The “piece of iron” of my first days has long been forgotten. In its place it is the Consistence of the Universe, in the form of Omega Point, that I now hold, concentrated …into one single indestructible centre, WHICH I CAN LOVE. (Pierre Teilhard de Chardin, The Heart of Matter, 39)
Teilhard describes his mystical journey as a spiral through which he moves into a deepening reality, visiting, revisiting, five circles that map his journey into the heart of matter and the heart of God (“The Mystical Milieu”, Writings in Time of War, 115-49).
We have already explored, with Kathleen Duffy as our travel guide (Teilhard’s Mysticism, Orbis Books, Maryknoll, New York, 2014), Teilhard’s Circles of Presence, Consistence, Energy and Spirit. Now at the deepest swirl of the spiral we come to his Circle of Person.
Seeking the elusive force that animates the cosmos, Teilhard stepped into the fifth circle, searching for its source. What image might assist?
Devotion to the Sacred Heart of Jesus had once allured him but now, as he sought a more universal image, the figure of Christ and the world began to meltbefore his eyes into a single vibrant surface (Hymn of the Universe, 42-43). Surrounded by a cosmic tapestry of intricately woven thread,Christ’s face shone with exquisite beauty.Trails of phosphorescence gushed forth and radiated outward toward infinity. “The entire universe was vibrant ” (HU, 43);the cosmos had acquired a nervous system, a circulatory system, a heart.Teilhard was consumed by the fire streaming from this universal center and resolved to go deeper (Teilhard’s Mysticism, 110).
Stepping into the fifth circle, Teilhard encountered a shadowy figure, a feminine presence: The figure of Sophia emerged from the mists.
She was radiant; her facial expression comforting. Teilhard recognized her as “the beauty running through the world….” (Writings in Time of War, 192)….
It is through her power, the power of love, that all things come together. Hidden within the very heart of matter,she ”bestirred the original mass, almost without form…and instilled even into the atoms…a vague but obstinate yearning to emerge from the solitude of their nothingness.”
She is “the bond that thus held together the foundations of the universe“ (W, 192-3),and she continually draws Earth into “passionate union” with the Divine. (W, 200)….
She is the raiment who is forming as she is being formed, continually creating the mystical milieu in which the forces of loveencourage all things to become one….The radiance from her countenance becomes brighter still when it shines out from the eyes of each human face….
The tenderness of her compassion and her holy charm aroused Teilhard’s passion for the Divine and sensitized his heart.He was enthralled with “the beauty of spirit as it rises up adorned with all the riches of the earth,” as it flows into the heart of the cosmos, toward its very center. He yearned to take hold of her, yet whenever he tried, he found that she eluded his grasp.
With great alacrity, he followed her lead as she guided him through the “luminous mist hanging over the abyss”and propelled him toward the heights into freedom. (Teilhard’s Mysticism, 110-111)
Teilhard brought the heart of a mystic, the eyes and sensibilities of a poet, the rigorous training of a scientist to his observations, his intuitions, his deep knowing so that his “vague intuition of universal unity became over time a rational and well-defined awareness of a presence…the presence of a radiant center that has all along been alluring the cosmos into deeper and deeper union…”(TM, 112)
Lured by the passionate love that this presence awakened within him, Teilhard experienced the universe “ablaze with the fire of divine love, suffused with the elements of a presence which beckons, summons and embraces” all of humanity, so that he was himself living “steeped in its burning layers” (Divine Milieu, 112).
Re- reading the letters of Saint Paul, Teilhard saw more clearly Christ’s evolutionary role: In “an explosion of dazzling flashes” (The Heart of Matter, 50),Cosmic Convergence coupled with Christic Emergence and became two phases of a single evolutionary movement.
The implosion caused by the coincidence of Christ with the Omega of the Universe releases “a light so intense that it transfigured…the very depths of the World” (HM, 82-3). All of the knowledge and love that Teilhard had for the universe was suddenlytransformed into knowledge and love for the God who is embedded within every fragment of matter (TM, 113).
Teilhard’s mysticism, now grounded in the Circle of Person, completed his synthesis. He was convinced that the universe would both continue to complexify, and become more centered in the Body of Christ until all would be one in Christ.
He now yearned to adore, which for him meant to “lose oneself in the unfathomable…to give of one’s deepest to that whose depth has no end” ( D, 127-8).
His desire was that all humanity might open their arms “to call down and welcome the Fire” as…” a single body and a single soul in charity” (Divine Milieu, 144).
“Drawn to follow the road of fire” (The Heart of Matter, 74) Teilhard “dedicated himself body and soul to the ongoing work needed to transform the cosmos to a new level of consciousness and of love” (TM, 116).
