Akasa, the essence of space itself, is a concept that has fascinated humans for centuries. It is a term that has deep-rooted connections in various cultural and spiritual traditions across the globe. The word “Akasa” is derived from the Sanskrit language, and it encompasses a profound and multifaceted understanding of space, encompassing both the physical and metaphysical realms. Akasa, as a notion, has captivated the human imagination and has been explored, interpreted, and revered in numerous ways.
Akasa, often referred to as “the Akasa” or simply “Akasa,” is a term that carries diverse meanings and interpretations in different cultural and philosophical contexts. While it is prominently featured in Indian and Hindu philosophy, it also finds its place in various other spiritual and metaphysical traditions worldwide. Akasa can be broadly understood as the fifth element, beyond the conventional four elements of earth (Prithvi), water (Jala), fire (Agni), and air (Vayu), as proposed in ancient Indian thought.
Akasa in Ancient Indian Philosophy:
In the rich tapestry of Indian philosophy and spirituality, Akasa occupies a significant position. It is often associated with the concept of the “Pancha Mahabhutas,” or the five great elements, which constitute the fundamental building blocks of the material world. Akasa, being the fifth element, transcends the physical realm and represents the ethereal, subtle, and all-pervading aspect of existence.
Within the framework of Indian philosophical schools, especially in Vedanta and Samkhya, Akasa is considered the substratum or background against which all other elements and phenomena manifest. It is often described as the space that accommodates all other elements and provides the canvas upon which the universe unfolds. Akasa is formless, infinite, and eternal, serving as the canvas upon which the cosmic drama of creation, preservation, and dissolution unfolds.
In Indian cosmology, Akasa is intimately connected to the concept of “Akasha Tattva,” which translates to the “essence of space.” This essence of space is not merely a physical void but is laden with metaphysical significance. It is believed to be the dwelling place of the Divine and the repository of cosmic knowledge. The Upanishads, ancient Indian texts that explore the nature of reality and spirituality, often allude to Akasa as the bridge between the physical and metaphysical realms, a conduit through which the individual soul can connect with the universal consciousness.
Akasa in Hindu Mythology and Cosmology:
In Hindu mythology and cosmology, Akasa is deeply intertwined with the narrative of creation and the divine hierarchy. It is often associated with Lord Shiva, one of the principal deities in Hinduism. Lord Shiva is sometimes depicted as “Akasha Swarupa,” which means the form of Akasa itself. This representation signifies Shiva’s transcendental nature and his role as the source and culmination of all elements, including Akasa.
The Hindu cosmology envisions the universe as a dynamic and cyclical process of creation and destruction. Akasa plays a pivotal role in this cosmic drama. It is the medium through which the Creator, often symbolized as Lord Brahma, manifests the universe. In the process of creation, Akasa represents the subtlest element from which the other four gross elements emerge. This concept is beautifully encapsulated in the following verse from the Chandogya Upanishad:
“From Akasa alone, indeed, are born both heat and the rest, names and forms, the superior and the inferior. Akasa is the ultimate end.”
This verse highlights the primacy of Akasa in the creative process and emphasizes its role as the source of all differentiation and diversity in the material world.
Akasa in Yoga and Meditation:
Akasa also has a significant presence in yogic and meditative practices. In yoga, Akasa is associated with the fifth chakra, known as the “Vishuddha Chakra” or “Throat Chakra.” This chakra is situated at the throat region and is considered the center of communication, self-expression, and spiritual purification. It is often depicted as a sixteen-petaled lotus representing the purity and clarity of speech.
Practices aimed at balancing and activating the Vishuddha Chakra often involve meditation on Akasa. Meditators may visualize a radiant, blue, or violet Akasa at the throat center, which helps enhance their communication skills, self-expression, and ability to connect with higher realms of consciousness.
Furthermore, the concept of Akasa is closely linked to the practice of “Akasha Dharana,” a form of meditation that involves focusing one’s attention on the subtlest form of Akasa as a means to transcend the limitations of the physical body and mind. This practice aims to access higher states of consciousness and ultimately attain spiritual liberation.
Akasa in Ayurveda and Healing:
Akasa also finds its place in Ayurveda, the traditional system of medicine in India. In Ayurveda, the five elements—earth, water, fire, air, and Akasa—are fundamental to understanding the constitution of individuals and the causes of diseases. Each person is believed to have a unique combination of these elements, which influences their physical and mental characteristics.
Akasa, as the element of space, is associated with the qualities of expansiveness, emptiness, and openness. When the Akasa element is balanced within the body, it contributes to a sense of spaciousness in one’s mind and emotions. However, imbalances in Akasa can manifest as mental and emotional disturbances, such as feelings of emptiness, isolation, or confusion.
