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Teilhard and Other Modern Thinkers on Evolution, Mind, and Matter
Abstract
In his The Phenomenon of Man, Pierre Teilhard de Chardin develops concepts of consciousness, the noosphere, and psychosocial evolution. This paper explores Teilhard’s evolutionary concepts as resonant with thinking in psychology and physics. It explores contributions from archetypal depth psychology, quantum physics, and neuroscience to elucidate relationships between mind and matter. Teilhard’s work can be seen as advancing this psychological lineage or psychogenesis. That is, the evolutionary emergence of matter in increasing complexity from sub-atomic particles to the human brain and reflective consciousness leads to a noosphere evolving towards an Omega point. Teilhard’s central ideas provide intimations of a numinous principle implicit in cosmology and the discovery that in and through humanity evolution not only becomes conscious of itself but also directed and purposive.
... After returning home from hospital after a forty-four day admission, still fragile and weak from the operations and peritonitis, I sat with the support of a loving friend and typed a sixty-thousand-word manuscript which became the basis for the book and articles in the interdisciplinary journal, Mind and Matter (Todd, 2008) and the journal of the American Teilhard Association, Teilhard Studies (Todd, 2013). observes that persons who experienced OBEs or NDEs, including highly educated modern persons, typically find it virtually impossible to resist the conviction that they have vacated their ordinary bodies (or experienced cardiac arrest) and yet continued to function as fully conscious or even hyperconscious agents usually in some sort of embodied form …. These intense experiences in fact often lead to expectations of post-mortem survival, accompanied by profound reduction in any pre-existing fears of death. ...
Physicalism as a worldview and framework for a mechanistic and materialist science seems not to have integrated the tectonic shift created by the rise of quantum physics with its notion of the personal equation of the observer. Psyche had been deliberately removed from a post-Enlightenment science. This paper explores a post-materialist science within a dual-aspect monist conception of nature in which both the mental and the physical exist in a relationship of complementarity so that they mutually exclude one another and yet are together necessary to explain Reality while being irreducible to one another. Both mind and matter emerge from an underlying holistic domain known as the unus mundus in the Jung-Pauli formulation or as the analogous implicate order in the framing of physicist David Bohm and his colleagues. Kuhnian anomalies such as the role of reflective consciousness in evolution, and phenomena including so-called "near death experiences" (NDEs), are considered from the perspective of dual-aspect monism in conjunction with an emerging evolutionary panentheism.
Philosophers, right from the Classical Greek period, have grappled with the problem of the origin, nature, and future of the universe. On one pole of the debate evolutionists who see the universe as an organism in the process of cosmic evolution. On the other pole of the debate are creationists who hold that reality was created by a supreme being. Interestingly, this debate has led to heated disagreements between these two rival camps. In the face of this problem, this work explores the view of Pierre Teilhard de Chardin, who proposes a unique theory of evolution which integrates some ideas of the creationists. This cosmic evolution, according to him, is the ongoing and unfolding process of the creative impulse, which is personalized in the human person until it reaches its apex in personal relationship with the transcendent at the Omega Point. This work attempts to expose Teilhard de Chardin’s entire theory of cosmic evolution; the stages of the process of cosmic evolution, the laws which govern the process and the end to which it tends, that is, the Omega Point. It points out the strengths and weaknesses of his arguments as well as the implications of his entire theory for the present human society. In the final analysis, this research work maintains that despite its obvious downsides, Teilhard de Chardin’s Evolutionism is remarkable for its synthesis of science with religion, its revelation of the uniqueness of the emergence of internet in the evolutionary continuum and its prognostication of a glorious future predestined for the cosmos from the very onset of evolution. Analytic method of research was employed.
The paradigm shift ushered in by the new science of the early twentieth century discloses the universe as a dynamic, energetic, and complex web of relationality. In view of this renewed sense of undivided wholeness, this article seeks to advance the growing synthesis of theology and depth psychology by way of a revised meaning of catholicity. Specifically, the article utilizes Carl Jung’s theory of individuation to suggest that catholicity is the conscious movement of the psyche toward wholeness, an outcome that Jung associated with Christ. The article introduces the term “Holonic Christ” to describe Christ as both the regulating principle of wholeness in nature and the co-recipient of the activity of deepening wholeness through the psychological development of the self-reflective individual. In this way, the article contends that catholicity is the process of individuation in its fullest form: a dynamic energy of the psyche that urges us in the direction of a more integrated personality, an ever-expanding community, and an eschatological remediation of divine self-contradiction made possible by human self-actualization. The article concludes with a discussion of the far-reaching religious implications of this study and explains why this new understanding of Christ is valuable to theological discourse.
