Metanoia vs. Transformation: Revealing the Profound Symbolism of Scorpio and Pluto

Dear NightFall Astrology readers,

I’ve been meaning to write this article for quite some time, and the moment has finally come.
I’m sure most of you are familiar with the word “transformation”, often used in the astrological jargon to describe and delineate the fixed water sign of Scorpio and, more recently, the planet Pluto.

For the sake of clarity, I won’t be referring to Pluto as Scorpio’s modern ruling planet, as I’m a traditional Western astrologer. Still, I’ll be including it in order to get a full overview of why and how the term “transformation” has been associated with this planet before I get into why I find the word “metanoia” more accurate and precise to delineate the process symbolised by both the sign and the planet.

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First things first: what is the meaning of “transformation”? According to the Cambridge English Dictionary, transformation means “a complete change in the appearance or character of something or someone, especially so that that thing or person is improved”.

The word “transformation” is too abstract and general. Its synonym, “metamorphosis”, refers to roughly the same thing, which is “a complete change of character, appearance, or condition”. However, this definition doesn’t specify whether it’s for the better or worse.

What’s missing in these definitions? Well, I’m sure you’re already asking the question yourself… What’s missing is the definition of the process itself. In the case of transformation and metamorphosis, we’re only talking about the end result.

However, the ancient Greek word “Metanoia” has remained in our lexicon until today. It roughly translates into English as “to change one’s mind”, “repentance”, “a transformative change of heart”, or “a spiritual conversion”.

The main difference from “transformation” is that Metanoia describes pretty precisely the process of spiritual and psychological transformation and has been used by ancient Greek philosophers (such as Plato and Epictetus), Christian theologians, and in more recent times, by psychologists and life coaches.
Naturally, when one undergoes a spiritual and psychological transformation, the results will also be seen in his/her physical body and world. So, the potential counter-argument against Metanoia not covering the physical transformation of a person is easily eliminated. Consequently, Metanoia already contains both the process and the result (aka transformation).

After reading this article, hopefully, you won’t be feeling so confused the next time you hear an astrologer or anyone else, for that matter, talk about Scorpio and Pluto’s “transformation” and “rising from the ashes”.

But before getting into a detailed (yet concise) study of the concept and word of Metanoia, let’s briefly overview the significations of the zodiac sign of Scorpio and the planet Pluto first.

I. A brief overview of the symbolism of Scorpio and Pluto in astrology:

If you’re reading this exclusive article, you probably already know that there’s a significant difference between a sign and a planet in astrology. But for those of you who still haven’t grasped it, a planet can be likened to an actor in a play or a movie and the sign to its role. Therefore, the sign answers the question “How?” and represents an archetype both internally and externally, and the planet answers the question “Who?” or “What?”.

{ For a more detailed overview of what the planets and sign signify in astrology, refer to my free articles: Astrology Basics Part 1, and Astrology Basics Part 2. }

While a planet and a sign are inherently different and shouldn’t be confused, their respective significations can lead to similar conclusions, as we will now see with Scorpio and Pluto.

A) The symbolism of Scorpio in Traditional Astrology:

Scorpio is a fascinating and complex sign that has been studied for centuries. According to traditional astrology, Scorpio is a fixed, feminine, and watery sign and is ruled by Mars. It also represents the heart of Autumn in Western Tropical Astrology, hence its association with the descent into the underworld and undergoing a transformation before coming back to Earth (similar to Persephone’s Greek myth).

In Hellenistic astrology, Scorpio was considered a nocturnal sign and was said to be “of the nature of Mars” (Valens, Anthology, 1.6). This means that Scorpio shares some of the qualities of Mars, such as being forceful, energetic, and combative. It was also seen as a sign of hidden depth and intensity and was associated with themes of power, control, and transformation.

In Babylonian astrology, Scorpio was associated with the star Antares, which was known as “the heart of the Scorpion” (Robson, Fixed Stars and Constellations, p. 178). Antares was seen as a star of great power and influence and was associated with the themes of protection, defence, and aggression.

