Sympathetic Vibratory Physics

Picture: Figurae hieroglyphicae de lapide philosophorum - Mscr.Dresd.N.36; by Kelley, Edward; Beuther, David

"The aforesaid five objects, which are the negative attributes of the five electricities, being combined produce the idea of gross matter in its five forms: Kshiti, solids; Ap, liquids, Tejas, fire: Marut, gaseous substances; and Akasa, ether." (Swami Sri Yukteswar, The Holy Science, Sutra 11, 12)

Place or state where concepts, ideas, thoughts and memories are retained. [See Akashic, Akashic Records]

? Akasha is space in the Jain conception of the cosmos.
? Akasha is one of the six dravyas (substances) and it accommodates the other five, namely sentient beings or souls (j?va), non-sentient substance or matter (pudgala), principle of motion (dharma), the principle of rest (adharma) and time (k?la)
? It is all-pervading, infinite and made of infinite space-points.
? It falls into the Ajiva category, divided into two parts: Loakasa (the part occupied by the material world) and Aloakasa (the space beyond it which is absolutely void and empty).
? In Loakasa the universe forms only a part.
? Akasha is that which gives space and makes room for the existence of all extended substances.
? At the summit of the lok?k??a is the Siddhashila (abode of the liberated souls) [Wikipedia]

Franz Bardon
Akasa or the Ethereal Principle — Several times while describing the elements I have said that they proceed from the ethereal principle. Accordingly, the ethereal principle is the ultimate, the supreme, the most powerful thing, something inconceivable, the ultimate cause of all things existing and created. To put it in a nutshell, it is the causal sphere.
Therefore akasa is spaceless and timeless. It is the non-created, the incomprehensible, the indefinable. The various religions have given it the name of God. It is the fifth power, the original power. Everything has been created by it and is kept in balance by it. It is the origin and the purity of all thoughts and intentions, it is the causal world wherein the whole creation in subsisting on, beginning from the highest spheres down to the lowest ones. It is the quintessence of the alchemists; it is all in all.» [Initiation Into Hermetics by Franz Bardon]

H. P. Blavatsky
«Ether, this hypothetical Proteus, one of the "representative Fictions" of modern Science - which, nevertheless, was so long accepted — is one of the lower "principles" of what we call PRIMORDIAL SUBSTANCE (Akasa, in Sanskrit), one of the dreams of old, and which has now become again the dream of modern science. It is the greatest, just as it is the boldest, of the surviving speculations of ancient philosophers. For the Occultists, however, both ETHER and the Primordial Substance are a reality.
To put it plainly, ETHER is the Astral Light, and the Primordial Substance is AKASA, the Upadhi of DIVINE THOUGHT.
In modern language, the latter would be better named COSMIC IDEATION - Spirit; the former, COSMIC SUBSTANCE, Matter. These, the Alpha and the Omega of Being, are but the two facets of the one Absolute Existence.» [The Secret Doctrine by H. P. Blavatsky — Vol. 1]

Max Müller
«’What is the origin of this world?' 'Ether, 'he replied. For all these beings take their rise from the ether, and return into the ether. Ether is older than these, ether is their rest.» [Ninth Khanda, The Upanishads, by Max Müller]

George Thibaut
«The ether is (Brahman), as it is designated as something different, &c. (from name and form).
Scripture says, 'He who is called ether, (âkâsa) is the revealer of all forms and names. That within which these forms and names are contained is the Brahman, the Immortal, the Self (Kh. Up. VIII, 14, 1). There arising a doubt whether that which here is called ether is the highest Brahman or the ordinary elemental ether, the pûrvapakshin declares that the latter alternative is to be embraced, firstly, because it is founded on the conventional meaning of the word 'ether;' and, secondly, because the circumstance of revealing names and forms can very well be reconciled with the elemental ether, as that which affords room (for all things).
Moreover, the passage contains no clear indicatory mark of Brahman, such as creative power, and the like.
To this we reply, that the word 'ether' can here denote the highest Brahman only, because it is designated as a different thing, &c. For the clause, 'That within which these two are contained is Brahman,' designates the ether as something different from names and forms.
But, excepting Brahman, there is nothing whatever different from name and form, since the entire world of effects is evolved exclusively by names and forms. Moreover, the complete revealing of names and forms cannot be accomplished by anything else but Brahman, according to the text which declares Brahman's creative agency, 'Let me enter (into those beings) with this living Self (gîva âtman), and evolve names and forms' (Kh. Up. VI, 3, 2).
But—it may be said—from this very passage it is apparent that the living Self also (i.e. the individual soul) possesses revealing power with regard to names and forms.—True, we reply, but what the passage really wishes to intimate, is the non-difference (of the individual soul from the highest Self). And the very statement concerning the revealing of names and forms implies the statement of signs indicatory of Brahman, viz. creative power and the like.—Moreover, the terms 'the Brahman, the Immortal, the Self (VIII, 14) indicate that Brahman is spoken of.» [The Vedanta Sutras, commentary by Sankaracharya (SBE34), tr. by George Thibaut]

«What Orpheus has asserted upon the subject is as follows: "From the beginning the Ether was manifested in time," evidently having been fabricated by God: "and on every side of the Ether was the Chaos; and gloomy Night enveloped and obscured all things which were under the Ether." by attributing to Night a priority, he intimates the explanation to be, that there existed an incomprehensible nature, and a being supreme above all others, and pre-existing, the demiurgus of all things, as well of the Ether itself (and of the night) as of all the creation which existed and was concealed under the Ether.
Moreover he says, "Earth was invisible on account of the darkness: but the Light broke through the Ether, and illuminated the Earth and all the material of the creation:" signifying by this Light, which burst forth through the Ether, the before-mentioned being who was supreme above all things: "and its name," which Orpheus learnt from the oracle, is Metis, Phanes, Ericepæus," which in the common Greek language may be translated will (or counsel), light, life-giver; signifying, when explained, that these three powers of the three names are the one power and strength of the only God, whom no one ever beheld, and of whose power no one can have an idea or comprehend the nature.
"By this power all things were produced, as well incorporeal principles as the sun and moon, and their influences, and all the stars, and the earth and the sea, and all things that are visible and invisible in them. And man," says he, "was formed by this God out of the earth, and endued with a reasonable soul," in like manner as Moses has revealed. [J. Malala, p. 89.—Ced.—Suidas v. Orpheus.» - Orphic Fragments

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