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Jack,
I definitely think the author, who comes across to me as very intentional with his language, used the word magic for a reason, especially given who his intended audiences were — and that includes people who belonged to occult orders and performed ceremonial/ritual magic! The entire book has to be considered as a whole, I think.I’m reminded of something he wrote in the letter on the Hermit, which is all about the reconciliation of opposites. From page 221:
“It is thus that the prudent Hermit would be able to offer you dozens of answers to dozens of questions, giving them spontaneously and without apparent care for their mutual agreement, and you would have the impression that each particular answer is absolutely ad hoc and that it is in no way due to a preconceived intellectual system. You will ask, perhaps, if this is not a matter of ‘intellectual poetry’, such that each particular answer appears spontaneously and ingenuously, although it may certainly be appropriate and conclusive.
“This would be the first impression. However, after thought and reflection, you would find that all these spontaneous and well-intentioned ad hoc answers disclose a ‘whole,’ an organism of synthesis behind them, and that they are in essence prodigiously married, and in essence constitute only a single articulated ‘word.'”
To the more conventional Christians reading the book, who wonder how “magic” has any relevance to them, I would suggest that our churches could really use some sacred magic. Why are so many folks leaving them? Because many churches are dry and lifeless!
The letter on the Emperor is one of my favorites in this book. As someone who had become disillusioned with Christianity over the years, these meditations have helped me see God and the Christian mystery with fresh eyes and a theological and philosophical perspective grounded in love and freedom. This is extremely important given how many Christians have been raised to see God as a cosmic tyrant and judge. To understand that God not only governs by authority rather than force, but also considers human freedom fundamental to any authentic spiritual life, is incredibly empowering and liberating. Regarding whether freedom and existence are “synonymous,” I think what the author is trying to do is snap us out of complacency, reminding us that the whole point of the spiritual life is to cultivate freedom, creativity, and responsibility – in God, who is boundless. He refutes the common tendency to see humans as completely conditioned by material causes.
I also appreciated the author’s emphasis on Hermetic philosophy representing practical, embodied wisdom that both inspires others and enhances/contributes to the wisdom traditions of humanity. It is the outcome of divinely inspired action, rather than a circular exercise where people endlessly analyze and rehash abstract theories.
Thanks, Carl. I wanted to respond to your first question, regarding the “twofoldness underlying consciousness.” While I was reading this book, I couldn’t help but think of the political and cultural polarization in the United States right now. While many people are tempted to see our differences (e.g. race, gender, political party, etc) as irreconcilable, the author of Meditations invites us to focus on what we have in common and how to reconcile our differences through love. When we are still, calm, and receptive we are more likely to understand what the “other” is saying and move from true understanding to fruitful action (the Empress). We can also connect this back to the Magician and the method of analogy, where we form connections and associations that are constructive and generative, rather than exacerbating our challenges by resorting to stereotypes.
I want to tackle Carl’s second question. The letter on the High Priestess was definitely one of the more challenging chapters that I read in the book. And there are times in the past where I would not have been able to understand what I read, would have gotten bored and skipped over it, etc. However, I found that I’m at a place now where I want to engage and understand the philosophical assumptions and underpinnings of the method of spiritual development that is presented in this book. Skipping over the philosophical, theological, and even metaphysical aspects leads to problems later, because you need to understand what is core and foundational to one’s religious life, what is superfluous or open to change, even the evolution of Western culture and how to address our current crises. This is especially the case when one moves from exoteric to esoteric practice, which requires more independence and maturity. In Meditations on the Tarot, the arcana are an interconnected whole, and they relate to each other in a complex, overlapping, systematic way that allows us to draw more meaning and relevance from them over time. The author is laying that foundation brick by brick so we can derive value from the letters that come later.
I wanted to respond to the first question, about the role of grace. I think this is a fitting reminder of the importance of humility and the fact that some “achievements” cannot be earned; they must be bestowed. The author addresses this throughout the book, but there is a tendency or temptation to force spiritual insight in service of the ego. It’s actually easier for me to relax and connect with God when I remember that I cannot force or achieve anything of value solely by my own efforts.
1. I read Meditations on the Tarot over the course of a week in December (I realize now how unusual that is!). I was blown away by this book. I believe I was prompted by Spirit to do so, because it was totally unplanned. I’ve been re-reading parts of it since then, and really want to dive deeper in a group context. I am very much intrigued by Christian Hermeticism; I feel like the author’s approach resonated with me more than the other approaches to Hermeticism that I’ve read about. I admit I was attracted by the word “Tarot” in the title as I’ve read Tarot for myself for several years.
2. I am familiar with contemplative Christian practices, but it’s been a while since I’ve dedicated myself to them. I’m looking forward to breathing some life back into that part of my spiritual life.
3. As far as goals, I am really interested in strengthening my own devotional practice, engaging in the spiritual exercises described in the book, and achieving the synthesis that the author writes a lot about. There are different parts of my life that I’m trying to reconcile and I think MOTT articulates a powerful and compelling way of doing that. I’m also interested in connecting with people who have an appreciation for both Christian mysticism and tarot.
(Also, to answer Jack’s question, tarot is pronounced either “Tuh-ROW” or “TARE-row.” The t at the end is silent.
