Teilhard Quotes

We are not human beings having a spiritual experience. We are spiritual beings having a human experience.

Joy is the infallible sign of the presence of God.

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.

There is almost a sensual longing for communion with others who have a large vision. The immense fulfillment of the friendship between those engaged in furthering the evolution of consciousness has a quality impossible to describe.

Our duty, as men and women, is to proceed as if limits to our ability did not exist. We are collaborators in creation.

Do not forget that the value and interest of life is not so much to do conspicuous things...as to do ordinary things with the perception of their enormous value.

Matter is spirit moving slowly enough to be seen.

The future belongs to those who give the next generation reason for hope.

We are one, after all, you and I, together we suffer, together exist, and forever will recreate each other.

We are not physical beings having a spiritual experience; we are spiritual beings having a physical experience.

It doesn't matter if the water is cold or warm if you're going to have to wade through it anyway.

In the final analysis, the questions of why bad things happen to good people transmutes itself into some very different questions, no longer asking why something happened, but asking how we will respond, what we intend to do now that it happened.

You have told me, O God, to believe in hell. But you have forbidden me to think...of any man as damned

The most telling and profound way of describing the evolution of the universe would undoubtedly be to trace the evolution of love.

The universe as we know it is a joint product of the observer and the observed.

Some day, after we have mastered the winds, the waves, the tides and gravity, we shall harness for God the energies of love. Then for the second time in the history of the world, we will have discovered fire.

Research is the highest form of adoration

The universe as we know it is a joint product of the observer and the observed. Pierre Teilhard de Chardin

Remain true to yourself, but move ever upward toward greater consciousness and greater love! At the summit you will find yourselves united with all those who, from every direction, have made the same ascent. For everything that rises must converge.

By virtue of Creation, and still more the Incarnation, nothing here below is profane for those who know how to see.

Above all, trust in the slow work of God. We are quite naturally impatient in everything to reach the end without delay. We should like to skip the intermediate stages. We are impatient of being on the way to something unknown, something new. And yet it is the law of all progress that it is made by passing through some stages of instability— and that it may take a very long time. And so I think it is with you; your ideas mature gradually—let them grow, let them shape themselves, without undue haste. Don’t try to force them on, as though you could be today what time (that is to say, grace and circumstances acting on your own good will) will make of you tomorrow. Only God could say what this new spirit gradually forming within you will be. Give Our Lord the benefit of believing that his hand is leading you, and accept the anxiety of feeling yourself in suspense and incomplete.

Blessed be you, mighty matter, irresistible march of evolution, reality ever newborn; you who, by constantly shattering our mental categories, force us to go ever further and further in our pursuit of the truth.

The most empowering relationships are those in which each partner lifts the other to a higher possession of their own being.

Growing old is like being increasingly penalized for a crime you haven't committed.

We are one, after all, you and I, together we suffer, together exist and forever will recreate one another.

The whole life lies in the verb seeing.

He recognized with absolute certainty the empty fragility of even the noblest theorizings as compared with the definitive plenitude of the smallest fact grasped in its total, concrete reality.

The time has come to realise that an interpretation of the universe—even a positivist one—remains unsatisfying unless it covers the interior as well as the exterior of things; mind as well as matter. The true physics is that which will, one day, achieve the inclusion of man in his wholeness in a coherent picture of the world.

The world, this palpable world, which we were wont to treat with the boredom and disrespect with which we habitually regard places with no sacred association for us, is in truth a holy place, and we did not know it. Venite, adoremus.

The world is round so that friendship may encircle it.

In the end, only the truth will survive.

You are not a human being in search of a spiritual experience. You are a spiritual being immersed in a human experience.

Love is the affinity which links and draws together the elements of the world. Love, in fact, is the agent of universal synthesis" -Fr. Pierre Teilhard de Chardin, SJ

If there were no internal propensity to unite, even at a prodigiously rudimentary level — indeed in the molecule itself — it would be physically impossible for love to appear higher up, with us, in hominized form. . . . Driven by the forces of love, the fragments of the world seek each other so that the world may come into being.

Above all, trust in the slow work of God.

Teilhard de Chardin wrote that we must "trust in the slow work of God." Ours is a God who waits. Who are we not to? It takes what it takes for the great turnaround. Wait for it.

