Five Elements Japanese Philosophy PDF

Contents
Articles
Five elements (Japanese philosophy) 1
Air (classical element) 3
Water (classical element) 7
Earth (classical element) 9
Fire (classical element) 11
Aether (classical element) 15
References
Article Sources and Contributors 19
Image Sources, Licenses and Contributors 20
Article Licenses
License 21
Five elements (Japanese philosophy)

This article is about the elements of Buddhism. For the Chinese elements, see Wu Xing.
Classical
elements
Stoicheion (στοιχεῖον)
Tattva – Mahābhūta
Wŭ Xíng (五行)
Godai (五大)
Bön
Alchemy
• v
• t
• e [1]
The five elements philosophy in Japanese Buddhism, godai (五大Help:Installing Japanese character sets, lit. "five
great"), is perhaps best known in the Western world for its use in Miyamoto Musashi's famous text Gorin-no-sho
(The Book of Five Rings), in which he explains different aspects of swordsmanship by assigning each aspect to an
element.
The Elements
The five elements are, in ascending order of power, Earth, Water, Fire, Wind, and Void.
Earth
地 Chi (sometimes ji) or tsuchi, meaning "Earth", represents the hard, solid objects of the earth. The most basic
example of chi is in a stone. Stones are highly resistant to movement or change, as is anything heavily influenced by
chi. In people, the bones, muscles and tissues are represented by chi. Emotionally, chi is predominantly associated
with stubbornness, collectiveness, stability, physicality, and gravity. It is a desire to have things remain as they are; a
resistance to change. In the mind, it is confidence. When under the influence of this chi mode or "mood", we are
aware of our own physicality and sureness of action. (Note: This is a separate concept from the energy-force,
pronounced in Chinese as qì (also written ch'i) and in Japanese as ki, and written alternatively as 気, 氣, or 气.)
Water
水 Sui or mizu, meaning "Water", represents the fluid, flowing, formless things in the world. Outside of the obvious
example of rivers and the lake, plants are also categorized under sui, as they adapt to their environment, growing and
changing according to the direction of the sun and the changing seasons. Blood and other bodily fluids are
represented by sui, as are mental or emotional tendencies towards adaptation and change. Sui can be associated with
emotion, defensiveness, adaptability, flexibility, suppleness, and magnetism.
Fire
火 Ka or hi, meaning "Fire", represents the energetic, forceful, moving things in the world. Animals, capable of
movement and full of forceful energy, are primary examples of ka objects. Bodily, ka represents our metabolism and
body heat, and in the mental and emotional realms, it represents drive and passion. ka can be associated with
security, motivation, desire, intention, and an outgoing spirit.
Wind
風 Fū or kaze, meaning "Wind", represents things that grow, expand, and enjoy freedom of movement. Aside from
air, smoke, and the like, fū can in some ways be best represented by the human mind. As we grow physically, we
learn and expand mentally as well, in terms of our knowledge, our experiences, and our personalities. Fū represents
breathing, and the internal processes associated with respiration. Mentally and emotionally, it represents an
"open-minded" attitude and carefree feeling. It can be associated with will, elusiveness, evasiveness, benevolence,
compassion, and wisdom.
Sky
See also: Śūnyatā
空 Kū or sora, most often translated as "Void", but also meaning "sky" or "Heaven", represents those things beyond
our everyday experience, particularly those things composed of pure energy. Bodily, kū represents spirit, thought,
and creative energy. It represents our ability to think and to communicate, as well as our creativity. It can also be
associated with power, creativity, spontaneity, and inventiveness.
Kū is of particular importance as the highest of the elements. In martial arts, particularly in fictional tales where the
fighting discipline is blended with magic or the occult, one often invokes the power of the Void to connect to the
quintessential creative energy of the world. A warrior properly attuned to the Void can sense their surroundings and
act without thinking, and without using their physical senses.
Representations of the Godai

The most common representations today of the five elements, outside of martial arts and fictional references, are
found in Buddhist architecture. Japanese stone lanterns as seen in Zen gardens and Buddhist temples have five
divisions which represent the five elements, although the five segments can be hard to discern. The bottom-most
piece, touching the ground, represents chi; the next section represents sui; ka is represented by the section encasing
the lantern's light or flame, while fū and kū are represented by the last two sections, top-most and pointing towards
the sky.
Another common symbol of the five elements is the gorintō, a stone tower of modest size used mainly in Buddhist
temples and cemeteries. It is composed from bottom to top of a cube, a sphere, a triangle, a crescent and something
resembling a lotus flower, shapes that also have the meaning described above.
External links
• Miller, Jeff (June 1996). "5 Element Codes Part 1 [2]." Ninjutsu – Ura & Omote.
GO-DAI Concerto for guitar and orchestra (2013) | Marek PASIECZNY [3]
References
[1] http:/ / en. wikipedia. org/ w/ index. php?title=Template:Classic_element& action=edit
[2] http:/ / www. ninjutsu. co. uk/ uraomote/ 96/ june. html#elem
[3] http:/ / pasieczny. com/ 2013/ 03/ 31/ go-dai-concerto-in-hd/
Air (classical element)

Classical
elements
Wŭ Xíng (五行)
Godai (五大)
Bön
Alchemy
• v
• t
• e [1]
Air is often seen as a universal power or pure substance. Its supposed fundamental importance to life can be seen in
words such as aspire, inspire, perspire and spirit, all derived from the Latin spirare.
Greek and Roman tradition

