In late June Cynthia started an important series of posts with a message to students, sharing her ideas and suggestions for “a worthy project for our Wisdom circle to take on.” Cynthia also presented a riveting keynote address at the American Teilhard Association (ATA) annual meeting. Find links for both below.
THE ‘COMMON GOOD’ BLOG SERIES BY CYNTHIA BOURGEAULT
Cynthia provides an orienting emphasis toward the evolving terrain of the ‘Common Good’ and the rebirth of moral leadership. She provides explicit aims and suggestions for Wisdom students who are “up to the challenge of holding the post during this epochal consciousness shift.”
You can find the full series on Cynthia’s website here:
In this virtual keynote address to the ATA annual meeting, Cynthia Bourgeault offers an illuminating and instructive overview of Teilhard’s emphasis on ‘personalization’ as an inherent and intensifying quality of consciousness in the evolutionary process toward a convergent unity.
“… the more relationship, the more complexity, the stronger the flow of consciousness. For Teilhard, consciousness, relationship, and the personal are an unbreakable triad. Each implies the other and cannot be sustained apart from the other.”
Cynthia shares how Teilhard’s potent understanding of the ‘Hyper-Personal’ aligns with the emerging Integral structure, as described by Jean Gebser in his book The Ever Present Origin. The complementary perspectives of these two visionary 20th century thinkers leverage each other and point the way toward a renewed confidence in the maturity and profundity of the Western unitive vision. Teilhard set forth a characteristically Western and enstatic approach to the highest states of realized consciousness — a vision independently confirmed and concluded by Gebser.
Weaving it all together, Cynthia helps us imagine a radically unified, relational field as the ultimate destination of the evolutionary journey.
“The Person represents a higher evolutionary stage on the journey. Teilhard intuited that from his evolutionary map, Gebser confirms it chapter and verse from his phenomenological map.”
Cynthia’s talk is followed by short presentations from authors of recent publications on Teilhard’s life and work.
This video is generously shared by the American Teilhard Association, recorded at their annual general meeting on June 12, 2021. The ATA explores and builds on the life and work of Pierre Teilhard de Chardin, and aims to make his visionary thinking more widely available. To learn more, or to become a member of the ATA, please visit their website atteilharddechardin.org
In both Cynthia’s ‘Common Good’ message, and her ATA presentation, she draws squarely upon Teilhard de Chardin’s evolutionary vision. Teilhard’s prophetic writings and ideas offer us essential wisdom to understand our times, and points us toward a more unitive, Integral consciousness to meet the emergent and unfolding future.
A full description and ordering details available here:
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This post continues our series of bringing you more Wisdom from your fellow students of the contemplative path. We hope you will find these posts enriching, enlightening, and inspiring for your own journey. If you would like to submit a post for future consideration, please email email@example.com.
Read on for the second part of a series from our deeply knowledgeable audio ministry editor, Peggy Zimmerman. Additional posts will be listed below:
By the end of Part 1 of this exploration, we were prepared to consider the story of Job from a metaphysical perspective — and in particular Jung’s analysis of the story as a grand metaphor of Yahweh coming to consciousness. Both Boehme and Teilhard provide some direction for this still largely ignored avenue for exploring the Book of Job.
A helpful starting point is Boehme’s brilliant early recognition of the inner tension of the Divine. For him this tension is an impressure or “‘unequal pressure’ in the equilibrium of the divine will” resulting in movement (Bourgeault, HT, p. 97). Boehme calls this first principle of movement the wrathful principle. A less affective term may be unbridled power, as Job encountered it. Jung understands Yahweh’s antinomy as “the indispensable condition for his tremendous dynamism” (Jung, p. 7) and sees God’s “inner instability” (p. 66) as the cause of creation:
But the pleromatic split is in turn a symptom of a much deeper split in the divine will: …God wants to become man, the amoral wants to become exclusively good, the unconscious wants to become consciously responsible (p. 62).
The inner tension between the pulling in of Unity and the pushing out to differentiate for self-knowing brings to mind Teilhard’s diffusion-convergence interplay observed in creation. These repelling and attracting forces lead into his complexification-consciousness concept. As long as the unconscious-conscious antinomy remains undisturbed Unity can be eternally at rest. But Satan’s bet, which is actually challenging Yahweh to be self-aware, occasions Unity to face its manifesting expression. For the latent capacity for becoming (the lived expressing of Unity) to flower into being, the impulse toward consciousness must be realized — in both senses of the word “realized”. Moreover, the overall direction of the interactions of these opposing forces is imbued with the essence of Unity; that is, a trajectory back to unity as a reuniting in a new dimension. This would be Jung’s “regenerated God”, Boehme’s body of Christ, Teilhard’s Omega point, and fulfillment of Oikonomia, the divine plan.
