflict,
movement, or fluctuation, and Sixes can depict harmony, adjustment, or alignment. Sevens are
reevaluation, investigation, and introspection, and Eights can represent achievement, rebirth, or
changes. Nines are transition periods, attainment, and nearing completion, and finally, Tens are
about completing cycles, coming full circle, and moving forward (Gong, 2025). These associations
with numerology, as well associations with modern astrology, Wicca, and ritual magic stem from
the revival of New Age spirituality. When tarot was first assigned astrological correspondences,
knowledge of Uranus, Neptune, or Pluto was not yet known in Europe, so these planetary
alignments were adjusted later, providing just one example of the many shifts and changes tarot
has undergone since its inception (Farley, 2009).
Table 2
Associations of the Minor Arcana
Suit
Coins
Cups
Wands
Swords

Elements
Earth
Water
Air
Fire

Colors
Green
Blue
Yellow
Red

Associations
Physical and monetary matters
Emotional and relationship matters
Creative and spiritual matters
Mental and intellectual matters

These associations as provided in Table 2 are overarching themes for each suit (Goodchild,
2019). Each of the cards in these suits has more specific keywords that could be interpreted,
which will be presented in more depth in the attached resource guidebook in Appendix A.

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Overview of Theory
In this section, various theoretical approaches are defined and explored through the lens
of tarot’s application in a clinical psychological setting. While there is limited research on tarot in
art therapy, each of these theories could be applied by an art therapist. Each subsection covers a
basic overview of the theory and its relevance to tarot in the personal and clinical sense.
Jungian Psychoanalysis
The key to understanding Jungian archetypes is first to understand the origin of the term
and the personal vs collective unconscious that defines so much of Jung’s theories of
psychoanalysis. In Jung’s Archetypes of the Collective Unconscious, he defined the personal
unconscious as the superficial layer of the unconscious, the layer that stems from individual
experiences and is unique to each person. He then defined the collective unconscious as the
inborn, universal psyche which “has contents and modes of behavior that are more or less the
same everywhere and in all individuals,” the characteristics of this collective unconscious
composing the archetypes (Jung, 2014, para. 3). Archetypes are not an idea originated by Carl
Jung but refer to the Platonic Ideals of Ancient Greek philosophy. In Jungian belief, these
overarching traits are primordial and universal—just as applicable then as now. One common
iteration of these archetypes is in mythology and fairytales, or in tv or movie tropes. Connecting
back to the unconscious, Jung argued that myths are an outward projection of man’s need to
allegorize the natural and inexplicable into symbolic expressions of the psyche (e.g. The sun
crossing the sky is a god or hero’s fate or journey) (Jung, 2014).
Jung wrote in depth the archetypes of the shadow, the anima, and the wise old man.
Beginning with the anima, Jung’s anima is “a purely empirical concept, whose sole purpose is to

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give a name to a group of related or analogous psychic phenomena,” and is applied to innate
associations of one’s personality (Jung, 2014, para 114). Jung was reluctant to provide a concrete
definition to his empirical concept and therefore relied on its usage in examples, which can be
boiled down to unconscious and automatic, intentional, projections of the human spirit or
psyche. In essence, the anima, or animus for women, is the overarching concept of Self. These
projections are, by necessity, unconscious by the projector and are instances of associations
transferred to objects or others, such as that of a paternal/maternal figure, religious
associations, or other instinctual projections (Jung, 2014, paras 114-145). For other archetypes,
Jung (1980/2014) reflected how
There are types of situations and types of figures that repeat themselves frequently and
have a corresponding meaning... These may, as we have said, be situations or figures.
Among the latter there are human figures that can be arranged under a series of
archetypes, the chief of them being, according to my suggestion, the shadow, the wise
old man, the child (including the child hero), the mother (‘Primordial Mother’ and ‘Earth
Mother’) ... and her counterpart the maiden, and lastly the anima in man and the animus
in woman (para 309).
Jung's archetypes are non-exclusive to this list and show up in works of literature, writing, or
media representing both people and situations that people or characters may face. Although this
book is dedicated to exploring the archetypes through the archetypal hero’s journey and
perspective, many of these archetypal descriptions are in fact nondescript and could apply to
several other cards, as the nature of Archetypes allows for fluctuation and adjustment when the
leading perspective shifts. The specific archetypal titles may vary from source to source, but the

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essence of each card as described in Table 1 can help the reader understand overarching themes
for each character or situation as it relates to Jungian archetypes (Nichols 2019; Hofer, 2009).
Table 3
Archetypes of the Major Arcana
#
Name of the Card
0
The Fool
1
The Magician
2
The Popess
3
The Emperess
4
The Emperor
5
The Pope
6
The Lover
7
The Chariot
8
Strength
9
The Hermit
10
Wheel of Fortune
11
Justice
12
The Hanged Man
13
Death
14
Temperance
15
The Devil
16
The Tower
17
The Star
18
The Moon
19
The Sun
20
Judgement
21
The World
(Nichols, 2019).

Jungian Archetype(s)
The Self, Wanderer, Trickster
Magician, Creator, Trickster
The Virgin
The Mother, Madonna
The Father, Father of Civilization
Old Wise Man
The Lover, Hero
The hero’s vehicle
The anima
Old Wise Man
inexorable force in life
Psyche, Pairing of opposites
Suspense, Sacrifice
Death
Healing Angel
Dark Angel, Fallen star
Destruction, Liberation
Ray of Hope
Nature, Shadow
The eternal child,
Psyche: Thinking and Feeling
Self, fully realized

Jung described the symbolic process as “an experience in images and of images,” which
worked with the archetypal theory of imagery to provide strong innate associations (Jung, 2014,
para 82). He listed tarot cards as an example of a series of pictures that promotes this symbolic
process by using the archetypes of transformation. The Major Arcana is archetypal in that “they
evoke an emotional response to a perceived association with myth, legend, or folklore,” these

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associations of which are “an emotional reaction absent cognitive association, which... is
intuitive, rather than analytical” (Barrett, 2011, p.19-20). With the information being presented
solely visually, it is inherently symbolic, as the images must be interpreted by the viewer.
Jung’s ideas of self-concepts and anima can be seen in specific tarot sets like the New
Tarot and Jungian Tarot, where creators adapted his theories into more applicable decks. In New
Tarot, Jung’s functions of personality—thinking, feeling, intuition, and sensation—were
associated with the blades, serpents (wands), pears (cups), and stones (coins), respectively. The
court cards in Jungian Tarot were adapted to add archetypes to the Knight (psychic
breakthrough), Page (the eternal child, the future self), the King (consciousness), and the Queen
(the anima, the feminine self). Jungian Tarot was built with meditation of ‘own opposites’ in
mind, the idea that each archetype possesses a range of perspectives; for example, The Emperor
card asks the querent to first reflect on their own father and then the “Pure Father who is in all
of us” (Farley, 2009, p.156). This deck followed ideas of psychotherapy, which made clinical-style
introspection more financially accessible than traditional talk therapy as it could be done at
home by the reader with a guidebook.
To this idea, some therapists like Carl Sargent and Sheldon Kopp “advocated the use of
tarot in psychotherapy sessions and workshops with the incorporation of imagery into personal
mythology” (Farley, 2009, p.156). Importantly, the idea of the anima or animus does not exist
without its context, and tarot cards as archetypes do not exist without the larger social context
that gives them meaning (Barrett, 2011). Archetypes as we know them in literature, media, and
fairytales are understood through a cultural lens. These stories that are told and passed down
between generations, whether it’s Aesop’s Fables, Grimms’ Fairytales, Hallmark movies, or any

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common trope of plot or character that we recognize is understood through both the culture
that it originates in and through the culture of the one processing the narrative. This perspective
on archetypes in narratives and creation of the personal mythos makes psychotherapy and tarot
a perfect medium to blend into narrative therapy. From identifying common motifs to analyzing
the overarching themes present in a client narrative, Jungian psychotherapy shares many
threads with narrative therapy.
Narrative Therapy
Narrative therapy is a post-modern theory that encourages clients to construct a
narrative, or a life story, to externalize and process events. Narrative therapy asks the client to
externalize the problem from the self—to practice identifying what the core problem is in a
situation and how it affects them, to identify cases where the problem did not occur or to
reframe the client’s way of thinking and ultimately recontextualize the problem in a way that
allows client growth and progress from the initial dilemma. Narrative therapy can also be applied
in the context of fairy tales and creative writing or storytelling, which has a positive correlation
with increased self-acceptance and decreased anxiety levels (Ruini et al, 2014).
Mindfulness
Mindfulness is described as “paying attention on purpose” (Kabat-Zin, 2003, p.145).
Perhaps best understood as an ancient Buddhist tradition, mindfulness is not exclusive to
Buddhism nor requires great training to access. In western psychology, mindfulness is sometimes
referred to as a ‘consciousness discipline,’ which emphasizes the practice and intentionality that
can go into mindfulness as a meditative practice (Walsh, 1980, as cited by Kabat-Zin, 2003;
Birtwell et all, 2019). Mindfulness is so often called a ‘practice’ due to the change in mindset it

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often requires to slow down and observe surroundings. Kabat-Zin (2003) reminds readers that
“mindfulness is not about getting anywhere else or fixing anything [but rather] it is an invitation
to allow oneself to be where one already is,” emphasizing that the present moment is what
allows one to fully explore their thoughts and emotions and find interpersonal awareness
(p.148). The simplest summary for mindfulness is living in the moment, being presently aware of
one’s bodily self, emotions, and surroundings, and being intentional about integrating this
mindset into day-to-day experiences.
As a contemplative practice, mindfulness is the active work towards limiting the
processes and experiences that are done unthinkingly. The art of being fully present is a unifying
theme across religious traditions that incorporate such meditative practices (Levenson & Aldwin,
2013). There exist both formal and informal applications of mindfulness practice, with informal
being the most accessible to the average person. Formal practice looks like "specifically [setting]
aside time to engage in mindfulness meditation practices such as the body scan, sitting
meditation, and mindful movement,” while informal mindfulness practices incorporating mindful
thinking into existing routines, such as paying attention to your thoughts and sensations you
experience while doing everyday tasks—by being present and ‘in the moment’ (Birtwell et al,
2019, p. 90). The wide range of activities that focus on intentional presence aids in the ability for
average clients and participants to engage with introspection on a more frequent basis.
In connection to tarot practice, tarot is a tool that promotes introspection and selfawareness. By reflecting on the cards drawn and paying attention to how they affect mood, or by
completing an informal body scan, participants can use mindful practices to increase the benefits
of reading tarot by allowing their mind to be fully present and better apply the insights gained.

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Mindfulness is a holistic approach for self-betterment, as it promotes connections between the
mind, body, and spirit, which poses beneficial parallels to tarot practice. While mindfulness does
not require tarot to benefit fully from the practice, tarot should use mindfulness in order to fully
appreciate the spiritual and mental restoration. In a clinical setting, this combination of
approaches can work tangentially with tarot to aid client introspection, intuition, and selfconfidence through routinizing self-reflection, journaling to reflect on themes, and providing a
guided focus on the interconnectedness of ideas (Au-Yeung, 2025).
Tarot as a Therapeutic Tool
Similar to projective assessments like Rorschach’s Inkblots or the Thematic Apperception
Tests (TAT), tarot provides illustrations for clients to determine associations and works to break
abstract concepts or problems into more concrete ideas for the client to directly tackle (AuYeung, 2025). These simpler concepts can then make it easier for clients to develop a step-bystep plan of action. When applied by clinicians as a therapeutic tool, tarot can also be used to aid
clients in turning concrete problems into overarching themes and help them recognize patterns
across multiple sessions. Whereas projective assessments are intended to aid in diagnosing, with
certain answers denoting certain traits or diagnostic criteria, tarot should not be considered as a
formal clinical assessment. Clinton (2024) suggests that tarot rather be used as “a creative
complement to traditional psychotherapy” in order to prevent a client’s tarot interpretations
from being viewed as indicative of symptoms (p.33).
Applicability to Art Therapy
The benefits of incorporating tarot into talk therapy have been studied in part, though
the effects of using tarot in art therapy have been studied even less. When considering whether

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tarot is a good fit for individual or group settings, the skills developed by the client and the
potential effects the art on the cards would have on client interpretations must be considered.
Tarot interventions in art therapy can aid in the development of numerous positive
coping skills when thoughtfully interwoven into treatment models. Described as a mirror for selfreflection, tarot invites clients to define what the imagery present means to them, and to
identify their personal associations with the symbols (Au-Yeung, 2025; Semetsky, 2006). Tarot,
being imagery-focused and organizable into spreads, can prompt guided thinking, which is useful
in particular for clients who struggle with a lack of direction or who become easily overwhelmed
at the task of identifying thoughts and behavior patterns. This practice in reframing experiences
into meaningful stories aligns with narrative therapy, and has been shown to have a positive
correlation with mental wellbeing and resilience (McAdams & McLean, 2013, as cited in AuYeung, 2025). Because therapeutic use of tarot promotes gut-feeling reactions and freeassociation, it is doubly beneficial in practicing more confident decision making and in increasing
client reliance on intuition (Au-Yeung, 2005; Semetsky, 2006). Au-Yeung (2025) further states
that tarot exercises in narrative therapy helps clients in using personal symbology to diagram a
visual story that promotes emotional processing and reasoning, both skills that have been noted
useful when working with populations “struggling with life transitions or identity questions, as
the cards provide concrete symbols for abstract psychological processes” (Au-Yeung, 2025,
p.56). Though the symbology remains somewhat consistent between decks, there are no
singular correct answers or interpretations in tarot, so clients must decide for themselves how to
feel about a draw and what ideas or themes to take away from a reading. The therapist is a

