Jung and Tarot: A theory-practice nexus in

education and counselling

I S

Since Aristotle, the relationship between theory and practice has been controversial.
Theory is derived from theoria—defined as a philosophical contemplation of higher
truths and as such disengaged from practical, political contexts and social life; that is
from praxis, which is defined as the process of putting theoretical knowledge into practice
and is embedded in actions, relationships and experiences that by definition have an
ethical or moral dimension. The research presented here represents a theory-practice
nexus. It originated long ago as the action-project representing a type of research
analogous to what Jungian scholar Robert Romanyshyn will have called years later
research with soul in mind (Romanyshyn, 2007). Referring to the Imaginal, Romanyshyn
emphasised the role of this third dimension between the senses and the intellect as
enabling an embodied way of being in the world within the context of complex mind
reaching into the whole of nature. It was philosopher Henry Corbin who coined the
Imaginal world—Mundus Imaginalis or mundus archetypus, the archetypal world—as a
distinct order of reality corresponding to a distinct mode of perception in contrast to purely
imaginary as the unreal or simply utopian. The archetypal world comprises what Carl
Jung posited as the collective unconscious or objective psyche that manifests itself through
symbols and images and is shared at a deeper, psychoid, level by all members of human-
kind (Jung, 1959) thereby transcending cultural, temporal or language barriers.
The symbolic meanings of human experiences are ‘always grounded in the uncon-
scious archetype, but their manifest forms are moulded by the ideas acquired by the
conscious mind. The archetypes [as] structural elements of the psyche ... possess a
certain autonomy and specific energy which enables them to attract, out of the conscious
mind, those contents which are better suited to themselves’ (Jung CW 5. 232) thus
helping in achieving much wider scope of awareness than rational thinking, in terms of
solely cognitive reasoning—deprived of what Jung called feeling-tone—is capable of
providing. The integration of the unconscious into consciousness contributes to the
practical manifestation of the ultimate Jungian archetype of wholeness called the Self.
For Jung, the profound relationship between the soul of the world, Anima Mundi, and an
individual human consciousness remained a great mystery. He did not distinguish
between the psyche and the material world: they represent two different aspects of the
Unus Mundus, or one world. Archetype is seen by Jung as a skeletal pattern, filled in with
imagery and motifs that are ‘mediated to us by the unconscious’ (CW 8. 417), the
variable contents of which form different archetypal images. The archetypal images are
the vehicles for/of information embedded in the collective unconscious, and the uncon-

Jung and Educational Theory, First Edition. Edited by Inna Semetsky.

Chapters © 2012 The Authors. Book compilation © 2012 Philosophy of Education Society of Australasia.
Published 2012 by Blackwell Publishing Ltd.
 Jung and Tarot 117

scious is capable of spontaneously producing images ‘irrespective of wishes and fears of

