The Word Foundation



Vol. 21 MAY, 1915. No. 2

Copyright, 1915, by H. W. PERCIVAL.


THE chief distinctions between humans and elementals are that the elementals have not mind, and that the elementals have no permanent physical bodies, and that the elementals have no multitudinous desires like humans. Elementals have such desire only as is of their own nature, of fire, air, water, or earth. A man desires everything he has never experienced and everything he has not learned to know the vanity of. The desire of the advanced elementals is above all to become immortal through contact with man; but these elementals, desiring immortality, will not bear company with nor make themselves known to a man until the man is strong enough and pure enough for these elementals to sort with him, because man cannot give to an elemental immortality through his consortion until he is strong enough and pure enough and has control of his nature. The chief desire of other elementals is to get sensation. They can and do get sensation through animals, but their keenest sensations are experienced through the bodies of humans and usually this takes place without knowledge on the part of men and women that elementals are getting the sensation.

The onward elementals—especially of the fire and the air—have a form, which, while human in shape, is superior in regularity and beauty. Their bodies, if seen in their own state, and before they make themselves visible to man, would appear of the quality of a physical ghost of a living man (see “The Word,” August, 1913), but not so coarse.

These ghosts, when appearing, may take on a dress in the fashion of any period. They may be described as perfectly formed human beings of either sex, devoid of the world-old vices, animated by the pure life of nature, having a tincture of child-like desire, but having no intelligence of their own, and responding to the Intelligence of the sphere of earth. Such an elemental would appear like a man or woman, without blemish or disease, fresher than a child in perfect health, and engaging in manner and speech. According to its advancement, it may respond so to the Intelligence of the sphere that that Intelligence may act through it, and then it would be able to enter into any conversation relative to its element and possible to a man.

It must not be supposed that all nature ghosts are so fine in appearance. Some are hideous. Some are friendly to men, others unfriendly. Some are aware of man and his doings, others are unaware of the presence of man though they take part in his doings. Some see the world through the eyes of man as he sees it, while others are incapable of so sensing the world. Some cannot see the world at all as it appears to man, and are able to see or sense only the particular part of the element in which they are. But every elemental seeks sensation.

The upper elementals are as to the highest of the lower elementals their rulers, and to some of them the objects of worship. The highest of the lower elementals are the rulers of the lower.

The term ruler means one who gives orders; there is no question of argument nor question of disobeying. The lower elementals obey readily, naturally, as though it were their own intention. Any being which has the authority to command will be obeyed by any elemental which is under the authority. The authority which every elemental of every sort obeys is the authority of the mind. Intelligence or mind is the great unknown power which, though they cannot see it, they yet reverence and obey.

The reason why such superior beings among the upper and lower elementals, angels and half-gods, seek to consort with man and reverence man even while they might despise him, is that through that individual form of a man they recognize the independent action of the great unknown Intelligence. They recognize that man can act with or against that Intelligence, while they cannot act against it. The great Intelligence of the sphere, they cannot see, they cannot comprehend. The upper elementals can distinguish a form—in the unmanifested side of the sphere—through which the Intelligence of the sphere acts, but none of the lower elementals can see that form. Man represents, therefore, to them, the Intelligence.

Many of the elementals do not understand how it is that man does not use the powers which are in his possession. They are not aware that man, though having in his possession these powers, is yet unconscious of his possessions. They ignore that man, if made aware of his possessions, would not be able to use them until he had learned how. They wonder that so great a being should avail himself so little of his power. They are amazed that a being of such vast resources should waste his substance and spend his time in unimportant, mean little affairs, which, without man’s direction, even they would not be concerned in. The most onward of these lower elementals look forward to the time when man will perform for them that which they most desire, that is, the imparting to them of his immortal nature, and when they can in exchange render him service which he will be conscious of. He will be ready to enter into conscious association with them, as soon as he begins to know what and who he is, and as soon as he has the animal in him under control. This is so with the most advanced of the lower elementals.

In the meantime, other of the elementals, which are not progressed as far, swarm around and through man and urge him on to all manner of excesses and excitement, so that through him they may have sensation. These unprogressed of the elementals are not necessarily of a malignant type. Whatever the troubles they may lead man into, their object is not to inflict upon him pain or sorrow. They cannot know pain or sorrow as man knows it. Pain has no meaning for them as it has for man. They enjoy pain as readily as pleasure, because it is to them sensation. They will sport in the pains of man as they do in his pleasure. Their delight is in the intensity of either pain or pleasure. If man would have repose, they stir him up, prod him, urge him on, until he believes that repose is dull, tedious, empty of results. So he does something, anything, to leave the fretful condition they have put him into by their prodding. After they have exhausted his sensibilities, that is, his ability to get keen sensations, they let him be for a while.

They are the chief movers at balls, banquets, social games, entertainments, national sports, adventures, and wherever there is animation and activity, especially of the young. When a man thinks he is enjoying himself he, the mind, man, is not enjoying himself at all, but the elementals in him are enjoying themselves, and he, dull thing, identifies himself with their enjoyment.

