Arthur Edward Waite
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About Arthur Edward Waite
Arthur Edward Waite (2 October 1857 – 19 May 1942), commonly known as A. E. Waite, was an American-born British poet and scholarly mystic who wrote extensively on occult and esoteric matters, and was the co-creator of the Rider-Waite Tarot deck. As his biographer R. A. Gilbert described him, "Waite's name has survived because he was the first to attempt a systematic study of the history of western occultism—viewed as a spiritual tradition rather than as aspects of proto-science or as the pathology of religion."
Bio from Wikipedia, the free encyclopedia.
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Books By Arthur Edward Waite
Paracelsus born Theophrastus von Hohenheim (full name Philippus Aureolus Theophrastus Bombastus von Hohenheim) was a Swiss physician, alchemist, lay theologian, and philosopher of the German Renaissance. He was a pioneer in several aspects of the "medical revolution" of the Renaissance, emphasizing the value of observation in combination with received wisdom. He is credited as the "father of toxicology". Paracelsus also had a substantial impact as a prophet or diviner, his "Prognostications" being studied by Rosicrucians in the 1600s. Paracelsianism is the early modern medical movement inspired by the study of his works. Arthur Edward Waite was an American-born British poet and scholarly mystic who wrote extensively on occult and esoteric matters, and was the co-creator of the Rider-Waite tarot deck (also called the Rider-Waite-Smith or Waite-Smith deck). As his biographer R. A. Gilbert described him, "Waite's name has survived because he was the first to attempt a systematic study of the history of western occultism—viewed as a spiritual tradition rather than as aspects of proto-science or as the pathology of religion."
"A major contribution!”
—Rachel Pollack, bestselling author of Seventy-Eight Degrees of Wisdom
The definitive collection of rare, secret, and arcane tarot knowledge
The Tarot: A Collection of Secret Wisdom from Tarot's Mystical Origins is the ultimate guide to the mysteries and lost knowledge of the tarot. This single volume includes more than ten selections from foundational tarot books, all from the 19th and 20th century. Many of these critical texts have been forgotten, fallen out of print, or are impossible to acquire. The Tarot reintroduces these books to the modern-day reader, unlocking the invisible power of the tarot for a new generation of card readers.
The Tarot includes the following complete books:
The Tarot by S. L. MacGregor Mathers
The Magical Ritual of the Sanctum Regnum by Eliphaz Levi
Fortune Telling by Cards by P. R. S. Foli
The Pictorial Key to the Tarot by Arthur Edward Waite
The Symbolism of the Tarot by P.D. Ouspensky
The Tarot of the Bohemians by Papus
The Key to the Universe by Harriette Augusta Curtiss & F. Homer
The Key of Destiny by Harriette Augusta Curtiss & F. Homer
The General Book of the Tarot by A.E. Thierens
The Tarot also includes additional selections from Manly P. Hall and others. Featuring over 400 original black-and-white illustrations throughout the book, The Tarot is a gorgeous gift and an irresistible invitation to both seasoned readers and beginners to explore the esoteric wisdom of the cards.
by Arthur Edward Waite
"In the 13th century, over a few decades, a huge literature emerged around an unlikely tale. Survivors of the core of early Christianity make a perilous journey to Western Europe. They begin a hidden bloodline, preserve immensely powerful relics of the crucifixion, and carry a secret which, if revealed, would turn the established church on its head...
A.E. Waite gets to the core of the Grail legend, an interwoven mass of narratives which started with seeds of pagan folklore and grew into a massive allegorical Christian epic. This 700 page book will satisfy both the academic reader who wants a survey of the Grail literature, and the more mystically inclined who seek the Grail itself. Waite examines in great detail every known source text for the Grail legend. His literate style makes interesting reading for well-educated readers, despite the repeating themes and story lines. Unlike some of the other writers on this topic, Waite is organized, focused, and not hesitant to turn a critical eye on half-baked theories.
