Carlo Suarés : De Quelques Apprentis-Sorciers : Some Apprentice Sorcerers : Teilhard de Chardin

Pierre Teilhard de Chardin. Born in Orcine (Puy de Dtme), May 1, 1881. After studying with the Jesuits, he was ordained a priest in 1905. From 1905 to 1908, he stayed in Egypt. He studies geology and paleontology. In 1912, he belonged to the paleontology laboratory in Paris. After the 1914-1918 war, he held from the Chair of Geology at the Catholic Institute of Paris. He obtained his doctorate in science in 1922. The year next, he leaves for China where he discovers the Sinanthrope. In 1947, he was appointed director of the Center National Scientific Research. He was elected to the Academy of Sciences in 1950. He left for the United States United in 1951. He led two expeditions to Africa, in 1951 and in 1953. He died in 1955. His best known work is The Human Phenomenon.

III Teilhard de Chardin or heaven at earth time 22. - In search of a dialogue. Most major religions today seek dialogue with the world. At their origin, they identified with and codified certain social structures. Such were Hinduism and Islam. Others have gradually conquered political power and developed their laws throughout history. This has been the approach of Christianity. Some, like the others, no longer have enough grip, and either whether or not they still exercise political power, their religious codes must be transformed into civilian codes while maintaining their religious appearance, or abdicate. The pressure of history is not the same all over. Little Saudi Arabia can, with all doors closed, endure twelve centuries of delay. For some obvious reasons, the Church of Rome, having moreover put in the limelight, is brought by the opinion to a half confession, to regret having burned a Jean Huss or a Giordano Bruno, to consider that the counter reform might no longer be a necessity, that tolerance may just be helpless intolerance and voices were raised asking for the review of certain trials, such as Mgr. Elchinger, coadjutor bishop of Strasbourg, who asked that the church agree to rehabilitate Galileo, a somewhat humorous way of wishing the church to be rehabilitated for having condemned him. We can foresee the outcome of these inclinations, by reading Paul VI's statement during the hearing General of November 4, 1964, as a conclusion after the long debate on collegiality: The presence of the pope, visible head of the church, reminds everyone that there is a sovereign power in the church personal, having authority over the whole community gathered in the name of Christ. As for the theme essential of freedom, here it is no less clearly put in its place, not without a previous insistence on the power as high as indisputable of the sovereign pontiff: Almost everywhere the mentality has spread Protestantism and Modernism which denies the need and the legitimate existence of an authority intermediary in the relationship of the soul with God ... The only religion of the spirit is this authoritarian religion, in opposition to the currents of religious, liberal and subjectivist sentiment of our time , which do not should not be confused with authentic religion. These statements are fully consistent with what was expected of him. He is faithful to his role and true to himself. He will let it say and will do nothing with it. Let's establish a dialogue with modern humanism, say the Cardinal Archbishop of Santiago de Chile. Contemporary atheism draws its strength from affirmation of temporal values. The Church must also affirm it. Only then can a continued collaboration with all men of good will ... Let us avoid any new conviction Communist-Marxist, asks Cardinal Alfrink, Archbishop of Utrecht, it has already been done amount of times. That would not change anything at all ... On the contrary, the dialogue can be profitable. But let's not hinder this dialogue with thundering declarations ... The time has come to dialogue with Islam, we have a lot to learn from it, says Mgr. Edel-by, patriarchal advisor to Maximos IV. I find that some Catholics, who have several devotions, appear as polytheists alongside of Islam, this religion of the essential. He recalls that sixteen Christian sects were forced, by the public authorities, to write and sign a pan-Christian catechism in Cairo. In 1964, this ecumenism mandatory came into effect and the earth did not tremble. Dialogues. The word is launched. The Eastern churches make it bounce. The Patriarchs of Alexandria, of Constantinople of Jerusalem wonder why the churches of the West and the East split up, however that Greeks and Russians, heirs of Byzantium, are justifiably suspicious. This Vatican II goes too far and too fast. Here he is in full revolutionary euphoria with a black archbishop who, in the name of seventy bishops proclaim: Let us make it clear that the superfluous of the rich belongs in justice to the poor. Mgr. Guerra, the assessor from Madrid, adds: It is regrettable, he says, that the diagram does not speak of atheist marxism. Marxist materialism is subtle. He offers a humanism whose term is deep correspondence between the consciousness of man and the world: at present, man is still alienated, notably by religion. Denying transcendence is therefore, for the Marxist, it is important