Evolution & Spirituality Course at Schumacher College This Summer

If you live in the UK, or if you are traveling there this summer, I’ll be teaching for one of Schumacher College’s 3-week intensive courses Monday, June 18th through Friday, June 22nd on the topic of evolution and spirituality. The description of my week is below. Also teaching week-long modules in this course are the ecologists Joana Formosinho, Andy Letcher, and Stephen Harding.

Click here for more information or to register for the course.

In the second week, Matthew T. Segall will introduce several important 19th and 20th century philosophical and theological responses to evolutionary theory—responses that remain as relevant as ever to any 21st century person trying to imagine a new mode of life for humankind on planet Earth. Though other relevant figures will also be discussed, we will focus on two thinkers in particular: 1) the German philosopher Friedrich Schelling (1775-1854), including his organic re-embedding of mind in Nature as well as his proto-Jungian understanding of the revelation of God through the gradual evolution of the mythic consciousness of human beings; and 2) the British mathematical physicist turned philosopher Alfred North Whitehead (1861-1947), whose panpsychist and process-relational cosmology represents one of the few comprehensive attempts to fully integrate the metaphysical implications of evolutionary theory (not to mention relativity, quantum, and complexity theories). The week will close with an exploration of the potential for a scientifically-informed spirituality responsive to the evolutionary adventure from out of which our species, our living planet, and the wider cosmos have emerged. Our human creativity, intelligence, moral insight, and aesthetic sensitivity are all expressions of a multibillion year lineage of cosmic ancestors; acknowledging this has profound ramifications for how we relate to ourselves, to our communities, and indeed, how we mould our very civilization.

Archetypal Panpsychism: Whitehead, Jung, & Hillman

If you happen to live near Boise, Becca and I will travel there in January to give a weekend workshop for the Idaho Friends of Jung.

January 20-21, 2017
Archetypal Panpsychism:  Whitehead, Jung, and Hillman
Friday Lecture, 7:00 – 9:00 PM; Saturday Workshop, 10:00 AM – 1:00 PM
Boise Unitarian Universalist Fellowship,  6200 N Garrett St, Boise, ID 83714
Matthew and Becca will explore the convergence of two streams of thought: the panpsychist cosmology of Alfred North Whitehead and the archetypal psychology of Carl Gustav Jung and James Hillman. In doing this they will make the case that a Whiteheadian cosmology is not only compatible with archetypal psychology, but provides a metaphysical foundation for many of Jung’s key concepts. Matthew and Becca believe that those inspired by Jung will also find spiritual and intellectual nourishment from Whitehead’s philosophy.

New Online Masters Degree in Philosophy, Cosmology, and Consciousness

CIIS is accepting applications for the Fall 2017 semester for a new online masters degree program in Philosophy, Cosmology, and Consciousness with concentrations in Archetypal Cosmology, Integral Ecology, and Process Philosophy. I’ll be teaching mostly in the Process Philosophy Concentration. Check out the website for more information.




Vegetal ontology in Jung


“Life has always seemed to me like a plant that lives on its rhizome. Its true life is invisible, hidden in the rhizome. The part that appears above ground lasts only a single summer. Then it withers away—an ephemeral apparition. When we think of the unending growth and decay of life and civilizations, we cannot escape the impression of absolute nullity. Yet I have never lost a sense of something that lives and endures underneath the eternal flux. What we see is the blossom, which passes. The rhizome remains.” –C.G. Jung, Memories, Dreams, Reflections

Responding to Michael about Root Images in the Philosophy of Nature

Several months ago, Michael (who blogs at Archive Fire and contributes to synthetic_zero) posted a comment on a post of mine about philosophical vitalism.

I’m just now getting around to responding to what for me were really helpful questions as I try to further flesh out my thoughts on etheric imagination.

Michael writes:

I like your point about a root image of a root, but from my view I think part of our problem to begin with is that we rely too heavily on metaphors when we should be attending to the particular characteristics of things and strata and complexity as they occur. That is to say, why do we need a root image? What cognitive work gets done by understanding everything as “machines” or “objects” or “organisms” beyond what particular situations express naturally?

