Teilhard De Chardin Essay Research Paper

Teilhard De Chardin Essay, Research Paper

“ Before the universe was made, he chose us, chose us in Christ, to be holy and

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spotless, and to populate through love in his presence, finding that we should

go his adoptive boies, through Jesus Christ. ” ( Eph. I, 4-5 ) . These

powerful words of St. Paul in his first missive to the Ephesians, I think, best

qualify the spirit of Teilhard the Chardin, his thought of adult male and adult male & # 8217 ; s topographic point

in the existence, and of the common ends of humanity. Just conceive of person?

Person, whose whole life was a uninterrupted supplication to God, a supplication, in which he

invariably asked to interrupt through the seal of traditional authorization and common

ignorance, and research the deepness of world, the ultimate beginning and the

ultimate terminal, and the grounds behind the outgrowth of life and witting existences

in the existence. Of class, that means that your books are put on the Index and

you are about made into a heretic by the True and Holy Catholic Church. But he

didn & # 8217 ; t give up. He clearly saw his ends, his intent. It was his life & # 8217 ; s work,

to follow back the beginnings of world, and to theorize of its ends and ultimate

result. It was his type of spiritualty, scientific spiritualty, that drove

him endlessly to pass insomniac darks seeking to do sense out of scientific

facts, to bind them together with what seemed evident, and with that which

didn & # 8217 ; t seem so evident. And the best he came up with was a simple statement,

“ We Are All One. ” Life is ageless, love is immortal, and decease is but

a skyline. Life Is, he would state if person would hold asked him, what is life?

Life Is, and of all time was, and everlastingly will be & # 8211 ; universe without terminal. Composite affair

dies and falls apart, but spirit remains. And with it & # 8211 ; that unerasable portion of

it, the karyon of personality, the person atoms which have been with us

from the really beginning, which grow and evolve with us, and which strive towards

common brotherhood into a whole, with God as the centre? In my paper, I will discourse

Pierre Teilhard de Chardin & # 8217 ; s thought of adult male & # 8217 ; s topographic point in the existence, as presented

in a assortment of his plants. I will be utilizing largely primary beginnings for my

research, every bit good as negotiations delivered at the Centennial Teilhard de Chardin

Symposium at Georgetown University, and books written by Teilhard & # 8217 ; s friends or

coevalss. In most of his plants, Teilhard establishes a nexus between

anthropology and metaphysics, between scientific discipline and faith. They are an effort

to understand the existence through adult male, who is really much portion of it. In them, we

can see Teilhard & # 8217 ; s vision of harmoniousness of dichotomy of the existence, which is

composed of affair and spirit. Union of affair and head, of the universe and the

spirit of the existence, and the evolving of one into the other is one of the

chief thoughts behind all of Teilhard & # 8217 ; s works. He tries to turn out that life didn & # 8217 ; T

emerge by accident, but was a merchandise of development. And adult male has his ain topographic point in

the development of the existence. First of all, existence is non inactive. That is,

there is no permanency in it. Everything is in the changeless procedure of alteration,

and a peculiar sort of alteration & # 8211 ; development. How did adult male come to be, asks de

Chardin. And the merely plausible decision he can do is, that human being is a

nexus in a concatenation of development. What was before adult male? And how does God suit into the

whole image? Let us follow Teilhard in his apprehension of the existence

through ourselves, human existences. Has there ever been witting life in our

existence? No, would be Teilhard & # 8217 ; s reply. Emergence of consciousness was so

a discovery in the development of the universe. But what sort of a discovery?

