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."
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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."
It was also the first to illustrate all 78 cards fully when most decks only illustrated the 22 Major Arcana cards. Waite extensively researched the significance of each card’s symbolism and deeper meaning as part of the creation of the deck and shares these insights in “The Pictorial Key to the Tarot”. In addition to a discussion of the significance of each card and the images that appear on it, Waite also includes instructions on how to conduct a reading. Waite’s guide remains as useful as when it was first written a century ago and is an essential addition to the library of anyone who practices the tarot or wishes to learn more about its meaning.
An exhaustive guide to the occult, featuring passages on folklore, occultist history, and magic ceremony.
First published in 1898, The Book of Black Magic and Pacts contains a large number of magic spells and occult writings taken from a variety of sources. This volume is one of the greatest overviews of the occult. Written by Arthur Edward Waite, influential scholarly mystic and co-creator of the Rider-Waite-Smith Tarot deck.
The contents of this volume feature:
- - The Literature of Ceremonial Magic
- - The Antiquity of Magical Rituals
- - The Rituals of Transcendental Magic
- - The Rituals of Black Magic
- - The Initial Rites and Ceremonies
- - Concerning the Descending Hierarchy
- - The Mysteries of Infernal Evocation According to the Grand Grimoire
- - The Method of Honorius
- - Miscellaneous and Minor Processes
- - Concerning Infernal Necromancy
Writers included have become part of historical legend: Helvetius, Delphinus, Michael Maier. Readers will find here an alchemical initiation, a sign to the seeker that there is a mystery and that you must begin here to unravel it. This edition includes all the original engravings, and can be read not only as an esoteric text of extraordinary richness, but as a compendium of the early history of chemistry.
The Real History Of The Rosicrucians is a book by British mystic Arthur Edward Waite, first published in 1887. Waite provides complete translations of all the texts associated with the Rosicrucians, including the Fama Fraternitatis, the Confessio Fraternitatis, and the Chemical Wedding of Christian Rosencreutz. The Chemical Wedding, the most extensive of the texts, is an alchemical allegory that reads like a fever dream. Although the authorship of these documents is uncertain, they are believed to have been written by Johann Valentin Andreas, a German theologian and writer. Waite also examines Rosicrucian literature from various centuries, including the works of authors like Michael Maier, Robert Fludd, Thomas Vaughan, and John Heydon. Heydon's work, Voyage to the Land of the Rosicrucians, which describes an expedition to a far-off land inhabited by Rosicrucians, is included in its entirety. Waite concludes his study with a look at a 19th-century organization that claimed to be affiliated with the Rosicrucians, a group that included Hargrave Jennings as a member. Jennings wrote a book titled The Rosicrucians, their Rites and Mysteries, which Waite critiques thoroughly, given its misleading title and focus on phallicism. Jennings' work contradicts the notion of the Rosicrucians being celibate, a fact that Waite highlights. Additionally, Waite debunks two 'historical' stories cited by Jennings, namely the subterranean sepulcher and the immortal Venetian, which have been used by other authors as factual accounts.
“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.
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.
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