to judge Marxist eschatology from the inside: man must get to do by themselves what others expect from religion ... and he concludes: If we want dialogue, let's start by understanding Marxism. Marxist blindness can find its source in deficient religious visions. Avoid at all costs to present the Christian religion as an ideology, when it is a reality. We see how far the humanization of the divine can go. If the divine ecclesiastical is a reality which it notes, why recommend "to avoid at all costs" to present it as an ideology? The trouble in the minds is obvious: The world expects something other than a homily, recognizes Cardinal Liinart. He waits for someone to tell him how the Church can help him in his anxieties: he waits for a clear presentation of our Christian principles, and it is according to what we tell him that men will conclude: "the Church can help us", or "we can do without the Church". Confession to say the least: twenty centuries have passed, two thousand years, and the world is waiting for the church to clearly present its Christian principles. Where else would he find reason to wait? In one dialogue? On what ground? On the ground of human realities? ... Is it such a death that must die the divine? ... And who then kills him? Who then, if not the sovereign authority who, far from "helping the world in his anxieties, generates anxiety and freezes the minds in a sterile obedience "? ... The anxiety of authority has engendered servile obedience. notes Mgr. Pogacnik of Yugoslavia. And what dialogue do we imagine between motionless minds and a moving world? Extraordinary council, that this public confession - and how dramatic - of stranded men in their doctrines, having found in this blockage satisfactions of a kind; torn between their authority and that which they undergo; shaking off their yoke and looking for a way to impose their own; blaming himself for having distant from the world when the world has moved away from them; noting that the world has changed and not perceiving not at all the need to cease to be what they are; therefore seeking a means, a means anyone to enter the world to take it. The structure that descends from the sky to dominate on earth, is it falling apart? Let's build. they say, a structure that rises from the ground to conquer the sky. Man elevates himself through work, says young Italian bishop, let's develop spirituality of work. This does not satisfy Mgr. Marty, Archbishop of Reims: Let's look for, he says, a new way of presence of the church in the world. With that, Patriarch Melchite, Maximos IV, offers: let's create a theological commission which would revise the teaching of morals and positive laws. Their reasons for being no longer exist, they want to find others, anywhere. Here, at the end of the race, a Mgr. Garneri, Italian, speaking on behalf of eighty-four of his colleagues, is exceptional [18]: the instrument of dialogue, he says, is tourism. Tourism is a continuation of the Incarnation. It is a sign of the times. This dreadful fall of the divine is greeted by the assembly with great bursts of laughter. This laughter will enter in history. Let us not share it. And, to end this council, here is one last quote: The Church must not appear only as a defender of religious freedom, says Mgr. Arceo Mendez, Mexican, but also of freedom, wherever it is. We don't understand anymore. Because, finally, to be a defender of freedom, wherever it occurs or is found, should we not, first be yourself a free spirit, free from all doctrine? [18] We always quote Mr. Henri Fesques 23. - Teilhard de Chardin. The observers of this council cannot fail to notice a curious process at work, as a burst projecting its shards in all directions, but trying to keep them in a frame. Its inspiration is obvious: its source is in the work of Teilhard de Chardin. Who would dare prejudge its future? However, it is already evident that the Holy See will implement what it can bring together contractual and centralizing power in order to stop the erosion and the fall. Teilhard's resounding work is very vast and we do not pretend to have seen it all. It starts from the religious, lands at the scientist and rebounds in a poetic vision which, in our opinion, is neither religious or scientific, but seems to contradict its double origin. We can only approach it here depending on the quality of his thinking, and in our context. We have never ceased to oppose existence, made of continuity, continuity of a thought dependent on time, based on the past which it projects into an illusory future; we have never ceased to oppose this temporal and material existence to life, unpredictable, made of dead and resurrected, uncreated, creative, unthinkable, capable of being born in man and by man, this birth being the true religious phenomenon, in opposition to all the beliefs of religions. We therefore propose to show that Teilhard's thought is essentially anti-religious, leaving to scientists to show, better than we could, that it is also anti-scientist For this purpose, it is essential, it seems to us, to take it to its origin, in the book of which Teilhard has written: it is exactly myself, "The Divine Environment". Let's open this book with the respect due to a man sincere who offers to