Air is one of the four classical elements in ancient Greek philosophy and science. According to Plato, it is associated
with the octahedron; air is considered to be both hot and wet. The ancient Greeks used two words for air: aer meant
the dim lower atmosphere, and aether meant the bright upper atmosphere above the clouds.[1] Plato, for instance
writes that "So it is with air: there is the brightest variety which we call aether, the muddiest which we call mist and
darkness, and other kinds for which we have no name...."[2] Among the early Greek Pre-Socratic philosophers,
Anaximenes (mid-6th century BCE) named air as the arche.[3] A similar belief was attributed by some ancient
sources to Diogenes Apolloniates (late 5th century BCE), who also linked air with intelligence and soul (psyche), but
other sources claim that his arche was a substance between air and fire.[4] Aristophanes parodied such teachings in
his play The Clouds by putting a prayer to air in the mouth of Socrates.
Air was one of many archai proposed by the Pre-socratics, most of whom tried to reduce all things to a single
substance. However, Empedocles of Acragas (c. 495-c. 435 BCE) selected four archai for his four roots: Air, fire,
water, and earth. Ancient and modern opinions differ as to whether he identified air by the divine name Hera,
Aidoneus or even Zeus. Empedocles’ roots became the four classical elements of Greek philosophy.[5] Plato
(427-347 BCE) took over the four elements of Empedocles. In the Timaeus, his major cosmological dialogue, the
Platonic solid associated with air is the octahedron which is formed from eight equilateral triangles. This places air
between fire and water which Plato regarded as appropriate because it is intermediate in its mobility, sharpness, and
ability to penetrate. He also said of air that its minuscule components are so smooth that one can barely feel them.[6]
Plato's student Aristotle (384-322 BCE) developed a different explanation for the elements based on pairs of
qualities. The four elements were arranged concentrically around the center of the universe to form the sublunary
sphere. According to Aristotle, air is both hot and wet and occupies a place between fire and water among the
elemental spheres. Aristotle definitively separated air from aether. For him, aether was an unchanging, almost divine
substance that was found only in the heavens, where it formed celestial spheres.[7]
In ancient Greek medicine, each of the four humours became associated with an element. Blood was the humor
identified with air, since both were hot and wet. Other things associated with air and blood in ancient and medieval
medicine included the season of spring, since it increased the qualities of heat and moisture; the sanguine
temperament (of a person dominated by the blood humour); hermaphrodite (combining the masculine quality of heat
with the feminine quality of moisture); and the northern point of the compass.[8]
The alchemical symbol for air is an upward-pointing triangle, bisected by a horizontal
line.
Indian tradition
Main article: Vayu
In Hinduism, Vayu (Sanskrit वायु ), also known as Vāta वात, Pavana पवन (meaning the
Alchemical symbol for air
Purifier),[9] or Prāna, is a primary deity, who is the father of Bhima and the spiritual
father of Lord Hanuman. As the words for air (Vāyu) or wind (Pavana) it is one of the
Panchamahābhuta the "five great elements" in Hinduism. The Sanskrit word 'Vāta' literally means "blown", 'Vāyu'
"blower", and 'Prāna' "breathing" (viz. the breath of life, cf. the *an- in 'animate').
Chinese tradition
Air is not one of the traditional five Chinese classical elements. Nevertheless, the ancient Chinese concept of Qi or
chi is believed to be close to that of air. Qi (Mandarin pronunciation: [tɕʰî]; spelled qì in Pinyin romanization and ch'i4 in
Wade-Giles) or ki (in Japanese romanization), is a fundamental concept of traditional Chinese culture. Qi is believed
to be part of every living thing that exists, as a kind of "life force" or "spiritual energy". It is frequently translated as
"energy flow", or literally as "air" or "breath". (For example, "tiānqì", literally "sky breath", is the ordinary Chinese
word for "weather"). In Mandarin Chinese it is pronounced something like "chee" in English, but the tongue position
is different. (See Media:Difficult Sounds.GIF.) The concept of qi is often reified, however no scientific evidence
supports its existence.
The element air also appears as a concept in the Buddhist religion which has an ancient history in China.
Some Western modern occultists equate the Chinese classical element of metal with air,[10] others with wood due to
the elemental association of wind and wood in the bagua.
Astrological personalities
People born under the astrological signs of Gemini, Libra and Aquarius are thought to have dominant air
personalities. Air personalities tend to be kind, intellectual, communicative and social; however, they can also be
selfish, superficial, vicious and very insensitive to other people's emotions.
Ceremonial magic
The Hermetic Order of the Golden Dawn, founded in 1888, incorporates air and the other Greek classical elements
into its teachings.[11] The elemental weapon of air is the dagger which must be painted yellow with magical names
and sigils written upon it in violet.[12] Each of the elements has several associated spiritual beings. The archangel of
air is Raphael, the angel is Chassan, the ruler is Aral, the king is Paralda, and the air elementals (following
Paracelsus) are called sylphs.[13] Air is considerable and it is referred to the upper left point of the pentagram in the
Supreme Invoking Ritual of the Pentagram.[14] Many of these associations have since spread throughout the occult
community.
In the Golden Dawn and many other magical systems, each element is associated with one of the cardinal points and
is placed under the care of guardian Watchtowers. The Watchtowers derive from the Enochian system of magic
founded by Dee. In the Golden Dawn, they are represented by the Enochian elemental tablets.[15] Air is associated
with the east, which is guarded by the First Watchtower.[16]
Modern witchcraft
Air is one of the five elements that appear in most Wiccan and Pagan traditions. Wicca in particular was influenced
by the Golden Dawn system of magic, and Aleister Crowley's mysticism.[17]
Other traditions
Enlil was the god of air in ancient Sumer. Shu was the ancient Egyptian god of air and the husband of Tefnut,
goddess of moisture. He became an emblem of strength by virtue of his role in separating Nut from Geb. He played a
primary role in the Coffin Texts, which were spells intended to help the deceased reach the realm of the afterlife
safely. On the way to the sky, the spirit had to travel through the air as one spell indicates: "I have gone up in Shu, I
have climbed on the sunbeams."[18]
In East Asia, air is seen as the equivalent of wood. Air is represented in the Aztec religion by a snake to the
Scythians, a yoke to the Hindus and for Greeks as a swordWikipedia:Citation needed and in Christian iconography
as mankind.Wikipedia:Please clarify
Notes
[1] W. K. C. Guthrie, A History of Greek Philosophy, vol. 1, pp. 466, 470-71.
[2] Plato, Timaeus, ch. 27, p. 83.
[3] Guthrie, History of Greek Philosophy, vol. 1, pp. 115-16, 120-32; Jonathan Barnes, Early Greek Philosophy, pp. 77-80.
[4] Guthrie, vol. 2, pp. 362-81; Barnes, pp. 289-94.
[5] Guthrie, vol. 2, pp. 138-46. Guthrie suggests that Hera is the safest identification for air.
[6] Plato, Timaeus, chap. 22-23; Gregory Vlastos, Plato’s Universe, pp. 66-82.
[7] G. E. R. Lloyd, Aristotle, chapters 7-8.
[8] Londa Schiebinger, p. 162.
[9] The Book of Hindu Imagery: Gods, Manifestations and Their Meaning By Eva Rudy Jansen p. 68
[10] Donald Michael Kraig, Modern Magick, p. 115.
[11] Israel Regardie, The Golden Dawn, pp. 154-65.
[12] Regardie, Golden Dawn, p.322; Kraig, Modern Magick, pp. 149-53.
[13] Regardie, Golden Dawn, p. 80.
[14] Regardie, Golden Dawn, pp. 280-286; Kraig, Modern Magick, pp. 206-209.
[15] Doreen Valiente, The Rebirth of Witchcraft, p. 64.

