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IN THIS SUMMARY...
Nature and Origin of Elementals |
European occult traditions teach that alongside the realm of angels and demons exists a third order of spiritual beings linked to the natural elements. These creatures, called elemental spirits (although this contemporary term is actually a mistake) or especially Elementals, would inhabit the four classical elements – Earth, Water, Air, and Fire – and would lack an immortal soul. Explanations follow.
Nature and Origin of Elementals
The Swiss physician and alchemist Paracelsus (16th century) was one of the first to systematically describe them: according to him, God populated each element with appropriate beings, spontaneously generated by the element itself. Paracelsus thus states that Earth produces underground dwarfs, Water generates nymphs, Air houses spirits called elves, and Fire gives birth to salamanders. These entities would have a near-human appearance and a subtle material existence, composed of the purest parts of their original element. Lacking both a rational soul and a divine spark, they are mortal – their lives span several centuries, then they perish like animals.
Despite the absence of an immortal soul, Elementals are not considered fallen or demonic beings. They are distinct creatures, occupying an intermediate rank between humanity and the angelic realm. From an esoteric perspective, their existence testifies to the fullness of Creation: “This immense space between Earth and the Heavens has inhabitants far nobler than birds... the element of Fire, nobler than the other three, was not made to remain useless and empty.” In other words, every corner of the universe is alive, inhabited by invisible entities responsible for the harmony of the elements.
Several authors believe that primitive humanity knew and interacted with these nature spirits. The Abbé de Villars (author of Comte de Gabalis, 1670) writes that Adam before the Fall was the natural king of these beings, in familiar contact with them, but original sin veiled this knowledge from humans. Similarly, Paracelsus maintains that Elementals can sometimes seek to form alliances with humans. His doctrine – echoed in later occult literature – states that if an elemental unites by marriage with a man or woman, it then acquires a soul and the immortality it lacked. This paradoxical idea, where love between a human and an elemental “redeems” the latter, is found in several Hermetic authors. It is said that a nymph (undine) becoming the wife of a sage gains an immortal soul, or that a gnome marrying a mortal ceases to be a perishable spirit. These allegorical stories illustrate the occult conviction that the human spirit, endowed with the five elements (the four elements plus the spiritual Quintessence), possesses a divine spark capable of elevating purely elemental creatures to a higher plane.
Spirits of the Four Elements and Their Correspondences
Classical esoteric tradition divides Elementals into four categories, each linked to one of Empedocles’ four elements. Paracelsus established their now canonical names:
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Earth – Gnomes: spirits of the Earth, depicted as small underground beings, guardians of treasures hidden in mines and beneath mountains. They are said to be ingenious, friendly toward humans, and easy to command. “The earth is filled almost to the center with Gnomes, small-statured people, guardians of treasures... They are ingenious, friends of man, and easy to command.” Devoted servants of the “Children of the Sages”, they could provide the adept with the metallic and mineral riches he needs. Their wives, the gnomides, are described as small, very graceful creatures, adorned with curious clothing.
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Water – Undines: spirits of Water inhabiting rivers, lakes, seas, and fountains. Also of human appearance, they form a predominantly female people – sometimes called nymphs or naiads. The Comte de Gabalis notes: “The seas and rivers are inhabited just as the air; the ancient Sages named this kind of people Undines or Nymphs... There are few males, and many females; their beauty is extreme, and the daughters of men have nothing comparable.” These undines with faces of supernatural beauty are said to enchant humans with their songs and dances. However, lacking an immortal soul, they would seek to obtain one through marital union with a mortal, according to Paracelsus’ teaching.
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Air – Sylphs: spirits of Air, invisible and intangible like the wind. They are depicted as winged beings, ethereal humanoid in appearance, mostly male. “The air is full of an innumerable multitude of peoples [the Sylphs] of human figure, somewhat proud in appearance, but docile indeed: great lovers of sciences, subtle, helpful to the wise, and enemies of fools and ignorants. Their women and daughters are masculine beauties, like the Amazons are depicted...” Sylphs are thus associated with intellect, esoteric knowledge, and subtle inspirations. Well disposed toward the wise whom they instruct in high secrets, they despise ignorance and vulgarity. Their proud but benevolent nature makes them privileged interlocutors of mages and philosophers seeking truth.
