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In 2013, the publishing house “A.G. Moskvichev" published a translation into Russian of the famous three-volume work of Francis Barrett "The Magician", which is a good textbook on magic and occultism of the early 19th century. Unfortunately, the book contains numerous annoying typos and stylistic irregularities caused by the lack of a proofreader and editor, however, this is the first translation into Russian of a truly outstanding work and no other translation into Russian still seems to exist. I will immediately note that this translation was made not from English, in which “The Magician” was actually written, but from French, which, of course, serves as another barrier to understanding the original. Of course, those who are fluent in English can find an electronic version of the original on the Internet, but it is also clear that such books are much preferable to read in paper form, because they are created not for the usual acquaintance with information of a whimsical and entertaining nature, but for thoughtful readings by a knowledgeable person ready to come into contact with the world of higher magic.

Title page of the first edition of The Magician, 1801, and portrait of F. Barrett

The book "The Magician" was first published in 1801 in London and is a kind of compilation of the works of famous occult philosophers - Pietro d'Abano (1250-1316), Abbot Trithemius (1462-1516), Agrippa of Nettesheim (1486-1535), Van Helmont (1580-1644) and others, and, as Alison Butler states (Beyond Attribution: The Importance of Barrett's Magus. In: Journal for the Academic Study of Magic. Band 1, 2003, S. 7-32) Barrett used them English translations from the 17th century.

It is important to note here that magical works of this type have been created since ancient times, for the most part, as compilations, and this method in itself does not in any way diminish the merits and skills of each subsequent author. Moreover, Barrett not only inserts large chunks from the same “Occult Philosophy” of Agrippa into his book, but changes the order of the quoted chapters, provides them with his own notes, replaces individual fragments, etc. That is, we are not talking about the appropriation of other people’s texts, but about a deeply thought-out selection of what, in the opinion of the author of “The Magician,” was the most significant and, most importantly, suitable for himself, living in another time and in another country. Moreover, as he himself notes: Agrippa’s books “are now so rare that they can hardly be found, and they are sold by booksellers at a very high price.” Fortunately, in the same 2013, the publishing house “A.G. Moskvichev” also published a Russian translation of Agrippa’s works along with the so-called. “fourth”, attributed to him by the book “Occult Philosophy,” so if you wish, you can conduct a kind of experiment: read the work of Agrippa, and after a while read the work of Barrett and compare their effects on consciousness.

Cover of the Russian edition of the book 2013

Another drawback of the book is also associated with the lack of editing - there are notes both in the text itself and in the footnotes, and they belong either to the translator or to the author, the necessary commentary is practically absent, in other words, to call this publication not only scientific, but in any way exemplary It’s absolutely impossible, but for an initial acquaintance with Barrett’s work it’s quite suitable.

What do we know about the personality of the author of “The Magician”? The very brief preface to the Russian edition states that very little is known about him. He was born in 1774 in London and died presumably in 1830 in America. I will add that “The Magician” was written around the historical time in which the characters of the famous novel by British writer Suzanne Clarke “Jonathan Strange and Mr. Norrell” (2004) take place, based on which a series of the same name was released in 2015. In Clarke’s book we are talking about a certain community of English “theoretic magicians”, convinced that magic left our world several centuries ago, but immediately encountered a practitioner of magic, Mr. Gilbert Norrell, who soon has a competitor in the form of another magician -self-taught by Jonathan Strange. But if Clarke’s book is a kind of spreading cranberry, making an impression on those who are very superficially familiar with the history of European occultism of the New Age, then Barrett’s “The Magician” is a serious classic work that influenced the subsequent development of Western magic. Barrett's goal, however, was the same as that of the fictional Mr. Norell: "This time," he wrote, "the secrets of Nature are beginning to be explored more deeply than during the entire previous century, during which they were completely neglected."

