Israel Regardie

Regardie — The Golden Dawn (1937) [DECLARADA]

Regardie — The Philosopher's Stone, ed. anotada de los Cicero (2013) [DECLARADA]

Magia ceremonial · Transmisor

Rosacruces · Miembro

Alquimia · Comentarista

Cábala · Comentarista

«Its history lecture, however, volunteered very few verifiable details as to the historical facts which, from the scholarly point of view, we should be acquainted with—the details for example of the line of descent from, say, 1614 to 1865» — objeta al documento fundacional de la propia orden que no dé detalles verificables de la línea de descendencia.

«we may turn to the claims of the Order within the more historical times of the late 19th century, though unfortunately, these claims are no more verifiable and certainly no clearer than those which characterised its beginning» — extiende el mismo juicio a las reclamaciones del siglo XIX: ni más verificables ni más claras que las del comienzo.

«the sole depository of magical knowledge, the only Occult Order of any real worth that the West in our time has known» — su juicio sobre la orden cuyos papeles publica: único depositario del saber mágico y única orden oculta de valor real que Occidente haya conocido en su tiempo.

«How the actual instigation of the Order came to pass is not really known. Or rather, because of so many conflicting stories and legends the truth is impossible to discover» — se abstiene sobre el origen de la orden: tantas historias y leyendas en conflicto que declara imposible descubrir la verdad.

«these are the four outstanding figures publicly involved in the English foundation of what came to be known as The Hermetic Order of the Golden Dawn» — llama a los cuatro publicly involved y no fundadores.

«Whatever the real origin of these mysterious cipher manuscripts, when eventually deciphered with the aid of MacGregor Mathers, they were alleged to have contained the address of a Fraulein Anna Sprengel who purported to be a Rosi» — enmarca con reserva los manuscritos cifrados y el nombre de Anna Sprengel.

«Thus, in 1887, the Hermetic Order of the Golden Dawn was established. Its first English Temple, Isis-Urania, was opened in the following year» — da 1887 para la fundación y el año siguiente para la apertura de Isis-Urania, en una discrepancia interna que el propio volumen no resuelve.

«Its foundation was designed to include both men and women on a basis of perfect equality in contradistinction to the policy of the Societas Rosicruciana in Anglia which was comprised wholly of Freemasons.» — declara la igualdad de hombres y mujeres como rasgo fundacional, por contraste con la política solo masónica de la Societas Rosicruciana in Anglia.

«While in my small work My Rosicrucian Adventure the events that occurred to the Golden Dawn, culminating in this present publication of its teaching and rituals, are delineated at some length» — remite a otra obra suya, My Rosicrucian Adventure, la crónica de lo que llevó a esta publicación.

«The motives which have confirmed me in this decision to act contrary to the obligation of secrecy are there presented and discussed» — declara en este volumen haber actuado contra la obligación de secreto y remite los motivos a aquel otro libro suyo, que no está en el corpus.

«In the consideration of the grades, I shall not discuss any others than those existing between Zelator and Adeptus Minor» — declara el alcance del volumen: nada por encima de Adeptus Minor.

«it is impossible for the ordinary individual to understand those above the grade of Adeptus Minor, and individuals who lay claim openly to such exalted grades, by that very act place a gigantic question mark against the validity of their attainment» — da su motivo, y de paso su juicio sobre quien se proclama de grado más alto.

«What rightly could be asked is whether the Zelator and the other elemental grades accomplish what they purport to do. That is another matter. The concensus of experienced opinion is on the whole that they do, and I am content for the time being to accept that authority.» — formula la pregunta que sí admite sobre los grados y declara apoyarse en el consenso de la opinión experimentada.

«The sole omissions are the documents lettered H. J., L. and part of M» — declara las únicas omisiones de su edición.

«It is an inferior piece of work—as also is the document “L”, and so I have decided to omit both» — da su motivo para omitir dos documentos, y es un juicio de valor suyo.

«Clearly from these disclosures there may be drastic results. But the good, I trust, will immeasurably and ultimately outweigh whatever evil may come» — esboza su justificación: cuenta con resultados drásticos y confía en que el bien pese más que el mal.

