Quaoar
and
Pierre Teilhard de Chardin
The
chart of Pierre
Teilhard de Chardin
We have
earlier established the relation between Quaoar, Ophiuchus and the
Master Hilarion. Now we will look to see if Quaoar have any importance
in the chart and work of Pierre Teilhard de Chardin--a likely disciple
of the Master Hilarion.
The birth
data for Pierre Teilhard de Chardin
(May 1, 1881 - May 10, 1955) comes from Gauquelain:
Pierre Teilhard de Chardin
May 1, 1881
7:00 a.m. LMT Orcine (Sarcenat), France (45N47/3E05)
view
chart
Looking
at the chart, we find that Chardin has;
1. Quaoar conjunct Asbolus.
2. Quaoar
sextile to Sun, Venus and Neptune.
3. Quaoar
trine and contraparallell Earth and Vertex
4. But
above all, Chardin has a very exact parallell in declination as follows;
Quaoar pll Sun.
This
is indeed sufficient to make Quaoar a potent force in his life and
work, and to make him an embodiment of Quaoar energies.
Examples
of Quaoar influence in the life of Chardin
In the
following description of the life and work of Chardin, we will find
much of the influences of Quaoar. Let me list a few just to give you
a sense of what Quaoar can mean:
The
work of Pierre
Teilhard de Chardin
To describe
the life and work of Chardin, I will quote extensively from a presentation
by Dr. H. James Birx.
The term
"noogenesis" was coined by the Christian mystic, Pierre Teilhard de
Chardin. It means the growth or development of consciousness--the
coming into being of the "noosphere."
| Noosphere
is defined as the sphere or stage of evolutionary development
characterized by (the emergence or dominance of) consciousness,
the mind, and interpersonal relationships. |
"According
to Teillhard, there exists, beyond the laws of physics, another fundamental
principle of organization of the universe, another dimension: the
infinitely complex. Starting
from the simplest to the most complex, all matter can be put in allignement
along an axis, from the most elementary particle to the most complex
organism.
In this progression towards an ever increasing complexity, of which
the human being is the highest grade, evolution is not linear but
proceeds by a series of quantitative then qualitative leaps. When
a level of complexity reaches its point of maximum complexity, it
jumps to a new different level and organization of its wholeness.
The more matter becomes complex, the more it approaches to awareness.
The propellent force of this evolution comes from the cosmic and all-encompassing
physical-moral force of Love. With the human being, Love begins to
actualize in tangible form its potential. Yet the human being is only
one of the stages: the unification of humanity on a world scale coincides
with the emergence of noosphere, the world of thought, the global
consciousness.
This process is inevitable: should it not happen, humanity would dissolve.
There is no doubt though: "Willingly or unwillingly, all our
directions and needs converge to the same place"."
|
"We all converge to the final goal, everything is directed
towards the Omega point, humanity's natural point of convergence,
of access, through the second coming of Christ in glory, to the
creative unification of the world in God." |
Chardin
in his work sought to bridge the apparently irreconcilable forces
of faith and reason; science and religion. He had one foot in each
camp, not really belonging to either one yet encompassing both.
"As
an eminent scientist and cosmic mystic, Pierre Teilhard de Chardin
(1881-1955) presented a dynamic worldview in which he argued that
our species does occupy a special place within a spiritual universe
and that it is evolving toward an Omega Point as the end-goal of humankind
on this planet. With his commitment to the fact of evolution, Teilhard
as geopaleontologist and Jesuit priest became a very controversial
figure within the Roman Catholic Church during the first half of this
century."
"A
modern-day Galileo, Teilhard maintained that evolution discloses the
special place our species occupies within life, nature and the cosmos.
As a geopaleontologist, Teilhard was familiar with the rock and fossil
evidence that substantiated the fact of evolution. As a Jesuit priest,
he was acutely aware of the need for a meta-Christianity that would
contribute to the survival and fulfillment of humankind on this planet
in terms of both science and faith."
| "Sensitive
to the existential predicament of our species with its awareness
of endless space and certain death, Teilhard as visionary and
futurist ultimately grounded his personal interpretation of evolution
in a process philosophy, natural theology and cosmic mysticism
that supported pantheism (the belief that God and the World are
in a creative relationship of progressive evolution)." |
The notion
of 'perfection' was a strong theme in his life. Even as a young boy
he found that he would have to seek his perfection in the "one essential
thing", which is beyond this imperfect world of matter and corruption.
To be "most perfect" (as he put it), Teilhard at the age of 17 entered
the Jesuit society in order to serve God. Again in his scientific
work we find this strive for perfection in relation to his personal
interpretation of Original Sin."
| "He
thought of it in terms of "cosmic evolution and the emergence
of our own species in a dynamic but imperfect (unfinished) universe;
he saw the cosmos as a cosmogenesis moving from chaos and evil
to order and perfection." |
"It
was during his stay in England that Teilhard read Henri Bergson's
major book, Creative Evolution (1907). This metaphysical work had
an enormous influence on Teilhard, since it resulted in his lifelong
commitment to the fact of evolution."