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facilitator in the reading— a sounding board and contextualizer— helping clients find
interpretations that are meaningful to themselves.
In the formation of a ritual-based tarot practice, the client is again empowered by the
decision-making process to choose a setup and process that best suits themself. With the
overarching goal of promoting self-reflection and intuition, mindfulness is often an easy
connection for therapists and clients to make as each step in the ritual is intentional and thought
about. This may include using breathing exercises, journaling, narrative work, or the careful
consideration and dialog that stems from the cards. Mindfulness through tarot is also a great
way to focus on the interconnectedness of events and ideas. It also presents an opportunity for
clients to find meaning in happenstance, like the concept of synchronicity in Jungian
psychoanalysis—meaningful coincidences (Birtwell et all, 2019; Cambray, n.d; Au-Yeung, 2025.).
Art on the Cards
Since Pamela Smith’s illustrative contribution to the Rider-Waite-Smith deck in 1909,
there have been thousands of deck designs, with indie artists creating themes ranging from
historical art styles to contemporary pop culture to more niche and personal designs (Elizabeth,
2022). Many modern decks are even largely based on the art and symbols that Smith brought to
tarot. Choosing a deck to use is a decision that is personal to each tarot user. While there are
decks that many may view as ‘original’ or ‘traditional,’ such as the Rider-Waite-Smith deck,
newer decks found in bookshops and online with cat or pop culture themes are just as valid.
Though some Minor Arcana card designs are more bare-bones, such as in a ‘pip deck’— a deck
where the Minor Arcana is not symbolic in illustration— a fully illustrated deck like Rider-WaiteSmith's can be especially helpful for novice readers who need or want more context to the Minor

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cards to aid interpretation. It is also important to remember that the vast array of inspiration
that tarot decks draw from heavily influences interpretation.
Two major sources of inspiration in card art are the cosmos and higher beings. The
former can include zodiacs and astrology, fate, alchemy, the elements, as well as the concept of
sacred geometry, such as the Fibonacci sequence— hidden patterns that reveal grand,
cosmological truths. ‘Higher beings’ on the other hand, can refer to spirits, angels, divine sources
of power, gods and goddesses, and esoteric ways of thinking that connect the infinite and divine
with the temporal and finite. Such as it is in art history, each of these influences has shaped art
for as long as art has existed. From Leonardo da Vinci’s Vitruvian Man, which sought to diagram
the ‘mathematically perfect’ human figure, to Piet Mondrian's Composition series, which aimed
to break the concept of beauty into objective lines and essential primary colors, art has long
reached towards the higher plane of existence, and artists have used sacred geometry, numbers
and shapes to further this means. (Elizabeth, 2022).
The stars too have held a long place in human minds as influencers of destiny and order
in chaos. Ancient cultures often viewed the stars as divine beings, and we retain motifs in our
language of these associations, like “written in the stars,” “star-crossed lovers,” “thank your
lucky stars,” and “if the stars align.” It is not surprising then that so many tarot decks draw upon
the stars and zodiac constellations as sources for imagery or divinatory symbolism. After all, even
da Vinci’s The Last Supper has been theorized as being influenced by astrology, with the twelve
apostles representing the various zodiacs, and Jesus being the sun (Elizabeth, 2022). In tarot, the
Major and Minor Arcana each have astrological associations, linking them to planets and celestial
bodies, elements, zodiacs, and the 4 elements (Elizabeth, 2022; Hofer, 2009). The divine plays a

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significant influence on card design as well. As thoroughly abundant as art history is with
artworks depicting scenes from Greco-Roman mythologies, Biblical allegories, the Apocrypha,
and ancient religions, it follows that tarot art would share many similarities with their largerscale counterparts. It also follows that the symbolism between tarot artworks and more
traditional artworks would align. After all, art is an extension of the human experience, and tarot
is simply seeking order to the chaos and understanding to the confusion of that experience.
As a tarot reader typically chooses their own deck, presupposed by their being drawn to
the art on the cards for one reason or another, it is important to acknowledge that each reader
would read the cards with some similarities of universal symbolisms, but each interpretation
being ultimately unique to the individual. One aspect of interpretation that can be facilitated by
the card art and symbolism therein, is the idea of synchronicity. This Jungian belief asserts that
unintended connections have importance and meaning. It is the idea of meaningful coincidences
(Cambray, n.d.). As readers enter a reading inherently affected by their day-to-day lived
experiences and in acknowledgement of their past, a drawn tarot card can have significant
impact on the reader as it aligns to an experience the reader is currently facing. A reader who
draws a 2 of swords when already faced with a difficult decision may express shock that the
cards “knew” about their dilemma; this is a hypothetical example of synchronicity in tarot, a
psychological concept that draws parallels to the mystic concept of divination. The cards do not
“know,” rather, they tap the subconscious to illuminate pre-existing concepts.
Ritual
In the formation of a tarot-based ritual practice, cinema can make secular rituals feel like
an elaborate process to light candles, follow a spell book, or plan by the stars to make something

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happen. Creating a ritual around tarot could involve some or all of those things, if someone
wanted, but none are necessary. Creating a ritual is simply forming a pattern of behavior that
helps make sense of the world in a way that emphasizes personal control, in a similar way that
mindfulness promotes pause and reflection. Turner (1996) in his writing The Ritual Process:
Structure and Antistructure states that
by verbal and nonverbal means of classification we impose upon ourselves innumerable
constraints and boundaries to keep chaos at bay, but often at the cost of failing to make
discoveries and inventions ... Yet in order to live, to breathe, and to generate novelty,
human beings have had to create—by structural means—spaces and times in the
calendar or, in the cultural cycles of their most cherished groups... routinized spheres of
action” (p.vii)
These structural means are the routines we set for ourselves to promote healthy function.
Because of the ever-fluctuating nature of our lives and the responsibilities that we are
responsible for, rituals are helpful in navigating what might be otherwise stressful situations.
Humanity frequently creates rituals to navigate challenges, and these may vary widely in
appearance and function, whether that’s through preparing for the day as stress prevention,
finding comfort in predictability, or in replenishing the spirit through religious functions or selfcare.
We have many rituals ingrained in our day-to-day processes, and some rituals, like
incorporating tarot into a daily or clinical therapy practice may begin with more intentionality.
The easiest place to start is with a reading. Dore (2021, as cited in Carpentier, 2024) relates a
tarot reading to an art form, as opposed to a specific technique. While there are specific spreads

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that can aid in a reading, cards can also be randomly selected or specifically chosen to fit a
situation (Hofer, 2009; Rosengarten, 2000, as cited in Carpentier, 2024). The greatest draw of
tarot for many people is its flexibility and individuality in method and interpretation, which
promotes a diverse practice across tarot users (Carpentier, 2024). To do a reading, the most
common method is with a tarot spread, of which each spread can reflect aspects of different
questions back to the reader to deduce insights. There exists a wide variability in the orientations
of the cards and what the positions can mean, but the key takeaway is that each of these
spreads has specific connotations when applied in therapy; the order or position in which the
card is drawn affects how the corresponding archetype applies to the situation being explored.
Importantly, while a client may be tempted to focus heavily on the implications of the card
orders, the type of spread is less important than the dialog that comes from the draw. In a
clinical implementation especially, it is crucial to explore the intent behind the query and break
down the actionable steps that can be taken.
In a clinical art therapy setting, creating and maintaining a ritual is an important and
natural element of the therapeutic experience. It provides safety for the client in preparing them
for what to expect, as well as provides confidence and independence. In an art therapy space
particularly, the space itself, as well as the materials provided, contribute heavily to the safety of
the client and the effective processing of the experience. Ensuring that offered supplies follow
best practices along the art therapy MDV and ETC is the first step in ensuring the client has the
best opportunity for effective art processing (Graves-Alcorn & Green, 2013). Incorporating tarot
into an art therapy ritual involves allowing the tarot reading to be client-led. This requires

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psychoeducation for both client and therapist to ensure the tarot cards remain a therapeutic
tool and not a divination tool.
Specific rituals around the readings will be largely individualized and may include
activities such as grounding exercises, deep breathing, meditation, journaling, or even artmaking
in response to the draw. The therapist’s role may vary depending on their theoretical approach,
though all approaches should focus on boosting therapeutic alliance, maintaining established
safe spaces, and promoting introspection. For narrative-driven sessions, the clinician might focus
on meanings gained from the narration and encourage client artwork around the motifs from
the story, while a mindfulness-based clinician may routinely practice mindfulness themselves to
ensure an authentic and relevant recommendation for the client (Ruini et al, 2014; Kabat-Zin,
2003). A Jungian art therapist would use a combination of narrative analysis and mindful inner
awareness to process the ways in which the unconscious archetypes may influence personal
experiences. A therapist’s comprehension of the archetypes and their presence in our lives, as
well as in the cards, is needed for the proper facilitation of client comprehension of the
applicability of tarot cards as figures or situations in their lives. A ritual can then be established as
a routine practice of using the cards to devise narratives that can then be processed through the
psychoanalytic and archetypal lens, which can then lead to inspiration of artmaking, or
processing through artmaking.
Applications of Narrative Therapy
With women comprising of a significant proportion of the “nothing in particular” faith
alignment in the US, and with the fraught situation for women and LGBTQ+ persons in many
traditional organized religions, narrative therapy can be incredibly beneficial as “women and

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other groups that are marginalized by authoritative and patriarchal religions thus embrace
spirituality in search of empowerment and a chance to create their own narratives, where they
can be portrayed as full actors” (Pew Research Center, 2024; Carpentier, 2024, p.5). Tarot is
oftentimes a practice in creating a self-narrative, which as an introspection tool utilizes narrative
therapeutic elements to aid practitioners in evaluating the root of their problems and processing
events in a more emotionally distant way. In this regard, tarot as narrative therapy can also be
utilized with a feminist and social justice orientation to allow clients to process broader societylevel traumas with the ability to re-write personal narratives.
In Ghavibazou et al (2022), the studies analyzed led to the conclusion that narrative
therapy could be successfully used with some success in treating or managing depression, PTSD,
anxiety, difficulties that arise with learning and intellectual disabilities, disruptive communication
patterns, and anorexia/bulimia, as each of these populations could benefit from working to
reframe current struggles into a healthier mindset with narrative therapy. In terms of
populations served, narrative therapy is also effective in helping “the parents with lesbian, gay,
and bisexual adolescents, those recovering from a stroke, and those experiencing low marital
satisfaction,” when therapeutic skills such as meaning-making, externalizing, unique outcomes,
and changing discourses to focus on language and construction are applied (Ghavibazou et al,
2022, p.9-10). One approach to narrative therapy that aligns well with tarot practice is to ask
clients to keep a journal to record their lived experience. Some therapists have clients organize
their spread to map out the current situation and draw pathways to where the client wants as an
outcome. Beneficial for elderly patients with dementia and other cognitive decline impairments,
documenting life stories has shown to be effective in promoting memory triggers, as well as

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general well-being and social engagement (Au-Yeung, 2025; Ruini et al, 2014). With children,
narrative storytelling has been beneficial in helping adolescents and children overcome fear,
abuse, trauma, and other detrimental events as the archetypes allow space for processing in a
more emotionally distant way. Interestingly, Carpentier (2004) names tarot as a form of mirror
and crystal, a tool to elucidate the inner consciousness and promote new perspectives to client
concerns. Most importantly, tarot is emphasized to be a tool that can aid in a therapeutic way
but is not itself a substitute for therapy.
Ethical Considerations for Use of Tarot in Therapy
For its proposed use as a therapeutic tool, tarot for therapy must be held separately from
tarot for divination (Clinton, 2024). Clinton (2024) purports that “the use of tarot in counseling
should be approached from a purely secular angle” in order to prevent the client mentality of
"seeking direct answers from the clinician or the cards” (p.22). In her argument, she advocates
for the complete disregard for the traditional associations of the cards (presented in Table 1 and
2) in favor of individualistic associations chosen by each client. While both arguments are valid,
the ultimate choice of incorporation should be left to the therapist leading the session and what
would best aid the therapeutic alliance with the client.
Further consideration must be given to the demographics and region in which tarot is
being applied as a therapeutic device. Tarot in therapy is not a widely used practice as of yet,
although the examined research supports its implementation. Beneficially, as tarot exists in a
‘liminal space’ somewhere between “neither fully spiritual nor formally therapeutic,” tarot
presents the unique opportunity of connecting with potential clients who may be otherwise
insecure about discussing their tarot readings with therapists, as well as reaching people who

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may have some practice in introspection, but just need the support to cross the bridge into
therapeutic action (Au-Yeung, 2025, p.57). In planning interventions around client
demographics, client religion and local cultures should be taken as factors that will impact client
receptibility to tarot being used as interventions. For this reason, tarot should be a topic the
client introduces if at all possible. Clinicians who use tarot may prompt this discussion by having
cards in their office or studio space, which may incite clients who are amenable to the idea of
tarot in therapy to initiate conversation around it as it shows the clinician is a safe person to
discuss this with.
A 2023-24 study conducted by Pew Research Center broke down the United States
religious affiliations as 62% Christian, 7% other religions, and 29% religiously unaffiliated (Pew
Research Center, 2024). When navigating spirituality of any variety in a therapeutic setting,
several factors are at play that the culturally competent and trauma-informed therapist will take
into account, including being aware of any religious traumas a client may have, cultural
perceptions of what may be deemed witchcraft, a guardian’s acceptability of its use with minors,
and specific factors as they may relate to individual clients.
When facilitating a tarot reading in a clinical setting, to best apply psychoanalytic,
narrative, and mindfulness-based therapies, interpretation of the cards must be left primarily to
the clients. As more therapists grow interested in incorporating tarot into their clinical practices,
there needs to be a basic understanding of the mechanics of tarot, as well as the histories of and
symbolisms present in the cards to more adequately support the client in their tarot
interpretations (Clinton, 2024). For example, Hofer (2009) suggests that counselors have the
ability to navigate misinterpretations of cards, providing the specific example of if a “client