Eddie Marsan as magician Gilbert Norrell. Still from the series "Jonathan Strange and Mr. Norrell" 2015

From the preface to the Russian edition one can learn that until the mid-19th century, Barrett’s work (not least because of its high cost) remained almost unknown to contemporaries, and only thanks to the writer and occultist Edward Bulwer-Lytton (1803-1873), the author of the great novel “Zanoni”, and the magician Eliphas Levi (1810-1875) received well-deserved recognition. Also, the “Mage” was actively used by representatives of the Hermetic Order of the Golden Dawn during the so-called period. occult Renaissance of the late 19th and early 20th centuries. In particular, references to it can be found in the book of the famous researcher of this order, Israel Regardie (1907-1985), “Talismans. Guide to production, consecration and use" (M.: Enigma, 2007). There is still not published in Russian a short biography of Barrett, written by F. King and published in 1992: “The Flying Sorcerer: Being the Magical and Aeronautical Adventures of Francis Barrett, Author of The Magus”, containing the most minimal information about him life. The latter, however, as well as the ridiculous rumors about him, are quite understandable, for the task of every real magician is to erase personal history and deliberately confuse the facts of his biography. That is, the lack of a clear biography and the abundance of absurd criticism testifies rather in favor of Barrett, who, apparently, really was an outstanding initiate of the first third of the 19th century.

However, you can still read something about Barrett, for example, in Owen Davis’s book “Grimoires: The History of Magic Books” (M.: Harpocrates, 2014). It rightly states that “the British contribution to the development of ritual and incantatory magic consisted not in popularization through cheap publications, but in the compilation of several full-length and expensive compilations from the books of the early modern Neoplatonists.” Barrett's predecessor in this matter was the astrologer and Freemason Ebenezer Sibley (1751 - ca. 1799), who died several years before the publication of The Magician and left behind the work A New and Complete Exposition of the Celestial Science of Astrology, which went through many reprints. At that time, according to the historian E.P. Thompson, London was experiencing an “explosion of anti-rationalism.” After Sibley's death, Barrett also proclaims himself an adept of the occult sciences, and one of Ebenezer's students, the healer John Parkins, turns to him.

Depictions of hellish spirits - illustration from the first edition of The Magician, 1801

In English newspapers of the early 19th century, one can find references to Barrett as an unsuccessful balloonist: in 1802, he allegedly attracted large crowds of spectators three times to watch him take off in a hot air balloon, but each of his attempts was a fiasco. However, Barrett's aeronautical failures were quickly forgotten, and his book, albeit after a while, took its honorable place in the magical tradition.

The book “The Magician” is structured in three volumes: the first volume is devoted to natural and talismanic magic, as well as alchemy, astrology and numerology; the second volume is devoted to magnetism, necromancy, demonology and ceremonial magic itself; finally, the third volume covers biographies of the greatest magicians of previous centuries from Zoroaster and Apollonius of Tyana to Henry Cornelius Agrippa and John Dee (18 names in total). Barrett quotes Agrippa most often, but this can be explained not only in a positivist way - in the sense that it was this material that caught his eye and was most suitable for borrowing - but also in a purely magical way, because it is known that many magicians considered themselves reincarnation of the magicians who lived before them. Thus, Eliphas Levi saw the shadow of Apollonius of Tyana during a necromancy ritual and realized that it was he himself, and Aleister Crowley considered himself the new incarnation of Eliphas Levi, etc. Of course, Barrett nowhere writes that he and Agrippa are one being, but uses the latter's text as if it were written by him.

Barrett's work (like many magical treatises and grimoires of that time) was certainly written by a Christian who knew the Holy Scriptures and the works of the Fathers of the Church well and saw in magic the highest manifestation of religion, a special active wisdom aimed at comprehending God the Creator through contemplation and study of him creations, communication with spirits, and always with the help and permission of Divine powers. As the author writes: “...let no one be offended by the revered sacred title of Magus - a title that every sage deserves when he follows the same path that Christ himself trodden, namely the path of meekness, love, mercy, fasting, prayer, etc. d.; for the true magician is the truest Christian and the closest disciple of our blessed Lord...” (pp. 26-27).

Initiation into witchcraft mysteries. Ancient allegory

Thus, high magic differs significantly from low-grade devilish witchcraft, which is usually used by witches to harm people. Barrett, of course, condemns witches as servants of the devil, but at the same time, along with the rituals of summoning angels, for some reason he sets out in detail the spells of summoning and subduing hellish spirits. Indeed, it seems strange to find benefit in the latter if the magician, as he himself assures, is able to communicate with higher powers and receive revelations from them, even in a dream.

