Arquivo para a ‘Noosfera’ Categoria
Healing, the soul and the law
16
Mar
The pandemic follows an even more dangerous path, which is the
production of new variants or new strains, all humanity wants a cure, even the so-called denialists, we all suffer and because the cure does not come, what is missing for science, or for understanding the virus that does not happen, in fact we have other diseases that are social comorbidities: hunger, misery, ignorance and intolerance that do not give respite too, and the disease of the soul that is not talked about.
Ah it was always like that, we have no other solution, we talked in the previous post about the next pandemic, if we do not cure ourselves, of course, there is a different and emblematic case.
In 1977, Ali Maow Maalin, who was a hospital cook in Somalia, caught smallpox, he didn’t know, but he was the last person in the world to naturally contract the disease, she infected 1 billion people and killed 300 million in the 20th century, when he was cured he went down in history, smallpox was considered eradicated, two things were needed: the vaccine and managing the disease.
Management must be global and WHO must play an essential role in this struggle, identify outbreaks and act quickly and firmly to prevent infectious diseases from spreading.
The disease that prevents this is the disease of the soul, we are almost always in radicalization poles and we do not allow a fraternal and general advance of all countries and in all countries by WHO, this problem of the human “soul” will not be solved only by law, politics and repression, it is necessary to educate.
Religions could play an essential role in this, created to make the human family the daughter of one Father and thus all his children, limited as we are in the face of sanitary and social diseases, cannot be fulfilled because the human soul remains ill, and only “law ”does not solve the need to change the mentality, only radicalization will produce more dictatorships and less fraternity.
n the Bible passage that Jesus heals a paralytic, and he goes out taking the bed, the Jews say that it was not allowed to carry the bed on the Sabbath (John 5: 10-13) and Jesus had already forgiven his sins, that is, healed his soul, and we remain sick with sin and new mentality.
Teilhard Chardin wrote “Construire la terre” (Ed. Soleil, 1958) where he speaks of the “common soul”, we will return to the theme.
Chardin’s clearing
12
Mar
The word is in Heidegger’s philosophy, but studying German
etymology we come to the word Lichtung, where the meaning is of a clearing in the forest, while Licht is the word for light, that is, to remove hidden things and unveil them so that the truth come up.
In Chardin it means looking at the Cosmos in its complexity and acquiring awareness of an immense and infinite universe in which Alpha (origin) and Omega (end) are present, but with the meaning of giving the complexity-consciousness the necessary light to understand the life process.
It starts with the Human Phenomenon and will be clearer in your book “The divine environment” where he talks about the inner life, not in the intimate sense, but in the sense of reconnecting it to God and to others.
Explaining better by reading Chardin: “In their effort towards mystical life, men often gave in to the illusion of brutally opposing spirit and flesh, body and soul, as if it were good and evil. from certain current expressions, this Manichaean tendency was never approved by the church… “(p. 117), but it is resistant and is always present in everyday religious discourse,. the purely economic and political views of religion led to this state.
For this reason Chardin will insist on an “interior” life, one capable of achieving divine designs within human realities, hence “the divine environment”.
But what is the divine means, is that permanent tension: “slowly accumulated between Humanity and God will reach the limits fixed by the possibilities of the World, and then it will be the end” (p. 177), we must hope not as a catastrophe or a great sign, but an ´outgoing´ for the world that is heading for a civilizational crisis, and to which we must collaborate that it passes, with all our Christian forces, of other religions or of “good faith”, without fear of the world,
The light came into the world, says the evangelist João (1,20-21), but those who do evil reject it, “But those who act according to the truth, approach the light, so that their actions are carried out. in God ”, and thus carry out our actions within the“ divine environment ”where everything is connected to the Cosmos.
CHARDIN, Teilhard. O meio divino: ensaio sobre a vida interior. Lisboa: Editorial Presença, s/d.
The human future and unity
11
Mar
Several points of Teilhard Chardin’s thought coincide with the new 
theological currents that arise in the religious milieu, especially in the Catholic, but Chardin opened his spirit even more when he practically migrated to China, the environment and Eastern philosophy influenced him.
His originality is as much in the evolutionary synthesis of his vision, as in several aspects of a futuristic eschatology that covers the entire Cosmos and whose convergence he calls “Omega”, which is an individualized but not isolated force, different from authors who stop at criticism to the problem of contemporary individualism without understanding that individuation tends to this “Omega point” futuristic, evolution chases.
Some authors understand the Cristosphere as a recapitulation of everything, say some theologians, but the evolutionary process culminates like man, but it does not end with man, the universe, man and woman, the historical trajectory, everything responds to a path for the Parusia of the Lord, and it is inevitable and the highlight of a Christian eschatology, and to deny the end of everything is to deny the eschatological process or at least not fully understand it.
