{"id":828,"date":"2026-08-28T23:38:38","date_gmt":"2026-08-28T23:38:38","guid":{"rendered":"https:\/\/cityflowjournal.com\/?p=828"},"modified":"2026-08-28T23:38:38","modified_gmt":"2026-08-28T23:38:38","slug":"how-tarot-re-enchanted-my-life","status":"publish","type":"post","link":"https:\/\/cityflowjournal.com\/?p=828","title":{"rendered":"How Tarot re-enchanted my life"},"content":{"rendered":"
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I spent a major slab of my summer slowly and luxuriantly reading a huge, dense,\u00a0and\u00a0astounding book.\u00a0Meditations on the Tarot: A Journey into Christian Hermeticism<\/em> was first published in French in 1980 \u2014 anonymously in accordance with the wishes of its author \u2014 and five years later in an English translation by Robert Powell. We now know that the author was Valentin Tomberg (1900-1970), an Estonian mystic and scholar whose lifelong quest for knowledge of the divine led him first into the Anthroposophical Society\u00a0founded by Rudolf Steiner, and ultimately into the Catholic Church. Written late in life,\u00a0Meditations<\/em>\u00a0is the summation of 50 years of study and practice at the outer reaches of belief \u2014 though really it reads like the fruits of more than one lifetime.<\/p>\n

Read more Have you corrected your racist robot?<\/a><\/p>\n

The first thing to be said to those wary of a book with \u201cTarot\u201d in\u00a0its\u00a0title is that this is\u00a0not\u00a0a book about using tarot cards to foresee the future. Instead, it contemplates the richly enigmatic symbolism of the 22 Major Arcana \u2014 the trump cards \u2014 to reveal their compacted insights into spirit and psyche, death and eternity, faith and salvation.<\/p>\n

The true subject of\u00a0Meditations<\/em>\u00a0is even stranger than the Tarot: esoteric theology. Christian Hermeticism is a tradition that has quietly flourished down the centuries under the protective shelter of mainstream Christian thought. Insofar as a faith\u2019s mystical dimension is its\u00a0avant garde<\/em>\u00a0\u2014 a site of verification at the limits of inner experience \u2014 the Christian Hermetic tradition that\u00a0Meditations<\/em>\u00a0at once summarizes and adds to is an extensive body of occult science and speculative mysticism of often bewildering, astrophysical complexity. It originates with Hermes Trismegistus, the legendary author of antiquity whose esoteric texts were of great influence on subsequent Western esotericism. Christian Hermeticism fuses Hermes\u2019 teachings with Christian theology.<\/p>\n

As per the book\u2019s subtitle, this really is a journey. The lands we traverse are otherworldly and replete with hyperdetermined symbols. Every reading nestles within it deeper readings still, a profuse flora of wildly sprawling interpretation. Comprising mysticism,\u00a0gnosis<\/em>\u00a0(the intellectual comprehension of mystical experience), and \u201csacred magic\u201d, Christian Hermeticism suggests a colossal supercomputer of occult\u00a0intelligence humming in the walls of a faith-citadel more readily associated with universal love.<\/p>\n

Unlike other books on esoteric topics,\u00a0Meditations on the Tarot<\/em>\u00a0is well-regarded within the Catholic Church. A stamp-of-approval afterword is provided by the late Cardinal Hans Urs von Balthasar, who was nominated by Pope John Paul II and is regarded as among the leading theologians of the 20th century. To von Balthasar, the work\u2019s author is \u201ca thinking, praying Christian of unmistakable purity\u201d who has achieved an intellectual synthesis unprecedented in the faith\u2019s history.<\/p>\n

I first heard about\u00a0Meditations on the Tarot<\/em>\u00a0on the wonderful\u00a0Weird Studies<\/em>\u00a0podcast, a cultural godsend whereon two amiable Canadian philosophers discuss ideas and art in a pally, digressive manner that counterbalances the seriousness of their agenda: to breach the boundaries of \u201cofficial\u201d philosophy in search of a more capacious, re-enchanted worldview. On one episode, the hosts venture a philosophical rationale as to why, against received scientific acceptability, Tarot cards, the\u00a0I Ching<\/em>, and other such divinatory tools can seem to actually work. What I took from it is that we might regard such systems as symbolic technologies at the interface between inner and outer worlds\u2026 which, to various modes of thinking outside of Western materialist (or physicalist) orthodoxy, are not as separate as we tend to believe.<\/p>\n

Much has been made lately of a renewed interest in religion \u2014 itself surely symptomatic of a widespread ontological disaffection. Many people sense, often as a result of personal experiences unaccountable within the current philosophy, that the reigning scientific-materialist paradigm simply no longer holds. The reductive, ultra-rationalist outlook that emerged from the Enlightenment and reached its apogee with the 19th century\u2019s mechanistic vision of the cosmos has grown as antiquated as monocles and top-hats. As the planet burns up in consequence of nihilistic science and myopic greed run amok, the world suffers too from spiritual asphyxiation. We begin to suspect that clues to a salvageable future may lie scattered in the past; that, for all the sublimity of its technological ascension, our psychotic civilization may not have everything figured out after all. Traditions, techniques, and bodies of knowledge that once seemed unworthy of serious attention to modern minds exert a renewed pull. At the end point of a philosophical crisis, the horizons of the possible expand afresh.<\/p>\n

