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Activation of Energy: Enlightening Reflections on Spiritual Energy
An important Christian philosopher contends that if human energy is channeled in the right direction, "upward and outward," spiritual energy as a motor force in the universe will outdistance technological advance. Index. Translated by René Hague. A Helen and Kurt Wolff Book
416 pages, Paperback
First published February 1, 1971
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About the author
Pierre Teilhard de Chardin
395 books501 followersPierre Teilhard de Chardin was a visionary French Jesuit, paleontologist, biologist, and philosopher, who spent the bulk of his life trying to integrate religious experience with natural science, most specifically Christian theology with theories of evolution. In this endeavor he became enthralled with the possibilities for humankind, which he saw as heading for an exciting convergence of systems, an "Omega point" where the coalescence of consciousness will lead us to a new state of peace and planetary unity. Long before ecology was fashionable, he saw this unity as being based intrinsically upon the spirit of the Earth. Studied in England. Traveled to numerous countries, including China, as missionary.
Died in New York City on Easter 1955
Died in New York City on Easter 1955
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July 28, 2011
Pierre Teilhard De Chardin is a great example of the ultimate seeker. Not content to let science or religion stop at their various dogmatic sticking points, he takes things further, much further. He constantly questions how we can expand not only our minds, but the minds of humanity as a whole. That collective consciousness we can see reflections of in other intellectuals such as Carl Jung. But Chardin’s “consciousness” is different than Jung’s. Whereas Jung sees archetypes in the subconscious that are inherent to everyone, Chardin sees an ultimate CONVERGENCE towards a higher human consciousness, ultimately to the point where we can find the totality of love, or in other words, divinity/God.
I have always hesitated to use the word God in describing my own conceptual construction of a Higher Power, but I don’t believe that we need to subscribe to Chardin’s Christian philosophy to see the logic behind what he presents. Chardin’s philosophy, despite all the high rhetoric, is relatively simple to understand. He takes evolution (which he fully believes in) and broadens it. No longer do religion and science have to be separate. Chardin things big, he questions, he seeks, and it is there that I find common ground with his philosophy. The idea of the soul is portrayed as energy, and physicists are starting to come to the same conclusion. Consciousness IS energy. So far, it is the ultimate energy as exemplified in humanity; the being that has the ability to KNOW that it KNOWS. Reflection. Sartre and the existentialists would refer to it as the “pre-reflective cognito”. However, the existentialists fall short by stopping at the human as the ultimate. NO. We, as humans, are simply a stage in the progression of evolution. Everywhere around us, we can see this progression of evolution, and Chardin emphasizes that the more humanity increases, the more we will be pressed in on one another, both physically AND psychically. Eventually we will converge into an as yet inconceivable higher consciousness, and perhaps millions of years away, we will reach the apex of that consciousness. To think of it another way: We as humans are individual (albeit more advanced) molecules combining to create an even more complex and unified convergence past the simply human. We are but one stage in the process. Your life as a “molecule” is meant for something higher.
The patterns of the universe are there for us to see. Starting with the most basic components of everything that is, the atom, we see the expansion and complexity, through trial and error, that creates greater convergence and intelligence. There is a unity in this complexity, as more and more individual parts unite to create something greater. It is the same pattern of unity that we see in all the elements of love. Connection. Unity with other human beings. Acceptance of differences as contributing to the whole. All of these elements play a key part in the direction of the universe, and where we as humanity are headed.
The existentialists have failed, as far as Chardin (and I) are concerned in that they present no higher purpose. If we have no higher purpose, what is the drive to keep going? There is not mass suicide among existentialists, so perhaps another reason? Chardin refers to it as the “Activation of Energy” inside of us that shows clearly the divinity/love at play. It is what we can call the zest of life. The existential anguish is not a realization of meaninglessness, but a level of awareness which presents something unfamiliar, something not yet finalized in its formation. There is still more trial and error, and most importantly THE UNKOWN to deal with. However, believing in this higher force, the energy that moves all that is, the energy that is love, is what gives us hope, keeps us moving, knowing that we are contributing to a greater expansion of consciousness and unity.