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39

receives the Death card in a reading, which does not usually denote actual death, but rather
metamorphosis of some kind (Coulter, 2004), such a client may become afraid that his or her
own death is impending” (p.27). Using tarot in counseling does not require years of personal
tarot practice, although it would certainly benefit from such a history, but it is necessary for
counselors to be generally prepared for the variety of projections a client may bring to the cards
(Clinton, 2024). Because of the projections given by the client during a reading, a seasoned
therapist with the ability to analyze and reflect upon these projections will help the client
overcome negative feelings that may arise from cards drawn (Clinton, 2024). Given the
numerous theoretical approaches that can be applied using tarot as an intervention in therapy,
the interested counselor should be versed in at least one of the theorems, as well as aware of
the various associations of tarot Arcana. Counselors should also be fluent in grounding and
thought redirection techniques to help manage any potential catastrophizing or paranoia,
although care should be taken to avoid using tarot as an intervention for clients thus prone.
Interested therapists must fully understand the ethics around navigating spirituality in a
clinical setting. While ethical codes vary among disciplines and licensing laws differ state to state,
the Art Therapy Credentials Board (ATCB) provides policies to navigate potential ethical
concerns. The ATCB is the credentialing board for art therapists in the United States and holds
disciplinary power over therapists not following the ethical standards they have outlined. When
considering incorporating tarot as an intervention or a projective assessment into practice, the
ATCB cautions art therapists to “only engage in art therapy practices or procedures that are
within their specific range(s) of experience, training, and education,” as well as directing that art
therapists be qualified for any assessments they provide (Art Therapy Credentials Board, 2025,

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40

2.1.a.i). This helps prevent therapists from incidentally causing harm by being unprepared to
navigate distressing situations in sessions. The ATCB also advises art therapists to “avoid conflicts
of interest” and dual relationships which may arise from clients who begin to see their therapist
as their tarot reader (Art Therapy Credentials Board, 2025, 2.1.b). This is why a client-led reading
is so important—the onus of the interpretation should be on the client in order to best promote
self-intuition and meaning-making skills within the client. Thirdly, the ATCB asks art therapists to
ensure they are only working to “provide services which are in the best interest of the client...
and maximize the therapeutic benefit for each client,” which can be accomplished by the
therapist completing a preliminary diagnostic screening or biopsychosocial assessment to
determine whether tarot in the therapy space would actually pose a risk to the client (Art
Therapy Credentials Board, 2025, 2.2.a).
The American Art Therapy Association (AATA) provides more general guidelines for best
practices within the art therapy space. Though not punitively enforceable, these guidelines are
helpful in establishing a framework around the use of tarot in art therapy. These guidelines state
the importance of providing a safe space to work in for clients and therapists alike, which in
using tarot could be the incorporation of ritual as a tool for the client to develop independence
and safety within boundaries, but can also look like a private space for clients to work, where
they feel safe to explore the narratives that come up in therapy (American Art Therapy
Association, 2013). As aforementioned, being culturally competent is hugely important in this
practice as there are so many considerations at play, between culture, religion, region, and
others, that art therapists should take trainings to make themselves aware and “sensitive to
differences that exist among cultures [and] learn about the belief systems of people in any given

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41

cultural group" (American Art Therapy Association, 2013, 7.2). In addition to being aware of
others’ religious or spiritual preferences and how they impact growth in therapy, Art therapists
should also understand their own religious and spiritual biases and how they affect the
therapeutic relationship (American Art Therapy Association, 2013).
A final ethical consideration of tarot as an intervention or projective assessment in art
therapy is the officialness in which it is used. One major risk in incorporating more spiritual
practices in a clinical setting is the depersonalization of the practice. There is a danger of tarot
being used as a sterilized self-help tool, and while that works for some individuals, those who are
drawn to it as a spiritual guidance and as a more metaphysical aid would be more likely to
rebuke its commodification. Carpentier (2024) cites personalization as tarot’s strength, and AuYeung (2025) furthers the point by stating that “[m]any experienced practitioners fear that the
increasingly widespread use of tarot may lessen its psychological benefits if its value is
appropriated into the wellness industry,” arguing that its proposed clinicality “exemplifies
tensions between democratization and commodification within contemporary spiritual and
psychological practices within neoliberal consumer cultures” (Au-Yeung, 2025, p.57). The
responsibility ultimately relies on clinicians and researchers to ensure that tarot’s essence as a
personalized and spiritual practice is maintained despite its incorporation into more clinical
spaces.
Conclusion
For art therapists interested in integrating tarot into their scope of practice, the ethical
guidelines first state that they must be competent in the practice of tarot themselves, whether
through consistent reading of cards themselves, or through the practice of interpreting

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42

projective assessments and the symbolism and metaphors that may stem from imagery. Art
therapists must also be trained and aware of cultural differences which create an influence on
how the client may perceive the intervention. Because there exist many factors in the reception
of what has historically been a spiritual tool, its use as a therapeutic tool is not unprecedented,
but remains uncommon and understudied, which can lend itself to skepticism amongst both
clients and colleagues alike.
In its usage in art therapy, tarot promotes a range of useful skills for a variety of client
needs, including practicing meaning making, forming ritual, boosting self-confidence and trust in
intuition, and focus on drawing connections through events to build intentional plans of action.
These benefits make tarot a highly useful tool to use with clients with whom these therapeutic
goals align. Importantly, however, to retain its history as a spiritual tool and a guidance for users,
tarot should be intentionally client-led. It is crucial that clients not develop the belief that their
therapist is their fortune teller, so as to prevent dual relationships from the therapist, and the
loss of agency that tarot as fortune telling would cause. Finally, the incredible variety of artwork
that tarot decks offer adds a unique element to clinical art therapy as the practice of art
interpretation provides clients with a rich backdrop to project associations from. This, in turn,
gives the art therapist an amplitude of resources to prompt further discussion and narration
from the client, working to help clients process more complex problems. This review of existing
literature will be applied in the creation of a guide for art therapists to adequately adapt tarot
into their existing practice. The following section presents an overview of the guidebook
resource that was created as a result of this research.

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43
Section III: Methodology

The most effective use of the research summarized in Section II is to present a guidebook
for art therapists to utilize tarot in their practice. The guidebook will help provide an overview of
the different cards, common associations, and general guidance for art therapists to help their
clients conduct a reading and navigate potentially difficult readings together. This resource does
not come with a deck included, as one of the appeals of tarot is the uniqueness of each deck and
how the art on the cards appeals to each reader, which impacts interpretive abilities. Each of the
included interventions will provide sample spreads, discussion prompts, and journal ideas with
the overarching goal to provide clients with a resource that can extend past the office and into a
self-care routine.
Target Audience
This resource is for masters-level art therapists interested in incorporating tarot into their
practice. The art therapist should be trained in trauma-informed counseling, have an ongoing
multicultural awareness and approach in their practice, and have a general comprehension of
mindfulness. Art therapists interested in utilizing this resource should also be competent in
guiding clients through creating rituals and adapting interventions for client needs and abilities.
Specific tarot knowledge is not required for this guidebook, as meaning making is a topic
discussed in the book, but an appreciation for tarot or Jungian archetypes is helpful. Clinicians
interested in proposing tarot as a potential intervention to their clients should have access to at
least one tarot deck to choose from, or minimally, access to an online deck that clients may use
in session. This guidebook will not be a substitute for client-therapist interaction and should be
used by therapists with the intent of helping the client understand the tool being introduced.

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44

Resource Structure
The guidebook is designed loosely following Goodchild’s (2019) tarot manual as a general
guide on presenting tarot card information and associations, as tarot manuals are the most
accessible method of distributing this information. In addition to the overview of tarot and
common associations that each card has, as well as corresponding archetypes, the resource will
detail the populations who would and would not benefit from tarot as an intervention. Ethical
considerations are then outlined to give interested art therapists relevant information to make
the most informed decision about whether tarot fits into their practice. The resource includes
therapeutic content on theoretical overviews and sample art interventions that tarot may be
used with. With each intervention, there are discussion questions, target populations, and
example artworks that may aid in therapist facilitation. Due to the lack of research on tarot used
in art therapy, this structure will be fairly pioneering. This guidebook uses Jungian archetypes,
mindfulness, and narrative therapy as the main theoretical orientations.
Resource Outline
•

About the Author
o This section gives a brief introduction to the researcher and states their
history with tarot and therapy.

•

Welcome to the Resource
o This section provides a brief overview of what the intended usage of the
guidebook is and the general purpose of its creation.

•

What is Tarot

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o This chapter will include details to help the therapist understand a brief
history of tarot and the associations of the various cards, as well as how to
navigate client interpretations of their cards.
•

Why Tarot in Art Therapy
o This chapter will provide the justification for tarot’s use in art therapy,
providing statistics and research-backed evidence for the benefits and
theoretical use cases of tarot in a clinical setting

•

What this Resource Is/Is Not
o This chapter clarifies the intentions of the book and provides clarification as to
the appropriate usages of this guidebook and common pitfalls to avoid.

•

Ethical Considerations
o This chapter will lay out the ethical grounds in which tarot should be applied,
considerations for how the intervention is introduced, and clients who would
and would not benefit from this intervention.

•

How to Use the Resource
o This chapter provides insight on how to find a deck, doing a reading, looking
for meaning in the cards, overviews rituals, and provides some sample
spreads and rituals to get participants started.

•

Supplies
o This section lists common supplies needed for the interventions as well as
optional alternate supplies that could be considered.

•

Interpretation Guide

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o This section highlights key reminders for clinicians looking to utilize tarot and
some tips for success when meaning-making during a reading.
•

Interventions by Topic
o This section will include five sample art therapy interventions, including
materials, instructions, and discussion prompts to aid in client introspection.

•

Further Reading & References
o This section will include resources for deeper research on tarot beyond the
scope of the book that may be helpful for therapists seeking a more
comprehensive understanding of the topic.

•

Appendix A: Traditional Symbols

•

Appendix B: Jungian Archetypes
Conclusion

This resource has been developed with the intent of normalizing tarot as a tool that can
aid clients in inner awareness, confidence building, and increasing resilience through trusting
their intuition and recognizing that the insight gained from the cards came from the clients
themselves. With the understanding that tarot is an uncommon therapeutic device, this
guidebook, presented in Appendix A, will help therapists gain confidence in their own
understanding of the cards and how they may be used to the betterment of their client’s coping
skillsets.

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47
Section IV: Curriculum

This section presents a resource guide in its entirety, entitled Tarot for the Art Therapist.
This guidebook allows art therapists to examine and apply tarot to their clinical practice after
reviewing the content presented in the book. Tarot for the Art Therapist was created after
synthesizing the associated research and using the theoretical overview to design five
interventions to prepare interested clinicians for integrating tarot into their personal practice.
Due to the limited scope of this guidebook, a resource guide was also included to further
facilitate art therapists’ training in this discipline. The presented guidebook can be found in its
entirety in Appendix A.
Conclusion
In Tarot for the Art Therapist, the presented resource is aimed at masters-level art
therapists to gain basic comprehension in tarot as a potential tool for reflection. The guidebook
explains the therapeutic function of tarot and provides clinicians with the starting tools to
practice and incorporate tarot into their clinical art therapy practice and requires no advanced
knowledge of tarot to utilize it. Because tarot is a vast and personal practice, and because of the
nature of the research, additional resources are included in the resource to further encourage
therapists to have familiarity with this intervention before its incorporation. In the next section,
overall findings will be summarized.

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48
Section V: Discussion

In this section, I present the overarching themes and findings from my research. The preceding
literature is broken down into summarized review and analysis, followed by the limitations of the
study and corresponding project and what can be done to increase understanding on the topic.
Brief Summary of the Research
Tarot is a valuable tool to study in the realm of art therapy due to its focus on inner analysis
and mindfulness, which connects well with a variety of existing therapeutic modalities
such as parts work, dialectical behavioral therapy, psychoanalysis, narrative therapy, and
more. Tarot stands as a bridge between secular holistic healing and spiritual wellness,
which posits it as a unique addition to the art therapist’s repertoire. Considerations must
be made towards tarot’s varied associations, as well as towards client demographics and
safety of use, but contemporary research points towards the growing acceptance of tarot
as a clinical tool. This research served to further destigmatize and increase legitimacy
towards its usage in aiding clients towards introspection and resiliency. Tarot works well
with art therapy due to its usage of symbolism and artwork to prompt insight, as well as the
ease of transition into having clients make artwork around their own archetypes or around
the readings they may do in session.
Tarot has carried many associations around it through the last few centuries, from its
beginnings as a card game to an integral symbol of the occult movement in the 18 th century, to
its more modern secular connotations. With the creation of the Rider-Waite-Smith deck in 1909
through the Hermetic Order of the Golden Dawn, tarot grew in popularity in the States and
gained its consistency of symbolism, as well as contributed to the rise of New Age spirituality. As