the conscious mind’ (Jung CW 11. 745). The archetypal images are ‘endowed with a
generative power; [the image] is psychically compelling’ (Samuels et al., 1986, 73).
Contemporary post-Jungians consider the archetypes to be both the structuring patterns
of the psyche and the dynamical units of information implicit in the contents of the
collective unconscious. Archetypal psychologist James Hillman called for the rescue of
images which are capable of ‘releasing startling new insights’ (Hillman, 1989, 25), and
Jung pointed out that a ‘symbolic process is an experience in images and of images’ (Jung
CW 9i, 82; italics in original).
A specific subject matter of my research is the set of images comprising a Tarot deck
(e.g. Semetsky, 2006a, 2009, 2011) and representing in the symbolic form the very
archetypes ‘inhabiting’ the Imaginal world. It is our cognitive function enriched with
creative imagination that provides access to the Imaginal world with a rigor of knowledge
specified since antiquity as knowing by analogy. The method of analogy defies the
privileged role allotted to the self-conscious subject that observes the surrounding world
of objects—from which the epistemic subject is forever detached—with the cool ‘scien-
tific’ gaze of an independent spectator so as to obtain a certain and indubitable knowl-
edge, or episteme. Rather, the method of analogy presupposes participation—contrary to
observation—in the process of subjects and objects together forming a relational network
as an interdependent holistic fabric with the world, thus overcoming the dualistic split
that has been haunting us since the time of Descartes and is still confining us to what
Corbin used to call the banal dualism of matter versus spirit. This relational approach
agrees with Nel Noddings’ ethics of care as a feminine alternative to the traditional
model of character education (Noddings, 1984). Noddings points to such common
global human experiences as birth, marriage, motherhood, death or separation, even
while denying moral universals as predestined rules for our actions. These experiential
events are fundamental; thus, they can be considered to have universal meanings for
humankind, even when they are happening in different places across the globe, geo-
graphically, or in different periods in history. These common human experiences are
symbolically represented by the images in Tarot pictures.
A typical Tarot layout comprises a particular pattern with each position having some
specific connotations that become clear when an experienced reader creates an imagi-
native narrative out of the pictorial story. Non-incidentally, imaginative narrative is one of
the methodologies employed by the innovative interdisciplinary field called Futures
Studies, which also uses utopian thinking, forecasting and strategic planning. M. Peters
and J. Freeman-Moir (2006) dedicate their recent volume, Edutopias: New utopian
thinking in education, to future generations of educators capable of understanding that,
with imagination, education can indeed transform individuals, raise collective conscious-
ness and contribute to the development of global civic society. In this respect, Tarot
represents an example of post-formal (Steinberg et al., 1999) education grounded in an
existing cultural practice—called, in popular parlance, Tarot readings—during which the
pictorial ‘language’ of the unconscious is converted into verbal expressions, thereby
facilitating the ‘widening and deepening of conscious life [as] a more intense, disciplined,
and expanding realisation of meanings ... And education is not a mere means to such a
life. Education is such a life’ (Dewey, 1916/1924, p. 417).
118 Inna Semetsky

The word education derives from the Latin educare—to lead out as well as to bring out
something that is within. The word therapy derives from the Greek therapeia, in terms of
human service to those who need it. Education and counselling alike involve either
implicit or explicit inquiry into the nature of the self and self-other relations. Carol
Witherell notices that, ideally, each professional activity ‘furthers another’s capacity to
find meaning and integrity’ (1991, p. 84) in lived experience. Importantly both practices
are ‘designed to change or guide human lives’ (Witherell, 1991, 84). This was the focus
of my research: to investigate a potential of Tarot as a transformative, at once educational
and counselling, tool informed by a Jungian conceptual framework. For Jung, archetype
is a symbol of transformation, and symbols—like those represented by the Tarot
imagery—function as transformers capable of raising the unconscious contents to the
level of consciousness: the implicit meanings become explicit by virtue of ‘becoming
conscious and by being perceived’ (Jung in Pauli, 1994, 159). 1
Jung’s biographer Laurens van der Post, in his introduction to the book Jung and Tarot:
an Archetypal Journey by Sallie Nichols’ (herself Jung’s student in Zurich), notices the
contribution made by Nichols to the profound investigation of Tarot, and her ‘illumi-
nated exegesis of its pattern as an authentic attempt at enlargement of possibilities of
human perceptions’ (in Nichols, 1980, xv). Andrew Samuels mentions ‘systems such as
that of the I Ching, Tarot and astrology’ (1985, p. 123) as possible, even if uncertain,
resources in analytical psychology and quotes Jung writing: ‘I found the I Ching very
interesting. ... I have not used it for more than two years now, feeling that one must learn
to walk in the dark, or try to discover (as when one is learning to swim) whether the water
will carry one’ (in Samuels, 1985, 123). Irene Gad (1994) has connected Tarot pictures
with the process of human development—what Jung called individuation—and consid-
ered their archetypal images to be ‘trigger symbols, appearing and disappearing through-
out history in times of transition and need’ (p. xxxiv).
Tarot pictures are called Arcana, and the meaning of the word Arcana derives from
Latin arca as a chest; the verb arcere means to shut or to close; symbolically, Arcanum
(singular) is a tightly shut treasure chest holding a secret, its deep meaning. Nearly every
one of the 78 Arcana in a deck—22 Major and 56 Minor—has an image of a living being,
a human figure situated in different contexts. This figure is not just a physical body but
the mind, soul and spirit as well. And while a body goes through life and accomplishes
different tasks, the psyche goes through transformations, as human experience itself calls
for the constant renewal and enlargement of our consciousness. The journey through
Tarot imagery is at once learning and therapeutic as each new life experience contributes
to self-understanding and self-knowledge. Noddings (2006) emphasises the importance
of self-knowledge as the very core of education: ‘when we claim to educate, we must take
Socrates seriously. Unexamined lives may well be valuable and worth living, but an
education that does not invite such examination may not be worthy of the label education’
(Noddings, 2006, 10, italics in original).When symbolically represented in Tarot images,
human experiences become reflected upon; thus indeed examined. The archetypal realm
is brought, so to speak, down to earth by virtue of its embodiment in physical reality,
confirming Jung’s insight that ‘psyche and matter are two different aspects of one and the
same thing’ (Jung CW 8. 418). The apparent binary opposites are united in the process
of reading and interpretation, thus defying Cartesian dualism both in theory and,
 Jung and Tarot 119

