“The eye through which I see God is the same eye through which God sees me;
my eye and God’s eye are one eye, one seeing, one knowing, one love.”
Meister Eckhart, Sermons of Meister Eckhart
We need to fully understand love if we wish to fall in love with the supreme love, known as “Divine Love.” Nevertheless, such an understanding is not something that happens outside this world or beyond our space-time continuum. This is because each object in this world manifests the divine and thus, we as individuals can encounter the divine in anything, anywhere and at any time.
But once this understanding happens, and it is crucial that it does happen at some point, we come to realise that the divine permeates everything. Thus, one way of defining divine love would be by falling in love with everything, as distinguished from the love of one particular object. But this definition does not sufficiently distinguish divine love from human love and the question still remains: is the nature of divine love (i.e., the love of everything) the same as human love?
Once we acquire the realisation that the divine permeates everything, then the nature or mode of our love of the divine changes dramatically. As the object of our love becomes “everything,” the manner of our loving evolves from human to Divine. This is known as enlightenment.
Divine love may begin with our loving another person, but gradually our love grows to embrace everything in the world, and as our love encompasses everything, we transcend the norms associated with human love and the manner of loving changes.
A Jesuit priest and paleontologist, Teilhard was one of the first evolutionary mystics to popularize the term “noosphere”.
You are not a human being in search of a spiritual experience. You are a spiritual being immersed in a human experience.
We are one, after all, you and I. Together we suffer, together exist, and forever will recreate each other.
The world is round so that friendship may encircle it.
Ever since the Big Bang, our universe has gradually grown in complexity. From an initial point of intensely concentrated and homogeneous matter, we see the formation and evolution of stars, galaxies, and planets as the primordial ball of plasma expanded, cooled, and formed structures of ever-increasing complexity. In the case of Earth, we also see the development of biological life with its even more complex forms of matter. These organic structures are actually containers of sorts-densely packed with information. The more information an object carries in a given volume, the more complex it is. A strand of DNA is not only smaller than a grain of sand, it is also considerably more complex because it contains more information than the silicon in the grain of sand.
The densest collection of complex information we know of thus far is the human being, and human activity gives rise to even greater complexity. Teilhard states that this reflective consciousness is “the specific effect of organized complexity,” and that it follows that some sort of intensification of human consciousness is the next step of human evolution. In other words, a massive amount of information is building up within the relatively small confines of the planet Earth. This, Teilhard believed, will result in the blossoming of the noosphere into some form of super-consciousness, once the amount of information it contains reaches a critical density.
Teihard de Chardin first used the term noosphere in approximately 1927, but the intellectual concept was first developed during Teilhard’s service in the trenches of World War I.
Quote from T.D.C.s writings:
The atmosphere of ‘the Front’: it was, I am quite sure, from having plunged into that atmosphere—from having been soaked in it for months and months on end—and precisely where it was at its most dense and heavily charged, that I ceased to notice any break (if not any difference) between ‘physical’ and ‘moral’, between natural’ and ‘artificial’. The ‘Human-million’, with its psychic temperature and its internal energy, became for me a magnitude as evolutionary, and therefore as biologically, real as a giant molecule of protein. I was later to be astonished on many occasions to find in my own circle that those who could not agree with me suffered from a complete inability to understand that precisely because the individual human being represents a corpuscular magnitude he must be subject to the same development as every other species of corpuscles in the World: that means that he must coalesce into physical relationships and groupings that belong to a higher order than his. It is, of course, quite impossible for him to apprehend these groupings directly as such . . . but there are many indications that enable him to recognize perfectly well their existence and the influences they exercise. . . I have no doubt at all (as I said earlier) that it was the experience of the War that brought me this awareness and developed it in me as a sixth sense.
