A Long-Expected Journey

So it begins…

This is the first day of a long-awaited journey, one that is two years in planning, and will at last be embarked upon. Two people, a Ford Focus, 18 days, and 6,000 miles (at least!) This morning Matt and I depart upon our cross-country road trip from San Francisco, California to Bennington, Vermont and back. The purpose? To retrieve my belongings that have been languishing peacefully in my dear uncle and aunt’s basement. The true purpose? To have an adventure, a real one, by driving deep into the heart of the American continent, and emerging on the other side to inhale the breeze on the Atlantic coast.

The first leg of the journey may indeed be the longest, as we leave the Bay Area and head east, aiming to arrive in Wendover, Utah by late evening. We will be camping out for our first two nights, before meeting up with family and friends for the remaining overnights of the trip. Our initial plan had been to drive through Colorado, but the wildfires blazing throughout the state have influenced us to reroute north. I am curious if we will see smoke along the way, or if we will be fully out of range. Climate change is indeed doing its damage, from the fires in the West, to the tornadoes in the Midwest and the East, and the 118° temperatures in Kansas. We will be experiencing the rapid changing of our planet first-hand on these travels.

Our planned route for the journey after Utah is to camp again in Cheyenne, Wyoming, then stay with my fraternal family in Kansas City, Kansas, Matt’s family in Cincinnati, Ohio, my paternal family in West Bloomfield, Michigan, before arriving in Bennington, Vermont to stay with more family and pack up my belongings. From the Green Mountain State we’ll drive to the Pioneer Valley, Massachusetts, where I went to school at Mount Holyoke College, and we’ll stay with friends in the area. Our next destination is New York City to stay with another friend, and then we’ll turn our eyes homeward once more. Another pass through Cincinnati and Kansas city, and then a stay with Matt’s aunt in Aspen, Colorado if the pass there is unobstructed by wildfire. If it is, my desire is to turn southwards and see some desert-land before we cruise back into the chilly humidity of our fog-bound San Francisco home.

We are outfitted for the trip with few items of clothing, but a multitude of entertainment: dozens of podcasts of This American LifeFresh AirWait Wait Don’t Tell Me, as well as an obscure Tolkien podcast entitled An Unexpected Podcast. We will also have the treat to listen to Matthew Stelzner’s archetypal astrology podcast Correlations to help us stay attuned to the outer planets as we travel across the surface of our own home planet. Finally, we have the rare privilege of listening to a large collection of audio tapes I salvaged out of my father’s studio: lectures by Joseph Campbell, Rupert Sheldrake, Terrence McKenna, Bruno Barnhart, Robert McDermott, and several others. And lastly, if we can listen to the stereo no more, Matt will have his books on Schelling for his Ph.D. comprehensive exam, and I will have a few books of my own: The Road to Middle Earth by Tom Shippey, On The Road by Jack Kerouac, Spell of the Sensuous by David Abram, and, if a copy stumbles into my hand soon, The Cosmic Game by Stan Grof.

May the stars smile down upon us as we begin this journey, may the unexpected adventures be merry, and the expected ones all the sweeter for occurring,may the road be swift and safe, and may the landscapes be the deep pool from which I’ll fill the cup of my imagination. To quote a great traveller in the wilds of the imaginary, let me conclude:

The Road goes ever on and on
Down from the door where it began.
Now far ahead the Road has gone,
And I must follow, if I can,
Pursuing it with eager feet,
Until it joins some larger way
Where many paths and errands meet.
And whither then? I cannot say.

Heralding the Coming God: Schelling’s Philosophy of the Persephone Myth

From its root there grew
a hundred blooms which had a scent so sweet that all
the wide heaven above and all the earth and all
the salt swelling of the sea laughed aloud.
And then the girl too wondered at it, she reached out
her hands to take this thing of such delight,
but the earth with wide paths gaped in the plain of Nysia,
and He Who Accepts So Many, the lord, sprang upon her
with his immortal horses, that son of Chronos with many names.
– From “Hymn to Demeter”[1]

For Friedrich Wilhelm Joseph von Schelling, the truth of God could be found in the mythologies of antiquity. Schelling’s philosophy of mythology explores the presence of God in the world as revealed through cultural myths and religious revelation. He primarily focused on Greek mythology, with a particular concentration on the Cabiri gods of the island of Samothrace, which he felt empirically confirmed an early image of the nature of God which he had worked out in his own metaphysical ontology.[2] The Cabiri myth, and the mystery initiation rituals associated with it have widespread connections throughout the ancient world, both within the Mediterranean and beyond. The most prevalent correlation to the Cabiri, as Schelling discusses in his essay The Deities of Samothrace, is the myth of Persephone’s abduction to the underworld and subsequent return, which mirrors both the succession of the seasons throughout the year and the cyclical development of a plant. Persephone’s story is both a metaphor and a symbol for Schelling’s God, a God who is also in an eternal, dynamic process that leads to the creation of the world in his own image.[3]

The ontology of Schelling’s God was based initially on the writings of Jakob Böhme in combination with earlier works of his own.[4] God exists as two poles, one of absolute free will and the other of necessity, and each pole can be understood through Schelling’s positive and negative philosophies respectively.[5] Schelling paints “a portrait of a God who constitutes himself as a duality-in-unity” and it is the continuous tension and harmonization of this polarity that gives God a dynamic, living, and even evolving existence.[6] Of these two poles, the pole of necessity has within it its own polarized structure, which also is in a process of tension and harmonization. First, there is the initial force that is the dark ground of all being, a centripetal potency of “pure subjectivity” that draws all things eternally into itself. The second force is one of “pure objectivity,” a centrifugal potency eternally radiating forth. The opposing tensions of these two forces are in continual struggle with each other, and can only be reconciled by a third potency, one that would not be present without the other two. This third uniting potency is love, which harmonizes and brings an unstable balance between the first two, before the third potency is overcome and the cycle begins anew.[7]