“The universe, as a whole, cannot ever be brought to a halt or turn back in the movement which draws it towards a greater degree of freedom and consciousness” (Pierre Teilhard de Chardin Christianity and Evolution, 109).
How did Teilhard move from examining rock layers to exploring the inner dynamics of the universe and of the human spirit?
How did he reach his conviction that matter is moving towards spirit, that everything is “driven, from its beginning, by an urge toward a little more freedom, a little more power, more truth?” (Writings in Time of War)
Kathleen Duffy writes that Teilhard “began by plumbing the depths of his own being, plunging into the current that was his life so that he could chart the development of his person from the very beginning. He wanted to see whether, and if so, how, the principle of Creative Union was operating in his own cosmic story.” (Teilhard’s Mysticism, 83)
Teilhard himself tells us of that inner journey:
And so, for the first time in my life…I took the lamp and, leaving the zone of everyday occupations and relationships 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. But as I moved further and further away from the conventional certainties by which social life is superficially illuminated, I became aware that I was losing contact with myself. At each step of the descent a new person was disclosed within me of whose name I was no longer sure, and who no longer obeyed me. And when I had to stop my exploration because the path faded from beneath my steps, I found a bottomless abyss at my feet, and out of it came — arising I know not from where – the current that I dare to call my life. (Divine Milieu 76-77)
artwork by Mary Southard, CSJ
On this deep inner journey, Teilhard felt “the distress characteristic to a particle adrift in the universe” (DM, 78).
Kathleen Duffy describes his experience: The immensity and grandeur of the universe overwhelmed him. As he descended back through the eons of time, the landscape became less and less familiar; patterns came and went at random and then disappeared. Finally, near the beginning of time, all cosmic structure dissolved into a sea of elementary particles. Troubled, at first, by the apparent lack of unity, Teilhard reversed his direction, exploring instead the cosmic becoming. As he moved forward through time, he watched elementary particles fuse into fragile streams. Amazed by how these streams continued to coalesce, he focused on those that would eventually form his own current, noting the way they converged. Extending “from the initial starting point of the cosmic processes…to the meeting of my parents” (Writings in Time of War, 228), rivulets were growing in strength and beauty. As time progressed, they came alive – they began cascading in torrents, swirling in eddies, pulsating with life and with spiritual power. Teilhard could feel the energy of life gushing from his core. (Teilhard’s Mysticism, 84)
From this mythic/mystical inner journey through his own being Teilhard began to trace the evolution of spirit within matter.
It became clear to him that “a certain mass of elementary consciousness becomes imprisoned in terrestrial matter at the beginning” (Human Phenomenon, 37).
Contemplating the first cells bubbling up from the ocean floor, Teilhard was aware of more than the evolution of matter; he realized that he was also witnessing the evolution of spirit…. The more complex matter becomes, the more capable it is of embodying a more developed consciousness or spirit (TM 87).
We hear an excitement in Teilhard’s words as he sees the implications of this: And here is the lightning flash that illuminates the biosphere to its depth …. Everything is in motion, everything is raising itself, organizing itself in a single direction, which is that of the greatest consciousness (The Vision of the Past, 72).
Seeing the evolutionary process moving in this way, Teilhard is assured that: The universe as a whole, cannot ever be brought to a halt or turn back in the movement which draws it towards a greater degree of freedom and consciousness (Christianity and Evolution, 109).
If we also feel that “lightning flash”, that stirring of excitement and promise, how will our everyday lives change?
For starters, we must free ourselves from that tangle of despair and helpless that ensnares us when we look only at the challenges (immense and awe –inspiring as they are), and free up our energies to look at the 14.8 billion years of evolution that have brought us to this threshold.
We may trust that we are made for these times, that we have evolved to face this crisis, that we have all that we require to do what is demanded of us.
For why else was Teilhard sent to us as a guide in this moment in human history?
Everywhere there are traces of, and a yearning for,
a unique support, a unique and absolute soul,
a unique reality in which other realities are brought together in synthesis,
as stable and universal as matter, as simple as spirit.
Pierre Teilhard de Chardin Writings in Time of War (translated by Rene Hague, New York, Harper and Row, 1968)
a unique and absolute soul … in which other realities are brought together in synthesis
Teilhard’s Life Journey spiralled through five circles. We have glimpsed his discoveries in the Circle of Presence where the loveliness of earth lured and enchanted him. Guided by Kathleen Duffy through her book Teilhard’s Mysticism (Orbis Books, Maryknoll, NY 2014), we now explore Teilhard’s search in the Circle of Consistence where “he focused not only on the beauty of nature but also on the properties and structure of the cosmos as a whole “(39).
