(from the making of history to the making of future ?)
Van het boekje ' Het verschijnsel mens' intrigeerde de achterflap waarop vermeld stond dat de schrijver een jesuiet was en in China (Peking) werkzaam was (geweest), nu had ik toevallig in een ander {boekje} gelezen dat de paleontologie in Peking door de Rockefeller foundation gefinancierd werd , dus de moeite waard om eens goed op te letten.
Pierre Teilhard de Chardin was a Jesuit priest-theologian and a distinguished geologist-paleontologist, who was born in France in 1881 and died in New York City in 1955. Following teaching posts in Paris and Cairo, he was assigned to China for many years. In China, Teilhard became imbued with a vision of working to build the future.
http://www.bizcharts.com/stoa_del_sol/plenum/plenum_2.html
Teilhard opines that the destiny of man is to culminate into a consciousness of the species.
This consciousness of mankind will ultimately become the "thinking layer of the earth," which Teilhard calls the *noosphere.*
Cosmic evolution will not cease with the noosphere. Teilhard does not consider the human species to be the epitome of the universe; rather, he believes that Nature provides us with yet another evolutionary opening...that of a "super-soul above our souls." The whole "gigantic psycho-biological operation" of cosmic evolution points toward a "mega-synthesis" of all the thinking elements of the earth forcing an entree into the realm of the super-human.
Teilhard refers to the super-human as the Omega Point. It is, for him, the apex of cosmic evolution. Teilhard, scientifically speaking, can only imagine what the reality of Omega might be like...a *pure conscious energy.* Teilhard proclaims this cosmic energy almost in the mode of poetry. "In the discovery of the sidereal world, so vast that it seems to do away with all proportion between our own being and the dimensions of the cosmos around us, only one reality seems to survive and be capable of succeeding and spanning the infinitesimal and the immense: energy... that floating, universal entity from which all emerges and into which all falls back as into an ocean; energy...the new spirit; energy...the new god.
Het oude boekje blijkt toch nog in de belangstelling te staan
Pierre Teilhard De Chardin: Father Of The New Age Movement
http://revolutionharry.blogspot.fr/2010/11/pierre-teilhard-de-chardin-father-of.html
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| Pierre Teilhard de Chardin |
In the influential and very successful book "The Aquarian Conspiracy", by Marilyn Ferguson, a survey of new agers showed that the leading influence on their spiritual 'awakening' was Pierre Teilhard de Chardin. The book itself was described as a "handbook for the new age" that "sought a paradigm shift in global consciousness".
Gary Kah, in his book 'En Route to Global Occupation' (p. 41), said of Chardin:
"[He] is one of the most frequently quoted writers by leading New Age occultists."
A claim further supported by Dave Hunt and T.A. McMahon, in their book 'The Seduction of Christianity: Spiritual Discernment in the Last Days' (p. 80) when they said:
"Teilhard dreamed of humanity merging into 'God' and each realising his own godhood at the Omega point. This belief has inspired many of today's New Age leaders."
From the above quotes it's easy to see how Chardin became known as the 'Father of the New Age'. We also catch an early glimpse of a spiritual belief system that is almost identical to the 'one consciousness' or 'we are all one' beliefs of David Icke and others in the 'truth' and 'new age' movements. A point emphasised by Chardin himself when he said:
Teilhard de Chardin and Transhumanism
http://jetpress.org/v20/steinhart.htm
Abstract
Pierre Teilhard de Chardin was among the
first to give serious consideration to the future of human evolution. His work
advocates both biotechnologies (e.g., genetic engineering) and intelligence
technologies. He discusses the emergence of a global computation-communication
system (and is said by some to have been the first to have envisioned the
Internet). He advocates the development of a global society. Teilhard is almost
surely the first to discuss the acceleration of technological progress to a
Singularity in which human intelligence will become super-intelligence. He discusses
the spread of human intelligence into the universe and its amplification into a
cosmic intelligence. More recently, his work has been taken up by Barrow and
Tipler; Tipler; Moravec; and Kurzweil. Of course, Teilhard’s Omega Point Theory
is deeply Christian, which may be difficult for secular transhumanists. But
transhumanism cannot avoid a fateful engagement with Christianity. Christian
institutions may support or oppose transhumanism. Since Christianity is an
extremely powerful cultural force in the West, it is imperative for
transhumanism to engage it carefully. A serious study of Teilhard can help that
engagement and will thus be rewarding to both communities.The Inhumanity of Teilhard de Chardin
http://realphysics.blogspot.fr/2011/09/inhumanity-of-teilhard-de-chardin.html