What is the aboriginal component that gave rise to life in the existence? What is

it composed of? As a Catholic priest, he should state, “ good, the existence

was created by God out of nil in six yearss, and culminated in the creative activity of

adult male out of Earth. ” And this Old Testament myth, nevertheless surprising it may

sound, is really near to what Teilhard does state in his essays. “ Stuff of the

Universe ” is the name he gives to that aboriginal component, out of which the

universe has been created, and which is the underlying land for the development of

the universe to convey forth consciousness, a thought being. Out of the material of

the existence, the universe was created. And out of the universe, life emerged. We

hold to understand one thing here: Teilhard was a scientist, who believed that

there was more than merely the material dimension in the universe. He reversed the

traditional scientific rules that affair was all there is to the existence,

and he based his averments on scientific premises! “ If the universe were

fundamentally immaterial, ” said he, “ it would be physically incapable of

incorporating adult male ” & # 8211 ; a religious being ( 120 ) . Therefore, the “ interior being

of the existence must be made of religious material ” ( 120 ) . Which tell us, that

“ the material of the existence ” contained both stuff and religious in

themselves, in its aboriginal signifier. Except that religious & # 8216 ; portion & # 8217 ; didn & # 8217 ; t watercourse

away merely every bit shortly as the material portion did. Why non? Teilhard doesn & # 8217 ; Ts say. He

merely looks at the facts of scientific discipline, and draws his finding of fact. From inanimate

affair, emerges organic life, and from it, emerges thought and adult male as a

witting being. With the outgrowth of adult male, the existence became “ witting

of itself ” , “ personalized ” . Spirit, I & # 8217 ; m quoting, is the higher

province of “ cardinal and indefinable thing ” & # 8211 ; the & # 8217 ; material of the existence & # 8217 ;

( 93 ) . It is personality, thought, consciousness. All affair is bound to germinate

to religious province, Oklahoman or subsequently. Development of religious province, on the other

manus, can be limitless, come oning to higher and higher provinces. Personality is

one of the phases in the development of the spirit. Its end is monocentrism –

being witting of being One with the All, and existent fusion of all

witting entities into One Whole. This is the true end of human psyche & # 8211 ; brotherhood

into One with the All. Teilhard points out, that we are ever in the presence

of the All, which is the sum sum of all witting energies of the existence,

with God as the centre. All the witting energies of the existence are directed

towards the common end & # 8211 ; development. The centre of the existence is individual,

incorporate consciousness. And this entirety is reflected partially in each of our

peculiar consciousnesses. God is the consolidative rule, the centre that

directs all development towards integrity. Teilhard farther provinces, that “ the

organisation of human energy & # 8211 ; God & # 8211 ; pushes us towards the ultimate formation,

over and above each personal component, of a common psyche of humanity ” ( 137 ) .

So far, extremum of development is what Teilhard calls a brooding idea & # 8211 ; human

consciousness. And the procedure of development is far from being over. So, what

sort of brotherhood would it be? Teilhard maintains, that the ultimate brotherhood of all

consciousness into super-consciousness is a brotherhood by distinction, where the

whole does non destruct, but emphasizes the elements it “ swallows ” .

This is the lone sort of brotherhood that is possible. The brotherhood between world and

God is the end of development, the necessary result of the development of what

Teilhard calls the “ spirit of the Earth ” & # 8211 ; corporate consciousness of

world. The end of each human psyche is to get the better of the opposition of

“ material plurality ” and to unify the spirit of the Earth to God, into

One ( 53 ) . The development for Teilhard takes the undermentioned character: inanimate

affair -* organic life -* thought -* monocentrism -* ? -* ? .. -* synthesis of

All into One, formed in and about God as a centre of entire organisation. It

would hold to be a brotherhood of concentration, non diffusion. God is non a

“ centre ” , blending and fade outing whatever reaches him, but, to cite,

“ a focal point of personalization ” ( 67 ) . He is like love, conveying two

existences together. One doesn & # 8217 ; t absorb the other, but instead,

is united to bring forth

a more fulfilling relationship between two separate entities attracted by its

power. Love is the force of synthesis. It is supreme earnestness, which, when you

