How does Teilhard use his ‘lens’ to open the door to connecting to God?

Today’s Post

Last week we saw how the recognition of the ‘core of person’, and the realization that such a core is also a manifestation of Karen Armstrong’s ‘immortal spark’, is that which connects us to the universal agency which ‘sustains and gives life to the entire cosmos’. While this recognition may well bring us closer to a clearer understanding of God, it still does not address how a relationship with such a God is possible.

This week we’ll apply Teilhard’s ‘lens’ to the opening of that door.

Teilhard’s Seven Steps of Meditation

All religions include rituals that are intended to put us in touch with the ultimate ground of being, be it the Eastern Brahman or the Western God. One practice common to most of them is ‘meditation’, the goal of which is both increased awareness of ourselves and of this ultimate life force which lies at our core.

Of course, while each expression may have the same goal of finding both our ‘true’ selves and this ‘core’, each brings its unique presuppositions to the practice. As a result, the word ‘meditation’ often brings with it a presumption of some religious dogma or hermeneutic, hence introducing this concept here might be seen as distinctively contrary to the ‘secular’ approach employed in Teilhard’s ‘lens’. As we shall see, however, echoing Richard Dawkins, “the divesting of all the baggage that the word ‘God’ carries” works equally well as a method for experiencing God as it did for his definition.

We’ll start with an example of Teilhard’s use of his ‘lens of evolution’, which closely follows Maurice Blondel in understanding God as the ‘immanent ground of being’. Teilhard described this experience of meditation in his book, “The Divine Milieu”. This description is independent (“divested of the baggage”) of most traditional religious assumptions and demonstrates a framework for a ‘personal contact’ with God as we are exploring.

Step 1: Recognizing the Facets of our Person

“And so, for the first time in my life, perhaps, I took the lamp and, leaving the zones of everyday occupations and relationships, where my identity, my perception of myself is so dependent on my profession, my roles- where everything seems clear, I went down into my inmost self, to the deep abyss whence I feel dimly that my power of action emanates.”

Here Teilhard begins with an exploration of the ‘scaffolding’ of his person: those influences which affect the development of personality: beliefs, faiths, and fears. How much of who we are and what we believe have we consciously accepted, as opposed to those facades which we have erected as a protective skin to ward off the dangers of life?

Step 2: Moving past the Safety of the Scaffolding

“But as I descended further and further from that level of conventional certainties by which social life is so superficially illuminated, I became aware that I was losing contact with myself. At each step of the descent, with the removal of layers of my identity defined from without, a new person was disclosed within me of whose name I was no longer sure, and who no longer obeyed me. “

How can we begin to objectively see ourselves, steeped in our facades and scaffolding as we are? What happens when we begin to recognize these facades and scaffoldings, and try to imagine the consequence of divesting ourselves of them? How can we ultimately trust that what lies beneath is indeed ‘trustworthy’? Upon what can we place our faith in our capacity for the ‘dangerous actions’ that we must undertake each day?

Step 3: Encountering the Font of Our Consciousness

“And when I had to stop my descent because the path faded from beneath my steps, I found a bottomless abyss at my feet, and from it flowed, arising I know not from where, the current which I dare to call my life.”

Where does our life come from? Every day we are barraged by stimuli from our instinctual brains, fears, elations, and ideas that arrive unbidden from what we refer to as our ‘unconscious’. One philosopher refers to our life as “what happens while we were making other plans”. How does that happen?

Step 4: Facing the Intangibility of the Font

“What science will ever be able to reveal to man the origin, nature, and character of that conscious power to will and to love which constitutes his life? It is certainly not our effort, nor the effort of anyone around us, which set that current in motion. And it is certainly not our anxious care, nor that of any friend of ours, which prevents its ebb or controls its turbulence.

We can, of course, trace back through generations some of the antecedents of the torrent which bears us along; and we can, by means of certain moral and physical disciplines and stimulations, regularize or enlarge the aperture through which the torrent is released into us.”

While we might well recognize that there is a font from which flows the stuff from which we are made, it cannot be empirically articulated. Whatever the source, it is beyond our grasp.

Step 5: Accepting Our Powerlessness Over The Source of Our Life

“But neither that geography nor those artifices help us in theory or in practice to harness the sources of life. My self is given to me far more than it is formed by me. Man, scripture says, cannot add a cubit to his nature. Still less can he add a unit to the potential of his love, or accelerate by another unit the fundamental rhythm which regulates the ripening of his mind and heart. In the last resort, the profound life, the fontal life, the new-born life, escapes our life entirely.”

In addition to our inability to rationally and empirically articulate this flow of life into us, we are also unable to control it. Our only choice is to accept it and come to enough appreciation of it that we are able to cooperate with it.

Step 6: Recognizing our Entwinement in the Fabric of Existence

“Stirred by my discovery, I then wanted to return to the light of day and forget the disturbing enigma in the comfortable surroundings of familiar things, to begin living again at the surface without imprudently plumbing the depths of the abyss. But then, beneath this very spectacle of the turmoil of life, there re-appeared before my newly-opened eyes, the unknown that I wanted to escape.

This time it was not hiding at the bottom of an abyss; it disguised itself, its presence, in the innumerable strands which form the web of chance, the very stuff of which the universe and my own small individuality are woven. Yet it was the same mystery without a doubt: I recognized it.”

Teilhard recognizes not only the source of life within us, but how this source is also interwoven into the ‘innumerable strands which form …the very stuff of which the universe and my own small individuality”

Step 7: Recognizing the Face of the Ground of Being

“Our mind is disturbed when we try to plumb the depth of the world beneath us. But it reels still more when we try to number the favorable chances which must coincide at every moment if the least of living things is to survive and succeed in its enterprises.