[17] Hutton, pp. 216-23; Valiente, Witchcraft for Tomorrow, p. 17.
[18] Bob Brier, Ancient Egyptian Magic, p.128.
References and further reading

• Barnes, Jonathan. Early Greek Philosophy. London: Penguin, 1987.
• Brier, Bob. Ancient Egyptian Magic. New York: Quill, 1980.
• Guthrie, W. K. C. A History of Greek Philosophy. 6 volumes. Cambridge: Cambridge University Press, 1962-81.
• Cunningham, Scott. Earth, Air, Fire and Water: More Techniques of Natural Magic.
• Hutton, Ronald. Triumph of the Moon: A History of Modern Pagan Witchcraft. Oxford: Oxford University Press,
1999, 2001.
• Kraig, Donald Michael. Modern Magick: Eleven Lessons in the High Magickal Arts. St. Paul: Llewellyn, 1994.
• Lloyd, G. E. R. Aristotle: The Growth and Structure of His Thought. Cambridge: Cambridge University Press,
1968.
• Plato. Timaeus and Critias. Translated by Desmond Lee. Revised edition. London: Penguin, 1977.
• Regardie, Israel. The Golden Dawn. 6th edition. St. Paul: Llewellyn, 1990.
• Schiebinger, Londa. The Mind Has No Sex? Women in the Origins of Modern Science. Cambridge: Harvard
University Press, 1989.
• Starhawk. The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess. 3rd edition. 1999.
• Valiente, Doreen. Witchcraft for Tomorrow. Custer, Wash.: Phoenix Publishing, 1978.
• Valiente, Doreen. The Rebirth of Witchcraft. Custer, Wash.: Phoenix Publishing, 1989.
• Vlastos, Gregory. Plato’s Universe. Seattle: University of Washington Press, 1975.
External links
• The elements (http://wicca.timerift.net/elements.shtml) Elemental correspondences from Wicca: For the rest
of us.
• The Four Elements In the Western Tradition (http://www.golden-dawn.org/four_elements.html) Essay on
Golden Dawn elemental tradition by V.N. Frater I.C.L.
• The Elements:Air (http://www.cs.utk.edu/~mclennan/BA/AGEDE/Air.html) Neo-pagan version of "The
Ancient Greek Esoteric Doctrine of the Elements" by John Opsopaus.
• Different versions of the classical elements (http://www.friesian.com/elements.htm)
Water (classical element)

This article is about the philosophical element. For the chemical substance, see Water.
Classical
elements
Wŭ Xíng (五行)
Godai (五大)
Bön
Alchemy
• v
• t
• e [1]
Water is one of the elements in ancient Greek philosophy, in the Asian Indian system Panchamahabhuta, and in the
Chinese cosmological and physiological system Wu Xing. In contemporary esoteric traditions, it is commonly
associated with the qualities of emotion and intuition.