The farther and more deeply we penetrate into matter, by means of increasingly powerful methods, the more we are confounded by the interdependence of its parts.

Then he quoted from a French Jesuit named Teilhard de Chardin: “He recognized with absolute certainty the empty fragility of even the noblest theorizings as compared with the definitive plenitude of the smallest fact grasped in its total, concrete reality.

It is the destiny of things real to destroy those that are artifice.

Without you, without your onslaughts, without your uprootings of us, we should remain all our lives inert, stagnant, puerile, ignorant both of ourselves and of God. You who batter us and then dress our wounds, you who resist us and yield to us, you who wreck and build, you who shackle and liberate, the sap of our souls, the hand of God, the flesh of Christ: it is you, matter, that I bless.

In the shadow of death may we not look back to the past, but seek in utter darkness the dawn of God.

French philosopher-priest Pierre Teilhard de Chardin: “We are not human beings having a spiritual experience. We are spiritual beings having a human experience.

So many things which once had distressed or revolted him — the speeches and pronouncements of the learned, their assertions and their prohibitions, their refusal to allow the universe to move — all seemed to him now merely ridiculous, non-existent, compared with the majestic reality, the flood of energy, which now revealed itself to him: omnipresent, unalterable in its truth, relentless in its development, untouchable in its serenity, maternal and unfailing in its protectiveness.

I am not a human being enjoying a spiritual life, I am a spiritual being enjoying a human life.

The day will come when, after harnessing the ether, the winds, the tides, gravitation, we shall harness for God the energies of love. And, on that day, for the second time in the history of the world, man will have discovered fire.

We, mankind, contain the possibilities of the earth's immense future, and can realise more and more of them on condition that we increase our knowledge and our love. That, it seems to me, is the distillation of The Phenomenon of Man.

As Christian mystic Pierre Teilhard de Chardin once said: “We are not human beings having a spiritual experience; we are spiritual beings having a human experience.” He was right. If we recognize the soul lesson, we can grow beyond suffering, and there is no stress in this state of understanding.

Love alone is capable of uniting living beings in such a way as to complete and fulfill them, for it alone takes them and joins them by what is deepest in themselves. —Pierre Teilhard de Chardin

Love alone is capable of uniting living beings in such a way as to complete and fulfill them, for it alone takes them and joins them by what is deepest in themselves

There is almost a sensual longing for communion with others that have a larger vision. The immense fulfillment of the friendships between those engaged in furthering the evolution of consciousness has a quality almost impossible to describe.

The day will come when, after harnessing the winds, the tides and graviation, we shall harness for God the energies of love. And on that day, for the second time in the history of the world, man will have discovered fire.

In no case does the energy required for synthesis appear to be provided by an influx of fresh capital, but by expenditure.

The quintessential good and beauty in life is what each has to offer to others valuing the gesture ourselves into confluence with the Word of God.

(Evolution) general condition to which all theories, all hypotheses, all systems must bow and which they must satisfy henceforward if they are to be thinkable and true. Evolution is a light which illuminates all facts, a curve that all lines must follow.

Blessed be you, universal matter, immeasurable time, boundless ether, triple abyss of stars and atoms and generations: you who by overflowing and dissolving our narrow standards or measurement reveal to us the dimensions of God.

He [Pierre Teilhard de Chardin] was thrilled with the idea that through work in the world human beings were participating in the ongoing extension and consecration of God's creation.

For brief as water falling will be death, and brief as flower falling, or leaf, brief as the taking, and the giving, breath; thus natural, thus brief, my love, is grief. —CONRAD AIKEN It doesn’t matter if the water is cold or warm if you’re going to have to wade through it anyway. —PIERRE TEILHARD DE CHARDIN

evolutionary phenomena (of course including the phenomenon known as man) are processus, they can never be evaluated or even adequately described solely or mainly in terms of their origins: they must be defined by their direction,

There is almost a sensual longing for communion with others who have a large vision.

Our self-awareness impresses itself on us so cogently, as individuals and as a species, that we cannot imagine ourselves out of existence, even though for hundreds of millions of years humans played no part in the flow of life on the planet. When Teilhard de Chardin wrote, "The phenomenon of Man was essentially foreordained from the beginning," he was speaking from the depth of individual experience, which we all share, as much as from religious philosophy. Our inability to imagine a world without Homo sapiens has a profound impact on our view of ourselves; it becomes seductively easy to imagine that our evolution was inevitable. And inevitability gives meaning to life, because there is a deep security in believing that the way things are is the way they were meant to be.