In both Hellenistic and Babylonian astrology, Scorpio was associated with themes of death and rebirth and was seen as a sign of deep transformation and regeneration. Scorpio was also associated with themes of sexuality and fertility and was sometimes linked to the goddess Ishtar in Babylonian astrology.

Overall, the traditional view of Scorpio emphasises the sign’s depth, intensity, power, and potential for transformation and regeneration. It is a sign that is closely linked to themes of death and rebirth and is associated with both the hidden mysteries of the occult and the raw power of Mars.

B) The three levels of Scorpio’s evolution in Modern Astrology:

The three levels of Scorpio, namely the Scorpion, the Phoenix, and the Eagle, are commonly associated with the sign of Scorpio in modern astrology, but they do not have a direct basis in traditional or Hellenistic astrology.

The earliest reference to the three levels of Scorpio comes from the book “Esoteric Astrology” by Alice Bailey, which was first published in 1951. Bailey was a prominent Theosophist and writer on spiritual topics, and Theosophical teachings heavily influenced her work on astrology.

In “Esoteric Astrology,” Bailey describes Scorpio as having three levels of expression, with the Scorpion representing the lowest level, the Phoenix representing the intermediate level, and the Eagle representing the highest level. She notes that these levels correspond to different stages of the soul’s evolution and growth, with the Scorpion representing the stage of self-centeredness and desire, the Phoenix representing the stage of spiritual transformation and rebirth, and the Eagle representing the stage of spiritual realisation and transcendence.

It is worth noting that the concept of the three levels of Scorpio is not widely recognised or used in traditional or Hellenistic astrology, and it should be approached with caution as a modern interpretation of the sign.

C) The symbolism of Pluto in Modern Astrology:

Richard Tarnas, a prominent astrologer and philosopher, delves deep into the mysteries of the cosmos and human psyche in his seminal work “Cosmos and Psyche.” Tarnas considers Pluto, the furthest planet in our solar system, to be the embodiment of the transformative and regenerative principle.

Pluto is linked to the profound changes that occur in our lives and the cycles of death and rebirth that are an inherent part of the human experience. With themes of power, intensity, fear, obsession, and compulsion, Pluto’s placement in a person’s birth chart can indicate where they will experience significant transformation and personal growth.

Tarnas also argues that Pluto’s influence is not limited to the individual but extends to the larger societal and historical context. The cycles and transits of Pluto are often associated with the rise and fall of civilisations and significant political and cultural upheavals.

Pluto is a potent archetype in astrology, representing both the potential for evolution and the darker aspects of the human psyche that we must confront to achieve true transformation.

II. The definition and etymology of “Metanoia” and its historical uses:

A) The definition and etymology of “Metanoia”:

The word “metanoia” is a Greek term that is often translated as “repentance” or “a change of mind.” Its etymology can be traced back to the Greek roots “meta,” which means “after” or “beyond,” and “noia,” which means “mind” or “perception.”

In ancient Greek, “noia” often referred to the mind’s faculty responsible for reasoning, understanding, and perception. Thus, “metanoia” can be understood as a transformation or change that occurs beyond the level of mere intellect or reason.

In Christianity, “metanoia” has traditionally been associated with the idea of repentance or turning away from sin. The New Testament uses the term to describe a change of heart or a spiritual conversion that results in a new way of life.

However, in classical Greek philosophy, “metanoia” had a broader meaning that referred to a change of perspective or a new way of looking at the world. It was associated with the idea of “metaphysics,” which literally means “beyond physics” and refers to the study of ultimate reality or the nature of existence beyond the physical world.

In this sense, “metanoia” can be seen as a spiritual or philosophical transformation that deepens one’s understanding and shifts in perspective. It is a change that goes beyond the superficial or external aspects of life and touches the very core of one’s being.

