Teilhard de Chardin

Teilhard de Chardin
Jesuit Priest, Paleontologist, Geologist, Philosopher, Visionary Mystic

May 1 1881, Orcine, France, 7:00 AM, LMT.
(Source: Gauquelin) Died, April 10, 1955, New York City.

(Ascendant, Gemini with Moon in Gemini in H12; MC, Aquarius; Sun conjunct Venus and Neptune, all in Taurus in H12, with Pluto also in Taurus; Jupiter conjunct Saturn in Taurus, both widely conjunct the Taurean Sun; Mercury in Aries; Mars in Pisces; Uranus in Virgo)

Pierre Teilhard de Chardin was both a distinguished scientist and a devoted priest of the Catholic Church (Jesuit Order). Above all, he was a mystical natural philosopher, who sought to reconcile his scientific discoveries with an visionary and philosophical interpretation of the doctrines of Christianity.

His scientific thought and research were focussed mostly in the field of mammalian paleontology. He spent many years in China assisting with a geological survey of the country and participating in various scientific expeditions, such as the one that discovered the skull of the Peking Man—one of the oldest examples of Homo Sapiens. He travelled a great deal for research purposes, venturing to the Gobi (desert), Sinkiang, Kashmir, Java, Burma (Myanmar) and South Africa.

Because of his boldly religio-scientific philosophical theories, however, he ran afoul of the more orthodox elements in the Catholic Church who considered his thinking both unorthodox and dangerous, for Teilhard sought to reconcile modern evolutionary theory with the Christian doctrines of resurrection, redemption and the Second Coming of the Christ. He spent his life attempting to create a bridge of inspired reason between what are normally considered to be starkly contradictory world views. As a result, though honored in scientific circles for his geological, genetic and paleontological research, he was distrusted for his religious mysticism, and although the Church never found any reason to question his faith, sincerity or the purity of his motive, he was distrusted for his controversial, innovative, and unconventional theories—probably because they were too reasonable and too attractive.

Teilhard, therefore, lived often in psychological pain between two apparently irreconcilable ways of viewing the world; he could see the validity of both and eagerly and convincingly sought their reconciliation, but the devotees of either world view were not as broad-minded as he and would not tolerate his attempt to harmonize the usually sharp (and well-maintained) conceptual divergences. For those under the spell of the concrete mind, the prospect of synthesis can often be threatening.

Because of the general opposition of the Church to his theories, none of his philosophical works were published during his lifetime. When, following his death, they were released, they achieved instant popularity and inspired progressive thinking especially among the younger generation. Some of the leading tenets of his thought, such as the philosophy of complexification, convergence and the “Omega Point”, were readily adopted by the New Age Movement, with its taste for both science and mysticism.

Teilhard’s central thesis is that there is, in the evolutionary process, a direct progression from the simplest structures (for instance, atoms) to ever more complex organisms, until the stage of evolutionary organization known as man is reached. Accompanying a growing complexity of structure is an ever-increasing complexity of consciousness. For Teilhard, this growth in complexity conforms to what he calls the “law of increasing complexity-consciousness”. Teilhard’s theories are, essentially, anthropocentric, and the phenomenon of man is see as the culmination of a divinely directed evolutionary urge pervading all of nature.

For Teilhard, the acceptance of the factual reality of cosmic evolution does not require a rejection of Christianity. He declared, in fact, that the human evolutionary epic resembles “nothing so much as a way of the Cross”. All of evolution, he thought, is moving towards a point of convergence called the “Omega Point”—a condition of synthesis that is at once the logical outcome of natural evolutionary processes and a state of consummate union with the divine. For Teilhard, evolution proceeds by a progressive series of syntheses whose ultimate convergence point is none other than God. The evolution of the natural world enters into union with God at the Omega Point.

Some have interpreted this convergence as both the integration of all personal consciousnesses and as the Second Coming of Christ. The truly mystical aspect of his theory sets forth the idea that when the evolution of the natural world has exhausted all its own potentials for further progress, proceeding to a point of integration beyond which it is incapable of advancing, the Second Coming of Christ will stimulate a final impulse towards convergence, uniting all the natural orders of life with a supernatural order. The major purpose of Christ is not so much to defeat evil (which is temporary and incidental to ignorance) as to achieve the redemption of the material world by uniting it to divine.

We can see how Teilhard’s theories resonate with certain doctrines in Eastern and Western Esotericism (such as cosmic Hierarchy, absorption, obscuration and pralaya). Even modern astronomy, theorizes points of convergence for stars and starry systems as they gravitate towards various “Attractors”—the “Great Attractor” being a magnetic source/destination upon which all starry systems converge. One is reminded of Master Morya’s “Cosmic Magnet”.

Why were Teilhard’s theories suspect and considered sufficiently disturbing to warrant an issuance of a monitum (or simple warning) by the Holy Office against the uncritical acceptance of his ideas? This occurred in 1962, seven years after his death! Perhaps the Church authorities recognized the inherent appeal of his ideas among those eager for spiritual understanding but tired of conventional Church dogma. Perhaps, they sought to preserve an artificial schism between worldly science and divine theology. Perhaps, the inclusiveness, world-embracing positivity of Teilhard’s thought would reduce the status of sin, making of it almost a necessary incidental to the evolutionary process, easily outlived in time. The Church, with its ‘divinely sanctioned’ mission to ‘save’ man from sin would then cease to be quite so important. If cosmic salvation is built into the natural process, what happens to the power of the Church as God’s instrument to ‘save’ man from an otherwise inevitable damnation? Clearly, the importance and authority of the Church would be subtly compromised by Teilhard’s theories. In any case, they forbad him to teach his theories or to publish his books. It is worth noting that the monitum to the faithful was issued about a year before the reformist Pope, Pope John XXIII, assumed the Seat of St. Peter. Under his supervision, this monitum might not have been issued at all.