«And since all the important formulae are given in their entirety, and nothing withheld that is of the least value, there should be no excuse for anybody harming himself» — declara la completitud de lo publicado, dentro de una cláusula de exculpación.

«Some portions of the manuscripts have required editing, principally from the literary point of view. Whole paragraphs have had to be deleted, others shortened, sentences made more clear, the redundant use of many words eliminated, and a general coordination of the manuscripts undertaken. Certain other sections—those dealing at length with Talismans, Sigils, Clairvoyance, Geomancy and the Enochian Tablets—have been completely rewritten to render them more coherent. But nothing that is essential or vital to the magical tenor or understanding of any document will be omitted, changed or altered. This I avow and publicly swear» — declara qué hizo con los manuscritos: recortar, aclarar, coordinar y trasladar secciones enteras.

«This is sometimes rendered Cholem Yesodoth, and translated “The Breaker of Foundations.” I am pretty certain that this is a mistake no doubt due to a printer’s error in reproducing» — enmienda una lectura en nota y declara el grado de su certeza.

«During the winter of 1936–37, while living in London, I came down with a severe cold which proved intractable to treatment. My respiratory tract had become sensitized in early childhood by a bout of bilateral bronchial pneumonia. The result was that I was confined to bed for two weeks.» — en su Introducción a la Segunda Edición data el libro en el invierno de 1936-37 y lo liga a una bronconeumonía bilateral de la primera infancia.

«Feverishly I wrote. In effect, the greater part of The Philosopher’s Stone got written in those two weeks of bronchitis. It is true that later I added some diagrams together with a short commentary to Vaughan’s alchemical text, and a few quotations from Carl G. Jung and other authors whose works were not immediately available while I was confined to bed. But actually the main body of the book was composed there and then.» — declara que el grueso del libro se escribió en esas dos semanas de bronquitis, y qué añadió después.

«My book has been praised as a good, meaningful book by some reviewers and by many readers, to judge from the mail I have received during the past thirty years.» — declara la recepción treinta años después.

«He himself, I subsequently discovered, had written a book Alchemy Rediscovered and Restored.13 Of course I immediately procured a copy. Since I was peeved by his review, I did not feel that his book had very much to offer—so I dismissed both offhand.» — declara haber desestimado a Archibald Cockren por despecho y no por argumento.

«The opportunity is rarely given to an author in his lifetime “to eat crow” and to enjoy it. This lot, it pleases me to say, is mine—after thirty years. Not that I would significantly change much of what I wrote then.» — enuncia su retractación treinta años después y en la misma frase la acota.

«The Golden Dawn was essentially a Qabalistic and magical order, not an alchemical one. I do not know of any evidence pointing out that Mathers or Westcott» — niega el carácter alquímico de la orden; el tramo se corta en el cambio de plana.

«I have met people here and there in the past forty years who could talk about Alchemy, but I cannot say that any of them made much sense.» — da el balance de cuarenta años antes de contar su encuentro con Albert Riedel.

«Through a friend of a friend of mine, I was introduced to Mr. Albert Riedel22 of Salt Lake City, Utah, while he was visiting Los Angeles. At the time I was domiciled there, enjoying the sunny climate and occasionally ruminating over the inclement weather of London where I was born. It took only a few minutes to realize that I was talking to the first person I had ever met who knew what he was talking about on the subject of Alchemy. We promised to keep in touch—and we did.» — cuenta el encuentro con Albert Riedel y declara, de paso, haber nacido en Londres.

«It took no more than a few minutes to help me realize how presumptuous I had been to assert dogmatically that all Alchemy was psycho-spiritual. What I witnessed there, and have since repeated, has sufficed to enable me to state categorically that, in insisting solely on a mystical interpretation of Alchemy, I had done a grave disservice to the ancient sages and philosophers» — la retractación misma, en la Introducción a la Segunda Edición: declara que insistir solo en una interpretación mística de la alquimia fue un grave perjuicio a los sabios antiguos.

«Again, let me repeat, my analysis of the three alchemical texts of The Philosopher’s Stone is worth preserving. I am proud that Llewellyn Publications has seen fit to return it to print in a new edition.» — sostiene el valor de su análisis de los tres tratados.

