By Christopher S. Hyatt

Israel Regardie (born Francis Israel Regudy on November seventeenth, 1907 in London, England) was once the most influential Adepts of the Golden sunrise. He was once additionally a committed author, chiropractor and therapist. It was once his major ambition to maintain and perpetuate the lessons and paintings of the Golden sunrise and Aleister Crowley. Israel Regardie met with the Golden sunrise magician Aleister Crowley (October twelfth, 1875 - December 1st, 1947) in Paris in October of 1928 to develop into his own secretary and pupil (he additionally turned Crowley's personal Agent and a IX° Member of Crowley's O.T.O.). On October twenty eighth, 1930, Regardie took the Oath of the Probationer in Crowley's Order of the A.·. A.·., which used to be Crowley's reformulated and complex model of the method of the Golden sunrise (Crowley even maintained the identify of the Golden sunrise for the Outer Order). Then in January of 1933, almost immediately after severing with Crowley, Regardie, like his magical mentor, joined the Golden sunrise (or, extra thoroughly, an offshoot of the Order referred to as the Stella Matutina) at Hermes Temple in Bristol with the Neophyte motto Frater advert Majorem Adonai Gloriam. Regardie states in his e-book, the attention within the Triangle: An Interpretation of Aleister Crowley, that he retained this comparable Neophyte Motto for his 5=6 Adept measure, the Adeptus Minor Grade. (Regardie resigned from Hermes Temple of the Stella Matutina on December fifth, 1934.) Regardie was once an Adept who was once dedicated to the good paintings of conserving and perpetuating the lessons of either Aleister Crowley and the Golden sunrise approximately which he as soon as said: "They have left indelible marks on my existence, and my occupation if i would like to exploit that time period, yet definitely on my own existence. however, i can't separate Crowley from The Golden sunrise, simply because Crowley used to be The Golden sunrise and The Golden sunrise used to be Crowley." - From An Interview with Israel Regardie: His ultimate strategies and perspectives (Falcon Press, 1985).

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It is striking how many symbols throughout the poem and the commentary express the importance of boundaries and obstacles (mountains, forts, frontiers, wounds, pain) and serve to reclassify the experience. Through extensive metonymic linking of the various elements such as the `thresholds' and `walls' which symbolize obstacles to gnosis, a circular rather than a linear process maps the territory. In traversing this no-man's land the reader is challenged, but also provided with a conceptual framework that encourages reflection on the fine borderline between absence and presence.

The elements of nature are a universal alphabet . . There is a language of flowers. 37 Such discussions of language gained wide currency through Horace Bushnell's Dissertation on The Nature of Language as Related to Thought and Spirit. This work on the one hand insists on the importance of `objects and acts in the sensible world . . as signs of thought:' It is only as there is a Logos in the outward world, answering to the logos or internal reason of the parties, that they can come into a mutual understanding in regard to any thought or spiritual state whatever.

Put another way, the experience itself is apprehended as a primary `text', filtered and glossed through culturally shaped symbols. We can argue then that it is through language and texts that St John of the Cross experiences the divine. The marked blurring of the divisions between primary and secondary texts emphasises the notion of writing as a mystical activity in itself. 25 What then might St John of the Cross's purpose be? And what is his interpretative stance? Here there are two main points to be made.

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