Ace of Cups

Abrac

Ace of Cups

I ran across an unusual tidbit from Waite that opens up a whole new way of looking at this imagery. According to R. A. Gilbert it was first printed in “the monthly journal The Unknown World from August to December 1894 and in April, 1895.” It has been reprinted four times that I know of in slightly modified form.

1. “The Hermetic and Rosicrucian Mystery”; Occult Review—Vol. 8, No. 4, October 1908
2. The Hidden Church of the Holy Graal—1909
3. The Holy Grail, History Legend and Symbolism—1933
4. The Alchemical Papers of A. E. Waite—1939

The full quote is posted below this introduction. It’s a lot to digest and I’m not sure I understand it fully, but certain themes seem sure. Waite describes the process of spiritual alchemy using symbolism from the Grail. The cup represents the body. The streams of water may be the Elixir, or the spirit within “transmuted” by the Elixir; to me it seems like a representation of the awakening of the Divine within. The five streams could symbolize “quintessence.” The dove descending with the Host is from a strange episode in Wolfram’s Parsifal. Wolfram is unique in all the Grail legends in that the Grail isn’t a chalice but a stone. Waite doesn’t use a stone in his Ace but does use the dove imagery. This is Waite describing Wolram's account in Parsifal:

“The Graal is not a chalice—and much less a chalice containing the Blood of Christ: it is a stone, but this is not described specifically when it is first beheld by Parsifal. It is carried on a green cushion and is laid on a jacinth table over against the Warden. It is called the crown of all earthly riches, but that is in respect of its feeding properties, of which I shall speak presently. It is not termed a stone, which is the current account regarding it, till the Knight hears its history from the lips of his uncle Trevrezent. The names which are then applied to it are Pure and Precious, Lapis exilis (literally, Lapis exilix, but this is a scribe’s mistake and is nonsense), and it is also that stone which causes the phoenix to renew her youth. No man can die for eight days after he has seen it, and—although this virtue is forgotten in the case of Titurel, who is described as an ancient of days—those who can look on it daily remain in the appearance of youth for ever. It is subject, apparently, to a periodical diminution of virtue, and it is re-charged like a talisman every Good Friday by the descent of a dove from heaven carrying a Sacred Host: she deposits it thereon, and so returns whence she came."—Hidden Church of the Holy Graal, "The Latin Literature of Alchemy."​

The transmutation taking place within the cup is symbolic of a spiritual process taking place within the body and mind. This is evidenced by the need for “re-charging.” Below is the main quote from The Hidden Church:

“It is not my design in this place to exhaust the sources of interpretation, because such a scheme would be impossible in this sub-section, and I can allude therefore but scantily to the many forms of the parables which are concerned with the process up to this point. The ostensible object—which was material in the alternative school—was the confection of a certain Stone or Powder, which is that of projection, and the symbolical theorem is that this powder, when added to a base metal, performs the wonder of transmutation into pure silver or gold, better than those of the mines. The Stone transmutes what is base, but in its own elements it has undergone transmutation itself, from what is base to what is perfect. In another form it prolongs life and renews youth in the adept philosopher and lover of learning. In this case it is spoken of usually as an elixir, but the transmuting powder and the renewing draught are really one thing with the spiritual alchemists. As it is certain that under any light of interpretation the Stone of the Graal is not actually and literally a stone—nor found in the nest of the phoenix—it may be held to follow as a reasonable inference that the Cup or Chalice is not a cup actually or literally, much less a vessel which contains blood, sang réal or otherwise. In like manner, if there is one thing which appears than another more clearly in the books of the Philosophers, it is that the Stone of alchemy is not a stone at all, and that the Elixir of alchemy is not a brew or an essence which can be communicated in ewers or basins. The Stone, on one side of its symbolism, represents more especially the visible sign of the mystery, and it is spoken of as offering two phases—of which one is white and the other red.

It must be affirmed further that in virtue of a very high mysticism there is an unity in the trinity of the stone—or powder—the metal and the vase. The vase is also the alchemist, for none of the instruments, the materials, the fires, the producer and the thing produced are external to the one subject. At the same time the inward man is distinguished from the outward man; we may say that the one is the alchemist and the other the vessel; it is in this sense that the art is termed both physical and spiritual. But the symbolism is many times enfolded, and the gross matter which is placed within the vessel is the untransmuted life of reason, motive, concupiscence, self-interest and all that which constitutes the intelligent creature on the normal plane of manifestation. Hereof is the natural man enclosed in an animal body, as the metal is placed in the vessel, and from this point of view the alchemist is he who is sometimes termed arrogantly the super-man. But because there is only one vessel it must be understood that herein the Stone is confected and the base metal is converted. The alchemist is himself finally the Stone, and because many zealous aspirants to the Art have not understood this they have failed in the Great Work on the spiritual side.