significantly, in practice! The levels of praxis as encompassing human behaviour,

decision-making or choosing a particular course of action is of utmost significance. Jung
insightfully commented that the general rules of human conduct are
at most provisional solutions, but never lead to those critical decisions which
are the turning points in a man’s life. As the author [Erich Neumann] rightly
says: “The diversity and complexity of the situation makes it impossible for us
to lay down any theoretical rules for ethical behaviour” ... The formulation of
ethical rules is not only difficult but actually impossible because one can hardly
think of a single rule that would not be reversed under certain conditions ...
Through the new ethic, the ego-consciousness is ousted from its central
position in a psyche organized on the lines of a monarchy or totalitarian state,
its place being taken by wholeness or the self, which is now recognized as
central” (Jung, 1949 in Neumann, 1969, p. 13; italics in original).
To achieve such wholeness, we have to evaluate real-life social situations as they arise in
our very practice and learn the lessons embodied in the Tarot archetypal journey through
what I call a symbolic school of life. Each and every Tarot reading as a mode of informal
pedagogy becomes a step toward the conscious realisation of the deepest meaning (corpus
subtile) of a particular situation; subsequently, an enlargement of consciousness itself
becomes a step towards individuation. The true means of communication between the
conscious mind and the unconscious is a language of symbols: ‘symbols act as transform-
ers, their function being to convert libido from a “lower” into a “higher” form’ (Jung CW
5. 344). It is Tarot symbolism as a universal, even if ‘silent’ language (Semetsky, 2006b,
2010, forthcoming) that establishes such an unorthodox communicative link.The mean-
ings of the symbols embedded in the pictures are not arbitrary but accord with a specific
grammar of this universal language above and beyond verbal expressions of the conscious
mind: ‘it is not the personal human being who is making the statement, but the archetype
speaking through him’ (Jung, 1963, p. 352). In Four Archetypes Jung says: ‘You need not
be insane to hear his voice. On the contrary, it is the simplest and most natural thing
imaginable ... [A] real colloquy becomes possible when the ego acknowledges the exist-
ence of a partner to the discussion’ (CW 9. 236–237).
An expert reader transforms this implicit colloquy into an explicit dialogue when she
functions as a ‘bilingual’ interpreter, converting the pictorial language of the unconscious
into verbal expressions, thus facilitating the trans-formation of in-formation into con-
sciousness. What takes place is an indirect, mediated, connection akin to the active
principle of synchronicity posited by Jung in collaboration with the famous physicist and
Nobel laureate Wolfgang Pauli. Synchronicity addresses the problematic of meaningful
patterns generated both in nature and in human experience, linking the concept of the
unconscious to the notion of ‘“field” in physics [and extending] the old narrow idea of
“causality” ... to a more general form of “connections” in nature’ (Pauli, 1994, p.164).
Pauli envisaged the development of theories of the unconscious as overgrowing their
solely therapeutic applications by being eventually assimilated into natural sciences ‘as
applied to vital phenomena’ (1994, p. 164). In his 1952 letter to Jung, Pauli expressed his
belief in the gradual discovery of a new, what he called neutral, language that functions
symbolically to describe the psychic reality of the archetypes and would be capable of
120 Inna Semetsky