My desire to encounter and interact (cope?) more or less directly (in terms of consequence) with the brute actualities of life and the possibility spaces afforded among such contingencies (differences) comes from a deeply unsettling realization of the limits of language and signification. I think there is a philosophy or three of embodiment and ethics that could be gleaned from a closer relationship with matter-energy and its emergent orders as it continues to evolvebeyond the effects and masks and affordances of decisional philosophy.

In response, I suppose I don’t see an alternative to working with the play of metaphor and imagery. It’s not that we need “root images” (Goethe called them Ur-Phänomen; Jung and Hillman called them archetypes; Tarnas calls them planetary aspects), its that we could not do and never have done without such images. It isn’t possible to ‘need’ a root image because we are always already being imagined by the root images of the cosmos. Its a matter of inverting what we usually think has creative agency, of turning the neoliberal concept-wielding subject inside out so that a new kind of non-representational, imaginative cognitive regime comes to discover the way real images (imago vera) are rooted in and grow out of the things themselves. The subject cannot choose root images like it might choose concepts; rather, root images chthonically emerge from the vitality of matter-energy itself.


The ur-images of earth and sky always already encompass us, as the ur-images of light and warmth always already pervade and enliven our bodies, as the ur-image of the (n)one cosmic life, or world egg, expresses itself as this or that particular body. The life of the cosmos is not just The Tree of Life but every single twisting vine, every leaf, every flower, every fallen petal and rotten fruit and freshly planted seed in the soil.

These images are the necessary roots–not only the transcendental but also the physical conditions–of our coming to consciousness of an agential self or a lawful world. How else can a speaking animal understand its sensori-motor intra-enaction with all the other living bodies around and inside it without dwelling in the play of imagery? If it’s the particular characteristics of complexly stratified matter-energy processes that we are hoping to depict accurately and to transact with compassionately, through what medium but imagination could we possibly hope to do so? Is the real creative chaos underlying the ideal cosmos accessible to deductive reason, to scientific observation, to mathematical computation, or even to Zen meditation alone? Perhaps sometimes it is. Perhaps on those occasions, its because reason, or science, or math, or meditation has been mixed with a strong dose of imagination? I would say that without the underlying play of images (whether explicit or unconscious) like “machine” and “organism,” no cognitive work can be done at all, period. Without the play of imagination, the understanding falls limp and goes to sleep. This is Kant’s really important discovery, the discovery it took him three critiques to make.

So I’m all for direct encounter and immediate coping. But not because I think language/signification is limited. Perhaps this is because I don’t think language is primarily a matter of signs and signals. Rather, language is symbolic. Language does not and cannot designate things, though it can pretend to. It is precisely in this pretense that the symbolic intensity of language erupts into physical expression. A symbol points only to itself; it is “tautagorical,” as Coleridge put it. So root images are not propositional signs pointing at things, nor are they transcendental concepts conditioning the categorical possibilities of things. They are not ghostly forms traced upon solid materials or mere human abstractions projected onto earthly realities. The root images described here are not meant to stand in for, or to represent, the flow of actual matter-energy. What I’m claiming is that the spatial flow of matter-energy has a naturally occurring imagistic dimension, and that by experimenting in this mundis imaginalis we may discover new forms of embodied praxis in congruence with the universe, new ways of being-on-the-earth and materially-energetically transacting with one another.

I don’t know what you mean by decisional philosophy, exactly. But I know I try to stay as far away from philosophical decisiveness as I can. I prefer experimental philosophy to decisional philosophy, in the sense that I reserve the right to change my mind about anything at any time if it turns out I was wrong or that a more creative or compassionate response is possible. I’m not here to complete the absolute system or to publish the encyclopedia of philosophy. I’m here to try to uproot the conceptual sources of misplaced concreteness and to re-plant the most resilient image-seeds I can find growing in my earthly habitat (image seeds, or root images, like trees, sunlight, flowing water, etc.).