So says U. Zilles about Chardin: “It is the risen Christ, who incorporates the world and humanity into the Mystical Body, in the finish of the Total Christ”, so this means that the Earth and the Universe will be prepared for the Parusia of the Lord (or the return of Christ), in full eschatology.
As a force of individualized action Omega is not subject to time and space (current physics has already shown these concepts as not absolute), so properties such as autonomy, actuality, irreversibility and transcendence are not subject to temporal actions, but to Omega.
Chardin explains that the multiple ecological, physiological, psychological factors that bring living beings together, especially human beings, and that especially environmental, physical and spiritual conditions are extension and expression, at a level of complexity-consciousness energies that they can bring Omega closer together.
Let it be said in passing that everything is in the various passages of Jesus (approaching the humble, dialogue with public sinners and finally handing over to the hands of the bad religious and politicians of his time), what Chardin wants to say is even further, that if we understand complexity-awareness, we help humanity to make a leap in quality that brings us closer to the Omega point.
Chardin’s phenomenology is radical because Creation is the beginning of phenomena, and the divine always operates in it, present in the actions and laws that govern organisms and living beings: God is at birth and in growth and at the end of all things, […] It does not mix or be confused with the participatory that sustains, animates and connects.” (Rideu, p. 271).
Thus, looking at the phenomena of the universe is looking at greatness and human development. It is not by chance that scientists look for comets, stars and stars from all over the cosmos for signs of life and the origin of life. Creator.
Zilles, U. (2001) Pierre Teilhard de Chardin: Fé e Ciência (Chardin: faith and science). EDIPUCRS, pag. 59-60.
Rideau, E. (1965) O pensamento de Chardin (Teilhard de Chardin’s thought), Ed. Duas Cidades, 1965, p. 271.
Deepening Chardin’s Spirituality
10
Mar
In all of his writings and works, Chardin develops two laws that
are perfectly dialogeable and connected to the recent advances in the different sciences and the process he calls “hominization”, that is, to give the world an increasingly human and more loving face.
So he does not look at human progress with disdain or with the commonplace of criticizing any modern advance, for him the evolutionary movement follows an increasing complexity, from simple to complex, from atoms and molecules, passing through cells the formation of a range of beings living with a clear and successive complexification, but another law should accompany it.
The law of interiorization or complexification, so consciousness must be integrated into the increasingly deeper process of complexifying the life of living beings, and this requires a process of interiorization, it must correspond to each specific moment of complexification.
Explaining in simpler words, if we use advanced techniques and knowledge, it is necessary that consciousness accompanies each step of evolution, criticizing it or creating repulsion for what is complex is to walk the path of denial of evolution and thus not having the proper every historic step, in terms of cultural and even civilizational crisis, the step needs to be a leap.
His reading of the complexification process does not ignore the development of the “person”, or what in philosophy is called “ipseidade” or singularity, but refers to itself and contemporary philosophy contemplates this when reflecting on the Other, which has existed since philosophical reflections like a “go beyond” by Gabriel Marcel or Paul Ricoeur, until Papal Encyclicals, the recent Fratelli Tutti quotes these authors as well as Gaudium et Spes states that fullness cannot be found “except in the sincere gift of oneself ”.
Chardin speaks of the personalization of the universe (in the sense of the presence of the person), with the evolution of living beings until the arrival of the human, it must bring to light what each has in itself an unrepeatable: its uniqueness, which in philosophy is “ipseidade” or singularity, but launched beyond itself: “What we have of ourselves,“ the height of our originality, is not our individuality, it is our person [the being for some philosophers]; and this, due to the evolutionary structure of the world, we can only find it by joining together ”(Chardin, 1965, p. 289), the brackets are our inclusions.
To understand this meaning for Chardin is to penetrate his deep philosophy united to others, to the cosmos and to the Absolute Being, beginning and end of the universe and of life: “The cosmic process of personalization aims to realize personalization, the existence of more and more people people, until they integrate, without ceasing to be people, in the last communion with the absolute Person ”(Chardin, 1965, p. 266), who is God.
CHARDIN, T. (1965) O fenômeno humano [1956]. Brazil, São Paulo: Herder.
Teilhard de Chardin and spirituality
09
Mar
I often quote the fact that Chardin was sent by the Jesuits to 
China because they considered his thinking a little advanced for the time, to say the least, his first trip was in 1923, but there were so many between the years 1923 and 1945 that he considered it his “second homeland, and says about it: I prove for China, my adopted country, a great recognition. China was the luck of my life. It contributed, with its immensity and the norm of its dimensions, to broaden my thinking and elevate it to a planetary scale ”(apud Teixeira, 2012, p. 171), that is why I say that China“ confirmed ”its theses and its spirituality.