B) “Metanoia” in the Ancient World and the Middle Ages:

(i) “Metanoia” in Ancient Greece:

In ancient Greece, metanoia was an important concept in philosophical discourse. Plato, one of the most influential Greek philosophers, used the term in several of his dialogues to describe the process of turning one’s mind away from ignorance and toward knowledge and understanding.

In Plato’s dialogue “Theaetetus,” Socrates argues that true knowledge can only be achieved through a process of metanoia, or “turning around” of the mind. He suggests that we must be willing to let go of our preconceived notions and beliefs in order to discover the truth.

In the dialogue “Phaedo,” Plato describes the process of metanoia as a turning away from the physical world and toward the world of the Forms, which are eternal and unchanging. He suggests that this process is necessary for the soul to achieve true knowledge and enlightenment.

Other ancient Greek philosophers also discussed the concept of metanoia. For example, Aristotle, Plato’s most famous student, used the term to describe a change of mind or attitude. He believed that metanoia was necessary for intellectual growth and the acquisition of wisdom.

The Stoic philosopher Epictetus also used the term metanoia in his teachings. He believed that the process of metanoia involved recognising our own faults and weaknesses and striving to improve ourselves. For Epictetus, metanoia was a key element of the Stoic philosophy of self-improvement and self-mastery.

In summary, metanoia was an important concept in ancient Greek philosophy, particularly in the works of Plato and his contemporaries. It was seen as a process of turning one’s mind away from ignorance and toward knowledge and understanding, and was considered essential for intellectual growth and the acquisition of wisdom. Other philosophers, such as Aristotle and Epictetus, also discussed the concept of metanoia in their teachings.

(ii) Metanoia in the early Christian Church:

In the early Christian church, metanoia was an essential aspect of the process of salvation. According to St. Paul, true repentance involves a radical change of heart, a transformation of the whole person, and a reorientation of one’s life towards God (2 Corinthians 5:17).

In the Eastern Orthodox tradition, metanoia is still regarded as a central aspect of Christian spirituality. It is seen as an ongoing process of transformation and renewal, whereby the believer is continuously turning away from sin and towards God. This process is understood as a “ladder of divine ascent,” whereby the believer ascends through the stages of spiritual growth towards an ever-deeper union with God.

Metanoia is not only a personal, individual process but also a communal one. In the Orthodox tradition, metanoia is expressed and supported through the sacraments, liturgical practices, and participation in the life of the Church. The Eucharist is seen as a central means of grace in the process of metanoia. The participation in the sacrament of Confession is also an essential part of the ongoing process of repentance and transformation.

(iii) Metanoia in the works of the mystic and poet Dante Alighieri:

Dante Alighieri (1265-1321) was an Italian poet, writer, and philosopher, considered one of the most important figures in world literature. He is best known for his epic poem, “The Divine Comedy,” which is widely regarded as one of the greatest works of Italian literature and a masterpiece of world literature.

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“The Divine Comedy” is an allegorical journey through the three realms of the afterlife: hell, purgatory, and paradise. In the poem, Dante himself is the protagonist, and his journey is a metaphor for the human soul’s journey towards God. Dante’s journey through these realms can be seen as a process of Metanoia, where he confronts his own shortcomings and undergoes a profound transformation of the self in order to achieve enlightenment.

The concept of Metanoia is a recurring theme in “The Divine Comedy.” Dante’s journey through hell and purgatory is a process of repentance and transformation, where he must confront and overcome his own sin and shortcomings. Through this process, he becomes increasingly aware of the nature of sin and the consequences of his actions. In the final realm of paradise, he achieves a state of enlightenment and union with God, which represents the ultimate transformation of the self.

Dante’s work is not only a poetic masterpiece but also a profound philosophical and theological exploration of the human condition. His depiction of Metanoia as a process of transformation and enlightenment has influenced Christian spirituality and philosophy for centuries, and his work remains a vital part of the Western literary canon.

C) Metanoia in modern times:

(i) Metanoia in Carl Jung’s work:

The renowned psychologist Carl Jung (26 July 1875 – 6 June 1961), in particular, incorporated the term into his theories to describe the process of individuation, which he viewed as a transformative journey towards psychological wholeness and personal growth.