Pierre is four years old, living in a family deeply grieving the loss of a child, his sibling.His mother is cutting his hair, tossing the shorn locks into the fire.Before his eyes, the boy sees part of himself vanish.
In such moments a life’s work may begin. For Teilhard, it began with a search for what can last… He began to collect bits of iron, until rust betrayed his trust in metal. Walking with his father over the hills of the Auvergne near his home, he found something that would endure. He fell in love with rocks.
Duffy writes that “his choice to abandon his collection of iron scraps for rock was fortunate since it led him from mere rock collection to the study of the Earth’s crust and eventually expanded his thinking to the planetary scale”(40).
Later in life, Teilhard would reflect: It was precisely through the gateway that the substitution of Quartz for Iron opened for my groping mind into the vast structures of the Planet and of Nature, that I began, without realizing it, truly to make my way into the World—until nothing could satisfy me that was not on the scale of the universal”. (The Heart of Matter)
Teilhard was seeking “an ultimate Element in which all things find their definitive consistence“(Teilhard’s Mysticism, 40). Though field work in geology and palaeontology in China, Africa and North America allowed him to enter Earth’s body, his brief time studying physics opened his wondering eyes to the cosmos. Still asking What holds everything together? Teilhard wondered if the answer was gravity.
Duffy notes that “throughout his journey along the Circle of Consistence, Teilhard focused his attention on matter in all of its intricacy without much consideration of spirit….The Divine Presence in which he felt himself bathed seemed to be not some vague spiritual entity, but rather, a supreme tangible reality”( 41).
Observing unity and interconnectedness within matter, Teilhard wrote: “The further and deeper we penetrate into matter with our increasingly powerful methods, the more dumbfounded we are by the interconnection of its parts”. (The Human Phenomenon)
Over time Teilhard would reconcile his childhood abhorrence for what perishes with his love for the strength and beauty that he found in what cannot last: This crumbling away, which is the mark of the corruptible and the precarious, is to be seen everywhere. And yet everywhere there are traces of, and a yearning for…a unique and absolute soul. (Writings in Time of War)
Teilhard came to “distinguish in the Universe a profound, essential Unity, a unity burdened with imperfections…but a real unity within which every ‘chosen’ substance gains increasing solidity”. (Teilhard’s Mysticism, 53)
Spiralling through the Circle of Consistence, experiencing the cosmic structure as “intimate, intricate and profound”, seeing himself as ”part of an interdependent and interconnected reality, sharing the one life that is in everything”, Teilhard realized that a search for consistency in what is visible would ever disappoint him.
Now at last he began to see: the very consistency of the World …welling up …like sap, through every fibre… leaping up like a flame .(The Heart of Matter)
Duffy’s conclusion to her chapter on the Circle of Consistence pulses with life and beauty, drawn in part from Teilhard’s Writings in Time of War (W):
Divine Presence, so powerfully real to him as he traveled along the first circle, had acquired a new power for him. At the very heart of matter, Divine Consistence was, by its very presence, holding all things together. Once he became aware of “the unifying influence of the universal Presence” (W, 124), he was no longer distressed by the mutability of things: “Beneath what is temporal and plural, the mystic can see only the unique Reality which is the support common to all substances, and which clothes and dyes itself in all the universe’s countless shades without sharing their impermanence”. (W, 125) He knew that Divine Consistence is trustworthy (W, 123):
“Having come face to face with a universal and enduring reality to which one can attach those fragmentary moments of happiness that…excite the heart without satisfying it” (W, 124), ”a glorious, unsuspected feeling of joy invaded my soul” (W,126).
He longed to surrender, to drive his roots into matter so that he could become united with Ultimate Reality. (Teilhard’s Mysticism, 54)
Universe became apparent to me as a great rising surge,
in which all the work that goes into serious enquiry,
all the will to create, all the acceptance of suffering,
converge ahead into a single dazzling spear-head –
now, at the end of my life,
I can stand on the peak I have scaled and continue
to look ever more closely into the future,
and there, with ever more assurance,
see the ascent of God.
Pierre Teilhard de Chardin, The Heart of Matter, 52
Teilhard’s life journey along the mystic path was not for himself alone. His writings, published only after his death, are a gift to us. They are a travel guide of such depth and wisdom that even in our own complex, sometimes terrifying, often mystifying reality, his footsteps shed a light that we may follow into a future filled with hope.
For this exploration of his climb to the peak where he could “look ever more closely into the future”, I rely on the July 2019 retreat experience led by Kathleen Duffy, SSJ and her book, Teilhard’s Mysticism (Orbis Books, Maryknoll, New York, 2014).