Such was his luck, that he told a friend, Father Leroy, who recorded in a book: “I can tell you that I now live permanently in the presence of God”, Chardin made his passage precisely at the Easter of 1955, in New York, at the age of 74
I put three works as fundamental to understand your spirituality: The Human phenomenon, the Divine Environment and the Human Zoological Group (1948), unfortunately part of your personal correspondence and your diary were lost, and could very well complement your thinking.
As an intellectual rejects the naive theological-philosophical thinking that almost always falls into the traps of pure Devotion (devotion is important), of superficial dogmatism (religion has dogmas) and seeks to make a reading more suitable to contemporary man.
It refuses the tendency towards extreme specialization and thus walks with other current thinkers towards the so-called “paradigm of complexity”, in the human phenomenon sees man as the process of complexification of life developed in the Biosphere, what led many to see him as an evolutionist and some theologians as a pantheist.
The deplorable situation in which Christianity finds itself was one of his constant concerns and at the same time he had a desire to return to his origins, how to update it in contact with a modern world that has undergone cultural and social transformations, he wrote:
“… The great objection of our present time against Christianity, the true source of mistrust that makes whole blocks of humanity watertight, is not precisely historical or theological difficulties. It is the suspicion that our religion renders its faithful inhumane (CHARDIN, 2014, p. 35).
Says a Portuguese cardinal-poet José de Tolentino Mendonça: ““ Being a Christian is a risk, a human being is a great risk ”, he also seeks a realistic view of the modern world and as a poet seeks to integrate himself with him, the divine environment is also the human environment in Chardin and is immersed in the universe, the great mystery of the Love of God and the great divine environment in which life emerged.
TEILHARD DE CHARDIN, Pierre. The Divine Environment: rehearsal of inner life. 2. ed. Petrópolis, RJ: Vozes, 2014.
The cosmos and divine wrath
05
Mar
The rational / idealistic universe model was of a cosmos working
like a clock, reality and the cosmos showed themselves beyond the idea of the modern ones (the Greek eidos is something else), it showed itself as a quantum model where there is a third included (model Barsarab / Lupasco) and in which time and space are no longer absolute and matter is energy.
Thus, the old harmony model was modified by current physics, called Standard Model Physics which, from particle physics, developed a unified model for the forces acting on matter, including the strong, weak and electromagnetic and gravitational forces unifying them quantum field theory, quantum mechanics and special relativity.
The recent discovery of the Higgs Boson, incorrectly named the God particle assuming that it would be responsible for attributing matter to bodies, this model explained the magnetic attraction of planets, light and the various forms and divided matter into many particles.
After the creation of the universe and its expansion certain laws developed bodies, planets and planetary systems in formation and decline, current studies show the development of stars comes from interstellar gas and cosmic dust and hydrogen that at low temperatures collapse and form molecules that give protostars, these under pressure and rotation form the stars.
In addition to our knowledge, this expanding universe acts in an often surprising way and today we know that not only what happens on the planet has internal but also external influences, solar flares and the approach of celestial bodies for example, in short we are a tiny grain of sand in a much more complex and wandering universe.
This entire celestial body acts with its own harmony and not necessarily as the current laws that we know are thought, so a surprise is always possible, for example, today we are looking for the ninth planet (Pluto was demoted to a dwarf planet) that would have an orbit external to the our planetary system and would now be approaching the system, affecting for example the Kuiper Belt, and would have a translational orbit of 14,000 years and there would be other outer bodies of the Solar System.
Within this new logic of the universe, aorganic movements (from the inorganic to organic life) are not only possible but easily explainable, the environment around the biosphere is a living organism and it is within a larger universe and subject to its laws.
What happens in the human sphere also has its unstable and unbalanced balances, so it is no longer possible to think of everything as a “harmony”, in the Cartesian sense, but as what tends to favor the functioning of the universe as a whole and for the which forces tend to push before their own laws and determinations in human eyes may be divine wrath, or “perfect divine harmony”, but different from that explained as a clock movement.
So it is not a Kronos, but a Kairós, “opportune moment” or “right” in the divine perspective in which everything that is at odds collapses and that in human eyes is “wrath of God”, when in reality it is a correction of cosmos governed by its own laws.
The noosphere: from primary matter to complexification.
