Ethereal beings meaning

For example in a Jiayi myth, yaoguais were assistants of Guanyin, who was a bodhisattva , an enlightenment-being in Buddhism. As laid down by Castaneda, though living much longer, somewhere around thousands of years, these ethereal beings are mortal; they eventually die as well any living being. Feature that shared with the hungry ghosts in Chinese tradition and the Germanic nixes. In fact humans would be easy prey. Comparatively could say that it is like a single candlelight while a person is like a strong electrical lamplight.

Among the Celts , an abundant theme was the horse-like entities such as the Kelpie often appearing too as a blue man or a beautiful woman; the Caoranach , a female being that sucked men and cattle; the Nygel of Shetland and its variants like the fatal specter Water horse and the Scottish Nuckelavee , this last a kind of centaur , all of which usually allured their victims to ride on them only to drag these persons to deep waters and devour them.

Usually regarded as evil spirits or demons, they are of the ogre-vampiric type which intimidated by light always fly before the dawn. They could be hideous or very beautiful, some had parts of animals, others seemed humans, and they could change into almost any form. But some of them also were subject to benignity. The yakshis, once more as entities of dual character, in their malevolent aspect were airy geniis who seized children. But in popular traditions they, as vampires, act like spirits who seduce men at night, drain their energy, and drink their blood.

In Kerala , South India, people used to plant bamboo trees in communities to drive off yakshis, which supposedly can get caught in the branchy net of bamboos at their nocturnal travels. According to some authors, there is a huge realm of ethereal beings interlacing and creating all that exists on nature. Folklore Europeans in the 17th century described ethereal beings as an abridged mist with graceful fickle bodies easier to see in faint light; intelligent spirits seem to have a lost nature among demon, man and angel.

Capable of vanishing or emerge with their easily moldy bodies at any moment. They are spirits of plants and animals becoming humans, human spirits becoming wild spirits, and demons that occupy the Seven Abysses of underworld, meanwhile nymphs and gods fill the superposed Seven Heavens.

All are in communication with each other through the seven plains of the man and also merged as a moveable, polymorphic and single unit. Even druids frightened her since originally the apparition of a banshee announced a death in family. Previous to the Roman period, and analogous to them, are in Greek mythology the Moirae , whose mother is the Night goddess Nyx.

The Moirae managed the thread of life of mortals and immortals from birth to death. Resemblances are found in the Keres who in the Greek mythology also were hellish daughters of Nyx as yet capable of determining good or bad fate for men although definitively as dark spirits feeding on vital essence, like the blood shed, of wounded men. According to them the Moirae were identified with the divine, the destiny and the nature.

Concerning Cicero all happenings have causes determined in the nature. Regarding Plutarchos the Moirae depict the soul of world divided in three planes: high Clotho , middle Atropos and low Lachesis where the works made in high and middle worlds are transmitted by Lachesis for the earthly substances.

This is seen, for instance, in the legend of the being Melusine who once by week had to leave her husband and hidden transmuted herself in half serpent, half woman. This sighting of the mystery at odds with the usual and limited integration with the universe in what the human psyche has consciousness.

Thus a man beholding this dark side is directly subject to the psychic death of worldly life, ends up adrift leaving his human side. Such aspects can be found in the Nordic myths where many times ethereal beings are showed as elves, which in turn are portrayed as little flying beings emerged from water or earth and more visible in the brume.

As delineated by those legends they are charming creatures but their fascination can entice people to enter in their dancing circles which are portals to spiritual worlds. Once inside, the person face the infinite what customarily is too much to human mind and in the narratives ends leading a man to insanity, disappear or die even when rescued.

According to the legend, fairies customarily go out of their other-worldly dwellings and ride wildly around the mundane world casting charms over people and taking them from their homes. From time to time, only the howling dogs raided across the sky. Staring the riders was treacherous, but a twig of rowan on their doors could make safe to watch the procession.