The schedule which now follows may elucidate this hard subject somewhat more fully, if not indeed more plainly: There are (a) the natural, external man, whose equivalent is the one vessel; (b) the body of desire which answers to the gross matter; (c) the aspiration, the consciousness, the will of the supernatural life; (d) the process of the will working on the body of desire within the external vessel; (e) the psychic and transcendental conversion thus effected; (f) the re-action of the purified body of desire on the essential will, so that the one supports the other, the will is again exalted, and therefrom follows this further change—that the spirit of a man puts on a new quality of life, becoming an instrument which is at once feeding and itself fed; (g) herein is the symbol of the Stone and the Great Elixir; (h) the spirit is nourished from above by the analogies of Eucharistic ministry—that is to say, the Dove descends from Heaven carrying the arch-natural Host to renew the virtues of the Stone; (i) the spirit nourishes the soul, as by Bread and Wine—that is, the Bread is taken from the Graal; (k) the soul effects the higher conversion in the body of desire; (l) it comes about thus that the essence which dissolves everything is still contained in a vessel, or alternatively that God abides in man.”​

I find the description of the newly-transformed spirit as " . . .at once feeding and itself fed;" quite fascinating in light of the imagery on the Ace; it's being "fed" from above by the dove and "feeding" the waters below. :)

I’m not exactly sure how the “W” and M fit into this scenario. The “W” might stand for Water. It’s a veil that conceals the M as the water is a veil concealing the true spiritual essence. M could be for Mem. Since Mem corresponds to Water this seems logical on the surface of it, but knowing Waite it probably went at least a step further. The Hanged Man—symbol of the Divine within awaiting awakening—corresponds to Mem. The Hanged Man/Mem correspondence is one of the few Waite didn’t change in his Fellowship of the Rosy Cross; it’s also located in the same position on his revised Tree of Life—Hod-Geburah. I'm not sure "Melchisedech" can be ruled out either. For Waite, the Eucharist which is according to the order of Melchisedech is different from that of the outer Church, it’s an “exalted” or Arch-natural one. The difference between the two can be a little tricky; Waite says the Sacrament of the Latin Church communicates "Divine Humanity" as opposed to "Divine Nature, or Substance" communicated in the Secret, Arch-natural Sacrament.
 

Samweiss

Ace of Cups
I’m not exactly sure how the “W” and M fit into this scenario. The “W” might stand for Water. It’s a veil that conceals the M as the water is a veil concealing the true spiritual essence. M could be for Mem. Since Mem corresponds to Water this would seem typical on the surface of it, but for Waite it probably meant a lot more. The Hanged Man—symbol of the Divine within awaiting awakening—corresponds to Mem. The Hanged Man/Mem correspondence is one of the few Waite didn’t change in his Fellowship of the Rosy Cross; it’s also located in the same position on his revised Tree of Life—Hod-Geburah. I also haven’t ruled out the possibility it stands for Melchisedech. For Waite, the Eucharist which is according to the order of Melchisedech is different from that of the outer Church, it’s an “exalted” or Arch-natural one. The difference between the two can be a little tricky; Waite says the Sacrament of the Latin Church communicates "Divine Humanity" as opposed to "Divine Nature, or Substance" communicated in the Secret or Arch-natural Sacrament.

Lately, I've been thinking about the link between Ace of Cups and The Star, as they both have five streams of water in them. Waite says quite plainly that the figure of The Star card is Great Mother, Binah, and the waters she pours he describes as "Waters of Life from two great ewers, irrigating sea (The Great Sea) and land" (manifested reality). Waite also says that the mottoes of The Star are "Waters of Life freely and "Gifts of the Spirit". The W/M in the Ace of Cups could mean both Mother and Water, or Waters of Life. So, I think the two cards share some symbolism.
 

Abrac

I've never noticed the five streams on the Star but yes indeed. Waite refers to the dove from Wolfram as "she"; that could have some significance along the lines you mention.
 