«It did represent the dawn of insight for me then, and it was the product of a genuine illumination, partial though it was, and outgrown it as I have today. As such I think it has the inherent right to continued existence in its original form.» — sostiene el derecho del libro a subsistir tal cual y a la vez declara haberlo superado.

«I should have rewritten parts of the book in order to incorporate what I have since discovered through the person and work of Frater Albertus Spagyricus, the nom de plume which he prefers to be known by, but I have decided to let it stand as it was first written» — declara la decisión de no reescribir el libro pese a lo aprendido con Frater Albertus, el nom de plume que dice que él prefería.

«So, to close this Introduction, I must use the ancient Rosicrucian greeting, and the close of a Golden Dawn ritual» — declara que la fórmula con que cierra es a la vez saludo rosacruz antiguo y cierre de ritual de la Golden Dawn.

«One must not be deluded by superficialities here. The alchemical adepts were patently dedicated and God-fearing men, holding the highest spiritual ideals conceivable.» — enmienda la lectura fácil de la alquimia y adjudica a sus adeptos los ideales espirituales más altos.

«In the vast literature on the subject, there is nothing that I have ever found that even pretended to demonstrate fundamental principles.» — en el prólogo que firma al manual de Frater Albertus declara no haber hallado en toda la literatura del ramo nada que pretendiera demostrar principios fundamentales.

«Over the years, I have met many men who could talk a good line about alchemy, but nothing practical ever emerged from them. Nor did anyone volunteer to demonstrate its basic truths in a laboratory or over the kitchen stove.» — funda el reproche en su propia experiencia: nadie se ofrecía a demostrar las verdades básicas en un laboratorio.

«Incidentally, a few years ago I wrote something in recommendation of this manual, yet expressing criticism of its literary style, its form of expression, the innumerable typographical errors. This was silly and arrogant.» — se retracta por escrito de una recomendación anterior y llama a aquello necedad arrogante.

«But do not be deceived. Simply as this book is written, alchemy is a hard taskmaster. It demands patient and laborious service. There is no simple or easy path to the Great Work. It requires great dedication of purpose, sincerity and willingness to pursue this path to the bitter end—no matter at what cost.» — pone la advertencia contra la sencillez aparente del manual.

«Ora et labore. Pry and work—but work. Without this you cannot even begin. And this book describes how to go to work, and with what.» — el lema con que cierra ese prólogo; el troceo imprime labore por labora y Pry por Pray, y va tal cual.

«Regardie would later become an influential author on magic and esoteric subjects in his own right, also contributing in the 1960s and the 1970s to the rediscovery of Crowley’s ideas through new editions of his writings and an important study (The Eye in the Triangle, 1970).» — Marco Pasi le adjudica el redescubrimiento de Crowley en los sesenta y setenta y nombra su estudio The Eye in the Triangle de 1970.

«Crowley’s influence can be seen in the work of major authors such as > Dion Fortune, and that of his ex-disciples Israel Regardie and Kenneth Grant (b. 1923).» — Pasi lo nombra entre los ex discípulos de Crowley por los que pasa su influencia.

«The traditional Golden Dawn did survive, and still does, as a result of the actions of an errant member of the Stella Matutina: Francis Israel Regardie, who had entered the Hermes Temple in 1933 following an earlier initiation into the Societas Rosicruciana in America (a quasi-masonic body that had borrowed the Outer Order rituals of the Golden Dawn).» — el Dictionary of Gnosis and Western Esotericism lo nombra Francis Israel Regardie, lo llama miembro descarriado de la Stella Matutina y data en 1933 su entrada al Hermes Temple.

«Regardie firmly believed that the teaching and rituals of the Order should be 559 available to all and over a four year period, from 1937 to 1940, he published the greater part of them.» — el mismo artículo le adjudica la convicción y fecha la publicación entre 1937 y 1940; el número de plana impresa se cuela dentro de la frase.

«I soon found the work of Israel Regardie in the form of The Middle Pillar,3 which introduced me to Qabalistic psychology and the writings of Aleister Crowley. When I finally delved into Crowley’s writings, I knew I’d found my path.» — Lon Milo DuQuette traza por The Middle Pillar su entrada a la psicología cabalística y de ahí a Crowley.