In the last two hundred pages, he attempts to make some sense of it all. He examines and dismisses 19th century theories which linked the Grail to the Templars, or Masons, as well as the unorthodox Cathars, Albigensians and Waldensians of Southern France. His conclusion is that there is an 'inner church' in Christianity: not a conspiracy or a subterranean sect, but a mystical core. Instead, Waite's concept of the hidden church is based on a deep comprehension of the sacrament of communion, and the Holy Grail is symbolic of this.
Waite published this magnum opus about the time that he (with Pamela Smith) was putting the finishing touches on his Tarot deck. A close read of this book will illuminate much of the Waite Tarot deck symbolism."
About the Author:
"Arthur Edward Waite while born in America, is better known as an English mystic, occultist and prolific writer on Masonic and esoteric subjects. A member of the famous occult order, the Hermetic Order of the Golden Dawn, Waite has had published a number of important books on esoteric matters. His most lasting legacy however, is not through his books, but via the Tarot deck he created. Called the Rider Waite Tarot Deck, it is perhaps the most popular tarot deck to have come out of the twentieth century."
"The Book of Ceremonial Magic" is an attempt to document many of the famous grimoires, explaining the history behind them and at the same time refuting many of the legends surrounding them. He then goes on to discuss the theology contained within the grimoires and finally goes on to synthesise the many famous grimoires into one complete system.
To become a Martinist is to undertake the reconstruction of the Inner Temple. The Martinist relies on two pillars to build this everlasting Temple—that of initiation and that of the Martinist teachings. Initiation denotes the beginning of this great work, for it is at this moment that we receive the seed of light that constitutes the foundation of our work. It is then up to us to work to bring into being this light and make it shine.
Worldly initiations are a necessary preliminary to Martinists, though we see them as earthly representations of a greater transformation. They only become meaningful when we receive the “central initiation.” Saint-Martin tells us that this initiation is that by which “we can enter into the heart of the Divine, and make the Divine’s heart enter into us, there to form an indissoluble marriage which will make us the spouse of our Divine Redeemer. There is no other mystery in arriving at this holy initiation than to delve further and further into the depths of our being, and not let go until we can bring forth the living, vivifying root, because then, all the fruit which we ought to bear, according to our kind, will be produced within and without ourselves naturally."
The Martinist Teachings
The teachings represent to a Martinist the nourishment necessary for the growth of the seed received during initiation. The foundations of the teachings are the writings of Louis Claude de Saint-Martin and his teacher, Martinès de Pasqually.
BENEATH the broad tide of human history there flow the stealthy undercurrents of the secret societies, which frequently determine in the depths the changes that take place upon the surface. These societies have existed in all ages and among all nations, and tradition has invariably ascribed to them the possession of important knowledge in the religious scientific or political order according to the various character of their pretensions. The mystery which encompasses them has invested them with a magical glamour and charm that to some extent will account for the extravagant growth of legend about the Ancient Mysteries, the Templars, the Freemasons, and the Rosicrucians, above all, who were the most singular in the nature of their ostensible claims and in the uncertainty which envelopes them.
"A halo of poetic splendour," says Heckethorn, 1:1 "surrounds the Order of the Rosicrucians; the magic lights of fancy play round their graceful day-dreams, while the mystery in which they shrouded themselves lends additional attraction to their history. But their brilliancy was that of a meteor. It just flashed across the realms of imagination and intellect, and vanished for ever; not, however, without leaving behind some permanent and lovely traces of its hasty passage. . . . Poetry and romance are deeply indebted to the Rosicrucians for many a fascinating creation. The literature of every European country contains hundreds of pleasing fictions, whose machinery has been borrowed from their system of philosophy, though that itself has passed away."
