The Impact of Planet X / Planet Nine on Astrology and Humanity

It might be miles beyond the moon, or right there where you stand. Just keep an open mind, and then suddenly, you’ll find Never Never Land.

Peter Pan musical – original cast recording

Italian version

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The recent interest in a hypothetical planet located in the Kuiper Belt, beyond Neptune’s orbit, is significant news for astronomers and astrologers alike. Astrologers recognise the parallels between this potential discovery and the emergence of new states of awareness and expressive capabilities in humanity, similar to what has occurred with other trans-Saturnian planets.

The situation is complicated because several trans-Neptunian objects have been discovered in recent years. Along with the reclassified Pluto, the International Astronomical Union (IAU) has categorised these objects as dwarf planets. Planet X, also known as Planet Nine, is a unique case. However, before we explore its specifics, we should provide a brief overview of the events that led to the discovery of the trans-Neptunian planets.

The Kuiper Belt

The Kuiper Belt, named after Dutch astronomer Gerard Kuiper, who first hypothesised its existence in 1951, is a ring of debris from the formation of the Solar System. It extends from the orbit of Neptune, about 30 astronomical units (AU) from the Sun to approximately 50 AU. The Kuiper Belt is similar to the asteroid belt but is about 20 times larger.

Albion, discovered in 1992, is the first object identified in the belt, excluding Pluto. Since then, hundreds of planetesimals ¹ and other dwarf planets have been found. Below is a list of some of the most important objects in the Kuiper Belt, ordered by size (the number in brackets indicates their approximate diameter in kilometres):

• Sedna (900)
• Orcus (960)
• Quaoar (1090)
• Gonggong (1230)
• Makemake (1430)
• Haumea (1600)
• Eris (2320)
• Pluto (2370)

Many of these objects have eccentric orbits and exhibit a significant inclination to the ecliptic plane, with orbital periods ranging from 245 years for Orcus to over 11,400 years for Sedna.

Eris deserves special mention; it has a slightly smaller diameter than Pluto but a greater mass and a moon named Dysnomia. In Greek mythology, Eris is the goddess of conflict and discord and the daughter of Nyx, the primordial night. Dysnomia, representing anarchy and lawlessness, is one of Eris’s many daughters, embodying the worst human inclinations.

From an astro-psychological perspective, Eris signifies the potential for envy toward those who have more than we do, feelings of outrage, and the desire for revenge in response to actual or perceived injustices. It can also evoke recriminations and anger resulting from the actions of others. On a more positive note, Eris can indicate competitive responses to adverse circumstances, where one does not succumb to hostile emotions ².

We will mention Sedna again because, despite its modest size, it has a long orbital period, a high eccentricity of 0.85, and a significant distance from the Sun at aphelion (937 AU, which is over 140 billion kilometres). For some astrologers, Sedna represents the emergence of a new level of consciousness that humanity has been preparing to embrace since its discovery in 2003. In particular, during the transit of Sedna in the sign of Gemini, from 2024 to 2068, we may witness the rise and dominance of artificial intelligence and neural networks over time ³. In Inuit mythology, Sedna is the goddess of the sea depths and the animals that inhabit them.

The Long History of Planet X

In 1902, American astronomer, mathematician, and businessman Percival Lowell (1855-1916), during a conference at MIT, proposed that a new planet might exist beyond the orbit of Neptune. He suggested that this hypothetical planet could explain some irregularities in the orbit of Uranus, calling it “Planet X.” Despite the considerable resources devoted to the search and Lowell’s determined efforts, he passed away before his dream of discovering the planet was realised.

It was not until 1930, at the observatory founded by Lowell himself in Arizona, that astronomer Clyde Tombaugh, through examining several photographic plates in succession, confirmed the existence of this eighth planet. Initially believed to be about the same size as Earth, the discovery sparked enormous public interest. Several newspapers conducted a poll to name the new planet, and the suggestion from a British girl named Venetia Burney, who had a passion for classical mythology, was chosen. She proposed the name “Pluto.”

The impact of this discovery on popular culture was significant; even Mickey Mouse’s companion, who was named “Rover” at the time, was changed to “Pluto.” ⁴

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The initial mass of Pluto was once thought to be similar to Earth’s, but later observations significantly reduced this estimate. In 2006, the International Astronomical Union (IAU) reclassified Pluto as a “dwarf planet,” categorising it with other major bodies in the Kuiper Belt. However, this resolution is not universally accepted by all astronomers and doesn’t concern astrologers. For us, the connection between the symbol and the reality of the astronomical object remains a vital part of the human psychic constellation.