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49

the United States continues its path towards secularization, tarot stands at the crossroads of
spiritual and secular and offers a unique option for holistic healing of mind, body, and spirit
through therapeutic interventions focused on mindfulness and introspection, as well as prompts
readers to trust their intuition and gain resiliency through practiced reflection and decisionmaking. With the contemporary usage of tarot, it is important for art therapists to understand
the varied connotations to better address clinical and client perceptions around the tool. One
such clarification is that for the intents of this research, tarot is intended as a non-divinatory tool
for increasing self-awareness and confidence in decision-making, as follows the ethical guidelines
set out by the ATCB and AATA organizations. Clinicians should also be practiced in the use of
projective assessments or in facilitating sessions using symbolic imagery, as well as culturally
competent and aware of what influences a client may have in their interpretation of various
imagery. In an ideal scenario, the client would have their own deck they chose with artwork they
feel an intrinsic connection to, as art on the cards offers a starting point for clients to project
from, and preferred artwork allows for more connection to the cards and associated symbols.
Tarot is by nature a very individualistic practice, which remains one of its major appeals,
as there is not pre-requisite membership or a singular source of information as with some
traditional spiritual organizations. In fact, due to this individuality, tarot has found increased
popularity with marginalized communities such as women and LGBT+ individuals because it
allows for the reclamation of and creation of a self-narrative, an important aspect of the
decolonialization of spirituality, and one of tarot’s draws with narrative therapy. A reader’s
interpretation of the cards allows for synchronicity as the reader analyzes the cards based
around current life events, and the broad archetypes on the cards become individualized,

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50

specific to each reader. As a result, clients reading the cards are better prepared to address their
conflict from a degree of separation and create a personal narrative that promotes agency,
intentionality, and the creation of a personal mythos. In this regard, tarot is utilized as a mirror to
the subconscious, a lens with which to focus clients, as opposed to a divinatory tool which clients
rely on for answers. In this application, the answers are inside the client all along, and the
therapist is the facilitator which helps bring them to the surface.
In the created resource, the benefits and functions of tarot as an art therapy tool are
explained and are used to create five interventions to aid art therapists in comfortability with
incorporating tarot into their practice. Ethical guidelines are clarified, and strategies for
interpreting a reading are given, and example rituals and card spreads are provided. This
guidebook was built with art therapists who are new to tarot in mind, so traditional associations
and Jungian archetypes are included in the book’s appendices in order to give therapists a
beginner’s idea of what more experienced tarot users may be referencing when they do a
reading in session, as well as to better prepare clinicians towards guiding clients to deeper levels
of thinking. Because this resource is so limited in scope, a reference list is included in the
guidebook to direct therapists towards further learning to ensure that best practices are being
met around following scope of practice.
Discussion
This is a topic that I have been interested in exploring as I have navigated my own spiritual
exploration over the last two years. While I was familiar with tarot as a tool for cartomancy, in
studying projective assessments through my art therapy program, I began to draw the
connection between the symbolic imagery and Rorschach’s inkblots and Thematic Apperception

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51

Tests, as the common question for each was “What do you see? What does this mean to you?” I
realized I had reduced tarot cards to the stereotype in my head and set out to find whether
other clinicians had similar thoughts around the potential benefits of tarot cards for
introspection. I was pleasantly surprised to see that tarot has been studied in psychology for
decades, but noticed quickly that the art therapy research had yet to catch up. And yet, the more
I learned about the history and symbolism with the cards, as well as reading heuristic studies and
interviews with others who used tarot cards to gain insight to their subconscious, the more I
became enraptured by the topic and consumed by a need to learn everything I could about tarot
and disseminate my findings.
The development of the guidebook was supplemented in part by my clinical experience in
graduate school, where I was able to design and lead groups focused on tarot as a mindfulness
tool. These groups drew in participants with a wide range of experience with tarot, from mild
skepticism to over a decade of personal experience, and the most frequent comments I received
were from clients who found themselves surprised at the direction and insight they took when
they had a lens with which to filter their experiences through. I believe tarot is also a tool for
building community, as participants would reflect on other’s readings and share similar struggles,
leading to the overwhelming theme of togetherness, of reminding clients that they are not alone
in their struggles. In this regard, tarot is not so dissimilar from many existing interventions, which
only serves to fuel my belief in its continued destigmatization and research.
Limitations of the Study
One of the major limitations of this research is that the presented research and guidebook are all
theoretical and have yet to be tested in field. As a result, this research may not be useful for all

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52

populations and needs to be tested across a variety of demographics and populations to assess
efficacy and understand how this resource may be further developed. An additional limitation
present was the distinct lack of art therapy-specific research around tarot. There was numerous
published research focused around tarot or on psychological theories, but not as much
combining them, and art therapy tarot research remains woefully sparse. Due to time
constraints around this project, original research was not able to be conducted, and my
theoretical overview was narrowed to a more specific scope than tarot is possible to encompass.
In the created guidebook, I write primarily through a Jungian archetypal lens with an added focus
in mindfulness, but numerous other therapeutic modalities and theoretical foundations could
easily be expanded upon in this topic.
Suggestions for Future Research
To address the levied limitations of this research, future studies into this topic should be
conducted with data collected and then disseminated to the broader art therapy community.
Tarot should also be studied with other theoretical approaches to determine more nuanced
applicability, which would allow for more targeted interventions to be designed. The ability to
collect data on tarot usage in therapy would aid in the overall destigmatization of tarot and
promote its usage as a valid intervention to promote introspection. With this guidebook being
fairly beginner-basic for clinicians to approach tarot in their practice, future work can be done to
reach more experienced tarot-using clinicians, as well as aid clients who have a personal tarot
practice in practicing mindfulness and self-discovery.
Conclusion

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53

Beginning as a card game and picked up by the French occultism movement, tarot grew
from a popular pastime into a debated icon of mysticism and cartomancy before transitioning to
a bridge between spiritual and secular paths towards inner enlightenment. When Pamela Smith
illustrated the Rider-Waite-Smith deck and cemented its popularity among tarot users, the
symbolism present in her imagery grew to take on personal meaning for practitioners as her
designs became synonymous with traditional tarot for many people. In the field of art therapy,
much research has been done around tarot or on specific modalities, but research combining
tarot with modalities and tarot with art therapy is lacking and would greatly benefit from further
research. Because of tarot’s studied benefits around aiding self-awareness, resilience and
confidence boosting, and increasing self-dialogue and decision making, as well as in meaning
making and trust in intuition, it is a well-suited tool for art therapists to explore, and Tarot for the
Art Therapist intends to take a notable step towards that goal.

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54
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Appendix A

A project submitted to the Graduate
School of Pennsylvania Western
University of Edinboro in partial
fulfillment of the requirements for the
degree of Master of Science in
Counseling - Art Therapy.
August 2026

This resource is dedicated to my loving partner Aaron, who has endured
likely much more conversation about tarot than he ever expected in his life,
to my Artemisia, who I hope will grow up with the belief that she can do
anything she wants to in her life, regardless of how difficult or
unconventional it seems, to my two cats Azul and Echo, who took turns
keeping my lap warm while I spent countless hours on this project, and
finally, to myself, for making the insane decision to move states, have a kid,
work full time, and juggle a million little hobbies and responsibilities while
going to grad school while somehow managing sanity (relatively).
Here’s to us, and here’s to everything we will accomplish next.

Cover illustration credits:
The Brain as an Organ of the Mind, 1880,
p. 402, by H. C. Bastian
Anatomy, Physiology and Hygiene, 1900,
Fig 62, by J. Walker
Designs combined by Lauren W. Bates

Table of Contents
About the Author ...............................................................4
Welcome to the Resource ..................................................5
What is Tarot ......................................................................6
Why Tarot in Art Therapy ....................................................7
What the Resource Is/Is Not ...............................................8
Ethical Considerations ........................................................9
How to Use the Resource ...................................................10
Supplies .............................................................................15
Interpretation Guide ...........................................................16
Interventions by Topic ........................................................18
Intervention 1 .....................................................................19
Intervention 2 .....................................................................20
Intervention 3 .....................................................................21
Intervention 4 .....................................................................22
Intervention 5 .....................................................................23
Further Reading & References ............................................24
Appendix A: Traditional Symbols ........................................26
Appendix B: Jungian Archetypes ........................................30

Lauren W. Bates
B.A. in Art: Education K-12
M.S. in Counseling: Art
Therapy
Lauren W. Bates (she/her) is a
pre-licensed art therapist from
South Carolina who seeks to
connect her art therapy practice
with the underrepresented
populations and introduce new
ways of connecting with clients. Her research into the
intersection of tarot and art therapy is fueled by the pursuit to
understand how imagery and symbols work to create meaning
in the world, and how imagery-based interventions such as tarot
can work as both a projective lens into the subconscious.
Lauren maintains a regular tarot practice in her own life,
appreciating the interpersonal awareness it brings her, and this
appreciation has led her to share her understanding with the
broader art therapist community. Lauren has worked as an art
educator in the public school system since 2020, work which
has developed her understanding of the benefits of art making
on development, as well as the need for a healthy outlet for all
people to reach their full potential.

Welcome to the Resource
This resource is intended for masters-level art therapists who
are interested in incorporating tarot into their clinical practice
— no prior experience in tarot needed!
Throughout this book, tarot is broken down into its base
components as a non-divinatory, image-based tool useful for
introspection and therapeutic exploration. Tarot is not suitable
for every client, just as every intervention has its ideal and
unideal populations, so clinical consideration is left in the
hands of the individual practitioner.
This guidebook is intended to provide a resource to enhance
your practice, giving you an additional option to explore as you
guide your clients towards a better understanding of themselves
using a holistic approach!
While tarot has certainly been used in a variety of therapeutic
modalities in the last few decades, research linking art therapy
and tarot has been lacking, so I am thrilled to be contributing
to this gap in literature with this brief guide. For questions or
details not covered in this book, there is a resource list at the
end that is intended to provide ample further reading in the
field.

What is Tarot
Tarot cards originated in Italy as a card game called Tarrochi,
meaning ‘fool’ or ‘joker’. The first decks were only composed of
what we call the Minor Arcana now, suits of cups, batons,
coins, and swords, which have direct correlation to hearts,
clubs, diamonds, and spades in English decks. It is unknown
precisely the origin of these initial decks of cards, though they
are speculated to have traveled extensively before making their
way to Europe. The face cards known as the Major Arcana were
introduced later as archetypal cards, and this addition made
tarot popular with people who practiced cartomancy.
One of the most popular deck designs was illustrated by Pamela
Smith in 1909, which became known as the Rider-Waite-Smith
deck. This deck, and other fully illustrated decks, added
symbolic artwork to the Minor Arcana cards to aid with
interpretation. Other decks retain only symbolic illustrations on
the Minor Arcana. Those are called pip decks. While they’re not
recommended for those just starting out in learning the card
meanings, they can certainly be helpful for those working to
have the traditional interpretations memorized. For the purposes
of this guidebook, I recommend a fully illustrated deck, but as
clients are also able to create their own cards with personal
symbols and imagery, the actual deck you use does not matter
so much as the interpretations clients draw from it.

(A History of Magic, Witchcraft, and the Occult, 2020; Farley, 2009;
Josephson-Storm, 2017; Hofer, 2009)

Why Tarot in Art Therapy?
While tarot has been around for centuries, tarot’s connections
with art therapy in peer-reviewed literature is still being
reviewed. That said, there is certainly literature on tarot’s
similarities to projective assessments, as well as the use tarot
can play in numerous modalities from across the last several
decades.
Tarot has strong connections with symbolism, mindfulness, selfreflection and introspection, as well as routine building, trusting
intuition, confidence building, pattern recognition and
encouraging active decision-making in clients. Each of these
connections posits a variety of skills that allow for increased
self-actualization in clients, making tarot a useful addition to an
art therapist’s arsenal.
For a sampling of modalities connected, tarot pairs well with:
Jungian archetypes, narrative therapy, IFS and parts work, DBT
and emotion processing/verbalizing, psychoanalysis, existential
theory, transpersonal psychology, spiritualism, human potential
movement, and others!
It is pertinent to clarify that even though tarot has associations
with divination and cartomancy, this guidebook is not
promoting tarot as a fortune-telling device, but rather as a
projective tool and facilitator of discussion and art making with
clients.

What this Resource Is/Is Not
When considering whether tarot is appropriate to bring into your
repertoire, it is important to be aware of the history and cultural
and spiritual associations with tarot. While I use tarot as a nonspiritual tool for introspection, not everyone will have the same
connotations with the cards. Because of tarot’s history with the
French occultism movement, it is still often seen through the lens
of divination, superstition, ‘satanic panic’, and connecting with
the divine or otherworldly. While tarot, like any interpretive
device, can be used for divination, it is crucial to clarify that
tarot should not be used in any capacity for future-prediction in
a therapy setting. Just as you may drink tea in a session but
abstain from reading a client’s dregs, everything is contextual.
This resource is a guidebook on the possible applications of tarot
in art therapy. This resource is not a stand-in for art therapy or
therapeutic treatment. The intent of this book is that art therapists
who are interested in utilizing tarot as a facilitation tool in their
groups or individual sessions would have the starting point
needed to take that jump.
It is highly recommended that clinicians continue to utilize
supervision while engaging in a new practice, and stressed that
only trained art therapists utilize the interventions at the back of
this book. Without the proper training that comes from
credentialing, there is a real risk of harm that can come from
misinterpreting artwork or assigning interventions without
knowledge of how they might affect a client’s mental state.
Finally, it is encouraged that clinicians utilize the further reading
section to familiarize themself with at least one additional
source before incorporating tarot into their practice.

Ethical Considerations
As a therapist, it must be understood that you hold a modicum
of sway over your clients, that your suggestions are taken with
the severity of a medical professional, and that clients are
placing their trust in you for healing. That said, tarot is not an
ideal intervention for everyone, and to introduce tarot ethically,
the intervention must not be instigated without client interest.
Clients who use tarot are likely to note acceptability in
therapists who perhaps lead or advertise therapy groups around
tarot, therapists who perhaps have a deck of cards in their office
or on their bookshelf, or perhaps may bring it up on their own if
a clinician discusses Jungian archetypes or aspects of self, as in
parts work.
It should be acknowledged and assumed that tarot contains
connotations with many religious or spiritual groups, and while
the origins of tarot are ambiguous and is not a closed practice,
many demographics may possess an overall negative view of
tarot, even if not used in the divinatory manner.
In administering tarot as an intervention, the therapist must
clarify the intentions for the experiential and establish what the
metrics for the reading are. These expectations for what is or is
not therapy need to be stated and clients must be able to make
an informed decision on whether to progress with reading cards
or designing their own cards in session. Some clients may be
apprehensive around tarot but still benefit from the intent
behind the intervention, so preparing alternative options such as
presenting image prompts, using archetype cards, or having a
client create their own self-aspect cards are all ideas to aid the
therapeutic goals without causing harm to the client.

