Difference between revisions of "Aether as an element"
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The [[esoteric]] sign of the {{Wiki|Sun}}. [[Aether]] is generally depicted as a circle, and the {{Wiki|Sun}}, being among the {{Wiki|planets}} the one most associated with the [[spirit]] and it’s progression, is considered the greatest of the [[heavenly]] Quintessence. | The [[esoteric]] sign of the {{Wiki|Sun}}. [[Aether]] is generally depicted as a circle, and the {{Wiki|Sun}}, being among the {{Wiki|planets}} the one most associated with the [[spirit]] and it’s progression, is considered the greatest of the [[heavenly]] Quintessence. | ||
+ | [[File:Imkjks.jpg|thumb|250px|Vishudha chakra|left]][[File:Jer_dingir-svg.JPG|thumb|250px|Anu seal. Anu, or An]] | ||
+ | {{Wiki|Western}} [[occult]] practises general accept the [[idea]] of [[five elements]]: the [[traditional]] four ensemble, and a fifth, above the [[physical]] [[earth]], [[fire]], [[air]] and [[water]]. This [[element]], generally reffered as [[Spirit]], Quintessence, [[Akasha]] or [[Aether]], is interpreted to be “[[divine]]” unlike the cruder four, and nowadays invisioned as a [[cosmic]] [[glue]], as a force that goes through all things and that drives the will of {{Wiki|magick}}. Basically, it simply symbolises the [[supernatural]], hollistic in involving everything in [[existence]]. | ||
+ | [[File:Imggs1.jpg|thumb|250px|Heaven trigram]] | ||
+ | Suffice to say, historical [[perceptions]] appeared to have been rather {{Wiki|distinct}}. Statue remains, among them the [[god]] [[Aither]] fighting a lion-like abomination. | ||
− | + | [[Aether]], or [[Aither]], is a {{Wiki|concept}} most famously presented in {{Wiki|Ancient Greek}} [[religion]]. Αἰθήρ seems to have started as a term for [[light]], being related to αἴθω, a verb generally used in the context of burning or incenerating things. At some point, it seems to have been widely used as a term for [[Air]]; {{Wiki|Empedocles}} uses Αἰθήρ to describe normal [[air]], and indeed in his example of “[[air]] [[roots]]” we have “[[brilliance]]”, “[[heaven]]”, “[[eyes]]”, “beam”, “ray” Eventually, there was a seperation of [[Aither]] and Aer; the [[latter]] became the {{Wiki|concept}} of normal [[air]], while the former was reserved for the upper [[air]] the [[gods]] breathed. | |
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− | In this new meaning, Aither became personified as a protogenoi [[deity]], the [[primordial]] source of [[light]] that illumines the day. Normal [[air]] became [[embodied]] by Khaos, the protogenoi of the protogenoi, from which all spanned; | + | In this new meaning, [[Aither]] became personified as a protogenoi [[deity]], the [[primordial]] source of [[light]] that illumines the day. Normal [[air]] became [[embodied]] by Khaos, the protogenoi of the protogenoi, from which all spanned; [[Aithe]]r is her grandson, and another type of [[air]], [[Erebos]], is her child. [[Erebos]] came to represent the infernal {{Wiki|chthonic}} [[air]], the shadowy {{Wiki|antithesis}} of [[Aither]]. This renders the {{Wiki|modern}} notions of [[Spirit]]/[[Akasha]] being represented by the {{Wiki|colour}} black rather ironic. |
− | Aither, as basically the [[element]] of the [[heavens]], not only featured promeniently in many theogonies, but was similar considered the source of {{Wiki|Zeus}}’ power, as implicated in the fifth orphic hymn. In this same hymn it is also called “the best [[element]]” and “the [[life]] spark of all creatures”, implying a role in the [[traditional]] {{Wiki|greek}} notion of the soul’s formation. A similar {{Wiki|concept}} is found in the {{Wiki|concept}} of [[Silla]] in Inuit [[cosmology]]: it too is a “[[divine]] [[air]]” that {{Wiki|personifies}} [[heavenly]] [[light]], and is breathed by all things, granting them [[life]] – though a key part in it’s depiction is it’s ammorality, as it tries to regain parts of itself, often by murder. | + | [[Aither]], as basically the [[element]] of the [[heavens]], not