It is also difficult to say whether his emphasized Christian moralism was a clever veil, necessary so as not to scare away religious readers and not incur their wrath as an “ungodly sorcerer,” or whether it was simply a tribute to a tradition dating back to more cruel and cannibalistic times ( It’s not for nothing that in the biography of the same Agrippa, Barrett specifically mentions his problems with the Inquisition), but sometimes his annoying warnings look precisely like a desire, just in case, to protect himself and his work from unnecessary criticism from religious fanatics.

The author himself, in an address to the reader, characterizes his book as follows: “...our Work is, as it were, a spiritual essence, extracted from a huge amount of material; for we can truly say that this little Course is truly spiritual and essential to the happiness of man; therefore to those who wish to be happy, we with the best intentions command this Work as their constant companion, in which, if they cling to it, they will not be disappointed in their desires to achieve the true Philosopher's Stone. Elsewhere, Barrett explains that the book can only be useful under certain conditions, namely the absence of a skeptical attitude towards it: “... to operate in magic, you need to have constant faith, not doubt luck, not hesitate at all and not have doubts of the spirit. Firm and constant faith creates miraculous effects even in erroneous operations...”

Thematic illustration

The point is that the main engine of magic is the human will, aimed at achieving a specific goal. “The general rule is that every spirit that improves in what it desires and in its passion creates for itself things that are most conducive and effective in relation to what it desires. If they want to practice magic, they need to know and cognize the quality of their soul, its virtue, its faith, the scale and even the degree of its power over the universe.” In general, the willingness to open up to spiritual knowledge is extremely important: “... one who does not desire spiritual knowledge cannot achieve it by any means other than, firstly, resorting to God, and secondly, cleansing his own heart; thirdly, surrendering oneself to the will of the Holy Spirit...” The book also contains specific lessons that allow you to cleanse yourself and prepare for certain spiritual practices, but they are generally familiar to all more or less religious people and imply, first of all, ritual purity, fasting, liberation of the soul from bad thoughts, lust and selfish desires, sanctification of living space, prayer, reading the Bible, etc.

Another indispensable condition for success in comprehending the royal art, according to Barrett, is the ability to keep secrets about the most important things without revealing them to strangers: “And we immediately warn you that every magical experience flees from publicity, tries to hide, is strengthened and strengthened by silence , but is destroyed by publication; also all the virtue of your works will suffer damage if it is poured into weak, talkative and skeptical minds. So, if you want to be a magician and collect the fruits of this art, be hidden and do not reveal your work, place, time, desire or will to anyone, with the exception of one teacher or partner ... "

Barrett himself, however, was not particularly shy about talking about his skills and at the end of the second book he even indicated his address, where those wishing to take private lessons from him could find him and talk with him about all sorts of occult things (of course, certain kind of payment). As follows from Barrett's "Announcement", he intended to create an occult school of twelve students - the number of the apostles of Christ. However, whether he managed to do this during his lifetime is unknown, although he certainly had some students.

Thematic illustration

It is noteworthy that the author of “The Magician” used his knowledge of the occult, including to predict purely political events. Thus, in the third chapter of the first part of the first book, he writes about prophetic dreams and notes that during the last change of government (apparently, we are talking about the resignation of William Pitt the Younger from the post of Prime Minister in March 1801), he “learned about this, at least five days before the event" and described how it would happen to several of his friends. However, this is the only slip of this kind in the book, which as a whole is not devoted to the ability to predict political events and, even more so, to influence them, but to the opportunity to learn as much as possible about the structure of the world and man in general and one’s personality in particular.

The most powerful tool of the magician, according to Barrett, is his word: “Indeed, the power of human words is so great that when they are spoken with all the determination of the mind, they are capable of turning Nature upside down, causing earthquakes, storms and hurricanes.<…>Almost all charms are powerless without words, because words are the speech of the speaker and the image of the thing designated; therefore, whatever miraculous result is intended to be obtained, let it be done with the addition of words denoting the will or desire of the operator..."

But what is needed for these words to gain the proper power? To this Barrett replies: “...no one can be a successful magician except one who knows how to excite the magical power of his soul or create it practically, without knowledge.” A little earlier he also notes: “... the highest type of magic is that which is excited by mental conception, and indeed such conception of the inner man is excited only by the Holy Spirit and his gift - the Cabal; but such conception of the outer man is excited by a strong imagination, daily and sublime contemplation, and among witches, by the devil.”