Ayurvedic therapies and practices aim to restore balance to the Akasa element through diet, lifestyle, and specific healing treatments. These therapies seek to harmonize the individual with the natural world and the cosmos, recognizing that an imbalance in any of the elements can lead to physical and mental dis-ease.
Akasa in Other Cultural and Philosophical Traditions:
While Akasa holds a central place in Indian philosophy and spirituality, similar concepts can be found in various other cultural and philosophical traditions around the world. In ancient Greece, for example, the philosopher Aristotle proposed the concept of “aether” or “quintessence,” which was considered the fifth element beyond earth, water, fire, and air. Aether was believed to be a celestial substance that filled the universe, and it was associated with the stars and planets.
In Western esoteric traditions and modern metaphysical thought, Akasa is often equated with the concept of the “ether” or “cosmic ether.” This etheric substance is seen as a subtle, all-pervading energy that connects all things and serves as the medium for psychic and spiritual phenomena.
In Native American spirituality, the concept of “Great Spirit” or “Great Mystery” can be likened to Akasa in its role as the transcendent and all-encompassing reality that underlies the physical world.
Across various traditions, the idea of an all-encompassing, subtle, and spiritual dimension of existence akin to Akasa persists, albeit with different names and interpretations.
The Scientific Perspective:
While Akasa has profound spiritual and metaphysical connotations, the scientific understanding of space is quite different. In modern physics, space is conceptualized as a vacuum, a region devoid of matter and energy.
THE CONCEPT OF ĀKĀŚA IN INDIAN PHILOSOPHY
Source: THE CONCEPT OF ĀKĀŚA IN INDIAN PHILOSOPHY
Source: THE CONCEPT OF ĀKĀŚA IN INDIAN PHILOSOPHY
Source: THE CONCEPT OF ĀKĀŚA IN INDIAN PHILOSOPHY
Source: THE CONCEPT OF ĀKĀŚA IN INDIAN PHILOSOPHY
Source: THE CONCEPT OF ĀKĀŚA IN INDIAN PHILOSOPHY
Source: THE CONCEPT OF ĀKĀŚA IN INDIAN PHILOSOPHY
Source: THE CONCEPT OF ĀKĀŚA IN INDIAN PHILOSOPHY
Source: THE CONCEPT OF ĀKĀŚA IN INDIAN PHILOSOPHY
Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Source: Anthropic Web of the Universe: Atom and Ātman
Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
Source: Ether in Kant and Akasa in Prasastapada: Philosophy in comparative perspective
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par
Jonathan Duquette Facult ́e de th ́eologie et de sciences des religions
These pr ́esent ́eea la Facult ́e des ́etudes sup ́erieures en vue de l’obtention du grade de Philosophiae Doctor (Ph.D.) en sciences des religions
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edited by Mark Grimshaw-Aagaard, Mads Walther-Hansen, Martin Knakkergaard
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Wikipedia
Four of these are in Tamilnadu, and one is in Andhra Pradesh. In addition to the Tillai Naṭarāja Temple in Chidambaram, the other four pancabhūtasthalas are Ekāmbareswara Temple (earth) in Kanchipuram, Jambukeswara Temple (water) in Thiruvanaikaval, Arunāchaleswara Temple (fire) in Thiruvaṇṇāmalai, and Sri Kalahasthīswara Temple (air) in Kalahasthi, Andhra Pradesh.
International Society for the Systems Sciences (ISSS) in 1988
American Society for Cybernetics
Key Scholars
Ervin Laszlo
Norbert Wiener
Ludwig von Bertalanffy
George J. Klir
Howard Pattee
Jay Forrester
George Richardson
Fritjof Capra
James Grier Miller
Gregory Bateson
Niklas Luhmann
Heinz von Foerster
Archie J. Bahm
Kenneth Boulding
W. Ross Ashby
C. W. Churchman
Mario Bunge
Herbert A. Simon
Robert Rosen
Stafford Beer
Anatol Rapoport
Ralph Gerard
Russell Ackoff
Erich Jantsch
Ralph Abraham
Stuart Kauffman
Louis Kauffman
Humberto Maturana
Alfred North Whitehead
Paul A. Weiss
Kurt Lewin
Roy R. Grinker
William Gray
Nicolas Rizzo
Karl Menninger
Silvano Arieti
Peter Senge
FIVE TYPES OF SYSTEMS PHILOSOPHY
Source: FIVE TYPES OF SYSTEMS PHILOSOPHY
Atomism
Holism
Emergentism
Structuralism
Organicism
Source: FIVE TYPES OF SYSTEMS PHILOSOPHY
Bunge’s three types of systems philosophies are expanded to five: atomism (the world is an aggregate of elements, without wholes; to be understood by analysis), holism (ultimate reality is a whole without parts, except as illusory manifestations; apprehended intuitively), emergentism (parts exist together and their relations, connections, and organized interaction constitute wholes that continue to depend upon them for their existence and nature; understood first analytically and then synthetically), structuralism (the universe is a whole within which all systems and their processes exist as depending parts; understanding can be aided by creative deduction), and organicism (every existing system has both parts and whole, and is part of a larger whole, etc.; understanding the nature of whole-part polarities is a clue to understanding the nature of systems. How these five types correlated with theories of conceptual systems and methodologies is also sketched.
