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A tract entitled Clypeum Veritatis, otherwise The Shield of Truth, which appeared early in 1618, is a typical deliberation on the pro et contra side,… - A. E. Waite
" "A tract entitled Clypeum Veritatis, otherwise The Shield of Truth, which appeared early in 1618, is a typical deliberation on the pro et contra side, and I am taking it out of due order as it connects with the next tract. It claims (i) to deal with everything which “hereunto has been set forth openly, either for or against the Most Honourable and Blessed Brotherhood of the Rosy Cross,” and (2) to exhibit once and for all that which zealous disciples may expect confidently therefrom. The author in this case also was Irenaeus Agnostus, who subscribes himself (1) as writing from Tunis on February 21 of the year mentioned, (2) by special command of the glorious Brotherhood, he being (3) its “unworthy notary” through- out Germany. It affirms (1) that our highest good and way to the blessed life lies in the knowledge of God; (2) that the man who is devoted to the word of God is ever proceeding further in the quest of wisdom; and (3) that learning must be maintained for the propagation of celestial doctrine. (Development of Rosicrucian Literature)
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About A. E. Waite
Arthur Edward Waite (2 October 1857 – 19 May 1942) was a 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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Arthur Edward Waite
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Additional quotes by A. E. Waite
The Turba Philosophorum is indisputably the most ancient extant treatise on Alchemy in the Latin tongue, but it was not, so far as can be ascertained, originally written in Latin; the compiler or editor, for in many respects it can scarcely be regarded as an original composition, wrote either in Hebrew or Arabic; however, the work, not only at the present day, but seemingly during the six or seven centuries when it was quoted as an authority by all the alchemical adepts, has been familiar only in its Latin garb. (preface)
Not only are great subjects encircled, for the most part by an external penumbra which, in comparison with them- selves, is a region of trifles, but the subjects themselves, when approached, not so much in an unserious spirit as in the mood of the light mind, seem, under such auspices, to abdicate their proper office and to manifest on their fantastic side. They enter to this extent the region of comedy, and as he must be a cross-grained poet who cannot be diverted by the skilful parody of his own work, so it is in no sense outside the law that the true mystic-— who is saved by many things, including a sense of humour — should be the first perhaps to appreciate the motley appear- ance of his own interests, when seen under the reflections of travesty. (Chapter XXII, A Kabalistic Order of the Rose-Croix)
The Golden and Rosy Cross, understood in the secret circles ns the Cosmic Cross of the Order, symbolizing universal manifestation, with the manifested Christ in the centre as the power and the grace of all things. The motto is: Ego sum flos campi et lilium convallium. This emblem appears on the title-page of Geheime Figures, issued at Altona in 1785, and is characteristic of the theosophical spirit which permeates the whole work. It was attached evidently to a ribbon or collar, and is probably the reverse side of a Cross shewn in another plate, described as of fine gold and said to have been worn by each Brother on his breast. The inscription on the reverse is the well-known salutation of the Order which was repeated on exposing the symbol: Benedictus Dominus Deus noster qui dedit nobis signum. Beneath this inscription the signs of Mercury, Venus, the Moon, Mars, Jupiter and Saturn are written about a six-pointed star, having the Sun in its centre. (preface)
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