From the first edition of The Magician, 1801

In addition to a thorough general theory of magic, Barrett's book contains many practical, detailed guides on creating talismans, finding the philosopher's stone, summoning certain spirits, calculating auspicious days, drawing up horoscopes, discovering secret names, etc. and so on. Everyone can take from this textbook what interests him most at the moment, if, of course, he is interested in such things at all. Anticipating criticism and skepticism regarding his work, Barrett, after presenting ten wonderful alchemical lessons, gave a clear and intelligible recommendation on how to read his work correctly: “Perhaps there will be some - as I have no doubt - who will say when they look at our works: this guy points everyone out, teaches everyone, he tells us what we already knew. To this I will answer: let them read our books twice; and if they do not find anything that seems valuable to them (that is, they themselves are convinced that it is valuable), then I will burn these writings and forget them.”

Barrett's advice is absolutely universal for reading any book worth reading, which, in order to understand it in the slightest degree, should be read at least twice (the first time - to establish initial contact and integrate it into our picture of the world, the second - to perceive it as a subject and discovering something truly new for yourself). I will say for myself that the initial reading was enough for me to admit that Barrett was right, and the second time I would like to read this textbook in a more adequate translation - I hope that it will appear over time. In the meantime, I refer everyone interested to this publication.

PRIMARY PRINCIPLES OF NATURAL MAGIC

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BOOK ONE

CHAPTER I

NATURAL MAGIC IS DESCRIBED BY MAN – BY HIS IMAGINATION – BY THE DIVINE IMAGE
– AND THE SPIRITUAL AND MAGICAL PROVISION OF THE SOUL

P NATURAL MAGIC is, as we have already said, a comprehensive knowledge of Nature, in which we can find its hidden occult processes occurring throughout its diversity and breadth; thereby, reaching an understanding of the beneficial properties and qualities of the constituent parts of stones, metals, plants and animals; and let us take into account that man, according to the existing order of the universe, was created on the sixth day, all things were prepared for his regency here on earth to please Almighty God, after his creation of the great world or macrocosm, after it was said to him, that this is good, and he created man in his own image and likeness, and in man, likewise, an exact copy of the great world is revealed.

We will describe the wonderful properties of a human being, in which we can see the exact image or likeness of the world; with which we will come to an easier understanding of everything that may need to be correlated with knowledge of minor natural phenomena, animals, for example, as well as plants, metals and stones; in order to, in accordance with the previously stated desire, to know all the secret features hidden in this small world. This could serve as the key to discovering the treasures and secrets of the macrocosm, or the entire universe: here we hasten to talk about the creation of man as a divine likeness and his fall as a result of disobedience, followed by a whole train of misfortunes, illnesses, disasters, sorrows following his descendants, which arose from - for excommunication from God, but reduced by the intercession of our Lord, Christ.

THE CREATION, DISOBEDIENCE AND FALL OF MAN

According to the Word of God, which guides us in all our deeds in the first chapter of the Book of Genesis, verse 26, “And God said: Let us make man in our image and likeness, and let him have dominion over the fish of the sea, and over the birds of the air, and over over the cattle, and over all the earth, and over every creeping thing that creeps on the earth." Here is the origin and beginning of the frail nature of man; and henceforth any soul was created by that very light and Source of Life, in its exact image, equally immortal, in a beautiful, proportional body, endowed with the most excellent intelligence and dominion, otherwise a limitless monarchy, over all Nature, every thing is subject to this rule, this authorities; and only one creation is an exception; only one should remain inviolable and sacred, according to the highest order: “You may eat from every tree of the garden, but you must not eat from the tree of the knowledge of good and evil, for in the day that you eat from it you will surely die.” Genesis, verse 16.

So Adam was created by the finger of the Lord, which is the Holy Spirit; His appearance or appearance was beautiful and built like that of an angel; in his voice (before the fall) and any sound was the sweetness of harmony and music: it was in that state of innocence that he was created, but in the weakness of a mortal, in a depraved state, he could not, he was not capable of carrying dignity and the divine shrillness of such a voice. When the Evil One found him, by the will of God, he began to sing very shrilly, and in order to repeat the sublime harmony of the kingdom of heaven, he forged an instrument of holy skill: since his rage was in vain, which tormented him, he began to invent how to draw a person into disobedience to the will his Creator, in order to be able to mock him, ridiculing his new creation, man.