«Israel Regardie (1907–1985) produced the clearest and most influential revelation. Regardie’s Golden Dawn revolutionized twentieth-century magical practice. Despite his Jewish heritage, Regardie was emphatically a Hermetic Qabalist. He maintained that Qabalah “could and should be employed without binding to it the partisan qualities of any one particular religious faith.» — Kraft y Bowyer dan las fechas de nacimiento y muerte, sitúan en él la revelación más clara e influyente y declaran que, pese a su herencia judía, era enfáticamente cabalista hermético.

«In fact, member Israel Regardie (1907–1985) once noted that a secret alchemical process was at work behind all Golden Dawn rituals.» — Dennis William Hauck, en el mismo volumen, le atribuye haber señalado un proceso alquímico secreto tras todos los rituales de la Golden Dawn.

«Israel Regardie (1907–1985) suggests, following Iamblichus, that “the outcome of the invocation of the Holy Guardian Angel does not result identically with various people” and “to whatsoever conception of his Angel he aspired, so will the outcome of the mystical marriage be.”» — el mismo volumen le atribuye, siguiendo a Jámblico, que el resultado de la invocación del Ángel Guardián no sale idéntico en distintas personas.

«In 1926, the young Regardie joined the Washington College of the Societas Rosicruciana in America, a non-Masonic Rosicrucian Order that used the initiation rituals of the Golden Dawn and had some correspondence with Wynn Westcott.» — el recuadro biográfico del volumen de DuQuette data en 1926 su entrada al Washington College de la Societas Rosicruciana in America.

«In 1928, Regardie relocated to Europe to become secretary to Aleister Crowley.» — el mismo recuadro data en 1928 la mudanza a Europa como secretario de Aleister Crowley.

«Likewise, several of Crowley’s students went on to be important thinkers and writers in their own right, including Israel Regardie, Austin Osman Spare, and Kenneth Grant.» — el mismo volumen lo cuenta entre los alumnos de Crowley que llegaron a pensadores y escritores por derecho propio, con Austin Osman Spare y Kenneth Grant.

«Even though the original Golden Dawn was relatively short-lived, its continued infl uence in the twentieth century was immense, especially due to the effort of such earlier members and disciples as Aleister Crowley, A. E. Waite, Dion Fortune, Israel Regardie, and others, who went on to form new groups and publish important magical material for new generations of aspirants to study.» — Egil Asprem lo cuenta entre los miembros y discípulos por los que la orden sobrevive a su disolución.

«This correspondence is also of great importance since it shows Regardie’s search for answers about the Golden Dawn one year prior to his admittance into the Stella Matutina.» — Asprem data esa correspondencia un año antes de su admisión en la Stella Matutina.

«This stance was not directly compatible with an emphasis on the actual historical origin of the material in John Dee’s diaries; thus, in addition to the case of Regardie’s editing, we also fi nd that information on the provenance itself is completely left out of the Golden Dawn initiation rituals, in favor of more esoteric historiographies.» — Asprem nombra su edición como un caso de la misma incompatibilidad que hace callar el origen documental del material.

«One particularly esoteric response has been to set “clairvoyants” on the case, to scry the “correct” history of the Angelic system. In his publication of Stella Matutina material in 1937–1940 Regardie included the results of one such approach.26 Here, the Order’s clairvoyants claimed that Dee and Kelley had gained access to the Enochian system only when they were in Central Europe, through contact with alleged Rosicrucian centers in Germany, Austria, and Bohemia.» — Asprem registra que incluyó en su publicación de 1937 a 1940 los resultados de una indagación clarividente sobre la historia del sistema enoquiano.

«When Israel Regardie in 1972 published an edition of Crowley’s 1909 Enochian experiments in the Algerian desert, he attacked The Satanic Bible in his introduction, calling it a “debased volume,” which presented a “perverted edition” of Enochian.» — Asprem data en 1972 su edición de los experimentos enoquianos de Crowley y cita los términos con que atacó The Satanic Bible.

«By documenting how the Golden Dawn and Crowley receptions of Enochian, which Regardie defended against the satanic “perverted edition,” were themselves reinterpretations and decontextualized versions of the original sixteenth-century work of Dee and Kelley, he attacked the very premises of Regardie’s argument.» — Asprem resume el contraataque de Michael Aquino: quien acusa de adulterar también adulteró.