I have begun to accept that love IS my idea of “God”. But I had never heard it articulated in this manner. Evolution is love in the material world. It is a unity that progresses into something higher. As reflective beings, however, we carry a greater ability (and Chardin argues, responsibility) to carry this evolution higher and higher. It IS up to us, as free-thinking beings to make the most of it. What will we do with this unique station we’ve been given in the evolutionary process? Destroy ourselves, or continue the progression to the ultimate convergence that is waiting for humanity?
I have always hesitated to use the word God in describing my own conceptual construction of a Higher Power, but I don’t believe that we need to subscribe to Chardin’s Christian philosophy to see the logic behind what he presents. Chardin’s philosophy, despite all the high rhetoric, is relatively simple to understand. He takes evolution (which he fully believes in) and broadens it. No longer do religion and science have to be separate. Chardin things big, he questions, he seeks, and it is there that I find common ground with his philosophy. The idea of the soul is portrayed as energy, and physicists are starting to come to the same conclusion. Consciousness IS energy. So far, it is the ultimate energy as exemplified in humanity; the being that has the ability to KNOW that it KNOWS. Reflection. Sartre and the existentialists would refer to it as the “pre-reflective cognito”. However, the existentialists fall short by stopping at the human as the ultimate. NO. We, as humans, are simply a stage in the progression of evolution. Everywhere around us, we can see this progression of evolution, and Chardin emphasizes that the more humanity increases, the more we will be pressed in on one another, both physically AND psychically. Eventually we will converge into an as yet inconceivable higher consciousness, and perhaps millions of years away, we will reach the apex of that consciousness. To think of it another way: We as humans are individual (albeit more advanced) molecules combining to create an even more complex and unified convergence past the simply human. We are but one stage in the process. Your life as a “molecule” is meant for something higher.
The patterns of the universe are there for us to see. Starting with the most basic components of everything that is, the atom, we see the expansion and complexity, through trial and error, that creates greater convergence and intelligence. There is a unity in this complexity, as more and more individual parts unite to create something greater. It is the same pattern of unity that we see in all the elements of love. Connection. Unity with other human beings. Acceptance of differences as contributing to the whole. All of these elements play a key part in the direction of the universe, and where we as humanity are headed.
The existentialists have failed, as far as Chardin (and I) are concerned in that they present no higher purpose. If we have no higher purpose, what is the drive to keep going? There is not mass suicide among existentialists, so perhaps another reason? Chardin refers to it as the “Activation of Energy” inside of us that shows clearly the divinity/love at play. It is what we can call the zest of life. The existential anguish is not a realization of meaninglessness, but a level of awareness which presents something unfamiliar, something not yet finalized in its formation. There is still more trial and error, and most importantly THE UNKOWN to deal with. However, believing in this higher force, the energy that moves all that is, the energy that is love, is what gives us hope, keeps us moving, knowing that we are contributing to a greater expansion of consciousness and unity.
I have begun to accept that love IS my idea of “God”. But I had never heard it articulated in this manner. Evolution is love in the material world. It is a unity that progresses into something higher. As reflective beings, however, we carry a greater ability (and Chardin argues, responsibility) to carry this evolution higher and higher. It IS up to us, as free-thinking beings to make the most of it. What will we do with this unique station we’ve been given in the evolutionary process? Destroy ourselves, or continue the progression to the ultimate convergence that is waiting for humanity?
January 12, 2024
"Activation of Energy" by Teilhard de Chardin is a masterful work that seamlessly weaves together the realms of science and spirituality, creating a tapestry of profound insights and transformative ideas. Chardin's eloquent prose invites readers into a contemplative journey, challenging conventional boundaries and encouraging a deeper exploration of the interconnectedness within the universe.