Van Helmont, in his Oriatrike, speaking of the entry of death into human nature, ultimately touches upon the question of creation and the fall of man: and, indeed, his ideas coincide so completely with mine that I have an impulse to quote here his philosophical views, that they so clearly interpret the text of Scripture, with the great light of truth in it, containing within themselves the best and truest of convictions.

"The man who was created in the likeness, the image of God, subsequently recklessly decided to give birth to the image of God from himself; and not some kind of monster, but something, a shadow, reminiscent of him. Having committed violence against Eve, he, in fact, gave birth to not the likeness of the Lord, which would be disproportionate to others, having dedication to God, but in the fatal ether of the seed he gave rise to human passions; trying, to some extent, to receive a sensitive, rationally grounded, capable of being motivated to serve, soul from the Father of Light, but all mortal, destructible; and, nevertheless, he in such an ordinary way breathes life and, with his virtue, a strong spirit of rationality from himself: so this man tried to reproduce his image; not like irrational creatures, but by the union of the seed, which with over time, through prayer, it was necessary to receive spiritualized enlightenment from the Creator; what they could call the sensitive soul."

But, behold, another generation came from here, conceived in the manner of animals, mortal, incapable of eternal life, like animals; born in pain, subject to death and disease, as much more miserable, filled with despair, as the very reproduction of our first parents overturned God's true purpose. “And therefore, in his great mercy, which is impossible to describe, he deliberately warned that they could not taste from that tree; or, as he said, on the same day they must die by death, and experience all the hardships and disasters that accompany death ". Thus, God deservedly deprived our parents of the happiness of immortality; to be more precise, death followed the bestial marriage relationship, also not leaving the soul of God with man, after which he became flesh.

Further; because the desecration of Eve from there was continued in posterity, until the very end of the world, and from then on, the sin of one who despised his father’s instruction, a wild deviation from the right path, is now, among other sins of uncleanness from the fallen, carnal, from the beasts of a recent generation, truthfully called the original sin; that is, man, having been sown in the delight of the lust of the flesh, therefore the sinful flesh reaps inevitable death; nevertheless, the knowledge of good and evil that the Lord placed in that unwanted fruit contained in it the rudimentary power of lust of the flesh, otherwise, a secret forbidden union, diametrically opposed to the state of innocence, which was by no means a state of stupidity; since He was the one who is, before the corruption of Nature, the essence of all living creatures, whatever was declared, according to which they were named according to their qualities and could be distinguished at first glance: man, hence, having tasted the fruit, comprehended knowledge and lost inherent innocence; not that he was so stupid and ignorant before eating the fruit that he did not know or understand his nakedness, but under the influence of shame and animal lust, he first proclaimed his nakedness.

So, therefore, the knowledge of good and evil symbolizes nothing more than carnal lust, as the Apostle testifies, calling this lust a law of the flesh. For her own pleasure, the Lord of earth and heaven put in the apple an incentive to lust; without tasting which, he [Adam] could have abstained without risk, having been warned; Otherwise, he would never and at any time be tempted or motivated by his reproductive organs. When the fruit was eaten, man, from the occult and natural properties transmitted to the fruit, comprehended passion, and sin became his favorite, and animal seed grew in, which, promoting the previously mentioned inclinations of such a receptive soul, and, being influenced by others, had a disastrous effect on spirit of Adam; and, like an illusory hope, having now received the archius or dominant spirit, and animal judgment, received at the same time the power of reproduction of this animal and mortal seed, putting an end to life.

Moreover, the Sacred Text captivated me in many places, for Eve is presented in it as a helper to Adam; not that she had to fulfill the duties of a wife, even if she was called so immediately after the Fall. Conceived by the Creator as a virgin, she was later filled with suffering: but no, while the state of purity dominated over innocence, the will of a man exhausted her; the incarnation of man in Paradise foreshadowed other living conditions than animal life; and therefore the eating of the fruit has covered the most blameless name with lust, while in its name holding “the knowledge of good and evil,” ignorance only evokes what is a state of innocence: and, undoubtedly, the comprehension of the above knowledge has nourished the most painful death and the irretrievable loss of eternal life: and if a person had not tasted the apple, he would have lived without lust, and descendants would come from Eve (the virgin) from the Holy Spirit.