The second incarnation of Planet X

Many in the astronomical community believe that a planet beyond Pluto’s orbit does not exist, especially not with the mass and size characteristics that have been suggested. However, some astronomers hold a different viewpoint. This belief is related to one of the planets’ orbital elements, known as the “argument of perihelion.” In simpler terms, the argument of perihelion refers to the angle between a planet’s ascending node and the perihelion of its orbit.

It now happens that a dozen planets in the Kuiper Belt, including Sedna, share the same perihelion argument, meaning they cross the ecliptic plane near their closest approach to the Sun in the same area of space. This clustering is statistically unlikely unless we consider the presence of a massive planet—a so-called super-Earth—that could gravitationally influence these objects and synchronise their orbits. If this celestial body exists, it would need to orbit the Sun at a distance approximately ten times greater than Neptune’s, making it nearly invisible to most telescopes.

Thousands of objects in the Kuiper Belt do not align according to this pattern; however, one fact remains clear. Without concrete, fact-based confirmation, the scientific community remains divided. Some researchers aim to validate their theories, while others believe that the observed planetary configurations can be fully explained by existing scientific literature.

Currently, the most cited mathematical simulation studying the existence of a hypothetical planet comes from two researchers at Caltech, Konstantin Batygin and Michael E. Brown. Their work predicts a planet with a mass approximately ten times that of Earth and an orbital period ranging from 10,000 to 20,000 years ⁵. There is hope for its discovery from the Vera C. Rubin Observatory in Chile, which is equipped with advanced instruments and is scheduled to begin operations in May 2025.

The Strange Case of Venkatesh Ketakar

In 1911, Indian astronomer Venkatesh P. Ketakar conjectured the existence of two trans-Neptunian planets, which he named after the Hindu deities Brahma and Vishnu. His claims were based on applying Laplace’s laws of resonance to Uranus and Neptune, suggesting that the hypothetical planets were locked in a 2:1 resonance ratio with them ⁶. Although his calculations were partially incorrect, the discovery of Pluto 19 years later confirmed the values that Ketakar had assigned to Brahma ⁷. However, his second planet, Vishnu, has never been located within his proposed parameters, and some speculate that it may correspond to the currently hypothetical Planet X.

Nibiru / X

The story of Nibiru, a supposed planet on a collision course with Earth, has a dual genesis somehow intertwined with the events of Planet X.

In 1995, a woman from Wisconsin named Nancy Lieder claimed to have been abducted by tiny, grey aliens known as Zetans, originating from the constellation Zeta Reticuli in the southern hemisphere. According to her account, a chip was implanted in her brain during the abduction, which allowed her to receive communications from the Zetans. They warned her about the imminent arrival of a planet called Planet X, which is four times the size of Earth and would cause apocalyptic events as it passed by. This prediction was supposed to occur in 2003, but fortunately, we are still here to discuss it.

Nancy Lieder claimed on her website that Nibiru and Planet X are the same celestial body. The existence of Nibiru was first proposed by Zecharia Sitchin, who wrote several books arguing that humanity originated from an ancient alien race. This race, which Sitchin believes is responsible for the creation of Sumerian culture, is known as the Annunaki and is said to come from a planet beyond Neptune called Nibiru. According to Sitchin, this planet passes close to Earth every 3,600 years, allowing its inhabitants to interact with humanity.

Zachariah Sitchin passed away in 2010. He consistently denied any connection between Planet X and Nibiru in his bestselling books, which sold millions of copies. In one of his books ⁸, he prophesied the return of the Annunaki around 2900 AD, coinciding with the completion of Nibiru’s orbit. However, he believed they would anticipate their return using a spaceship coinciding with the advent of the Age of Aquarius, projected to be sometime between 2100 and 2370.

In the following years, numerous independent attempts were made to demonstrate the existence of Nibiru/X and its potential encounters with Earth. These attempts were based on various interpretations, such as the cycles of the Mayan calendar, numerological codes found in the Bible, the geometry of the Egyptian pyramids, and the prophecies in the Apocalypse of John, particularly regarding the woman clothed with the sun in chapter 12 ⁹. Additionally, there have been countless catastrophic predictions that ultimately did not come true.