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Fire – Salamanders: spirits of Fire, sometimes also called vulcans or fiery spirits. They would inhabit the element of fire – both earthly flames and the more ethereal region of Fire. They are represented as bright lights or blazing silhouettes, sometimes likened to fire reptiles (hence the name salamander by analogy to the mythical animal surviving flames). The Abbé de Villars describes them as “the fiery inhabitants of the region of fire, [who] serve the philosophers.” Indeed, in Hermetic symbolism, salamanders embody the transformative power of fire and reveal to the wise the mysteries of energy and metamorphosis. Less inclined to frequent humans, “they do not eagerly seek their company” and their queens rarely manifest to mortals. Nevertheless, their role is to animate celestial fire and exercise a purifying power; they are said to invisibly feed the sun, electrical storms, and volcanic fire according to certain occult cosmologies.
Each category of Elementals thus corresponds to one of the four Elements and shares its fundamental qualities. This correspondence also extends to cardinal points, astrological signs, and human temperaments. Éliphas Lévi assigns to gnomes the north and the sign of Taurus, to salamanders the south and Leo, to sylphs the east with the Eagle (esoteric symbol of air), and to undines the west with Aquarius. Similarly, gnomes are associated with the melancholic temperament (earth, dry and cold), undines with the phlegmatic temperament (water, cold and moist), sylphs with the sanguine temperament (air, warm and moist), and salamanders with the choleric temperament (fire, warm and dry). These correspondences illustrate the idea that Elementals influence, each in their own way, the moods and dispositions of human beings. The brisk air of sylphs can inspire joy and whimsy, while the earth of gnomes grants gravity and contemplation, the water of undines brings calm or nostalgia, and the fire of salamanders, ardor and passion.
Cosmological Role and Interaction with Humans
In occult cosmology, Elementals play an essential role as guardians and agents of nature’s forces. They invisibly preside over natural phenomena: sylphs are attributed with the movement of winds and clouds, undines with the flow of waters and the generosity of rains, gnomes with soil fertility and crystal formation, salamanders with the heat of telluric and celestial fires. Thus, ancient mages saw in storms the joint action of sylphs of air and salamanders of fire, or in earthquakes the work of gnomes and irritated underground spirits. Rather than mere metaphors, these correspondences reflect an animist vision of the universe where humans can enter into dialogue with the living forces of creation.
Elementals are neither fundamentally good nor intrinsically evil – they follow their own nature, sometimes helping or challenging humans. To the wise who approach them with respect and purity, they generally show goodwill, even helpfulness. Many occult legends tell how an adept mastering the arcana of the corresponding element can obtain the cooperation of these spirits: gnomes will reveal hidden veins and buried treasures, undines will protect worthy sailors on the waves, sylphs will inspire poets and philosophers by breathing subtle ideas into them, and salamanders will stoke the fire of his alchemical athanor or hearth. In Le Comte de Gabalis, the master even claims that gnomes willingly provide gold and silver to the “Children of the Sages” in exchange for the glory of being commanded by them. These nature spirits seek the company of virtuous humans, whose divine spark they admire, and they flee or mock the “fools and ignorants” whose coarse aura repels them.
Conversely, imprudent or impure humans may attract pranks or even mild hostility from Elementals. Many testimonies from esoteric tradition hold them responsible for poltergeist phenomena or nocturnal tricks: moved objects, fleeting lights, laughter in the wind... Rather than truly malevolent demons, these are sometimes nature sprites amusing themselves at the expense of intruders. Allan Kardec, founder of Spiritism, classifies “sprites, goblins, gnomes, and brownies” among low-level light spirits, describing them as “ignorant, cunning, frivolous, and mocking,” always ready to cause minor annoyances to mystify credulous humans. This Spiritist view, somewhat pejorative, reflects the 19th-century moral perspective on these entities: yes, they exist, but in its eyes they are only low-evolved, mischievous spirits lacking spiritual depth. Occultists, for their part, generally adopt a more respectful and nuanced tone, seeing Elementals as neutral natural forces to be tamed rather than mocked.
More deeply, the interaction between humans and Elementals fits within the framework of Natural Magic and Hermetic philosophy. The mage who manages to communicate with elemental spirits is supposed to reintegrate part of the powers humanity possessed in the mythical golden age. Mastering Elementals means reconnecting with the world’s harmony and restoring the alliance broken since the Fall. Éliphas Lévi thus states that when the operator knows how to dominate the elements within himself, “the whole world will be at the service of the wise.” He allegorically describes the advanced adept capable of walking in the rain without getting wet, crossing fire without burning, braving storms without his cloak being disturbed, and even seeing through the earth as through crystal. Behind these images lies the ideal of the mage-king, sovereign by his wisdom over elemental creatures: man reconciled with Nature to the point of freely commanding its spirits, thus fulfilling the ancient promise of a regenerated humanity where “the elements obey” the just.