bridging the psycho-physical dualism. Jung described synchronicity not only in terms of
a coincidence between mental content, or a dream, or a vision with the physical event,
but also as a premonition about an event, ‘a foreknowledge of some kind’ (Jung CW 8. 931;
italics in original). The reality of this implicit ‘self-subsistent “unconscious” knowledge’
(Jung CW 8. 931) of what we are meant to be and where we stand within the individu-
ation process demonstrates itself empirically in the archetypal constellations of Tarot
images during readings.
Archetypes ‘residing’ in the dynamic field of the collective unconscious form an
unorthodox virtual foundation for moral knowledge upon which many individual real-life
experiences lay down their own structures. Multiple combinations of innumerable
experiences—the constellations of the actualised archetypes—produce diverse archetypal
images that manifest overtly through their effects at the level of the body in the form of
particular unconscious patterns of feelings and actions that are symbolically represented
in the Tarot imagery. Archetypes do have two complementary poles, one expressing a
‘positive, favorable, bright side [and the other a] partly negative ... partly chtonic’ (Jung
CW 9i. 413). It is ‘a natural process [as] a manifestation of [psychic] energy that springs 2
from the tension of opposites’ (Jung CW 7. 121) expressed in the dark and light
archetypal aspects, both pertaining to Tarot imagery not unlike yin and yang as an
interplay of opposites in the Chinese Book of Changes. The difference between the
opposites gives rise to the Jungian transcendent, unifying, function. By bringing to our
awareness many initially unperceived and latent meanings, the unconscious contents of
the archetypal images become amplified via their representation in the material medium
of the pictures. Because of the amplifying, synthesising, nature of symbols, the meanings
expressed in the multitude of images hiding in the unconscious can be elucidated,
interpreted, narrated and potentially integrated into consciousness. The amplifying and
synthetic character of symbols reflects the dynamical and evolutionary approach to
knowledge and, for Jung, a ‘psychological fact ... as a living phenomenon ... is always
indissolubly bound up with the continuity of the vital process, so that it is not only
something evolved but also continually evolving and creative’ (Jung CW 6. 717) as a
function of our lifelong learning from experience in the process of ‘Re-symbolization of
the Self ’ (Semetsky, 2011).
Many typical life experiences are represented in the patterns that appear and can be
discerned when the pictures are being spread in this or that layout, and a person can
learn from their experience when it is being unfolded in front of their eyes in the array
of images. Respectively, the latent meanings of experience become available to human
consciousness, and a person can discover in practice a deeper, spiritual or numinous, as
Jung would say, dimension of experience.Thus Tarot, in terms of its archetypal dynamics,
and despite being traditionally considered irrational and illogical, helps us achieve an
intense scope of awareness exceeding narrow instrumental rationality. It is what educa-
tional psychologist Jerome Bruner called an intuitive sense of rightness that allows a
genuine reader to articulate the implicit meanings of Tarot images and symbols. For
Bruner, intuition ‘implies the act of grasping the meaning or significance or structure of
a problem without explicit reliance on the analytic apparatus of one’s craft’ (Bruner,
1966, p.61). A symbolic, intuitive, approach creates a dialectical relationship between
consciousness and the unconscious. In this respect, Tarot images may be viewed as a
 Jung and Tarot 121