give yourself entirely to whatever you do, makes your act sum in its contact

with the existence. When you accomplish this, you will see the end of every act

and thought as the same for everything and everybody & # 8211 ; as a common brotherhood, the

true Communion with God. Teilhard calls love “ most cosmopolitan, most

enormous of cosmic forces ” ( 32 ) . It is the energy of human integrity, and to

bound it would be SIN, for love is the highest signifier of human energy, and its

force should ne’er be restrained. Everybody is cognizant of it, but frequently it is

suppressed and non allowed to boom & # 8211 ; because love attracts and the ultimate

consequence of attractive force is unity. Love is realized in a brotherhood. Primitive love was

expressed in attractive force of molecular forces. This, in bend, evolved into love of

reproduction, eventually going & # 8216 ; humanized & # 8217 ; love, love towards integrity, completion

of several into the Whole. Love is our true nature. All bad lucks come from

neglecting to understand that. And from non recognizing that portion of each one of us

exists in all the remainder. The function of morality is to steer adult male to achieving the

highest fulfilment of his personal consciousness, to rouse the person

wealths of personality. Consequently, concluding good can be defined as, I & # 8217 ; m quoting,

“ what makes for the growing of the spirit on Earth ” ( 105 ) . Everything

that brings religious growing to the universe and helps to develop the religious

powers of the Earth is good. Consequently, “ riches merely go good to the

extent that they work for the benefit of the spirit ” ( 105 ) . Role of

morality, for Teilhard, is to oblige the person to liberate his liberty and

personality to the utmost. The end of faith is to do certain the advancement

of life goes on, the development continues. The kernel of Christianity, as

Teilhard points out, is “ a belief in the fusion of the universe in God by

the Incarnation ” . This is the basic thought of the Gospels. Conventional

images of God as a landowner/king/judge, above and outside of everything, are

merely outdated. Since the advancement of scientific discipline, it & # 8217 ; s going more and more

obvious that, I & # 8217 ; m quoting, “ to be alpha and omega, Christ must, without

losing his precise humanity, go co-extensive with the physical sweep of

clip and infinite. In him, personality expands ( or instead centres itself ) till it

becomes cosmopolitan ” ( 91 ) . This is the true God of world, this is the God

for Teilhard, the God of advancement, of development, God-unifying rule.

“ All witting existences are? local manifestations of a mass which contains

them all ” ( 95 ) . They are all portion of the noosphere & # 8211 ; a term Teilhard coins

in “ The phenomenon of spiritualty ” , which signifies witting

biosphere of the Earth. Our endurance as a individual is guaranteed, says Teilhard.

The kernel of our being is incorruptibility and personality. To cite, the

“ ashes will non rejoin and vanish in the great watercourse of affair ” ,

which would be the “ environment in which we will eventually rest ” & # 8211 ; this

is impossible ( 141 ) . Development can & # 8217 ; t be stopped. Even glorious affair can & # 8217 ; t be

permanent, since physico-chemical elements, of which the affair is composed, are

ever in the procedure of interrupting up. But the “ I ” , the individual, is

unaffected by decease. And common psyche is that terminal towards which our person

personalities flow. “ Death, in which we seem to vanish, therefore reveals

itself as stand foring a simple stage of growing ” ( 104 ) . Which suggests that

physical decease is non the terminal of our individual & # 8211 ; it is a mere leap to a higher

degree of being. To move is to make, he says in “ Human Energy. ”

“ Death is an act, and creative activity is everlastingly ” ( 141 ) . Therefore, decease in

a sense of entire disappearing is cosmically impossible. So, what do we necessitate to

make to assist development? What is the & # 8216 ; program of action & # 8217 ; ? First of wholly, to recognize

that mass consciousness has influence on the existence, and that all thought

should be directed towards integrity with the All, organizing & # 8217 ; individual spirit of the