only featured promeniently in many theogonies, but was similar considered the source of {{Wiki|Zeus}}’ power, as implicated in the fifth orphic hymn. In this same hymn it is also called “the best [[element]]” and “the [[life]] spark of all creatures”, implying a role in the [[traditional]] {{Wiki|greek}} notion of the soul’s formation. A similar {{Wiki|concept}} is found in the {{Wiki|concept}} of [[Silla]] in Inuit [[cosmology]]: it too is a “[[divine]] [[air]]” that {{Wiki|personifies}} [[heavenly]] [[light]], and is breathed by all things, granting them [[life]] – though a key part in it’s depiction is it’s ammorality, as it tries to regain parts of itself, often by murder. |
− | {{Wiki|Aristotle}} is credited for changing this notion of “[[sacred]] air/light” into a {{Wiki|distinct}} [[element]]: instead of being the source of [[light]] and the [[air]] the [[gods]] breathe, his notion of [[Aether]] also the material from which the [[heavenly]] spheres are made. {{Wiki|Aristotle}} followed the division of the terrestrial [[elements]] into the “wet/dry” and “cold/hot” axis, and he considered [[Aether]] to be neither [[hot]], dry, wet or cold, as he considered the {{Wiki|planets}} to be [[unchanging]], simply changing places and nothing else. In his descriptions, [[Aether]] cannot move in a contrary or unnatural motion, and is by [[nature]] circular, the {{Wiki|planets}} being circular in shape and moving in circular orbits. | + | {{Wiki|Aristotle}} is credited for changing this notion of “[[sacred]] air/light” into a {{Wiki|distinct}} [[element]]: instead of being the source of [[light]] and the [[air]] the [[gods]] [[breathe]], his notion of [[Aether]] also the material from which the [[heavenly]] [[spheres]] are made. {{Wiki|Aristotle}} followed the [[division]] of the terrestrial [[elements]] into the “wet/dry” and “cold/hot” axis, and he considered [[Aether]] to be neither [[hot]], dry, wet or cold, as he considered the {{Wiki|planets}} to be [[unchanging]], simply changing places and nothing else. In his descriptions, [[Aether]] cannot move in a contrary or unnatural {{Wiki|motion}}, and is by [[nature]] circular, the {{Wiki|planets}} being circular in shape and moving in circular orbits. |
− | {{Wiki|Medieval}} alchemists would continue this [[tradition]] of [[Aether]] being the component of [[heavenly]] [[bodies]]; under the [[name]] of Quintessence, it was most [[exalted]] as the material that made up the stars. [[Alchemy]] as a whole relied on the notion that Quintessence was [[God’s]] seed on [[earth]], with all things containing small quantities of it – this is the [[reason]] why [[astrological]] correspondences [[exist]] and work, according to alchemists, with the purer [[heavenly]] {{Wiki|planets}} influencing the Quintessence on [[Earth]]. This seems to be the first example of [[Aether]] as a hollistic [[element]], no longer confined to [[Heaven]], but now {{Wiki|present}} in all [[earthly]] things. This, of course, also renders [[occult]] operation possible, though in alchemy’s case to refined matter or the [[self]] into a [[heavenly]] [[substance]]. | + | {{Wiki|Medieval}} alchemists would continue this [[tradition]] of [[Aether]] being the component of [[heavenly]] [[bodies]]; under the [[name]] of Quintessence, it was most [[exalted]] as the material that made up the {{Wiki|stars}}. [[Alchemy]] as a whole relied on the notion that Quintessence was [[God’s]] seed on [[earth]], with all things containing small quantities of it – this is the [[reason]] why [[astrological]] correspondences [[exist]] and work, according to alchemists, with the purer [[heavenly]] {{Wiki|planets}} influencing the Quintessence on [[Earth]]. This seems to be the first example of [[Aether]] as a hollistic [[element]], no longer confined to [[Heaven]], but now {{Wiki|present}} in all [[earthly]] things. This, of course, also renders [[occult]] operation possible, though in alchemy’s case to refined {{Wiki|matter}} or the [[self]] into a [[heavenly]] [[substance]]. |