There are really only two ways, it seems to me, in which we can think about our existence here on earth. We either agree with Macbeth that life is nothing more than a “tale told by an idiot,” a purposeless emergence of life-forms including the clever, greedy, selfish, and unfortunately destructive species that we call Homo sapiens—the “evolutionary goof.” Or we believe that, as Pierre Teilhard de Chardin put it, “There is something afoot in the universe, something that looks like gestation and birth.” In other words, a plan, a purpose to it all.

In the presence of a reader of Teilhard De Chardin I feel disarmed, nonplussed, ready to break down in tears.

We are not human beings having a spiritual experience. We are spiritual beings having a human experience. —Teilhard de Chardin

As a result, man is the only successful type which has remained as a single interbreeding group or species, and has not radiated out into a number of biologically separated assemblages

We're a crowd, a swarm. We think in groups, travel in armies. Armies carry the gene for self-destruction. One bomb is never enough. The blur of technology, this is where the oracles plot their wars. Because now comes the introversion. Father Teilhard knew this, the omega point. A leap out of our biology. Ask yourself this question. Do we have to be human forever? Consciousness is exhausted. Back now to inorganic matter. This is what we want. We want to be stones in a field.

We are not human beings having a spiritual experience. We are spiritual beings having a human experience." Teilhard de Chardin - French geologist, Jesuit priest, philosopher, mystic (1881-1955)

But this quantum only takes on its full significance when we try to define it with regard to a concrete natural movement — that is to say, in duration.

From within the heart of matter, I hold together the foundations of the universe.

The foundation of existence is not mere being itself (what is) but relationality (what is becoming): union is always toward more being.

We are not human beings having a spiritual experience. We are spiritual beings having a human experience.

for certain limited purposes it may be useful to think of phenomena as isolated statically in time, they are in point of fact never static:

We humans are evolution made conscious; hence, our choices for and in the world shape the future of the world.

The history of the living world can be summarised as the elaboration of ever more perfect eyes within a cosmos in which there is always something more to be seen.

in the course of the growth of research; so that, when they reach the end of their analyses they cannot tell with any certainty whether the structure they have reached is the essence of the matter they are studying, or the reflection of their own thought.

There is an almost sensual longing for communion with others who have a larger vision. The immense fulfillment of the friendships between those engaged in furthering the evolution of consciousness has a quality almost impossible to describe. PIERRE TEILHARD DE CHARDIN Why

It seems to me that the Russian prestige is declining and that America holds in its hands the immediate future of the world: as long as America knows how to develop the sense of the earth at the same time as her sense of liberty." [Written from Peking, October 1945, on the eve of departure, after having been stuck there since the war began.]

As Rahner puts it in another place, the resurrection is “the beginning of the transformation of the world as an ontologically interconnected occurrence.”34 The final destiny of the world is not only promised, but already begun. The risen Christ is the “pledge and beginning of the perfect fulfillment of the world.” He is the “representative of the new cosmos.”35

Thomas Merton expresses the need for this mystical imperative: The Christian’s vision of the world ought, by its very nature, to have in it something of poetic inspiration. Our faith ought to be capable of filling our hearts with a wonder and a wisdom which see beyond the surface of things and events, and grasp something of the inner and “sacred” meaning of the cosmos which, in all its movements and all its aspects, sings the praises of its Creator and Redeemer.2

For in the nature of things everything that is faith must rise, and everything that rises must converge.

When we fail to appreciate Sophia’s presence at work in nature, we are also more likely to fail to appreciate the sacred

man's evolution was unique in showing the dominance of convergence over divergence:

As far as theology is concerned, Christian understanding of the meaning of God, Christ, redemption, morality, and human existence is still weighed down by both prescientific and early modern cosmological assumptions.

Why does our world feel so very crazy? Why do mental and emotional illnesses emerge more rapidly than we can educate psychiatrists, psychologists, addiction specialists, and mental health counselors to diagnose and treat them? We are marinating in the soup of collective madness, cruelty, selfishness, and lies, the soup of spiritual toxicity.