Some of the major works of Teilhard de Chardin are as follows:

Le Phénomène humain (1955; The Phenomenon of Man), L'Apparition de l'homme (1956; The Appearance of Man), La Vision du passé (1957; The Vision of the Past), and Letters from a Traveller (1956, tr. 1962), The Divine Milieu (1957, tr. 1960), The Future of Man (1959, tr. 1964), Human Energy (1962, tr. 1969), Activation of Energy (1963, tr. 1971), and Hymn of the Universe (1964, tr. 1965), >Science et Christ (1965; Science and Christ), All of these, as we can see, are posthumous publications. None of them is a strictly technical, scientific work. All of them reverberated, to a greater or lesser degree, with his mystical vision of the possibilities inherent in the evolutionary process.

The Rays of Pierre Teilhard de Chardin

When we think about the rays of Pierre Teilhard de Chardin, we find the fifth ray an inescapable conclusion. He was a teacher of chemistry and physics, a noted geologist and paleontologist, and made significant contributions to genetics as well. The Church considered his strictly fifth ray work ‘safe’, as long as he did not speculate upon the philosophical, metaphysical and religions implications of that work.

When searching for conduits of the fifth ray into the astrological chart we find a rather unusual situation for an individual in whom a particular ray is so prominent: there are no constellational conduits for the fifth Ray of Science and Concrete Knowledge. Leo, Sagittarius and Aquarius have no planets (though Sagittarius holds the asteroid, Ceres).

On the planetary level of interpretation, however, we have an entirely different story. Teilhard’s major signs are Taurus and Gemini—both of them ruled (either exoterically or esoterically) by the planet Venus which transmits the fifth ray (probably through its soul nature). The Taurus stellium in Teilhard’s chart is impressive to say the least, six of the major planets being found therein. This Stellium, then, is exoterically ruled by Venus and more esoterically by Vulcan (which must also be in Taurus if Vulcan can be no more than eight degrees from the Sun—for the Sun is found in the twelfth degree of Taurus). Vulcan, as our studies in esoteric astrology reveal to us, has a very definite link to the mineral kingdom (as does the fifth ray) and so, given the nature of Teilhard’s profession and life-long pursuits, Vulcan (though for the time incapable of strictly accurate placement within the chart) must be powerful indeed. Venus, further, is the esoteric ruler of the Gemini Ascendant, and so is doubly emphasized—especially since it not only rules Taurus but is found in Taurus.

Uranus, on one level of interpretation, is a planet which rules exoteric science, but at a deeper level it certainly has much to do with occult science and occultism in general. In Teilhard’s chart, we find Uranus quite separated from all the other usual planets and, additionally, in a material sign (Virgo). Teilhard, therefore, is an individual with eight planets in earth signs (if we count Vulcan). The influential planetoid, Chiron, is found in Taurus as well. This concentration of earth-sign forces is remarkable.

Continuing with our consideration of the rays (not necessarily in the order of their importance), the fourth ray must be considered—not because of any particular association with the arts or the emotionally expressive life (though he was emotionally expressive), but because Teilhard sought so strenuously to reconcile the religious and scientific world views. He experienced great mental strain in this attempted reconciliation (not because he could not conceive how it should be done) but because of the petty interference of minds far smaller than his own, to which his priestly vows forced him to be obedient. As a secondary indication of the presence of the fourth ray, he was said to be personally “charming and humorous”—qualities of the fourth ray, often when applied to the mental field. Mercury as chief planetary distributor of the fourth ray does not make too many aspects, but two are of especial importance—it sextiles both the Midheaven and the Ascendant. It’s mediating role is therefore clear, and in this position it would naturally serve as an agent of reconciliation between the career or vocation found at the MC (let us call it, broadly, “science”), and the wider soul vision which may be accessed through proper use of the energies found at the Ascendant (Gemini and its second ray energies). The fact that at the constellational level only the fourth ray pours through Taurus (at least this is the only ray actually given by the Tibetan, though others can be inferred), strengthens the importance of this ray in Teilhard’s life. Even if the actual ray chart did not contain the fourth ray, it would, necessarily, still be powerful.

Emotionally there seemed to be fervor, but great kindness as well. We may suspect the presence of both the sixth and second rays. The three signs conveying the second ray (Gemini, Virgo and Pisces) are all of importance—Gemini conditioning the Ascendant, Virgo containing Uranus, the orthodox ruler of the Aquarian MC, Pisces holding a highly elevated Mars. There are a number prominent of sixth ray indications, too, which will be discussed shortly.

The etheric-physical body, judging from photographs, at least, appears to have been on the seventh ray, though he certainly was involved in a great deal of “field work” often related to the third. A double Gemini influence (Ascendant and Moon) would offer considerable mobility which he evidenced in his many travels and research expeditions.

Now for the more difficult question. Although the fifth ray is extremely strong, and has so much to do with his contribution to world thought, is it the major ray, i.e., the ray of the soul? There is no easy way to determine this. Teilhard, in essence, was a great mystic and visionary—albeit a very intelligent one. One can feel the presence of the sixth ray of Devotion and Idealism, though it did not manifest in any of the more objectionable (and, thus, more noticeable) ways. Thus the balance, relative importance and placement of the fifth and sixth rays must be assessed.