[[Alchemical]] notions of Quintessence also offer a particularly strong association with metal, as the {{Wiki|individual}} metals are considered to be solidified Quintessence formed from the {{Wiki|planets}}’ [[light]]. {{Wiki|Gold}}, for example, is considered to be sunlight encased in the [[earth]], {{Wiki|copper}} to be {{Wiki|Venus}}’ [[light]] also solidified, and so forth. | [[Alchemical]] notions of Quintessence also offer a particularly strong association with metal, as the {{Wiki|individual}} metals are considered to be solidified Quintessence formed from the {{Wiki|planets}}’ [[light]]. {{Wiki|Gold}}, for example, is considered to be sunlight encased in the [[earth]], {{Wiki|copper}} to be {{Wiki|Venus}}’ [[light]] also solidified, and so forth. | ||
− | Another [[view]] of [[Aether]] also arose in Classical {{Wiki|Greece}}, however. While [[Aether]] is still considered more [[divine]] than the other [[elements]] in his writtings, {{Wiki|Ptolemy}} treats [[Aether]] in a way more comparable to that of the other [[elements]], assigning to it a [[god]] and {{Wiki|planet}} (Hermes/Mercury), a stage of [[existence]] ([[death]]) and a [[direction]] (up). Like in Aristotle’s version, this one is outside of the wet/dry and cold/hot axis, and is associated with circular motion. | + | Another [[view]] of [[Aether]] also arose in Classical {{Wiki|Greece}}, however. While [[Aether]] is still considered more [[divine]] than the other [[elements]] in his writtings, {{Wiki|Ptolemy}} treats [[Aether]] in a way more comparable to that of the other [[elements]], assigning to it a [[god]] and {{Wiki|planet}} (Hermes/Mercury), a stage of [[existence]] ([[death]]) and a [[direction]] (up). Like in Aristotle’s version, this one is outside of the wet/dry and cold/hot axis, and is associated with circular {{Wiki|motion}}. |
{{Wiki|Vedic}} [[Views]] | {{Wiki|Vedic}} [[Views]] | ||
− | Picture of the | + | Picture of the [[Vishudha chakra]], associated with the {{Wiki|concept}} of “[[Akasha]]”. |
− | The other main source for the {{Wiki|modern}} {{Wiki|concept}} of [[Aether]] is Akasha/Akasa, a {{Wiki|concept}} found in {{Wiki|vedic}} [[religions]]. [[Akasha]] seems to be derived from a [[word]] for “[[space]]”, though it is also used for “sky”, implying origins similar to [[Aether]] as the upper luminous [[air]]. Another {{Wiki|Vedic}} {{Wiki|concept}}, Prakasa, is blatantly considered to be [[heavenly]] [[light]], and seems to be derived from [[Akasha]] {{Wiki|etymologically}}. | + | The other main source for the {{Wiki|modern}} {{Wiki|concept}} of [[Aether]] is [[Akasha]]/[[Akasa]], a {{Wiki|concept}} found in {{Wiki|vedic}} [[religions]]. [[Akasha]] seems to be derived from a [[word]] for “[[space]]”, though it is also used for “sky”, implying origins similar to [[Aether]] as the upper [[luminous]] [[air]]. Another {{Wiki|Vedic}} {{Wiki|concept}}, [[Prakasa]], is blatantly considered to be [[heavenly]] [[light]], and seems to be derived from [[Akasha]] {{Wiki|etymologically}}. |
− | In [[hindu]] [[traditions]], [[Akasha]] and Prakasa are held to be {{Wiki|distinct}} [[Wikipedia:concept|concepts]], yet very similar. The former is often described as a fluid, as a [[heavenly]] [[nectar]] that descends into the | + | In [[hindu]] [[traditions]], [[Akasha]] and [[Prakasa]] are held to be {{Wiki|distinct}} [[Wikipedia:concept|concepts]], yet very similar. The former is often described as a fluid, as a [[heavenly]] [[nectar]] that descends into the [[Vishudha chakra]], purifying consumed [[food]]. In [[latter]] [[traditions]], it is considered to be [[sound]]: Vishudha is associated with the [[sense]] of hearing, and thus as it’s [[element]] is [[Akasha]]„ it became defined as the {{Wiki|vibrations}} that run across {{Wiki|matter}}. In this [[sense]], it quickly acquired a {{Wiki|holistic}} [[interpretation]], as [[sound]] is pretty much everywhere, and being the most inaccessible [[element]] it obviously would have acquired a strong [[spiritual]] meaning. |