Water was one of many archai proposed by the Pre-socratics, most of whom tried to reduce all things to a single
substance. However, Empedocles of Acragas (c. 495-c. 435 BC) selected four archai for his four roots: air, fire,
water and earth. Empedocles roots became the four classical elements of Greek philosophy. Plato (427-347 BC) took
over the four elements of Empedocles. In the Timaeus, his major cosmological dialogue, the Platonic solid
associated with water is the icosahedron which is formed from twenty equilateral triangles. This makes water the
element with the greatest number of sides, which Plato regarded as appropriate because water flows out of one's hand
when picked up, as if it is made of tiny little balls.[1]
Plato’s student Aristotle (384-322 BC) developed a different explanation for the elements based on pairs of qualities.
The four elements were arranged concentrically around the center of the Universe to form the sublunary sphere.
According to Aristotle, water is both cold and wet and occupies a place between air and earth among the elemental
spheres.[2]
In ancient Greek medicine, each of the four humours became associated with an element. Phlegm was the humor
identified with water, since both were cold and wet. Other things associated with water and phlegm in ancient and
medieval medicine included the season of Winter, since it increased the qualities of cold and moisture; the
phlegmatic temperament, the feminine, the brain and the western point of the compass.
In alchemy, the chemical element of mercury was often associated with water and its
alchemical symbol was a downward-pointing triangle.
Indian tradition
Main article: Ap (water)
Ap (áp-) is the Vedic Sanskrit term for water, in Classical Sanskrit occurring only in the
Alchemical symbol for
water
plural is not an element.v, āpas (sometimes re-analysed as a thematic singular, āpa-),
whence Hindi āp. The term is from PIE hxap water.
In Hindu philosophy, the term refers to water as an element, one of the Panchamahabhuta, or "five great elements".
In Hinduism, it is also the name of the deva, a personification of water, (one of the Vasus in most later Puranic lists).
The element water is also associated with Chandra or the moon and Shukra, who represent feelings, intuition and
imagination.
People born under the astrological signs of Cancer, Scorpio and Pisces are thought to have dominant water
personalities. Water personalities tend to be emotional, deep, nurturing, sympathetic, empathetic, imaginative and
intuitive; however, they can also be cold, moody, sentimental, sensitive, escapistic, irrational and jealous.
Ceremonial magic
Water and the other Greek classical elements were incorporated into the Golden Dawn system.[3] The elemental
weapon of water is the cup.[4] Each of the elements has several associated spiritual beings. The archangel of water is
Gabriel, the angel is Taliahad, the ruler is Tharsis, the king is Nichsa and the water elementals are called Ondines.[5]
It is referred to the upper right point of the pentagram in the Supreme Invoking Ritual of the Pentagram.[6] Many of
these associations have since spread throughout the occult community.
Modern witchcraft
Water is one of the five elements that appear in most Wiccan traditions. Wicca in particular was influenced by the
Golden Dawn system of magic and Aleister Crowley's mysticism, which was in turn inspired by the Golden Dawn.[7]
Notes
[7] Hutton, Triumph of the Moon, pp. 216–23; Valiente, Witchcraft for Tomorrow, p. 17.
External links
Earth (classical element)

Classical
elements
Wŭ Xíng (五行)
Godai (五大)
Bön
Alchemy
• v
• t
• e [1]
Earth is one of the classical elements, in some systems numbering four along with air, fire, and water.
European tradition
Earth is one of the four classical elements in ancient Greek philosophy and science.
It was commonly associated with qualities of heaviness, matter and the terrestrial
world. Due to the hero cults, and chthonic underworld deities, the element of earth
is also associated with the sensual aspects of both life and death in later occultism.
Empedocles of Acragas (c. 495 – c. 435 BCE) proposed four archai by which to
understand the cosmos: fire, air, water, and earth. Plato (427 – 347 BCE) believed
the elements were geometric forms (the platonic solids) and he assigned the cube to
the element of earth in his dialogue Timaeus.[1] Aristotle, (384–322 BCE),
believed earth was the heaviest element, and his theory of natural place suggested
that any earth–laden substances, would fall quickly, straight down, toward the
center of the cosmos.[2]
In Classical Greek and Roman myth, various goddesses represented the Earth,
seasons, crops and fertility, including Demeter and Persephone; Ceres; the Horae
Earth (1681) by Benoît Massou, a
statue of the Grande Commande,
(goddesses of the seasons), and Proserpina; and Hades (Pluto) who ruled the souls
with allegorical attributes inspired of dead in the Underworld.
by Cesare Ripa’s Iconologia.
In ancient Greek medicine, each of the four humours became associated with an
element. Black bile was the humor identified with earth, since both were cold and
dry. Other things associated with earth and black bile in ancient and medieval medicine included the season of fall,
since it increased the qualities of cold and aridity; the melancholic temperament (of a person dominated by the black
bile humour); the feminine; and the southern point of the compass.
In alchemy, earth was believed to be primarily cold, and secondarily dry, (as per
Aristotle). Beyond those classical attributes, the chemical substance salt, was associated
with earth and its alchemical symbol was a downward-pointing triangle, bisected by a
horizontal line.
Indian tradition
Alchemical symbol for
Main article: Prithvi
earth
Prithvi (Sanskrit: pṛthvī, also pṛthivī) is the Hindu earth and mother goddess. According
to one such tradition, she is the personification of the Earth itself; according to another, its actual mother, being
Prithvi Tattwa, the essence of the element earth.
As Prithvi Mata, or "Mother Earth", she contrasts with Dyaus Pita, "father sky". In the Rigveda, earth and sky are
frequently addressed as a duality, often indicated by the idea of two complementary "half-shells." In addition, the
element Earth is associated with Budha or Mercury who represents communication, business, mathematics and other
practical matters.
People born under the astrological signs of Taurus, Virgo and Capricorn are thought to have dominant earth
personalities. Earth personalities are characterized in this belief system as calm, practical, hard-working, brave,
smart, wise, stable and patient; however, they can also be stubborn, possessive, nearsighted and very harsh.
Ceremonial magic
Earth and the other Greek classical elements were incorporated into the Golden Dawn system. Zelator is the
elemental grade attributed to earth; this grade is also attributed to the Qabalistic sphere Malkuth.[3] The elemental
weapon of earth is the Pentacle.[4] Each of the elements has several associated spiritual beings. The archangel of
earth is Uriel, the angel is Phorlakh, the ruler is Kerub, the king is Ghob, and the earth elementals (following
Paracelsus) are called gnomes.[5] Earth is considered to be passive; it is represented by the symbol for Taurus, and it
is referred to the lower left point of the pentagram in the Supreme Invoking Ritual of the Pentagram.[6] Many of
these associations have since spread throughout the occult community.
It is sometimes represented by its Tattva or by a downward pointing triangle with a horizontal line through it.
Modern witchcraft
Earth is one of the five elements that appear in most Wiccan and Pagan traditions. Wicca in particular was
influenced by the Golden Dawn system of magic, and Aleister Crowley's mysticism which was in turn inspired by
the Golden Dawn.[7]
Other traditions
In East Asia, metal is sometimes seen as the equivalent of earth and is represented by the White Tiger (Chinese
constellation), known as 白虎 (Bái Hǔ) in Chinese, Byakko in Japanese, Bạch Hổ in Vietnamese and Baekho
(백호, Hanja:白虎) in Korean. Earth is represented in the Aztec religion by a house; to the Hindus, a lotus; to the
Scythians, a plough; to the Greeks, a wheel; and in Christian iconography; bulls and birds.
Notes
[1] Plato, Timaeus, chap. 22–23; Gregory Vlastos, Plato's Universe, pp. 66–82.
[2] G. E. R. Lloyd, Aristotle, chapters 7–8.
[7] Hutton, pp. 216-23; Valiente, witchcraft for tomorrow, p. 17.
External links
Fire (classical element)