«See Anton Szandor LaVey, The Satanic Bible, 159–272. Compare with the version in Crowley, “Liber Chanokh,” part two, 99–128. The spelling of the calls here are identical, while at the same time differing from those of the Golden Dawn papers published by Regardie, Golden Dawn, 673–82.» — Asprem coteja las grafías y concluye de qué versión copió LaVey, la de Crowley y no la suya.

«Regardie, The Golden Dawn, 626. Unfortunately, Regardie does not reveal who these clairvoyants were, or when the experiments were conducted. It does not seem unreasonable, however, to suspect that it was in the Stella Matutina period.» — Asprem señala en nota el hueco documental: no dice quiénes eran los clarividentes ni cuándo se hicieron los experimentos.

«Unfortunately, Regardie’s compilation consisted primarily of reproductions of late-nineteenth-century documents that were a bit flowery and obtuse, not composed with an eye to clarity but rather toward elaborate and quasi-poetic expression filled with much jargon not likely to be understood by non-initiates.» — David F. Godwin objeta a su compilación la ilegibilidad para el no iniciado.

«These people include MacGregor Mathers, Aleister Crowley, Dr. F. I. Regardie, A. E. Waite, H. P. Blavatsky, Dion Fortune, P. F. Case, Chic and Sandra Tabatha Cicero, John Michael Geer» — Kraig lo nombra, con la inicial de Francis, entre los autores de quienes dice derivar su curso.

«Israel Regardie, who insisted I call him “Francis,” was virtually alone in keeping the traditions of the Golden Dawn and Aleister Crowley alive between WWII and the 1960s, when his works were republished by Llewellyn and made available to a new generation.» — Donald Michael Kraig declara haberlo tratado en persona, dice que él le pedía que lo llamara Francis, y le adjudica haber mantenido vivas las tradiciones entre la segunda guerra y los sesenta.

«Israel Regardie, in his book Ceremonial Magic, suggests using Crowley’s unicursal hexagram instead of the traditional four paired triangles. I have learned it both ways and I quite prefer the traditional style.» — Kraig consigna su propuesta del hexagrama unicursal y declara su preferencia contraria sin descalificarla.

«What both Crowley and Regardie seem to imply is a very mechanistic mind. That is, they seem to see the amount of ego reaching a certain level which, by following certain instructions, can be raised or lowered. While I have great respect for these two gentlemen, I disagree with this viewpoint.» — Kraig objeta a sus dos autoridades mayores sobre el modelo de la mente, no sobre la técnica.

«Regardie was clearly under the influence of his teacher and mentor (and maybe father figure?), Aleister Crowley, when writing this book.» — Kraig adjudica a Crowley el influjo sobre uno de sus libros, con la conjetura de la figura paterna entre paréntesis y con interrogación.

«Something not widely known is that Regardie studied alchemy at PRS. This changed his view that alchemy was only a speculative and symbolic study, as he had previously stated in his book The Philosopher's Stone.» — Mark Stavish sostiene que estudió alquimia en la Paracelsus Research Society y que eso le cambió la postura fijada en The Philosopher's Stone.

«his lungs during an experiment that went awry and as a result needed to use oxygen later in life. A warning to us all, and good reason to proceed with caution.» — Stavish cuenta que se dañó los pulmones en un experimento salido mal y quedó necesitando oxígeno; el tramo abre en el corte de chunk, donde el troceo reemite la marca de plana.

«It is an everexpanding upward spiral of what Israel Regardie called Light, Life, Love, Law, and Liberty.» — Stavish le atribuye la espiral ascendente de Luz, Vida, Amor, Ley y Libertad; el troceo pega everexpanding sin guion.

«The well known occult writer, Israel Regardie, published a book entitled The Philosopher's Stone in 1938, wherein he examines alchemy from several mystical and psychological points of view. Later in life, he became a student of Frater Albertus at the Paracelsus Research Society, which “opened his eyes.” In his introduction to the second edition of the book, he had this to say regarding his experience of laboratory alchemy:» — Robert Bartlett data en 1938 The Philosopher's Stone, lo hace después alumno de Frater Albertus en la Paracelsus Research Society y anuncia la cita de la retractación.