− | Prakasa, on the other hand, is still held as [[light]]: associated with the [[Ajna chakra]] – the [[third eye]] – and with the [[god]] [[Shiva]], Prakasa is the [[divine light]] from which all things were made, and that flows from the [[gods]], illumining the {{Wiki|individual}} with [[divine]] visions. Thus, we have not one, but two Aethers, two [[heavenly]], {{Wiki|subtle}} [[elements]], the {{Wiki|omnipresent}} [[sound]] and the flowing [[light]]. For some [[reason]], perhaps the sake of [[simplicity]], only [[Akasha]] has gained mainstream popularity among neopagans, which is rather unfortunate. | + | [[Prakasa]], on the other hand, is still held as [[light]]: associated with the [[Ajna chakra]] – the [[third eye]] – and with the [[god]] [[Shiva]], [[Prakasa]] is the [[divine light]] from which all things were made, and that flows from the [[gods]], illumining the {{Wiki|individual}} with [[divine]] [[visions]]. Thus, we have not one, but two Aethers, two [[heavenly]], {{Wiki|subtle}} [[elements]], the {{Wiki|omnipresent}} [[sound]] and the flowing [[light]]. For some [[reason]], perhaps the [[sake]] of [[simplicity]], only [[Akasha]] has gained {{Wiki|mainstream}} [[popularity]] among neopagans, which is rather unfortunate. |
− | In [[buddhist]] practises, Akasha/Prakasa become intertwined with the {{Wiki|concept}} of [[Śūnyatā]], or “[[Void]]”, being simplified into a single [[element]], a [[primordial]] [[substance]] from which all came fourth, that still binds the [[elements]]. Despiste the [[name]], and that fact that it is associated with the {{Wiki|concept}} of [[internal emptiness]], Śūnyatā/Akasa – known in [[Japanese Buddhism]] as Kū or Sora, all translated as “[[Void]]” – is actually associated with [[mystical]] energies such as ki, as well as the {{Wiki|asian}} {{Wiki|concept}} of [[Heaven]]. It a way, it possibly represents the closest inspiration for neopagan practises, as it too represents a hollistic, [[divine]] [[energy]] that creates and binds all things. | + | In [[buddhist]] practises, [[Akasha]]/[[Prakasa]] become intertwined with the {{Wiki|concept}} of [[Śūnyatā]], or “[[Void]]”, being simplified into a single [[element]], a [[primordial]] [[substance]] from which all came fourth, that still binds the [[elements]]. Despiste the [[name]], and that fact that it is associated with the {{Wiki|concept}} of [[internal emptiness]], [[Śūnyatā]]/[[Akasa]] – known in [[Japanese Buddhism]] as [[Kū]] or[[ Sora]], all translated as “[[Void]]” – is actually associated with [[mystical]] energies such as ki, as well as the {{Wiki|asian}} {{Wiki|concept}} of [[Heaven]]. It a way, it possibly represents the closest inspiration for neopagan practises, as it too represents a hollistic, [[divine]] [[energy]] that creates and binds all things. |
− | Anu seal. Anu, or An, is the [[god]] of the Luminous [[Heaven]], and at least technically analogous to the {{Wiki|greek}} Aither. | + | Anu {{Wiki|seal}}. Anu, or An, is the [[god]] of the [[Luminous]] [[Heaven]], and at least technically analogous to the {{Wiki|greek}} [[Aither]]. |
− | Little is known about the mesopotanian [[elemental]] system, though we do know that it’s [[cosmology]] did have [[elemental]] [[realms]]: the Watery [[Wikipedia:Abyss (religion)|Abyss]], [[Earth]], the Sky and the Luminous [[Heaven]], governed by Ea/Enki, {{Wiki|Marduk}}, {{Wiki|Enlil}} and Anu, respectively. The latter seems to bear very obvious similarities to {{Wiki|greek}} [[Aether]], being the luminous abode of the [[universe]] where the [[gods]] dwell. Anu, the [[patriarch]] of the {{Wiki|pantheon}}, “[[lord]] of the stars and [[constellations]]” and [[king]] of the most [[divine]] of the [[realms]], certainly does resemble Aither, if in a more proactive role in [[mythology]] and {{Wiki|worship}}. | + | Little is known about the mesopotanian [[elemental]] system, though we do know that it’s [[cosmology]] did have [[elemental]] [[realms]]: the Watery [[Wikipedia:Abyss (religion)|Abyss]], [[Earth]], the Sky and the [[Luminous]] [[Heaven]], governed by Ea/Enki, {{Wiki|Marduk}}, {{Wiki|Enlil}} and Anu, respectively. The [[latter]] seems to bear very obvious similarities to {{Wiki|greek}} [[Aether]], being the [[luminous]] abode of the [[universe]] where the [[gods]] dwell. Anu, the [[patriarch]] of the {{Wiki|pantheon}}, “[[lord]] of the {{Wiki|stars}} and [[constellations]]” and [[king]] of the most [[divine]] of the [[realms]], certainly does resemble [[Aither]], if in a more proactive role in [[mythology]] and {{Wiki|worship}}. |