While Schelling writes that this interaction of the three potencies is in God’s “past” he also calls it an “eternal process,” indicating that it is atemporal and not subject to linear time.[8] However, God’s pole of necessity is ultimately subordinate to the pole of freedom, or pure will, which brings true balance to the tension between the centripetal and centrifugal forces within the necessity pole. The third potency of the necessity pole, love, mediates between freedom and necessity, allowing for harmony in God’s being.[9] It is through this highest principle of freedom that God is able to freely create the world in the image of God’s own being. Thus the world has the same polar structure as God, and the repeating process of tension, imbalance, and harmony echoes throughout every layer of creation’s existence.[10] The forces of centration and expansion exist in the world as the polarities of the real and the ideal, the corporeal and the spiritual. They too are brought into balance through love, which acts as the mediator between the world and the transcendent aspect of God. The pole of freedom exists in creation as human creativity and free will, in a parallel image of God’s own freedom.[11] Upon coming into relationship with creation, God’s freely created mirror, God is able to become conscious of Godself.[12] “Since nothing is outside of God, the very knowledge of God is simply the nonfinite knowledge which God has of himself in the eternal self-affirmation, that is, it is itself the being of God and is in this being.”[13] Yet not only is the world a reflection of God’s image, but God also enters into creation and is revealed historically in the mythologies and religious revelations of human culture.[14]

By investigating the mythologies of antiquity Schelling was able to perceive an intimation of the structure of God that he had worked out in his philosophy. The island of Samothrace in the Aegean Sea was home to the initiation rites of the Cabiri, which reveal a sequence of gods nearly identical to those in the myth of Persephone, central to the comparable mystery rites of Eleusis.[15] While Schelling indicated there were seven, or even possibly eight, Cabiri gods, he names the first four in The Deities of Samothrace: Axieros, Axiokersa, Axiokersos, and Kasmilos. These four gods are understood to be the Hellenic gods Demeter, Persephone, Hades, and Hermes.[16]

In the most prevalent version of this myth, Persephone is the daughter of Demeter, the goddess of the grain, and Zeus, king of the Olympian gods. While playing in the meadows, Persephone is drawn to an exquisite flower grown as a temptation by Gaia, at the bidding of Zeus. As Persephone plucks the flower, the earth gapes open and she is abducted against her will by Hades, Lord of the Underworld. In grief, Demeter flies about the earth searching for her daughter, and when she discovers that the abduction of her daughter was sanctioned by Zeus she desolates the landscape in her fury. In fear of her wrath, and to save the fertile earth from destruction, Zeus sends his messenger Hermes to the Underworld to retrieve Persephone. Yet, while she was in the realm of shades, Persephone ate six seeds of the pomegranate fruit, thus tying her forever to that domain; for whoever eats the food of the dead must remain in the Underworld. As a compromise, Zeus decrees that Persephone must spend six months in the Underworld, one for each seed, and six months with her mother in the light of the sun. So it is that mother and daughter are reunited, but only for a time, and each year the cycle continues, causing the wheel of the seasons to turn as Persephone the maiden of the upper world descends to become Queen of the Underworld each winter.[17]

While the structure of the story remains relatively similar, innumerable versions of this myth exist in which the cultural lineage of the gods is revealed through their many names and relationships to each other. The grain goddess Demeter was initially a goddess of Crete where her lover was the god Plautos, a name strikingly similar to Pluto, the Roman name of Hades.[18] Although in this myth Persephone, who was born on Crete, is the daughter of Demeter and Zeus, there is another myth in which Zeus seduces Persephone and she gives birth to Dionysos.[19] Schelling writes that according to Heraclitus, Hades and Dionysos were really the same god, and in other understandings of the Greek pantheon Zeus and Hades are interchangeable as well, as both are called the “son of Chronos with many names.”[20]

In the myth of the Cabiri, Hades and Dionysos are both associated with the name Axiokersos, the third god in the sequence of Samothrace.[21] Additionally, Persephone’s Cabiri name is Axiokersa, which contains the root “Kersa,” derived from the Hebrew hrs, or Ceres, the Roman name of Demeter.[22] Thus Schelling and other sources conclude that Demeter and Persephone are really one and the same, two parts of a continuous cyclical being.[23] Demeter’s Cabiri name, Axieros, Schelling has translated as “hunger,” “poverty,” “yearning,” “seeking,” and “longing.”[24] She is the first god of the Cabiri sequence, in a continuous state of seeking and drawing all things in toward her.[25] Culturally, Demeter is an older goddess figure than her Olympian brothers, and can in many ways be considered first, the fertile ground of being out of which the harvest grows.[26]

The fourth god of the Cabiri is Kasmilos, also called Kadmilos or Camillus, and is best known as Hermes, the messenger god.[27] The name Kasmilos has roots in the word “Kadmiel” which Schelling translates as “he who goes before the god.” Hermes is the messenger and servant of Zeus, highest of the gods, and acts as a mediator between Zeus and the first three gods of the Cabiri. It is from this ranking that Schelling infers that the Cabiri must be in a sequence, from lowest to highest, all heralding the coming of a higher god, which may be equated with Zeus, or ultimately Schelling’s Christian God.[28]

The Cabiri simultaneously herald the coming of the highest God, and also constitute a symbol of the structure of Schelling’s God. On Samothrace the first three Cabiri were collectively called Hephaestos, and Schelling writes that “The creation of Hephaestos is the world of necessity.”[29] Thus the first Cabiri comprise the pole of necessity in Schelling’s God: Axieros and Axiokersa symbolize the primary ground of being and the force of centration, and Axiokersos is the force of expansion.[30]

Schelling writes “Ceres is the moving power through whose ceaseless attraction everything, as if by magic, is brought from the primal indeterminateness to actuality or formation.”[31] With Demeter and Persephone as two sides of the same goddess Ceres, Demeter represents the formless “primal indeterminateness” and Persephone, who is born from Demeter, is that same power but actualized into form.

