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Meditações sobre os 22 arcanos maiores do Tarô
As 22 cartas ou arcanos maiores do Tarô são representações simbólicas, e seu conjunto constitui um verdadeiro ensinamento secreto. É esse simbolismo que o livro se propõe a explicar, apoiando-se na tradição do hermetismo cristão em sua tríplice dimensão - mística, gnóstica e mágica -, mas também na Cabala judaica e nas tradições astrológicas da Caldéia e da Índia.
- GenresTarot
637 pages, Paperback
First published January 1, 1983
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About the author
Hans Urs von Balthasar
457 books312 followersHans Urs von Balthasar was a Swiss theologian and priest who was nominated to be a cardinal of the Catholic Church. He is considered one of the most important theologians of the 20th century.
Born in Lucerne, Switzerland on 12 August 1905, he attended Stella Matutina (Jesuit school) in Feldkirch, Austria. He studied in Vienna, Berlin and Zurich, gaining a doctorate in German literature. He joined the Jesuits in 1929, and was ordained in 1936. He worked in Basel as a student chaplain. In 1950 he left the Jesuit order, feeling that God had called him to found a Secular Institute, a lay form of consecrated life that sought to work for the sanctification of the world especially from within. He joined the diocese of Chur. From the low point of being banned from teaching, his reputation eventually rose to the extent that John Paul II asked him to be a cardinal in 1988. However he died in his home in Basel on 26 June 1988, two days before the ceremony. Balthasar was interred in the Hofkirche cemetery in Lucern.
Along with Karl Rahner and Bernard Lonergan, Balthasar sought to offer an intellectual, faithful response to Western modernism. While Rahner offered a progressive, accommodating position on modernity and Lonergan worked out a philosophy of history that sought to critically appropriate modernity, Balthasar resisted the reductionism and human focus of modernity, wanting Christianity to challenge modern sensibilities.
Balthasar is very eclectic in his approach, sources, and interests and remains difficult to categorize. An example of his eclecticism was his long study and conversation with the influential Reformed Swiss theologian, Karl Barth, of whose work he wrote the first Catholic analysis and response. Although Balthasar's major points of analysis on Karl Barth's work have been disputed, his The Theology of Karl Barth: Exposition and Interpretation (1951) remains a classic work for its sensitivity and insight; Karl Barth himself agreed with its analysis of his own theological enterprise, calling it the best book on his own theology.
Balthasar's Theological Dramatic Theory has influenced the work of Raymund Schwager.
Born in Lucerne, Switzerland on 12 August 1905, he attended Stella Matutina (Jesuit school) in Feldkirch, Austria. He studied in Vienna, Berlin and Zurich, gaining a doctorate in German literature. He joined the Jesuits in 1929, and was ordained in 1936. He worked in Basel as a student chaplain. In 1950 he left the Jesuit order, feeling that God had called him to found a Secular Institute, a lay form of consecrated life that sought to work for the sanctification of the world especially from within. He joined the diocese of Chur. From the low point of being banned from teaching, his reputation eventually rose to the extent that John Paul II asked him to be a cardinal in 1988. However he died in his home in Basel on 26 June 1988, two days before the ceremony. Balthasar was interred in the Hofkirche cemetery in Lucern.
Along with Karl Rahner and Bernard Lonergan, Balthasar sought to offer an intellectual, faithful response to Western modernism. While Rahner offered a progressive, accommodating position on modernity and Lonergan worked out a philosophy of history that sought to critically appropriate modernity, Balthasar resisted the reductionism and human focus of modernity, wanting Christianity to challenge modern sensibilities.
Balthasar is very eclectic in his approach, sources, and interests and remains difficult to categorize. An example of his eclecticism was his long study and conversation with the influential Reformed Swiss theologian, Karl Barth, of whose work he wrote the first Catholic analysis and response. Although Balthasar's major points of analysis on Karl Barth's work have been disputed, his The Theology of Karl Barth: Exposition and Interpretation (1951) remains a classic work for its sensitivity and insight; Karl Barth himself agreed with its analysis of his own theological enterprise, calling it the best book on his own theology.