[[Wu Xing]] and [[Bagua]] | [[Wu Xing]] and [[Bagua]] | ||
Line 41: | Line 50: | ||
[[Heaven]] {{Wiki|trigram}} | [[Heaven]] {{Wiki|trigram}} | ||
− | {{Wiki|Traditional chinese}} [[elemental]] systems have five material [[elements]] representing the states of matter, with [[Earth]] being considered the Quintessence, as it is both {{Wiki|Yin and Yang}}, and nourishes all things, including the other [[elements]]. Metal, however, is still comparably analogous to the {{Wiki|western}} notions of [[Aether]] in some aspects: it represents [[Heaven]], particularly in [[Bagua]] where the [[Heaven]] {{Wiki|trigram}} is attributed to it, encompassing skylight, stars and {{Wiki|lightning}}. Like in Ptolemy’s version, it is also associated with [[death]] and the [[spirit]], and it resembles [[alchemical]] Quintessence in not only the connection of [[heavenly]] [[light]] with [[earthly]] metals, but also in representing a drive for [[alchemical]] refinement and [[purification]]. Curiously, [[buddhist traditions]] in connecting with the “[[Void]]” involve [[grief]], which is Metal’s central [[emotion]]. | + | {{Wiki|Traditional chinese}} [[elemental]] systems have five material [[elements]] representing the states of {{Wiki|matter}}, with [[Earth]] being considered the Quintessence, as it is both {{Wiki|Yin and Yang}}, and nourishes all things, [[including]] the other [[elements]]. Metal, however, is still comparably analogous to the {{Wiki|western}} notions of [[Aether]] in some aspects: it represents [[Heaven]], particularly in [[Bagua]] where the [[Heaven]] {{Wiki|trigram}} is attributed to it, encompassing skylight, {{Wiki|stars}} and {{Wiki|lightning}}. Like in [[Ptolemy’s]] version, it is also associated with [[death]] and the [[spirit]], and it resembles [[alchemical]] Quintessence in not only the [[connection]] of [[heavenly]] [[light]] with [[earthly]] metals, but also in representing a drive for [[alchemical]] refinement and [[purification]]. Curiously, [[buddhist traditions]] in connecting with the “[[Void]]” involve [[grief]], which is [[Metal’s]] central [[emotion]]. |
Conclusion | Conclusion | ||
− | To me, it seems [[Aether]] is pretty much [[Light]], considering it being the appearent main origin for the [[elements]] reffered as “[[Aether]]” in the [[West]] and [[East]]. I’m not certain about it’s refferal as [[cosmic]] glue or it’s glorification in regards to other [[elements]]: there is no “[[Spirit]]” [[element]], for [[Spirit]] is in all things and [[elements]] are {{Wiki|distinct}} phases of being. | + | To me, it seems [[Aether]] is pretty much [[Light]], considering it being the appearent main origin for the [[elements]] reffered as “[[Aether]]” in the [[West]] and [[East]]. I’m not certain about it’s refferal as [[cosmic]] [[glue]] or it’s glorification in regards to other [[elements]]: there is no “[[Spirit]]” [[element]], for [[Spirit]] is in all things and [[elements]] are {{Wiki|distinct}} phases of being. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://kenbrasai.tumblr.com/post/57920331539/aether-as-an-element kenbrasai.tumblr.com] | [http://kenbrasai.tumblr.com/post/57920331539/aether-as-an-element kenbrasai.tumblr.com] | ||
[[Category:Buddhist Cosmology]] | [[Category:Buddhist Cosmology]] |
Latest revision as of 15:03, 6 April 2024
The esoteric sign of the Sun. Aether is generally depicted as a circle, and the Sun, being among the planets the one most associated with the spirit and it’s progression, is considered the greatest of the heavenly Quintessence.