reveal himself. Let's open it to see if it is possible to find the essential node, the heart, the seed of his deep drama which hides in the thickness of his ideology. The subject studied here, he writes, is the actual, concrete, "supernaturalized" Man, taken in the sole domain of his psychology CONSCIOUS. The word conscious is underlined by him, and here we are already, alas, in the fog supernaturalized ". Already we can only hope to find Teilhard if we know where he is hiding. Should we follow it on his trail? No. It only leaves it visible where it leads to a building ready to receive us, to a completed, fenced building, built in imitation of a world. Evangelical Christ, he writes, imagined and loved to the dimensions of a Mediterranean world, is it able to cover and center our Prodigiously enlarged universe? Isn't the World on the way to being larger, more intimate, more dazzling than Jehova? Won't it shatter our religion? Eclipse our God? Wanting to reassure, appease Christians, the only Christians who, asking themselves these questions, would have some tendency to weaken in their faith, Teilhard develops an extraordinary theology based - we guess - on syllogisms. There is no longer any question of "studying" the actual and concrete Man. Can we therefore try to take over and study the author in the one area of his "psychology Unconscious"? Unconscious psychology, that which lays down as premise an evangelical Christ "imagined and loved by dimensions of a Meditterean world". Curious thought process, which builds the idea of a little god, entirely measurable on a Mediterranean scale and which intends to swell it up to contain the universe, a universe that does not escape measure, no, a simply enlarged universe. A thought that only exists in the measurable; a thought which exists only in the continuous; a thought that only works in the evolutionary idea, going from a"smaller' to an imaginary "bigger"; such is Teilhard de Chardin, since alpha to its omega. Since the alpha? No. The real disaster is the abandonment of the origin: this thought has lost its source in professing to study it. Why did she go find the origin of life wherever life is no more, in paleontology, geology, in fossil remains where the study can only be carried out on traces appearances? And is it not this same thought which, passing from anthropology to theology, rejects the origin without paying a minute's attention because it only perceives it under the corrupt appearance of " Jehova? What is immediately shocking in the question is the world not on its way to show itself larger, more intimate, more dazzling than Jehova? Is not the childishness of this evolutionary process of a part, of a god, moreover, "on the way" to become too small, but the surprising lightness with which professionals in religion accept the notion of this "Jehova" as God, if only to remove. This Jehova, in fact, was never more than a sort of popular monster in the state of a fetus, rotting in some minds unable to give birth. It is up to us to explain ourselves. We will therefore show: a) how Teilhard lost the source theological; b) how he refused to enter directly, psychologically, into the flow of life; finally c) we will succinctly indicate the fatal consequences of these failures, both in his system and in the repercussions of this system, conclusions that others than we can develop and deepen. 24. - a) The lost theological source. Moise and Aaron had already, during a famous coup, usurped the original initiation telegram for the benefit of a tribal, moralizing and bloodthirsty god - the very one who, it is said, one day stopped the sun to allow Joshua to massacre at ease a whole peaceful population, men, women and children. But the Yod Hi Waw Hi, the tetragrammaton, had survived until recent times. We see it still in certain places of Christian worship, such as the royal chapel of Versailles, where its secret figures shine prominently, probably placed there by the care of some initiates. Popularization of these figures (10, 5, 6, 5) in "Jehova" does not reveal their meaning, which, total, immediate, simple and concrete, transcends all ideology, any notion of a personal God, any doctrine. This sense can be perceived by intelligence, but can only be real if you live it. He doesn't explain, he calls. Here is this call: THE POWERED LIFE AND THE FERTILE LIFE MUTUALLY MELT. And here is what a human response to this call can be: Blessed is he who knows, from instant to instant, to track in his thought, inside his thought, in the heart, the depths, the motive, the source of its thought and in its functioning, its unfolding, its mechanism, the work of unfertilized death that dries up. The dried fruit on the tree says: I still exist. Petrified wood defies the centuries. Happy is he who knows how to mature, happy is his vocation to kill the passing moment, happy is the life propelled which stops in the void, because in this nothing is the intense freshness of life reborn. Such is the man in Yod Hey Waw Hey. Happy is the double fertilization existence and life. Life is what is. Man is that which can, in what is - and which he sees - annihilate the structure of his mind. Life grants him this destruction. The man who lives from this dying gives life to the life. It