<P> Each card is taken as an "arcanum," which the author defines in part in Letter I: The Magician as "...that which it is necessary to' know' in order to be fruitful in a given domain of spiritual life...a' ferment' or an' enzyme' whose presence stimulates the spiritual and the psychic life of man ." He writes that they "are neither allegories nor secrets...(but) authentic symbols...(which) conceal and reveal their sense at one and the same time according to the depth of meditation ." The symbolism of the cards is taken as a springboard for discussing and describing various aspects of Christian spiritual life and growth . </P> <P> Sources cited in the work are many; the most common one is the Bible, followed by an array of saints, theologians, mystics, philosophers, occultists, and other writers, notably including Henri Bergson, Buddha, Goethe, Jung, Kant, Eliphas Lévi, Nietzsche, Fabre d'Olivet, Origen, Papus, Joséphin Péladan, Philip of Lyons, Plato, St. Albertus Magnus, St. Anthony the Great, St. Augustine, St. Bonaventura, St. Dionysius the Areopagite, St. Francis of Assisi, St. John of the Cross, St. Theresa of Ávila, St. Thomas Aquinas, Louis - Claude de Saint - Martin, Saint - Yves d'Alveydre, Dr. Rudolf Steiner, Fr . Pierre Teilhard de Chardin, Laozi, Hermes Trismegistus, and Oswald Wirth (major entries taken in alphabetical order from the index). </P>

Meditations on the tarot a journey into christian hermeticism