According to Jung, the process of individuation involves integrating the conscious and unconscious aspects of the psyche. It requires the individual to confront their shadow, which represents the repressed and rejected aspects of their personality, and to bring them to consciousness. By embracing these previously hidden parts of themselves, individuals can achieve greater self-awareness and a deeper sense of inner unity.

In his book “Psychology and Alchemy,” Jung describes metanoia as a “process of psychological transformation” that involves “a change of attitude, of emotional relationship, of psychic structure.” He believed that the process of metanoia could only be initiated by a profound emotional experience, such as a crisis or a moment of intense insight.

For Jung, metanoia was an essential part of the individuation process. He believed that through metanoia, individuals could overcome the limitations of their ego and move towards a more integrated and harmonious state of being. By embracing the transformative power of metanoia, individuals could unlock their full potential and achieve a greater sense of purpose and meaning in life.

(ii) Metanoia in the works of other personal development coaches and spiritual teachers:

• According to Sylvain Romerowski (French author and life coach), Metanoia often involves confronting our own limits, beliefs, and behaviours that may be destructive or limiting. This can be a difficult and painful process, but it can also lead to a profound and positive transformation of oneself and our relationship with the world.

• Eckhart Tolle: The spiritual teacher and author of “The Power of Now” and “A New Earth” emphasises the importance of a radical shift in consciousness for spiritual awakening. He describes this shift as a form of Metanoia that involves letting go of the ego and identifying with the present moment.

• Ken Wilber: The philosopher and author of “A Brief History of Everything” and “Integral Spirituality” sees Metanoia as an essential aspect of spiritual growth and evolution. He describes it as a process of transcending and including one’s previous way of thinking and embracing a higher level of consciousness.

• Jack Kornfield: The Buddhist teacher and author of “The Wise Heart” and “After the Ecstasy, the Laundry” emphasises the role of mindfulness and meditation in facilitating Metanoia. He sees it as a process of awakening to the true nature of oneself and the world, leading to a greater sense of compassion and wisdom.

In conclusion, we have explored the concept of metanoia and its significance in ancient Greek philosophy, the early Christian church, the works of the poet Dante Alighieri, and its use by modern psychologists and spiritual teachers such as Carl G. Jung and Eckhart Tolle. Through these explorations, we have seen that metanoia represents a profound process of transformation and enlightenment involving the turning of the mind and heart towards truth, goodness, and God.

In the context of astrology, the concept of metanoia provides a more accurate and nuanced understanding of the transformative power of Scorpio and Pluto. While the term “transformation” is often used to describe their astrological symbolism, the term “metanoia” better captures the deep and profound nature of the changes that occur in these realms.
By embracing the concept of metanoia, we can gain greater insight and appreciation for the transformative power of the cosmos and the potential for growth and renewal that lies within each of us.

References and further reading:

• Alighieri, Dante. The Divine Comedy. Translated by John Ciardi, W. W. Norton & Company, 2003.
• Astrology in Ancient Mesopotamia: The Science of Omens and the Knowledge of the Heavens, by Michael Baigent.
• E. Robson, Fixed Stars and Constellations in Astrology (1923).
• E.C. Krupp, Echoes of the Ancient Skies: The Astronomy of Lost Civilizations (1994).
• Firmicus Maternus. The Mathesis of Firmicus Maternus. Translated by James Herschel Holden. American Federation of Astrologers, 2011.
• Jung, C. G. (1968). Psychology and Alchemy. Princeton University Press.
• Kallistos Ware, The Orthodox Way (St. Vladimir’s Seminary Press, 1995).
• Mazzotta, Giuseppe. The Worlds of Dante. University of Chicago Press, 1981.
• The Orthodox Study Bible (St. Athanasius Academy of Orthodox Theology, 2008).
• Vettius Valens, Anthologies, translated by Mark Riley (2009).

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