How to Use the Resource
Finding a Deck
This is the most fun aspect of beginning a tarot journey!
Because of growing popularity of tarot cards, there are
hundreds of designs and styles of decks to choose from! Many,
if not most, decks are based around the imagery and symbology
from the Rider-Waite-Smith tradition, but others are modeled
after the Marseilles deck, the Thoth deck, or the artist’s own
symbols and imagery.
The specific deck design does not matter as much, it’s just
important to find something that speaks to you. You’ll have an
easier time doing a reading when you like and connect with the
imagery. Clients who seek out tarot in therapy are also likely to
have their own decks— have them bring it to session!
For beginners, I recommend a starting with a fully illustrated
deck, where the Minor Arcana are also symbolically designed.
Pip decks tend to expect you to know the Minor meanings, and
though every deck comes with an interpretive guide, you don’t
want to have to rely on it.

How to Do a Reading
Doing a reading is not as intimidating as one might expect!
There are numerous ways to read cards, and none of them
really wrong. Labyrinthos has a handful of spreads with

discussion questions if you get stuck, but the key thing to
remember is that tarot is designed to aid in answering a
question or revealing something in your subconscious.
When choosing a spread, some basic examples may be a 3 card
spread representing Past, Present, Future, or Situation, Action,
Outcome, or even You, Relationship, Partner. The individual
meanings you associate with the card positions are entirely up
to you. You could also do a 1 card pull, where you have a
question, person, or situation in mind (or don’t, and come to the
card with an open mind), and see what inspiration or meaning
you gain from the card. In my personal practice, I find I tend to
prefer separating my Major and Minor Arcana and pulling one
of each, but again, this is entirely up to you.

Tips on Looking for Meaning
The next step is interpreting. I find it preferable to have a journal
nearby to keep track of cards and thoughts around them. While
each card has an ascribed meaning in the book that came with
your deck (or the traditional meanings seen in Appendix A),
these associations are second to your own. What does your
client see when they look at the card? What symbols do they
recognize, what do they think of when they look at the card?
This is akin to a projective assessment, assure your client there
are no wrong answers. However, it is important that you as the
clinician have some basic awareness of meanings so you can
ask guiding questions as needed, as well as help avoid certain
pitfalls of thinking (eg. drawing Death and fearing someone may
die, as opposed to seeing Death as the end of a cycle or
beginning of change.

Sample Spreads
In reading cards, while a spread may provide structure, the options
truly are as boundless as your (or your client’s) imagination and
needs. While there are several traditional spreads, the reader may
also design their own spread according to what makes most sense
to them. The point of spreads is to aid in assigning meaning to the
cards beyond basic symbols, there is no need for reliance on
other’s templates as they are just that: templates, for people to use
and modify as they see fit. These are a select few spreads you may
find useful to get you and your client started.

One Card Spread
The 1 card spread is
the easiest spread to
start with. Ask a
question or open
your mind to what
you can learn about
yourself, and draw.

1

How should I prioritize my energy today?
What can I do about a situation?
What is an area of myself I should acknowledge or work on?

Major/Minor Card Spread

Major

Minor

How does the Major reflect my current situation?
How does the Minor reflect my relationship to the situation?
What do I have control over? What do I hope will occur?

Three Card Spread

1

2

3

Past
Mind
Self
Inquiry

Present
Body
Them
Suggestion

Future
Spirit
Relationship
Outcome

A 3 card spread introduces relationships—
how do the cards work together?

Establishing Rituals around Readings
Ritual setting is a great practice for clients who struggle with
routines and need a bit of structure in their life. Rituals also
look highly individualistic as each person has different needs in
their practices. As clinicians, it is beneficial to guide clients
towards a structure that works for them.
A ritual can look like many things, but it may be helpful to
provide some examples. Some clients may prefer to shuffle
their cards a certain number of times before doing a reading.
Some may benefit from a moment of grounding before drawing
their card, such as with a deep breath with closed eyes, or a
quiet moment contemplating what they are hoping to discern
about themselves before they begin. Another example could be
doing a reading on a specific day, or in the same place each
time, or perhaps in establishing a routine of drawing the card,
journaling, and reflecting. These are just basic examples— you
as the clinician know your clients best to assist them in finding
the right fit for their needs.

Sample Rituals
-

Reading cards at a designated “altar space”
Take deep breaths with closed eyes before drawing
Shuffle the deck X amount of times
In your journal, note the first things that come to mind for
that card, prior to reading about it (associative thinking)
Ask your question aloud
Place your hand, a stone, or light a candle near the deck
to clear the energy before a reading

Supplies
-

A tarot deck of your choice
Your favorite pencil or pen to journal with
An array of art-making supplies
A substrate to make art on

The best part of incorporating tarot into art therapy is that there
are no specialized materials needed. A deck, a journal, and
some writing or drawing supplies are all that is required to do a
reading in session. In fact, in the modern age, access to a
computer or tablet will suffice if there is limited budget or
access.
While I find thumbing through a physical deck of cards to be a
methodical part of my ritual in doing a reading, there are free
websites that allow you to randomly draw a card from, and
many of those sites will also break down the symbolism in the
card, if you so choose to read it. Some sites may allow for a
spread-based reading, other sites you may just end up clicking
“draw again” and make a mental note of what each card is
meant to represent.
Other alternative supplies may include printed images, such as
with Thematic Apperception Tests, collage materials, or even
old decks of cards or index cards for your client to make their
own tarot-inspired card.

Interpretation Guide
When facilitating a reading in a therapy session, some crucial
points to establish are as follows:
1. You are not there to read their fortune. While tarot can
be utilized by some in a divinatory manner, divination
has no place in a therapeutic context.
2. You are a facilitator, not the main reader— your job is to
prompt questions for your client based on the cards
drawn to deepen their understanding of themselves, not
to tell them definitively what the cards mean to them
(eg. What do you see? What does this mean to you? Is
there meaning we can glean from this card as it applies
to your situation?)
3. If a client falls into oversimplified tropes (eg. Death
means foreshadowing literal death), it is your ethical
duty to guide them from literal thinking and into more
metaphorical symbolism (eg. Death = change).
4. Tarot can be incredibly helpful in a group context as it
allows for discussion around how a client’s reading may
be applicable to another group member, building
resilience as members see that they are not alone.
5. Be mindful of client diagnoses when facilitating tarot
readings. If a client struggles with impulsivity, for
example, encourage them to carefully think through
their interpretations before acting upon them.

Multiple ways to approach a reading,

- The reader could consider the coin-toss theory of: if you’re

happy with a reading, it’s the direction you wanted to take
anyways and just needed a push, if you’re unhappy with
what you feel is being suggested, then it’s not the right path
for you, re-evaluate how you’re looking at the situation

- Reading cards is a lot like prayer in that you are focusing

your energy towards a problem or question and seeking
guidance, and the practice of reading tarot (of externalizing
that dilemma) can help you reflect inwards and discover the
solution that was inside all along

- There’s not necessarily a wrong way to read cards because it

is a self-reflection tool, a mirror, as opposed to a crystal ball.
That said, sometimes the answer may not be obvious and
further reflection is needed. This is not a failed reading, just a
manifestation of the process of digesting information and
decision-making.

- Reversals are cards that are upside down. Some people like
to use them, others don’t. Traditionally, a reversed card
invokes the opposite meaning (eg. Fool traditionally means
carefree, careless, or childlike. Reversed might imply too
rigid, needing to embrace a childlike quality, let go of
inhibitions).

- “Jumpers” are cards that may fall out while shuffling. Some

clients like to use these as things ‘the deck’ wants them to be
aware of.

- Some clients may prefer to flip through the deck and pull out
the cards that speak to them, relying on an innate pull rather
than random selection.

Interventions by Topic
• Tarot for mindfulness or introspection
• Tarot for problem-solving
• Tarot for parts work
• Tarot for event processing
• Tarot for goal setting

Note: while some interventions are written with groups or
individuals in mind, each intervention could easily be
reconsidered for your intended population.

Int. 1: Tarot for Mindfulness
Materials
• A favorite tarot deck
• Journaling materials
• Artmaking supplies
Modalities: Open studio,
gestalt, group therapy
Goals: Clients will be able
to leave studio feeling
more grounded and aware of their emotions.
Steps with Discussion Questions
1. (10 mins) Introduce the group and establish group
norms. What got you into tarot? What are you hoping to
get out of group today?
2. (20 mins) Do a reading. Take this time to reflect on the
cards drawn and journal about how they relate to where
you are today.
3. (15 mins) Let’s come together to talk about your journal
entries. How did the cards relate to you, of course only
sharing as much as you are willing?
4. (30 mins) Use this time for artmaking.
5. (15 mins) How did your artwork turn out? What do you
think went well? What might you do differently another
time? What wisdom can your artwork offer you today?
What would it tell you, if it could? What did you get out
of joining today’s session?

Int. 2: Tarot for Problem Solving
Materials
• A favorite tarot deck
• Journaling materials
• Artmaking supplies
Modalities: Motivational
interviewing, Solutionsfocused, CBT, Group therapy
Goals: Client will explore a problem in a manner that promotes
full consideration of the problem from multiple angles.
Target Pops: Clients who struggle with black and white thinking,
clients who tend towards impulse decisions
Steps with Discussion Questions
1. On a scratch sheet of paper, client will note a current
problem and document what steps have already been
taken, or what steps are being considered.
2. Do a reading together. What symbols/imagery do you
note in the card? What are some ways this card could
apply to your current problem?
3. Client will create two drawings that explore potential
choices the client could make in navigating their
problem (eg. Drawing A if X…, Drawing B if Y…)
4. Client and therapist reflect on the artwork made. What
barriers exist to this outcome? What steps can be
realistically taken to move closer to the desired solution?

Int. 3: Tarot for Parts Work
Materials
• A favorite tarot deck
• Artmaking supplies
• Cardmaking supplies
Modalities: IFS, Parts
Work, Narrative therapy,
Jungian, psychoanalytic
Goals: Client will explore parts of themselves through the lens
of tarot archetypes. Client will design a card based on an
archetype/aspect of their identity
Target Pops: Clients who benefit from understanding the
different aspects of their brain, some personality disorders
Steps with Discussion Questions
1. Client will create a list of character traits and personality
influences (not people). What symbols/imagery do you
associate with these traits?
2. Client will choose an aspect of their identity to design a
card around. Aspects should not be of another person,
but of a part of their identity (eg. Motherly, nature-lover,
creative, studious, musical…) What aspect did you
choose? What symbols or imagery conveys this for you?
3. When you draw this card, think about what kind of
advice this card would present for you. How does this
card apply to your life today? If card is opposite,
consider whether this is an aspect you need to work on
or aspire to?

Int. 4: Tarot for Event Processing
Materials
• A favorite tarot deck
• Journaling materials
• Artmaking supplies
Modalities: Narrative
therapy, psychoanalytic,
DBT, trauma-informed
Goals: Client will validate progress made in healing and
acknowledge that healing may not be a linear progression.
Target Pops: Clients undergoing significant change, some
trauma, adjustment disorder
Steps with Discussion Questions
1. Client will preface reading with a moment of quiet
reflection. Consider your emotions, physical sensations,
and internal sensations that are felt. Where are they felt?
How strongly?
2. A three card spread works well for this format. What will
positionality will mean with your cards? (eg. Before
event, during healing, post healing)
3. As client navigates their cards with therapist, clinician
will invite artmaking about the journey taken (or
anticipated). Artwork should encapsulate the journey as
a whole, with minimal focus on the end result.
4. Clinician reviews artwork with client. What have you
learned about yourself from this event?

Int. 5: Tarot for Goal Setting
Materials
• A favorite tarot deck
• Journaling materials
• Artmaking supplies
Modalities: CBT,
Motivational Interviewing,
Positive Psychology
Goals: The client will use tarot as a refocusing tool to guide
decision-making on prioritization of objectives.
Target Pops: ADHD, clients who struggle with prioritization,
clients who need help in maintaining realistic goals
Steps with Discussion Questions
1. Client will begin with writing a list of the things they
wish to accomplish.
2. Client will center themselves and do a reading. What
character traits does this card(s) suggest? How similar or
dissimilar are you feeling to this trait? (Ex: Hierophant
may represent tradition, rigidity, or structure to the client)
3. Client will then create a priority ranking of their
objectives. What needs to get done first? What is holding
you back from completing your goals?
4. Client will then create an illustrated to-do list, depicting
either the things that need to be done, or perhaps
depicting themselves completing them.

Further Reading & References
When deciding to incorporate tarot into your art therapy
practice, first, congratulations on taking the first step in reading
this book! Secondly, this book is likely not enough to grant you
any level of comfortability with tarot as a therapeutic tool.
Thusly, I have compiled a list of resources I found useful in
creating this book and learning tarot for myself, and I strongly
recommend familiarizing yourself with at least one additional
resource before you take the leap in bringing this to your office.
Beginner-Friendly Articles/Blogs
- Labyrinthos: an excellent study guide for learning tarot
meanings, types of spreads, and tips on reading tarot
- AATA Blog on Visual Journaling, excellent for having clients
log their readings visually.
- American Tarot Association Intermediate Tarot: This
resource asks for some basic familiarity with tarot concepts,
but goes into reversals, astrological associations, elements,
and more. You may not need much or any of this as an art
therapist utilizing tarot, but it may be beneficial to read if
your clients are more knowledgable about tarot or to sate
your own curiosity.
- American Tarot Association Code of Ethics: We have our
own code of ethics as art therapists, but this seemed
interesting and serves to counteract the common stereotype
of tarot readers as grifters.
- A Cultural History of Tarot: From Entertainment to
Esotericism, by H. Farley (2009): One of the best books I’ve
read on the topic! She does an excellent deep dive.