One of the book's standout features is Chardin's ability to bridge the gap between scientific inquiry and spiritual contemplation. His exploration of energy activation goes beyond the conventional understanding, delving into the cosmic and metaphysical dimensions of existence. The author's synthesis of scientific principles and spiritual concepts provides readers with a holistic perspective, fostering a deeper appreciation for the intricacies of life and the universe.
The narrative unfolds with a poetic elegance, guiding readers through a labyrinth of thought that leads to profound self-discovery. Chardin's reflections on energy activation serve as a catalyst for introspection, prompting readers to consider their place in the cosmic web and the dynamic interplay of energies shaping their existence. This blend of intellectual rigor and spiritual depth creates a reading experience that resonates on multiple levels, leaving a lasting imprint on the reader's consciousness.
Moreover, "Activation of Energy" doesn't merely present ideas; it ignites a sense of wonder and curiosity. Chardin's vision invites readers to question, explore, and engage with the material on a personal level. The book becomes a companion on a transformative journey, challenging preconceptions and offering new perspectives that inspire growth and evolution, creating a new branch of mysticism.
In conclusion, "Activation of Energy" is more than a book; it's an immersive exploration of the profound connections that bind the universe and our individual experiences. Teilhard de Chardin's ability to articulate complex ideas with clarity and grace makes this work not only intellectually stimulating but also deeply enriching on a spiritual level. A truly remarkable contribution to literature that deserves nothing less than a five-star rating, inviting readers to embrace the beauty of the cosmos and the mysteries that lie within.
One of the book's standout features is Chardin's ability to bridge the gap between scientific inquiry and spiritual contemplation. His exploration of energy activation goes beyond the conventional understanding, delving into the cosmic and metaphysical dimensions of existence. The author's synthesis of scientific principles and spiritual concepts provides readers with a holistic perspective, fostering a deeper appreciation for the intricacies of life and the universe.
The narrative unfolds with a poetic elegance, guiding readers through a labyrinth of thought that leads to profound self-discovery. Chardin's reflections on energy activation serve as a catalyst for introspection, prompting readers to consider their place in the cosmic web and the dynamic interplay of energies shaping their existence. This blend of intellectual rigor and spiritual depth creates a reading experience that resonates on multiple levels, leaving a lasting imprint on the reader's consciousness.
Moreover, "Activation of Energy" doesn't merely present ideas; it ignites a sense of wonder and curiosity. Chardin's vision invites readers to question, explore, and engage with the material on a personal level. The book becomes a companion on a transformative journey, challenging preconceptions and offering new perspectives that inspire growth and evolution, creating a new branch of mysticism.
In conclusion, "Activation of Energy" is more than a book; it's an immersive exploration of the profound connections that bind the universe and our individual experiences. Teilhard de Chardin's ability to articulate complex ideas with clarity and grace makes this work not only intellectually stimulating but also deeply enriching on a spiritual level. A truly remarkable contribution to literature that deserves nothing less than a five-star rating, inviting readers to embrace the beauty of the cosmos and the mysteries that lie within.
September 21, 2022
Teilhard had the unfortunate plight of being a Christian Materialist. He knew that there was spirit, but matter was all that could be seen. How to reconcile these two things? For Teilhard, all matter has some form of life or spirit inside of it, regardless of how infinitesimal the piece of matter; this would include for him the smallest form of matter, the Atom. Just as we can't see atoms unless we enhance our vision, so too we can't see the minuscule portions of life inside of matter, but the spirit is there nonetheless. If there is life in all things than the movement from "non-life" to life is completely solved, as there never was non-life, only life that we couldn't see.
The claim that all matter has life in it helps bridge the gap when you take into account another of his claims; that all monads tend towards greater internal and external complexity. This may seem like an unqualified leap, especially when considering the law of inertia, but he appeals to what he considers to be the law of evolution, and if you believe in it you can't help but to admit that if matter started as the smallest building block (the atom or it's like) it had to get where we are now (because we are here, now), and that means it naturally moves towards a greater internal and external complexity. The material and biological movement of this drive to greater complexity can be mapped out through the building blocks of matter and life: first molecules, then virus, then cells, then animals, then humanity. In order to make the leap between molecules and virus (and even to explain the kind of living aspect of the virus despite it not being technically alive) the First assumption of Teilhard - life is (at least infinitesimally) in all things - can arguably smooth that abrasive jump.