Ritual Approaches to Invocation and Communication
Ceremonial magic grimoires and occult treatises have developed over the centuries a whole set of methods to approach, invoke, or conjure elemental spirits. These methods, although varying according to eras and schools, have constants. The approach is always solemn and requires rigorous preparation of the mage, both materially and spiritually.
Before any evocation attempt, the operator must purify himself and enter a state of harmonious receptivity. Tradition recommends purification rites (lustral baths, fasting, donning white garments, etc.) and prayer or mental concentration to reach a high vibrational level. The goal is to exclude any coarse or malignant influence and attune to the targeted element. Masters also emphasize prior moral mastery: “To tame and enslave elemental spirits, one must never give in to the faults that characterize them,” warns Éliphas Lévi. A light and unstable character will not control the mobile sylphs of air, a cold and apathetic nature will fail to command the undines of water, blind anger will irritate the fiery salamanders of fire, and a greedy and coarse mind will become the plaything of mischievous gnomes of earth. Conversely, the mage must cultivate in himself the qualities proper to each element: be quick and lively like sylphs, adaptable and imaginative like undines, energetic and strong-willed like salamanders, hardworking and persevering like gnomes. This inner harmony of the four elements is the condition for the adept to impose his natural authority on elementals – man, microcosm of the elements, then commands them.
Meeting an elemental requires creating a protected ritual space. Grimoires recommend drawing on the ground the appropriate protective figures, usually the magic circle (circumference at the center of which the mage stands) reinforced with symbols drawn at the cardinal points. Éliphas Lévi advises drawing on the ground the Star of Solomon and the perfectly regular sacred pentagram, using consecrated charcoal or pigments mixed with magnet powder. The circle and these geometric emblems form a vibrational barrier that prevents any malevolent intrusion and channels the energy of the summoned element. At the threshold of this consecrated zone are also placed symbolic instruments linked to the four elements (a lamp or brazier for Fire, a cup of lustral water for Water, smoking incense for Air, salt or earth for Earth), creating an environment conducive to the spirit’s manifestation.
In the classic operation, the mage holds in hand his pentacle or talisman (sign of authority), and successively the ritual weapons appropriate to each spirit: the sword to command the gnomes of Earth, the wand (sometimes forked, or a trident) for the salamanders of Fire, the sacred pentacles (discs or consecrated pentagrams) for the sylphs of Air, and the libation cup for the undines of Water. Each of these weapons is associated with the virtues of the element it controls – for example, the steel sword, coming from the mineral kingdom, represents coercive force over earth; the fire wand commands by light and heat; the pentacle engraved with aerial signs (e.g., the eagle or Aquarius symbol) dominates the spirits of air; the cup filled with holy water or wine consecrates the alliance with water spirits.
The evocation itself is done by consecrated formulas, in sacred language (Latin, Hebrew, etc.), invoking the divine names associated with the elements and summoning the spirit to appear. Lévi gives a Conjuration of the Four where the practitioner calls successively the great archangels governing the elements – Michael (Fire), Raphael (Air), Gabriel (Water), Anael (Earth) – as well as the mystical names of God living in each element (Elohim, Tetragrammaton, etc.). He then commands the sought spirit with imperative words: “Angel with dead eyes, obey, or flow away with this holy water! Winged bull, work, or return to the earth... Chained eagle, obey this sign, or withdraw... Moving serpent, crawl at my feet, or be tormented by the sacred fire...” These images of the bull, eagle, and flaming serpent are symbolic figures of each elemental category, which must be constrained by invoking higher powers. The tone is commanding: the mage, empowered by his spiritual authority, orders the entity to manifest without malice and lend its aid, under penalty of being repelled and punished by the invoked divine forces.
Besides words and symbols, occultists use various physical supports to facilitate communication with the invisible. These may be mirrors, crystals, or bowls of water to see the spirit, or objects imbued with the corresponding element to attract the entity. A method cited by Kabbalists involves preparing an elemental “magnet”: “to command sylphs, undines, and gnomes, one fills a hermetically sealed glass globe with air, flame, or water, which is exposed to the sun for a month; each of these purified elements then becomes a magnet attracting the spirits proper to it.” This advice, drawn from ancient texts, suggests that the quintessence of an element concentrated in a receptacle can serve as a focal point to summon the corresponding elemental intelligence. Likewise, grimoires indicate going to natural “power places” to more easily contact spirits: for example, undines are evoked at the edge of a spring or lake at Apollo’s hour (sunset on the water in the west), sylphs on a windy hilltop at dawn, gnomes in a cave or stone circle at midnight, salamanders before a blazing fire or volcano at midday. The material presence of the element in quantity strengthens the entity’s manifestation, which finds there a familiar environment to densify.