Whereas the first of the Cabiri can be equated with the first power… in its pure, unstructured aspect in the necessity pole in God, the second Cabiri goddess symbolizes that power as transformed into the first potency, which is the foundation of a dimension, or a region, of actual being.[32]

Axiokersos, who is both Hades and Dionysos, is the Lord of the Underworld, ruler of spirits and the realm of the dead, and thus symbolizes the second potency of Schelling’s God.[33] The second potency is the realm of spirit in the creation, but as Schelling’s translator Robert Brown writes, “…the spirit world is to be fully actualized only in an afterlife which souls enter upon death.”[34]

The third uniting potency, which Schelling emphasized does not have its own constitution, is symbolized by Kasmilos, or Hermes, who mediates not only between the first two potencies but between the pole of necessity and the pole of freedom, or between the triangle of Demeter, Persephone, and Hades, and Zeus.[35] The pole of freedom in Schelling’s God is pure will and balances the pole of necessity, just as finally Zeus intervenes and creates a cyclical harmony between Demeter, Persephone, and Hades.[36]

This myth, in its many forms, served as the basis of the various Greek mystery rites, from the initiations of Samothrace, the rituals of Thesmophoria or the “Festival of Sorrow,” to the Eleusinian mystery rites.[37] While some scholars believed the secret of all the ancient mystery rites was “the doctrine of the unity of god,” Schelling disagreed with this notion in part, deeming that it would be impossible for a secret monotheism to exist in deceit of a public polytheism.[38] Rather, it seems that the unity experienced in the mysteries was both an understanding of the necessary unity of the gods within the sequence of the Cabiri myth, and also the union of the initiates with the divine.[39]

Because it was forbidden to reveal what occurred during the rites, we do not have a full picture of the initiatory rite of passage. We do know that participants consumed a grain drink called kykeon, a mixture of barley, water, and mint, which was said the be the drink Demeter requested after her fast during which she desolated the earth in her rage against Zeus and Hades.[40] Also included in this drink was the psychedelic rye fungus ergot, also called Mutterkorn, or “mother grain,” in German.[41] It is likely that the mind-expanding quality of this drink, as well as the ceremonies enacted during the rites, allowed the initiates to understand the ultimate unity and contingency of the gods within the sequence of the Cabiri myth, as they herald the higher God into manifestation.[42] Even the name Cabiri seems to be descended from the Hebrew term Chabir, “which expresses simultaneously inseparable connection and magical union.”[43]

The holy, revered teaching of the Cabiri, in its profoundest significance, was the representation of the insoluble life itself as it progresses in a sequence of levels from the lowest to the highest, a representation of the universal magic and of the theurgy ever abiding in the whole universe, through which the invisible, indeed the super-actual, incessantly is brought to revelation and actuality.[44]

Like Elohim, the plural name of the Godhead in the Old Testament, the Cabiri are one, not differentiated but still distinct; so too are the potencies of Schelling’s God, each distinct with their own qualities, yet ultimately constituting a whole.[45]

The sequence of the mystery rites paralleled the sequence of the Cabiri myth, and it seems that initiates each underwent the journey of Persephone to the Underworld. Plutarch wrote that “to die is to be initiated” and even the word “to die” in Greek, teleutan, is related to the word for initiation, teleisthai.[46] Yet, like Persephone, the initiates returned to the light of day and were reunited with Demeter, an ultimate rebalancing and reconciliation.[47]

Just as the story of Persephone mirrors the cycle of the seasons, it also mirrors the growth of a plant from a seed embedded in the earth to a shoot flowering and finally fruiting. Another name for Persephone was Kore, from koros meaning “sprout;” Persephone also translates as “she who shines in the dark,” symbolizing the dormant life of the seed underground, as well as her shining presence as Queen of the Underworld.[48] Persephone’s descent is a necessary process, a cycle of death and regeneration vital for life to continue. It is as though the flower Gaia grew to tempt Persephone to the brink of Hades’ realm was grown in service of the greater need of earth’s fertility.[49] Even the symbol of this single beautiful flower carries the dynamic of the entire myth within it.

Demeter and Persephone both symbolize the first potency of Schelling’s God, but Demeter is the first potency before creation and Persephone the first potency after, just as the seed and the shoot are one plant, before and after the germination process. The world is created in the image of God, and as such has the same ontological structure as God.[50] Thus the poles of necessity and freedom, and within the pole of necessity the force of centration and physicality, and the force of expansion and spirituality, all unified by love, ripple out and can be found within every structure of the created universe. As Brown writes, “Because the potencies of being are not exhausted in whatever severally exemplifies or symbolizes them, they can recur at various levels within an extended hierarchy.”[51] The polarities can be found in the growth of plants, the cycles of the seasons, and the polytheistic pantheons of antiquity. They overlap and combine, the mythological gods intertwined with earth’s natural processes.[52]

Schelling believed that because God had entered creation, God was being revealed in a historical evolution from the ancient stories of mythology to the revelations of the religions, disclosing each potency in sequence, leading ultimately to knowledge of God as a whole.[53] The Cabiri are at the evolutionary stage of the full revelation of God’s pole of necessity, but intimations of the next stages are also present in that mythology. Kasmilos, or Hermes, is the herald of the coming God, who is both the Olympian Zeus and a God higher than Zeus. Schelling mentioned that there were either seven or eight Cabiri, and it seems that Zeus was both the seventh, as a link in the sequence, and also the eighth, as the final God who is manifested by the relationships of the first seven.[54] Each participant of the sequence is divine, as Schelling writes in one of his aphorisms: “Yet not only the whole as whole is divine. For so is also the part and the particular by itself.”[55]