Richard

Lately, I've been thinking about the link between Ace of Cups and The Star, as they both have five streams of water in them. Waite says quite plainly that the figure of The Star card is Great Mother, Binah, and the waters she pours he describes as "Waters of Life from two great ewers, irrigating sea (The Great Sea) and land" (manifested reality). Waite also says that the mottoes of The Star are "Waters of Life freely and "Gifts of the Spirit". The W/M in the Ace of Cups could mean both Mother and Water, or Waters of Life. So, I think the two cards share some symbolism.
Also, in the Golden Dawn system, which Waite used to some extent in the design of the RWS, the Ace of Cups is associated with the second letter ה of the Tetragrammaton, which is the letter of the Supernal Mother, Binah, and whose Element is Water. Conveniently, the letter M, upright and reversed, can thus serve as a substitute for the Hebrew ה.
 

Samweiss

Also, in the Golden Dawn system, which Waite used to some extent in the design of the RWS, the Ace of Cups is associated with the second letter ה of the Tetragrammaton, which is the letter of the Supernal Mother, Binah, and whose Element is Water. Conveniently, the letter M, upright and reversed, can thus serve as a substitute for the Hebrew ה.

Yes. Looking at this from the Golden Dawn angle makes the link between the cards seem so obvious, imo. But Waite might have changed his views later in his second deck...

Also, all this has made me think about Crowley's attribution of Hé to The Star. I never gave the subject much thought, but now it's starting to makes more sense, perhaps, but that discussion should be reserved for the Thoth forum. :)
 

Richard

Yes. Looking at this from the Golden Dawn angle makes the link between the cards seem so obvious, imo. But Waite might have changed his views later in his second deck...
Yes, it seems likely that he did change his mind later.

Also, all this has made me think about Crowley's attribution of Hé to The Star. I never gave the subject much thought, but now it's starting to makes more sense, perhaps, but that discussion should be reserved for the Thoth forum. :)
Indeed! This suggests a positive approach to the Emperor-Star interchange. "Tzaddi is not the Star" asks more questions than it answers, as Crowley realized.
 

Abrac

Waite wrote in many places of two Laws at work, the Law of Nature—the manifestation of God in the physical universe; and the Law of Grace—the manifestation of God within the soul. In the Fellowship of the Rosy Cross there’s not much doubt he intended to illustrate the Law of Grace in the Waite-Trinick image of the Star (30th Path):

“There is also the 30th path of Resh, which connects Netzach and Malkuth. It is called the collective intelligence, and the tradition that we have received tells us that herein is the law of judgment concerning celestial signs and the stellar influences, Sapiens Dominabitur Astris (Wisdom will rule the stars), and such intelligence is for us the law of grace and loving kindness that obtains in all things. It is also an art of wisdom by which we overrule all things in virtue of that law.”—Philosophus 4 = 7 Initiation Ritual

and

“The Symbol of the 30th path is an analogue of that which stands first in the present sequence [Path 27, Temperence]. It is Shekinah again in the act of dispensing the powers and virtues from above. The Pillars of Mercy and Severity are represented by their Sephiroth in the form of stars. Tiphereth is immediately above and appears as a star of six points, by reference to the Christ nature. She herself bears upon her breast the star that corresponds to Yesod, and at her feet is Malkuth, whereon her urns of life are emptied. They are urns of Water and of Fire—the rain of doctrine, the dew of Divine speech, the great Water of understanding; and the Fire of the Holy Spirit, the tongues of flame, the splendor of supernal wisdom.”—Ib.

One things that stands out to me from these quotes is the theme of wisdom and understanding, and the identification of the 30th path with the “law of grace.” The bird in the tree on higher ground seems almost certainly an Ibis, the symbol of Thoth, god of Wisdom. The question then becomes how much of Waite’s FRC is present in the earlier Waite-Smith image. It’s debatable, but I can see quite a bit. The Great Mother Binah is Shekinah. The water she pours is knowledge and understanding. The great star in the center represents the Law of Grace operating among the "lesser" stars within the individual. This concept is explained in an article in Waite’s Manual of Cartomancy entitled “The Art of ruling by the Law of Grace” [see last paragraph]. Here’s the whole article, it’s the most complete explanation of the Law of Grace I know of:

“Those who consult the oracles of this Manual will not be aware in most cases that there is any philosophy of the whole subject, and I have hinted already that this is scarcely the place to speak at any length on the serious side of things. That which seems necessary has been said in the introductory part, and in “The Book of the Secret Word” a single illustration has been given of certain high phases which may be assumed by seeming divinatory methods. It is not my proposal now to rescind the unofficial covenant into which it may be held that I have entered; but because we have been dealing with questions of fatality and omen, and have still some words to say on the observation of times and seasons, it seems desirable to express with simplicity one law which has always been recognized by the wise as governing from another sphere the common laws of destiny. It has been usually put forward in the past as the art of ruling the stars by the Law of Grace, and if the imputed operation were restricted to astrological influence, there would be no call to speak of it, as this is not a handbook of astrology. It obtains, however, in all questions of doom, fortune and presages. I should add further that it is the more proper to our purpose because in collecting these lesser curiosities and trivialities of the old occult sciences, I am offering them for what they are worth and in no sense enlisting belief in regard to them at this day. Those therefore who, on any prior considerations, or by some predisposition of the mind, may give credit already to such arts, can and should fitly be cautioned that there is another side of the whole matter from which it is well to approach it.