The exhilaration and animation in the lift, the hug, the hop, the glide, the swing, and twist to rythm in dancing; the high spirits in swimming, boating, sailing, flying; the impetuosity and uncertainty in the chase; the gold hunger of the prospector; the expectancy and eagerness at a home strike and the anger at a muff, of the watchers at the diamond; the thrill from speed of the car and friction of the wind in motoring; the stir from feeling the speed and the shock of the leap of the galloping horse; the exultation from the glide and friction of the ice-boat in the cutting wind; the joy of riding on the wooden horses which turn to the rythm of the hurdy-gurdy; the heart beat at the danger in scaling perilous heights; the shocks from jumping and from descending a chute; the agitation in shooting rapids or in going by a whirlpool; the excitement in tumults, in mobs, at bonfires, flower festivals, carnivals; the outburst in all noises, hurrahing, hand-clapping, blowing fishhorns, turning rattles, dragging cowbells; the excitement in card playing, and dice throwing, and gambling of every kind; a certain mourning, grieving, and enthusiasm at camp-meetings, revivals, and performances of evangelists; the joyousness in the singing of blood-soaked hymns; the hazings and initiation into secret societies at college; celebrations of Guy Fawke’s Day, Bank Holiday, Independence Day; jollity and merry-making; kissing bouts, and sexual excitement; all are brought about by, and are a repast of sensation, which man furnishes to the fire, air, water, and earth elementals in him, under the delusion that it is he who enjoys.

It is not merely in the sport and enjoyment which is pleasurable to man that the elementals experience sensation and thereby enjoy themselves. The elementals are in other ways satisfied, and find the sensation they seek, when a human suffers pain from a gnawing disease, toothache, fractures, lesions, sores, boils, and when a person is being burnt in a conflagration, or feels the aches of torture. The elementals are in joy at a huge conflagration, as well in the lambent flames, as in the expectancy of the gaping throng watching for hours, as in the panting firemen rushing in to save, as in the unfortunates who burn to death.

The nerves in the body of man are like so many strings on an instrument, which the elementals play upon to bring out every phase of the emotions man is capable of producing for them. They furnish to man’s artistic nature the pictures of the activities of nature, and they sound the depths of his emotions. All artists, be they poets, painters, architects, sculptors, or musicians, owe a great deal to elementals, because elementals present to the mind of the artist, through his senses, the manifold activities of nature, and weave themselves into his flights and fancies. The romancer, too, makes use of and is sought by elementals. They fire his enthusiasm and crowd into his thought, eager to play a part in the characters and scenes he presents.

Each organ in the body is presided over by an elemental in which are lesser elementals. The pelvic, abdominal, and thoracic cavities are the three regions in which different elementals play. Including and presiding over all of these is the human elemental. It is the general manager, the general co-ordinating formative principle of the human body. This human elemental is to man what the elemental of the sphere of earth is to that sphere, as a whole. The mind in the human is to the human elemental what the Intelligence of the sphere of earth is to the elemental of that sphere. Under the impulse of the human elemental, each organ performs its separate functions in the general economy of the body; and, under that elemental, all of the involuntary actions, such as respiration, digestion, absorption, excretion, circulation, sleep, growth, and decay are carried on.

The human elemental is managed by nature, that is, the elemental of the sphere, the earth ghost. The human elemental is in touch with the elemental of the sphere by means of the breath. The human elemental is in touch with the body by means of the nerves. This human elemental has a fourfold nature of fire, air, water, and earth. The human elemental itself is, according to its class, a water elemental, and as to the three groups of lower elementals, it corresponds to that here named formal.

The calling and natural tendency and destiny of a man is determined by the make-up of his elementals. If the earth elementals predominate, he will be a miner, a farmer, a land man. His vocation may vary from one who digs in the bowels of the earth to a money lender and money-getter and money king. If the water elementals predominate, he will be a river man, a ferry man, or follow the sea or seek his pleasure in or on the water, or be a good cook. If the elementals of the air prevail, he will be a mountaineer, a climber, a runner, delight in motoring, flying. Such people are usually not subject to dizziness; they are sure-footed when moving at a distance from the ground. Those in whom the fire elementals control, are preferably stokers, smelters, firemen, and those who love to bask in the sun.

Where men are pronounced types of such vocations and pastimes, it signifies that the particular class of elementals is dominant. Where a man feels a natural inclination towards or is successful in more than one calling or sport, in realms controlled by different elementals, this is a sign that no single class predominates, but that two or more of the elements are well represented in his make-up.

If one feels that his home is on the water, no matter how poor the pay or how great and numerous the vicissitudes, and he has a distaste for land, then the earth elementals are almost absent. Such a man will not likely be successful on land, nor will he ever count his riches by money. Money will usually beget him trouble.

If a man has a dread of the water, that shows the water elementals play little or no part in his constitution; then the water elementals are liable to be inimical to him and he will meet with little success on the water.

Those in whose body the air elementals are few, are unable to climb, to cross trestles, ascend stairs without a railing, cannot steady themselves at a slight elevation from the ground, cannot look down over a precipice or from a great height without vertigo. They being seized by the fear of falling and so projecting the center of gravity beyond themselves, their bodies are likely to follow. Such as these should not attempt ballooning or aeronauting, as the shock from the experience might be fatal.

If there is a lack of the fire elementals in his body, the man will be afraid of fire, will dread exposure to the sun. He will not be successful where fire is concerned and is liable to suffer loss and to receive bodily injuries from fire. Sunburns and sunstroke and resulting fevers come to such people.

(To be continued.)