But the fruit was eaten, “their eyes were opened at that hour,” Adam eagerly began to harass the naked virgin, and corrupted her that God had designated as a naked help for him. And man intervened in the plan of the Lord, creating a generation of sin from the flesh; after which followed the corruption of the original nature, or sinful flesh, accompanied by lust: there is not a single note in the text to the contrary "knowledge of good and evil", except that “they realized that they were naked,” or, more correctly, that their innocence was desecrated, corrupted by animal lust, polluted. And in fact, all of them "knowledge of good and evil" imprisoned in shame from their private parts; and that is why in part 8 of Leviticus and many other parts of the Holy Scriptures, their intimate parts of the body are named for no other reason than out of shame; with the merging of bodies, their eyes opened, as they realized that their virtue had been lost, which brought them degeneration of the essence, and shame, and inevitable death, passed on to their offspring.

Alas! Too late came to them an understanding, out of shame from their new-found lust, of why the Lord so lovingly warned them against eating the fruit. There is no escape from the truth, and it testifies to the impurity of the defiled Adam’s generation; that it received this contamination with the father’s semen and the mother’s monthly blood. And according to its features, it is believed that for generations it accumulated in a person from contact with dead bodies, and must be redeemed by that ceremonial rite indicated in the text, and that death began from the lust of the flesh, hidden in the forbidden fruit; and for this there is only a cure, if such a great defilement is transmitted by fusion, and this cure is in washing: in similarity to how faith and hope can flow into us, they are strengthened during bathing during baptism.

At the same time, as soon as Adam learned that the fratricide was the first born from mortals, and he gave birth to him in carnal passion, he killed his brother, innocent and pious as he was, and foresaw the sinful mistakes of mortals that would follow from this, likewise , how he received his own misfortunes, knowing, of course, that all those disasters happened to him from the sin of lust, acquired from the apple, and were inevitably passed on to his offspring, he thought that the only reasonable thing he could do was from now on to always abstain from his wife, whom he defiled, and so he grieved, in chastity and sorrow, for a whole hundred years; in the hope that by the virtue of continence, by resisting the lust of the flesh, he could not only appease the displeasure of an angry God, but also be restored to the splendor and grandeur of innocence and purity.

But the repentance of one century was completed, and, most likely, the mystery of Christ's incarnation was revealed to him; man could never hope to return to the splendor of original purity by his own efforts, it is even less likely that he could delay death for his offspring; and then, apparently, nevertheless, marriage gave pleasure, and the satisfaction of his desires came from God to him, which was the embodiment of justice in its time, which was supposed, to the glory of his name and to the humiliation of Satan, to lift humanity to a more sublime and purer state of bliss .

From the time of this, Adam began to know his wife, although he was a hundred years old, and to fill the earth, multiplying in accordance with the blessing given to him once, because the law prescribed: “Be fruitful and multiply.” And, nevertheless, this marriage connection, the reason for which was a huge thirst for reproduction - otherwise the continuity of the first godlike generation would have been impossible - was admitted as a sacrament of believers.

Having experienced shame after eating the fruit, both of our first parents covered their private parts; and so this shame did something pre-convincing, guilty in relation to the highest truth, in relation to the intention of the Creator, in relation to their virtuous nature: and subsequently, thus, Adam’s generation was not distinguished either by its original natural disposition and physique, or by its conformity to God’s plan; and the Lord foretold that the earth would give birth to thorns and thistles, and that man would eat bread by the sweat of his brow, and these were not curses, but warnings that such things would be common on earth: and because in pain they must multiply and plow by the sweat of their brow and in labor and in fear there is its bread, the earth must give birth to much more than the essence of the tiller; and that is why they are fed with milk at birth like irrational animals, and they also began to multiply like animals.

It was told to Eve, after her fall, that she would give birth in suffering. What does the pain of childbirth have in common with eating the fetus, if it is not a consequence of the lust of the flesh that was contained in it; and the Lord had the intention to warn, to prevent him from eating the fruit. And why are the reproductive organs of a woman punished with pain during childbirth, if not because her eyes, seeing the apple, her hands, taking it, and her mouth, tasting it, sinned? But was this enough to punish life with death and health with many diseases? Moreover, why does her womb endure torment, if not for the same reason that animals experience, because she gives life to children in her own way in the same way as animals?

After the Fall, their eyes were opened, and they felt shame: this meant that, from the filth of their lust, they knew that carnal relations were sinful in relation to the very purity of the innocence of nature, and now they were covered in shame; when their eyes were opened, they saw that They committed the filthiest abomination.