bridge between the personal unconscious, via the archetypal field of the collective
unconscious, to the conscious mind. Similar to the interpretations of dreams in Jungian
analysis, Tarot hermeneutic (Semetsky, 2011) as reading and interpreting pictorial
images becomes the core means of assisting people in the process of individuation.
Etymologically, the Greek words hermeneuein and hermeneia for interpreting and inter-
pretation are related to the mythic god Hermes, a messenger and mediator between gods
and mortals, who crosses the thresholds and traverses the boundaries because he can
‘speak’ and understand both languages, the divine and the human, even if they appear
utterly alien to each other.
Understanding the symbolic meanings embodied in the archetypal images of Tarot
Arcana and bringing them to consciousness contributes to the re-symbolisation of the
Self in the process of gradually removing the Ego from its privileged, egocentric position
and enriching the human mind with other ways of knowing that complement its solely
rational functions. The task of the reader is to make available the information concealed
in the unconscious; thus to facilitate a process of individuation for the subject of the
reading who is an equal participant in the emerging therapeutic and learning relation!
For Jung, the intuitive function is non-rational (but not irrational), and the contents of
intuition ‘have the character of being given in contrast to the “derived” or “deduced”
character’ (Noddings & Shore, 1984, p.25) in a logical manner pertaining to two other,
strictly rational, Jungian functions. For Hillman (1997, p. 45), it is the human soul that
‘selects the image I live’, and each image is what Plato called a paradeigma or pattern.
When we look upon the patterns created by the Tarot pictures, we enter what Noddings
and Shore (1984) call an intuitive mode of perception. Etymologically, intuition is derived
from the Latin verb intueri, which means to look upon. In the Middle Ages, the word
intuition was used ‘to describe an ineffable mystical experience of identification with
God’ (Noddings & Shore, 1984, p.11). Tarot hermeneutic is a process of reading and
interpreting these implicit patterns embodied in the images of the Arcana and as yet
concealed by the unconscious; the readings that encompass an intuitive mode of per-
ception reveal them, thereby making them explicit and integrated in consciousness.While
the ‘fostering of intuition as an aid to learning and knowing was not on [Jung’s] agenda’
(Noddings & Shore, 1984, p.27) explicitly, it is the Tarot symbolism that triggers the
stream of the unconscious and serves as a device to educate and strengthen the human
intuitive function invaluable for meaning-making.
The split between theory and practice led, in modern times, to a spectator theory of
knowledge and strict disciplinary boundaries between sciences and humanities. The
detached gaze at the ‘spectacle’ of antiquity is, rather ironically, a precursor to moder-
nity’s scientific method. Scientific, intellectually certain, knowledge as cognitive episteme
became distinguished from, and opposed to, the creative arts as techne or τχνη . Tarot
pictures are artistic productions—techne; the pictures mastered by human skill inspired,
in turn, by the creative imagination of the particular artist who designed a given deck.
Techne is often translated as craftsmanship, handicraft or skill; the products of techne are
artefacts, such as Tarot pictures. In its dimension as a techne, Tarot becomes a powerful,
albeit alternative, educational aid in the context of post-formal holistic education and
mental health alike. However, Tarot as praxis is equally if not more important. In Greek
mythology, Praxis is also another name for Aphrodite, the goddess of love who was a
122 Inna Semetsky