Since once again, Lord - though this time not in the forests of the Aisne but in the steppes of Asia - I have neither bread, nor wine, nor altar, I will raise myself beyond these symbols, up to the pure majesty of the Real itself; I, your priest, will make the whole earth my altar and on it will offer you all the labours and sufferings of the world. Over there, on the horizon, the sun has just touched with light the outermost fringe of the eastern sky. Once again, beneath this moving sheet of fire, the living surface of the earth wakes and trembles, and once again begins its fearful travail. I will place on my paten, O God, the harvest to be won by this renewal of labour. Into my chalice I shall pour all the sap which is to be pressed out this day from the earth’s fruits. My paten and my chalice are the depths of a soul laid widely open to all the forces which in a moment will rise up from every corner of the earth and converge upon the Spirit. Grant me the remembrance and the mystic presence of all those whom the light is now awakening to the new day . . . Over every living thing which is to spring up, to grow, to flower, to ripen during this day say again the words: ‘This is my Body’. And over every death-force which waits in readiness to corrode, to wither, to cut down, speak again your commanding words which express the supreme mystery of faith: ‘This is my Blood’.

The new atheism has attracted considerable attention today, but apart from the public hype, it offers no substantial change or direction to modernity's problems. Religion may be the opium of the masses but atheism offers no new yeast as leaven for the masses.

With this new sense of moving forward, from simple to complex life forms, from bacteria to humans, science shows that evolution is more than a method of collecting and classifying the facts of life; rather it is the means by which humanity can move forward into the future.

The discoveries of twentieth–century science, especially Big Bang cosmology (“universalism” or cosmic wholeness) and evolution (nature's openness to the future), ushered in two new dimensions of life, wholeness and futurism. Contrary to the ancient Ptolemaic cosmos of order, stasis, and hierarchy, the Big Bang cosmos was now seen in its evolving capacity for greater wholeness and openness to consummation in the future.

Evolution means that nature does not operate according to fixed laws but by the dynamic interplay of law, chance, and deep time; that is, one cannot understand natural processes apart from developmental categories. The interaction of forces creates a dynamic process of unfolding life, pointing to the fact that nature is incomplete; there are no fixed essences. Instead, nature is consistently oriented toward new and complex life.

Secularization is not a zero-sum game necessitating the demise of supernaturalism. Nor does the new spirituality reject science. What it rejects is scientism in which the methodology and data of natural science alone are allowed to contribute to our understanding of the world and the human condition in it. The new spirituality also calls on natural science itself as a witness against the inadequacies of a purely secularized worldview.

It implies also that there was a souring of “the earth’s sweet being in the beginning.” Long ago there occurred a besmirching of primordial innocence that has turned the history of human life and the practice of virtue into a project of restoration rather than one of joining ourselves to a universe that is still becoming more.

What paralyzes life is lack of faith and lack of courage. The difficulty lies not in solving problems but in expressing them correctly; and we can now see that it is biologically undeniable that unless we harness passion to the service of spirit there can be no progress. Sooner or later, then, and in spite of all our incredulity, the world will take this step— because the greater truth always prevails and the greater good emerges in the end. The day will come when, after mastering the ether, the winds, the tides, gravity, we shall master the energies of love, for God. And then, for the second time in the history of the world, man will have made fire his servant.

The world is so round, friendship may encircle it.

His understanding of the method by which organisms become first individualised and then personalised gave him a number of valuable insights. Basically, the process depends on cephalisation — the differentiation of a head as the dominant guiding region of the body, forwardly directed, and containing the main sense-organs providing information about the outer world and also the main organ of co-ordination or brain.

Totally grasped by the divine eros, Teilhard vowed to steep himself in the sea of matter, to bathe in its fiery water, to plunge into Earth where it is deepest and most violent, to struggle in its currents, and to drink of its waters (HM, 72). Filled with impassioned love for Sophia, he dedicated himself body and soul to the ongoing work needed to transform the cosmos to a new level of consciousness and to transformative love

[Davidson] Black procured cadavers for research, obtained from the Peking police department. These cadavers were mostly of people who had been executed for various crimes; the police regularly sent Black truckloads of the bodies of the executed convicts. Execution in China was by beheading, and thus the cadavers Black received lacked heads and had mutilated necks. After some time, he asked the police whether there was any possibility of getting better dead bodies for research - corpses that were intact. The next day, he received a shipment of convicts, all chained together, with a note from the police asking him to kill them in any way he chose.