At this point, it must be admitted that one of the most serious criticisms of Teilhard bears precisely on this point: an optimism which tends to look at existential evil and suffering through the small end of the telescope. It is unfortunately true that Teilhard, like many other Christians, regarded the dead and wounded of Hiroshima with a certain equanimity as inevitable by-products of scientific and evolutionary progress. He was much more impressed with the magnificent scientific achievement of the atomic physicists than he was with the consequences of dropping the bomb. It must be added immediately that the physicists themselves did not all see things exactly as he did. The concern of a Niels Bohr and his dogged struggle to prevent the atomic arms race put Bohr with Rieux and Tarrou in the category of “Sisyphean” heroes that are entirely congenial to Camus. After the Bikini test, Teilhard exclaimed that the new bombs “show a humanity which is at peace both internally and externally.” And he added beatifically, “they announce the coming of the spirit on earth.” (L’Avenir de l’homme)
Both Camus and Teilhard firmly took their stand on what they considered to be the side of life. Both saw humanity confronted with a final choice, a “grand option,” between the “spirit of force” and the “spirit of love,” between “division” and “convergence.” Man’s destiny is in his own hands, and everything depends on whether he chooses life and creativity or death and destruction. Teilhard’s scientific mystique and long-range view, extending over millennia, naturally did not delay overlong to worry about the death of a few thousands here and there. Camus could still pause and have scruples over the murder of an innocent child. He refused to justify that death in the name of God. He also refused to justify it by an appeal to history, to evolution, to science, to politics, or to the glorious future of the new man.
In short, Teilhard de Chardin's devotion to the powerful generalities of modernity blinded him to the plight of particular men living in the world.*************paleontology
Almost from the outset, Woodward's reconstruction of the Piltdown fragments was strongly challenged by some researchers. At the Royal College of Surgeons, copies of the same fragments used by the British Museum in their reconstruction were used to produce an entirely different model, one that in brain size and other features resembled a modern human. This reconstruction, by Prof. (later Sir) Arthur Keith, was called Homo piltdownensis in reflection of its more human appearance. The find was also considered legitimate by Otto Schoetensack who had discovered the Heidelberg fossils just a few years earlier; he described it as being the best evidence for an ape-like ancestor of modern humans.French archeologist Pierre Teilhard de Chardin participated in the uncovery of the Piltdown skull with Woodward.
Woodward's reconstruction included ape-like canine teeth, which was itself controversial. In August 1913, Woodward, Dawson and Pierre Teilhard de Chardin, a Jesuit priest and friend of Dawson who had trained as a paleontologist and geologist, began a systematic search of the spoil heaps specifically to find the missing canines. Teilhard de Chardin soon found a canine that, according to Woodward, fitted the jaw perfectly. A few days later Teilhard de Chardin moved to France and took no further part in the discoveries. Noting that the tooth "corresponds exactly with that of an ape",Woodward expected the find to end any dispute over his reconstruction of the skull. However, Keith attacked the find. Keith pointed out that human molars are the result of side to side movement when chewing. The canine in the Piltdown jaw was impossible as it prevented side to side movement. To explain the wear on the molar teeth, the canine could not have been any higher than the molars. Grafton Elliot Smith, a fellow anthropologist, sided with Woodward, and at the next Royal Society meeting claimed that Keith's opposition was motivated entirely by ambition. Keith later recalled, "Such was the end of our long friendship."
https://en.wikipedia.org/wiki/Piltdown_Man
and knowing from {} he usually had many old teeth in his pockets
Early 20th century science /?sarcasm?\
The Piltdown case is an example of how racial and nationalist factors shaped some science at the time. Piltdown's semi-human features were explained by reference to non-white ethnicities whom some Europeans of that time considered a lower form of human. The influence of nationalism is clear in the differing interpretations of the find: whilst the majority of British scientists accepted the discovery as "the Earliest Englishman",European and American scientists were considerably more sceptical, and several suggested at the time that the skull and jaw were from two different creatures and had been accidentally mixed up.
Regarding the sex of the find, it was discussed as a male, although Woodward suggested that the specimen discovered might be female. The only exception to this was in coverage by the Daily Express newspaper, which referred to the discovery as a woman, but only to use it to mock the Suffragette movement of the time, of which the Express was highly critical.
{} https://en.wikipedia.org/wiki/Gustav_Heinrich_Ralph_von_Koenigswald, work ISBN 0-472-05020-6
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