central character in the story of Eros and Psyche. The myth tells us that it is by virtue of
active learning from novel life experiences imposed on her by Praxis (or Aphrodite),
rather than by a theoretical contemplation of the objects of knowledge already possessed
by the conscious mind, that Psyche, as a personification of human soul, was eventually
able to reunite with Aphrodite’s son, the divine Eros.
In Plato’s Symposium, Diotima the Priestess teaches Socrates that Eros or Love is
‘located’ in-between lack and plenty; it is a spirit or daemon that, importantly, can hold
two opposites together as a whole, therefore to eventually reconcile that which analytic
thinking habitually perceives dualistically, that is, as binary irreconcilable opposites. Jung
used the Latin term coincidentia oppositorum for the apparently mystical coincidence of
opposites, such as psyche and matter, which takes place in synchronistic experiences. It
was Hermes, the messenger of the gods, who finally summoned the human Psyche to
Olympus where she reunited with her beloved, divine Eros, having been granted a
godlike immortality in this loving union. It is through being driven by Eros/Love that
Psyche was able to meet multiple challenges and overcome the obstacles created by
Praxis. And it is only through love and compassion for the often suffering human spirit that an
expert Tarot reader can intuit, understand and narrate the subtle meanings encoded in the
symbolism of the pictures, hence making each reading a precious learning experience.
It is our learning from life experiences embodied in the symbolism of the pictures that
not only leads to human development and eventual individuation but can also reconnect
an individual psyche with its symbolic origin in Anima Mundi, the soul of the world,
because our unconscious ideas are archetypal in nature and partake of the collective
unconscious. Jung noticed that such conceptualisation
is particularly true of religious ideas, but the central concepts of science,
philosophy, and ethics are no exception to this rule. In their present form they
are variants of archetypal ideas created by consciously applying and adapting
these ideas to reality. For it is the function of consciousness not only to
recognise and assimilate the external world through the gateway of the senses,
but to translate into visible reality the world within us (Jung CW 8. 342).
This is a prerogative of Tarot as an educational and counselling tool: to translate into
visible reality the deep and invisible, internal world within us and to enrich human experience
with deep spiritual meaning. As complemented by imagination and intuition, the inter-
pretation of images, according to Jung, ‘reflects a higher level of intellect and, by not
forcibly representing the unknowable as known, gives a more faithful picture of the real
state of affairs’ (Jung CW 11. 417). Tarot images and symbols, when interpreted, create
‘something that is ... in the process of formation. If we reduce this by analysis to
something that is generally known, we destroy the true value of the symbol; but to
attribute hermeneutic significance to it is consistent with its value and meaning’ (Jung
CW 7. 492). Each meaningful reading represents what Jean Watson (1985) called, in the
area of nurse education, the occasions of caring. Noddings explains that the occasions of
caring constitute the moments when nurse and patient, or teacher and student, meet and
must decide what to do with the moment, what to share, which needs to express or
whether to remain silent. This encounter ‘needs to be a guiding spirit of what we do in
education’ (Noddings, 1991, p.168); such a guiding, relational and caring spirit is
 Jung and Tarot 123

ontologically preeminent in Tarot hermeneutic. As recently noted by philosopher Abbot

Mark Patrick Hederman (2003, p. 86) in his remarkable book Tarot: Talisman or Taboo?
Reading the World as Symbol, Tarot provides us with the symbolic system to fill the gaps
produced ‘where education and trained sensibility are in short supply’. Hederman insists
that ‘each of us should be given at least the rudiments of one of the most elusive and
important symbolic systems if we are even to begin to understand human relationships.
This would require tapping into a wavelength and a communication system other than
the cerebral [that] covers the three Rs of traditional education’ (2003, p. 87). I whole-
heartedly share this urgent and noble task.

References
Bruner, J. (1966) Toward a Theory of Instruction (Cambridge, MA, Harvard).
Dewey, J. (1916/1924) Democracy and Education (New York, Macmillan Company).
Gad, I. (1994) Tarot and Individuation: Correspondences with Cabala and Alchemy (York Beach, ME,
Nicholas-Hays, Inc).
Hederman, M. P. (2003) Tarot: Talisman or Taboo? Reading the World as Symbol (Dublin, Currach
Press).
Hillman, J. (1989) A Blue Fire: SelectedWritings by James Hillman T. Moore ed (New York, Harper
Collins).
Hillman, J. (1997) The Soul’s Code: In Search of Character and Calling (New York, Warner Books
Edition).
Jung, C. G. (1949) Foreword (R. F. C. Hull,Trans), in: E. Neumann (1969) (ed.), Depth Psychology
and a New Ethic (E. Rolfe, Trans.) (New York, Harper & Row Publishers), pp. 11–18.
Jung, C. G. (1953–1979) CollectedWorks (Vols. 1–20), H. Read, R. Hull, (trans.), M. Fordham, G.
Adler, & W. M. McGuire eds., Bollingen Series (Princeton, NJ, Princeton University Press).
Cited as CW.
Jung, C. G. (1959) The Archetypes of the Collective Unconscious (London, Routledge).
Jung, C. G. (1963) Memories, Dreams, Reflections R. Winston, C. Winston, trans., A. Jaffe, eds.
(New York, Pantheon Books).
Neumann, E. (1969) Depth Psychology and a New Ethic E. Rolfe, trans (New York, Harper & Row
Publishers).
Nichols, S. (1980) Jung and Tarot, an Archetypal Journey (York Beach, ME, Samuel Weiser, Inc).
Noddings, N. (1984) Caring:A Feminine Approach to Ethics and Moral Education (••, CA, University
of California Press). 3
Noddings, N. (1991) Stories in dialogue: Caring and interpersonal reasoning, in: C. Witherell, &
N. Noddings (eds), Stories Lives Tell: Narrative and Dialogue in Education (NewYork, Teachers
College Press), pp. 157–170.
Noddings, N. (2006) Critical Lessons: What Our Schools Should Teach (Cambridge, Cambridge
University Press).
Noddings, N. & Shore, P. (1984) Awakening the Inner Eye: Intuition in Education (New York &
London, Teachers College, Columbia University).
Pauli, W. (1994) Writings on Physics and Philosophy C. P. Enz, & K. von Meyenn, eds, R. Schlapp,
trans. (Berlin, Springer Verlag).
Peters, M. & Freeman-Moir, J. (2006) Edutopias: New Utopian Thinking in Education (Rotterdam,
Sense Publishers).
Romanyshyn, R. (2007) The Wounded Researcher: Research with Soul in Mind (••, Spring Journal
Books). 4
Samuels, A. (1985) Jung and the Post-Jungians (London and Boston, Routledge & Kegan Paul).
Samuels, A., Shorter, B. & Plaut, F. (1986) A Critical Dictionary of Jungian Analysis (London,
Routledge).
124 Inna Semetsky