Earth & # 8217 ; . Further, we should accept and care for our differences & # 8211 ; and love one

another. To reform faith is another thing suggested by Teilhard. We must, I & # 8217 ; m

quoting, “ understand that God is supremely personal God, from whom we are

the more distinguishable the more we lose ourselves in him ” ( 109 ) . God is a

God of cosmic synthesis, in whom we would germinate, and in brotherhood with whom we will

preserve and amplify our personalities. Evil is viewed as a byproduct of

development, of the changeless alteration taking topographic point within us, a opposition to the

synthesis of going One. It can be overcome by love. Finally, world should

realize that there is no decease of the spirit. Survival of the being, of

personality is guaranteed, and what & # 8217 ; s more & # 8211 ; the endurance in the higher

religious province. Matter & # 8216 ; dies & # 8217 ; & # 8211 ; it finally falls apart to prime-elements and

energy, but we are left with consciousness & # 8211 ; our psyche, our personality, in order

to germinate farther. So, we are histrions in the drama of development, non cognizing,

though, that everything that we do, state, and even believe has impact on the

existence. Therefore, the ideal of humanity is to recognize this, and to understand

that the ultimate directive of all idea is, in Teilhard & # 8217 ; s words, “ a

individual spirit of the Earth ” ( 119 ) . Teilhard & # 8217 ; s essay “ Human

energy ” , in peculiar, speaks of the false impression of scientific discipline that we are

offprint from the existence, that it is out at that place, merely to be explored and

subdued by world. Sing that this essay was written in the 1930s, I can

understand why he speaks so bitterly of the rules of scientific discipline of his times,

but from the point of position of modern scientific discipline, we have progressed far beyond

sing universe as separate from us, though non far plenty to see that we

are one with it. In the “ Mysticism of scientific discipline ” , Teilhard states that

the thrust “ for new skylines of cognition ” is supported by mysticism –

the mysticism of scientific discipline, which is based on “ hope in a limitless

hereafter ” & # 8211 ; the two head premises of faith ( 164 ) . New mysticism is

faith in scientific discipline, the brotherhood of both, and halting the feud between the two,

which has been traveling on forever. Love or die & # 8211 ; he adds to Christ & # 8217 ; s words.

Without love, there can be no development. And the best theoretical account for love is Christ

himself. His message is “ entirely in the announcement of & # 8216 ; Godhead

paternity & # 8217 ; ” wherein, I & # 8217 ; m quoting, he “ presents himself to adult male as the

end of personal brotherhood ” ( 159 ) . It is a “ Communion beyond

forfeit, ” where God, being entire love, can “ merely be reached in

love ” ( 159 ) . Jesus should be viewed as one with the universe, in add-on to

being the centre of it, as opposed to Christ being non of this universe. This

alteration in belief will take to the birth of love of the universe and of the integrity

of all. Truly, faith should be “ the psyche of scientific discipline ” ( 180 ) . Merely

so, the new adult male, a Christian evolutionist, will emerge.

Harkness, Georgia. Mysticism: Its Meaning and Message. New York: Abingdon

Imperativeness, 1973. King, Thomas M. , & A ; Salmon, James F. , erectile dysfunction. Teilhard and the Integrity

of Knowledge: The Georgetown University Centennial Symposium. New York: Paulist

Imperativeness, 1983. Mabry, John R. “ Cyberspace and the Dream of Teilhard de

Chardin. ” Creation Spirituality Magazine Summer 1994. *Teilhard de Chardin,

Pierre. Human Energy. Trans. J. M. Cohen. New York: Harcourt Brace Jovanovich,

1962. Teilhard de Chardin, Pierre. Hymn of the Universe. Trans. S. Bartholomew.

New York: Harper and Row, 1965. Teilhard de Chardin, Pierre. The Phenomenon of

Man. Trans. B. Wall. New York: Harper and Row, 1975. Terra, Helmut de. Memories

of Teilhard de Chardin. Trans. J. M. Brownjohn. New York: Harper and Row, 1964.


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