The following thoughts are offered to suggest the importance of the sixth ray in Teilhard’s life and its contrast with the expression of the fifth ray. He chose the church early, and dedicated his life to its priesthood. He remained obedient to his nominal superiors throughout his life, and accepted their interdiction against the publication of his books. In his writings there burns a mystical fervor, and his entire thought is captivated by a theory of transcendence. He was interested in a great movement towards absorption and synthesis, a union with “God” at an hypothesized Omega Point—far more than he was interested in science strictly for its own sake. The revelations of science seemed to him to substantiate the presence of a guiding, supremely intelligent purposefulness conditioning the entire evolutionary process—not just on this little planet, but cosmically. Really, for all his reasoning and carefully justified scientific conclusions, he presented to world an enraptured vision of divine possibility. Just as the mystic of the past longed for a personal absorption into God, so Chardin (widening the vision due to the maturity of his soul), presented divine absorption as the destiny of all humanity, and even of all life forms on Earth.

One is reminded of the special function of the fifth ray in the life of the mystic—to assist with the transference off the mystical path and on to the path of occultism.

“The mystic works through the Rays of Love, Harmony and Devotion, or by the path of the second, the fourth and the sixth rays. The occultist works through the Rays of Power, Activity, and Ceremonial Law, or the first, the third and the seventh. Both meet and blend through the development of mind, or through the fifth Ray of Concrete Knowledge (a fragment of cosmic intelligence), and on this fifth ray the mystic is resolved into the occultist and works then with all the rays”. (LOM 148)

This kind of process seems to have been very much in effect

It is the opinion of the author, therefore, that the fifth ray was instrumental to a ray still more fundamental, and more associated with the vision of divine union—the age-old mystical quest. Was this ray the sixth ray? There is much reason to believe that it was. The direction of Teilhard’s thought was upward and onward—towards the Omega Point. A pervasive second ray may also be hypothesized, and we must be alert to the significant role it may have played in motivating his philosophy. A man of broad and deep compassion, he was profoundly impressed by the energy of love, and so the second Ray of Love-Wisdom (really the higher octave of the sixth ray) cannot be discounted as of potentially fundamental importance. Was the second ray his monadic ray?

If we look for sixth ray conduits into the chart, we shall not be disappointed. Sixth ray Pisces is especially powerful because it holds Mars in a highly elevated position (square to the Ascendant/Descendant). Sixth ray Virgo contains the orthodox ruler of the Aquarian MC, scientific Uranus. Most importantly, the Taurus Sun is conjunct (within two degrees) the major sixth ray planet Neptune—in a earth sign, Taurus. This would contribute to a vision of divinity which included the redemption of matter (so connected with Taurus). The two sixth ray planets (Mars and Neptune) are in septile relationship—a minor but powerful aspect related to a special kind of expression, compelling, fated, eluding normal rationality.

The sixth ray flowing through Mars not only represented his own mystical fervor (and also his personal bravery as a stretcher-bearer decorated for courage under fire during the World War I), but it represented the aggressive interference (square) of his Church superiors (blind in their faith and belief ) as they sought to stifle his thought process (Mars square Gemini Ascendant), and thwart his desire to share his conclusions through teaching and writing (Gemini). The square of Mars to his Gemini Ascendant and his Sagittarius Descendent was a cause of much psychological pain to him and thwarted the expression of his soul-calling. Actually, this square represents the conflict in his own nature between the believer (Mars in Pisces) and the thinker (Gemini Ascendant).

Although Sagittarius, presently the most powerful sixth ray sign, has none of the normal planets in it, it does hold the asteroid Ceres, the nurturer, and the North Node. These are important, for Teilhard certainly nurtured (Ceres) his vision (Sagittarius) and longed to present it to the world, to others (seventh house). In fact, the North Node suggests that he would have been right to do so. There is every possibility, that while he did not publish during his lifetime, he did mentor and guide certain students who had the potential to understand his deeper thoughts and disseminate them. The psychologist Jeanne Houston, prominent for years in the New Age Movement, was one such.

It would seem that we are faced with the need to choose between a sixth ray soul focus and a soul focussed on the fifth ray. The former seems the stronger probability, though not sufficient to account for the scope of his thought (which, nonetheless, remained both anthropocentric and mystical—qualities of the sixth ray). We would thus conclude that the fifth ray would be appropriate at the personality level and the soul at the sixth. However, there is the possibility that the fifth ray would enter again at a higher level, giving his researches truly planetary significance, reflecting a science of an altogether higher nature than materialistic geology and paleontology.

Teilhard de Chardin may have been one of those coming under the supervision of Master Hilarion—a Master, so we are told, Who takes great interest in the reconciliation of science and religion. The relationship between the sixth and fifth rays is important in the history of Christianity. The two Brothers, Masters Jesus and Hilarion are working cooperatively and “behind the scenes” on this task. They are looking for those who can stand the tension of reconciling these two apparently antithetical world views (at war for so many years)—for first the Church persecuted science, and then science, once it rose into respectability and wide acceptance, saw little of value in the Church, debunking its creeds and dogmas as irrational and unscientific. Yet, as students of the Wisdom will know, science and religion are, at their roots, mutually reinforcing, and must be understood as such in centuries to come. This rapprochement after so many centuries of mutual misunderstanding will be facilitated by both the idealism and scientific interest of the sign Aquarius.

It is clear that Teilhard was an advanced individual. His highest visions were of a great and climactic union—a transcendent mystical experience in which all of nature and super-nature would participate. Something more synthetic than the energy of the soul was at work. At his stage of development (was it the third degree, under such a powerful Venus?), the energy of the monad could well begin to make its presence felt.

