Pierre Teilhard de Chardin

I am not enough of a mathematician to be able to judge either the well-foundedness or the limits of relativity in physics.

Driven by the forces of love, the fragments of the world seek each other so that the world may come to being.

I feel a distaste for hunting, first because of a kind of Buddhist respect for the unity and sacredness of all life, and also because the pursuit of a hare or chamois strikes me as a kind of 'escape of energy,' that is, the expenditure of our effort in an illusory end, one devoid of profit.

We spend our lives, all of us, waiting for the great day, the great battle, or the deed of power. But that external consummation is not given to many: nor is it necessary. So long as our being is tensed, directed with passion, towards that which is the spirit of all things, then that spirit will emerge from our own hidden, nameless effort.

Certain though I am - and ever more certain - that I must press on in life as though Christ awaited me at the term of the universe, at the same time I feel no special assurance of the existence of Christ. Believing is not seeing. As much as anyone, I imagine, I walk in the shadows of faith.

We often represent God to ourselves as being able to draw from non-being a world without sorrows, faults, dangers - a world in which there is no damage, no breakage. This is a conceptual fantasy and makes it impossible to solve the problem of evil.

Is evolution a theory, a system, or an hypothesis? It is much more: it is a general condition to which all theories, all hypotheses, all systems must bow and which they must satisfy henceforward if they are to be thinkable and true.

Progressively saved by the machine from the anxieties that bound his hands and mind to material toil, relieved of a large part of his work and compelled to an ever-increasing speed of action by the devices which his intelligence cannot help ceaselessly creating and perfecting, man is about to find himself abruptly plunged into idleness.

Long before the awakening of thought on earth, manifestations of cosmic energy must have been produced which have no parallel today.

The Church is like a great tree whose roots must be energetically anchored in the earth while its leaves are serenely exposed to the bright sunlight. In this way, she sums up a whole gamut of beats in a single living and all-embracing act, each one of which corresponds to a particular degree or a possible form of spiritualisation.

The profoundly 'atomic' character of the universe is visible in everyday experience, in raindrops and grains of sand, in the hosts of the living, and the multitude of stars; even in the ashes of the dead.

We have but one permanent home: heaven - that's still the old truth that we always have to re-learn - and it's only through the impact of sad experiences that we assimilate it.

How great is the mystery of the first cells which were one day animated by the breath of our souls! How impossible to decipher the welding of successive influences in which we are forever incorporated! In each one of us, through matter, the whole history of the world is in part reflected.

It seems to me that terrestrial beings, as they become more autonomous, psychologically richer, shut themselves up in a way against one another, and at the same time gradually become strangers to the cosmic environment and currents, impenetrable to one another, and incapable of exteriorizing themselves.

However far back I go into my childhood, nothing seems to me more characteristic of, or more familiar in, my interior economy than the appetite or irresistible demand for some 'Unique all-sufficing and necessary reality.'

I am a little too absorbed by science to be able to philosophise much; but the more I look into myself, the more I find myself possessed by the conviction that it is only the science of Christ running through all things, that is to say true mystical science, that really matters. I let myself get caught up in the game when I geologise.

The earth's crust has not yet stopped heaving and plunging under our feet. Mountain ranges are still being thrust up on the horizon. Granites are still growing under the continental masses. Nor has the organic world ceased to produce new buds at the tips of its countless branches.

Everywhere on Earth, at this moment, in the new spiritual atmosphere created by the appearance of the idea of evolution, there float, in a state of extreme mutual sensitivity, love of God and faith in the world: the two essential components of the Ultra-human.

Man the individual consoles himself for his passing with the thought of the offspring or the works which he leaves behind.

Evolution is a light illuminating all facts, a curve that all lines must follow.

I think that man has a fundamental obligation to extract from himself and from the earth all that it can give; and this obligation is all the more imperative that we are absolutely ignorant of what limits - they may still be very distant - God has imposed on our natural understanding and power.

To be Catholic is the only way of being fully and utterly Christian.