Teilhard left us a road map, a set of five circles, stages of his mystical growth.
These circles, which are more properly imaged as loops of a spiral that he revisits throughout his life, provided him with steeping stones into an ever-deepening reality, a reality informed as much by the science of his time as by his religious tradition. They plot his growth and development as he sinks ever more deeply into the heart of matter and into the heart of God….Stepping with him through each of these circles…we come to understand ….how we too can be drawn more and more deeply into that privileged point where the depths of our hearts and the heart of the cosmos converge with the heart of God. (Kathleen Duffy, Teilhard’s Mysticism 4, 5)
Of the first of these spiralling loops, the Circle of Presence, Teilhard writes: There were moments, indeed, when it seemed to me that a sort of universal being was about to take shape suddenly in Nature before my very eyes. (The Heart of Matter, 26)
Duffy tells us that “something as simple as a song, a sunbeam, a fragrance, or a glance would pierce his heart and heighten his awareness of an unexplained presence.” (23) These encounters with beauty in sensations elicited by encounters with nature, with music, with persons, drew from Teilhard a wonder and a joy that illumined his life. At times they occurred in settings that hardly seem the stuff of poetry. In the midst of a long, arduous voyage to China, he wrote to his beloved cousin Marguerite:
Yesterday I could never tire of looking to the east where the sea was uniformly milky and green, with an opalescence that was still not transparent, lighter than the background of the sky. Suddenly on the horizon a thin diffuse cloud became tinged with pink; and then with the little oily ripples of the ocean still open on one side and turning to lilac on the other, the whole sea looked for a few seconds like watered silk. Then the light was gone and the stars began to be reflected around us as peacefully as in the water of a quiet pool.(Letter cited in Teilhard’s Mysticism, 25-6)
While serving as a stretcher bearer in the First World War, Teilhard “…had occasion to look into the eyes of many a dying soldier. Just before the moment of death, a strange light would often appear in a soldier’s eyes. Teilhard was never sure whether the eyes were filled with “unspeakable agony or…with an excess of triumphant joy” (HM 65). Each time the light went out and the wounded soldier died, Teilhard was overcome with deep sense of sadness. (Teilhard’s Mysticism 34-35)
Teilhard discovered light in other eyes when he came to know his cousin Marguerite as a kindred spirit with whom he could share the depths of his own soul. “A light glows for a moment in the depths of the eyes I love….under the glance that fell upon me, the shell in which my heart slumbered, burst open”. (Writings in Time of War, 117-8)
Of Teilhard’s relationship with Marguerite, Duffy writes: A new energy emerged from within, causing him to feel as vast and as rich as the universe. Marguerite had awakened the feminine aspect of his being. His love for her drew him out of himself, sensitized him, and stimulated his capacity for deeper and more intimate relationships. (Teilhard’s Mysticism 34)
Teilhard tells us that his encounters with beauty in the Circle of Presence, “drew me out of myself, into a wider harmony than that which delights the senses, into an ever richer and more spiritual rhythm” (Writings in Time of War, 117).
Duffy comments: Having invaded his being and penetrated to its core, having pierced through to his depths, Beauty drew him into that single privileged point where Divine Presence exists equally everywhere, and where all diversities and all impurities yearn to melt away.(36)
photo credit: Brenda Peddigrew
Teilhard saw that underlying Earth’s surface charms a vivid Presence lies hidden within and penetrates all things. This was the only source that could give him light and the only air that he could ever breathe (Writings in Time of War, 123). He yearned to sharpen his sensibilities so that he could see ever more deeply into the heart of matter. Along the first circle, the palpable world had truly become for him a holy place, a divine milieu, permeated with a vast, formidable, and charming presence. (Teilhard’s Mysticism 38)
Teilhard understood that the duty of a mystic is to be aware of the inner rhythm of the universe, and to listen with care for the heartbeat of a higher reality…. At this privileged place, he tells us, “the least of our desires and efforts…can…cause the marrow of the universe to vibrate.” (Teilhard’s Mysticism 32)
As Teilhard wrote in Human Energy: Indeed we are called by the music of the universe to reply, each with his own pure and incommunicable harmonic. (HE, 150 in Teilhard’s Mysticism 38)
Five sun-soaked, star-speckled days walking, listening, speaking, learning, even dreaming of a sacred- earth centered spirituality, inspired by the writings of Teilhard de Chardin have filled my writer’s quiver with fresh insights into the mystic path for our time. Kathleen Duffy, SSJ, brought her own love for Teilhard, her years of deep pondering on his life and writings, to Jericho House in Ontario’s Niagara Region from July 24-29, 2019, in her Retreat on “Teilhard’s Mysticism”.