Until recently, I had no interest in the Tarot. My partner, however, is a dabbler. For some time now she\u2019s been drawing cards from her Rider-Waite deck \u2014 sometimes one, sometimes three \u2014 as a way to gain perspective on her dilemmas and life-challenges. I observed this with cautious curiosity until eventually I allowed her to draw a card for me. She did so on several occasions, always at moments of acute psychic tension on my part. Each time, the card drawn was clearly linked to interpretations that spoke in an uncannily way to my predicament. It was less like having my fortune told than having my psyche X-Rayed \u2014 less divining the future than peering into the deep structure of the now. While the most salient examples are too intimate to divulge here, suffice it to say I was startled. To the committed rationalist: all pure coincidence. To anyone with a touch more ideational flexibility \u2014 anyone not automatically loyal to strict, post-Enlightenment materialism \u2014 this demanded a sitting-up-straight. For the first time, I started really looking<\/em> at the cards.<\/p>\n

Read more Not now, Scots Nats!<\/a><\/p>\n

The Major Arcana of the Tarot include such archetypal figures as The Magician, The Emperor, and The High Priestess; elemental images such as The Moon, The Sun, The World, and The Judgement; and such famously ominous trumps as The Devil, The Hanged Man, The Tower of Destruction, and Death. Then there are the Minor Arcana \u2014 the more numerous cards divided into the four suits of Cups, Swords, Wands, and Coins.<\/p>\n

For all the cards\u2019 mystique, I might have gazed at those illustrations for a hundred years and extracted only a fraction of what the author of Meditations on the Tarot <\/em>reads into them (he uses the older, Marseilles deck). Esotericism, after all, entails seeing beyond the surface to fathom the meanings at once veiled and revealed by the outward, the exoteric. To the Hermetic mind, in which consciousness is the ultimate stratum of reality, the world is not only the objects that comprise it: the world is a realm of symbols.<\/p>\n

Each of the 22 chapters in Meditations<\/em> is a letter addressed to an \u201cUnknown Friend\u201d \u2014 our correspondent is courteous, impassioned, and scrupulously religiously humble. To say the author covers a lot of ground is a laughable understatement. Even Cardinal von Balthasar\u2019s broad theological mind flinches at the book\u2019s conceptual maximalism: a \u201csuperabundance \u2014 almost too much\u201d. There are finely parsed reflections on everything from Purgatory and the metaphysics of forgiveness, to hardcore occult practices like the generation of egregores<\/em> (artificial demons), to the Akashic chronicles (an objectively real, quasi-digital recording of everything that\u2019s ever occurred!). Valentin Tomberg appears possessed by a kind of inverse nihilism: there\u2019s seemingly nothing he doesn\u2019t<\/em> believe in. Reincarnation or resurrection? Not only will he take both, he\u2019ll restlessly subdivide each spiritual phenomenon into multiple strata, everything branching out and forking off and spiraling upwards, via the \u201ccosmic Christ\u201d and a whole Byzantine superstructure of dominions, Archangels and all the rest of it, to God. The author\u2019s range of reference is suitably broad: he quotes extensively from Scripture; his Hermeticist forebears; Kabbalah and Buddhism; Christian-mystic Saints such as John of the Cross and Theresa of \u00c1vila; and philosophers including Nietzsche, Bergson, Schopenhauer and Hegel. All the while he takes pains to display deference to Catholic orthodoxy. He insists that Hermeticism is but a special vocation within<\/em> Christianity, and he has full sympathy for less rarefied forms of faith.<\/p>\n

Such is Tomberg\u2019s level of hermeneutic sophistication that his interpretations often have little to do with the more commonplace ones to be found online or in books about cartomancy. For instance, the awesomely creepy Devil card \u2014 on which the Black One looms over a naked man and woman chained at the neck \u2014 is commonly related to carnal temptation, materialism, addiction and obsession. (The Devil was in fact drawn for me during a bout of acute temptation towards compulsive, potentially destructive behaviors.) To Tomberg, on the other hand, the card symbolizes the \u201cintoxication<\/em> of counter-inspiration\u201d. Cue a rigorous, psychologically astute analysis of the dangers of identifying with evil \u2014 and of enslavement by demonic \u201ctulpas\u201d of our own creation.<\/p>\n

The preternaturally authoritative voice expressing\u00a0from the inside<\/em>\u00a0an abundance of intensely strange\u00a0phenomena calls to mind the astonishing works of\u00a0Henry Corbin\u00a0\u2014 a celebrated French scholar of religion who discovered multiverses of spiritual wisdom in the works of Islamic mystical philosophers. Both authors can overwhelm with their arcane knowledge and remote, mountain-peak speculations.<\/p>\n

But\u00a0Meditations<\/em> is far more than a treasury of metaphysical exoticism. Amidst its profusion, we\u2019re never more than a page or two away from an incisive ray of wisdom that we\u2019ll feel subtly recalibrate our inner being in the days and weeks that follow. Like all books on esoteric thought, Meditations on the Tarot<\/em>\u00a0is predicated on the belief that there are two worlds in one: the above and the below; the Visible and the Invisible. Wisdom, in this context, means the ever-deepening comprehension by which we may think, speak, and act so that the two move ever closer together and finally cohere \u2014 on earth as it is in heaven.<\/p>\n

Read more Stop binning your heirlooms<\/a><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

I spent a major slab of my summer slowly and luxuriantly reading a huge, dense,\u00a0and\u00a0astounding book.\u00a0Meditations on the Tarot: A Journey into Christian Hermeticism was first published in French in 1980 \u2014 anonymously in accordance with the wishes of its author \u2014 and five years later in an English translation by Robert Powell. 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