04
Mar
Teilhard Chardin thus describes the complexification from the
first developments of life, the critical transition from the life of cells to an ultra-complex life:
“We will probably never find out (unless, luckily, the science of tomorrow manages to reproduce the phenomenon in the laboratory) – History alone, in any case, will never directly discover the material traces of this emergence – appearance – of microscopic out of the molecular; from the organic out of the chemical, from the living out of the pre-living. ” (Chardin, 1965, p. 63)
Although it may seem that nature would have done this preparation alone, it draws attention to the essential originality of the cell, producing something entirely new, and composing an organic multiplicity in a minimum space, although the process may have taken years, each cell has long been prepared to be something original.
It will be through discreet but decisive mutations that occurred for thousands and millions of years, that the complexity of cells and living beings began to be formed, making it possible to perceive “the irresistible developments that are hidden in the weakest slowness, the extreme agitation that is hidden under the resting veil, the entirely new that insinuates itself in the monotonous repetition of the same things ”(Chardin, 1965, p. 8).
It was through the complexification of life that the human emerged, in the beginning God made it from inorganic materials, metaphorically the Bible says about clay, but it is certain that the universe was born before.
So the world of physis (Chardin sees physics in the Greek sense of the word) would be linked to biology, and thinks:
“Could we hesitate for a moment to recognize the evident kinship that links, in its composition and aspects, the world of the proto-living to the world of physical chemistry? I mean, are we not yet, in this first stage of life, but at the core, at least on the very edge of ‘matter’? ” (Chardin, 1965, p. 66)
At the birth of human life, after billions of years after the formation of the universe, a great and decisive mutation will occur, the birth of thought and consciousness, and what Chardin calls interiorization, which in religious terms means the individual soul that is also linked to the collective, the principle of association from the first cells.
The thought and the conscience the notion of person develops, this experience was given thanks to the cerebral development of man, and to the developments of what Chardin calls the Noosphere, the last stage after the Biosphere, the creation and development of life.
Developing and explaining the Chardanian cosmogenesis is a long process that not even fully developed in life, many advances in current astrophysics (many discoveries try to explain the origin of life) help understanding, what is important to emphasize is that the evolution panorama cosmos, not just the Earth, is linked to the development of human consciousness and capacity to connect with the harmony of life.
Chardin, T. (1965). O fenomeno humano (Phenomenous Human). BR, São Paulo : Herder.
The first aortic mutation
03
Mar
How exactly life originated is still speculation, one of the most 
elaborate theories was made by Lynn Margulis (1938-2011) Carl Sagan’s first wife, he is famous for the Cosmos series, her theory called Endosymbiosis.
In this theory the mitochondria and chloroplasts become organelles in a cell, the first by chemical energy and the second by photosynthesis, although the theory has never been proven in the laboratory is interesting, Teilhard Chardin called them “chain of carbon molecules” (The phenomenon human) and ATP (adenosine triphosphate) energy-carrying molecule in living beings, there are other theories of course.
Fundamentalists on duty stay calm, also in the Genesis of the Bible is that God made man out of clay and then blew him in the nostrils, so life also appeared at a certain moment (Genesis 2,7), and the previous text says that “but a steam was rising from the earth to water the whole earth ”(Gn 2,6), that steam could well be CO2.
We may never know exactly how this happened, but it is certain that Earth and Nature came before living organisms and certainly after them (or most of them) man appeared, but the aortic mutation did not stop there.
Genetic mutations, although rare can happen, they can cause new genes to appear in a given population, by natural adaptation mechanisms, if certain characteristics are favorable to survival and reproduction in a certain environment, therefore if the environment changes, the mutations can become stable in the new environment.
The land has undergone several environmental changes, and perhaps what we are going through is the one that most deeply affects the stability of the environment, birds and animals have been extinct and forests and natural environments have been devastated, so it is to be expected that some mutation will occur, but it will be the environment is the first to change and react, so natural phenomena can occur.
This takes many years to occur, but suddenly they break in a chain of mutations, as Teilhard Chardin describes it: “the irresistible developments that are hidden in the most sluggish slowness, – the extreme agitation that is hidden under a veil of rest, – the entirely new that insinuates itself within the monotonous repetition of the same things ”(Chardin, 1965, p. 8).
In times of pandemic risks, looking at the universe of cosmogenesis we live in is essential.
CHARDIN, T. (1965). O fenômeno humano (Human Phonomenon) BR, São Paulo : Herder.
Time of change in the cosmic sphere
02
Mar
A time of real change is always a time when nature and life itself 
are transformed creating a deeper cosmogenesis that also develops in consciousness, we have already reached Mars with our apparatuses and we are approaching Venus in the cosmos, in earthly life already we know how the dinosaurs became extinct and in fact it was a meteor, studies of the cosmos are advancing.