«By the end of high school, I was fully enmeshed in the teachings of The Golden Dawn as presented by Israel Regardie; in fact I devoured all of Regardie’s writings» — Bartlett declara en otro prefacio su propia filiación y dice haber leído sus escritos enteros.

«At that time I had a verbal agreement with Israel Regardie to publish his version of an Enochian Dictionary, but after we examined it and realised that most of it was derived via Crowley, we instead decided to do a more complete Enochian Dictionary based directly on Dee’s manuscripts, only adding Crowley’s usage where it deviated from the original.» — Stephen Skinner declara el acuerdo verbal que tenía con él para publicar su diccionario enoquiano, y por qué se abandonó: casi todo derivaba de Crowley.

«Modem magical practice is overly keen on the Lesser Banishing Ritual of the Pentagram as promulgated by the Golden Dawn, Aleister Crowley, and Regardie, and indeed in Techniques of High Magic. Our thinking has however moved on from there. Having conjured, threatened, and bound the spirit successfully, it is downright rude to then banish it. If you want to develop a relationship in which the spirit will come willingly next time, the appropriate tool to use is the Licence to Depart.» — Stephen Skinner y David Rankine objetan a la práctica moderna, y lo nombran con la Golden Dawn y Crowley como su fuente.

«When I first encountered Enochian magick, the only available published materials were Regardie’s Golden Dawn and Crowley’s Gems from the Equinox, fascinating but largely incomprehensible to me. Next was the first of several largely incoherent books on Enochian Magick by Gerald Shueler, which elaborated on the Golden Dawn material and added much of his own invention, most of it of dubious value.» — el mismo volumen traza el mapa bibliográfico de entonces: su Golden Dawn y los Gems from the Equinox de Crowley, fascinantes y en gran medida incomprensibles.

«This is the single most important book ever written on magic. Regardie is really the editor. He gathered the working documents of the Hermetic Order of the Golden Dawn, a Victorian secret society devoted to the practice of magic.» — Donald Tyson lo llama editor antes que autor de The Golden Dawn, y declara ese libro el más importante escrito sobre magia.

«A similar exercise is given by Israel Regardie in his work The Middle Pillar, however this works exclusively with white light and has a different final component.» — David Rankine compara un ejercicio propio con el suyo y declara las dos diferencias.

«Today the system used by most Western occultists is based on a 32-fold classification (4) and printed tables of the major correspondences are available, notably in Aleister Crowley's Liber 777 and Dr Israel Regardie's Golden Dawn.» — Francis King y Stephen Skinner declaran disponibles dos tablas de correspondencias, el Liber 777 de Crowley y su Golden Dawn.

«I may make up resumes of his material later for your study in which I will leave out the junk. Most of the real good material is in Mr. Regardie’s Golden Dawn anyhow.» — Ophiel remite el grueso de lo aprovechable de Crowley a su Golden Dawn.

«Works like Regardie's four volume Golden Dawn, which could have been purchased for five quid in 1950, was so much in demand that it became worth £80 a set.» — Colin Wilson mide la demanda nueva por el precio de su Golden Dawn, de cinco libras en 1950 a ochenta por juego.

«Scholem took the trouble to read everything that occultists (Eliphas L´evi, Blavatsky, de Guaita, Papus, Saint-Yves d’Alveydre, Waite, Westcott, Crowley, Regardie, Pullen-Burry, MacGregor Mathers, Steiner) had to say about “kabbala.” Usually the verdict was negative, as shown by his many marginal notes» — Wouter Hanegraaff registra que Gershom Scholem lo leyó, entre doce ocultistas, sobre la cábala, y que el veredicto marginal era por lo común negativo.

«La tradición Thelema (Crowley, Regardie) reinterpretó el Ángel Guardián como el Yo Superior del operador, su Verdadera Voluntad. La distinción es técnicamente relevante: en la lectura grimorica, el contacto es con una inteligencia distinta; en la lectura Thelema, es con una dimensión del propio ser» — el Umbral de la Consciencia lo cuenta, con Crowley, en la lectura de Thelema que identifica al Ángel Guardián con el Yo Superior; es la única fuente en español.