The Philosopher's Stone: Spiritual Alchemy, Psychology, and Ritual Magic

«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.» — Regardie, en su Introducción a la Segunda Edición, data el libro en el invierno de 1936-37 y lo liga a una enfermedad respiratoria de infancia.

«Instead of the usual mystery and detective stories recommended for such situations, my reading companion was Mrs. Atwood’s Suggestive Inquiry into the Hermetic Mystery.12 For years I had struggled vainly with this large tome, annoyed continually by its obscurantism and pompous literary style that was almost as bad as A. E. Waite’s, but I had never really managed to comprehend her presentation of Alchemy.» — Regardie declara años de lectura fallida de Atwood y, de paso, su juicio sobre el estilo de A. E. Waite, cuya edición de Vaughan el mismo volumen reproduce.

«Now, bedridden, I was determined to give her book one final perusal. If, then, it still yielded nothing for me, I proposed to discard it along with some other books which had outlived their usefulness in my life.» — Regardie enuncia la última lectura como ultimátum al libro.

«So, with notebook and pencil by my side in bed, I began casually to glance through Mrs. Atwood’s book, underlining a significant passage here and there, and jotting down some brief notes on the pad.» — el método de lectura que él mismo describe: subrayado y cuaderno.

«on the pad. Suddenly, and to my utter amazement, the whole enigma became crystal clear and alive. The formerly mysterious Golden Tractate of Hermes and The Six Keys of Eudoxus seemed all at once to open up to unfold their meaning.» — el momento de comprensión súbita que Regardie pone en el origen del libro, y que abre a la vez los dos tratados del Libro Uno y del Libro Dos; el tramo arranca dentro del renglón porque la frase se repite en la introducción de los editores.

«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.» — Regardie declara qué se escribió en dos semanas y qué se añadió después: los diagramas, el comentario a Vaughan y las citas de Jung.

«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.» — la recepción que Regardie declara treinta años después.

«It is patently an open sesame to one level of interpretation. The Occult Review, now defunct, published a critical review by Archibald Cockren who took me rather severely to task for asserting that alchemical texts should be interpreted solely in terms of psychological and mystical terms.» — Regardie acota su propio libro a un nivel de interpretación y nombra a Archibald Cockren como quien le objetó la lectura exclusivamente psicológica.

«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.» — Regardie declara haber desestimado a Cockren por despecho, no por argumento.

«I was about to write the editor of The Occult Review a scorching letter, but reason intervened so that fortunately it never got written.» — la carta que no escribió.

«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.» — Regardie enuncia su retractación y a la vez la acota: se retracta de la exclusión, no del contenido.

«significantly change much of what I wrote then. I admitted that I had not “proceeded» — el límite que Regardie pone a su retractación, cortado en el cambio de plana.

«to the praxis” but I felt then and still do that a mystical and psychological interpretation of some alchemical texts was legitimate.» — continuación: no haber pasado a la praxis no le quita legitimidad, a su juicio, a la lectura mística y psicológica de *algunos* textos.

«There is unequivocally this aspect of the subject. Certainly Jacob Boehme and Henry Khunrath, for example, cannot be interpreted except in these terms.» — Regardie nombra a Boehme y a Khunrath como los casos donde a su juicio no cabe otra lectura que la mística; *Henry Khunrath* es lo que imprime la capa de texto.

«Nor should one be permitted to forget some of the preliminary provisions laid down by Basil Valentine in The Triumphant Chariot of Antimony» — Regardie introduce la cita de Basil Valentine que le sirve para sostener que el alquimista de laboratorio era a la vez hombre de aspiración espiritual.

«This object I pursue not only for the honour and glory of the Divine Majesty, but also in order that men may render to God implicit obedience in all things.» — palabras de Basil Valentine en The Triumphant Chariot of Antimony, citadas por Regardie.

«I have found that in this Meditation there are five principal heads, which must be diligently considered, as much are in possession of the wisdom of philosophy as by all who aspire after that wisdom which is attained in our art. The first is the invocation of God; the second, the contemplation of Nature; the third, true preparation; the fourth, the way of using; the fifth, the use and profit.» — las cinco cabezas de la meditación alquímica, en la cita de Basil Valentine que Regardie reproduce: invocación de Dios, contemplación de la naturaleza, preparación, uso y provecho.