In his The Phenomenon of Man, Pierre Teilhard de Chardin develops concepts of consciousness, the noosphere, and psychosocial evolution. This paper explores Teilhard’s evolutionary concepts as resonant with thinking in psychology and physics. It explores contributions from archetypal depth psychology, quantum physics, and neuroscience to elucidate relationships between mind and matter. Teilhard’s work can be seen as advancing this psychological lineage or psychogenesis. That is, the evolutionary emergence of matter in increasing complexity from sub-atomic particles to the human brain and reflective consciousness leads to a noosphere evolving towards an Omega point. Teilhard’s central ideas provide intimations of a numinous principle implicit in cosmology and the discovery that in and through humanity evolution not only becomes conscious of itself but also directed and purposive.
This chapter discusses the Earth Charter as an articulation of the emerging new global ethics and as a contribution to what Pierre Teilhard de Chardin calls “the formation of a veritable spirit of the earth”. Teilhard views the evolution of life on Earth as continuous with the great evolutionary process that is the universe and he regards the emergence of mind in humanity as a great step forward in the evolutionary process. He believes that the awakening of thought and its development influence life itself in its organic totality and consequently it signifies a transformation affecting the state of the entire planet.
In 1917 Pierre Teilhard de Chardin wrote an essay that proposes union as a way to observe how the process of evolution takes place. He spent the remainder of his life broadening and sharpening the vision, which was based on union in nature. We propose that this vision and the historical development of thermodynamics and classical statistical mechanics offer insight into union and even into the divine life that many Christians believe to be triadic. We briefly situate union in the triune divine life in early Christian tradition as it was believed and practiced. We then interpret three stages of development in the sciences of thermodynamics and statistical mechanics that support the theme of union in nature. Next we describe the development of Teilhard's thought during his scientific career and his tests of the theme of union, principally in his private journals, now being edited. We offer examples of Teilhard's application of union to his own spiritual life and compare his understanding of union with those of Paul the Apostle and John of the Cross. Finally, although the Christian God's triadic life was not a particular concern of Teilhard, we propose union in nature as a vestige of the divine life.
The Sustainable Development of the Biosphere is a book which explains an ambitious international program begun in 1982 at the International Institute for Applied Systems Analysis (IIASA) in Laxenburg, Austria. The program brings together historians, geographers, environmental scientists, economists, managers, and policymakers from a wide range of countries to address the question, what should society do to reverse global changes caused by the degradation of the environment. This book of collected and edited overviews represents the conclusion of the first phase of a program that is planned to continue for several more years.
Pierre Teilhard de Chardin was one of the most significant scientific and religious thinkers of the twentieth century. In his masterful work, The Human Phenomenon, he developed a unified vision of matter and spirit evolving over time toward great complexity and consciousness. This evolutionary framework provides a comprehensive and integrated perspective to view the interdependence of all life forms and the important role of humans as co-creators in the evolutionary process.
Several recent Roman Catholics who were known for their devotion have left accounts of their troubled faith. I consider three of these: St. Therese of Lisieux, Mother Teresa of Calcutta, and Pierre Teilhard de Chardin. Then I tell of the troubled atheism of Jean-Paul Sartre. Finally, I use texts of Sartre and Teilhard to understand the unsettled nature of belief.
Pierre Teilhard de Chardin challenged theology to reach for an understanding of God that would take into account the reality of evolution. Paul Tillich's notion of New Being goes a long way toward meeting this challenge, and a theology of evolution can gain a great deal from Tillich's religious thought. But Teilhard would still wonder whether the philosophical notion of being, even when qualified by the adjective new, is itself adequate to contextualize evolution theologically. To Teilhard a theology attuned to a post–Darwinian world requires nothing less than a revolution in our understanding of what is ultimately real. It is doubtful that Tillich's rather classical theological system is radical enough to accommodate this requirement. For Teilhard, on the other hand, a metaphysics grounded in the biblical vision, wherein God is understood as the future on which the world rests as its sole support, can provide a more suitable setting for evolutionary theology.