Led by Israel Regardie Simulacrum
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Led by Israel Regardie Simulacrum
The question
Israel Regardie (1907-1985) — born in Mile End, London, to Jewish-Polish immigrant parents; emigrated to America as a child; Crowley's secretary 1928-1932; Golden Dawn initiate (Stella Matutina, 1934); chiropractor and Reichian therapist in Los Angeles for the second half of his life — is the figure through whom the Western ceremonial-magical tradition was systematised, published, and made textually available in the form in which it now circulates. His decision in 1937 to publish the Stella Matutina rituals (the materials he had sworn at his initiation to keep secret) — *The Golden Dawn* in four volumes 1937-1940; later in compact one-volume editions through Llewellyn — broke the institutional monopoly on the ritual corpus and established the textual basis on which essentially all subsequent English-language ritual magic has worked. His own theoretical writings — *A Garden of Pomegranates* (1932, Kabbalah for the magical student); *The Tree of Life* (1932, the foundational textbook of magical theory and practice); *The Middle Pillar* (1938); *The One Year Manual* (1981) — present a systematic synthesis of Golden Dawn ritual, Crowleyan Thelemic philosophy, Kabbalist theory, and Reichian psychotherapeutic practice. What did Regardie do, and what is his place in the modern tradition?
Outcome
The student has read *The Tree of Life* in substantial portion (chapters 1-8 at minimum); one section of the published Golden Dawn corpus (the Neophyte ritual, encountered already in Module 3, plus the Knowledge Lectures of the early grades); and *The Middle Pillar* in substantial portion.
Practice scenarios
Regardie Simulacrum walks you through the opening chapters of *The Tree of Life* — the foundational systematic textbook. Read chapters 1-8 (about 200 pages). Read also the substantial introduction to *The Middle Pillar* (the modern Cicero edition includes excellent commentary). Practise the Middle Pillar exercise daily for two weeks. Then write a 700-word analytical essay: what is Regardie doing as systematiser — what synthesis does *The Tree of Life* present, and how does it integrate the Golden Dawn-Mathers, Crowleyan-Thelemic, Fortune-psychological, and Kabbalist sources; what does the actual practical exercise (the Middle Pillar; sustained over fortnight) reveal that the textual reading does not; and what is Regardie's distinctive contribution as the figure who broke the institutional secrecy and made the corpus textually available?
Your goals