It would not be easy to determine what the monadic ray might be, but it was certainly an energy which broadened and widened the usual sixth ray approach. Of the three major monadic rays, the first ray can with confidence be eliminated. Arguments can be made for both the second and third rays; either ray can have a profound interest in the Earth (both a second and third ray planet). Was the second ray “Will-to-Unify” at the heart of Teilhard’s monadic purpose? Or was the third ray “Will-to-Evolve” the major theme? Was the sub-monadic ray the fifth, as it was in the case of Master Hilarion (who from all reliable inference is a first ray monad in charge of a fifth ray ashram)? Unfortunately, not enough is known to be proceed with confidence. Perhaps it is best simply to open the subject within attempting to draw premature conclusions. There will come a time in the lives of all (provided they have the interest) when the systematic study of the rays of different incarnations will be inwardly possible. Great will be the revelation. One thing seems clear—the broad vision of a cosmic evolutionary process seems to transcend the ‘trans-personality’ of the causal body (and, hence, the ray of the soul), and to enter the realm of the mind and heart of God as found within the spiritual triad (impulsed by the monad). We are dealing here with ‘cosmic consummation’—a destined glorification of even the humblest aspects of creation. Something more than either a sixth or a fifth ray soul, per se, was at work—some higher center of focus.

Some Astrological Features

1. The Taurus Sun is conjunct Neptune and Venus, Jupiter and Saturn. This is a powerful stellium, not only indicating a preoccupation with substance, but with the light which substance essentially is. If Teilhard was a visionary, the power to see came largely from Taurus. He saw the beauty of nature/substance under Venus, the factual reality of it under Saturn, the evolutionary potential for it under Jupiter (the planet of fulfillment) and the etherialization of it under Neptune. Nature/matter/substance was to be ‘Christed’, and his religio-scientific intuition revealed how this was possible.

2. Sun, Jupiter, Neptune and Venus—all conjunct—confer a great vision, and, since all are second ray planets in some measure, it was a vision in which the Christ (and, even more, the “Cosmic Christ”) has a decisive role to play. Three of these planets are involved in the second degree (Jupiter, Venus and Neptune) and they are all allied through conjunction! Further, the deglamorizing light of Taurus is important at the purification initiation at which the “illumined mind” and “spiritual intelligence” are characteristic achievements. Very likely, Teilhard went beyond the second degree (whether he achieved the third is uncertain).,The signatures of the second degree are, however, prominent in the chart.

3. The emphasis of the chart is primarily upon the twelfth house of subjective experience and research. He was the material facts revealed by his researches as indicative of a far deeper subjective process. As well, for so much of his life, Teilhard was “in the closet” (twelfth house), and not allowed to release the conclusions of this thought. The Sun, too, is found in the twelfth house, and the majority of planets in the eleventh are actually close to the twelfth and in the sign of the twelfth—Taurus. Only Mercury remains solidly in the eleventh, by both position and sign. If the chart is interpreted in terms of the arms of the crosses, the his huge Taurean stellium is entirely in the twelfth arm..

4. The time given for Teilhard’s birth is to the nearest fifteen minutes (as all charts in the Gauquelin files), so the angles are close but, perhaps, not exact. In any case, it is worth noting that the Sun is found exactly on the Anti-Vertex with Neptune and Venus very near, and Pluto is found on yet another of the alternative Ascendants—the East Point. These alternative angles have secondary importance. The Anti-Vertex can be considered a ‘point of freedom’ (opposite the fated Vertex). The planets on the Anti-Vertex point to the power (Sun) and importance of Teilhard’s highly original, transcendent vision. Pluto at the East Point reveals how deeply he was capable of going into the structure of matter to discover its secret destiny.

5. That Mercury is in Aries in the idealistic eleventh house sesquiquadrate scientific, revolutionary Uranus (in the fourth house where the Earth is made to yield its mysteries—a good placement for a geologist), adds to the pioneering spirit and of his mind and his independence of thought. The slightly inharmonious aspect between Uranus and Mercury tell of frustration and delay in revealing the content of his religio-scientific theories.

6. The Gemini Moon so close to the Ascendant confers a lively interest in many matters and the tendency to travel much in pursuit of those interests. Some have considered Teilhard’s many years in China as a kind of exile by another name (twelfth house), conveniently arranged by the Church. While there, however, he travelled much to discover what he could. The conjunction of the Moon with the South Node indicates that his lively curiosity and intelligence were cultivated in the past. It may be significant that China has a soul ruled by the sign/constellation Taurus; it would seem there was some magnetic resonance operating between this nation and a man whose astrological chart showed no less than eight planets or major asteroids in this sign.

7. The Moon is always a veil for another influence. Although Neptune is vitally important in his life (conjunct the Sun and Venus), the Moon, in this case, probably does not veil this visionary planet. Uranus is the more probable choice for those of high (and scientific) intelligence such as Teilhard. We remember the speculative, theoretical nature of Gemini, and the very controversial, unorthodox ideas proposed by Teilhard. Uranus, therefore, seems a very reasonable choice as the Moon-veiled planet. The Uranus square to the Moon shows his many changes of residence, his removes to other countries, and the general mobility of his life.

8. Jupiter in Taurus gives wisdom and a large vision of distant possibilities. We have a second ray planet in the second zodiacal sign. This position helps one see the greatest light, translated by Teilhard as the Omega Point.

9. Saturn in Taurus confers the kind of material realism which a paleontologist ought to have.

10. Venus in Taurus makes of one a light-bearer. The lower and more ordinary sexual interpretations do not apply. That Venus is retrograde in Taurus, a major sign of desire, explains this tendency to avoid the usual type of human intimacy. A retrograde Juno in a sign of sacrifice and relinquishment (Scorpio), conjunct the Vertex gives a fated encounter with the renunciation of the normal relationship life. Teilhard’s most recent incarnation, it would seem, was given to the increase of light rather than the more normal personal satisfactions This renunciation can be interpreted as ‘feeding the light’. His mission included the idea of the upliftment and sanctification of matter and not its indulgence. Taurus can go either way.

11. When thinking of the light, thoughts of Vulcan come immediately forward, as Vulcan, at a high turn of the spiral, reveals the light content of matter, contributing to its glorification.