is his privilege and his blessing. This is the life of man in Yod He Waw He. Happy is the double fertilization: existence and life. Blessed is he whose thought finds the unthinkable and does not hang his existence on the canvases of supernatural spiders. Blessed is he who sees the unthinkable face to face, for this vision is bursting out of the timeless in the buildings of duration, it is the light that receives duration in the bliss of its own destruction. Such is the death of man in Yod He Waw He. Happy is the double fertilization existence and life. Woe to him whose thought finds the unthinkable and does not hang his existence on the canvases of supernatural spiders. Blessed is he who sees the unthinkable face to face, for this vision is bursting out of the timeless in the buildings of duration, it is the light that receives duration in the bliss of its own destruction. Such is the death of man in Yod He Waw He. Much more can be said. We can talk about it tirelessly. We can talk, we can talk in Yod Hey Waw Hey. And one can so easily perceive the secret motives, absolutely impure, of those who say believe in God, he is in heaven, he is a father, he guarantees, with great benefits, an extension of indefinite duration, of your small, mediocre, flat, stupid personality, which will be glorious when you will be dead. One can so easily perceive, through his writings, his syllogisms, the distraught desire to the infantile Satan, convinced that his existence will have no end. This is the constant motive of Teilhard, of his sanctification of human effort, of its humanization of Christian effort, of the collaboration it offers to his divinity in order to bring creation to fruition. This detachment through action, this communion through decrease, this true resignation,, this attachment, this detachment, in short all this divine environment, incomparably close and tangible is the dream of an ego, an ego, which has not consented to see that it is not that conditioning over time, a fragment of consciousness isolated by this lack of vision, the vision of what it is would annihilate it (the process of its construction being reversible) and generate vision without past, therefore without self-perception, which is creation. No. Teilhard's ego, firmly seated in his temporality, imagines better than an instrument of creative power, better than coinciding with it: a extension of God, of which, as a man, he declares himself the collaborator in order to perfect the creation. It is questionable whether, for this contract, the other party, God, agrees. Teilhard does not doubt it: From the most sacred articles of his creed, the Christian believes that the existence of here continues in a life whose joys, sorrows, reality, are out of proportion with the present conditions of our Universe. In short, God would have created a badly made Universe so that we aspire to leave it to find better. What is better, he keeps in reserve; here's who and why: Let us leave aside the terrible children or the lazy who, deeming very useless to give themselves trouble to amass a knowledge or to organize a well-being, which they will enjoy a hundredfold after their last breath, do not contribute to the human task (as we will have recklessly told them - (I quote) only with "fingertips" . Amass, accumulate, hoard (time quantity values) in view of personal profit, such is the feeling of love which incites to contribute to the human task in view to humanize the Christian effort. Here we are, alas, again and again, in the same ruts. Leaving aside the terrible children, Teilhard is the child who thinks he's smart. Are we surprised by the success of his work? It flatters the old, the very old children, dried up children, fossil children: you are God's associates, he tells them, it is very advantageous. Did the Rabbi say: do not think about tomorrow ..., do not hoard ..., the lilies of fields ... who loses his life ...? Don't worry about it .. 25. - b) The living source refused. It is remarkable that this book "The Divine Medium" contains in the midst of a theological-scientific jumble, that we admit not wanting to follow, a long passage where the author reveals the dark drama during from which he has played his life to who wins loses: his psychological life, his perception of reality and his work. A psychologist may regret that the author did not indicate the date on which this event occurred. So here it is: For the first time in my life, writes Teilhard, leaving the seemingly clear area of my occupations and my daily relationships, I went down to the innermost part of myself, in the deep abyss from which I vaguely feel that my power of action emanates. Now, as I was moving away from the conventional evidence of which social life is superficially illuminated, I realized that I was escaping to myself ... Let us stop here the time it will take us to understand. Follow, understand such an approach is more than a simple operation of the mind: it is a real action that we must take to inside of ourselves. There is an apparent contradiction in this beginning of the story. Teilhard, at the search for a depth from which he confusedly knows that emanates what he perceives as a power of action, leaves the superficial and everyday world of social relations