Like in the story of Melusine, Psyche ends up doing the forbidden and spies on her partner beholding the unfathomable mystery and this goes away. In spite of that, Psyche like the hero Heracles who carried out his twelve labours , engages to fulfill a series of mortal tasks. A Phoenix standing on a Chinese Parasol tree, by Cixi , Similarly, in a folkloric version, the Chinese legend White Lady Bai niangzi yong zhen Leifengta narrates how a monk dealt with the Mrs.

Bai, who was harmless and devoted to the hero Xu. Then he kills Bai due to the fact that he takes her into account as an evil entity in the shape of a graceful woman. Their rare appearances represented that the man was in harmony with the order of universe. The phoenix, the completion; the unicorn, the required qualities to perform the act; and the dragon, the ingredient elements, the prime matter.

Renewed, the phoenix flies high in the air and when it has arrived at the area of pure ether, the birds turn back and the phoenix withdraws to its abode, the Isles of the Blessed. Such image ascribes to the Greek Stoic philosophy , which, according to it, the souls lifting from the earth or descending from the sun are detained when they reach the realm of the moon because the lightness of its ether matches utterly with their own weight.

At that place, according to Cicero, they are fed with the same nourishment that the stars are sustained and have everything one needs. According to Plutarchos this is the vapor from the air and the flame of the sun, which is purer than in our world.

It is, in macrocosmic grade, represented as Ananta from Hinduism who defies and at the same time conserves the stability of the human world surrounded by the occult forces of the universe. A famous example [] of a supposedly collaboration between humans and ethereal beings was alleged to have occurred in Findhorn community in Scotland.

The New Agey commune formed in at village of Findhorn , is said to have received the help of nature spirits strongly connected with the flora, for preparing the soil, to sow and make grow the plants. Contradicting the odds, the commune had great success making happen what was considerable very difficult or unfeasible because the chosen land was sandy and windy, [] although locals from outside the community, had attributed this success by unique microclimate of the region.

The community discerned a hierarchic realm, regularly regarding them as angels of nature, and in some cases Maclean contacted the group soul, a type of archetypal intelligence responsible by a vegetable or animal species.

Among those described entities, a peculiar creature was the powerful being called Pan in charge of many other nature spirits. They fly three meters over the ground, some have wings like butterflies while others only have a small face and an aura waving graciously. Some are huge while others may have the size of one inch. They born from solar rays, mature in the atmosphere, and later go down to the land like drops of water or snow. The best manner of seeing them would be through a mist, which would be favorable to human eyes.

These beings would be able to associate with humans amicably assisting cultivation, gardens, curing illness and in other ways most of time but also could prey them like succubus. A tree has a skilled nature spirit for it, which is a nymph or faun and this kind of entity is fond of humans, it desires to create a bond.

Several supernatural personages are associated with trees. As said by Uyldert, behind that connection lies the ethereal tree's dryad assisting the person for communicating with gods and achieving powers or enlightenment. They are mighty beings, openly inhabit the recesses of the Earth and other worlds but are visible only for people with extrasensory sense. They are mortals but live for periods of time, extending from thousands to billions of years. Inferior to an enlightened Buddha , they have individuality; sometimes they may be jealous, ignorant, angry, arrogant and proud.

Nevertheless some individuals among devas may have great moral deserving a high degree of respect though devas can not lead humans to enlightenment. Theosophists believe in millions of devas called solar angels living inside of the Sun and occasionally visiting the Earth. The devas titled as the Four Heavenly Kings are four guardian entities commanding each cardinal direction.

They are the defenders of the world against evil, each one leads a host of mystic creatures to guard the Dharma. Respectively they epitomize the colors yellow, red, green and white. Usually they are interpreted as benevolent supernatural beings. The devatas polarize on male beings and their matrikas who are the female deities. The matrikas respectively are Kumari , Varahi, Aindri and Varuni. The Aztec pantheon has complex hierarchies and is composed of a profusion of male and female entities.

These beings could be benevolent, but also be maleficent and arbitrary in their relationship with the humanity. Usually they were represented as a mixture of human, animal, and plant traits. In spite of being powerful, considered eternal, yet they could be subject to death and rebirth in later time, had imperfections, passions, whims, restrictions, and could be injured.