From a strictly scientific and astronomical perspective, the existence of an unknown planet in the solar system, with the effects described by proponents of these theories, is incompatible with the laws of celestial mechanics and the physical laws that govern the angular momentum of orbiting and rotating bodies ¹⁰.

X and Y

In an effort to address some perceived inconsistencies within the Ptolemaic astrological system, Lisa Morpurgo ¹¹ proposed adding two additional trans-Plutonian planets, which she named X and Y. This addition aimed to complete the planetary domiciles and exaltations through a rational and geometric decoding of the zodiac. While the reasoning behind Morpurgo’s choices may diverge from traditional astrological principles, we won’t delve into that here. Instead, we encourage interested readers to consult her reference work for more details ¹².

Lisa Morpurgo classifies the planet as X-Proserpina, associated with the signs of Libra and Taurus. It symbolises the uterus and the fertility potential, which can host the male generative force. In this context, it complements Venus, which in female anatomy represents the ovaries. Psychologically, X-Proserpina embodies themes of dominant orality and displays enveloping character traits that align with the signs in which it is domiciled.

According to the heirs of Morpurgo’s ideas, the dwarf planet Eris is a potential candidate for the role of X-Proserpina ¹³. Its high inclination to the ecliptic plane, at 44 degrees, supports Morpurgo’s hypothesis of using the concept of a zodiacal sphere instead of a zodiac belt. This approach expands the application of astrology to planetary objects with high inclination and eccentricity.

In most interpretations, Eris is commonly regarded as a symbol of discord and envy. However, Morpurgo’s astrology reconciles this apparent contradiction with the gentler associations of X-Proserpina by suggesting that Eris, the sister of Mars, has been marginalised in myth. This marginalisation has stirred feelings of envy, as Eris has been put aside by Venus, which symbolises the triumph of femininity and beauty in an era dominated by patriarchal values.

Y-Aeolus, believed to be the most distant trans-Plutonian planet, is located in the constellations Virgo and Gemini. It is associated with the formation of the atmosphere and breathing, symbolically extending to one’s ability to engage with the surrounding environment psychologically. Morpurgo connects Y-Aeolus to the lungs and the slow, rhythmic passage of time, contrasting this with the bronchi, which relate to the faster-paced nature of Mercury. Gabriele Silvagni, a scholar from the Morpurgo school, associates Y-Aeolus with a specific planetary body designated as 145451 2005 RM₄₃. This body is a trans-Neptunian object located beyond the Kuiper Belt, measuring approximately 600 kilometres in diameter and completing an orbit every 848 years ¹⁴.

A look to the future

The trans-Saturnian planets reveal a consistent theme: they serve to “trigger” symbolic meanings that remained unexpressed before their discovery. There is a sort of expectation eagerly awaiting astronomical confirmation—the alignment of the objective world, the phenomenon itself, and the observer’s consciousness, which is poised to manifest according to the dynamics of a new era.

With Uranus, there is a need to face the world according to the principles of the Industrial Revolution and advancements in science and technology. Neptune embodies the driving force behind new fantasies and ideologies. Pluto represents the potential for transformation, often experienced as a blind and destructive impulse, reflecting the laboriously controlled realm of atomic fission.

In recent decades, the discovery of new trans-Plutonian objects has sparked various symbolic connections, some of which are intriguing. For instance, there has been a proposed association between Sedna and neural networks. However, there is a lingering sense of expectation that new astronomical findings fail to fulfil as they struggle to connect with the deepest layers of our psyche. Now, more than ever, we need a Planet X. Therefore, let us indulge in a creative exercise: imagine and develop the meanings, mythological context, and symbolic significance of a planet that does not yet exist.

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With Pluto, we seem to have reached what could be considered the depths of our interior experience. It represents the impersonal source of destructive and regenerative forces, the release of sexual energies at the foundation of creation. However, it also signifies the disintegration of individual forms, which re-enter the natural cycle to awaken to new life. Hades, the Greek version of Pluto, is the god of the afterlife, representing all those unconscious elements that the ego has not yet organised. These aspects are often experienced chaotically or can be seen as “fate” or inexorable destiny because their potential for renewal remains unrecognised. Thus, a planet beyond Pluto’s orbit might symbolise an even deeper state of consciousness that transcends the constraints of our dualistic perspective, as suggested in the case of Sedna.

The parameters suggested for this hypothetical planet indicate that it should have a mass five to ten times greater than Earth’s. It is likely a gas planet with a solid core. The orbital inclination to the ecliptic plane, similar to most objects in the Kuiper Belt, is estimated to be around 20 to 25 degrees. The orbital period would range from 10,000 to 20,000 years.