12. The Venus/Neptune conjunction gives a great appreciation for beauty—presumably his vision of the divine possibilities of the Omega Point process was filled with the sense of beauty. Venus and Neptune together attune the consciousness easily to the Christ vibration. Neptune is Vishnu/Christ; Venus is Love-Wisdom, the “Morning Star” the Christ. Together they are faith and beauty.

13. Venus as the esoteric ruler of Gemini is very important in this chart. Teilhard sought to throw sufficient light onto the subject of the deeper purpose of evolution to rescue it from the control of strictly materialistic science. He sought to be a magnetic bridge (Venus) between two opposing thoughtforms (the Church and Science—a polarity represented by the sign Gemini). Though in his own estimation he probably thought that he had failed to bridge the gap, his wide readership immediately following his death said otherwise. His writings made the reconciliation of the Church and science far more plausible than heretofore in the minds of thousands.

14. Uranus in the fourth house relates to the originality of his research. What one “digs up” is related to the fourth house, and the conclusions Teilhard drew from what he found were revolutionary. He went directly to the archetypal level (which Uranus represents). In his chart, Uranus means far more than exoteric, conventional science, though it does mean that as well. Strange, that Uranus, on one of its levels of influence, should relate to “exoteric science” (EA 149) when it is such an indicator of occult process.

15. The planet Uranus is especially important because, although it is not easily visible in a Chart which contains many points, it is the only planet below the horizon, thus acting as a focal point for all the others. It is both the scientific (fifth ray) and the transformational (seventh ray) aspects of Uranus which are at work in Teilhard’s chart. Through this position is expressed the theme of the transformation and redemption of the Earth. The fourth house represents, in an important way, the very ground or land upon which we walk—i.e. the earth and the planet, Earth. Virgo is the sign of purification and sanctification, and Uranus the planet of transformation, transmutation, and alchemicalization. Virgo is an earth sign (“Let matter reign”) and the purification sought is of both matter and of form, and of the consciousness which manifests through the two. Uranus indicates the uniqueness of Teilhard’s theories of upliftment and redemption; in effect, he is speaking of the ‘divine alchemicalization’ of the planet—at once a great purification and a translation, or transubstantiation into a climactically etherial and unified state.

16. The reconciliation between science (occultism) and religion (mysticism) is vividly portrayed in the chart. Uranus is the occultist, and is harmoniously trine to the Sun, Neptune, Venus, Jupiter and Saturn—four of which are involved in Teilhard’s vision (Taurus) of the Omega Point. We can see why he was able so readily to construct his central thesis.

17. One curiosity: the “Uranian” planet, Hades, which rules antiquities, the discovery of ancient things, and digging in the refuse of the past is conjunct his MC. Cupido, the “Uranian” of unity, a force which causes gathering and coherence, is in Gemini, at the midpoint between his Gemini Moon and Gemini Ascendant. His philosophy envisioned. the gathering together of all evolving lives. These ‘planets’ are perhaps another level of asteroid beyond Pluto, and they do work.

18. Teilhard de Chardin loved the Earth. This appreciation for nature and life forms was nurtured by his father who instilled in him a love for plants and animals, and the volcanoes and rocks of the region in which he was raised. The constellation Taurus has a special relation to the Earth, and the powerful Taurean stellium accentuates the relationship. Where such a love of nature exists, one is led to think of the contrast between Moon-Chain humanity (in general, the most advanced because the oldest) and Earth-Chain humanity (less advanced because younger, but having a truer relation to our planet). To which did Teilhard belong?

19. Gemini is the soul sign (i.e., the sign pointing in the direction of soul fulfillment in any one incarnation), and very fittingly so. Taurus focussed Teilhard’s attention upon the Earth (geology), but Gemini allowed him to correlate his findings and suggest an evolutionary process tending towards the development of increasingly complex systems through which increasingly intelligent consciousnesses could express. There is no reason to believe that Teilhard was a conscious occultist. He shared with modern scientific evolutionists the view of evolutionary ascent rooted in matter. The conscious occultist is ever an idealist rather than a strict actualist, and thinks in terms of both an involutionary descent and an evolutionary ascent. Nevertheless, Teilhard had a great appreciation for the divinely inspired ‘complexification’ of living systems. The conception of this ‘anti-entropic’ heightening of complexity is stimulated by the Gemini Ascendant.

>20. The fact that Earth is the hierarchical ruler of Gemini may be significant in Teilhard’s case. Gemini is a sign which (in occult history) has much to do with the redemption of the Earth, because Gemini was one of the constellations which, as it were, ‘sponsored’ the coming of the redeeming Solar Angels, the ‘Elder Brothers’ of humanity (note the Geminian theme of the two “brothers”). We find the astrological Earth heliocentrically in the sign Scorpio (transformation), and in the same degree as the Vertex (depending on the strict accuracy of the chart). Earth is also the point opposite the Sun and can serve as an inlet for monadic energies provided the individual is sufficiently advanced. Teilhard’s theories focused on the divine redemption of all life forms—their elevation (Uranus) from nature (Taurus) to super-nature (Scorpio).

A Few Parallels of Delineation

1. Pluto is parallel to free thinking Mercury is Aries, strengthening the power for research. This parallel has a negative effect as well, for it contributed to the fact that Teilhard was silenced by the Church. Under Pluto, if one speaks (Mercury), one is cut off (Pluto—the ruler of ex-communication).

2. Mars and the MC are parallel showing the energy and devotion he put into his vocation.

3. The Moon, South Node, Pallas Athene and the Ascendant are all very closely parallel, showing the resources of intelligence and strategic thinking which were inherently a part of his psychological disposition. Brought over from the past, these abilities served well his present conceptualizing and theorizing (Gemini Ascendant)

4. Juno and Vesta are parallel. His committed relationship was with the Christ.

5. The Vertex and the Earth are parallel: his fated encounter (Vertex) was with the Earth itself, which, revealing its secrets, stimulated his vision of the redemptive sanctification of the Earth and all its living creatures.