"Evolution
is a light illuminating all facts, a curve that all lines must follow....The
consciousness of each of us is evolution looking at itself and reflecting
upon itself....Man is not the center of the universe as once we thought
in our simplicity, but something much more wonderful--the arrow pointing
the way to the final unification of the world in terms of life. Man
alone constitutes the last-born, the freshest, the most complicated,
the most subtle of all the successive layers of life....The universe
has always been in motion and at this moment continues to be in motion.
But will it still be in motion tomorrow?....What makes the world in
which we live specifically modern is our discovery in it and around
it of evolution....Thus in all probability, between our modern earth
and the ultimate earth, there stretches an immense period, characterized
not by a slowing-down but a speeding up and by the definitive florescence
of the forces of evolution along the line of the human shoot."
"Teilhard
was a vitalist who saw the spiritualizing and personalizing universe
as a product of an inner driving force manifesting itself from material
atoms, through life forms, to reflective persons. He saw meaning and
purpose in the sweeping epic of cosmic evolution, particularly in
the emergence of humankind. However, Teilhard's alleged cosmology
is actually a planetology, since the scientist-priest focuses his
attention on the earth without any serious consideration of the billions
of stars and galaxies strewn throughout sidereal reality. Of primary
significance, Teilhard argues that the assumed order in nature reveals
a pre-established plan as a result of a divine designer, who is the
transcendent God of Christianity as the Center of creation or Person
of persons. The evolving direction in nature is a result of the process
law of complexity- consciousness; the Aristotelian idea that nature
manifests a static hierarchy had been transformed into an evolutionary
interpretation of this universe by Herbert Spencer (among others)."
| "Teilhard
was deeply concerned not with the infinitely great or the infinitely
small, but rather with the infinitely complex that would emerge
in the distant future as a spiritual synthesis." |
"Unlike
Thomas Huxley, Ernst Haeckel and Charles Darwin, Teilhard claimed
that the human being is separated from the great apes (orangutan,
chimpanzee, and gorilla). Obviously, for the Jesuit priest, the process
of evolution has not been a continuum: from time to time, evolution
has crossed critical thresholds resulting in the emergence of qualitatively
different manifestations of matter as greater consciousness or spirit."
"After
The Phenomenon of Man was denied publication by his superiors, Teilhard
then wrote Man's Place in Nature: The Human Zoological Group (1950)
as a more scientific statement of his interpretation of evolution
(focusing on our species) in terms of teleology and spiritualism.
With controlled enthusiasm, he writes: "Man is, in appearance, a 'species,'
no more than a twig, an offshoot from the branch of the primates--but
one that we find to be endowed with absolutely prodigious biological
properties."
| "Claiming
that everything that rises must converge, Teilhard grounds his
philosophy of evolution in mysticism. The movement of Matter,
then Life, and finally Thought is both forward and upward to a
mystical union with God-Omega (the beginning and end of cosmic
evolution). But most scientists will not follow Teilhard's directional
interpretation of this evolving universe. For the Jesuit priest,
cosmic chaos and probability are giving way to human teleology
and certainty." |
"The
Jesuit priest was committed to science, evolution and optimism despite
his bold speculations and mystical orientation. He was, in some respects,
a freethinker as religious humanist: a visionary and futurist who
foresaw the collective consciousness of our global species increasing
in terms of information and technology. It is to Teilhard's lasting
credit that he introduced into modern theology the fact of organic
evolution at a time when this theory of nature was rejected by many
who saw it as a threat to their entrenched beliefs and traditional
values. Unfortunately, in trying to reconcile the irreconcilable,
Teilhard pleased no intellectual community."
"Briefly,
the Jesuit-scientist has given us a phenomenology of this planet,
i.e., an analysis of those essential structures of evolution throughout
earth history in terms of emerging consciousness and spiritual intentionality.
In this respect, he was not in step with those modern thinkers who
offer a truly cosmic perspective in which humankind is merely a fleeting
event in this material universe."
"Likewise,
Teilhard envisioned an evolving global mind in terms of love, spirit,
information and technology. His extraordinary imagination anticipated
a planetary internet of collective consciousness that foreshadows
the emergence of a superorganism. Such insights continue to inspire
enlightened intellects. "
| "Teilhard
was an unusual human being of intelligence, integrity and sensitivity.
He experienced both the agony and ecstasy of time and change while
serving on the blood-stained battlefield of a war-torn humanity,
researching among the rocks and fossils of a remote past, and
meditating in the deepest recesses of his reflecting soul. Perhaps,
in the last analysis, Teilhard himself best represents the phenomenon
of man." |
By
NN © 2002
Sources
1. Excerpts
from a presentation by Dr. H. James Birx to the Unitarian Universalist
Fellowship of Mobile, Alabama, on May 4, 1997 as part of The Harbinger
symposium, "Religion and Science: The Best of Enemies - The Worse
of Friends."
2. Software;
Solar Fire v.5