where Teilhard moves daily in a apparent clarity, which is only the appearance of clarity. He knows, he perceives that the surface agitation of this social world is not that from which its true "power of action" emanates (terms we are not looking for still to be defined). Let us repeat that this "that", he vaguely feels it to be a deep, more real abyss than the false clarity of worldly agitation. By leaving this agitation to go towards what he perceives vaguely like an abyss, so it has the feeling of going down, and curiously, as it deepens in himself, he realizes that he is escaping from himself. He says he realizes it. So this is not an illusion: it is a fact that he notes. The fugitive descends. And each step down, another character is discovered in him, which he does not can say the exact name - and note it carefully - who no longer obeys him. We imagine it less and less assured in his walk, as these "himself" poorly known or unknown, evade his will. Then comes the moment when he can no longer descend ... when I had to stop my exploration, he continues, because the path was missing under my feet, there was a bottomless abyss at my feet, whence came, coming from I do not know where, the flow which I dare to call MY life. What science will she never reveal to Man the origin, the nature, the regime of conscious power, etc. (follows a page comments). Let's resume: ... all seized by my discovery, I wanted to go back to the day, forget the disturbing enigma in the comfortable surroundings of familiar things - start living again in surface, without recklessly probing the abysses ... But, returned to the surface, here it is continued: ... here that, under the very spectacle of human agitation, I saw reappear in my warned eyes, the Unknown which I wanted to escape. He is astonished at what this flow of life, which he dares to call HIS life, emphasizing the possessive, is the life of everything and everyone: this flow, he notes, is that very which is the fabric of the Universe. And it happens then the unexpected, the incredible; Faced with this universal flow of life, Teilhard confesses: ... I felt hover over me essential distress of the atom lost in the Universe ... If something saved me, he concludes, it is to hear the evangelical voice, guaranteed by divine success, which said to me: it is I, don't be afraid. We could easily understand this curious interpretation of the evangelical voice offering a remedy against fear (success guaranteed) if the deep abyss had appeared to Teilhard as the entrance to hell where devils roast those who fall into it. There would have been only a mediocre adventure, with one dimension, for so to speak, which would have revealed only a simplistic projection. This is far from the case. It was necessary to bequeath us this unique document, a spirit combining exceptional discursive intelligence with no less exceptional faculty of blindness. This explorer of deep regions has no questions about subject of the situation, unique in his life, where he is. Who is the Teilhard who escapes? Who the one he escapes? Who are these projective Teilhards who present themselves and escape his control? What are these steps firm under his feet? Why are they finally hiding under his feet? And when he gets to the edge of the ocean of life, which he recognizes as HIS life, an instant reaction of fear makes him jump in back of the entire width of the road traveled, and returned home among the familiar objects, including the presence reinstates him in the Teilhard he had fled, he engages in literary exercises: what science, he writes, will never be able to reveal to man the origin, nature, regime: of conscious power ..., etc., etc Being bent over the edge of the flood of life, he only had to dive to be this life and no longer arise from Questions. Why did he not do it? Here we are at the crucial point (the word is correct) of the error multimillenary of human thought: its identification with being. What happened, in fact, in the mind from Teilhard? Why this sudden terror? This flood of life. HIS life is the Unknown. The Unknown, The Unknown for thought, of course, not for being. This thought of "men", so scandalous for the Rabbi, this thought dependent on time, duration, can only work in the field of the measurable, that is to say of the known. It can go from a known to a deduction from this known or to a hypothesis made up of elements known, or an imaginative projection made of known forms. For her, the unknown, the total unknown, to say that which cannot answer any question, that where all questions die without awakening echo, this stranger is a nullification. Confusing thinking and being, Teilhard, facing the flood of life, FEAR TO DIE IN LIFE. Stupid and tragic mistake. Cross this threshold and all religions made from these constructions collapse. Back home, do you think Teilhard is aware of what he has lost? He would like scientists to discover the chemical, physical or mechanical formula of life! It's not the life he wants: he has just run away from it, terrorized. He wants explanations. More precisely it is Teilhard's thought who, having properly detached Teilhard from the flood of life, settled in his carcass and declared himself ready to study paleontology. We do not interpret: we