A Few Fixed Stars

1. His Gemini Moon was parallel Hamal within one minute of arc. He was instinctively (Moon) brave (Hamal) and independent (demonstrated during war), and would travel where he must, to find what he sought.

2. The Moon is conjunct Rigel. His travels would yield knowledge, conferring on him a wide education. His instinctive response would be to share all he had learned.

3. The Sun is closely parallel to Denebola, the second most prominent star in the constellation Leo. Called the “Burning One”, it is not considered a particular fortunate influence in traditional astrology often having to do with disgrace. It represents one who goes against convention, or becomes out-of- step with the views of society thereby opening himself to persecution or becoming the persecutor. Teilhard’s relationship with his superiors in the Church reflect these meanings.

4. Uranus (exoteric ruler of the MC) is closely parallel to Altair. Altair is the soaring eagle. Uranus is ‘earthed’ in the fourth house where he did his geological and paleontological research. Using his discoveries as a basis, he soared to the highest conclusions about the most material processes. Altair also gave him the strength and courage to go forward with his theoretical conclusions despite ideological opposition from the Church.

5. Uranus is closely conjunct to Zosma which, also in the Lion, carries a sacrificial meaning. As well, its gifts are said to be an alert mind and the ability to prophesy (Teilhard was a visionary prophesying the coming of the Omega Point). We have noted that Denebola causes disgrace. Zosma is said to give benefit from disgrace. Certainly Teilhard’s works were more widely read because of the Church’s opposition to them and the manner in which it tried to silence him.

6. The Ascendant is conjunct both Capella and Phact. Much of course would depend upon the strict accuracy of the chart, as orbs of only one degree are usually allowed for the fixed start. Phact brings good news (such as the optimism of the destined point of convergence). Of the many often contradictory things said about Capella, the qualities of curiosity, studiousness, eagerness to learn, and interest in search and research emerge as significant and applicable to the life of Teilhard.

7. Alphecca is found conjunct the Vertex (again depending upon the exact time of birth). It is said to give the joy of union and quiet achievement.

Quotations by Pierre Teilhard de Chardin

1. “Someday, after mastering the winds, the waves, the tides and gravity, we shall harness for God the energies of love, and then, for a second time in the history of the world, man will have discovered fire”. (Recalled on his death 10 Apr 55)

There can be little doubt here about the power of the sixth and second rays. He writes as a poet, using a fourth ray mind in the implied metaphor, ‘love is fire’. The fifth ray sounds its note, but the entire natural world which the fifth ray knows so well, serves love.

2. “Since once again, O Lord, in the steppes of Asia, I have no bread, no wine, no altar, I will raise myself above those symbols to the pure majesty of reality, and I will offer to you, I, your priest, upon the altar of the entire earth, the labor and the suffering of the world.” (Prayer composed on Easter Sunday in Inner Mongolia’s Ordos Desert, quoted by John Kobler “The Priest Who Haunts the Catholic World” Saturday Evening Post 12 Oct 63)

Again the fervor of the sixth and second rays—loving humanity and the Earth and raising it to the “Lord”

3. “Receive, O Lord, in its totality the Host which creation, drawn by your magnetism, presents to you at the dawn of a new day. This bread, our effort, is in itself, I know, nothing but an immense disintegration. This wine, our anguish, as yet, alas! is only an evaporating beverage. But in the depths of this inchoate Mass you have placed—I am certain, for I feel it—an irresistible and holy desire that moves us all, the impious as well as the faithful to cry out: “O Lord, make us one!” (Prayer composed on Easter Sunday in Inner Mongolia’s Ordos Desert, quoted by John Kobler “The Priest Who Haunts the Catholic World” Saturday Evening Post 12 Oct 63)

The metaphoric, symbolizing fourth ray mind is clearly visible. The urge which resounds through the prayer is the urge towards unity. The deepest energies are, again, those of the sixth and second rays.

Conclusion

The horoscope reveals the presence of intense light and a nature inspired by a luminous vision of the destiny of humanity and this planet. Taurus and Gemini are two constellations placed in one of the brightest regions of the night sky, and surely Teilhard (though forced to conceal the light of which he was aware) was a light-bearer. The focus of his life was the reconciliation of the fifth and sixth rays using the fourth ray and the unitive second ray to bring about the reconciliation. When one thinks of the soul ray it should not be considered monolithically. There are (or will be) seven ashrams in each of the great Ray Ashrams. These sub-ashrams specialize the work of the participants in the larger Ray Ashram. If Teilhard’s soul were upon the sixth ray (as is here proposed), then the fifth sub-ashram of the greater sixth ray ashram would be a reasonable focus, and would help to explain his resonance to the religious work sponsored by the Master Jesus and the scientific labors sponsored by the Master Hilarion.

A touch of the monad, as well, seemed to qualify him, for he envisioned an expansive climax to all natural processes. The monadic ray must wait for revelation. It can only be said that he evidenced not only great intelligence (found generically under the third ray) but a heart-felt longing and appreciation for unity (the very essence of the synthetic Omega Point), and an outstanding quality of the second ray. Shall we interpret the “O” of “Omega” as the number fifteen and hence a six, or shall we look at it as a the rounded symbol (Jupiterian) of the Ray of Love-Wisdom? We can at least say with safety that he envisioned (Neptune) a beautiful (Venus) climax (Jupiter) for the evolutionary journey in which all of humanity is embarked.

Like a true fervent mystic and lover of God and Christ, God Pierre Teilhard de Chardin said that he hoped he might die on the “day of the Resurrection”. April 10, 1955 was Easter, Sunday, and on that day he made his transition.