Teilhard de Chardin, Jesuit priest, palaeontologist, mystic, France 1881-1955
Wondering how I might share this experience with you, I was drawn back to the words of theologian Margaret Brennan, IHM:
Mystics are people who come in touch
with the sacred source of who they really are and are able to realize and
experience that in their lives.
Teilhard’s life path led him to the sacred source not only of
himself but of the entire Universe. Beginning with his childhood enchantment
with rocks, through his work delving into the depths of the earth as a
palaeontologist in China, and, while he volunteered as a stretcher bearer in
the First World War, through watching the light that briefly illumined the eyes
of a dying soldier, Teilhard grew into knowing a divine presence at the heart
of all that exists. He wrote:
During my life, as a
result of my entire life, the world gradually caught fire for me and burst into
flames until it formed a great luminous mass lit from within.
The Diaphany of the
Divine at the heart of a glowing Universe, as I have experienced it through
contact with Earth – the Divine radiating from blazing Matter: this it is that
I shall try to disclose and communicate. (The Divine Milieu, translated by Bernard Wall, New York,
Harper and Row, Publishers, 1960)
During my life, as a result of my entire life, the world gradually caught fire for me and burst into flames until it formed a great luminous mass lit from within. (Teilhard de Chardin).
Thinking back to Kathleen Duffy’s unfolding of Teilhard’s story, I see in that quote above the significance of the word: “gradually”. Mystics are not born that way! And for Teilhard the path was truly a “long and winding road”.
I was touched by his struggles as a young Jesuit novice reading the book The Imitation of Christ by the fifteenth-century writer Thomas a Kempis. That spiritual handbook counselled that one must love ONLY Christ. Teilhard feared that his great love for the natural world would draw him away from his love for the Christ. His life experiences would gradually bring those two loves into a deep harmony so that he could finally write with deep joy:
Now Earth can certainly
clasp me in her giant arms. She can swell me with her life or take me back into
her dust. She can deck herself out for me with every charm, with every horror,
with every mystery. She can intoxicate me with her perfume of tangibility and
unity. She can cast me to my knees in expectation of what is maturing in her
breast. But her enchantments can no longer do me harm, since she has become for
me, over and above herself, the body of him who is and of him who is coming. (The Divine Milieu)
Of all that
I learned of Teilhard during Kathleen Duffy’s Retreat, this revelation of his
personal struggle and its resolution is what stirred me most. It reveals
Teilhard as a mystic not only OF our
time but FOR our time. He recognized
the allurement of the Universe for the people of our time:
The great temptation of
this century is (and will increasingly be) that we find the World of nature, of
life, and of humankind greater, closer, more mysterious, more alive than the
God of Scripture. (The Heart of Matter, translated
by Rene Hague, New York, Harcourt Brace Jovanovich, Inc., 1978)
Yet that allurement was what he saw as most needed for spiritual healing: Our age seems primarily to need a rejuvenation of supernatural forces, to be effected by driving roots deep into the nutritious energies of the Earth. Because it is not sufficiently moved by a truly human compassion, because it is not exalted by a sufficiently passionate admiration of the Universe, our religion is becoming enfeebled…(Writings in Time of War translated by Rene Hague, New York, Harper and Rowe, Publishers, 1968)
Teilhard looked at the earth with the eyes of a mystic, with the heart of a lover. Finding the Holy Presence at the deep heart of all that exists, he could echo Rumi’s wonder-filled exclamation: “Is the one I love everywhere?”
Teilhard’s eyes, we can learn to see what mystic-poet Catherine de Vinck calls
“the fire within the fire of all things”. Once we see that fire, we know the
call that Teilhard knew to put our hearts at the service of the evolution
towards love that is the call of the Universe, as well as our personal call
within the universal call, for the two are inseparable.
shows us that our deepest call is to love, that evolution is advanced by union
on every imaginable level of being. And, as another poet, Robert Frost observed:
Earth’s the right place for love: I don’t know where it’s likely to go better.
Nothing that lives on our planet is outside of us. We can no longer accept lines of division between religions, between cultures, between nations, between species. This Universe is evolving as one.
Our place within it, like Teilhard’s, is to be its eyes of wonder, its heart of love, its allurement toward union. In co-creative partnership with the Love at its heart, everything that we do contributes towards that great comingled work of the evolution of the Universe, the evolution of ourselves.
This article was prepared for the Winter 2014 issue of LCWR Occasional Papers, published by The Leadership Conference of Women Religious, Silver Spring, MD, USA. It is reprinted with permission from the editor, Annmarie Sanders, IHM and the author, Kathleen Duffy, SSJ.