Semetsky, I. (2006a) Tarot, in: E. M. Dowling, & W. G. Scarlett, (eds), Encyclopedia of Religious and
Spiritual Development (Thousand Oaks, Sage), pp. 443–444.
Semetsky, I. (2006b) The language of signs: Semiosis and the memories of the future, SOPHIA:
International Journal for Philosophy of Religion, Metaphysical Theology and Ethics, 45:1, pp.
95–116.
Semetsky, I. (2009) Whence wisdom? Human development as a mythic search for meanings, in:
••. de Souza, ••. Francis, ••. O’Higgins-Norman, & ••. Scott (eds), International Handbook of
Education for Spirituality, Care and Wellbeing (Dordrecht, Springer), pp. 631–651. Vol. 3 of
International Handbooks of Religion and Education. 5
Semetsky, I. (2010) Silent Discourse: The language of signs and ‘becoming-woman, SubStance
#121, 39:1, pp. 87–102.
Semetsky, I. (2011) Re-Symbolization of the Self: Human Development and Tarot Hermeneutic
(Rotterdam, Sense Publishers).
Semetsky, I. (forthcoming) The Edusemiotics of Images: Essays on the Art~Science of Tarot
(Rotterdam, Sense Publishers). 6
Steinberg, S. R., Kincheloe, J. L. & Hinchey, P. H. (1999) The Post-Formal Reader: Cognition and
Education (New York and London, Palmer Press).
Watson, J. (1985) Nursing:The Philosophy and Science of Caring (Boulder, CO, Associated Univer-
sity Press).
Witherell, C. (1991) The self in narrative: A journey into paradox, in: C. Witherell, & N.
Noddings, (eds), Stories Lives Tell: Narrative and Dialogue in Education (New York, Teachers
College Press), pp. 157–170.
 Toppan Best-set Premedia Limited
Journal Code: EPAT Proofreader: Elsie
Article No: 9 Delivery date: 22 February 2012
Page Extent: 9

AUTHOR QUERY FORM

Dear Author,
During the preparation of your manuscript for publication, the questions listed below
have arisen. Please attend to these matters and return this form with your proof.
Many thanks for your assistance.

Query Query Remark

References
1 AUTHOR: Please confirm that the reference citation ‘(Jung
in Pauli, 1994, 159)’ is correct.
2 AUTHOR: In the quote ‘partly chtonic’, do you mean
‘partly chthonic’?
3 AUTHOR: Please supply the city location of the publisher
for Noddings, 1984.
4 AUTHOR: Please supply the city location of the publisher
for Romanyshyn, 2007.
5 AUTHOR: Please supply the editors’ first name initials for
Semetsky 2009.
6 AUTHOR: Please supply the year of publication for
Semetsky, forthcoming.