Using these values as a basis, we can engage in speculative discussions about this planet, even though it has yet to be observed. Before we explore any symbolic associations, we will delve into the rich domain of mythology to find a connection that provides a name and meaning for our mysterious planetary object. By convention, planets and their moons (with some exceptions) are assigned names that reference the nomenclature of the Greco-Roman pantheon.

The Primordial Gods

The Orphic Hymns are a collection of hymns attributed to the mythical poet Orpheus. They were likely composed between the third and second centuries AD in Asia Minor and consist of 87 verses aimed at invoking the gods during rituals. Most deities mentioned belong to the familiar Greek mythological tradition, except for Phanes, the Protogonos or “the First Born”. Phanes (Greek: Φάνης) is understood to mean “he who brings light” or “he who reveals (through light).” He is said to be born from the cosmic egg, which is generated by Chronos ¹⁵ and Ananke, the personifications of Time and Fate (or Necessity).

As is often the case, the narration of the myth varies depending on the authors referenced.

Phanes is a hermaphrodite who also exhibits male characteristics in the form of Priapus, the god of fertility. Some equate him with Mithras, described in  the Orphic Hymns as “bellowing like a bull.” In Orphic literature, Phanes is portrayed as the creator of the light of day, while his wife, Nyx, embodies the darkness of Night. Later, Phanes passes the sceptre to Nyx, who then gives it to her son, Uranus. Cronus (also known as Saturn) steals it from his father, Uranus, and ultimately, Jupiter, the son of Cronus-Saturn and Rhea (the Great Mother), takes possession of it.

In Aristophanes’ comedy “The Birds,” ¹⁶ Phanes is referenced in his aspect as Eros, the embodiment of Love and Sexuality. The play begins by describing a time when there was only Chaos, alongside the dark Erebus, the deity of the Shadow, and the Abyss of Tartarus. Nyx, representing Night, lays an unfertilised egg in the infinite depths of Erebus. After many aeons, winged Eros is born from this egg. Eros then creates the elements, the immortal gods, and brings life to Man, who is understood as the first being to manifest self-awareness.

Regardless of the variations in the myth, the intention seems to narrate the emergence of conscious light and the development of discriminatory faculties that result from the contrast of dualistic categories. This stands in opposition to an era when Chaos coexisted with Darkness. Interestingly, Phanes is a totipotent deity that embodies both masculine and feminine qualities or integrates Anima and Animus, terms favoured by Jungian psychology. However, to initiate the creation process, he expresses his active potential in the forms of Priapus and Eros. This act disrupts the balance of his unified state, enabling him to self-fertilise and create the universe.

Some syncretistic elements, particularly in the Roman Empire, connect Mithras with Phanes. In a Mithraeum (the temple dedicated to the cult of Mithras), a statuary base features the inscription “To the Sun God Mithras Phanes.” Additionally, other inscriptions referring to “Elios-Mithras-Phanes” have been discovered. The connection between Mithras and the Sun is well-documented in the Latinisation of the cult. The Mithraic cult seeks to integrate the inner Sun, representing the individual ego and microcosm, with its macrocosmic representation. In this context, the central star symbolises the visible image of the reunion that has occurred. The inclusion of Phanes shifts the focus to the spiritual Sun, which lies hidden behind its manifestations and serves as the source of the physical Sun ¹⁷.

The Cosmic Man

To understand the future developments of humanity symbolically, we encounter a dilemma similar to that faced by the character in the sixth Arcanum of the Tarot. This young man must choose between Vice—which represents the dominance of instinctual impulses—and Virtue, which embodies the intellectual and spiritual path of evolution. Striking a balance between our inherent instincts and our evolutionary progress is a challenging endeavour. This difficulty is particularly evident in today’s world, where emotional reactions and the tendency to act without thought often obscure our ability to make sound judgments about what is beneficial for the evolution of humanity as a whole.

A relatively fragile geopolitical situation is expected with Pluto’s definitive entry into the sign of Aquarius in November 2024. This shift suggests a move away from viewing nations as isolated entities towards recognising an increasingly interconnected global organism. In this context, the actions of individual states will have far-reaching international consequences. From an idealistic perspective, this represents a positive turning point in the evolution of national identities. However, it also highlights Pluto’s role as a potentially disintegrating force in a somewhat fragile global landscape, which requires decisive measures to maintain a precarious balance.