For ninety per cent of those who view him from outside, the Christian God looks like a great landowner administering his estates, the world. Now this conventional picture, which is too well justified by appearances, corresponds in no way to the dogmatic basis or point of view of the Gospels.

We must accept what science tells us, that man was born from the earth. But, more logical than the scientists who lecture us, we must carry this lesson to its conclusion: that is to say, accept that man was born entirely from the world - not only his flesh and bones but his incredible power of thought.

Morality arose largely as an empirical defence of the individual and society. Ever since intelligent beings began to be in contact, and consequently in friction, they have felt the need to guard themselves against each other's encroachments.

He that will believe only what he can fully comprehend must have a long head or a very short creed.

I would like to express the thoughts of a man who, having finally penetrated the partitions and ceilings of little countries, little coteries, little sects, rises above all these categories and finds himself a child and citizen of the Earth.

At the extreme temperature occurring in the stars, matter can only survive in its most dissociated states. Only simple bodies exist on these incandescent stars.

Let man live at a distance from God, and the universe remains neutral or hostile to him. But let man believe in God, and immediately all around him the elements, even the irksome, of the inevitable organize themselves into a friendly whole, ordered to the ultimate success of life.

Everyone, no doubt, remains first and foremost a man of his own country and continues to draw from it his motive force.

Surely the wake left behind by mankind's forward march reveals its movement just as clearly as the spray thrown up elsewhere by the prow.

I came to China to follow my star and to steep myself in the raw regions of the universe.

Truly, there is a Christian note which makes the whole World vibrate, like an immense gong, in the divine Christ. This note is unique and universal, and in it alone consists the Gospel.

By the sole fact of his entering into 'Thought,' man represents something entirely singular and absolutely unique in the field of our experience. On a single planet, there could not be more than one centre of emergence for reflexion.

Humanity at the centre of the primates, Homo sapiens, in humanity, is the end-product of a gradual work of creation, the successive sketches for which still surround us on every side.

At the heart of every being lies creation's dream of a principle that will one day give organic form to its fragmented treasures. God is unity.

If we are to be happy, we must first react against our tendency to follow the line of least resistance, a tendency that causes us either to remain as we are, or to look primarily to activities external to ourselves for what will provide new impetus to our lives.

The problem of evil, that is to say the reconciling of our failures, even the purely physical ones, with creative goodness and creative power, will always remain one of the most disturbing mysteries of the universe for both our hearts and our minds.

The more nobly a man wills and acts, the more avid he becomes for great and sublime aims to pursue. He will no longer be content with family, country, and the remunerative aspect of his work. He will want wider organisations to create, new paths to blaze, causes to uphold, truths to discover, an ideal to cherish and defend.

In each soul, God loves and partly saves the whole world which that soul sums up in an incommunicable and particular way.

By its birth, and for all time, Christianity is pledged to the Cross and dominated by the sign of the Cross. It cannot remain its own self except by identifying itself ever more intensely with the essence of the Cross.

It is a curious thing: man, the centre and creator of all science, is the only object which our science has not yet succeeded in including in a homogeneous representation of the universe. We know the history of his bones, but no ordered place has yet been found in nature for his reflective intelligence.

For ideas to prevail, many of their defenders have to die in obscurity. Their anonymous influence makes itself felt.

Regarded zoologically, man is today an almost isolated figure in nature. In his cradle, he was less isolated.

Deep down, there is in the substance of the cosmos a primordial disposition, sui generis, for self-arrangement and self-involution.

All I know is that, thanks to a sort of habit which has always been ingrained in me, I have never, at any moment of my life, experienced the least difficulty in addressing myself to God as to a supreme Someone.

The facts tell us that no religious Faith releases - or ever has released at any moment in History - a higher degree of warmth, a more intense dynamism of unification than the Christianity of our own day - and the more Catholic it is, the truer my words.

One mustn't close one's eyes to difficulty and to shortcomings; the more one recognizes them, the less they upset one.

All ways of living can be sanctified, and for each individual, the ideal way is that to which our Lord leads him through the natural development of his tastes and the pressure of circumstances.

The Hindu religions gave me the impression of a vast well into which one plunges in order to grasp the reflection of the sun.