"This book is not specifically addressed to Christians who are firmly established in their faith and have nothing more to learn about its beliefs. It is written for the waverers, both inside and outside; that is to say for those who, instead of giving themselves wholly to the Church, either hesitate on its threshold or turn away in the hope of going beyond it.

As a result of changes which, over the last century, have modified our empirically based pictures of the world and hence the moral value of many of its elements, the "human religious ideal" inclines to stress certain tendencies and to express itself in terms which seem, at first sight, no longer to coincide with the "christian religious ideal."

Thus it is that those whose education or instinct leads them to listen primarily to the voices of the earth, have a certain fear that they must be false to themselves or diminish themselves if they follow the Gospel path.

So the purpose of this essay — on life or on inward vision — is to prove by a sort of tangible confirmation that this fear is unfounded, since the most traditional Christianity, expressed in Baptism, the Cross and the Eucharist, can be interpreted so as to embrace all that is best in the aspirations peculiar to our times."

There is a communion with God, and a communion with earth, and a communion with God through earth.

Matter is spirit moving slowly enough to be seen.

There is almost a sensual longing for communion with others that have a larger vision. The immense fulfillment of the friendships between those engaged in furthering the evolution of consciousness has a quality almost impossible to describe.

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The quintessential good and beauty in life is what each has to offer to others valuing the gesture ourselves into confluence with the Word of God.

The whole life lies in the verb seeing.

We, mankind, contain the possibilities of the earth's immense future, and can realise more and more of them on condition that we increase our knowledge and our love. That, it seems to me, is the distillation of The Phenomenon of Man.

Since once again, O Lord, in the steppes of Asia, I have no bread, no wine, no altar, I will raise myself above those symbols to the pure majesty of reality, and I will offer to you, I, your priest, upon the altar of the entire earth, the labor and the suffering of the world. Receive, O Lord, in its totality the Host which creation, drawn by your magnetism, presents to you at the dawn of a new day. This bread, our effort, is in itself, I know, nothing but an immense disintegration. This wine, our anguish, as yet, alas! is only an evaporating beverage. But in the depths of this inchoate Mass you have placed — I am certain, for I feel it — an irresistible and holy desire that moves us all, the impious as well as the faithful to cry out: "O Lord, make us one!"

Algún día cuando hayamos dominado los vientos, las olas, las mareas y la gravedad, aprenderemos a utilizar las energías del amor. Entonces por segunda vez en la historia del mundo, la humanidad habrá descubierto el fuego.

We must not forget that the human soul, however independently created our philosophy represents it as being, is inseparable in its birth and in its growth from the universe into which it is born. - Teilhard de Chardin