Unlike infernal spirits to whom bloody sacrifices were once offered (which occultists condemn), Elementals rather require pure offerings linked to their element. One can honor undines by a libation of spring water or wine poured into a stream, satisfy salamanders by burning aromatic woods or fragrant incense in the sacred fire, attract gnomes by burying shiny stones or milk and honey in the earth, and call sylphs by hanging light ribbons in the air or ringing silver bells in the wind. All these offerings are symbolic and non-bloody, showing the mage’s goodwill. They aim to establish a relationship of mutual trust: the elemental feels welcomed and respected, and in return consents more willingly to show itself and cooperate.
Finally, throughout the ritual, the mage remains vigilant and observes signs of manifestation. A shiver in the air, a flame flickering abnormally, a murmur or shimmer on the water’s surface, a stone moving by itself – all subtle clues signaling the presence of the summoned spirit. If it appears visibly (sometimes in an idealized human form, or as a symbolic animal), the operator welcomes it calmly and respectfully, avoiding any misplaced fear or arrogance. Communication can then be established by clairaudience (direct perception of the spirit’s voice), visions, or via a medium (magic mirror, pendulum, automatic writing, etc.). The content of the exchange depends on the elemental’s nature: a sylph may reveal intellectual or cosmic secrets, an undine offer insights on feelings and the unconscious, a gnome give practical advice on plants and minerals, a salamander inspire courage or alchemical knowledge of fire.
When the operation is finished, it is crucial to dismiss the spirit courteously, that is, to ritually release it by breaking the spell. The mage pronounces a dismissal formula, thanks the entity for its help, and orders it to return peacefully to its domain. He then closes the circle and performs a final purification of the place (sprinkling holy water, erasing the drawings, extinguishing candles in reverse order of lighting, etc.). These precautions ensure that no residual influence remains after the elemental’s departure and that the initial balance of the elements is restored.
Traditional Names and Hierarchies of Elementals
Several esoteric authors have developed precise nomenclatures to designate Elementals and their possible chiefs. While Paracelsus limited himself to generic terms (gnomes, undines, sylphs, salamanders) and some synonyms from Antiquity (nymphs, elves, pygmies, vulcans, ...), 19th-century occultists enriched this taxonomy. Éliphas Lévi, in his Ritual of High Magic (1856), assigns to each elemental people a Sovereign or Spiritual King whose secret name can be used for invocations. He states: “Their respective sovereigns are Gob for the gnomes, Djîn for the salamanders, Paralda for the sylphs, and Nicksa for the undines.” These names became classic in later Western occult literature. They appear in the teachings of the Golden Dawn Order at the end of the 19th century, then among occultists like Aleister Crowley or Franz Bardon. Spellings may vary slightly – one sees Ghob or Gob, Djin or Djinn, Nicksa or Niksa – but these are indeed the same ruling entities. Each of these names is sometimes associated with a particular “royal” spirit: for example, Gob is master of the gnomes of the Northern lands, Paralda rules the sylphs of the East from his aerial palace, Nicksa (or Nicksaï) reigns over the undines of the West in his underwater kingdom, and Djîn (or Djinn, Jin) commands the salamanders of the South in the world’s hearth.
In addition to these sovereigns, tradition mentions other secondary categories of Elementals. Notably, specific female spirits often have different names: gnomides for female gnomes, sylphides for female sylphs of air, undines or nereids for water nymphs, salamandrines (a rarer term) for female salamanders of fire. Some popular or alchemical traditions have added their own appellations: for example, earth spirits sometimes called goblins or kobolds, water spirits named undins, sirens or nixes, air spirits confused with fairies or elves of the clouds, and fire spirits associated with will-o’-the-wisps or ethereal dragons. However, for clarity, esotericists generally prefer to stick to Paracelsus’ classic quartet, each term then designating the entire corresponding elemental realm.
Elementals appear alternately as the children and guardians of Nature, potential allies of the desiring man on the path of wisdom, and amplifying mirrors of human qualities as well as faults. Those who, through science and will, manage to communicate with these elemental spirits thus claim to reconnect with primordial harmony and the sacred respect of living Creation – realizing in themselves, according to Lévi’s expression, “the quaternary balance of the elements” which marks the advent of the true mage.