The Aztec deity could manifest to human beings through visions, dreams, or under the form of a magical human known as nahualli, or an animal. Major and lesser beings could be connected to a natural element and one or more specific places like Huchucteotl , the lord of fire; Tlaltecuhtli , the Earth Lord; Ehecatl , the god of wind; or the goddess Chalchiuhtlicue linked with the water element, and who watches the lakes, rivers, and too kin to major Tlaloc , god of the rain and lightning, which inhabits mountain caves.

First the Earth was governed by earth element, under the ruler Black Tezcatlipoca , second by air element with Quetzalcoatl , third by fire under Tlaloc, and fourth by water controlled by Chalchiuhtlicue. Each cardinal direction is in charge of a distinct son of the primordial god Ometeotl.

The god Red Tezcatlipoca controls the east " Tlpallan ", which also is the home of Tonatiuh ; Black Tezcatlipoca watches the north "Mictlampa", "the place of Mictlan "; Blue Tezcatlipoca guards the south "Huitztlampa" where resides Huitzilopochtli ; and White Tezcatlipoca oversees the west "Cihuatlampa", where dwell earth goddesses like Cihuacoatl.

The occultist New Zealander Geoffrey Hodson without doubt it was one of the most [] who explored this theme. His writing classifies all kind of ethereal beings making an ample categorization ranging from elemental beings until the highest hierarchy. For him the ethereal Devas would be powerful nature-spirits responsible for taking care of vast landscaping, like a river, a lake, a mountain and other functions to help the nature.

Beyond devas he observes mahadevas responsible for planets and the universe. He fuses the eastern conceit of devas and mahadevas with angels and arcangels from western tradition and makes a direct relation with kabbalistic Sephirot , the tree of life. Finally the whole path of his work is outlined by his dedication to Theosophic philosophy. Inside a monumental quantity of these creatures, as explained by her there is a scale of beings where those of highest power and intelligence are called devas or angels.

With the hierarchy exists a functional structure guided by devas who delegate attributions to inferior beings. The lesser beings, elementals and fairies speaking generically, are natured in four basic categories: earth, fire, water and air. Gelder also alleges the existence of an enigmatic creature living in extreme elevated altitudes, never coming down, and remembering a huge Chinese dragon.

Colorful, it has big eyes, scales and slowly crosses the sky like a cow grazing in a meadow. Although the devic realm may be seen as benevolent on the other hand, according to many folk tales, an invasion of the Fairy ring is usually fatal for men. Some of those lesser entities, claims Gelder, are born through the magic intent by devas for assisting them.

They are composed of heterogeneous ether, so they have different densities in their bodies. Devas have thinner consistency than fairies, thereby the difficulty is to see them larger. Also they have some basic internal organs where a master one is the heart whose purpose is pump power to the body and align with the pace of other livings creatures for energetically interacting.

A fairy or deva, like humans, have emotions and their beat heart change according to them. Moreover their bodies are literally made of emotions. Usually they are happy creatures but can have negative emotions with short term. Thus earth beings such as fairies and gnomes can handle energy to vitalize plants and to all above or under the ground like rocks or minerals.

Water fairies such as ondines suck the sunlight and spread into the water. Fire beings salamanders promote bonfires, feed themselves on magma energy and regulate the distribution of interior energy of planet to the surface. Air fairies sylphs manipulate clouds, winds and storms, which are very intelligent, look like and are the closest to angels devas.

Regarding devas, every one has a zone of influence. When manifesting to humans the angel assumes a beautiful human form. Devas interact each other and despite having respect and being altruistic, may also be afraid of someone of upper rank. They plan and decide all what is going to happen in the natural world, including when lives must be taken. Nonetheless her last observations, after several years, witnessed fear and very little interesting in humans. Also she noted much less number of entities, sometimes none could be found where before used to exist.

Along with him there are various elusive planes intertwined with the quotidian human world and all inhabited by multitudes of these entities. Each plane is purported as composed of discrete density of astral or ethereal matter and frequently the denizens of a plane have no discernment of other ones. In his view the terrestrial arrangements of nature have not been designed exclusively to advantage of human specie. Picture from 13th century. Leadbeater grasps all life as sacred, and that without universal empathy there is no true progress to mankind.