As a Christian, Schelling believed that God was revealed fully in the revelation of Christ. The fallen state of the world is a manifestation of the first potency, but God acted through the spirituality of the second potency to bring new harmony and balance to creation. This manifestation of the second potency is the incarnation of Christ. The teaching of Christ is that of love, which is the third unifying principle, which leads ultimately to a full union with the divine.[56]

The polarized structure of God and the world has been in an eternal cyclical process that has also been evolving linearly through time. The Godhead is both revealed in the course of time and outside of it altogether. In the mythology of Samothrace, time is located above all of the gods, which can also be seen in the family tree of the Cabiri: Chronos, who represents time, is either the father or the grandfather of all the gods in that story.[57] Schelling also wrote, “Because the gods come forth in succession, they themselves are only the offspring of almighty time;” time is the true creator and permeates all things.[58] Yet Schelling’s God existed before time and is caught in an “eternal process,” therefore his God is also outside of time.[59] It seems that ultimately Schelling’s God is both subject to time yet also free of it, just as God has one pole of necessity and one pole of freedom.

The final question remains then, what will happen when the creation ultimately unites with God through the mediation of love? Through this process God has become fully conscious of Godself and the poles are completely balanced. As both subject to and free of time will the cycle end in harmonious balance or, like a seed planted in the earth, will a new creation germinate and sprout to a truly new florescence?


Just as the structure of God’s being can be found throughout the creation of nature, it is also mirrored in the realm of archetypal astrology, especially as it pertains to Schelling’s own birth chart. Schelling was born January 27, 1775, at 3:00 am in Ragaz Switzerland, Germany. The most prevalent aspect in his chart is a stellium of four planets: Sun, Mercury, Venus, and Pluto. The configuration of these four planets correlates perfectly with the Cabiri myth, and thus corresponds to his ontology of God as well. Venus represents the first potency, and like the Cabiri myth relates simultaneously to both Demeter and Persephone. Venus is the archetype of beauty, as portrayed by the young maiden Persephone, and also of flowers and that which grows upon the earth. As the archetype of love, Venus also relates to the loving bond between mother and daughter in this myth. Pluto correlates directly to Hades and Dionysos, both of whom are represented by this archetype. Pluto rules the Underworld and the entire death-rebirth process, which is the primary theme of both this myth and the mystery rites associated with it. Mercury correlates to its namesake Hermes, and acts as mediating messenger, but also a bringer of love, represented by the Mercury-Venus combination. Finally, the Sun represents the Godhead, which the first four gods are heralding, the ultimate shining principle in its singularity and perfection, bringing all the other archetypes into a single conception of God.

An additional aspect of note is that Schelling’s birth chart has Saturn in a trine with the Sun-Pluto stellium, which can be seen as both the inherent structure of the Godhead, but also the prevalence of time as the true creator and that which drives the evolution of God’s creation.

Works Cited

Baring, Anne, and Jules Cashford. The Myth of the Goddess: Evolution of an Image. London, England: Viking Arkana, 1991.

Metzner, Ralph. Green Psychology: Transforming Our Relationship to the Earth. Rochester, VT: Park Street Press, 1999.

Schelling, Friedrich Wilhelm Joseph von. “Schelling’s Aphorisms of 1805.” Translated by Fritz Marti. Idealistic Studies 14.3 (1984): 237-258.

Schelling, Friedrich Wilhelm Joseph von. Schelling’s Treatise on “The Deities of Samothrace.” Translated by Robert F. Brown. Missoula, MT: Scholars Press, 1977.

[1] Anne Baring and Jules Cashford, The Myth of the Goddess: Evolution of an Image (London, England: Viking Arkana, 1991), 370.

[2] Friedrich Wilhelm Joseph von Schelling, Schelling’s Treatise on “The Deities of Samothrace,” trans. Robert F. Brown (Missoula, MT: Scholars Press, 1977), 45.

[3] Schelling, Samothrace, 47.

[4] Ibid, 45.

[5] Ibid, 48, 46.

[6] Ibid, 47.

[7] Ibid, 48.

[8] Schelling, Samothrace, 48.

[9] Ibid, 49.

[10] Ibid, 47.

[11] Ibid, 50.

[12] Ibid, 49-50

[13] Friedrich Wilhelm Joseph von Schelling, “Schelling’s Aphorisms of 1805,” trans. Fritz Marti, Idealistic Studies 14.3 (1984): 250.

[14] Schelling, Samothrace, 47.

[15] Schelling, Samothrace, 15.

Ralph Metzner, Green Psychology: Transforming Our Relationship to the Earth (Rochester, VT: Park Street Press, 1999), 128.

[16] Schelling, Samothrace, 16-17, 56.

[17] Metzner, Green Psychology, 128-129.

Baring and Cashford, Goddess, 364-372.

[18] Ibid, 366.

[19] Ibid, 367.

[20] Schelling, Samothrace, 21.

Baring and Cashford, Goddess, 370, 383.

[21] Schelling, Samothrace, 21.

[22] Ibid, 20, 52.

[23] Baring and Cashford, Goddess, 364.

[24] Schelling, Samothrace, 18, 20.

[25] Ibid, 18.

[26] Baring and Cashford, Goddess, 367.

[27] Schelling, Samothrace, 21.

[28] Ibid, 22.

[29] Ibid, 24.

[30] Schelling, Samothrace, 49, 52.