Balthasar's Theological Dramatic Theory has influenced the work of Raymund Schwager.
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Displaying 1 - 3 of 3 reviews
July 5, 2022
Tras nueve meses y dos semanas de fragmentada lectura, finalmente logré terminar este libro. No obstante, dicha fragmentación distó mucho de ser algo pesaroso, ya que la abultada densidad del texto impide (al menos me lo impidió a mí) una lectura más acelerada. Se trata de un proceso de constante develación de símbolos, de profunda y misteriosa iluminación, y por ello es necesario tener las reflexiones largo rato en la boca y así extraer hasta la última pizca de sabor, o más bien de saber que guardan en sus entrañas, sobre todo porque se analizan los veintidós arcanos mayores del tarot desde una altísima erudición en temas no tanto esotéricos como cabría esperar, sino teológicos, de filosofía occidental y oriental, de simbolismo egipcio, judío, persa, griego, cristiano, hindú, etc., e incluso en las teorías psicoanalíticas acerca de los arquetipos y su constante influencia en el subconsciente, mismas que Carl Gustav Jung recién había materializado en libros inspiradores como El hombre y sus símbolos, Respuesta a Job, y su ígnea autobiografía Recuerdos, sueños, pensamientos, por lo que las meditaciones acerca de la intensa carga simbólica de los arcanos terminan articulando una especie de guía para el despertar de la conciencia individual, cosa que, según nuestro autor anónimo, adscrito hasta cierto punto a las tesis de Eliphas Levi y Papus, ha sido el objetivo de los arcanos desde sus creación, vinculada por ellos al Tot egipcio o el Hermes Trismegisto de los griegos, hasta que finalmente fueron retomados en el siglo XIV en Europa, de donde viene su forma actual.
A propósito del anonimato en la autoría de semejante obra, mi teoría, luego de imaginar quiénes habrían podido ser capaces de tener conocimientos en temas tan amplios como los que se mencionan, y si pensamos en que está firmada en 1967, hasta el momento mis dos finalistas son Mircea Eliade, pero sobre todo el propio Carl Gustav Jung, en particular porque muchas de las reflexiones espolvoreadas en ciertos arcanos están en sospechosa armonía con ideas también tratadas en los libros que enlisto más arriba; sin embargo, Jung murió en 1961 y, a menos de que haya dejado instrucciones post mortem para un libro que podría ser visto con una sonrisita bellaca en el mundo académico si se vinculaba con su nombre, supongo que eso en automático lo descarta...
A propósito del anonimato en la autoría de semejante obra, mi teoría, luego de imaginar quiénes habrían podido ser capaces de tener conocimientos en temas tan amplios como los que se mencionan, y si pensamos en que está firmada en 1967, hasta el momento mis dos finalistas son Mircea Eliade, pero sobre todo el propio Carl Gustav Jung, en particular porque muchas de las reflexiones espolvoreadas en ciertos arcanos están en sospechosa armonía con ideas también tratadas en los libros que enlisto más arriba; sin embargo, Jung murió en 1961 y, a menos de que haya dejado instrucciones post mortem para un libro que podría ser visto con una sonrisita bellaca en el mundo académico si se vinculaba con su nombre, supongo que eso en automático lo descarta...
January 12, 2025
Largando pela metade porque o livro é muito mais desculpa pra uma leitura católica fanática do que exatamente sobre tarot. Se perde insuportavelmente em divagações doutrinárias.
May 5, 2021
Un trabajo preñado de información y realmente importante para comprender el esoterismo cristiano de las últimas décadas del siglo pasado. Lamentablemente, el esfuerzo intelectual que hace constantemente el anónimo autor por demostrar que el camino católico cristiano es superior a cualquier otro sendero de iluminación -ya sea esotérico o de otras religiones o mitologías- resulta cansado y, muchas veces, estéril, cuando no directamente estulto. De todas maneras, pese al sesgo constante de creencias, es un trabajo muy profundo, que se debe leer y que se debe estudiar detenidamente.
Displaying 1 - 3 of 3 reviews