However, the whole essence of the curse was on the snake and the evil spirit, and the woman’s privilege was in the bliss of life on earth. And the descendants of the woman must punish that serpent. This means that it is impossible for birth in pain to be a curse, because with the same voice the Lord blessed both the woman and the victory over the evil spirit.

Adam was born with immortality. The Lord did not create him to be an animal or a vulnerable creature, and not to be born, conceive and live like a beast; or rather, he was created by a living soul, in the divine image; and differed as much from the animal essence as an immortal differs from a mortal, and a God-like creature from a beast.

I am sorry that our learned men, out of their own pride and arrogance, would like to portray man in all his animal essence (and nothing more), which comes (according to their logic) from the nature of animal nature. Because, despite the fact that man himself called death to himself and his offspring, and therefore may seem to be close to the animal essence, he is still not able to pervert the nature of the divine image: even so, the evil spirit could not create an animal from him, although and he approached animal nature through hatred and brutal atrocities.

But still man remains in the form in which he was created; and as many times as man is called an animal or a receptive living being, as is the case in some serious thoughts, so many times is the written text distorted, which says, “The serpent was more cunning than all the beasts of the field that the Lord God created,” because it speaks of natural the cunning and skill of this living reptile creature. And again, if the hypothesis is correct, man was not prescribed to reproduce by seed and flesh, and he did not strive for the sensuality of the soul; and therefore the rational soul of Adam’s generation does not come from belonging to the animal species, since it arose from a seed in which there was no initial predestination and limitation of all species; this is how a sentient soul arose in a person, contrary to the will of the Creator and Nature; so he cannot live like other animal species, without being burdened with reason, which supports his existence.

Consequently, until a person is an animal in essence, he cannot be such in terms of possessing a mind, and even less so in possessing a soul, which not a single animal has.

And now neither the evil spirit nor nature itself, by any means or in any way, can change the essence of humanity given to him by the Creator, and it was determined by his foresight that man will remain forever and ever the same as he was created, although in his baseness he acquired properties alien to him, which became inherent to him due to weakness of will; It is absurd to consider a person a sublime animal, since he has sensations and feelings, for sensuality does not yet speak of an animal essence.

So, since our first parents now felt the influence of the forbidden apple on their bodies and on their feelings, because their loins began to lust in Paradise, they were ashamed of this, the members of their bodies, which they could previously control to their pleasure, were now moved by their inherent feeling of lust.

And not only did death enter this body through lust, but inevitably also into the conceived generation; therefore, on the same day, they were expelled from Paradise: and an adulterous, dissolute, bestial, devilish race arose, clearly unable to enter the kingdom of the Lord, diametrically opposed to the Lord's predestination, a race for which cruelty and depravity became integral.

Accordingly, the original sin of the lust of the flesh was generated, and occurred only when the fruit was eaten, in contempt for the warning: after all, lustful desires are located in the forbidden tree, and passion is in it. When Satan (more than even his hopes, nothing prevented the corruption of the virgin) saw that man was not leaving the path that was foretold (he did not know that the son of the Lord himself would be the guarantee of human salvation), he looked at the immoral, degenerate, the base nature of man, saw that he was deprived of the power given to man through unity with God, Satan rejoiced at that same hour. But the hour of rejoicing was short-lived, because he learned that the marriage bond was approved in heaven, virtue bowed to man, and Satan was deceived: hence the conclusion that the son of God had to correct vices and was incarnate for this purpose. Then Satan began to imagine how, in what way, he should dishonor the human race, raised from marriage ties with a mortal soul, so as to overthrow the entire plan of God: and he prompted not only fratricide, but also all sorts of notoriously low and immoral people, were present in large quantities at all times, but also ensured the emergence of Atheism, and nurtured it along with Paganism, whereby, if he could not prevent the unity of the immortal Spirit with a passionate soul, then, at least, he could, having destroyed the world order, lower man together with himself to the level of damned punishment: his true intention was to expel the completely immortal spirit from the human race.