Some discussion and correspondence on the subject:

Thank you for another very interesting study, Michael - This one is particularly vivid for me as I did an astrological study about Teilhard and his writings a few years ago. You may remember. It was not done from the perspective of the rays, but of the constellation/sign Taurus and its rulers , which I thought his writings would be reverberating in a revelatory way, given the importance of Taurus in his chart. These are my impressions .. at present.. pondering his rays- First, I would agree with Stefan on the 3rd degree initiate status (or readiness) and definite presence of monadic consciousness.

Monad II/ sub3 A monad of Love, (more comments below) with a consciousness centered in and/or focused on (at different times) the world-being and becoming - His intense spiritual affinity with Matter, the spiritual power of Matter and the spirit at work in matter , Matter as the living body of the planetary being, speak also to monadic consciousness I feel .

Soul VI/3 or III/6 (the 2 rays are so strongly present) - The mystical scientist-philosopher of the evolution of the earth , dedicated to unfold an inspiring wholeness of vision from the heart of his observations and of the facts gathered by the scientific personality, the R5 soul-infused personality and its scientific activity.

Mental R4/ sub 5 Astral 2/6 what a collaborator and friend wrote about Teilhard: "Not a shadow ever disturbed his calm. He had the limpidity of a diamond, flooded with a divine light. The man himself was a light, surpassing measurement." - although I could also sup Physical 7 2. R6/3 versus R5 soul - If I ask myself what makes his greatness (as a soul), I don't see it lying in his scientific works or research per se (however reknowned and respected he was for his scientific works & his partaking of a significant discovery – significant but secondary in re to his true life work & lasting influence) , but in the mystically inspired & uplifting (R6) synthetic power of his thinking and unitive conceptualisations (R3) of scientific facts and researches.

What he gave is an inspiring, visionary world-view of earth and human evolution – an evolution moved by love (active in the progressive coalescing of matter and unifying of humanity) and converging towards a loved-filled and fully personalised oneness - a christified earth he once pictured as "the great Monad" – The R2 /sub 3 Monadic impulse, I see powerfully present in the christifying / monadising power whose activity of LOVE he traces as a spiritual scientist (R5) in the evolving matter and psyche of the earth planetary being, whose process of world-convergence towards increased being he thinks out as a mystical philosopher (R3/R6) and whose impulse he consciously partakes of as a (R2) monad-infused soul-priest "enfiring the earth" (atmic/Vulcanic accents present) In pondering your question, Michael, (re will to Love vs will to unify for the monad) it seems to me that his soul was imbued with love for evolution, a spiritual passion for evolution (R6/3) and that his monad was beaming the will to unify of the "cosmic Christ" - (quotes below)

[ --- Continuing to question the monadic & soul rays later, I do wonder however how to think in terms of rays the impression of *monadic intelligence & knowing of the earth being*, so penetrating and illuminating of the physical formation and psychic genesis of the Person-Earth. He somewhat finds & gives such an extraordinary experience of indwelling /experiencing/ understanding the becoming Self of the earth - Quickly this could point to R3 monad (astrologically, this would correspond well with the hierarchical earth ruling the asc. , as it does point to a degree of identification with the earth being/ the hierarchical earth, such a dominant theme in his life and work), or is the presence of monadic consciousness per se (even a R2 monad/sub 3) enough to so universalise the inspired intelligence of the soul as to ground it and extend it in the very matter and time of the world-being? - ]

Re personality - R5 definitely informed his life activity & provided the facts from which his soul would extract/ weave/ reveal the thread of love that pulls the whole of matter and time together - to One, to Omega. Some works are clearly on the R3/ R5 line (for ex, The phenomenon of man), some on the R2/6/R4 line (for ex. Hymn of the universe). With the Phenomenon of Man, a great example of R5 based work, I feel carried and captivated not by the facts but what he does with them and what appears to me to be the R3ness of the soul of the work. Philip, the following quote is in reference to your thought re R6 personality: [quoting you] He dedicated his life to religion at 17 - I would say that for a person who had not really recapitulated all his stages of unfoldment, that this was more of a personality decision, hence I would go with a Ray 6 personality. Supporting that is his Sun (personality) Neptune conjunction (in the Pisces/Ray 6 - 12th) that would certainly help interface a Ray 6 personality expression.

So would non-sacred Mars in Pisces, particularly in his Ray 6 emotional body. Teilhard: "I was still not yet 'in theology' when, through and under the symbol of the 'Sacred Heart', the Divine had already taken on for me the form, the consistence and the properties of an ENERGY, of a FIRE: by that I mean that it had become able to insinuate itself everywhere, to be metamorphosed into no matter what; and so, in as much as it was patient of being universalised, it could in future force its way into, and so amorize, the cosmic Milieu in which at exactly the same moment I was (through another half of myself) engaged in making my home." Philip, I am not sure, but this quote may put in question what you are suggesting - in the sense that his religious choice was clearly more than a personality decision - there are other not so veiled indications in his writings of spiritual awakenings in his adolescent years.

4. Some quotes - ""To Christify Matter : that sums up the whole venture of my innermost being... a grand and glorious venture." " A "new aspect of God: the universal Christ" ; the universal milieu in which and through which all things live and have their being." "...Love "becomes the only and supreme form of the world activity" ..."as a fundamental essence which will metamorphose all things and take the place of all." ... "only love has the power to move being" - The whole story of the universe is the history of the progressive information of the universe by Christ. ..."Men are called to form one single Body, in an intensely intimate divinization; and Christ's humanity was chosen to serve as the instrument of this unification in which the unravelled skein of all the fibres of the universe is woven into one." "It is in the continuation of the engendering of the Christ, the mystical Christ and the cosmic Christ, to the fullness of his form that there lies the ultimate driving force behind all created activity. Like an inner flame — sometimes free, live, and luminous, at others obscured but still burning beneath the ashes it throws off — the Divine now lights up all things for me from within." "..when all is said and done, the great event of my life will have been the gradual identification in my spiritual heaven of two suns: one of these stars was the cosmic peak postulated by a generalized evolution of the convergent type; and the other was constituted by the risen Christ of the Christian faith. .. a God who makes himself cosmic and an evolution which makes itself person... a Christ who was distinctly seen as 'evolver' and a cosmic Centre which was positively attributed to Evolution. Thus I reached the Heart of the universalized Christ coinciding with the heart of amorized Matter.