Could the big bang be the splitting of the unconscious-conscious antinomy of the Unity (perhaps like the splitting of the atom in the material realm)? I realize we are wading into the deep waters of the debate over whether the Source (Unity, God, One) is unconscious or pure consciousness or both. While Jung, Boehme, and Teilhard all have their positions on this topic, it is another area for a separate discussion. Regardless, in the Book of Job an intimation of self-awareness occurs. This is even suggested by Yahwah himself, according to Jung, in his judgment of Job’s friends: “they have not spoken of me what is right as my servant Job has” (42:7). The friends have argued on the basis of conventional wisdom, which may apply to pragmatic everyday moral situations but simply doesn’t cut it with the big questions of life — paradigmatic and personal ontological questions.
Two implications of this apparent motion toward awareness as a result of unconscious behaviors are:
A new divine-human relationship is being forged.
Evil is an essential part of the process.
Job in his righteous stand has put a new wrinkle in the human relationship with God by boldly going where no human has gone before (Star Trek allusion is intentional). The Old Testament covenants rooted in laws, obedience, and judgment do not hold ground in Job’s case. As Jung points out, “Yahweh displays no compunction, remorse, or compassion, but only ruthless brutality…he flagrantly violates at least three of the commandments he himself gave out on Mount Sinai” (Jung, p. 14). The whole scheme of retribution/rewards and salvation through an outside source is collapsing under Job’s experience. The divine-human relationship is shifting from covenants to consciousness. Integrating the micro and macro, the know-yourself theme in The Gospel of Thomas can be at the same time the Unity knowing itself, or Jung’s regenerating God. Just how wisdom and kenosis factor in, again, must wait until another post.
Regarding the existence of evil, the two basic positions are: 1) evil is the absence of good, privatio boni (the privation of good); that is, the absence of God, or 2) evil is an aspect of God and is the necessary initial movement of creation or the evolution of consciousness. Jung, Boehme, and Teilhard all support this latter position from their own perspectives. Not surprisingly, the outward expression of Unity’s inner struggle manifests with omnipotence taking precedence over omniscience. As demonstrated repeatedly in micro reality, blind fury (shock and awe come to mind) is the immediate reaction for resolving tensions — war rather than negotiations, might to enforce right.
Boehme characterizes the wrathful principle as “hardness, harshness, and sharpness” (Bourgeault, HT, p. 97). Teilhard associates evil with disorder, failure, and decomposition (i.e., death as part of life); the toil and suffering necessary for growth; and the anguish “of a consciousness awakening to reflection in a dark universe” (Teilhard, pp. 224-225). Materially, this is the initial diffusion of random, disorganized bits and pieces; that is, energies that eventually condense into matter along the re-unifying trajectory. Teilhard also directly connects the unconscious with evil: “We have glimpsed that unconsciousness is a kind of ontological inferiority or evil.” Teilhard makes this statement as a scientist governed by the idea “that the world will only find its completion insofar as it expresses itself in a systematic and reflective perception.” In a near reversal of the Job story, Teilhard sees the need “to know for the sake of power,” but as a religious he goes on to emphasize that this power for the advancement of humanity must be “put to the service of the spirit” and “for the purpose of being more (Teilhard, p. 176).
While unconsciousness, evil, the dark, the shadow and sin have been used interchangeably by Jung and others, the unconscious should not be equated with evil. Evil (and sin as evil in action) is a content of the unconscious and can manifest in ugly ways. But goodness can also spring from the unconscious, as in spontaneous heroic acts. Evil is understood as separation or differentiation from good. It is ultimately non-life giving; it is Scott Peck’s people of the lie. Nevertheless, given the initial fight/flight instinct in the face of tension and threats, Yahweh is certain to not flee and is saved by Job’s judicious backing off. While Job retreats, Yahweh regresses.
The answer for Job is to not enter a clearly unwinnable power struggle. If his victim won’t engage, the perpetrator must either continue the stalemate to its bitter end (the death of Job) or own up to his monstrous behavior of allowing his bet with Satan to go to such untenable lengths. But Yahweh’s owning up is just a prick, however momentous. His omniscience is still too overwhelmed by his omnipotence. It is noteworthy that Satan disappears after the prologue, never heard from again as a separate character (Barr, p. 41). For Jung, God “is hiding [Satan] from his own consciousness in his own bosom!” (Jung, p. 19). Thus, Jung can say, “Job is no more than the outward occasion for an inward process of dialectic in God” (p. 16).
By the end of the story, Yahweh finds himself on the horns of a dilemma. Either he must continue in “the torture of non-existence,” that “hellish loneliness” (Jung, p. 11), or pursue “a personal relationship between himself and man,” whom he needs “urgently and personally” (p. 8). In other words:
Existence is only real when it is conscious to somebody. That is why the Creator needs conscious man even though, from sheer unconsciousness, he would like to prevent him from becoming conscious (p. 11).
Just before this unorthodox announcement, Jung makes a comparable intriguing statement: “Yahweh regrets having created human beings, although in his omniscience he must have known all along what would happen to them” (p. 10) and not only what would happen to humans, but what might happen to his divine plan. For all his omniscience, the One could not know if humanity as a whole would finally choose to align with that inner spark of divinity or remain stubbornly disobedient. Is it any wonder that the initial divine-human relationship was an obedience-based covenant, admittedly on the gross level of rules and laws as it is for children? For the mature spiritual person, obedience, as derived from its root of ob (L. toward) and oedire (L. to hear), is to fully take in and follow the Unity’s message. Despite the trajectory toward conscious unity, there is no guarantee that humanity won’t fall off the curve as the manifesting One carries on without us in other worlds.
