27/11/2025
Volume 1: A Guide to the Elementals
The realm of elementals is often called the enchanted realm, it is the realm that is being enchanted by the word as in the creative power of light. In a way, it is the natural world inside the creative power of light.
In the book we are mostly concerned with certain features of Edinnu, the Garden of God or the Paradise of Pleasure, that is, the heavenly region directly connected to the senses.
Entrance is subject to certain conditions. The Sumerians had at the door their scorpion versions of the sphinx, angels whose gaze was death, and the Jewish Paradise had the flaming sword that would smite the visitor. These are representations of the ecstatic states of trance where the elements stop being seen in their limited form and become infinite as four aspects of the Divine.
It is, thus, important for the magician to build his own magical garden in the image of this Edinnu before travelling through the cosmos, just like the ancient Persian hero Jamshid is warned by Ahura Mazda (Divine Providence) about a freezing winter approaching and so builds his magical garden on top of a mountain to save himself and the world. That is, the magician is to be firm in his own magical equilibrium, for even though we will not yet dare to eat from the Tree of Life, we will drink from the Edenic Rivers.
This book will explore the nature of the mind, soul, and body, the nature of the four philosophical elements, the four elemental kingdoms, the life of the four elemental kingdoms, and that which animates it. A magician following the Bardon tradition will feel at home reading it, for the book explores its aspects.
All in all, the work makes a complete Grimoire on its own and an area of elemental specialisation for all those following the hermetic tradition and the goetic path concerning the art of evocation, adding over 40 beings beyond those mentioned by Bardon at the Practice of Magical Evocation and many additional hermetic meditations derived from quabbalistic formulas.
In it the keys to magic, mental wandering, evocation, and the four elements are given according to different times and cultures in the light of universal knowledge, clairvoyance is deeply applied to the study of the different sprites, and the sprites of the elements named by Franz Bardon are interviewed in the triangle of art directly to the readers.
Chapter 2 Journeying the Elements
From a Hermetic Viewpoint
In hermeticism, just as the scientist dissects his object of attention to better and more methodically study its components, we divide the Other World into five elements, of which four are the subject of this book: Earth, Water, Air and Fire. It is a vision more akin to the ancient Persian, the term Magician actually deriving from the
Mazdian magi, whose prayers were towards the sun, moon, earth, fire, water and winds, manifestations of the omnipresent light. We may even affirm that the Zoroastrians had a better understanding of this subject than Aristotle, for to them the divine, represented by heat and moisture, was of the substance of the four elements in their light, and the elements in the material world were their cold and dry facets.
Elements and Elementals on Zoroastrianism and Manichaeism
In the Zoroastrian vision, we would be forced to see the Hebrew Garden of God as the sphere of the quintessence and the four rivers that surround it as a crust divided into two layers, the four divine virtues being the four elements of the omnipresent light of existence, and then the four grosser elements that are material and side effects of existence. Franz Bardon explained things more or less as Aristotle, in that the elements came progressively, but at the same time, in their merging with Neoplatonism, Zoroastrian sages spoke of the Endless Light from which came an all-embracing fire, it emanating the spirit of the power of the soul and the spirit of the power of nature. From the combination of the last two came out cosmic substance. In turn, this cosmic substance, by connecting with the spirit the power of the soul, would create a Firmament that would finally generate the substratum of the four elements, the four elements functioning as the seeds of the world and the substance of Being.
This seems to explain exactly the process of the creation of the Zone Girdling the Earth, mentioned by Bardon, and then its various layers rising again into the Endless Light. In the structure presented by Zoroastrianism, there is the Infinite, and in the Infinite the first form of consciousness is omnipotence in which something or nothing has acted. From the realization of this act comes the all-embracing fire of omniscience, where the infinite becomes conscious of itself. The spirit of the power of the soul is the divine self therein obtained, that is, the divine dimension of time, eternity, the notion of entity unconditioned. The spirit of the power of nature is as divine ego, divine identity and it is the radiation of omnipresence and the divine dimension of space, the spaceless, for omniscience must know if not all time and space, the timeless and the spaceless.
The timeless and the spaceless put together to form the cosmic dimension of the Akasha, from where an everlasting firmament, the Zone Girdling the Earth, emerges. It mirrors immortality and omnipresence as time and space, and exhibits their theatrical interactions through Being, projected in the four elements.
Some Mazdeans proceed to speak of seven elements, it being that the mineral kingdom, the vegetable kingdom and the animal kingdom derive from the four elements, and the secret job of the beings of the four elements is to foster and keep them. They are, therefore, fashioners and guardians of the creations of Ahura Mazda.
In Manichaeism the old Persians thought of these elementals as the sons and armours of the primordial man, indicating the possibility of the magician who has attained Godhood to create natural elementals of a substance beyond that of the elementaries. This is because Manichaeism seems to be the microcosm of the cosmic Zoroastrian vision, that is, while Zoroastrians saw creation as a cosmic process in the infinite without, Manichaiests saw creations as coming from the inside outwards. The Garden of God is here the Paradise of Light, surrounded by what we know as the Akasha on whom dwell the mind and the four powers of the mind: intelligence, reason, thought and cognition. These four powers put together constitute the soul. The conjunction of mind, its powers and the soul is, in the tradition of Manichaeism, the first form of man, as this type of being is able to perceive polarity in undefined light and to order darkness and chaos, unveiling the objective or phenomenal world. In turn, it is by the reflective power of such perceived objects that he is able to see matter. To them, there is no material quality in any of the four elements, matter being but an illusory distortion, and where we place the earth element they have the element of light.
I will speak no further of this, but let the mature magician extract the key himself instead, for such a key is of the very essence of mental wandering and magical evocation, making it possible at once.
This book will explore the nature of the mind, soul, and body, the nature of the four philosophical elements, the four elemental kingdoms, the life of the four elemental kingdoms, and that which animates it. A magician following the Bardon tradition will feel at home reading it, for the book explore...