[31] Ibid, 20.

[32] Ibid, 52.

[33] Ibid, 52.

[34] Ibid, 53.

[35] Schelling, Samothrace, 49, 53.

[36] Ibid, 49.

Metzner, Green Psychology, 128.

[37] Baring and Cashford, Goddess, 374.

Metzner, Green Psychology, 128.

[38] Schelling, Samothrace, 24-25.

[39] Ibid, 28.

Baring and Cashford, Goddess, 382.

[40] Ibid, 377, 380.

[41] Metzner, Green Psychology, 144.

[42] Schelling, Samothrace, 28.

[43] Ibid, 39-40, note 113.

[44] Ibid, 29.

[45] Ibid, 40, note 118.

[46] Baring and Cashford, Goddess, 381.

[47] Ibid, 377.

Metzner, Green Psychology, 144.

[48] Baring and Cashford, Goddess, 368-369.

[49] Ibid, 383.

[50] Schelling, Samothrace, 50.

[51] Ibid, 56.

[52] Schelling, Samothrace, 58.

[53] Ibid, 55, 59.

[54] Ibid, 56.

[55] Schelling, “Aphorisms,” 246.

[56] Schelling, Samothrace, 58-59.

[57] Schelling, Samothrace, 19.

[58] Ibid, 33, note 44.

[59] Ibid, 61, note 8, 48.

Ode to Venus

This poem was composed by the twelve women in my Women’s Venus Circle. Each woman wrote a single, ten-syllable line, which we each spontaneously read aloud when we felt it best fit the flow of the poem. In order of the lines, this poem was composed by Rebecca Farrar, Molly Johnstone, Erica Jones, Becca Tarnas, Elizabeth McAnally, Jessica Garfield-Kabbara, Lydia Harutoonian, Kerri Welch, Delia Shargel, Alexandra Heller, Annabelle Niebel Drda, and Teresa Adams.

In love and beauty we come together:
Clamshell of pink, my heart opens anew,
Curling waves line my heart’s divine life smiles,
Sweet ethereal songs overflowing,
Femininity rising from the sea.
Beloved, touch me in the womb of your night,
My virginity, blessed in love’s embrace,
Heart expanding, stretching thin, welcome pain,
Cupped in your lovely, mutilated hands.
Behold the goddess behind every face,
In your heart, echoes of infinite birth pain.
I love to walk under stars shining bright.

An Archetypal Glimpse into Teilhard’s Evolutionary Vision

This essay has now been published in Issue 4 of Archai: The Journal of Archetypal Cosmology.

Science and religion have been in an antagonistic battle of refutation since the dawn of modernity. Few have sought to reconcile them, and many would call it futile even to try. However, the Jesuit priest Pierre Teilhard de Chardin brought a revolutionary way of thinking to the two world views that provides a vision of their harmonious relationship. Writing in the first half of the twentieth century, Teilhard, who had a scientific background in paleontology, sought to express the evolution of the cosmos as a divine teleological journey culminating, thus far, in the human being. Teilhard believed the unique self-reflective quality of the human, and the human capacity for Christian love, would ultimately lead to a divine convergence of the human community upon what he called the Omega Point, or the Cosmic Christ.

Throughout his life Teilhard had an immense sense of hope and optimism for the future, in spite of the tremendous suffering he witnessed during his life, especially as a stretcher-bearer in World War I. His ideas on the psychic capacity or interiority of all forms of matter have provided the seeds for subsequent thinkers, such as Thomas Berry, Brian Swimme, and Mary Evelyn Tucker. Their work addresses the inherent subjectivity of the cosmos, and the implications of Teilhard’s cosmology for creating a confluent relationship between humanity and the Earth community. In his lifetime, Teilhard’s innovative thoughts were resisted by the religious and scientific communities alike, yet, in retrospect, he is truly emerging as a visionary thinker far ahead of his time.

Archetypal astrology provides a unique entry point into Teilhard’s ideas, as one can gain deep insight by looking at the positions of the planets when he was born and comparing their associated archetypal character with the ideas he developed over the course of his career. The birth chart is so rich and multivalent in its symbolism that such an inquiry cannot be exhaustive, nor can it do full justice to the brilliance and complexity of his work. However, key examples from some of Teilhard’s essays in The Activation of Energy and The Heart of Matter, as well as his masterwork The Human Phenomenon, can illustrate how the planetary archetypes permeate his life work.[i]

Teilhard was born May 1, 1881 in Sarcenat, France, with a stellium of seven planets in his natal chart (see Figure 1). In sequence, Mercury, Saturn, Jupiter, Sun, Neptune, Venus, and Pluto are all within the orb of archetypal influence to each other. It is the nature of a stellium, which is a conjunction of three or more planets, that the planets most distant from each other within the stellium may not be within the regular orb of influence, 10°–12°, of a conjunction with each other. However, the archetypal fields associated with the planets situated between them activate the archetypal energies associated with the further planets and pull them into a mutually stimulating relationship.. In Teilhard’s chart, the planet Uranus is also in a 120° trine alignment to this stellium, in closest aspect to Teilhard’s Sun, Neptune, and Venus. Midpoints, which are the axis points calculated between two planets on the circle of the birth chart, are also archetypally operative in Teilhard’s chart, as can be seen in his Sun-Mercury-Pluto combination.