The experience that the God we meet in prayer and in history actually loves us indicates, as we have seen, that we make a difference to the eternal God. The hope, then, is that nothing good is lost. Even though each and every accomplishment we achieve will eventually become space dust, and that dust may itself dissipate into cold cosmic darkness, we hope that God will not let our efforts turn to nothing. We hope and we sense that all is preserved in God

cult of cosmic pessimism. Cosmic pessimism is the belief that nature has no purpose and that whatever meaning exists in the world is our own human creation. This belief is taken for granted by most scientific thinkers today, but with the aid of the new idea of an unfinished universe, theology may point out that cosmic pessimism, which is usually taken as the epitome of hard-nosed realism, is not as self-evidently justifiable as it seems to most contemporary intellectuals. Geology, evolutionary biology, and cosmology now situate Earth, life, and human existence within the framework of an immense cosmic drama of transformation that is still going on.

I'd be willing to bet that the notion of the end of time is more common today in the secular world than in the Christian. The Christian world makes it the object of meditation, but acts as if it may be projected into a dimension not measured by calendars. The secular world pretends to ignore the end of time, but is fundamentally obsessed by it. This is not a paradox, but a repetition of what transpired in the first thousand years of history. ... I will remind readers that the idea of the end of time comes out of one of the most ambiguous passages of John's text, chapter 20... This approach, which isn't only Augustine's but also the Church Fathers' as a whole, casts History as a journey forward—a notion alien to the pagan world. Even Hegel and Marx are indebted to this fundamental idea, which Pierre Teilhard de Chardin pursued. Christianity invented History, and it is in fact a modern incarnation of the Antichrist that denounces History as a disease. It's possible that secular historicism has understood history as infinitely perfectible—so that tomorrow we improve upon today, always and without reservation... But the entire secular world is not of the ideological view that through history we understand how to look at the regression and folly of history itself. There is, nonetheless, an originally Christian view of history whenever the signpost of Hope on this road is followed. The simple knowledge of how to judge history and its horrors is fundamentally Christian, whether the speaker is Emmanuel Mounier on tragic optimism or Gramsci on pessimism of reason and optimism of will.

Ultimately, we are much more addicted than the junkie because we are responsible for not only our own demise, but the breakdown of the entire natural world. There is no other appropriate response to a situation this grave, this utterly overwhelming, than powerlessness. It has taken countless generations to arrive in this predicament; a solution cannot arise overnight. It will take work. It will take time.

Saint John Paul II wrote, “when its concepts and conclusions can be integrated into the wider human culture and its concerns for ultimate meaning and value.”7 Religion, too, develops best when its doctrines are not abstract and fixed in an ancient past but integrated into the wider stream of life. Albert Einstein once said that “science without religion is lame and religion without science is blind.”8 So too, John Paul II wrote: “Science can purify religion from error and superstition; religion can purify science from idolatry and false absolutes. Each can draw the other into a wider world, a world in which both can flourish.”9 Teilhard de Chardin saw that dialogue alone between the disciplines is insufficient; what we need is a new synthesis of science and religion, drawing insights from each discipline into a new unity. In a remarkable letter to the director of the Vatican Observatory, John Paul II wrote: The church does not propose that science should become religion or religion science. On the contrary, unity always presupposes the diversity and integrity of its elements. Each of these members should become not less itself but more itself in a dynamic interchange, for a unity in which one of the elements is reduced to the other is destructive, false in its promises of harmony, and ruinous of the integrity of its components. We are asked to become one. We are not asked to become each other. . . . Unity involves the drive of the human mind towards understanding and the desire of the human spirit for love. When human beings seek to understand the multiplicities that surround them, when they seek to make sense of experience, they do so by bringing many factors into a common vision. Understanding is achieved when many data are unified by a common structure. The one illuminates the many: it makes sense of the whole. . . . We move towards unity as we move towards meaning in our lives. Unity is also the consequence of love. If love is genuine, it moves not towards the assimilation of the other but towards union with the other. Human community begins in desire when that union has not been achieved, and it is completed in joy when those who have been apart are now united.10 The words of the late pope highlight the core of catholicity: consciousness of belonging to a whole and unity as a consequence of love.