Published Literature on Tarot in Therapy
- Au-Yeung, Y. K. (2025). The Mirror, Not the Crystal Ball: A
Psychological Analysis of Tarot as a Self-Reflection Tool.
Global Review of Humanities, Arts, and Society, 1(2),
53-59. https://doi.org/10.63802/grhas.v1.i2.20
- Clinton, E. (2024). Divining the self: Applying tarot as a
projective technique in counseling. [Master’s thesis, James
Madison University]. Counseling Commons at James
Madison University. https://commons.lib.jmu.edu/
edspec202029/97
- Hofer, G. (2009). Tarot cards: An investigation of their
benefit as a tool for self-reflection [Master’s thesis,
University of Victoria]. University of Victoria Libraries
http://hdl.handle.net/1828/1553
- Jung, C. (2014). The archetypes and the collective
unconscious (H. Read, M. Fordham, & G. Adler, Eds.;
R.F.C. Hull, Trans.; 2nd ed., Vol. 9). Routledge. (Original
work published 1959) Semetsky, I. (2006). Tarot as a
projective technique. Spirituality and Health International,
7(4), 187-197. https://doi.org/10.1002/shi.252
- Semetsky, I. (2010). When Cathy was a little girl: The
healing praxis of tarot images. International Journal of
Children's Spirituality, 15(1), 59–72. https://doi.org/
10.1080/13644360903565623
- Wu, H.-A. (2020). Tarot as a technology. Journal of Cultural
Research in Art Education, 37, 198–218.
Free Online Tarot Card Generators (no AI, as of writing)
- Daily Tarot Draw: This is what I used with my group
- Random Tarot Card
- Labyrinthos: Options for different spread types as well
- Llewellyn: Another great resource for learning tarot

Appendix A: Traditional Symbols
◦ Major Arcana
◦ 0 The Fool
◦ 1 The Magician
◦ 2 The High Priestess
◦ 3 The Empress
◦ 4 The Emperor
◦ 5 The Hierophant
◦ 6 The Lovers
◦ 7 The Chariot
◦ 8 Strength
◦ 9 The Hermit
◦ 10 The Wheel of Fortune
◦ 11 Justice
◦ 12 The Hanged Man
◦ 13 Death
◦ 14 Temperance
◦ 15 The Devil
◦ 16 The Tower
◦ 17 The Star
◦ 18 The Moon
◦ 19 The Sun
◦ 20 Judgement
◦ 21 The World
Minor
Arcana
◦
◦ Swords
◦ Wands
◦ Coins
◦ Cups

#

Associations of the Major Arcana

Name of the Card Element Numerology Key Words
0 The Fool
Air
0, all
Beginning, journey, adventure,
innocence, free spirit, joy, originality,
creativity, instinct, danger
1 The Magician
Air
10 & 19
Manifesting, focused energy, spiritual
power, problem-solving, determination
2 The High Priestess Water 11 & 20
Intuition, divine femininity, psychic
abilities, mystery, hidden access
3 The Emperess
Earth
12 & 21
Beauty, abundance, potential, creation,
luxury, fertility, Mother Nature
4 The Emperor
Fire
13
Power, authority, experience,
groundwork, expertise, tyrant, control
5 The Hierophant
Earth
14
Tradition, religion, study, convention,
spiritual search
6 The Lovers
Air
15
Choice, desire, love, duality,
relationships, questions
7 The Chariot
Water 4
Willpower, travel, mastery of self,
ambition, control, force, adrenaline
8 Strength
Fire
4
Confidence, patience, stamina, trust,
courage, compassion
9 The Hermit
Earth
4
Solitude, seclusion, wisdom, inner
guidance, retreat, meditation
10 Wheel of Fortune Fire
4
Karma, cycle, fate, change, opportunity,
luck
11 Justice
Air
4
Truth, honesty, balance, consequences,
equality, fairness
12 The Hanged Man Water 4
Introspection, sacrifice, reflection,
perspective, acceptance
13 Death
Water 4
Transformation, endings, embrace
closure, cycle
14 Temperance
Fire
4
Moderation, sobriety, spirit guide,
divine blessings, healing, balance
15 The Devil
Earth
6
Bondage, addiction, seduction, sex,
vices, codependency, enslavement,
passion, overindulgence
16 The Tower
Fire
7
Destruction, sudden change,
devastation, sadness, despair
17 The Star
Air
8
Hope, blessing, renewal
18 The Moon
Water 9
Illusion, unknown, deception, danger,
fantasy
19 The Sun
Fire
1 & 10
Illumination, joy, celebration, happiness
20 Judgement
Fire
2
Rebirth, acceptance, purpose,
awakening, resurrection
21 The World
Earth
3
Wisdom, ending, achievement, success,
completion

Associations of the Minor Arcana
Suit
Coins
Cups
Wands
Swords

Elements
Earth
Water
Air
Fire

Number
Ace

Associations
the start of the count, represent beginnings, potential and momentum,
or inspiration. Beginning, ideas, raw energy
show duality, choices, or balance, opposing forces
represent groups, completion of a phase, or growth. Expansion
allude to manifestation, foundations, or endurance. Stability, stalemate.
conflict, movement, or fluctuation. Isolation, perspective
depict harmony, adjustment, or alignment. Fairness, solution
reevaluation, investigation, and introspection. Change, evaluation,
patience
represent achievement, rebirth, or changes. Success, control, activity
transition periods, attainment, and nearing completion. Preparation,
mastery, wisdom
about completing cycles, coming full circle, and moving forward.
Completion, endings, reflection

2
3
4
5
6
7
8
9
10

Suit of Cups
Ace
2
3
4
5
6
7
8
9
10
Page
Knight
Queen
King

Colors
Green
Blue
Yellow
Red

Associations
Physical and monetary matters
Emotional and relationship matters
Creative and spiritual matters
Mental and intellectual matters

Emotions, feelings, intuition, relationships, unconscious, creativity
New feelings, spirituality, intuition
Unity, partnership, connection
Friendship, community, happiness
Apathy, contemplation, disconnectedness
Loss, grief, self-pity
Familiarity, happy memories, healing
Searching for purpose, choices, daydreaming
Walking away, disillusionment, leaving behind
Satisfaction, emotional stability, luxury
Inner happiness, fulfillment, dreams coming true
Happy surprise, dreamer, sensitivity
Following, idealist, romantic
Compassion, calm, comfort
Compassion, control, balance

Suit of Coins
Ace
2
3
4
5
6
7
8
9
10
Page
Knight
Queen
King

Nature, body, material world, stability, health, prosperity
Opportunity, prosperity, new venture
Balancing decisions, priorities, adapting to change
Teamwork, collaboration, building
Conservation, frugality, security
Need, poverty, insecurity
Charity, generosity, sharing
Hard work, perseverance, diligence
Apprenticeship, passion, high standards
Fruits of labor, rewards, luxury
Legacy, culmination, inheritance
Ambition, desire, diligence
Efficiency, hard work, responsibility
Practicality, creature comforts, financial security
Abundance, prosperity, security

Suit of Swords
Ace
2
3
4
5
6
7
8
9
10
Page
Knight
Queen
King

Logic, ideas, intellect, truth, communication, ambition, conflict
Breakthrough, clarity, sharp mind
Difficult choices, indecision, stalemate
Heartbreak, suffering, grief
Rest, restoration, contemplation
Unbridled ambition, win at all costs, sneakiness
Transition, leaving behind, moving on
Deception, trickery, tactics and strategy
Imprisionment, entrapment, self-victimization
Anxiety, hopelessness, trauma
Failure, collapse, defeat
Curiosity, restlessness, mental energy
Complexity, perceptiveness, clear mindedness
Action, impulsiveness, defending beliefs
Head over heart, discipline, truth

Suit of Wands
Ace
2
3
4
5
6
7
8
9
10
Page
Knight
Queen
King

Energy, drive, willpower, creativity, power, passion, inspiration
Creation, willpower, inspiration, desire
Planning, making decisions, leaving home
Looking ahead, expansion, rapid growth
Community, home, celebration
Competition, rivalry, conflict
Victory, success, public reward
Perseverance, defensive, maintaining control
Rapid action, movement, quick decisions
Resilience, grit, last stand
Accomplishment, responsibility, burden
Exploration, excitement, freedom
Action, adventure, fearlessness
Courage, determination, joy
Big picture, leader, overcoming challenges

Appendix B: Jungian Archetypes
#

Name of the Card

Jungian Archetype(s)

0 The Fool

The Self, Wanderer, Trickster

1 The Magician

Magician, Creator, Trickster

2 The Popess

The Virgin

3 The Empress

The Mother, Madonna

4 The Emperor

The Father, Father of Civilization

5 The Pope

Old Wise Man

6 The Lover

The Lover, The Hero

7 The Chariot

The hero’s vehicle

8 Strength

The anima

9 The Hermit

Old Wise Man

10 Wheel of Fortune

Inexorable force in life

11 Justice

Psyche, Pairing of opposites

12 The Hanged Man

Suspense, Sacrifice

13 Death

Death

14 Temperance

Healing Angel

15 The Devil

Dark Angel, Fallen star

16 The Tower

Destruction, Liberation

17 The Star

Ray of Hope

18 The Moon

Nature, Shadow

19 The Sun

The eternal child

20 Judgement

Psyche: Thinking and Feeling

21 The World

Self, fully realized

August 2026

This resource is dedicated to my loving partner Aaron, who has endured
likely much more conversation about tarot than he ever expected in his life,
to my Artemisia, who I hope will grow up with the belief that she can do
anything she wants to in her life, regardless of how dif cult or
unconventional it seems, to my two cats Azul and Echo, who took turns
keeping my lap warm while I spent countless hours on this project, and
nally, to myself, for making the insane decision to move states, have a kid,
work full time, and juggle a million little hobbies and responsibilities while
going to grad school while somehow managing sanity (relatively).
Here’s to us, and here’s to everything we will accomplish next.

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Cover illustration credits:
The Brain as an Organ of the Mind, 1880,
p. 402, by H. C. Bastian
Anatomy, Physiology and Hygiene, 1900,
Fig 62, by J. Walker
Designs combined by Lauren W. Bates

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A project submitted to the Graduate
School of Pennsylvania Western
University of Edinboro in partial
ful llment of the requirements for the
degree of Master of Science in
Counseling - Art Therapy.

Table of Contents
About the Author ...............................................................4
Welcome to the Resource ..................................................5
What is Tarot ......................................................................6
Why Tarot in Art Therapy ....................................................7
What the Resource Is/Is Not ...............................................8
Ethical Considerations ........................................................9
How to Use the Resource ...................................................10
Supplies .............................................................................15
Interpretation Guide ...........................................................16
Interventions by Topic ........................................................18
Intervention 1 .....................................................................19
Intervention 2 .....................................................................20
Intervention 3 .....................................................................21
Intervention 4 .....................................................................22
Intervention 5 .....................................................................23
Further Reading & References ............................................24
Appendix A: Traditional Symbols ........................................26
Appendix B: Jungian Archetypes ........................................30

Lauren W. Bates
B.A. in Art: Education K-12
M.S. in Counseling: Art
Therapy
Lauren W. Bates (she/her) is a
pre-licensed art therapist from
South Carolina who seeks to
connect her art therapy practice
with the underrepresented
populations and introduce new
ways of connecting with clients. Her research into the
intersection of tarot and art therapy is fueled by the pursuit to
understand how imagery and symbols work to create meaning
in the world, and how imagery-based interventions such as tarot
can work as both a projective lens into the subconscious.

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Lauren maintains a regular tarot practice in her own life,
appreciating the interpersonal awareness it brings her, and this
appreciation has led her to share her understanding with the
broader art therapist community. Lauren has worked as an art
educator in the public school system since 2020, work which
has developed her understanding of the bene ts of art making
on development, as well as the need for a healthy outlet for all
people to reach their full potential.

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Welcome to the Resource
This resource is intended for masters-level art therapists who
are interested in incorporating tarot into their clinical practice
— no prior experience in tarot needed!
Throughout this book, tarot is broken down into its base
components as a non-divinatory, image-based tool useful for
introspection and therapeutic exploration. Tarot is not suitable
for every client, just as every intervention has its ideal and
unideal populations, so clinical consideration is left in the
hands of the individual practitioner.
This guidebook is intended to provide a resource to enhance
your practice, giving you an additional option to explore as you
guide your clients towards a better understanding of themselves
using a holistic approach!
While tarot has certainly been used in a variety of therapeutic
modalities in the last few decades, research linking art therapy
and tarot has been lacking, so I am thrilled to be contributing
to this gap in literature with this brief guide. For questions or
details not covered in this book, there is a resource list at the
end that is intended to provide ample further reading in the
eld.

What is Tarot
Tarot cards originated in Italy as a card game called Tarrochi,
meaning ‘fool’ or ‘joker’. The rst decks were only composed of
what we call the Minor Arcana now, suits of cups, batons,
coins, and swords, which have direct correlation to hearts,
clubs, diamonds, and spades in English decks. It is unknown
precisely the origin of these initial decks of cards, though they
are speculated to have traveled extensively before making their
way to Europe. The face cards known as the Major Arcana were
introduced later as archetypal cards, and this addition made
tarot popular with people who practiced cartomancy.
One of the most popular deck designs was illustrated by Pamela
Smith in 1909, which became known as the Rider-Waite-Smith
deck. This deck, and other fully illustrated decks, added
symbolic artwork to the Minor Arcana cards to aid with
interpretation. Other decks retain only symbolic illustrations on
the Minor Arcana. Those are called pip decks. While they’re not
recommended for those just starting out in learning the card
meanings, they can certainly be helpful for those working to
have the traditional interpretations memorized. For the purposes
of this guidebook, I recommend a fully illustrated deck, but as
clients are also able to create their own cards with personal
symbols and imagery, the actual deck you use does not matter
so much as the interpretations clients draw from it.