The facts and documents concerning the Fraternity of the Rose Cross, or of the Golden and Rosy Cross, as it is called by Sigmund Richter, 2:1 are absolutely unknown to English readers. Even well-informed people will learn with astonishment the extent and variety of the Rosicrucian literature which hitherto has lain buried in rare pamphlets, written in the old German tongue, and in the Latin commentaries of the later alchemists. The stray gleams of casual information which may be gleaned from popular encyclopedias cannot be said to convey any real knowledge, while the essay of Thomas De Quincey on the "Rosicrucians and Freemasons," though valuable as the work of a sovereign prince of English prose composition, is a mere transcript from an exploded German savant, whose facts are tortured in the interests of a somewhat arbitrary hypothesis. The only writer in this country who claims to have treated the subject seriously and at length is Hargrave Jennings, who, in "The Rosicrucians, their Rites and Mysteries," &c., comes forward as the historian of the Order. This book, however, so far from affording any information on the questions it professes to deal with, "keeps guard over " 2:2 the secrets of the Fraternity, and is simply a mass of ill-digested erudition concerning Phallicism and Fire-Worship, the Round Towers of Ireland and Serpent Symbolism, offered with a charlatanic assumption of secret knowledge as an exposition of Rosicrucian philosophy. 3:1
The profound interest now manifested in all branches of mysticism, the tendency, in particular, of many cultured minds towards those metaphysical conceptions which are at the base of the alchemical system, the very general suspicion that other secrets than that of manufacturing gold are to be found in the Pandora's Box of Hermetic and Rosicrucian allegories, 3:2 make it evident that the time has come to collect the mass of material which exists for the elucidation of this curious problem of European history, and to depict the mysterious Brotherhood as they are revealed in their own manifestos and in the writings of those men who were directly or indirectly in connection with them.
“Edward Kelly appears to have been born at Worcester, the event occurring, according to Anthony à Wood, about four o'clock in the afternoon on the first day of August, 1555. This was in the In third year of Queen Mary's reign.”
“I doubt as yet you hardly understand
What man or wife doth truly signify,
And yet I know you bear your selves in hand
That out of doubt it Sulphur is and Mercury;
And so it is, but not the common certainly;
But Mercury essential is truly the true wife
That kills her self to bring her child to life.”
“For the student of Hermetic antiquities, it will become evident, and he may already be aware, that the value of the duo tractatus and their complement is not that they are the work of an adept, but that they comprehend a careful digest or consensus of alchemical philosophers, while the interest which attaches to the man is created by his possession for a period of the two tinctures of alchemical philosophy, and not in his ability to compose them. At the same time, the adventures and imprisonments of Kelly, with his transitions from abject poverty to sudden wealth, from a proscribed and law hunted fugitive to a baron or marshal of Bohemia, and then again to disgrace and imprisonment, ending in a death of violence, to say nothing of his visions and transmutations, constitute an astonishing narrative, and make up the broad outlines of a life which would be possible alone in the seventeenth and eighteenth centuries.”
This illustrated eBook edition of the 1893 original has been carefully edited for errors and is as true to the original as possible. The spellings of the time have generally been left as the original. [EDB Pubs]
Publisher’s note: While it is true that some old books can be found for free on the internet, the quality of most ‘free’ material is not acceptable. Here is an example of the work to be done in order to produce a readable version for the Kindle reader:
Text found online:
The jjrinling }>ress came to Pennsylvania almost as early as the first settlers. An almanac was published in Philadelj)hia in 1OS5. In 17 19 Andrew Bradford started the first newspai)er in the colony. Ten years later Benjamin Franklin began the i)ublication of a better paper, The Pennsylvania Gazette.
The same text after editing:
The printing press came to Pennsylvania almost as early as the first settlers. An almanac was published in Philadelphia in 1685. In 1719 Andrew Bradford started the first newspaper in the colony. Ten years later Benjamin Franklin began the publication of a better paper, The Pennsylvania Gazette.
Lévi's version of magic became a great success, especially after his death. That Spiritualism was popular on both sides of the Atlantic from the 1850s contributed to this success. His magical teachings were free from obvious fanaticism, even if they remained rather murky; he had nothing to sell, and did not pretend to be the initiate of some ancient or fictitious secret society. It was largely through the those inspired by him that Lévi is remembered as one of the key founders of the 20th century revival of magic.