Western occult practises general accept the idea of five elements: the traditional four ensemble, and a fifth, above the physical earth, fire, air and water. This element, generally reffered as Spirit, Quintessence, Akasha or Aether, is interpreted to be “divine” unlike the cruder four, and nowadays invisioned as a cosmic glue, as a force that goes through all things and that drives the will of magick. Basically, it simply symbolises the supernatural, hollistic in involving everything in existence.
Suffice to say, historical perceptions appeared to have been rather distinct. Statue remains, among them the god Aither fighting a lion-like abomination.
Aether, or Aither, is a concept most famously presented in Ancient Greek religion. Αἰθήρ seems to have started as a term for light, being related to αἴθω, a verb generally used in the context of burning or incenerating things. At some point, it seems to have been widely used as a term for Air; Empedocles uses Αἰθήρ to describe normal air, and indeed in his example of “air roots” we have “brilliance”, “heaven”, “eyes”, “beam”, “ray” Eventually, there was a seperation of Aither and Aer; the latter became the concept of normal air, while the former was reserved for the upper air the gods breathed.
In this new meaning, Aither became personified as a protogenoi deity, the primordial source of light that illumines the day. Normal air became embodied by Khaos, the protogenoi of the protogenoi, from which all spanned; Aither is her grandson, and another type of air, Erebos, is her child. Erebos came to represent the infernal chthonic air, the shadowy antithesis of Aither. This renders the modern notions of Spirit/Akasha being represented by the colour black rather ironic.
Aither, as basically the element of the heavens, not only featured promeniently in many theogonies, but was similar considered the source of Zeus’ power, as implicated in the fifth orphic hymn. In this same hymn it is also called “the best element” and “the life spark of all creatures”, implying a role in the traditional greek notion of the soul’s formation. A similar concept is found in the concept of Silla in Inuit cosmology: it too is a “divine air” that personifies heavenly light, and is breathed by all things, granting them life – though a key part in it’s depiction is it’s ammorality, as it tries to regain parts of itself, often by murder.
Aristotle is credited for changing this notion of “sacred air/light” into a distinct element: instead of being the source of light and the air the gods breathe, his notion of Aether also the material from which the heavenly spheres are made. Aristotle followed the division of the terrestrial elements into the “wet/dry” and “cold/hot” axis, and he considered Aether to be neither hot, dry, wet or cold, as he considered the planets to be unchanging, simply changing places and nothing else. In his descriptions, Aether cannot move in a contrary or unnatural motion, and is by nature circular, the planets being circular in shape and moving in circular orbits.
Medieval alchemists would continue this tradition of Aether being the component of heavenly bodies; under the name of Quintessence, it was most exalted as the material that made up the stars. Alchemy as a whole relied on the notion that Quintessence was God’s seed on earth, with all things containing small quantities of it – this is the reason why astrological correspondences exist and work, according to alchemists, with the purer heavenly planets influencing the Quintessence on Earth. This seems to be the first example of Aether as a hollistic element, no longer confined to Heaven, but now present in all earthly things. This, of course, also renders occult operation possible, though in alchemy’s case to refined matter or the self into a heavenly substance.