Manifold evolution is a widespread feature, and comparatively small place humanity fills in the universe. There is, however, permeating their realm a tendency that operates to render them rather hostile than friendly towards man. It is a bias resulted of that only blindly receives and reflects what humanity project upon it.

The nature-spirits are classified in earth, water, air or fire types and neither have been, nor ever will be, part of humanity; their lineage of evolution is another, and their link with man is present in the transitory habitation of the same planet. These entities indeed are the elementals of a higher evolution.

Under ordinary circumstances they are invisible to physical sight, but are able of making perceptible themselves when they desire to be seen. They assume any guise at will most frequently human in shape and undersized, but have definite forms of their own. They differ in intelligence and the life-periods vary to the highest degree, some being brief while others much longer than human lifetime.

Leadbeater still regards devas as one of several divisions among these beings, for him devas are the highest system of evolution connected with Earth but though associated with the Earth, devas are not restricted to it. Four devic kings, the Devarajas, rule over the elements earth, water, air, and fire with their indwelling nature-spirits.

They are the regents of the Earth, angels of the four cardinal points east, south, west and north that respectively correspond the colors white, blue, red and gold. The ethereal entities of the four kingdoms, Earth, Air, Fire, and Water, are forces of nature. The Flame by Odilon Redon , Human and devic realms would be the two great evolutions upon Earth but devas have their own development, it is parallel to the human.

In spite of that, some devas would have passed by human stage long time ago and still a possible evolutionary path for a human or deva is the merger of the two evolutions. Fire elementals, obscure entities and fire devas increase their activities in the course of summer months when there is more solar light. Fiery nature spirits are the most potent and the most dangerous elementals. They overcome in large numbers all the other elementals, being succeeded by air nature spirits and then in small amount by watery or earth elementals which are settled only in few planets from solar system.

Intrinsically, when living at Earth, they vitally stimulate the planet's evolution acting unconsciously or consciously according to their evolutional grade. Several devas have intimate relations with mankind and specific attributions. For instance there are devas helping on distribution of the destiny or karma to persons and peoples; etheric devas healing diseases; devas substantiating artistic, psychic qualities; others nurturing the relations between spirit and matter, as well as exist devas from a mental plane working with aspects of intelligence.

Gallery Francis I. Agni the sovereign deva of salamanders and fire devas, also is the king of the mental plane. The water devas commanding the water elementals are focused in their task of nourishing all the vegetable and animal life upon the Earth. However are fire devas and their salamander assistants who take care of the evaporation of waters and minister the transmutation of matter , a lore exploited by ancient Atlanteans , declares Bailey.

The salamanders, which can be seen by psychics springing into flames, are realized in red, orange, yellow, and violet colors, where the violet kind is evolutionally very near to devas. Rose and blue devas protect the sanctuaries and temples, they act in the astral plane whose king it is the deva Varuna. Artwork from illustration by Ethelwynne M.

Quail, They reincarnate not as individuals but in groups. Although at time of Atlantis civilization, man and ethereal beings had a closed relationship, presently deal with devas it is not safe for uninitiated students. However it is necessary to seek, study and have some kind of control over elementals and devas. For attracting elementals or devas, rituals and mantras are satisfactory methods but devas cannot be summoned, they freely select attend or not.

Bailey prints generic dispositions for devas, she claims devas as celestial beings that may be good, bad or indifferent. In fact elementals and lower devas may be inconsequent and seriously harm a person as well several kinds of malevolent entities.

Indeed the angel of death it is not a metaphoric figure, tells Bailey, whereas is a authoritative deva. They powerfully can dominate some elementals such as gnomes, brownies , and the brown, gray and dark fairies, and also can be assisted by watery elementals. In other level, elementals who then walk on the downward arc may take this same digression. Nevertheless high devas, sylphs, sprites, and blue, green, yellow and few of the red fairies are out of involutional influence exerted by those tracking on left side.