simply note our own confession. When, back in the world of human agitation, he sees reappear the unknown from which he keeps wanting to escape, and when he realizes that this unthinkable is the very fabric from which the fabric of the Universe is woven, the opportunity to understanding is offered to him a second time, no longer in depth, in extent, alas, too late. His mind voluntarily sclerotic is already wandering in the regions of great distress for dead souls. And fear, fear triumphant projects him into the childish mythology, to "guaranteed success", in what he transformed the message of the Rabbi, who wanted to enter life. 26. - A quick view of the system and its consequences We will not examine the purely scientific work of Teilhard, not being competent in its matters. As for his philosophical and theological work, it is easy to see that this enormous bubble of soap is the direct result of the false start towards knowledge, which we have just witnessed. Failing to have made the journey, Teilhard invents it. Already the Rabbi and the unique theme of his teaching: dying to yourself, had been expelled from the world scene by a pagan god called Christ. But still remained, rather as a remorse than as a memory, rather as a sense of guilt than as a hope, the vague feeling of an "other" life, of a mysterious, immeasurable, unknown life. However, while participating in the naivety to send this life to a "supernatural" world, here is Teilhard thinking, willing at all costs to exercise in her own world, material and tangible, here she makes this Christ the physical factor of material evolution. This Christ becomes coextensive with the physical immensities of duration and space. We see how this thought imagines itself to conceive of things when it does not conceives that the representation it makes of it. The Mediterranean god was commensurate with his world; now the world has not changed in nature, it has just grown. Physical time, space physical, are always realities for him. Of immense realities, Christ, fortunately, is coextensive. Let us note this thought well: it never leaves the least and the most, the small and the big, nor the notion of matter. It is only dependent on the measurable and the sensory. Being deeply static, the flow of life terror. This fear generates in itself the urge to take refuge in the dream of a reassuring myth. To be reassuring, this myth must arise from the only thing capable of reassuring this material spirit: physical matter. It must at all costs be dependent on a slow evolution in a continuity of concrete duration, because the discontinuous, the non-duration, are scary notions. And finally, a very important condition: life absolutely must have its origin in matter. She must have a origin, and this origin must be matter. Never mind: she has it. The system was born What became of the terrifying underground Unknown during this production? Like these magicians powerful, who, in fairy tales, in a moment of distraction, allow themselves, by a superior magic, neutralize, transform into smoke, insects, enclose in a bottle, in a box, this vital flow by the care of Teilhard (decided to live in an imaginary world safe from dangers) is baptized influx psychic of Christ ... mystical environment ... center of sphere . .. and properly buried in the middle, in the heart, in the depths of inert matter. There, no more unforeseen explosions, no more unthinkable, but an evolution transformist who rises slowly from this inert matter to the life it engenders. Life, in turn, begets consciousness. This, in slow and gradual ascent, appears in man. Man, finally, lends itself to this cosmogenesis in progress and offers itself to contribute to its christic and human completion. This completion will be called noosphere. Human consciousness will be united there in a diaphanous christian matter having passed the stage of individual consciousness and they will have only one single common thought, tending towards an Omega point where the vital expansion, turning back on itself, after having traversed the surfaces of the spheres, will find the originally buried center: the Alpha. This total radiance will be the completion of Christ. < br /> We do not think we have distorted the whole picture of this reverie. In its details, its complexifies "as the double complexification" of the brain and the mind takes place evolution. These nuances don't matter. The important thing is to see, first, the social consequences of such theory, and then show that it is contradicted by the simplest observations of the phenomenon vital. a) The path of humanity towards this omega point is a collectivization of individuals, a fusion individual consciousnesses, by incorporation into a convergence of personality imposed on him by his religion, Teilhard wants to assume that this collective thought would safeguard the freedom and the personality of each, because humanity would have reached the point where all human beings would coincide, out of love, with a cosmic person, communicating with others. The harmfulness of this speculation is not so much in its unreal and utopian character, as in the means that she lets propose for the end. It is indeed obvious that men being the opposite of what they are supposed to become for this