Classical
elements
Wŭ Xíng (五行)
Godai (五大)
Bön
Alchemy
• v
• t
• e [1]
Fire has been an important part of all cultures and religions from pre-history to modern day and was vital to the
development of civilization. It has been regarded in many different contexts throughout history, but especially as a
metaphysical constant of the world.

Fire is one of the four classical elements in ancient Greek philosophy and science. It was commonly associated with
the qualities of energy, assertiveness, and passion. In one Greek myth, Prometheus stole fire from the gods to protect
the otherwise helpless humans, but was punished for this charity.
Fire was one of many archai proposed by the Pre-socratics, most of whom sought to reduce the cosmos, or its
creation, by a single substance. Heraclitus (c. 535 BCE – c. 475 BCE) considered fire to be the most fundamental of
all elements. He believed fire gave rise to the other three elements: "All things are an interchange for fire, and fire for
all things, just like goods for gold and gold for goods."[1] He had a reputation for obscure philosophical principles
and for speaking in riddles. He described how fire gave rise to the other elements as the: "upward-downward path",
(ὁδὸς ἄνω κάτω),[2] a "hidden harmony" [3] or series of transformations he called the "turnings of fire", (πυρὸς
τροπαὶ),[4] first into sea, and half that sea into earth, and half that earth into rarefied air. This is a concept that
anticipates both the four classical elements of Empedocles and Aristotle's transmutation of the four elements into one
another.
This world, which is the same for all, no one of gods or men has made. But it always was and will be: an
ever-living fire, with measures of it kindling, and measures going out.[5]
Heraclitus regarded the soul as being a mixture of fire and water, with fire being the more noble part and water the
ignoble aspect. He believed the goal of the soul is to be rid of water and become pure fire: the dry soul is the best and
it is worldly pleasures that make the soul "moist".[6] He was known as the "weeping philosopher" and died of
hydropsy, a swelling due to abnormal accumulation of fluid beneath the skin.
However, Empedocles of Acragas (c. 495 - c. 435 BCE), is best known for having selected all elements as his archai
and by the time of Plato (427 - 347 BCE), the four Empedoclian elements were well established. In the Timaeus,
Plato's major cosmological dialogue, the Platonic solid he associated with fire was the tetrahedron which is formed
from four triangles and contains the least volume with the greatest surface area. This also makes fire the element
with the smallest number of sides, and Plato regarded it as appropriate for the heat of fire, which he felt is sharp and
stabbing, (like one of the points of a tetrahedron).[7]
Plato’s student Aristotle (384 - 322 BCE) did not maintain his former teacher's geometric view of the elements, but
rather preferred a somewhat more naturalistic explanation for the elements based on their traditional qualities. Fire
the hot and dry element, like the other elements, was an abstract principle and not identical with the normal solids,
liquids and combustion phenomena we experience:
What we commonly call fire. It is not really fire, for fire is an excess of heat and a sort of ebullition; but
in reality, of what we call air, the part surrounding the earth is moist and warm, because it contains both
vapour and a dry exhalation from the earth.
According to Aristotle, the four elements rise or fall toward their natural place in concentric layers surrounding the
center of the earth and form the terrestrial or sublunary spheres.[8]
In ancient Greek medicine, each of the four humours became associated with an element. Yellow bile was the humor
identified with fire, since both were hot and dry. Other things associated with fire and yellow bile in ancient and
medieval medicine included the season of summer, since it increased the qualities of heat and aridity; the choleric
temperament (of a person dominated by the yellow bile humour); the masculine; and the eastern point of the
compass.
In alchemy the chemical element of sulfur was often associated with fire and its
alchemical symbol and its symbol was an upward-pointing triangle. In alchemic
tradition, metals are incubated by fire in the womb of the Earth and alchemists only
accelerate their development.
Indian tradition
Alchemical symbol for fire
Main article: Agni
Agni is a Hindu and Vedic deity. The word agni is Sanskrit for fire (noun), cognate with
Latin ignis (the root of English ignite), Russian огонь (fire), pronounced agon. Agni has three forms: fire, lightning
and the sun.
Agni is one of the most important of the Vedic gods. He is the god of fire and the acceptor of sacrifices. The
sacrifices made to Agni go to the deities because Agni is a messenger from and to the other gods. He is ever-young,
because the fire is re-lit every day, yet he is also immortal. In Indian tradition Fire is also linked to Surya or the Sun
and Mangala or Mars, and with the south-east direction.
People born under the astrological signs of Aries, Leo and Sagittarius are thought to have dominant fire personalities.
Fire personalities are believed to have good leading qualities and also tend to be enthusiastic, extroverted, rebellious,
passionate, brave and valiant; however, they can also be hot-tempered, snappy, uncontrollable and angry.
Ceremonial magic
Fire and the other Greek classical elements were incorporated into the Golden Dawn system. Philosophus (4=7) is
the elemental grade attributed to fire; this grade is also attributed to the Qabalistic Sephirah Netzach and the planet
Venus.[9] The elemental weapon of fire is the Wand.[10] Each of the elements has several associated spiritual beings.
The archangel of fire is Michael, the angel is Aral, the ruler is Seraph, the king is Djin, and the fire elementals
(following Paracelsus) are called salamanders.[11] Fire is considered to be active; it is represented by the symbol for
Leo and it is referred to the lower right point of the pentacle in the Supreme Invoking Ritual of the Pentacle.[12]
Many of these associations have since spread throughout the occult community.
Tarot
Fire in Tarot symbolizes conversion or passion. Many references to fire in tarot are related to the usage of fire in the
practice of alchemy, in which the application of fire is a prime method of conversion, and everything that touches
fire is changed, often beyond recognition. The symbol of fire was a cue pointing towards transformation, the
chemical variant being the symbol delta, which is also the classical symbol for fire.[13] Conversion symbolized can
be good, for example, refining raw crudities to gold, as seen in The Devil. Conversion can also be bad, as in The
Tower, symbolizing a downfall due to anger. Fire is associated with the suit of rods/wands, and as such, represents
passion from inspiration. As an element, fire has very mixed symbolism because it represents energy, which can be
helpful when controlled, but volatile if left unchecked.[14]
Modern witchcraft
Fire is one of the five elements that appear in most Wiccan traditions influenced by the Golden Dawn system of
magic, and Aleister Crowley's mysticism, which was in turn inspired by the Golden Dawn.[15]
Freemasonry and other traditions