Although science continues to astound us with ever more detail about the cosmic story, we often miss its inner spiritual dimension. Cosmic processes happen slowly by our standards, making the emergence of novelty difficult to imagine. Despite the beauty of the story, we are often left wondering how to relate what we are learning about the cosmos to our daily lives, to the mission of our congregations and to the life of the world. Yet mystics who have contemplated Earth processes and spent time in intimate contact with Earth have been able to sense a parallel spiritual energy operating at the heart of matter.
Pierre Teilhard de Chardin
While searching for fossils, Pierre Teilhard de Chardin was often overwhelmed by the spiritual power at work within earth’s rocky layers. Within Earth’s crust, he was able not only to read Earth’s amazing story but also to sense the Divine Presence at the very heart of matter, a personal Presence that kept him aware of the mystery of the world around him and sustained him in his vocation.
Merton suggests that the art of seeing the inner dimension of things requires a
spark of religious imagination: “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… meaning of the cosmos which, in all
its movements and all its aspects, sings the praises of its Creator.” (2) Since
metaphor carries with it a raft of nuances and associations and provides
connections between entities that otherwise seem paradoxical, mystics often
rely on poetic expression to describe experiences that are unspeakable. For
Teilhard and Merton, contemplation of Sophia, the wisdom of God so beautifully
portrayed in scripture, integrated the beauty and power of the outer world with
the beauty and power that reside within. (3) Sophia became a powerful personal
image of God, one that suggests ways to co-operate with Divine Energy.
According to scripture, Sophia is the “breath of the power of God, a pure emanation of the glory of the Almighty… a reflection of eternal light, a spotless mirror of the working of God and an image of (God’s) goodness.” (Wisdom 7:25-27)
(Sophia) is the dynamic wisdom and life force…infused into every elementary particle…
She is the dynamic wisdom and life force that has been infused into every elementary particle from the beginning, the presence of God poured out in self-giving love. She is closer to us than we are to ourselves, ever arousing us to passion for the Divine. From the heart of matter, she gazes at us lovingly, urging us always towards greater union and deeper love
very beginning, when she first became immersed in the fiery plasma, she has
been catalyzing a process that Teilhard calls Creative Union, a process that
encourages union at every level of the cosmos, a process that creates novelty,
beauty, and eventually, the ultimate form of union which is love. She begins by
instilling into the protons a desire to become more. She urges them to open to
the other, to overcome their resistance, to let down their repulsive
barriers. And when they do, they are
transformed by the process of fusion into something greater than themselves
without ever losing their identity. Their courageous response prepares the way
for ever more diversity. Because fusion, like so many creative processes, is
violent, Sophia remains close at hand to motivate the protons to persist
despite inherent difficulties.
by the fruitfulness of her initial attempt to foster union, Sophia searches for
more ways to carry out her mission. Protons fuse, atoms form, then simple
molecules. Sophia thrills to see the amazing variety developing as matter responds
to her call for unification. Soon, her creative efforts become pervasive. She
gathers in clumps the gas and dust scattered throughout space and whirls them
in spirals. Eventually, the newly-formed galaxies are ablaze with the
brilliance of star light. Satisfied that stars have learned to produce new
elements, she moves on to the newly-forming planets to begin her next project.
life appears on planet Earth
After years of Sophia’s urging, life appears on planet Earth. Organisms take advantage of their potential for creativity by adapting to their changing environments and evolving into more and more conscious forms. Earth comes alive in a pattern of constant change. The brilliant greens of plant life, the delicate hues of flowers, and the graceful movements of animals are evidence for Sophia that her mission of Creative Union is being fulfilled. However, like the protons that struggle in their innate repulsion for other protons as they participate in the unification process, new life forms often find survival difficult. Crises such as earthquakes, volcanoes, and the bombardment of Earth by asteroids cause incredible changes in Earth’s environment making it difficult for some of them to adapt. However, under Sophia’s loving guidance, the extinction of some species often allows other species to flourish.
emergence of human life is a special moment for Sophia. We are able to
recognize her face and respond more fully to her impulses and her love. We
appreciate her handiwork and delight in her beauty. Through the ages she has
been with us as our inspiration and as the driving force of our developing
Sophia is “the fullness of participation in the life of God.”(4) To be aware of her presence, to experience her gracious smile, is to know that we are loved. When we are discouraged, she consoles us. When we encounter her, we are energized. She is always there at our fingertips ready to support us.
(Sophia) is at play in the splendour of a sunset
She is at play in the splendour of a sunset, in the gentle breeze, in the rustling leaves, in the songs of the birds. She shines out from the face of every human being, asking for love and mercy. Once we recognize her, we know that we are blessed. We want to be like her, to be with her, to work on her projects.