When Teilhard wrote in 1951 to the "general" of the Jesuits to reaffirm his indissoluble bond to the Church and obedience to Rome (which included "ceasing to propagate his ideas"), he also wrote: "I feel that you must resign yourself to taking me as I am, with the congenital quality (or weakness) which ever since childhood has caused my spiritual life to be completely dominated by a sort of profound 'feeling' for the organic realness of the World". ..."from a simple central core to ridiculously thin, but dauntingly active and complex, peripheral layers.... Around the sentient protoplasmic layer [made of] the organic unity of the living membrane, an ultimate envelope was beginning to become apparent to me, gradually detaching itself like a luminous aura. This envelope was not only conscious but thinking, and from the time when I first became aware of it, it was always there that I found concentrated, in an ever more dazzling and consistent form, the essence or rather the very Soul of the Earth. " Love, Monique

Hello Monique and friends, Thanks for your great perspective, which shows that how deeply some of these profiles have to be entered to really do their lives justice. Assumptions cannot be made as for instance the quote about his early opening to the fire: Teilhard: "I was still not yet 'in theology' when, through and under the symbol of the 'Sacred Heart', the Divine had already taken on for me the form, the consistence and the properties of an ENERGY, of a FIRE: by that I mean that it had become able to insinuate itself everywhere, to be metamorphosed into no matter what; and so, in as much as it was patient of being universalised, it could in future force its way into, and so amorize, the cosmic Milieu in which at exactly the same moment I was (through another half of myself) engaged in making my home." Philip, I am not sure, but this quote may put in question what you are suggesting - in the sense that his religious choice was clearly more than a personality decision - there are other not so veiled indications in his writings of spiritual awakenings in his adolescent years - I agree fully with your point here, and it also underscores the importance of ascertaining the approximate stage of unfoldment for any subject when assessing life events. The 6/3, 3/6 perspective of his soul is interesting, particularly in light of the Catholic church ruled by rays 1/3 and a ray 6 mental body. His devotion to Rome is extraordinary, even at the expense of not promulgating his ideas. There are some beautiful quotes you have assembled, this one in particular: "..when all is said and done, the great event of my life will have been the gradual identification in my spiritual heaven of two suns: one of these stars was the cosmic peak postulated by a generalized evolution of the convergent type; and the other was constituted by the risen Christ of the Christian faith. .. a God who makes himself cosmic and an evolution which makes itself person... a Christ who was distinctly seen as 'evolver' and a cosmic Centre which was positively attributed to Evolution. Thus I reached the Heart of the universalized Christ coinciding with the heart of amorized Matter. " I think biographies are the heart and soul of astrology, the only way for us to see the life of a soul, and the cohesive, integrating life of astrology in its application. It is evident from our few short dialogues, that there are many biographies awaiting group analysis. Ray analysis can be so tricky. This is a potentially exciting area to work in, as so much can come together: Combined knowledge around astrology, combined knowledge of the subject in question, specialised knowledge by some of the subject in question, and of course the invoking of the group mind/soul. I have always maintained that Esoteric Astrology will only truly precipitate correctly through this very Aquarian group process. We all have our ideas (and illusions) about what The Tibetan has written, but the coming together in dialogue will refine and expand our thought processes: revelation and illumination being the natural outcome. Love, Phillip

Thank you for your feedback and thoughts, Philip - One additional comment in response to what you say here: "His devotion to Rome is extraordinary, even at the expense of not promulgating his ideas." It is apparent from his writings that his devotion was to the Christ and the Chritifying of the earth. Towards the church, it was not devotion but obedience - a decision. And a decision that continued to be sustained by spiritual intent rather than faith or submission to the church. The basis of his obedience was his spiritual alignment to the Christ and his fundamental relation to the earth & humanity as the latent body of Christ --- and to the vehicle of this embodying, the Church, however strangling or casting out the church might happen to be of *its* own very spirit ! As Michael mentioned, had John XXIII been pope at the time, the response might have been different - Love, Monique

Dear Monique, I have now read carefully your contributions on Teilhard de Chardin and find them most valuable. I have a few questions: 1. Do you have on disk your essay/project on Teilhard, and if you do, would you be willing to send it to me (us) for re-reading and study? 2. You have offered some excellent quotations in your letter of 17June2002. Have you noted anywhere the books or sources from which these quotations have come, and if so, would you be willing to share them with me (us)? 3. Your thought and that of Phillip and Stefan have made quite an impression on me, and I am thinking of including selections from your thought in my analysis of Chardin, to give it, in places, a kind of 'group flavor'. 4. I am very grateful to you all for enlarging my perspective on this and other of my analyses, and will do the same (citing the contributor) when something new and of value emerges which should be included in the analysis. 5. As I read what you say, Monique, and as I read what Teilhard has said, I begin to sense the presence of the third ray--in the conceptualizing and in the manner of expression. That the soul and personality of the Earth are II and 3 is not lost on me. He seemed to resonate deeply to the combination of these two rays. 6. Thus the whole matter has deepened, and although I think I am almost close enough to have an analysis of some value to the reader, I would be hesitant to offer it without incorporating the enrichments which you (and you all) have provided. Love, Michael

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