Source: Five systems concepts of society
Bunge’s three “concepts of society” exemplify three types of systems philosophy. This article criticizes Bunge’s analysis as minimally inadequate by expanding his range to five concepts of society which exemplify five kinds of systems philosophy: individualism, emergentism, organicism, structuralism, and holism. Emphasis is given to stages in the development of emergentism, including cybernetics (four stages), systems theory (eight stages), and holonism, and then to opposing structuralism (four examples). Organicism as a type of systems philosophy and concept of society is constructed by incorporating the constructive claims of both emergentism and structuralism and by overcoming oppositions to them systematically.
Source: Holons: Three conceptions
Recent advances in systems theory have required a new term, ‘holon’ (a whole of parts functioning as part of a larger whole). These advances are complicated by differing interpretations provided by three competing kinds of general systems theory: Emergentism, structuralism and organicism. For emergentism, use of the term signifies a shift in emphasis from focusing on the dynamic equilibrium between a whole and its parts to that between the whole and the larger whole of which it is a part. For structuralism, the term serves in explaining subsystem adaptation to environmental and hierarchical constraints and determinations by invariant principles. By incorporating ideas from both emergentism and structuralism into its more intricate interpretations, the author claims that organicism presents a more adequate conception of the nature of holons—now regarded as essential to general systems thinking.
Source: Comparing civilizations as systems
Comparison of Western, Indian and Chinese civilizations as cultural systems exhibiting persisting ideals constituting important structural differences reveals that two taproots of Western civilization (the Hebraic stressing will and the Greek stressing reason) as characteristics essential to the nature of the world and man, are opposed in Hindu culture idealizing Nirguna Brahman as complete absence of both will (desire) and reason (distinctions) and yogic endeavor designed to eliminate both from persons, are partially integrated as complementary opposites in Chinese taoistic yin-yang ideals about both the universe and man. Opportunities for further research comparing cultural systems seem unlimited.
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Systems Philosophy
Source: Systems Philosophy
Source: Systems Philosophy
Source: Systems Philosophy
Source: Systems Philosophy
Source: Systems Philosophy
Source: Systems Philosophy
Source: Systems Philosophy
Source: Systems Philosophy
Source: Introduction to Systems Philosophy
First Published in 1972, Introduction to Systems Philosophy presents Ervin Laszlo’s first comprehensive volume on the subject. It argues for a systematic and constructive inquiry into natural phenomenon on the assumption of general order in nature. Laszlo says systems philosophy reintegrates the concept of enduring universals with transient processes within a non-bifurcated, hierarchically differentiated realm of invariant systems, as the ultimate actualities of self-structuring nature. He brings themes like the promise of systems philosophy; theory of natural systems; empirical interpretations of physical, biological, and social systems; frameworks for philosophy of mind, philosophy of nature, ontology, epistemology, metaphysics and normative ethics, to showcase the timeliness and necessity of a return from analytic to synthetic philosophy. This book is an essential read for any scholar and researcher of philosophy, philosophy of science and systems theory.
Source: General Systems Theory: Foundations, Development, Applications
Source: General Systems Theory: Foundations, Development, Applications
Source: General Systems Theory: Foundations, Development, Applications
Source: Systems Theory as the Foundation for Understanding Systems
Source: Systems Theory as the Foundation for Understanding Systems
Source: Systems Theory as the Foundation for Understanding Systems
Source: Feedback Thought in Social Science and Systems Theory
On the Philosophical Ontology for a General System Theory
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In Systems: New Paradigms for the Human Sciences edited by Gabriel Altmann and Walter A. Koch, 337-349. Berlin, New York: De Gruyter, 1998. https://doi.org/10.1515/9783110801194.337
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The Journal of Socio-Economics Volume 29, Issue 2, 2000, Pages 147-157
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Rainer J. Klement 1,* and Prasanta S. Bandyopadhyay 2
1Department of Radiation Oncology, Leopoldina Hospital Schweinfurt, Robert-Koch-Straße 10, 97422 Schweinfurt, Germany 2 Department of History & Philosophy, Montana State University, Bozeman, MT, 59717, USA * Correspondence: rainer_klement@gmx.de; Tel.: +49-9721-7202761
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Viewpoints which Matter 