(Sophia) delights at the way humans participate more consciously and more creatively in her mission
As we contemplate her loving gaze and feel the pulsations of her creative energy, we realize that we too are called to effect union in whatever circumstances we find ourselves. To ready us for the profound and sometimes difficult work of union, Sophia draws us out of our ego self and into our broken world. She encourages the kind of creativity that will find ways to comfort others. She delights at the way humans participate more consciously and more creatively in her mission. Some respond to the needs of the homeless; others lobby for immigration reform; still others research cures for cancer; and many more care for those who live on the fringes of society. Artists and scientists, social workers and nurses, teachers and political leaders – the possibilities are endless.
religious, we are not alone in our efforts to transform the world. Sophia’s
concern extends to all – from the most exquisite galaxy to the smallest
bacterium, and to each and every person on Earth. Guided and urged forward by
Sophia, we are impelled to respond by embracing all peoples of the world, by
encouraging civil dialogue in the midst of hostility, and by caring for our
beloved Earth. Sophia is particularly pleased with our efforts at
reconciliation. When, like the protons, we are overwhelmed by resistance toward
the other, she remains close to us and urges us forward. She focuses our
activity on her next major task in the evolutionary process—to learn how to
bear the burden of a greater consciousness, how to harness psychic energy, and
how to transform this energy so that all may be one. She continues to draw the
human family into freedom.
Coupling the story of our universe with an understanding of Sophia’s work in the world of matter provides “a way to gain our bearings in the inner world.” (5) We begin to sense the spiritual power alive at every level of the cosmos and to trust its guidance. As we continue to critique the present structure of religious life and to seek new ways to live the Gospel message, we find comfort and inspiration in Sophia’s presence in our lives. At this critical time in the history of religious life, Sophia seems to be asking us to look more deeply at the roots of our call, to rediscover the rediscover the purpose of religious life, to refashion our lives so that they respond more clearly to the needs of our world.
For almost 14 billion years, she has been faithfully accompanying the cosmos as it has been responding to the desire to become “the more” that she has instilled into all of creation.
We can rely on her help as we discern the way. Although some of our congregations may become extinct, others will flourish. In either case, Sophia will always guide us toward what will bring forth greater life. As “the hidden wholeness in all visible things,”(6) she is the constant and loving presence of God at the heart of the world. She is our hope. For almost 14 billion years, she has been faithfully accompanying the cosmos as it has been responding to the desire to become “the more” that she has instilled into all of creation. She will certainly be with us at this moment, to help us to discern our way, and to challenge us just as she continues to challenge the protons in the core of the stars. Her voice will awaken in us the desire and the creativity to move forward. And she will be by our sides as we struggle to respond to the needs of marginalized persons, to the needs of a church in crisis, and to the needs of a broken world. Now, more than ever, we need her inspiration, her support and her energizing presence.
Kathleen Duffy, SSJ, PhD, is
professor emerita of physics at Chestnut Hill College where she directs the Institute for Religion and Science.
Adapted from Kathleen Duffy, “Sophia:
Catalyst for Creative Union and Divine Love,” in Ilia Delio, From Teilhard to Omega (Maryknoll, NY:
Orbis Books, 2013). I became interested in this approach after reading
Christopher Pramuk, Sophia: The Hidden
Christ of Thomas Merton (Collegeville: Liturgical Press, 2009), especially
Merton’s poem, “Hagai Sophia,” which Pramuk quotes at the end of his book (301-305).
See John Dear’s critique of Pramuk’s book at http://teilhard.com/2013/10/20/stages-of-cosmic-consciousness/ (October 5, 2010)
Patrick Hart, ed. The Literary Essays of Thomas Merton,
New York, New Directions, 1981, p. 345
See particularly Teilhard’s essay,
“The Eternal Feminine” in Pierre Teilhard de Chardin, Writings in Time of War trans. Rene Hague, New York, Harper &
Rowe, Publisher, 1965, pp. 191-202 and Merton’s
poem, “Hagai Sophia” in Pramuk, Sophia,
Mary Conrow Coelho, Awakening Universe, Emerging Personhood: The
Power of Contemplation in an Evolving Universe, Lima, OH, Wyndam Hall
What Hildegard knew mystically, intuitively, would be
proven scientifically nearly a thousand years after her: the interconnectedness
of all life.