Figure 1

Teilhard was born with the Sun at the mathematical midpoint between Mercury and Pluto. The archetypal combination of Mercury and Pluto can often be observed in someone who is a deep thinker, who strives to look beneath the surface of reality. This trait is clearly evident in Teilhard, who delved into the core of things with an investigative passion, searching for the psychic interior of matter. Mercury relates to seeing and thinking, while Pluto relates to what lies beneath the surface. Teilhard argues that consciousness was present in matter from the beginning. During the course of evolution, consciousness and matter complexified in concert with one another, leading to the self-reflexive consciousness present in human beings. In the opening of The Human Phenomenon, Teilhard persuades his reader to perceive differently, to see deeper into the nature of the world. He writes that “the history of the living world can be reduced to the elaboration of ever more perfect eyes at the heart of a cosmos where it is always possible to discern more.”[ii] He also focuses on cultivating new senses to aid in this seeing, including “the sense of spatial immensity,” “the sense of depth,” and “the sense . . . of the organic,” all of which relate to the Plutonic character of mass, depth, and primordial biology. [iii]

To get a deeper understanding of the components of Teilhard’s stellium, it may be helpful to first look at the conjunctions in discrete combinations. The first two planets in the stellium are Mercury conjunct Saturn. While the Mercury-Pluto archetypal complex is expressed in the depth of Teilhard’s writing, the Mercury-Saturn combination can be seen in its careful, disciplined organization. Every chapter is divided and subdivided into numbered or lettered headings, his arguments are laid out with bullet-point precision, and each of his sentences is structured according to a distinct patterning. He takes the immensity and complexity of the universe and distills it into clearly articulated, logical arguments. As an example of the multivalence of the planetary expressions, Teilhard’s Mercury-Saturn complex also correlates to the posthumous publication of his work. Saturn relates to both negation and death; Teilhard’s religious superiors denied him the publication of his work until after he passed away.

The part of Teilhard’s chart that is arguably most central to his philosophy is the triple conjunction in his stellium of Neptune, Venus, and Pluto. Neptune correlates to the transcendent, spirituality, religion, and the divine; the archetype of Venus encompasses love, beauty, and harmony; and Pluto archetypally relates to biological evolutionary drive and transformation. The central purpose of Teilhard’s work was to marry biological evolution and Christian spirituality. Neptune, Venus, and Pluto are also conjunct his Sun, which relates to the impulse to illuminate and radiate; this aspect can be seen in how these ideas shine forth as the primary focus of his writings. The trine of these planets to Uranus, which relates to innovative, rebellious brilliance, among other things, can be seen in his presentation of both a new science and a new spirituality.[iv] He is a rebel against both scientific and Christian orthodoxy.

Teilhard was a Jesuit priest, devoted to a life-long practice of the Christian faith, which is one of the expressions of his Sun-Neptune conjunction. According to his philosophy, the telos of the universe is towards unity, a convergence upon the Omega Point, characterized by Neptune’s quality of oneness. He writes in The Human Phenomenon, “To be more is to be more united––and this sums up and is the very conclusion of the work to follow.”[v] The impulse “to be” is represented by the solar principle, as is the desire to be central and integrated; meanwhile Neptune unites that which has been divided and differentiated because it can dissolve the boundaries of distinction.

Teilhard’s central focus on the human in his work is clearly reflective of Uranus trine his Sun. He expresses the Promethean character of Uranus giving the fire of consciousness to humanity, in his emphasis on the exceptional self-reflexive quality of human thought. Sun-Uranus can correlate to the unique, individual human personality that must, in Teilhard’s view, be cultivated for the ultimate spiritual convergence at the Omega Point. This theme is suggested not only by Teilhard’s Sun-trine-Uranus, but also by the presence of Neptune in the aspect, which is in a 2° conjunction with Teilhard’s Sun. Neptune, which symbolizes spirituality and transcendence, as well as unity, correlates to the convergence on Omega.

Through his study of evolution, Teilhard was in the process of discovering and developing a new form of mystical Christian spirituality. He wrote in his essay “The Stuff of the Universe,” that “Far from being shaken in my faith by such a revolution, it is with irrepressible hope that I welcome the inevitable rise of this new mysticism and anticipate its equally inevitable triumph.”[vi] His words express the Uranus-trine-Neptune complex in his natal chart, with the Uranus archetype bringing a new revolution to the Neptunian realm of mysticism.

Many of the qualities of Teilhard’s new mysticism are archetypally conveyed by the rich, dynamic conjunction of the two outermost planets, Neptune and Pluto. He writes of the need for “a Christ who can be and is commensurate with the universe, in other words a God­––the God we look for––of evolution.”[vii] He greatly fleshes out this concept of an evolutionary God in his essay “The Zest for Living,” in which he describes “zest” as “nothing less than the energy of universal evolution, which . . . wells up in what is most primitive . . . in each one of us.”[viii] For Teilhard, it is the human responsibility to cultivate this primordial zest, or energy, through the knowledge of religion. The Plutonic imagery is evident in his descriptions of evolution and primitive energy, as well as the zest for living itself, which manifest in the realm of Neptunian religion or spirituality. “A zest for living, the zest for living . . . would appear to be the fundamental driving force which impels and directs the universe along its main axis of complexity-consciousness.”[ix] The “zest for living” and the “fundamental driving force” relate archetypally to Pluto, while “consciousness,” in this context, is reflective of the Neptune archetype in combination with the Sun.

Faith is a motivating force in the zest for living, but for Teilhard humanity needs what is “no longer simply a religion of individuals and of heaven, but a religion of mankind and of the earth.”[x] In the essay “From Cosmos to Cosmogenesis,” Teilhard redefines and expands his conception of God, describing “the primordial transcendence of this new evolutive God,” “a God of cosmogenesis––that is a creator of the ‘animating’ type.”[xi] Not only is the Neptunian-Plutonic imagery clear in the description of primordial (Pluto) transcendence (Neptune) and a God (Neptune) of evolution (Pluto), but the archetypal nature of the trine to Uranus comes through in the characterization of God as animator, the bringer of the spark of life.