Where then does that leave us? Two claims: Life in all things and movements towards greater complexity. As matter became life, animals began to move yet again to greater complexity, and this brings out Teilhard's third claim; that all things move to a greater interioricity or centration. Things unify. This could be seen as a natural by-product of his second claim, the drive to complexity, but I think it's a little deeper. Teilhard sees centration as the greatest movement of evolution bar none, greater than the old Darwinian claim that evolution was just moving towards the survival of the fittest. Why? Because to Teilhard the apex of evolution (so far) is humankind, and the greatest difference between humanity and the animals is our incredible levels of centration; we've become so centered that we can know that we are centered - we are conscious.
Consciousness to Teilhard is, as Sir Julian Huxley says, evolution becoming aware of itself, of matter and life suddenly knowing that that it knows. I think Teilhard would argue that the imago dei is consciousness, that it's what separates us completely from the animal. Where then does the human race go from here? Teilhard sees that humanity has stopped evolving physically, and yet we've become the single most present species on the planet. Something must be the cause of this, and that for Teilhard would be our ability to reason.
So naturally, as someone sold on evolution as the greatest mechanism of the universe, Teilhard puts the same laws he saw at work in the material sphere and biosphere (life in all things, the drive to complexity and centration) at work in the "noosphere." The noosphere is Teilhard's sphere of influence for thought. Just as the other spheres can operate on the sphere lower than them (biosphere on the material sphere) so too can the noosphere operate on the two lower than it. But just as the endless drive to complexity and centration is seen in the prior two spheres, so too is it found (at least for Teilhard) in the noosphere.
Teilhard believes that this centration and drive to live will create in the noosphere an organism that is super-human, that unifies all of humanity under itself in the same way all the cells of our body are unified under our minds, and is unifying all thoughts to itself already. He calls this the Omega point, and for Teilhard it is also God, Christ as all in all. In the same way that the noosphere unites all the spheres under it, so too will the omega point unify all things underneath it and the world will at last be one.
The essays in this book do a great job further explaining Teilhard's thoughts and their ramifications in all spheres of life. He tries to make it as practical as possible, exhortations to humanity to pick themselves up and press towards the goal of complete unity so that we can in some way help the arrival of the Omega point here on earth happen faster. Of course, following his logic there's no real need to act towards unity (besides personal fulfilment) as all unity will happen inevitably by the unstoppable progress of evolution in the noosphere.
This is where we reach the problems of Teilhard's philosophy on several fronts, the most challenging being the Christian front. Teilhard was a Jesuit, and as such believed in the doctrines of the Catholic Church, and his work often made come at odds with the Church. The most contreversial of his points and the one that ultimately got his work sensored by the magisterium was his views on original sin (and I'd argue his view on sin itself.) As a firm believer in evolution, Teilhard couldn't help but see "sin" (pain, disintegration, failure etc) as a natural by-product of evolution. Evolution probes towards greater forms of life, and that probing inevitably will find things that are wrong and hurtful, but the organism at the end of the day is better off for it and will become something greater because of it. You can see the problem. If you believe this, that all sin is just stepping stones to something greater, how is it sin at all? And what role does Christ fit into this conception? Dangerous ground to tread when compared to the revealed role of Christ.
He also makes a claim on mystical grounds that all things, because they're being used to build up the return of the Omega point, are good and that losing ourselves in this building up of the Omega should be our rightful place of mysticism. Gone are the methods of renunciation and loss, now are the days of gain and fruitful harvest. I see this as simply a misunderstanding of mysticism. The end goal of mysticism is unity with God, and that unity will always lead the mystic to fruitful interaction with the world around them. But for that interaction to happen the Christian must first lose their life to find it.