«He who does not carefully attend to these points will never be included among real Alchemists, or be numbered among the perfect professors of the Spagyric science. Therefore we will treat of them in their proper order as lucidly and succinctly as we can, in order that the careful and studious operator may be enabled to perform our Magistery in the right way.» — cierre de la misma cita de Basil Valentine, con la ciencia espagírica como nombre del arte.

«It is evident then that though some alchemists did work manually in a chemical laboratory, they were at the same time men of the highest spiritual aspirations. For them, the Stone was not only tangible evidence of successful metallic transmutation; it was accompanied by an equivalent spiritual transmutatory process.» — la conclusión que Regardie saca de la cita: la transmutación metálica y la espiritual iban juntas.

«My readers will know by now that my thinking on most of these occult subjects had been profoundly influenced by the life and work of Aleister Crowley.» — Regardie declara la deuda con Crowley.

«So far as his knowledge of Alchemy went, I ought to narrate that in the winter of 1897, he had gone to Switzerland for mountain-climbing and winter sports. While there he encountered a Julian Baker, with whom he had a long conversation about Alchemy.» — el episodio de 1897 con Julian Baker que Regardie usa para medir cuánta alquimia sabía Crowley.

«This indicates at the very least that Crowley had been widely reading on this topic as well as on mysticism. As a result of this conversation, Baker promised to introduce Crowley to a chemist in London, George Cecil Jones who might be instrumental in getting him admitted into the Hermetic Order of the Golden Dawn.» — y la cadena que según Regardie llevó a Crowley a la orden: Baker, el químico George Cecil Jones y la admisión.

«There is not the least shred of evidence to indicate that Crowley, Baker or Jones had done any practical laboratory work in Alchemy. In magic—yes; in Alchemy, no!» — Regardie niega evidencia de trabajo de laboratorio en los tres.

«Many years later, Crowley came to use alchemical symbolism to elucidate the “Mass of the Holy Ghost,” the sex-magic principles of the O.T.O.» — el uso que Regardie le adjudica a Crowley: el simbolismo alquímico puesto a explicar la magia sexual de la O.T.O.; el tramo se corta ante un guion de fin de renglón.

«To refer back to the Golden Dawn, it seems to me that there was little that was really illuminating on Alchemy in its curriculum, though in other areas, particularly the magical, I feel today as I always have.» — Regardie objeta el currículo alquímico de la orden y a la vez sostiene su juicio sobre lo mágico.

«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» — Regardie niega el carácter alquímico de la orden; el tramo se corta en el cambio de plana.

«had ever engaged in operating an alchemical laboratory. One document, bearing the imprimatur of Mathers, deals with Alchemy, not from the laboratory viewpoint, but from that of ritual magic—and at best it is plain verbiage.» — continuación: Regardie desestima el único documento alquímico de la orden, el que lleva el imprimátur de Mathers.

«Its mystical interpretation is best expressed in a speech made by one Adept in its classic ritual: “In the alembic of thine heart, through the athanor of affliction, seek thou the True Stone of the Wise.”» — la fórmula del ritual que Regardie ofrece como la mejor expresión mística de la orden: alambique del corazón y atanor de la aflicción.

«To this extent, the Golden Dawn had severed its traditional ties with the parent Rosicrucian bodies of Germany and Central Europe which were patently alchemical.» — Regardie sostiene una ruptura entre la orden inglesa y los cuerpos rosacruces continentales, a los que atribuye carácter alquímico.

«One has only to glance casually through The Secret Symbols of the Rosicrucians18 to realize the extent to which Alchemy was considered the predominant feature in the Rosicrucian work of that era.» — lo que ofrece en apoyo es un libro de láminas; el *18* es llamada a nota de los editores.