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(A History of Magic, Witchcraft, and the Occult, 2020; Farley, 2009;
Josephson-Storm, 2017; Hofer, 2009)

Why Tarot in Art Therapy?
While tarot has been around for centuries, tarot’s connections
with art therapy in peer-reviewed literature is still being
reviewed. That said, there is certainly literature on tarot’s
similarities to projective assessments, as well as the use tarot
can play in numerous modalities from across the last several
decades.
Tarot has strong connections with symbolism, mindfulness, selfre ection and introspection, as well as routine building, trusting
intuition, con dence building, pattern recognition and
encouraging active decision-making in clients. Each of these
connections posits a variety of skills that allow for increased
self-actualization in clients, making tarot a useful addition to an
art therapist’s arsenal.
For a sampling of modalities connected, tarot pairs well with:
Jungian archetypes, narrative therapy, IFS and parts work, DBT
and emotion processing/verbalizing, psychoanalysis, existential
theory, transpersonal psychology, spiritualism, human potential
movement, and others!

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It is pertinent to clarify that even though tarot has associations
with divination and cartomancy, this guidebook is not
promoting tarot as a fortune-telling device, but rather as a
projective tool and facilitator of discussion and art making with
clients.

What this Resource Is/Is Not
When considering whether tarot is appropriate to bring into your
repertoire, it is important to be aware of the history and cultural
and spiritual associations with tarot. While I use tarot as a nonspiritual tool for introspection, not everyone will have the same
connotations with the cards. Because of tarot’s history with the
French occultism movement, it is still often seen through the lens
of divination, superstition, ‘satanic panic’, and connecting with
the divine or otherworldly. While tarot, like any interpretive
device, can be used for divination, it is crucial to clarify that
tarot should not be used in any capacity for future-prediction in
a therapy setting. Just as you may drink tea in a session but
abstain from reading a client’s dregs, everything is contextual.
This resource is a guidebook on the possible applications of tarot
in art therapy. This resource is not a stand-in for art therapy or
therapeutic treatment. The intent of this book is that art therapists
who are interested in utilizing tarot as a facilitation tool in their
groups or individual sessions would have the starting point
needed to take that jump.
It is highly recommended that clinicians continue to utilize
supervision while engaging in a new practice, and stressed that
only trained art therapists utilize the interventions at the back of
this book. Without the proper training that comes from
credentialing, there is a real risk of harm that can come from
misinterpreting artwork or assigning interventions without
knowledge of how they might affect a client’s mental state.
Finally, it is encouraged that clinicians utilize the further reading
section to familiarize themself with at least one additional
source before incorporating tarot into their practice.

Ethical Considerations
As a therapist, it must be understood that you hold a modicum
of sway over your clients, that your suggestions are taken with
the severity of a medical professional, and that clients are
placing their trust in you for healing. That said, tarot is not an
ideal intervention for everyone, and to introduce tarot ethically,
the intervention must not be instigated without client interest.
Clients who use tarot are likely to note acceptability in
therapists who perhaps lead or advertise therapy groups around
tarot, therapists who perhaps have a deck of cards in their of ce
or on their bookshelf, or perhaps may bring it up on their own if
a clinician discusses Jungian archetypes or aspects of self, as in
parts work.
It should be acknowledged and assumed that tarot contains
connotations with many religious or spiritual groups, and while
the origins of tarot are ambiguous and is not a closed practice,
many demographics may possess an overall negative view of
tarot, even if not used in the divinatory manner.

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In administering tarot as an intervention, the therapist must
clarify the intentions for the experiential and establish what the
metrics for the reading are. These expectations for what is or is
not therapy need to be stated and clients must be able to make
an informed decision on whether to progress with reading cards
or designing their own cards in session. Some clients may be
apprehensive around tarot but still bene t from the intent
behind the intervention, so preparing alternative options such as
presenting image prompts, using archetype cards, or having a
client create their own self-aspect cards are all ideas to aid the
therapeutic goals without causing harm to the client.

How to Use the Resource
Finding a Deck
This is the most fun aspect of beginning a tarot journey!
Because of growing popularity of tarot cards, there are
hundreds of designs and styles of decks to choose from! Many,
if not most, decks are based around the imagery and symbology
from the Rider-Waite-Smith tradition, but others are modeled
after the Marseilles deck, the Thoth deck, or the artist’s own
symbols and imagery.
The speci c deck design does not matter as much, it’s just
important to nd something that speaks to you. You’ll have an
easier time doing a reading when you like and connect with the
imagery. Clients who seek out tarot in therapy are also likely to
have their own decks— have them bring it to session!
For beginners, I recommend a starting with a fully illustrated
deck, where the Minor Arcana are also symbolically designed.
Pip decks tend to expect you to know the Minor meanings, and
though every deck comes with an interpretive guide, you don’t
want to have to rely on it.

How to Do a Reading

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Doing a reading is not as intimidating as one might expect!
There are numerous ways to read cards, and none of them
really wrong. Labyrinthos has a handful of spreads with

discussion questions if you get stuck, but the key thing to
remember is that tarot is designed to aid in answering a
question or revealing something in your subconscious.
When choosing a spread, some basic examples may be a 3 card
spread representing Past, Present, Future, or Situation, Action,
Outcome, or even You, Relationship, Partner. The individual
meanings you associate with the card positions are entirely up
to you. You could also do a 1 card pull, where you have a
question, person, or situation in mind (or don’t, and come to the
card with an open mind), and see what inspiration or meaning
you gain from the card. In my personal practice, I nd I tend to
prefer separating my Major and Minor Arcana and pulling one
of each, but again, this is entirely up to you.

Tips on Looking for Meaning

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The next step is interpreting. I nd it preferable to have a journal
nearby to keep track of cards and thoughts around them. While
each card has an ascribed meaning in the book that came with
your deck (or the traditional meanings seen in Appendix A),
these associations are second to your own. What does your
client see when they look at the card? What symbols do they
recognize, what do they think of when they look at the card?
This is akin to a projective assessment, assure your client there
are no wrong answers. However, it is important that you as the
clinician have some basic awareness of meanings so you can
ask guiding questions as needed, as well as help avoid certain
pitfalls of thinking (eg. drawing Death and fearing someone may
die, as opposed to seeing Death as the end of a cycle or
beginning of change.

In reading cards, while a spread may provide structure, the options
truly are as boundless as your (or your client’s) imagination and
needs. While there are several traditional spreads, the reader may
also design their own spread according to what makes most sense
to them. The point of spreads is to aid in assigning meaning to the
cards beyond basic symbols, there is no need for reliance on
other’s templates as they are just that: templates, for people to use
and modify as they see t. These are a select few spreads you may
nd useful to get you and your client started.

One Card Spread
The 1 card spread is
the easiest spread to
start with. Ask a
question or open
your mind to what
you can learn about
yourself, and draw.

1

How should I prioritize my energy today?
What can I do about a situation?
What is an area of myself I should acknowledge or work on?

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Sample Spreads

Major/Minor Card Spread

Major

Minor

How does the Major re ect my current situation?
How does the Minor re ect my relationship to the situation?
What do I have control over? What do I hope will occur?

Three Card Spread

1

2

3

Past
Mind
Self
Inquiry

Present
Body
Them
Suggestion

Future
Spirit
Relationship
Outcome

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A 3 card spread introduces relationships—
how do the cards work together?

Establishing Rituals around Readings
Ritual setting is a great practice for clients who struggle with
routines and need a bit of structure in their life. Rituals also
look highly individualistic as each person has different needs in
their practices. As clinicians, it is bene cial to guide clients
towards a structure that works for them.
A ritual can look like many things, but it may be helpful to
provide some examples. Some clients may prefer to shuf e
their cards a certain number of times before doing a reading.
Some may bene t from a moment of grounding before drawing
their card, such as with a deep breath with closed eyes, or a
quiet moment contemplating what they are hoping to discern
about themselves before they begin. Another example could be
doing a reading on a speci c day, or in the same place each
time, or perhaps in establishing a routine of drawing the card,
journaling, and re ecting. These are just basic examples— you
as the clinician know your clients best to assist them in nding
the right t for their needs.

Sample Rituals

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-

Reading cards at a designated “altar space”
Take deep breaths with closed eyes before drawing
Shuf e the deck X amount of times
In your journal, note the rst things that come to mind for
that card, prior to reading about it (associative thinking)
Ask your question aloud
Place your hand, a stone, or light a candle near the deck
to clear the energy before a reading

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-

Supplies
-

A tarot deck of your choice
Your favorite pencil or pen to journal with
An array of art-making supplies
A substrate to make art on

The best part of incorporating tarot into art therapy is that there
are no specialized materials needed. A deck, a journal, and
some writing or drawing supplies are all that is required to do a
reading in session. In fact, in the modern age, access to a
computer or tablet will suf ce if there is limited budget or
access.
While I nd thumbing through a physical deck of cards to be a
methodical part of my ritual in doing a reading, there are free
websites that allow you to randomly draw a card from, and
many of those sites will also break down the symbolism in the
card, if you so choose to read it. Some sites may allow for a
spread-based reading, other sites you may just end up clicking
“draw again” and make a mental note of what each card is
meant to represent.

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Other alternative supplies may include printed images, such as
with Thematic Apperception Tests, collage materials, or even
old decks of cards or index cards for your client to make their
own tarot-inspired card.

Interpretation Guide
When facilitating a reading in a therapy session, some crucial
points to establish are as follows:
1. You are not there to read their fortune. While tarot can
be utilized by some in a divinatory manner, divination
has no place in a therapeutic context.
2. You are a facilitator, not the main reader— your job is to
prompt questions for your client based on the cards
drawn to deepen their understanding of themselves, not
to tell them de nitively what the cards mean to them
(eg. What do you see? What does this mean to you? Is
there meaning we can glean from this card as it applies
to your situation?)
3. If a client falls into oversimpli ed tropes (eg. Death
means foreshadowing literal death), it is your ethical
duty to guide them from literal thinking and into more
metaphorical symbolism (eg. Death = change).
4. Tarot can be incredibly helpful in a group context as it
allows for discussion around how a client’s reading may
be applicable to another group member, building
resilience as members see that they are not alone.

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5. Be mindful of client diagnoses when facilitating tarot
readings. If a client struggles with impulsivity, for
example, encourage them to carefully think through
their interpretations before acting upon them.

Multiple ways to approach a reading,

- The reader could consider the coin-toss theory of: if you’re

happy with a reading, it’s the direction you wanted to take
anyways and just needed a push, if you’re unhappy with
what you feel is being suggested, then it’s not the right path
for you, re-evaluate how you’re looking at the situation

- Reading cards is a lot like prayer in that you are focusing

your energy towards a problem or question and seeking
guidance, and the practice of reading tarot (of externalizing
that dilemma) can help you re ect inwards and discover the
solution that was inside all along

- There’s not necessarily a wrong way to read cards because it

is a self-re ection tool, a mirror, as opposed to a crystal ball.
That said, sometimes the answer may not be obvious and
further re ection is needed. This is not a failed reading, just a
manifestation of the process of digesting information and
decision-making.

- Reversals are cards that are upside down. Some people like
to use them, others don’t. Traditionally, a reversed card
invokes the opposite meaning (eg. Fool traditionally means
carefree, careless, or childlike. Reversed might imply too
rigid, needing to embrace a childlike quality, let go of
inhibitions).

- “Jumpers” are cards that may fall out while shuf ing. Some

clients like to use these as things ‘the deck’ wants them to be
aware of.

- Some clients may prefer to ip through the deck and pull out

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the cards that speak to them, relying on an innate pull rather
than random selection.

Interventions by Topic
• Tarot for mindfulness or introspection
• Tarot for problem-solving
• Tarot for parts work
• Tarot for event processing
• Tarot for goal setting

Note: while some interventions are written with groups or
individuals in mind, each intervention could easily be
reconsidered for your intended population.

Int. 1: Tarot for Mindfulness
Materials
• A favorite tarot deck
• Journaling materials
• Artmaking supplies
Modalities: Open studio,
gestalt, group therapy
Goals: Clients will be able
to leave studio feeling
more grounded and aware of their emotions.

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Steps with Discussion Questions
1. (10 mins) Introduce the group and establish group
norms. What got you into tarot? What are you hoping to
get out of group today?
2. (20 mins) Do a reading. Take this time to re ect on the
cards drawn and journal about how they relate to where
you are today.
3. (15 mins) Let’s come together to talk about your journal
entries. How did the cards relate to you, of course only
sharing as much as you are willing?
4. (30 mins) Use this time for artmaking.
5. (15 mins) How did your artwork turn out? What do you
think went well? What might you do differently another
time? What wisdom can your artwork offer you today?
What would it tell you, if it could? What did you get out
of joining today’s session?

Int. 2: Tarot for Problem Solving
Materials
• A favorite tarot deck
• Journaling materials
• Artmaking supplies
Modalities: Motivational
interviewing, Solutionsfocused, CBT, Group therapy
Goals: Client will explore a problem in a manner that promotes
full consideration of the problem from multiple angles.
Target Pops: Clients who struggle with black and white thinking,
clients who tend towards impulse decisions

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Steps with Discussion Questions
1. On a scratch sheet of paper, client will note a current
problem and document what steps have already been
taken, or what steps are being considered.
2. Do a reading together. What symbols/imagery do you
note in the card? What are some ways this card could
apply to your current problem?
3. Client will create two drawings that explore potential
choices the client could make in navigating their
problem (eg. Drawing A if X…, Drawing B if Y…)
4. Client and therapist re ect on the artwork made. What
barriers exist to this outcome? What steps can be
realistically taken to move closer to the desired solution?