And therefore he (the Devil) contributes, to this day, to the vile spread of atheistic freethinkers: and he saw that the first parents would be able to bear and endure everything except the transformation of their descendants into wild and unbridled animals; and that a relationship with a woman is much more pleasant for a person; and in this way the human race will continue; and he tried to prevent hope for the correction of the remnants of the race, not allowing the incarnation of the Son of God; then he tried, through active actions, to remake a person according to his own base intentions; which, after realizing it was useless and impossible to carry out, he tried to do it again, and in sodomy produced witches and demons; when this did not fully answer his plans, and he saw that a mule was born from a donkey and a horse, looking more like his mother than his father; similarly, from a rabbit and a dormouse a real rabbit was born, not like its mother, but with a tail like a dormouse; he stooped to this trick, and turned to others, which is, indeed, worthy of the cunning skill of the Prince of Darkness.

And Satan established a connection between the seed of a person and the seed in the womb of a young witch or sorceress, thereby providing access to the immortal spirit of a new, refined plan: and from there came a lustful and dissolute generation of Fauns, Satyrs, Dwarves, Nymphs, Sylphs, Dryads, Hamodryads, Neriads, Mermaids, Sirens, Sphinxes, Monsters and so on, with the same kind of seed as humans, in these monstrous monster-like broods.

The Fauns and Nymphs of the forest, pleasing the eye because of their beauty, gave birth to offspring from each other, and began to have intercourse with man, imagining that through this connection they would obtain an immortal soul for themselves and their offspring; this happened from their deceptive conviction by Satan, which prompted them to create these carnal connections, which the ignorant easily believed, and the offspring of these Nymphs are called Succubi: and Satan himself often performed a godless transformation, switching between Succubi and Incubi of both sexes; but they could not get a real human child, except for some Nymphs. Which, without distinction, in many places, were taken by the sons of the Lord (people) as wives, which forced the Lord to destroy the entire race, obtained from nasty and vile marriages, with floods and floods, so that the attempts of the evil spirit would be meaningless.

Concerning these mentioned monsters, I will give an impressive example from Helmont: as he says, a certain merchant from Egina, a villager who sometimes travels by water to the Canaries, was asked by Helmont for his most serious opinion about certain creatures, which sailors often brought home from the mountains, every time they traveled there, and they call them Tude-squills; they had desiccated dead bodies, almost three feet long, so small that even a child could lift one with his hand, and they had the exact outlines of a person; their entire dead body was light and transparent, like parchment, and their bones were flexible like cartilage; in the sun their entrails and intestines were clearly visible; and I, a Spaniard by birth, know this truly. I believe that to this day, the destroyed pygmy race was there; Thus the Almighty repaid the expectations of the evil spirit, supported by the disgusting deeds of men, empty and useless; Thus, in a variety of ways, he saves us from the cunning and deceit of the Devil, to his exorbitant and endless shame and to the eternal blessing of the Divine Name.

Note: Tude-Squills: the same as Stude-Quills (feathered carcasses).

Translation prepared by Frater A. and O.E.

Available in formats: EPUB | PDF | FB2

Pages: 456

The year of publishing: 2013

Language: Russian

Francis Barrett - mysterious English author of the early seventeenth century; his only book, THE MAGIC, OR THE COMPLETE SYSTEM OF OCCULT PHILOSOPHY, was first published in 1801; There was practically no reliable information about no. For a long time this work was little known, and only in the second half of the nineteenth century increased interest appeared in it, when it began to be republished, and ended up on the list of recommended books of the Order of the Golden Dawn. The book is based on the works of famous occult philosophers: Pietro d'Abano, Agrippa, Van Helmont and others, and can be considered the primary source for the study of ceremonial magic in all its manifestations. In this book you will discover and find a lot for yourself. MAG is one of the most extensive collections of knowledge, which includes not only occult philosophy, but also many other mystical and esoteric teachings. This is a kind of unifying text that allows you to cover the largest area of ​​mystical knowledge and get closer to the truth than ever before. Only by looking from above at the whole picture of magical teachings , you can form a correct picture of the world in your head. The publication will certainly be of interest to everyone who studies magic and esotericism at a deep level and wants to penetrate into the essence of the occult, Kabbalah and other teachings as deeply as possible.

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Very convenient service, I recommend it to everyone. Everything is very simple and clear, no unnecessary steps are required.

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I’m ashamed to admit, but I didn’t read much of the literature at school. Now I'm making up for it. I was looking for "Mag" to download. Your website is out. I didn’t regret that I came to see you. One SMS on the phone - and the book is mine! For free! Thank you for that! Will it always be like this or will there be paid content at some point?

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