«I know none of its members who could at any time have thrown any ray of light on Alchemy.19 One member, the late Capt. J. Langford Garstin, wrote a couple of books, Theurgy20 and The Secret Fire,21 about Alchemy, but they too yield little of practical value on the subject.» — Regardie niega valor práctico a los libros alquímicos de Garstin; la nota 19 de los editores contradice esta negativa nombrando a William Ayton.

«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.» — el balance de cuarenta años que Regardie declara antes de contar su encuentro con Riedel.

«Events in the past few years—a Uranus cycle—have conspired to force upon me a thoroughgoing expansion or reorientation of my original point of view, so that I can now quite happily admit that Archibald Cockren was right.» — Regardie fecha su giro por un ciclo de Urano y le concede la razón a Cockren, su crítico de 1938.

«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.» — el encuentro con Albert Riedel, a quien Regardie declara el primero que sabía de lo que hablaba.

«This promise later eventuated in an invitation to attend a seminar on Alchemy that he was conducting at the newly instituted Paracelsus Research Society in Salt Lake City. Most of the material presented in the Seminar concerned Alchemy, Qabalah, Astrology, etc.—with which I was already theoretically familiar—though even there some radically new and stimulating viewpoints were obtained. But the piece-de-resistance was the laboratory work. Here I was wholly dumbfounded.» — Regardie separa lo que ya sabía de lo que lo dejó pasmado: la parte de laboratorio.

«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 en su forma más explícita, y con la base que le da: haber presenciado y repetido el proceso.

«When Basil Valentine said, for example, in his work on antimony: “Take the best» — arranque de la receta de Basil Valentine que Regardie usa como prueba de literalidad; el tramo se corta en el cambio de plana.

«Hungarian Antimony … pulverize it as finely as possible, spread thinly on an earthenware dish (round or square) … place the dish on a calcinatory furnace over a coal fire …,” he means exactly what he says» — continuación: la receta con antimonio húngaro, plato de barro y horno de calcinación, que Regardie lee al pie de la letra.

«he means exactly what he says—exactly and literally. When he says a coal fire, he was not referring to the inner fire or Kundalini. It is simply ridiculous to assume he is talking in symbols which must be interpreted metaphysically, etc.» — Regardie niega la lectura simbólica del fuego de carbón y nombra la equivalencia que rechaza, la del Kundalini.

«Once you have followed his instructions to the letter, literally, or have been privileged to have seen this laboratory process demonstrated, then you know that “manually” is certainly not meant to be interpreted as by Mrs. Atwood in terms of mesmeric passes of the hands.» — y objeta a Atwood en el punto exacto: *manually* no son pases mesméricos.

«Chic’s interest in Freemasonry and the Western Esoteric Tradition led him to become a member of several Masonic, Martinist, and Rosicrucian organizations. He is a Past Grand Commander of the Grand Commanders of Knights Templar in Florida (2010– 2011). He was also a close personal friend and confidant of Dr. Israel Regardie. Having established a Golden Dawn temple in 1977, Chic was one of the key people who helped Regardie resurrect a legitimate, initiatory branch of the Golden Dawn in the United States» — la nota *About the Editors* presenta a Chic Cicero por su filiación masónica, martinista y rosacruz y declara el vínculo personal con Regardie que legitima esta edición anotada; el guion partido de *2010– 2011* es lo que imprime la capa de texto.

«He is currently the G.H. Imperator of the Hermetic Order of the Golden Dawn (www.hermeticgoldendawn.org), an international Order with temples in several countries.» — el cargo con que la misma nota lo presenta al abrir el volumen.

«She is currently the Supreme Magus (Imperatrix) of the Societas Rosicruciana in America (www.sria.org) as well as the G.H. Cancellaria of the Hermetic Order of the Golden Dawn.» — y los de Sandra Tabatha Cicero, la otra firmante del aparato.

«Sandra “Tabatha” Cicero was born in rural Wisconsin. After graduating from the University of Wisconsin–Milwaukee with a Bachelor’s Degree in Fine Arts in 1982, Tabatha worked as an entertainer, typesetter, editor, commercial artist, and computer graphics illustrator.» — la formación en artes plásticas que la nota editorial le adjudica, y de la que dependen las ilustraciones rehechas para esta edición.