The element of fire shows up in mythological stories all across the world, often in stories related to the sun.
In East Asia fire is represented by the Vermilion Bird, known as 朱雀 (Zhū Què) in Chinese, Suzaku in Japanese
and Ju-jak (주작, Hanja:朱雀) in Korean. Fire is represented in the Aztec religion by a flint; to the Native
Americans, a mouse; to the Hindu and Islamic faiths, a lightning bolt; to the Scythians, an axe, to the Greeks, an
apple-bough; and in Christian iconography, lions and ravens.
In freemasonry, fire is present, for example, during the ceremony of

winter solstice, a symbol also of renaissance and energy. Freemasonry
takes the ancient symbolic meaning of fire and recognizes its double
nature: creation, light, on the one hand, and destruction and
purification, on the other.[16]
Notes
[1] Diels-Kranz B90 (Freeman [1948] 1970, p. 45 (http:/ / books. google. com/
books?id=ASijqFryr5IC& lpg=PP45& pg=PA45)). Fire during the winter solstice ceremony (Most
[2] Diels-Kranz B60 (Freeman [1948] 1970, p. 43 (http:/ / books. google. com/ Worshipful Grand National Mexican Lodge
books?id=ASijqFryr5IC& lpg=PP43& pg=PA43)). "Independencia No. 2") at the Tlatelolco
[3] Diels-Kranz B54 (Freeman [1948] 1970, p. 42 (http:/ / books. google. com/ Conventions Center (Manuel González 171, col.
books?id=ASijqFryr5IC& lpg=PP42& pg=PA42)). San Simón Tolnáhuac, del. Cuauhtémoc).
[4] Diels-Kranz B31 (Freeman [1948] 1970, p. 40 (http:/ / books. google. com/
books?id=ASijqFryr5IC& lpg=PP40& pg=PA40)).
[5] Diels-Kranz B30 (Freeman [1948] 1970, p. 40 (http:/ / books. google. com/ books?id=ASijqFryr5IC& lpg=PP40& pg=PA40)).
[6] Russell, Bertrand, History of Western Philosophy
[10] Regardie, Golden Dawn
[13] http:/ / www. tarotteachings. com/ fire-symbolism-in-tarot. html
[14] http:/ / www. corax. com/ tarot/ index. html?element-of-fire
[15] Hutton, pp. 216-23; Valiente, Witchcraft for Tomorrow, p. 17.
[16] Daza, J. C. (1997). Diccionario Akal de la masonería. Madrid: Akal. ISBN 84-460-0738-X
Further reading
• Frazer, Sir James George, Myths of the Origin of Fire, London: Macmillan, 1930.
• Freeman, Kathleen & Diels, Hermann; Ancilla to the Pre-Socratic Philosophers (http://books.google.com/
books?id=ASijqFryr5IC&lpg=PP38&pg=PA38): a complete translation of the fragments in Diels, Fragmente
der Vorsokratiker (http://books.google.com/books?id=2XZKAAAAMAAJ&pg=PA54). ISBN
978-1-60680-256-4. Cambridge: Harvard University Press, [1948] 1970.
External links
• Overview the 5 elements (http://www.healthspace.eu/health/regular/healthspace.php)
• Section on 4 elements in Buddhism (http://www.accesstoinsight.org/lib/authors/khin/wheel231.html)
• a virtual exhibition about the history of fire (http://www.mheu.org/en/fire/)
Aether (classical element)