They are helpers of the natural world and can assist the development of the human psyche through rituals of magic mysteries. Among the Celts , she recounts, Vivien was an ethereal being which instructed witchcraft to Breton and Scotch sorcerers. Nevertheless, consistent with Hope, ethereal beings tend not to trust in humans, and an incursion in their world may be a really dangerous act. It is not something for fools or curious, the deed demands knowledge, respect and specific rules must be obeyed because there is a cosmic orderliness.

Usually this is achieved through rituals bringing mutual benefits to humans and entities. Break the norms means punishment, following them helps the magician to develop psychic abilities and qualities. Rarely, in a balanced mode, a person joins up the four elements in his psyche, body and way of life. In this fashion all beings of the four elements can show the way or cure bad health and stabilize the physical equilibrium of a person.

For instance salamanders fire fuel stamina and creativity; sylphs air stir the intellectuality, the communication; ondines water work the emotions, the sympathy; fairies earth can encourage physical well being showing curatives herbs while gnomes teach accumulation and prosperity. She distinguishes elementar, seen as a very unfinished being on the evolutionary ladder, from elemental spirits, which following their ascensional line develop into angels.

Thoughtforms would be elementares, entities with barely consciousness, and made of a bag of energy, which is, intentionally or not, created by emotional discharges or magic arts. Distinct from humans, but in spite of this, elementals can experiment the human lineage as well as can choose to protect people as guardians for some period. Accordingly, says Hope, there are many stories in folklore and mythologies telling how the mother or father of a character is not a human being but a creature like an elf, nymph, god, or other mystical entity.

Hope avers have performed a past life regression in a person whose history revealed that the individual did not belong to Homo sapiens basis but to the intermediate realm. The origin of that person was a fire salamander. Celtic pixie , illustration by Arthur Rackham , Elementary spirits, declares Levi, figure a great invisible chain and as such can motivate or determine impressive commotions in Nature.

They show themselves under partial and fugitive forms. They are like kids, good and evil are the same; have no responsibility. They are not in mortal sin, simply are inquisitive and inoffensive. Frequently set up distressing or fabulous dreams; can bother unless one has control of them; can produce the movements and the knocks on walls and furniture.

But they do not exhibit any other thoughts than those emanated from humans; they talk to people with all the incoherence of dreams. Conjurers can employ or exploit them like unarmed. For that reason the magus who occupies their help burdens a terrible responsibility, for he will have to expiate all the evil, which he makes them do. Then only flawless persons in the air, fire, water and earth qualities should try impose upon the elements the verb of their will, by respective special consecrations of sylphs, salamanders, undines, and gnomes.

The kingdom of gnomes is at the north, that of salamanders at the south, that of sylphs at the east, and that of undines at the west. Their sovereigns are Gob of the gnomes, Djin of the salamanders, Paralda of the sylphs, and Nicksa of the undines. In his view, the world is a living whole, which, like man, the microcosm, in whom the whole content of the macrocosm is concentrated. The later Victorian concept of ether is outlined in his words as " prima materia " which is the unified stuff from which matter is created and underlies all substances.

Prima materia is not matter, but rather a potentiality. Three worlds are distinguished for Paracelsus: the elemental or terrestrial, the astral or celestial, and the spiritual or divine; all building the human constitution.

The matter is built by means of air plus the three fundamental essences quicksilver, sulfur, and salt, by which in Latin, Paracelsus relates as: mercurius, that which makes bodies liquid water ; sulphur, that which makes them combustible fire ; sal, that which makes them solid earth.

Fairies looking through a passage, by John Anster Fitzgerald , 19th century. There is more bliss in describing the nymphs than in describing medals. There is more bliss in describing the mountain people underground than in describing fencing and service to ladies.

For in these things the human spirit is used to move in divine works, while in the other things the spirit is used to seek the word's manner and applause, in vanity and dishonesty. Earth by gnomes, water by undines or nymphs, air by sylphs, fire by salamanders; all are sublimated substances and not demoniacal beings. They are not conventional spirits, because they live, procreate, eat, drink, smell, speak some , laugh, sing, perform, rest and die. They differ from one another in person, character, and species; are beings populating a space between men and spirits, looking like the man in their organization and form and resembling spirits in the swiftness of their movement.