«The Philosopher’s Stone: Spiritual Alchemy, Psychology, and Ritual Magic © 2013 by Chic Cicero and Sandra Tabatha Cicero.» — la página de derechos pone el copyright del volumen a nombre de los dos editores, no del autor del texto que edita.

«First e-book edition © 2013 E-book ISBN: 9780738737362» — el ejemplar troceado es esa primera edición electrónica.

«Cover design by Lisa Novak For a complete list of art credits, please see page 519» — la remisión a la plana 519 declara que la edición impresa tiene una paginación propia que el ejemplar electrónico no conserva: el troceo llega a la plana 391.

«Llewellyn Publications is an imprint of Llewellyn Worldwide Ltd.» — el pie editorial, que la misma plana sitúa en 2143 Wooddale Drive, Woodbury, MN 55125.

«INTRODUCTION TO THE THIRD EDITION by Chic Cicero and Sandra Tabatha Cicero INTRODUCTION TO THE SECOND EDITION by Israel Regardie» — el índice reparte las dos introducciones por firmante, que es el mapa de voces del volumen: la tercera es de los Cicero y la segunda, de Regardie.

«CHAPTER ONE Introduction BOOK ONE: Alchemy, Psychology, and Qabalah CHAPTER TWO The Golden Treatise of Hermes Trismegistus CHAPTER THREE Commentary CHAPTER FOUR Commentary (cont.)» — el índice del Libro Uno: el tratado atribuido a Hermes y los dos capítulos de comentario de Regardie.

«BOOK TWO: Magnetism and Magic CHAPTER FIVE The Magnetic Theory CHAPTER SIX The Six Keys of Eudoxus CHAPTER SEVEN Commentary on the Six Keys of Eudoxus CHAPTER EIGHT The Magical View BOOK THREE: The Mystic Core CHAPTER NINE Coelum Terrae by Thomas Vaughan CHAPTER TEN Conclusion» — los Libros Dos y Tres, con los otros dos tratados que Regardie reproduce y comenta; el índice adjudica el Coelum Terrae a Thomas Vaughan.

«CHAPTER ELEVEN The Spiritual Alchemy of the Golden Dawn by Charles “Chic” Cicero» — el índice firma el capítulo once a nombre de Chic Cicero solo, no de los dos editores.

«CHAPTER TWELVE Introduction to Alchemy—A Golden Dawn Perspective by Mark Stavish CHAPTER THIRTEEN Basic Alchemy for the Golden Dawn by Samuel Scarborough CHAPTER FOURTEEN Golden Dawn Ritual Method and Alchemy by Samuel Scarborough CHAPTER FIFTEEN The Elixir of the Sun: A Ritual of Alchemy by Steven Marshall» — cuatro capítulos del Libro Cuatro los firman terceros: Mark Stavish, Samuel Scarborough y Steven Marshall. Ni Regardie ni los Cicero.

«by Chic Cicero and Sandra Tabatha Cicero BOOK FIVE: Resources APPENDIX ONE A Selection of Books on Alchemy APPENDIX TWO Practical Alchemy: Some Basic Safety Rules GLOSSARY BIOGRAPHICAL DICTIONARY BIBLIOGRAPHY Art Credits» — el capítulo dieciséis lo firman los dos Cicero, y el Libro Cinco es el aparato de consulta que ellos añaden.

«List of Illustrations The Alchemist in His Laboratory The Tree of Life Alchemical Mercury Hermes Trismegistus The Four Elements An Athanor, or Alchemical Furnace» — el índice de láminas abre con el programa iconográfico que los editores montaron: el laboratorio, el árbol de la vida cabalístico, el mercurio, Hermes, los elementos y el atanor.

«An Athanor, or Alchemical Furnace The Elements on the Tree The Dragon Lady Alchimia The Black Crow with the Body and Twin Birds of Soul and Spirit (Basilius Valentinus, Azoth, Paris, 1659) Mesmer Projecting Magnetism The Hermetic Triumph “Two Fishes” from The Book of Lambspring» — la serie emblemática, con el único pie que el índice fecha y localiza: el Azoth de Basilius Valentinus, París, 1659.