Classical
elements
Wŭ Xíng (五行)
Godai (五大)
Bön
Alchemy
• v
• t
• e [1]
According to ancient and medieval science, aether (Greek αἰθήρ aithēr), also spelled æther or ether, also called
quintessence, is the material that fills the region of the universe above the terrestrial sphere. The concept of aether
was used in several theories to explain several natural phenomena, such as the traveling of light and gravity. In the
late 19th century, physicists postulated that aether permeated all throughout space, providing a medium through
which light could travel in a vacuum, but evidence for the presence of such a medium was not found in the
Michelson-Morley experiment.[1]
Mythological origins
Main article: Aether (mythology)
The word αἰθήρ (aithēr) in Homeric Greek means "pure, fresh air" or "clear sky." In Greek mythology, it was
thought to be the pure essence that the gods breathed, filling the space where they lived, analogous to the air
breathed by mortals. It is also personified as a deity, Aether, the son of Erebus and Nyx in traditional Greek
mythology. Aether is related to αἴθω "to incinerate",[2] and intransitive "to burn, to shine" (related is the name
Aithiopes (Ethiopians), meaning "people with a burnt (black) visage"). See also Empyrean.
Fifth element
In Plato's Timaeus (55d) speaking about air, Plato mentions that "there
is the most translucent kind which is called by the name of aether
(αίθηρ)". Aristotle, who had been Plato's student at the Akademia,
disagreed with his former mentor and added aether to the system of the
classical elements of Ionian philosophy as the "fifth element", He
noted that the four terrestrial classical elements were subject to change
and naturally moved linearly. Aether however, located in the celestial
regions and heavenly bodies, moved circularly. In Aristotle's system of
classical elements, aether had none of the qualities the terrestrial
classical elements had. Aether was neither hot nor cold, neither wet nor
dry. Aether did not follow Aristotelian physics either. Aether was also
incapable of motion of quality or motion of quantity. Aether was only
Medieval concept of the cosmos. The innermost
capable of local motion. Aether naturally moved in circles, and had no
spheres are the terrestrial spheres, while the outer
contrary, or unnatural, motion.[3] Aristotle also noted that crystalline are made of aether and contain the celestial
spheres made of aether held the celestial bodies. The idea of crystalline bodies
spheres and natural circular motion of aether led to Aristotle's
explanation of the observed orbits of stars and planets in perfectly circular motion in crystalline aether.
Medieval scholastic philosophers granted aether changes of density, in which the bodies of the planets were
considered to be more dense than the medium which filled the rest of the universe.[4] Robert Fludd stated that the
aether was of the character that it was "subtler than light". Fludd cites the 3rd-century view of Plotinus, concerning
the aether as penetrative and non-material.[5] See also Arche.
Quintessence
Quintessence is the Latinate name of the fifth element used by medieval alchemists for a medium similar or identical
to that thought to make up the heavenly bodies. It was noted that there was very little presence of quintessence
within the terrestrial sphere. Due to the low presence of quintessence, earth could be affected by what takes place
within the heavenly bodies.[6] This theory was developed in the 14th century text “The testament of Lullius”,
attributed to Raymond Lull. The use of quintessence became popular within medieval alchemy. Quintessence
stemmed from the medieval elemental system, which consisted of the four classical elements, and aether, or
quintessence, in addition to two chemical elements representing metals: sulphur, 'the stone which burns', which
characterized the principle of combustibility, and mercury, which contained the idealized principle of metallic
properties. This elemental system spread rapidly throughout all of Europe and became popular with alchemists,
especially in medicinal alchemy. Medicinal alchemy then sought to isolate quintessence and incorporate it within
medicine and elixirs. Due to quintessence's pure and heavenly quality, it was thought that through consumption one
may rid oneself of any impurities or illnesses. In “The book of Quintessence”, a 15th-century English translation of a
continental text, quintessence was used as a medicine for many of man’s illnesses. A process given for the creation of
quintessence is distillation of alcohol seven times.[7] Over the years, the term quintessence, has become synonymous
with elixirs, medicinal alchemy, and the philosopher’s stone itself.[8]
Legacy
Main article: Aether theories
With the 18th century physics developments physical models known as "aether theories" made use of a similar
concept for the explanation of the propagation of electromagnetic and gravitational forces. As early as the 1670s,
Newton used the idea of aether to help match observations to strict mechanical rules of his physics.[9] However, the
early modern aether had little in common with the aether of classical elements from which the name was borrowed.
These aether theories are considered to be scientifically obsolete, as the development of special relativity showed
that Maxwell's equations do not require the aether for the transmission of these forces. However, Einstein himself
noted that his own model which replaced these theories could itself be thought of as an aether, as it implied that the
empty space between objects had its own physical properties.[10] Despite the early modern aether models being
superseded by general relativity, occasionally some physicists have attempted to reintroduce the concept of aether in
an attempt to address perceived deficiencies in current physical models.[11] One proposed model of dark energy has
been named "quintessence" by its proponents, in honor of the classical element.[12] This idea relates to the
hypothecial form of dark energy postulated as an explanation of observations of an accelerating universe. It has also
been called a fifth fundamental force. This quintessence however differs from the cosmological constant, in that it is
changing over time unlike the constant and unchanging quintessence of the medieval and ancient Greek period.
Aether and light

The motion of light was a long standing investigation in physics for hundreds of years before the 20th century. The
use of aether to describe this motion was popular during the 17th and 18th centuries, including a theory proposed by
the less well-known Johann Bernoulli, who was recognized in 1736 with the prize of the French Academy. In his
theory, all space is permeated by aether containing "excessively small whirlpools." These whirlpools allow for aether
to have a certain elasticity, transmitting vibrations from the corpuscular packets of light as they travel through.[13]
This theory of luminiferous aether would influence the wave theory of light proposed by Christiaan Huygens, in
which light traveled in the form of longitudinal waves via an "omnipresent, perfectly elastic medium having zero
density, called aether". At the time, it was thought that in order for light to travel through a vacuum, there must have
been a medium filling the void through which it could propagate, as sound through air or ripples in a pool. Later,
when it was proved that the nature of light wave is transverse instead of longitudinal, Huygens' theory was replaced
by subsequent theories proposed by Maxwell, Einstein and de Broglie, which rejected the existence and necessity of
aether to explain the various optical phenomena. These theories were supported by the results of the
Michelson-Morley experiment in which evidence for the presence of aether was conclusively absent. The results of
the experiment influenced many physicists of the time and contributed to the eventual development of Einstein's
theory of special relativity.[14]
Aether and gravitation