In the conclusion of “The Zest for Living,” Teilhard pulls both Venusian and Uranian themes into his evolutionary mysticism, by writing of “the vital charge of the world . . . in its higher, immediate, and most heightened form––love, as an effect of ‘grace’ and ‘revelation’.”[xii] Uranus relates to the “vital charge” and awakening of “revelation,” and Venus relates to love and grace, with grace particularly reflective of the archetypal combination of Venus with Neptune. The final paragraph bears the themes of Pluto, Neptune, Uranus, Venus, Mercury, and even the Sun: “The zest for life: the central and favoured ligament, indeed, in which can be seen, within the economy of a supremely organic universe, a supremely intimate bond between mysticism, research, and biology.”[xiii] The “organic universe,” the “zest for life,” and biology relate to Pluto, mysticism to Neptune, new research to both Uranus and Mercury, the “supremely intimate bond” and even the word “favoured” to Venus, and the “central ligament” reflects the Sun as the archetype associated with the center.

A specific look at Venus in conjunction with each of the two outermost planets illustrates Teilhard’s thinking further. Archetypally, the Venus-Pluto aspect comes through in his descriptions of “an amorized universe,” and also “a cosmogenesis of union in which everything, by structure, became inflexibly lovable and loving.”[xiv] Teilhard sees the ultimate harmony of physical and biological evolution; his view of the cosmos as a teleological cosmogenesis, a universe in an evolutionary process, bears the mark of the Pluto archetype, while the amorization and harmony reflect Venus.

Teilhard’s Venus-Neptune conjunction shines archetypally in his sense of Christian love. The convergence of humanity and the noosphere upon the Omega Point is ultimately achieved through a universal love, a loving of human center to human center, carried out by a love of the Cosmic Christ. “In other words, what we have to do is to love one another––because love is equally by definition the name we give to ‘inter-centric’ actions,”[xv] as Teilhard describes in “The Atomism of Spirit.” He continues: “The fact that the infinite and the intangible can be lovable, that the human heart can beat in true charity for its neighbor seems simply to be impossible,”[xvi] but Teilhard posits that such universal love between all humans is possible through spiritual convergence on the Omega Point through a love of the Cosmic Christ. If all the love of humanity unites through each individual coming into loving relationship with Christ, then that love is also extending through Christ back to each individual. Teilhard describes the need to transcend personal love relationships, represented by Venus, so they can be dissolved, spiritualized, and universalized by Neptune. When this universal love is achieved humanity has reached the Omega Point.

The attainment of Omega, the ultimate convergence of humanity in the noosphere, is the ultimate moment of both transcendent unification but also bears an “external resemblance to a death” or a “terminal paroxysm”[xvii] of the previous human situation. As part of his seven-planet stellium, Teilhard has a 10° conjunction of Saturn and Neptune, which is reflected in the above observations. The Omega Point is a conjoining of Saturnian material reality with spiritual transcendence, reached at the moment of Earth’s termination. Omega is “to unify the real” in “the concentration on itself of what we call ‘consciousness’ or ‘spirit’,” Teilhard writes in “The Activation of Human Energy.” [xviii]

At a young age Teilhard sought the divine in what was incorruptible, starting with iron, moving on to geology, and finally to the realm of spirit. What he desired was something of “Consistence: that has undoubtedly been for me the fundamental attribute of Being.”[xix] His Saturn-Neptune complex also clearly comes through in his statement: “The truth is that even at the peak of my spiritual trajectory I was never to feel at home unless immersed in an Ocean of Matter.”[xx] Saturn relates to the hard, the consistent, and the material, while Neptune comes through in the realm of spirit, consciousness, and oceanic imagery. Another illustration of his Saturn-Neptune can be seen when he writes “Matter was the matrix of Consciousness; and, wherever we looked, Consciousness, born of Matter, was always advancing towards some Ultra-Human.”[xxi]

Teilhard’s vision of the evolutive drive toward complexity-consciousness also carries the mark of the Saturn-Neptune-Pluto archetypal combination, with Saturn bearing the details of complexity and Neptune the realm of consciousness, while Pluto is related to the evolution and transformation inherent in this process. The ultimate convergence upon Omega, which preserves the individual personality within the transcendent unity, indicates Saturnian differentiation within Neptunian oneness.  Teilhard’s Sun-Neptune complex can also be seen here, as the Sun relates to the individual personality. In his personal life, Teilhard’s dedication to his conservative Roman Catholic faith through every hardship, until his death, can also be associated with the qualities of Saturn-Neptune.

In the essay “A Clarification: Reflections on Two Converse Forms of Spirit,” Teilhard compares two approaches to unity, one of expansive Jupiterian quality, the other of Saturnian concentration. This essay is one example of Teilhard’s Jupiter-Saturn conjunction, which also conjoins his Sun-Neptune. He describes two paths to unity: “The one involves relaxation and expansion, the other tension and centration.”[xxii] Conclusively, Teilhard favors the way of tension and centration (Saturn), describing the other method as belonging to “youthful mankind” who would “try immediately to embrace all”[xxiii] when striving for unification with the divine. Nevertheless, despite his rejection of this path, it is still reflective of his aspect of Jupiter trine Uranus, which correlates to youthfulness and expansion of perspectives. Additionally, the Jupiter-trine-Uranus can be seen in Teilhard’s overall sense of cosmic wonder, in his abundance of new ideas, and the expansive new horizons which are constantly opening up to him.