Teilhard de Chardin, Pierre (1980-07-23). Heart Of Matter
and following on:
The concept of a universal connection of human consciousness is very old and forms the heart of the Christian tradition. Teilhard’s contribution was to take this concept put place in within the scope of recent knowledge of the universe being a work in progress from the Big Bang, through the development of individual human consciousness, through the future convergence of collective human consciousness and unification with the Cosmic Christ or Omega Point. As Teilhard described our current evolutionary state:
Quote From Teilhard’s writings:
“[H]ow can we fail to see that the process of convergence from which we emerged, body and soul, is continuing to envelop us more closely than ever, to grip us, in the form of—under the folds of, we might say—a gigantic planetary contraction?
The irresistible ‘setting’ or cementing together of a thinking mass (Mankind) which is continually more compressed upon itself by the simultaneous multiplication and expansion of its individual elements: there is not one of us, surely, who is not almost agonizingly aware of this, in the very fibre of his being. This is one of the things that no one today would even try to deny: we can all see the fantastic anatomical structure of a vast phylum whose branches, instead of diverging as they normally do, are ceaselessly folding in upon one another ever more closely, like some monstrous inflorescence—like, indeed, an enormous flower folding-in upon itself; the literally global physiology of an organism in which production, nutrition, the machine, research, and the legacy of heredity are, beyond any doubt, building up to planetary dimensions; the increasing impossibility of the individual’s attaining economic and intellectual self-sufficiency”
Teilhard de Chardin, Pierre (1980-07-23). Heart Of Matter (Kindle Locations 499-510). Houghton Mifflin Harcourt. Kindle Edition.
Excerpted from a blog-post on Teilhard de Chardin by W. Ockham
“Come away, O human child! To the waters and the wild With a faery, hand in hand, For the world’s more full of weeping than you can understand.” ― W.B. Yeats, The Collected Poems
“Each generation doubtless feels called upon to reform the world. Mine knows that it will not reform it, but its task is perhaps even greater. It consists in preventing the world from destroying itself. Heir to a corrupt history, in which are mingled fallen revolutions, technology gone mad, dead gods, and worn-out ideologies, where mediocre powers can destroy all yet no longer know how to convince, where intelligence has debased itself to become the servant of hatred and oppression, this generation starting from its own negations has had to re-establish, both within and without, a little of that which constitutes the dignity of life and death.
In a world threatened by disintegration, in which our grand inquisitors run the risk of establishing forever the kingdom of death, it knows that it should, in an insane race against the clock, restore among the nations a peace that is not servitude, reconcile anew labour and culture, and remake with all men the Ark of the Covenant. It is not certain that this generation will ever be able to accomplish this immense task, but already it is rising everywhere in the world to the double challenge of truth and liberty and, if necessary, knows how to die for it without hate. Wherever it is found, it deserves to be saluted and encouraged, particularly where it is sacrificing itself. In any event, certain of your complete approval, it is to this generation that I should like to pass on the honour that you have just given me.”
– Albert Camus, Nobel Prize speech.
The Nobel Prize in Literature 1957 was awarded to Albert Camus “for his important literary production, which with clear-sighted earnestness illuminates the problems of the human conscience in our times”.
The undisciplined mind is like an elephant so I have suggested that, if we are to be genuinely happy, inner restraint is indispensable. We cannot stop at restraint, however. Though it may prevent us from performing any grossly negative misdeeds, mere restraint is insufficient if we are to attain that happiness which is characterized by inner peace.” ~ Dalai Lama quotation from Ancient Wisdom, Modern World
I am not ashamed of my very human responses to the painful and difficult things of life. I get angry, hurt, and despondent just like anyone. I do things that greatly embarrass me at times. I have plenty of shadow stuff to work on, just like anyone. But I have learned that *whatever* arises in my thought, and heart, is something that needs my attention, something that I need to look into, with curiosity, compassion, and loving-kindness.