Aether has been used in various gravitational theories as a medium to
help explain gravitation and what causes it. It was used in one of Sir
Isaac Newton's first published theories of gravitation, Philosophiæ
Naturalis Principia Mathematica (the Principia). He based the whole
description of planetary motions on a theoretical law of dynamic
interactions. He renounced standing attempts at accounting for this
particular form of interaction between distant bodies by introducing a
mechanism of propagation through an intervening medium.[15] He calls
this intervening medium aether. In his aether model, Newton describes
aether as a medium that "flows" continually downward toward the
Earth's surface and is partially absorbed and partially diffused. This
"circulation" of aether is what he associated the force of gravity with to
help explain the action of gravity in a non-mechanical fashion. This
theory described different aether densities, creating an aether density
gradient. His theory also explains that aether was dense within objects
and rare without them. As particles of denser aether interacted with the Sir Isaac Newton
rare aether they were attracted back to the dense aether much like
cooling vapors of water are attracted back to each other to form water. In the Principia he attempts to explain the
elasticity and movement of aether by relating aether to his static model of fluids. This elastic interaction is what
caused the pull of gravity to take place, according to this early theory, and allowed an explanation for action at a
distance instead of action through direct contact. Newton also explained this changing rarity and density of aether in
his letter to Robert Boyle in 1679.[] He illustrated aether and its field around objects in this letter as well and used
this as a way to inform Robert Boyle about his theory. Although Newton eventually changed his theory of
gravitation to one involving force and the laws of motion, his starting point for the modern understanding and
explanation of gravity came from his original aether model on gravitation.
References
[1] Whittaker, Edmund Taylor (1910). A History of the theories of aether and electricity (1. ed.). Dublin: Longman, Green and Co.
[2] Pokorny, Julius (1959). Indogermanisches etymologisches Wörterbuch, s.v. ai-dh-.
[3] G. E. R. Lloyd ), Aristotle: The Growth and Structure of his Thought, Cambridge: Cambridge Univ. Pr., 1968, pp. 133-139, ISBN
0-521-09456-9.
[4] E. Grant, Planets, Stars, & Orbs: The Medieval Cosmos, 1200-1687, Cambridge: Cambridge Univ. Pr., 1994, pp. 422-428, ISBN
0-521-56509-X.
[5] Robert Fludd, "Mosaical Philosophy". London, Humphrey Moseley, 1659. Pg 221.
[6] The Alchemists, by F. Sherwood Taylor page 95
[7] The book of Quintessence, Early English Text society original series number 16, edited by F. J. Furnivall
[8] The dictionary of alchemy, by Mark Haeffner
[9] Margaret Osler, Reconfiguring the World. The Johns Hopkins University Press 2010. (155).
[10] Einstein, Albert: "Ether and the Theory of Relativity" (1920), republished in Sidelights on Relativity (Methuen, London, 1922)
[11] Dirac, Paul: "Is there an Aether?", Nature 168 (1951), p. 906.
[12] Zlatev, I.; Wang, L.; Steinhardt, P. (1999). "Quintessence, Cosmic Coincidence, and the Cosmological Constant". Physical Review Letters
82 (5): 896–899. arXiv:astro-ph/9807002. Bibcode 1999PhRvL..82..896Z. doi:10.1103/PhysRevLett.82.896.
[13] Whittaker, Edmund Taylor, A History of the Theories of Aether and Electricity from the Age of Descartes to the Close of the 19th Century.
pp. 101-02,(1910).
[14] Shankland, R. S., "Michelson-Morley Experiment," Am. J. Phys. 32, 16 (1964). http:/ / dx. doi. org/ 10. 1119/ 1. 1970063
[15] Rosenfeld, L. "Newton's views on Aether and Gravitation." (http:/ / link. springer. com. ezproxy. lib. ou. edu/ content/ pdf/ 10. 1007/
BF00327261. pdf) Archive for History of Exact Sciences. 6.1 (1969): 29-37. Web. 4 June. 2013.
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Image Sources, Licenses and Contributors

Image:Alchemy air symbol.svg Source: http://en.wikipedia.org/w/index.php?title=File:Alchemy_air_symbol.svg License: Public Domain Contributors: Bryan Derksen
File:Alchemy water symbol.svg Source: http://en.wikipedia.org/w/index.php?title=File:Alchemy_water_symbol.svg License: Public Domain Contributors: Bryan Derksen
File:La Terre Benoit Massou original.jpg Source: http://en.wikipedia.org/w/index.php?title=File:La_Terre_Benoit_Massou_original.jpg License: Creative Commons Attribution-Sharealike
3.0 Contributors: User:Myrabella
Image:Alchemy earth symbol.svg Source: http://en.wikipedia.org/w/index.php?title=File:Alchemy_earth_symbol.svg License: Public Domain Contributors: Bryan Derksen
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Five Elements Japanese Philosophy PDF

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Five Elements Japanese Philosophy PDF

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Contents

Five elements (Japanese philosophy)

Representations of the Godai

Air (classical element)

Greek and Roman tradition

[15] Doreen Valiente, The Rebirth of Witchcraft, p. 64.

References and further reading

Water (classical element)

Greek and Roman tradition

Earth (classical element)

Fire (classical element)

Greek and Roman tradition

Freemasonry and other traditions

In freemasonry, fire is present, for example, during the ceremony of

Aether (classical element)

Aether and light

Aether and gravitation

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