This collection of thirteen poems is ideally to be read as an extended narrative.  I have made comments on a few, but have left most of the meaning for the reader to uncover.  The comments are chiefly there to elucidate what might be some of the more obscure references.

The Tea-Leaf Reader: Part 1 refers directly to the girl in A Fairytale.  She would be considered the ‘light soul’ in the collection.  Part 1 and later, Part 2, are companion poems.  Each introduces one of the main characters, both are said by the same narrator (the tea-leaf reader) and both are in the form of a sonnet.

In The Soul’s Passage, we are fist introduced to the idea that there may be another soul in this story.  Here we learn why and how she becomes the ‘dark soul’ or the ‘soulless one’.  There is also a hint as to who the ‘light soul’ is, or what she has to/ends up doing.

In A Fairytale, we learn that ‘the princess’ is a metaphor for Eve, or is Eve and for the first time the question of ‘did she have a choice?’ is asked.
Awwim is a type of antediluvian nephilim.  They are also known as ‘devastators’, or ‘serpents’.
There are various theories as to who the nephilim were.  Some thought them to be giants with Luciferian powers, much like the Golem, whom Cain attempted to create in order to duplicate Adam.  They were also linked to the Nazis who wished to recreate the ‘nephilim’ to conquer the world, gain domination and exterminate all competing races, much like Cain dreamed of restoration and succeeding Adam as ruler of mankind after being exiled for killing Abel.

In The Tea-Leaf Reader: Part 2, we are introduced to the second ‘character’ who was alluded to in The Soul’s Passage.

In The Dark One, we learn that character 2 is missing something, and is ‘un-whole’ and that perhaps not even Satan would enter her and give her a soul as he did with Golem.
There are also various allusions to Conception and the role that genetic manipulation might play in the factors that scientists and biologists are, as yet, unaware of – such as the soul.
The Roman generals hint at her character being aligned with Cleopatra.  Osiris was the Egyptian god of the dead and lord of the underworld.  He was killed and torn to pieces.  All the pieces of him were not found, however, and the obelisk erected on the Templar ground along the Thames, originally represented the phallus of Osiris that was never found.
The Romans, Egyptians and Catholics are therefore brought together with the other philosophers and religious figures that cannot save her.

Waiting for reveals character 2 in her ‘domain’.  We learn a bit more about who she is as well as her bitter knowledge of what she lacks and her futile hope of redemption.
‘Emim’ is another type of Nephilim – those which allude to terrors.
Cain’s offspring were said to have abnormalities of gigantism or dwarfism and the legend of Golem could also allude to attempts made to change Cain’s genetic inheritance.  This is why her world is filled with giants and dwarves.
Satan was the ‘day-star’ who fell and was cast into the abyss, – so again, there is no hope for her.

In Searching for Meaning, the final verse alludes back to certain lines in The Soul’s Passage and The Miracle (Of Science).  The poem obviously deals with character 2’s life.
Dealing with Meaning is the companion poem to Searching for Meaning but deals with the problems that character 1 faces.  There are allusions to several of the previous poems.

Hector’s Funeral Pyre and Death and Homecoming are also companion poems.  They describe the same event, simply set in different time periods – times already alluded to in previous poems and the two women are obviously the same characters that have been spoken of throughout.
Cassandra was the sister of Hector the great Trojan warrior and the daughter of Hecuba.  From the two poems we learn that one of the women is ‘Cassandra’ and the other is ‘Hecuba’ or the mother.  Their roles vary slightly from one to the other, but the analogies drawn from either are equally applicable.

Thus, the idea of Eve being the progenitor of suffering because of her choices; and the soulless one not having a choice at all in her fate (or lack there-of) is brought full circle.  Again the question of choice and what we do with it, or even if we have such a thing, arises.