«The Alchemist at Labor and at Prayer Cabala and Alchemy The Altar Setup for Alchemy A Simple Alchemical Laboratory Setup Alchemical Hexagram Temple Setup» — el índice mezcla la lámina antigua con el diagrama de uso, que es el giro de esta edición: montaje de altar, montaje de laboratorio y montaje de templo.

«The Spirit Pentagrams The Elemental Pentagrams Walking the Hexagram Invoking Earth Invoking Water Invoking Air Invoking Fire Invoking Spirit Active/Invoking Spirit Passive Invoking Sol/Invoking Luna Banishing Hexagrams» — y cierra con los diagramas rituales de la Golden Dawn: pentagramas de espíritu y de los elementos, hexagramas de invocación de Sol y Luna y de destierro.

«INTRODUCTION TO THE THIRD EDITION Alchemy is philosophy; it is the philosophy, the seeking out of the Sophia in the mind.1 —mary anne atwood» — el epígrafe con que los Cicero abren su introducción, tomado de Mary Anne Atwood; el *1* es la llamada a la nota que remite a la edición de 1850.

«T he Philosopher’s Stone was written in 1936–37 when Israel Regardie was confined to bed for a prolonged period of time due to a severe bout of bronchitis.» — los Cicero fechan la escritura del libro en 1936-37 y la ligan a una bronquitis; la *T he* separada es la letra capital tal como la imprime la capa de texto.

«Published in 1850, Atwood’s comprehensive tome documented the enormous impact of hermetic philosophy on human spirituality. A Suggestive Inquiry presents readers with cryptic alchemical treatises such as “The Golden Tractate of Hermes” and “The Six Keys of Eudoxus”—documents infused with riddles and symbolic codes used to secretly communicate to fellow alchemists the true purpose of the Hermetic Art.» — los Cicero derivan los dos primeros tratados del volumen del libro de Atwood, y les atribuyen un código deliberado entre alquimistas.

«After this breakthrough, insights came rapidly, and over the course of the next two weeks, Regardie wrote the bulk of The Philosopher’s Stone which was published in 1938.» — la fecha de la primera edición, 1938, la declara el aparato de los Cicero, no la portada.

«Born in 1817, the only child of metaphysical historian Thomas South, Mary Anne Atwood took an active role in her father’s research at an early age. Her first book, Early Magnetism in Its Higher Relations to Humanity, was published under a pseudonym in 1846. Her magnum opus, A Suggestive Inquiry into the Hermetic Mystery, was published by her father in 1850.» — la semblanza de Atwood que los Cicero anteponen, con su primer libro publicado bajo seudónimo.

«Later, both father and daughter became convinced that the book exposed far too many alchemical secrets, and except for a few copies sold or owned by the author, all other copies were destroyed.» — y la destrucción de la tirada, que los Cicero atribuyen a la convicción de padre e hija de haber revelado demasiado.

«alchemy was actually a method for transforming the human soul through altered states of consciousness, during which the soul ascended to the spiritual world for powerful transformational experiences and descended back again into the physical body.» — los Cicero resumen así el secreto que adjudican a Atwood: ascenso y descenso del alma por estados alterados de consciencia.

«Atwood posited that all mention of metals, minerals, and alchemical processes were merely symbols and metaphors for spiritual alchemy.» — y la consecuencia que le adjudican: metales y procesos como puro símbolo.

«At this point in his life, only a couple of years after finishing his Golden Dawn studies and having left the Bristol Temple of the Stella Matutina, Regardie was convinced that alchemy was in reality a thinly veiled psycho-spiritual process—the operations in laboratory alchemy that professed to work on metals, minerals, and plant matter were essentially focused solely at man’s mind, soul, and spirit.» — los Cicero sitúan la tesis de 1937 en la biografía de Regardie: recién salido del templo de Bristol de la Stella Matutina.

«He had concluded that “practical” laboratory alchemy was simply wrong-headed, and that only theoretical, spiritual, or psychological alchemy was valid.» — y le adjudican la exclusión de la alquimia de laboratorio, que es la posición que él mismo revisará en 1968.