The claim that all matter has life in it helps bridge the gap when you take into account another of his claims; that all monads tend towards greater internal and external complexity. This may seem like an unqualified leap, especially when considering the law of inertia, but he appeals to what he considers to be the law of evolution, and if you believe in it you can't help but to admit that if matter started as the smallest building block (the atom or it's like) it had to get where we are now (because we are here, now), and that means it naturally moves towards a greater internal and external complexity. The material and biological movement of this drive to greater complexity can be mapped out through the building blocks of matter and life: first molecules, then virus, then cells, then animals, then humanity. In order to make the leap between molecules and virus (and even to explain the kind of living aspect of the virus despite it not being technically alive) the First assumption of Teilhard - life is (at least infinitesimally) in all things - can arguably smooth that abrasive jump.
Where then does that leave us? Two claims: Life in all things and movements towards greater complexity. As matter became life, animals began to move yet again to greater complexity, and this brings out Teilhard's third claim; that all things move to a greater interioricity or centration. Things unify. This could be seen as a natural by-product of his second claim, the drive to complexity, but I think it's a little deeper. Teilhard sees centration as the greatest movement of evolution bar none, greater than the old Darwinian claim that evolution was just moving towards the survival of the fittest. Why? Because to Teilhard the apex of evolution (so far) is humankind, and the greatest difference between humanity and the animals is our incredible levels of centration; we've become so centered that we can know that we are centered - we are conscious.
Consciousness to Teilhard is, as Sir Julian Huxley says, evolution becoming aware of itself, of matter and life suddenly knowing that that it knows. I think Teilhard would argue that the imago dei is consciousness, that it's what separates us completely from the animal. Where then does the human race go from here? Teilhard sees that humanity has stopped evolving physically, and yet we've become the single most present species on the planet. Something must be the cause of this, and that for Teilhard would be our ability to reason.
So naturally, as someone sold on evolution as the greatest mechanism of the universe, Teilhard puts the same laws he saw at work in the material sphere and biosphere (life in all things, the drive to complexity and centration) at work in the "noosphere." The noosphere is Teilhard's sphere of influence for thought. Just as the other spheres can operate on the sphere lower than them (biosphere on the material sphere) so too can the noosphere operate on the two lower than it. But just as the endless drive to complexity and centration is seen in the prior two spheres, so too is it found (at least for Teilhard) in the noosphere.
Teilhard believes that this centration and drive to live will create in the noosphere an organism that is super-human, that unifies all of humanity under itself in the same way all the cells of our body are unified under our minds, and is unifying all thoughts to itself already. He calls this the Omega point, and for Teilhard it is also God, Christ as all in all. In the same way that the noosphere unites all the spheres under it, so too will the omega point unify all things underneath it and the world will at last be one.
The essays in this book do a great job further explaining Teilhard's thoughts and their ramifications in all spheres of life. He tries to make it as practical as possible, exhortations to humanity to pick themselves up and press towards the goal of complete unity so that we can in some way help the arrival of the Omega point here on earth happen faster. Of course, following his logic there's no real need to act towards unity (besides personal fulfilment) as all unity will happen inevitably by the unstoppable progress of evolution in the noosphere.
This is where we reach the problems of Teilhard's philosophy on several fronts, the most challenging being the Christian front. Teilhard was a Jesuit, and as such believed in the doctrines of the Catholic Church, and his work often made come at odds with the Church. The most contreversial of his points and the one that ultimately got his work sensored by the magisterium was his views on original sin (and I'd argue his view on sin itself.) As a firm believer in evolution, Teilhard couldn't help but see "sin" (pain, disintegration, failure etc) as a natural by-product of evolution. Evolution probes towards greater forms of life, and that probing inevitably will find things that are wrong and hurtful, but the organism at the end of the day is better off for it and will become something greater because of it. You can see the problem. If you believe this, that all sin is just stepping stones to something greater, how is it sin at all? And what role does Christ fit into this conception? Dangerous ground to tread when compared to the revealed role of Christ.