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Here, we return to our discussion of Planet X – also known as Planet Nine. Proposing a symbolism for it that is even more obscure and impersonal than that of Pluto seems unnecessary. Pluto is situated at the boundary between the Kuiper Belt and the solar system, a position that represents an undefined state of consciousness. The Kuiper Belt, with its thousands of objects, embodies a creative impulse that often emerges uncontrollably from the edges of our conscious awareness, reflected in Pluto’s distance from the Sun.

As previously mentioned, Planet X is believed to have a mass significantly greater than Earth’s, an orbital period of 10,000 years or more, and a gravitational influence over many objects in the Kuiper Belt. Together with its high inclination to the ecliptic plane, these characteristics would make it an ideal guardian of our solar system—almost like a demiurge overseeing the maintenance of planetary order.

In both Eastern and Western creation myths, the Cosmic Man, represented by Phanes, is an archetypal figure who emerges from chaos or primordial waters to create the order of the cosmos and the emergence of life. He corresponds to the Adam Kadmon ¹⁸ of Jewish Kabbalah, the Primordial Man, as well as Atum, the self-created god from whom everything arose according to Egyptian mythology.

It’s also worth noting that Viṣṇu, a deity from the Indian Trimurti whom the astronomer Ketakar associates with one of his hypothetical planets, is known as the Protector or the Preserver, the one who creates and safeguards the universe. In his benevolent aspect, he appears as an omniscient being residing in the coils of the serpent Śeṣa (which represents time) while floating in the Ocean of Milk alongside his consort Lakṣmī. As an avatar, he incarnates as a man-god whenever necessary to restore cosmic order.

The discovery of Planet X could symbolise the need, at this point in human history, to mend humanity’s relationship with its purpose in creation. This reconciliation may help to re-establish a specific ethical, intellectual, and spiritual order, emphasising a purpose that extends far beyond mere control of the material world.

The astrological perspective

The astronomical community conventionally assigns the names of planets and their satellites (with some exceptions) to the gods of the Greco-Roman pantheon. We have chosen to name our hypothetical planet Phanes to adhere to this tradition. Given its mythical and astronomical significance, its discovery should symbolise humanity’s reconciliation with celestial powers or signify an awareness of the subtle influences that shape material existence. To use a metaphor cherished by alchemists, it represents the realisation that matter is essentially a ‘petrified spirit.’

It’s important to clarify that this is not a journey of faith or religion, nor a rejection of them. Instead, it is a reappropriation of memory in its etymological sense—an intimate reconnection to a state that predates our complete individuation, drawing us closer to the source of life.

From the perspective of the sign-planet relationship, we cannot assign a generational influence on Phanes. Instead, its significance relates to civilisations, referring to a period of 1,000 to 1,500 years for each sign, which aligns with the function represented by the precession of the equinoxes. In its connection with the Houses, we can hypothesise that Phanes marks the area of experience through which an individual discovers their fate. This is the path to follow for integrating with the causes of their existence and, consequently, realising their purposes. For example, Phanes in the Sixth House indicates that one fulfils one’s destiny by making daily life a model for others. In the fifth House, fulfilment comes by educating others to uplift their vital spirit, and so on.

In aspects involving other planets in a chart, Phanes describes how the psychic functions represented by these planets contribute to the individual’s evolutionary process beyond themselves.

With positive aspects, the “target” planet acts as a catalyst for actions that aim to elevate the psychic node to a higher state. For example, a conjunction of Phanes and Mars emphasises Phanes’ active qualities, resulting in highly dynamic actions and situations that resonate on a subtle and spiritual level. When Phanes interacts with Venus and Mercury, the androgynous aspect comes to the fore, striving to balance ideas and relationships according to a harmonious and universalistic vision.

Conversely, in the case of challenging aspects, attempting to confine a vision that is inherently free of limitations risks inflating the ego.

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In examining the concept of planetary domiciles, the theory suggests that Phanes resides in the signs of Libra and Taurus. This aligns with the classical rule of double domicile, which places Pluto, the last trans-Saturnian planet, in Scorpio and Aries. If we accept this framework, Libra represents Phanes’ balancing aspect, while Taurus symbolises his “uterine” birthplace—the cosmic egg.