It doesn’t really help to think, “I shouldn’t be thinking such thoughts or having such feelings.” It’s too late. You already did! These feelings or thoughts, which arise due to causes and conditions, we identify as “I” or “me’ or “mine.” And it does not help to deny it or to suppress the arising. Yes, sure, it’s a red flag, maybe even a neon sign flashing for immediate attention! The arising thought or feeling may point to some serious stuff. Our moral sense of the wrongness of something is *essential* to a healthy being. Never try to suppress or ignore your moral nigglings and alarms! But the first step to freedom is being honest enough with ourselves to admit the “truth” of what has shown up for our attention. And the “truth,” in this sense, is simply *what is* — yes, I am feeling this, yes, I felt that, yes, I am thinking this, yes, I thought that, yes I am doing this, yes, I did that. Just the facts, ma’am!
I find that genuine regret and remorse only arise when I am unmindful of some painful arising of feeling as “I” or “me” or “mine” and don’t give it what Buddhism calls “appropriate attention.” Some thoughts and feelings can be looked into and quickly dismissed; others may require deep self-investigation and courageous path-finding. If you really listen to your heart, you will know what to do.
But don’t ever be ashamed of being human and for having your human feelings. You can’t control the thoughts and feeling that arise as “I” or “me” or mine.” They come unbidden, whether we want them or not. And they tell us all about ourselves, sometimes more than we want, or even sometimes can bear. That’s OK! The good news is that what we can always own, and should own, is our *response* to what arises as “I” or “me” or “mine.” Let that response be mindful, attentive, curious, wise, patient, and compassionate.
Sometimes, we may think we are our own worst enemy, and I suppose in a certain sense that’s true, in that we cannot escape the effects of our own unskillful, selfish, ignorant thoughts and actions. But we are also our own very best friend, for everything we think and do tells us something about us we need to understand and know. If we will only get to know ourselves and investigate ourselves, we will indeed find we are our own very best friend. As we learn this, we become, as the Buddha once said, lamps unto ourselves, and the light in our hearts will take us all the way home.
A disciple of Yogananda once asked, “Will the Earth be destroyed?” “Definitely not,” he answered. Sri Yogananda also said, “I prophesize you will see a new world! a world of peace, harmony, and prosperity. The earth will know no wars for hundreds of years, so tired will they be of violence of all kinds.”
The earth, in this new Dwapra age, will see inconceivable progress, not only with great advancement — scientific and otherwise — on all levels of life, but there will even be travel to distant planets. Dwapar Yuga is a time when man will penetrate the illusion of space. If space is indeed an illusion, then the most distant galaxy must be no farther away, really, than our own feet! Perhaps man will then be able even to travel to galaxies that now seem impossibly distant from us.
The ancients have predicted there will be a time when all creatures of Earth will understand each other and know each other’s thoughts. And although we will still consume each other, the necessity of function and the assurance of our return will remove all trepidation. Fear of another will only occur when a threat is imminent. Suspicion and fear from unknown motivations will be eliminated. And because we will know each other’s thoughts, we will no longer waste any time with those who don’t appreciate and love us.
We will understand the language of the weather and the seasons. We will know what to expect and cultivate accordingly. Sufficiency will be assured. Hunger will be optional. We will understand our place in the world and harmony will prevail. This prediction is the promised reward for the final maturing of our species.
All species have a cycle of existence that resembles the cycle of an individual life. For example, tortoises are in advanced maturity in their cycle. They have achieve wisdom and serenity. Antelopes, on the other hand, are in the young adulthood of their cycle as a species. They enjoy the enthusiasm and energy of movement, courtship and the curiosity of new ideas.
Humans are in the adolescent part of their cycle. This manifests in their insecurity and bluster, in their unfamiliarity with their bodies, in their desire to appear knowledgeable about all things, in their quarrelsomeness, in their easy embarrassment, and in their secret urge to improve themselves.
All stages within these cycles are important and necessary. We wouldn’t want to go from youth to old age without the intervening transitions, even if we could. We might miss something exciting. So there is no negative judgement in finding our species in its adolescence. We should just enjoy it and look forward to what comes next. The prediction is coming true..