Int. 3: Tarot for Parts Work
Materials
• A favorite tarot deck
• Artmaking supplies
• Cardmaking supplies
Modalities: IFS, Parts
Work, Narrative therapy,
Jungian, psychoanalytic
Goals: Client will explore parts of themselves through the lens
of tarot archetypes. Client will design a card based on an
archetype/aspect of their identity
Target Pops: Clients who bene t from understanding the
different aspects of their brain, some personality disorders

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Steps with Discussion Questions
1. Client will create a list of character traits and personality
in uences (not people). What symbols/imagery do you
associate with these traits?
2. Client will choose an aspect of their identity to design a
card around. Aspects should not be of another person,
but of a part of their identity (eg. Motherly, nature-lover,
creative, studious, musical…) What aspect did you
choose? What symbols or imagery conveys this for you?
3. When you draw this card, think about what kind of
advice this card would present for you. How does this
card apply to your life today? If card is opposite,
consider whether this is an aspect you need to work on
or aspire to?

Int. 4: Tarot for Event Processing
Materials
• A favorite tarot deck
• Journaling materials
• Artmaking supplies
Modalities: Narrative
therapy, psychoanalytic,
DBT, trauma-informed
Goals: Client will validate progress made in healing and
acknowledge that healing may not be a linear progression.
Target Pops: Clients undergoing signi cant change, some
trauma, adjustment disorder

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Steps with Discussion Questions
1. Client will preface reading with a moment of quiet
re ection. Consider your emotions, physical sensations,
and internal sensations that are felt. Where are they felt?
How strongly?
2. A three card spread works well for this format. What will
positionality will mean with your cards? (eg. Before
event, during healing, post healing)
3. As client navigates their cards with therapist, clinician
will invite artmaking about the journey taken (or
anticipated). Artwork should encapsulate the journey as
a whole, with minimal focus on the end result.
4. Clinician reviews artwork with client. What have you
learned about yourself from this event?

Int. 5: Tarot for Goal Setting
Materials
• A favorite tarot deck
• Journaling materials
• Artmaking supplies
Modalities: CBT,
Motivational Interviewing,
Positive Psychology
Goals: The client will use tarot as a refocusing tool to guide
decision-making on prioritization of objectives.
Target Pops: ADHD, clients who struggle with prioritization,
clients who need help in maintaining realistic goals

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Steps with Discussion Questions
1. Client will begin with writing a list of the things they
wish to accomplish.
2. Client will center themselves and do a reading. What
character traits does this card(s) suggest? How similar or
dissimilar are you feeling to this trait? (Ex: Hierophant
may represent tradition, rigidity, or structure to the client)
3. Client will then create a priority ranking of their
objectives. What needs to get done rst? What is holding
you back from completing your goals?
4. Client will then create an illustrated to-do list, depicting
either the things that need to be done, or perhaps
depicting themselves completing them.

Further Reading & References
When deciding to incorporate tarot into your art therapy
practice, rst, congratulations on taking the rst step in reading
this book! Secondly, this book is likely not enough to grant you
any level of comfortability with tarot as a therapeutic tool.
Thusly, I have compiled a list of resources I found useful in
creating this book and learning tarot for myself, and I strongly
recommend familiarizing yourself with at least one additional
resource before you take the leap in bringing this to your of ce.

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Beginner-Friendly Articles/Blogs
- Labyrinthos: an excellent study guide for learning tarot
meanings, types of spreads, and tips on reading tarot
- AATA Blog on Visual Journaling, excellent for having clients
log their readings visually.
- American Tarot Association Intermediate Tarot: This
resource asks for some basic familiarity with tarot concepts,
but goes into reversals, astrological associations, elements,
and more. You may not need much or any of this as an art
therapist utilizing tarot, but it may be bene cial to read if
your clients are more knowledgable about tarot or to sate
your own curiosity.
- American Tarot Association Code of Ethics: We have our
own code of ethics as art therapists, but this seemed
interesting and serves to counteract the common stereotype
of tarot readers as grifters.
- A Cultural History of Tarot: From Entertainment to
Esotericism, by H. Farley (2009): One of the best books I’ve
read on the topic! She does an excellent deep dive.

Published Literature on Tarot in Therapy
- Au-Yeung, Y. K. (2025). The Mirror, Not the Crystal Ball: A
Psychological Analysis of Tarot as a Self-Re ection Tool.
Global Review of Humanities, Arts, and Society, 1(2),
53-59. https://doi.org/10.63802/grhas.v1.i2.20
- Clinton, E. (2024). Divining the self: Applying tarot as a
projective technique in counseling. [Master’s thesis, James
Madison University]. Counseling Commons at James
Madison University. https://commons.lib.jmu.edu/
edspec202029/97
- Hofer, G. (2009). Tarot cards: An investigation of their
bene t as a tool for self-re ection [Master’s thesis,
University of Victoria]. University of Victoria Libraries
http://hdl.handle.net/1828/1553
- Jung, C. (2014). The archetypes and the collective
unconscious (H. Read, M. Fordham, & G. Adler, Eds.;
R.F.C. Hull, Trans.; 2nd ed., Vol. 9). Routledge. (Original
work published 1959) Semetsky, I. (2006). Tarot as a
projective technique. Spirituality and Health International,
7(4), 187-197. https://doi.org/10.1002/shi.252
- Semetsky, I. (2010). When Cathy was a little girl: The
healing praxis of tarot images. International Journal of
Children's Spirituality, 15(1), 59–72. https://doi.org/
10.1080/13644360903565623
- Wu, H.-A. (2020). Tarot as a technology. Journal of Cultural
Research in Art Education, 37, 198–218.

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Free Online Tarot Card Generators (no AI, as of writing)
- Daily Tarot Draw: This is what I used with my group
- Random Tarot Card
- Labyrinthos: Options for different spread types as well
- Llewellyn: Another great resource for learning tarot

Appendix A: Traditional Symbols
◦ Major Arcana
◦ 0 The Fool
◦ 1 The Magician
◦ 2 The High Priestess
◦ 3 The Empress
◦ 4 The Emperor
◦ 5 The Hierophant
◦ 6 The Lovers
◦ 7 The Chariot
◦ 8 Strength
◦ 9 The Hermit
◦ 10 The Wheel of Fortune
◦ 11 Justice
◦ 12 The Hanged Man
◦ 13 Death
◦ 14 Temperance
◦ 15 The Devil
◦ 16 The Tower
◦ 17 The Star
◦ 18 The Moon
◦ 19 The Sun
◦ 20 Judgement
◦ 21 The World
Minor
Arcana
◦
◦ Swords
◦ Wands
◦ Coins
◦ Cups

Associations of the Major Arcana

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Name of the Card Element Numerology Key Words
0 The Fool
Air
0, all
Beginning, journey, adventure,
innocence, free spirit, joy, originality,
creativity, instinct, danger
1 The Magician
Air
10 & 19
Manifesting, focused energy, spiritual
power, problem-solving, determination
2 The High Priestess Water 11 & 20
Intuition, divine femininity, psychic
abilities, mystery, hidden access
3 The Emperess
Earth
12 & 21
Beauty, abundance, potential, creation,
luxury, fertility, Mother Nature
4 The Emperor
Fire
13
Power, authority, experience,
groundwork, expertise, tyrant, control
5 The Hierophant
Earth
14
Tradition, religion, study, convention,
spiritual search
6 The Lovers
Air
15
Choice, desire, love, duality,
relationships, questions
7 The Chariot
Water 4
Willpower, travel, mastery of self,
ambition, control, force, adrenaline
8 Strength
Fire
4
Con dence, patience, stamina, trust,
courage, compassion
9 The Hermit
Earth
4
Solitude, seclusion, wisdom, inner
guidance, retreat, meditation
10 Wheel of Fortune Fire
4
Karma, cycle, fate, change, opportunity,
luck
11 Justice
Air
4
Truth, honesty, balance, consequences,
equality, fairness
12 The Hanged Man Water 4
Introspection, sacri ce, re ection,
perspective, acceptance
13 Death
Water 4
Transformation, endings, embrace
closure, cycle
14 Temperance
Fire
4
Moderation, sobriety, spirit guide,
divine blessings, healing, balance
15 The Devil
Earth
6
Bondage, addiction, seduction, sex,
vices, codependency, enslavement,
passion, overindulgence
16 The Tower
Fire
7
Destruction, sudden change,
devastation, sadness, despair
17 The Star
Air
8
Hope, blessing, renewal
18 The Moon
Water 9
Illusion, unknown, deception, danger,
fantasy
19 The Sun
Fire
1 & 10
Illumination, joy, celebration, happiness
20 Judgement
Fire
2
Rebirth, acceptance, purpose,
awakening, resurrection
21 The World
Earth
3
Wisdom, ending, achievement, success,
completion

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Associations of the Minor Arcana
Suit
Coins
Cups
Wands
Swords

Elements
Earth
Water
Air
Fire

Number
Ace

Associations
the start of the count, represent beginnings, potential and momentum,
or inspiration. Beginning, ideas, raw energy
show duality, choices, or balance, opposing forces
represent groups, completion of a phase, or growth. Expansion
allude to manifestation, foundations, or endurance. Stability, stalemate.
con ict, movement, or uctuation. Isolation, perspective
depict harmony, adjustment, or alignment. Fairness, solution
reevaluation, investigation, and introspection. Change, evaluation,
patience
represent achievement, rebirth, or changes. Success, control, activity
transition periods, attainment, and nearing completion. Preparation,
mastery, wisdom
about completing cycles, coming full circle, and moving forward.
Completion, endings, re ection

2
3
4
5
6
7
8
9
10

Associations
Physical and monetary matters
Emotional and relationship matters
Creative and spiritual matters
Mental and intellectual matters

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Emotions, feelings, intuition, relationships, unconscious, creativity
New feelings, spirituality, intuition
Unity, partnership, connection
Friendship, community, happiness
Apathy, contemplation, disconnectedness
Loss, grief, self-pity
Familiarity, happy memories, healing
Searching for purpose, choices, daydreaming
Walking away, disillusionment, leaving behind
Satisfaction, emotional stability, luxury
Inner happiness, ful llment, dreams coming true
Happy surprise, dreamer, sensitivity
Following, idealist, romantic
Compassion, calm, comfort
Compassion, control, balance

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Suit of Cups
Ace
2
3
4
5
6
7
8
9
10
Page
Knight
Queen
King

Colors
Green
Blue
Yellow
Red

Logic, ideas, intellect, truth, communication, ambition, con ict
Breakthrough, clarity, sharp mind
Dif cult choices, indecision, stalemate
Heartbreak, suffering, grief
Rest, restoration, contemplation
Unbridled ambition, win at all costs, sneakiness
Transition, leaving behind, moving on
Deception, trickery, tactics and strategy
Imprisionment, entrapment, self-victimization
Anxiety, hopelessness, trauma
Failure, collapse, defeat
Curiosity, restlessness, mental energy
Complexity, perceptiveness, clear mindedness
Action, impulsiveness, defending beliefs
Head over heart, discipline, truth

Suit of Wands
Ace
2
3
4
5
6
7
8
9
10
Page
Knight
Queen
King

Energy, drive, willpower, creativity, power, passion, inspiration
Creation, willpower, inspiration, desire
Planning, making decisions, leaving home
Looking ahead, expansion, rapid growth
Community, home, celebration
Competition, rivalry, con ict
Victory, success, public reward
Perseverance, defensive, maintaining control
Rapid action, movement, quick decisions
Resilience, grit, last stand
Accomplishment, responsibility, burden
Exploration, excitement, freedom
Action, adventure, fearlessness
Courage, determination, joy
Big picture, leader, overcoming challenges

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Suit of Swords
Ace
2
3
4
5
6
7
8
9
10
Page
Knight
Queen
King

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Nature, body, material world, stability, health, prosperity
Opportunity, prosperity, new venture
Balancing decisions, priorities, adapting to change
Teamwork, collaboration, building
Conservation, frugality, security
Need, poverty, insecurity
Charity, generosity, sharing
Hard work, perseverance, diligence
Apprenticeship, passion, high standards
Fruits of labor, rewards, luxury
Legacy, culmination, inheritance
Ambition, desire, diligence
Ef ciency, hard work, responsibility
Practicality, creature comforts, nancial security
Abundance, prosperity, security

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Suit of Coins
Ace
2
3
4
5
6
7
8
9
10
Page
Knight
Queen
King

Appendix B: Jungian Archetypes

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Name of the Card

Jungian Archetype(s)

0 The Fool

The Self, Wanderer, Trickster

1 The Magician

Magician, Creator, Trickster

2 The Popess

The Virgin

3 The Empress

The Mother, Madonna

4 The Emperor

The Father, Father of Civilization

5 The Pope

Old Wise Man

6 The Lover

The Lover, The Hero

7 The Chariot

The hero’s vehicle

8 Strength

The anima

9 The Hermit

Old Wise Man

10 Wheel of Fortune

Inexorable force in life

11 Justice

Psyche, Pairing of opposites

12 The Hanged Man

Suspense, Sacri ce

13 Death

Death

14 Temperance

Healing Angel

15 The Devil

Dark Angel, Fallen star

16 The Tower

Destruction, Liberation

17 The Star

Ray of Hope

18 The Moon

Nature, Shadow

19 The Sun

The eternal child

20 Judgement

Psyche: Thinking and Feeling

21 The World

Self, fully realized