However, this interpretation overlooks an essential part of his symbolism: the creative and active side represented by Priapus. This aspect, in competition with the feminine side of Phanes, is crucial for bringing life into the cosmos. To address this, we could consider the significant personifications of Venus, the diurnal ruler of the male sign of Libra. These include the Akkadian goddess Ishtar, the Semitic goddess Astarte, and the Sumerian goddess Inanna—figures who actively participate in creation, order, and social reconstruction through their dominion over love and war.

Phanes is the deity who brings order to Chaos, providing the generative potential that is later expressed through the sexual union of the male and female, as illustrated in the myth of Aphrodite. Thus, his association with Priapus may not be a direct attribution but rather a consequence of his foundational act, which initiates the separation of the sexes. Subsequently, the gods he created will manage this balance.

In conclusion, although the presence of Phanes in a horoscope is currently a hypothesis, its associations underscore essential priorities for future astrological interpretations. It will be crucial to assess the position of Phanes by Houses and its aspects with other planets in the chart. This evaluation can reveal how universal life enters the individual’s structure and the latent potentials that can be developed to embrace a sense of cosmic citizenship. While this perspective may not resonate with everyone, it’s important to remember that even the smallest seeds can contribute to the growth of a forest.

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1. Planetesimals are clusters and aggregates of rocks from which the solar system’s planets would have formed. ↩︎
2. Alison Chester-Lambert – The Astrological Journal, Sep/Oct 2009 – The Astrological Association of Great Britain. ↩︎
3. Alan Clay – Sedna Consciousness: The Soul’s Path of Destiny – Auckland 2018 ↩︎
4. https://collectionslowellobservatory.omeka.net/exhibits/show/pluto/the-story-of-pluto ↩︎
5. https://iopscience.iop.org/article/10.3847/0004-6256/151/2/22# ↩︎
6. Laplace resonance, named after the renowned astronomer who first described it, occurs when the orbital periods of celestial bodies are related by an integer ratio. For instance, a 2:1 resonance means that while one planet completes two orbits, another planet in an outer orbit completes just one. These orbital resonances enhance the gravitational influence these bodies exert on each other. ↩︎
7. https://web.archive.org/web/20090225135119/http://www.new.dli.ernet.in/rawdataupload/upload/insa/INSA_1/20005abd_18.pdf ↩︎
8. Zecharia Sitchin – The End of Days. Armageddon and Prophesies of the Return – London 2007 ↩︎
9. The passages in the Apocalypse of John feature three significant figures: the woman, the son, and the dragon. The woman is often interpreted as representing both Israel and its twelve tribes—symbolised by a crown of twelve stars—but she also signifies the Father and the Church as His bride. The son is seen as the Son of God, who is to come. On the other hand, the dragon embodies the forces of darkness, represented by Satan. ↩︎
10. Angular momentum refers to the amount of rotation a body has, which is calculated as the product of its moment of inertia (analogous to mass in linear motion) and its angular velocity. According to the principle of conservation of angular momentum, this quantity remains constant unless acted upon by an external force. One of Lieder’s claims suggests that the planet Nibiru stopped the Earth’s rotation and then caused it to resume. However, this statement contradicts the law of angular momentum conservation, as it fails to explain what external force could have caused such a change. ↩︎
11. Lisa Morpurgo Dordoni (1923-1998) was a writer and astrologer known for proposing a re-evaluation of the dogmas of traditional astrology through her numerous works on the subject. ↩︎
12. Lisa Morpurgo – Il Convitato di Pietra (The Feast of Stone) – Milan 1979 ↩︎
13. https://lnx.astrologiamorpurghiana.it/2020/03/20/nuovi-spunti-di-riflessione-sullattribuzione-eris-x/ ↩︎
14. https://it.wikipedia.org/wiki/X-Proserpina ↩︎
15. Chronos should not be confused with Kronos, also known as Saturn, who is the youngest of the Titans descended from Gaia and Uranus, the Earth and the Sky. Their similar names have often led to misunderstandings, even in attributions. ↩︎
16. Aristophanes – The Birds – parabasis I, 731-741 ↩︎
17. For further information on the concept of the spiritual sun, see “ The Sun ” on this site. ↩︎
18. Adam Kadmon (Heb. אָדָם קַדְמוֹן), the Primordial Man, is described in Kabbalah as the expression of the primordial divine light in human form. This essence represents the divine light that, by limiting its power, brings existence into being. As the prototype of humanity and the collective of all souls, Adam Kadmon embodies both human and divine characteristics. ↩︎