The water type looks like a man or woman living in the waters. Salamanders are fiery balls or else long, narrow, glowing lights running across meadows and living in the volcanoes and bonfires. The forest or mountain kind seems a little people.

The sylphs have no defined form but are long and strong. They can have a rapport with humans but after while come back to their world. And they sometimes are the executioners of divine wrath, nevertheless they also can warn, watch and defend people from dangers. The Dragonfly by Gustave Moreau , Nature spirits cannot be destroyed by action of regular earthy substances on account of they are in etheric condition, therefore in a rate of higher vibration.

However they can have etheric diseases and their bodies after death solely disintegrate, no individual consciousness is preserved although they are of a high moral character. Thus nature spirits have a mean of length of life between three hundred and a thousand years. Those made of air ether have longest life while those of earth ether are the shortest lived, states Paracelsus.

Connected to this gist, the writer Castaneda substantiates that ethereal beings have an extremely narrow tear compared to one of a regular living being like the man. Hughes , According to Paracelsus some sorts of earth elementals, like the gnomes, live congregated in communities, while others are restrict to the substances in which they perform.

Hamadryads, for example, live and die with the trees of which they act. Small nature spirits often inhabit alone every shrub and flower. The man lives in the exterior elements and the elementals live in the interior Elements, states Paracelsus.

Concerning that, the writer C. Gayley in The Classic Myths, observes each species is served by a distinct and suitable kind of nature spirit. For instance the hemlock , a poisonous shrub, has an elemental resembling a pygmy human skeleton covered with a thin translucent skin. In Phaedo the Greek philosopher Socrates fairly narrates the existence of an unaware world connected with the ordinary world of the man.

According to Socrates, that is the "upper earth" where its diverse inhabitants live much longer than common persons and do not have diseases. They have sight, hearing and smell, and all the other senses. They openly talk and hear the voices and answers of theirs gods, which truly dwell their sacred places.

In the upper earth some beings dwell in the air, they use the air as men use the sea, and the ether it is their air, articulates Socrates. The apparition of these means a disequilibrium on nature and omen of impending disaster. Elementals, says the alchemist, have subtle blood, flesh and bones; they are able to travel through walls but each kind has its own density according to its abode.

Each kind does not withstand the abode of another kind. They work like men but their work is for the nature where them live. They are non-Adamic creatures, are sinless, not have soul but if procreate with man, gain soul and have human descendents. They are under protection of God, clothed and guided by him. However evil spirits can possess elementals and these can harm people. Besides elementals dispose of knowledge about past, present and future without penetration, so can be dangerous deal with them.

Concerning the question of the soul deliberated by Paracelsus, certain philosophies, such the Taoism , posit it as manifold as well as some other cultures ground a dualism to the soul. The axial concept takes into account that inhabit the living body the po, an animal soul, and the hun, the spiritual soul.

Elementals do not have an eternal soul but they are themselves a kind of soul, its soul it is the life. When a fire burns, this happens for there is an "elemental soul", in other words, life it is present. Without that soul, a fire cannot burn; what burn it are not the elements of fire but its soul. The soul of the elementals is the life of all created things. Storm clouds in the devic kingdom are more than an atmospheric event but also a product designed and directed by angels and sylphs.

For Samael, the whole universe is elaborated with the ethereal matter, everything comes from the ether and everything returns into the ether. The ether condensed gives origin to all that is created. The four elements of Nature, earth, fire, water and air are only condensations of the four types of ether. Innumerable elemental creatures from Nature densely populate the four varieties of ether. It is one of the seven principles of the human being, according to Theosophical philosophy.

Steiner considered the etheric reality or life principle as quite distinct from the physical material reality, being intermediate between the physical world and the astral or soul world. The etheric body can be characterised as the life force also present in the plant kingdom. It maintains the physical body's form until death. At that time, it separates from the physical body and the physical reverts to natural disintegration.

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