Another mystic, the poet Francis Thompson,
would write in the 19th century:
canst not stir a flower
troubling of a star
Teilhard de Chardin brought the heart of a mystic, the eyes and sensibilities of a poet, the rigorous training of a scientist to his observations, his intuitions, his deep knowing. Kathleen Duffy, in “Teilhard’s Mysticism” (Orbis Books, Maryknoll New York, 2014) writes that Teilhard’s vague intuition of universal unity became over time a rational and well-defined awareness of a presence…the presence of a radiant center that has all along been alluring the cosmos into deeper and deeper union…(p. 112)
When you and I turn to the sea, a beloved landscape, a
mountain, a forest, a tree, to be nourished by beauty, comforted in loss,
assured that we are at home on this planet, we are experiencing what poets and
mystics experience. Jean Houston would
say we are calling on our inner poet, our inner mystic to enter that moment.
The Hildegards, the Teilhards, the great poets and
mystics go further. Through writing of the experience, they offer us the key to
the garden of delight that is our
birthright as well as theirs.
Listen to Thomas Merton on a rainy night:
In this wilderness I have learned how to sleep again. I am not alien. The trees I know, the night I know, the rain I know. I close my eyes and instantlysink into the whole rainy world of which I am part, and the world goes on with me in it, for I am not alien to it. (“When the Trees Say Nothing”: Thomas Merton Writings on Nature edited by Kathleen Deignan, Sorin Books, Notre Dame IN 2003)
When we hear the
ancient stories, like the English folktale of Mother Moon or the Inuit tale of
Bone Woman, we glimpse what Teilhard saw: the presence of that “radiant
center…alluring the cosmos into deeper and deeper union”.
The ancient tale of the Seal Woman is found in many cultures, wherever there is a cold sea. A wonderful film version, “The Secret of Roan Inish”, is set in Ireland. The version I know best comes from the Inuit of Northern Canada and is told by Clarissa Pinkola Estes in her book, “Women Who Run with the Wolves” (Ballantine Books, New York, 1992)
Perhaps you know
the tale: a lonely man sees a group of beautiful women dancing on a rock in the
moonlight at the edge of the sea. Beside them he sees a pile of sealskins. He
tethers his kayak to the rock, climbs up, stealthily takes and hides one of the
sealskins. When the others have donned their skins to leap joyously back into
the sea, one woman remains alone, weeping. He comes into view, promising that
if she will marry him, he will return her sealskin to her in seven years’ time.
She agrees, having no other choice.
They have a boy
child. As the years pass, Ooruk sees his mother failing, losing her lustrous
colours, her eyesight dimming, her skin drying. She develops a limp. One night
he hears her beg his father to return her sealskin. “I must have what belongs
to me”, she cries. Though it is now the eighth year, the man refuses.
Following the call of an old seal, Ooruk rushes out into the night, finds his mother’s sealskin and brings it to her. She puts it on, breathes into his mouth, and takes him with her as she dives into the deep sea, her homeplace. Ooruk meets his grandfather, the old seal who had called to him in the night. He watches his mother become whole, lithe, beautiful once more. Then mother and grandfather return to the boy to the topside world, leaving him on a rocky ledge in the moonlight. His mother promises: “I shall breathe into your lungs a wind for the singing of your songs”. Ooruk becomes a drummer, a singer and a storyteller. He is the embodiment of his mother’s spirit, her ensouled gift to the earth.
Think about the
Seal Woman, about her longing for her sealskin. She needed it for her return to
the homeplace. She knew that if she did not return there, she would die. It is
so with us as well.
There is a deep
homeplace hidden in the depths of our soul where all that we are is held in
love. We need to return there often, but most of all when our sight darkens,
when we limp rather than dance. We learn to recognize these signs as calls to
home. Then we go. We find our own true centre and allow ourselves to rest in
the embrace of love. We know that this is a matter of life or death to us.
The child whom
the woman returned to the shore was her own spirit, the part of herself she
sends to the outer world as drummer, as dancer, as storyteller, as poet, as
singer, as healer, as soul friend. But to do this, she must keep her own soul
nourished by love in the inner homeplace. It requires of her a balance, a
sacred dance, between the topside and underside worlds of her life.
Where in this story is that radiant presence Teilhard knew ? Not in the fisherman who, within a woman’s psyche, always lurks, waiting for a chance to steal her Soulskin, driving her to overwork, demanding that she give until her soul and spirit are raw. The radiant presence of Love is in the Old One who calls her home when it is time; Love is in the Child within her who hears that call and answers, giving her what she needs to return home, if she will listen and receive. Love is within the Woman herself who cries out, “I must have what belongs to me”.
And yes, the radiant presence of Love is in the Sea, the homeplace, waiting to receive us, body, soul, mind and spirit, into the heart of love.
awakening to the sacred feminine presence in our lives