Alchemical notions of Quintessence also offer a particularly strong association with metal, as the individual metals are considered to be solidified Quintessence formed from the planets’ light. Gold, for example, is considered to be sunlight encased in the earth, copper to be Venus’ light also solidified, and so forth.
Another view of Aether also arose in Classical Greece, however. While Aether is still considered more divine than the other elements in his writtings, Ptolemy treats Aether in a way more comparable to that of the other elements, assigning to it a god and planet (Hermes/Mercury), a stage of existence (death) and a direction (up). Like in Aristotle’s version, this one is outside of the wet/dry and cold/hot axis, and is associated with circular motion.
Vedic Views
Picture of the Vishudha chakra, associated with the concept of “Akasha”.
The other main source for the modern concept of Aether is Akasha/Akasa, a concept found in vedic religions. Akasha seems to be derived from a word for “space”, though it is also used for “sky”, implying origins similar to Aether as the upper luminous air. Another Vedic concept, Prakasa, is blatantly considered to be heavenly light, and seems to be derived from Akasha etymologically.
In hindu traditions, Akasha and Prakasa are held to be distinct concepts, yet very similar. The former is often described as a fluid, as a heavenly nectar that descends into the Vishudha chakra, purifying consumed food. In latter traditions, it is considered to be sound: Vishudha is associated with the sense of hearing, and thus as it’s element is Akasha„ it became defined as the vibrations that run across matter. In this sense, it quickly acquired a holistic interpretation, as sound is pretty much everywhere, and being the most inaccessible element it obviously would have acquired a strong spiritual meaning.
Prakasa, on the other hand, is still held as light: associated with the Ajna chakra – the third eye – and with the god Shiva, Prakasa is the divine light from which all things were made, and that flows from the gods, illumining the individual with divine visions. Thus, we have not one, but two Aethers, two heavenly, subtle elements, the omnipresent sound and the flowing light. For some reason, perhaps the sake of simplicity, only Akasha has gained mainstream popularity among neopagans, which is rather unfortunate.
In buddhist practises, Akasha/Prakasa become intertwined with the concept of Śūnyatā, or “Void”, being simplified into a single element, a primordial substance from which all came fourth, that still binds the elements. Despiste the name, and that fact that it is associated with the concept of internal emptiness, Śūnyatā/Akasa – known in Japanese Buddhism as Kū orSora, all translated as “Void” – is actually associated with mystical energies such as ki, as well as the asian concept of Heaven. It a way, it possibly represents the closest inspiration for neopagan practises, as it too represents a hollistic, divine energy that creates and binds all things.
Anu seal. Anu, or An, is the god of the Luminous Heaven, and at least technically analogous to the greek Aither.
Little is known about the mesopotanian elemental system, though we do know that it’s cosmology did have elemental realms: the Watery Abyss, Earth, the Sky and the Luminous Heaven, governed by Ea/Enki, Marduk, Enlil and Anu, respectively. The latter seems to bear very obvious similarities to greek Aether, being the luminous abode of the universe where the gods dwell. Anu, the patriarch of the pantheon, “lord of the stars and constellations” and king of the most divine of the realms, certainly does resemble Aither, if in a more proactive role in mythology and worship.
Wu Xing and Bagua
Heaven trigram
Traditional chinese elemental systems have five material elements representing the states of matter, with Earth being considered the Quintessence, as it is both Yin and Yang, and nourishes all things, including the other elements. Metal, however, is still comparably analogous to the western notions of Aether in some aspects: it represents Heaven, particularly in Bagua where the Heaven trigram is attributed to it, encompassing skylight, stars and lightning. Like in Ptolemy’s version, it is also associated with death and the spirit, and it resembles alchemical Quintessence in not only the connection of heavenly light with earthly metals, but also in representing a drive for alchemical refinement and purification. Curiously, buddhist traditions in connecting with the “Void” involve grief, which is Metal’s central emotion.
Conclusion
To me, it seems Aether is pretty much Light, considering it being the appearent main origin for the elements reffered as “Aether” in the West and East. I’m not certain about it’s refferal as cosmic glue or it’s glorification in regards to other elements: there is no “Spirit” element, for Spirit is in all things and elements are distinct phases of being.