end, to get them there, they should be made to be other than what they are. Make them love each other? Shape them according to a moral? Impose ideas on them collective? Hypnotize them into common beliefs? Identify, bend, tame life, you see, to that it does not burst into rebels, into unpredictable geniuses, into wild gallops through spaces spirit ? At the mere idea of this noosphere, we flee this confinement. We cannot love the thought Teilhard. Because, that's all it leaks that we love. When dealing with these essential questions, life, death, the person, the individual, the words that we are obliged to use, sometimes cause confusion, in the very minds of those who use them. Teilhard would like to safeguard what there may be "personal" in each, over a period of time indefinite, better infinite, which has no meaning, within a divine person, whose personality would be like an ocean where each drop would remain personal (always in this eternity made of duration) and would not cease to perceive itself personal, while being in perfect communion with the myriads of myriads other souls, both others and one in a whole personal. At the height of creation, all of this would be nested in the Cosmos. b) If we want to return to a certain common sense, we can see at a glance that this building is false in its whole. First of all, to believe that life was born from an evolution of inert matter, is a gross error, for the clean energy of life and the physical energy present essential differences [19]. In summary, Dr. Vernet shows that the clean energy of life is organizing, while physical energy is only constitutive. Life is endowed with unmeasurable powers - the powers of to think, to want, to choose, to move, etc. - which are (important notations) reversible and autonomous. Physical energy has only a strict determinism, linked to the physico-chemical conditions of matter, subject to their laws, and its material processes are irreversible. The energy of life intervening into the physical constitution, introduces its laws, all unknown in physical energy: laws of organization, regulation, assimilation, reproduction, reversibility. The mechanism updating the powers of life, adds the author, is the organic sensibility that establishes the link between the intangible powers and their material exercise in existence, by its essential powers appreciation and regulation of all vital phenomena. We don't need more to show what it means to reverse the thought process seems to us so necessary to operate today, in order to renew ourselves, to be new men, capable to directly address the fundamental problems of the human condition. Avoid speculating on the origin of this particular energy that is life, on its physico-chemical composition, on the way of [19] We borrow these words and the following schematic explanations from the work of Dr. Maurice Vernet La gronde illusion of Teilhard de Chardin, without, however, following him in his own conclusions. measure. She will always escape these chimerical pursuits, but, on the other hand, let's turn our thinking around on itself, and let's see directly what it is made of. When we think - or believe to think - when we express opinions, ideas, judgments, is this a phenomenon (it is always double) physicochemical preponderance, moved in the direction of a conditioned reflex, a reaction to a stimulant, or is it an autonomous and free phenomenon, using in an unpredictable sense a physico-chemical constitution by raising awareness? We strongly affirm that it is possible to discover directly, spontaneously and without effort, the answer to this question as our thinking unfolds, fast or slow, on the surface of the consciousness or in its depths. Possible, necessary and sufficient vision. Vision under which he may happen that we find ourselves, without knowing how it happened, suspended out of time, relieved of the burden of the past, not knowing when the psychological shell in which it had disappeared identified a sleeping consciousness. So, in a double freedom, everything comes back to normal. Everyday, material, surface thinking is free to examine the necessities of the body without the hindrances of ambition, the desire to become, the fear of not being, social vanities ... in short without the psychological interventions that are aroused by all morals, religions, traditions - by all social. And, total freedom of deep thought, bathing directly in the ineffable blessing of the Unknown. There, there is no thought in the sense habitual of this word, because in the usual sense, thought is a current through brain circuits engraved more or less deeply in the form of memories. The Unknown, on the contrary, opens circuits brand new, and wants them without memory. This is where we have to pay the greatest attention: do not confuse the opening of new brain circuits required by the ever increasing complexity of our world daily, material, technical, scientific, and the vital flow which reorganizes all organic sensitivity, including understandingxsy the brain. The known is impervious to this flow, because as it ages it has lost its sensitivity, more and more. The newfound sensitivity is enough. She has no need to escape: she is quite movement. It is perception in movement. She is the look of life.