He also makes a claim on mystical grounds that all things, because they're being used to build up the return of the Omega point, are good and that losing ourselves in this building up of the Omega should be our rightful place of mysticism. Gone are the methods of renunciation and loss, now are the days of gain and fruitful harvest. I see this as simply a misunderstanding of mysticism. The end goal of mysticism is unity with God, and that unity will always lead the mystic to fruitful interaction with the world around them. But for that interaction to happen the Christian must first lose their life to find it.
September 17, 2009
An excellent biography of a man that many may not have heard of, but who had a striking role in the development of modern academics. His vision for the cosmological evolution of our species is Prophetic. If you are a fan of Science Fiction, you need to be familiar with Teilhard and his concept of the Noosphere. His ideas create a framework for the evolution of the human mind and our perception of reality that is used by many of the masters for SciFi.
July 19, 2019
I liked the few concepts I could grasp (noosphere and Omega Point) but I found the writing difficult. A good edit would improve it for me - too many words. There is a natural destiny for the universe and man will play his part. Love is at the centre.
December 29, 2025
A collection of mostly short essays on Chardin’s main idea.
There is a lot of repetition in this collection, a lot. You could almost say that every essay is another look at the same set of ideas. The essays are targeted to different groups and written over a few decades (arranged in chronological order). It is very helpful in clarifying some of his more slippery ideas. Ideals like cosmogensis, biogenesis, noogenesis, hominization, planetary expansion, compression, self-reflection, complexity, interiorization, centralization, convergence, tangential energy, psychic energy, human energy, ultra-human, the biosphere, the Noosphere, and of course, the Omega point. All of these are tied together with the concept of Love. One can see from the words that it is important to ‘come to terms’ with Chardin. What does he mean when he uses certain words? This volume is helpful in that regard.
In the French way, he writes more in interlinked webs than linear steps as is the German fashion. In the German fashion, this would have been one monograph that dutifully steps through every idea in logical order. Instead, it is a slow weaving of a web that cannot be fully understood until you see the entire web. Once you see the whole web, the structure can be seen and it’s beautiful.
The essays contain a little bit of theology, some philosophy, quite a bit of science, and even more mysticism. It is a unique collection and approach to understanding the cosmos (I should say cosmogenesis). Like many if not most mystics, it is easy to misunderstand as we are standing on the brink of understanding. Although it’s hard to go all the way with him, the concepts and ideas are stimulating, insightful, and even revelatory.
Recommended but only after reading his books and looking for more clarity on
There is a lot of repetition in this collection, a lot. You could almost say that every essay is another look at the same set of ideas. The essays are targeted to different groups and written over a few decades (arranged in chronological order). It is very helpful in clarifying some of his more slippery ideas. Ideals like cosmogensis, biogenesis, noogenesis, hominization, planetary expansion, compression, self-reflection, complexity, interiorization, centralization, convergence, tangential energy, psychic energy, human energy, ultra-human, the biosphere, the Noosphere, and of course, the Omega point. All of these are tied together with the concept of Love. One can see from the words that it is important to ‘come to terms’ with Chardin. What does he mean when he uses certain words? This volume is helpful in that regard.
In the French way, he writes more in interlinked webs than linear steps as is the German fashion. In the German fashion, this would have been one monograph that dutifully steps through every idea in logical order. Instead, it is a slow weaving of a web that cannot be fully understood until you see the entire web. Once you see the whole web, the structure can be seen and it’s beautiful.
The essays contain a little bit of theology, some philosophy, quite a bit of science, and even more mysticism. It is a unique collection and approach to understanding the cosmos (I should say cosmogenesis). Like many if not most mystics, it is easy to misunderstand as we are standing on the brink of understanding. Although it’s hard to go all the way with him, the concepts and ideas are stimulating, insightful, and even revelatory.
Recommended but only after reading his books and looking for more clarity on
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