After the consciousness of being something other and something greater than myself- a second thing made me dizzy: Namely the supreme improbability, the tremendous unlikely-hood of finding myself existing in the heart of a world that has survived and succeeded in being a world.

At that moment, I felt the distress characteristic to a particle adrift in the universe, the distress which makes human wills founder daily under the crushing number of living things and of stars. And if something saved me, it was hearing the voice of the Gospel, guaranteed by divine success, speaking to me from the depth of the night:

“It is I, be not afraid.”

How do I dare believe that whatever is at the source of my being, indeed of all being, it is nonetheless (As Blondel puts it) ‘on my side’? How is it possible to see this ‘fontal’ life which pours into me at each moment as an individual instantiation of the general forces which have brought (and are still bringing) the universe into fuller being? How do I dare trust that these forces, welling up over billions of years, will continue to well up in me.? How can I begin to recognize, trust and more importantly cooperate with this inner source of energy so that I can be carried onto a more complete possession of myself?

In this short but very personal and straightforward description of the journey into himself, Teilhard offers an outline of meditation that is ‘secular’ but addresses the full gamut of a quest for the ‘ground of being’ that is within us that we call God.

Secular Meditation

There is nothing religious about these seven steps. The assumptions about the nature of the universe that science and biology assert, once the phenomenon of increasing complexity is added, are all that is necessary to state them. As Teilhard suggests, the addition of this phenomenon, while not yet a specific scientific theory, is not only necessary for inclusion of the human person into the scope of scientific enquiry, it is also necessary for the process of universal evolution itself.

A universe without increasing complexity would not evolve.

There is a similarity between these seven steps and the very successful “Ten Steps” of Alcoholics Anonymous. The foundational step of exploring and learning to trust oneself is at the basis of much of Western thinking. Psychology, as we will see in the next few weeks, can therefore be seen as ‘secular meditation’.

The Next Post

This week we explored Teilhard’s approach to meditation as a skill through which we can make contact with our ‘core of being’, and through this with God. We saw his meditation exercise in the practical and secular seven steps he took in his search for the ‘cosmic spark’ which enlivens all things.

Next week we will move on to see how psychology can be seen as a form of “secular meditation”.

How do we use Teilhard’s ‘lens’ to find God in our lives?

Today’s Post

Last week we focused Teilhard’s ‘lens’ on the history of ‘looking for God’, and how the focus of the Christian church slowly shifted from the intimacy expressed in Jewish tradition to the Greek-influenced ‘over against’ decried by Blondel.

This week we will continue our employment of Teilhard’s ‘lens’ to refocus upon the process of finding God in human life.

The Search for the ‘Cosmic Spark’

As we have seen, Teilhard asserted that any search for God begins with a search within ourselves:

“It is through that which is most incommunicably personal in us that we make contact with the universal “

Most of the ancient sages, including Jesus, point to the belief that the most essential core of our being must be uncovered for us to attain our most authentic expression of being. This isn’t necessarily the ‘happiest’ or ‘most powerful’ state, but rather one in which we are ‘more complete’ and more aware of and able to achieve our full potential as persons.

Karen Armstrong, in her sweeping narrative, “The Great Transformation” identifies several areas of common ground among the six lines of thought (Confucianism and Daoism in China, Hinduism and Buddhism in India, Monotheism in Israel and philosophical rationalism in Greece) in four parts of the world that constituted a new understanding of God and Self in the ‘Axial Age’ (900-200 BCE). She describes one of the earliest such insights in the Upanishads as:

“There is an immortal spark at the core of the human person, which, when participated in – was of the same nature as – the immortal Brahman that sustained and gave life to the entire cosmos. This was a discovery of immense importance, and it would become a central insight in every major religious tradition. The ultimate reality was an immanent presence in every single human being.”

Armstrong saw this emerging realization as

“For the first time, human beings were systematically making themselves aware of the deeper layers of human consciousness. By disciplined introspection, the sages of the Axial Age were awakening to the vast reaches of selfhood that lay beneath the surface of their minds. This was one of the clearest expressions of a fundamental principle of the Axial Age. Enlightened persons would discover within themselves the means of rising above the world; they would experience transcendence by plumbing the mysteries of their own nature, not simply by taking part in magical rituals.”

Through Teilhard’s ‘lens of evolution’, God can be seen as the upwelling of complexity in evolution, the ‘cosmic spark’, that leads to the ‘person’. From his perspective, we can begin to see how ‘plumbing the mysteries or our own nature’ is a primary means of connecting to the ‘mystery of all nature’. It opens the door to an approach to “Finding God”.

Each of the Axial Age’s six lines of thought brought their own practices to this undertaking. Further, with the seemingly inevitable duality that emerges in each new philosophy, many different and often contradictory practices emerged within each of the lines. Within Christianity, for example, the influence of Greek thinking led to seeing God as ‘other’, as opposed to a universal agent of being and growth at the core of our person.

So, as it is easy to see, the path toward a connection to this inner source of life recognized by nearly all religions, is not a simple thing. Finding a way to do so without being bound by the scaffolding and facades which abound in the canons of traditional religion can be a very difficult undertaking.

The Next Post

This week we began to address the search for God as an active, immanent agent of our personal life. But this does not answer the second part of our question: what does it mean to say that we can have a ‘relationship’ with such a God? Having seen how we are connected to God by participating in this cosmic upwelling of complexity, next week we will address the undertaking of such a relationship.