Although he lived through a deeply transformative and disruptive time, surviving two world wars, and witnessing immense suffering as a stretcher-bearer in World War I, Teilhard had an overwhelming optimism concerning the future of humankind. In “The Moment of Choice,” an essay on World War II, Teilhard still sees such devastation in service of ultimate good: “The height of a peak is a measure of the depths of the abysses it overtops.”[xxiv] He sees the way forward as “the road of comradeship and brotherhood––and that is as true of nations as it is of individuals.”[xxv] The optimism of his Sun-Jupiter conjunction is colored by the Venusian qualities of relationship and love, as the planet  Venus is also part of his stellium. Teilhard’s sense of hope in regards to the future is directly related to his faith in technology, which is reflective of his Sun-Jupiter trine Uranus, describing his progressive age as “not an industrial age but rather an age of research.”[xxvi] Humanity’s innovative, technological genius, associated with Uranus, is key to the ultimate convergence of the noosphere upon the Omega Point.

Although it is primarily connected with his Saturn-Neptune conjunction, Teilhard’s profound understanding of suffering is, in many ways, reflective of his entire birth chart. A single sentence he wrote in “The Spiritual Energy of Suffering” shines with each of the planetary archetypes conjoined in his stellium: “The astounding Christian revelation of suffering . . . can be transformed into an expression of love and a principle of union.”[xxvii] The “astounding Christian revelation” relates to a Jupiter-Uranus awakening of the Neptunian spiritual realm, while suffering relates deeply to the Saturn-Neptune complex. The positive transformation of the suffering reflects Jupiter and Pluto, while the expression of love is both Mercurial and Venusian, and the principle of union is that of Neptune.

Neptune and Pluto, as the slowest moving planets in our solar system for which astrologers have adequate research, correlations, and consensus on their meanings, only conjoin approximately once every 493 years. Their conjunction is therefore the rarest of all two-planet world transits. These conjunctions have marked the beginning of each major epoch for the last three millennia of recorded human history. Teilhard was born in 1881, at the beginning of the most recent Neptune-Pluto conjunction. A consistent pattern has been observed in astrological correlations that when a new, innovative, or transformative idea, invention, or creation is born it is reflected in the current transits but may not yet impact the current paradigm and thus remains relatively hidden. However, it appears that while the idea has been seeded under a certain transit it will often come to full fruition under a subsequent transit of the same planets. In Teilhard’s case, his monumental philosophy, which so clearly reflects his natal chart, may indeed be such a seeding. His dream of humanity’s convergence on the Omega Point may someday blossom fully under a future conjoining of the spiritually transformative planetary archetypes Neptune and Pluto.


Hand, Robert. Planets in Transit: Life Cycles for Living. Atglen, PA: Whitford Press, 2001.

Teilhard de Chardin, Pierre. The Activation of Energy: Enlightening Reflections on   Spiritual Energy. Translated by René Hague. London, England: William Collins Sons & Co Ltd., 1978.

Teilhard de Chardin, Pierre. The Heart of Matter: The Important Spiritual Autobiography of One of the World’s Greatest Thinkers. Translated by René Hague. London, England: William Collins Sons & Co Ltd., 1978.

Teilhard de Chardin, Pierre. The Human Phenomenon. Translated by Sarah Appleton-Weber. Portland, OR: Sussex Academic Press, 2003.

Tarnas, Richard. Cosmos and Psyche: Intimations of a New World View. New York, NY: Viking Penguin, 2006.

Tompkins, Sue. Aspects in Astrology: A Guide to Understanding Planetary Relationships in the Horoscope. Rochester, VT: Destiny Books, 2002.

[i] The interpretations of the planetary archetypes put forth in this essay come from a long astrological tradition, but are primarily grounded in the work of Richard Tarnas, Robert Hand, and Sue Tompkins, courses presented at the California Institute of Integral Studies, lectures from the Institute of Archetypal Cosmology, and from my own experience and practice.

[ii] Pierre Teilhard de Chardin, The Human Phenomenon, trans. Sarah Appleton-Weber (Portland, OR: Sussex Academic Press, 2003), 3.

[iii] Teilhard, The Human Phenomenon, 5.

[iv] The trine is called a “soft” aspect and tends to have a more confluent, flowing, harmonious quality in comparison to the “hard” or “dynamic” aspects of the conjunction, opposition, and square. The 60° sextile is also considered a soft aspect.

[v] Teilhard, The Human Phenomenon, 3.

[vi] Pierre Teilhard de Chardin, The Activation of Energy: Enlightening Reflections on Spiritual Energy, trans. René Hague (London, England: William Collins Sons & Co Ltd., 1978), 383.

[vii] Teilhard, The Activation of Energy, 383.

[viii] Teilhard, The Activation of Energy, 231-232.

[ix] Teilhard, The Activation of Energy, 235.

[x] Teilhard, The Activation of Energy, 240.

[xi] Teilhard, The Activation of Energy,  262.

[xii] Teilhard, The Activation of Energy,  242.

[xiii] Teilhard, The Activation of Energy,  242.

[xiv] Teilhard, The Activation of Energy,  266.

[xv] Teilhard, The Activation of Energy,  47.

[xvi] Teilhard, The Human Phenomenon,  212.

[xvii] Teilhard, The Activation of Energy,  262.

[xviii] Teilhard, The Activation of Energy,  393.

[xix] Pierre Teilhard de Chardin, The Heart of Matter: The Important Spiritual Autobiography of One of the World’s Greatest Thinkers, trans. René Hague (London, England: William Collins Sons & Co Ltd., 1978), 18.

[xx] Teilhard, The Heart of Matter, 20.

[xxi] Teilhard, The Heart of Matter, 45.

[xxii] Teilhard, The Activation of Energy, 219,

[xxiii] Teilhard, The Activation of Energy, 220.

[xxiv] Teilhard, The Activation of Energy, 14.

[xxv] Teilhard, The Activation of Energy, 17.

[xxvi] Teilhard, The Activation of Energy, 354.

[xxvii] Teilhard, The Activation of Energy, 248.