«Some thirty years after writing The Philosopher’s Stone, Regardie underwent a change of heart on the matter after attending a seminar conducted by Albert Riedel, otherwise known as acclaimed alchemist Frater Albertus, founder of the Paracelsus Research Society in Salt Lake City.» — los Cicero fechan el cambio de posición treinta años después y lo atribuyen al seminario de Albert Riedel, Frater Albertus.

«In his Introduction to the Second Edition of this book, Regardie candidly acknowledged his earlier mistake and changed his opinion about the validity of laboratory alchemy, relishing the opportunity to “eat crow” and admitting that “in insisting solely on a mystical interpretation of alchemy, I had done a grave disservice to the ancient sages and philosophers.”» — los Cicero remiten a la introducción de 1968 y citan de ella las dos frases con que Regardie se retracta.

«His original approach was to analyze these seventeenth-century texts emblematically, using the symbol systems of magic, Qabalah, and Jungian psychology to explain how laboratory operations described by alchemy are in reality psychoanalytical processes of self-realization and spiritual attainment» — los Cicero describen el método de Regardie como lectura emblemática con tres rejillas: magia, cábala y psicología junguiana.

«Like modern psychological methods the alchemical formulae have as their goal the creation of a whole man, of integrity. … Not only does Alchemy envisage an individual whose several constituents of consciousness are united, but with the characteristic thoroughness of all occult or magical methods it proceeds a stage further. It aspires towards the development of an integrated and free man who is illumined. It is here that Alchemy parts company with orthodox Psychology.» — palabras de Regardie que los Cicero citan de An Interview with Israel Regardie, editado por Christopher S. Hyatt en 1985; los puntos suspensivos son de la cita.

«He refrained from doing so because he felt that the book in its original form could still be of immense value to students who were at the same stage in their spiritual evolution as he had been in 1937.» — los Cicero explican por qué el texto de 1938 se reimprime sin reescribir.

«Alchemy is once more rearing his head not only in this vast country of ours, but in Great Britain and in the heart of Europe as well, and in the Antipodes.» — Regardie, citado por los Cicero desde un ensayo suyo titulado *Alchemy in the World Today*, señala un renacer de la alquimia repartido por varios países.

«days between its advocates as there always has been, since many of the famous texts were simply the means whereby one adept in the art could convey to others something of his own knowledge and experience.» — continuación de la misma cita de Regardie, que el troceo parte en el guion de *now-a-days*: los textos famosos como medio de comunicación entre adeptos.

«With the exception of added footnotes and a few minor changes in spelling, Regardie’s initial thoughts on alchemy as exemplified in The Philosopher’s Stone stand as they were first written.» — los Cicero declaran el alcance de su intervención sobre el texto de Regardie: notas al pie añadidas y retoques de grafía.

«Rather than rewrite the original text to accommodate information on laboratory alchemy as Regardie was tempted to do in 1968, we opted to supplement the text with articles on practical alchemy contributed by contemporary alchemists and writers in the later part of the book.» — y declaran la solución editorial que explica la doble naturaleza del volumen: no reescribir, sino añadir colaboradores.

«The result is a balanced approach that honors the past but also addresses current views on the Hermetic Art, offering readers something of the knowledge and experience of modern practitioners, particularly those working in the Golden Dawn Tradition.» — los Cicero enuncian el público al que dirigen el añadido: quienes trabajan en la tradición de la Golden Dawn.

«Israel Regardie’s influence on modern magicians cannot be overstated. With the publication of The Golden Dawn: The Original Account of the Teachings, Rites, and Ceremonies of the Order of the Golden Dawn (1937–40), Regardie made the Golden Dawn system of magic available to a wide and eager audience of esoteric students.» — los Cicero datan la publicación de The Golden Dawn entre 1937 y 1940, y le adjudican la difusión del sistema.

«According to Francis King and Isabel Sutherland: “That the rebirth of occult magic has taken place in the way it has can be very largely attributed to the writings of one man, Dr. Francis Israel Regardie.”» — el juicio no es de los Cicero: lo atribuyen a Francis King e Isabel Sutherland.