This is because life is linked to consciousness, and in phenomenology it is always awareness of something, but it is not separate from the metaphysics in which the very conception of Being, Nature and Cosmos evolve, also in the spiritual aspect.
One of the theologians who never separated spiritual evolution from the evolution of the “species” was Teilhard Chardin (here we use an Aristotelian-Darwinian term not to confuse, but to explain), for him, however, following the path of Patrística (the wise saints at the beginning church) and Scholastics (Tomás de Aquino, Santo Anselmo and now the recovered and saint Duns Scotus), what happens is the complexification of Nature in its hominization (The Human Phenomenon).
Here we begin the explanation of what we call an aortic mutation, which can happen on a new scale at this present moment, not because of the virus but because of the universe but of Nature (capitalized here to make it also sacred), affirms Chardin in the nascent young land : “In the most solid rocks, it is possible to distinguish, in vague symmetry with the metamorphosis of living beings, a perpetual transformation of mineral species” (Chardin, 1965, p. 51), this at first led him to be condemned as “ pantheistic ”, but a more attentive reading, he explains the process.
The pre-life was immersed (we could say already in a germ) in the atom, but where there is already life, we find a spectrum of chemical elements in which its elements are differentiated (the chemical term for this is polymerization, formation of macromolecules by the union from the simpler ones), this pre-life “over the abyss of the past, let’s observe its color, which is changing. From age to age, the tone revives. Something will break out on Earth, no longer nascent, but youthful: life! This is Life! ” (Chardin, 1965, p. 58), the Earth would have remained quite cold so that the chains of carbonaceous molecules (organic molecule) could form and survive on its surface.
The Earth was then watery and tiny beings begin to form here and there, and an amazing mass of organized matter appears the last (or rather the penultimate) layer in the order of time, of the envelopes of our planet: the Biosphere (Chardin , 1965, p. 63).]
This evolution from the inorganic to the organic is the mutation called Aorganic, and it will continue, one day it will be able to change the face of the planet and this is part of human evolution as well.
The dangers of change exist, not only because of a virus that forces human nature to adapt, but an asteroid (the cause pointed out by the extinction of the dinosaurs) can reach us, the dreaded asteroid Apophis (photo), formed by a gigantic rock exists and is being observed by astronomers, its dreaded approach will be in 2029, of course it is not expected to reach us.
Chardin, T. (1965). O fenômeno humano. BR, São Paulo : Herder. (Human Phenomenon)
The asceticism of the soul
26
Feb
We live in times when even organized thinking has deviated and
whoever wants to find the truth will have difficulty, the vast majority of people seek asceticism through what Peter Sloterdijk calls “exercise life”, recipes for how to have a good life, in general , only financial, but in many cases also the care with food and the body and beyond, how the asceticism of the soul is and where to find it is the question.
It is true that there are those who do not even believe that the soul exists, but live in a discomfort of clinging only to the things that pass and never find what does not, we developed this week is the asceticism of the encounter with the Other, the one who does not it’s the mirror.
The organized fans of this or that type, this or that form of spirituality, this or that current are only looking for the mirror, someone who thinks and lives the model of asceticism linked only to a group, for this reason as they are exclusive, they do not they are a model for everyone and cannot be a true ascesis.
Even in terms of religion, he who “loves God who does not see and does not love the brother who sees, is a liar” (John 1: 4,20) also other religions have similar formulas that are summed up in the so-called “golden rule” , not doing to the Other what you would not like to be ugly to you.
Markets and shopping malls fill up in times of pandemic, apparently even more than in normal times, of course when they are open and it is allowed, people look there for what a false asceticism gave, that is, a life of exercise, in this case of consumption.
So times will be harder, and with more difficulty finding the true peace that is the one that takes us to the top, after all asceticism means to rise, rise and reach a region of soul comfort, not material and not even that which we entered there and we were fine (in our group or crowd), but an elevation of the spirit and soul that comforts us, even in crisis.
The biblical passage that reveals this asceticism is the passage in which Jesus chooses three disciples and goes to Mount Tabor (beware because Jesus’ other ascension is a debt ascension, which was after his Death and Resurrection), says this passage (Mc 9 , 2-3): “At that time, 2Jesus took Peter, James and John with him, and took them alone to a separate place on a high mountain. And he transfigured himself before them. Her clothes were shiny and as white as no washerwoman on the earth could target”.
After Mount Tabor (see the picture above) they had to return to reality and descend from there, Peter wanted to stay there, this is the difference from the other ascent in which Jesus returns to his divine reality (heaven is a metaphor of the divine live).
A time of true ascension, the pandemic removed everything that was false from us, we stand before Being.