This arises from the theological consideration that man by his material constitution and external environment is normally under the law of Nature, which may not be incorrectly described as one of imperfection and fatality, but that it depends upon his own will whether he shall pass under the ruling of the higher Law of Grace, whereby he is so assisted that he can overcome the operation of Nature on the moral and personal side within him, and so earn a title to the eternal Kingdom. It is obvious that he cannot control the forces of the physical universe and the rising or the setting of the stars, but he can soar above the sphere of natural temptation and thus of the fatalities which it exercises.

Now, therefore, the art of ruling the stars by the Law of Grace does not result from any formal process of prayers or invocation, by which their evil influences can be arbitrarily averted or their benignant effects drawn down in the particular direction of the operator. It depends rather, and indeed wholly, upon the soul’s entrance into another sphere, where they cannot operate, either for evil or good. But if it be suggested to any mind that after this manner the happy celestial influences may be perchance missed, the answer is that they have been exchanged already for that which is better infinitely, since no one will affirm that it is not preferable to live under the Law of Grace than any lower law which governs—occultly or overtly—the starry heavens, the times, the tides, the days and all the dubious region of blind and automatic influences. It follows in this way that the lesser can be exchanged for the greater good, and when this has been accomplished there will never be any cause to repent of such a transfer. If it be, asked whether the malefic work of the stars and the other fatal forces is cancelled entirely for those who dwell in the world of Grace, I believe this to be true—largely on the hypothesis that such fatalities exist; but I am quite certain that should the Querent follow this high counsel, till he comes where material misfortunes cannot signify, it is reasonable to think that what has become void of import has been reduced to a thing of no effect.

It is understood that the influence of the stars can only be exercised on man by a certain similitude or analogy which subsists between them and him. Hence it has been said by some theologians of the occult school that the heavens are truly within man and the stars thereof. It behoves a man who realizes this truth to change his own aspects, and, so acting, he shall have no reason to fear what can be done to him by the world without. It is further well known, and has been experienced by many, that the whole creation moves in order and harmony along the path of those who by reason of their clean heart and unfailing inward fire do proceed daily in the mystery of the love of God. To sum up therefore, those who by the Law of the Spirit overrule the concupiscence and the appetites of the natural man, confessing only to a Divine motive, do cancel the correspondence which exists between the stars and the course of our life; and it is in this sense—as an old writer has told us—that by operating upon the stars which are within us it can be said mystically, and for the attainment of our proper term, that we can rule all the others. When a man sets his face to wards Jerusalem the offices of all the world are rendered subservient to his purpose and become his helps thereto. The Sun of Justice rises over his soul; the stars in the heaven within him utter counsel to one another.”​

There seem to be points of interest gleaned from this information and comparison with the Ace of Cups but more exploration is needed, for me at least. :)
 

Abrac

Waite uses the symbolism of water being poured from both ewers, but he gives away what’s behind the symbol in his statement, “Waters of Life freely” and “Gifts of the Spirit.” He uses the same terminology in his quote above from the FRC ritual:

“They are urns of Water and of Fire—the rain of doctrine, the dew of Divine speech, the great Water of understanding; and the Fire of the Holy Spirit, the tongues of flame, the splendor of supernal wisdom.”​

One of the ewers represents the Waters of Understanding, Divine speech, etc. The other represents Fire of the Holy Spirit, Supernal Wisdom, etc. These are the same “Waters of Life freely” and “Gifts of the Spirit” from the PKT. It's almost as if one represents Chockmah and the other Binah. They're in the correct hands at least (see images below). Waite identifies the woman as Binah but the urns seem to represent both. Shekinah (Great Mother Binah) might be the expressive side. "Divine speech" is included with the "Water of Understanding."

The Waite-Trinick image clearly depicts the two urns as Fire and Water. To me this shows that at least the seeds were there in the Waite-Smith and possibly developed later. Or they may have already been fully-developed but were better-camouflaged in the Waite-Smith.

Waite-Trinick Star 1

Here's another image of the same card. You can really see the Fire and Water. The left stream has flames of fire on it and the other one is more wavy like water.

Waite-Trinick Star 2