As the stuff of the universe enfolds on itself (Teilhard’s involution), evolution is irrepressibly progressing. Built into the involution-evolution interplay is the very essence of “God”; i.e., unity, informing and embedded in the trajectory toward re-unification. Will we join the dance and participate in unconscious Unity becoming conscious Unity? After all, it’s just one giant step to move out of the dosado with an obedience covenant and to swing into transformed consciousness. Future posts will offer a way to bolster our stepping forth by reconsidering the Trinity and keeping in mind Jung’s answer to Job.
To honour the date of death of Jacob Boehme or if you are interested in learning more, please see our Boehme for Beginners audio teaching by Cynthia Bourgeault.
Peggy Zimmerman has been as a technical editor, environmental and urban planner, university instructor, mental health counsellor, and human resources manager. Since retiring sixteen years ago, she has participated in environmental activist work. In that time she also rediscovered her Christian roots and set out on deepening her spiritual life, largely through a personal study of the Christian wisdom tradition. She arranged for the introduction of Centering Prayer to the Comox Valley, facilitates a weekly sit at her church, initiated and continues to facilitate a monthly Taizé service
Alden, Robert L. Job. Vol. II in The New American Commentary series. Broadman & Holman Pub., 1993.
Anonymous. Meditations on the Tarot: A Journey into Christian Hermeticism. Robert Powell, trans. New York, NY: Jeremy P. Tarcher/Putman, 1985, 2002.
Armstrong, Karen. A History of God. NY: Random House, 1993.
Barr, James. “The Book of Job and Its Modern Interpreters”. Lecture delivered in the John Rylands Library, 10 February 1971. Available at www.escholar.manchester.ac.uk.
Boehme, Jacob. Genius of the Transcendent: Mystical Writings of Jakob Boehme. Michael L. Birkel and Jeff Bach, trans. and eds. Boston, MA: Shambhala, 2010.
Boehme, Jacob. The Way to Christ. Peter Erb, trans. Toronto and NY: Paulist Press, 1978.
Bourgeault, Cynthia. (HT) The Holy Trinity and the Law of Three: Discovering the Radical Truth at the Heart of Christianity. Boston, MA: Shambhala, 2013.
Bourgeault, Cynthia. (MMag) The Meaning of Mary Magdalene: Discovering the Woman at the Heart of Christianity. Boston, MA: Shambhala, 2010.
Bourgeault, Cynthia. (WWK) The Wisdom Way of Knowing. San Francisco, CA: John Wiley & Sons, 2003.
Bruteau, Beatrice. God’s Ecstasy: The Creation of a Self-Creating World. NY: Crossroad, 1997.
Clement, Olivier. The Roots of Christian Mysticism. Hyde Park, NY: New City Press, 1993.
Delio, Ilia. The Unbearable Wholeness of Being: God, Evolution, and the Power of Love. Maryknoll, NY: Orbis, 2013.
Gospel of Thomas. Lynn Bauman, trans. Ashland, OR: White Cloud Press, 2004.
Hart, David J.H. Christianity: A New Look At Ancient Wisdom. Kelowna, BC: Northstone Publishing, 1992.
Jung, C. J. Answer to Job. Princeton, NJ: Princeton University Press, 1973.
Miles, Jack. God: A Biography. NY: Vintage Books, 1995, 1996.
The New Oxford Annotated Bible, 3rd ed. Michael D. Coogan, ed. New York, NY: Oxford University Press, 2001.
Teilhard de Chardin, Pierre. The Human Phenomenon. Sarah Appleton-Weber, trans. Chicago, IL: Sussex Academic Press, 1999, 2003, 2015.
Underhill, Evelyn. Mysticism. New York, NY: Image Books Doubleday, 1990.
and a monthly One World service (incorporating chants and readings from the world’s spiritual traditions), leads book studies on Cynthia Boiurgeault’s texts and the Gospel of Thomas, and edits Contemplative Society retreat recordings. At her church she serves on the Congregational Education Committee and the Pastoral Care Committee.
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Soon after the recent Wisdom School with Cynthia Bourgeault, retreat participant Jennifer England (Integral Master CoachTM with sparkcoaching.ca) wrote a piece reflecting on Omega, Teilhard de Chardin, the process of evolution, and love. Heather Page, president of The Contemplative Society, provides the introduction, a Thanksgiving letter, also inspired by the Wisdom School.
Dear Members and Friends of The Contemplative Society,
Canadian Thanksgiving will be celebrated this weekend. As many gather around the table to celebrate family and abundance I am reminded of a passage Cynthia referred to in her recent Teilhard Wisdom School here on Vancouver Island.
Cynthia made reference to a passage from Paul’s Letter to the Romans:
For as in one body we have many members, and not all the members have the same function, so we, who are many, are one body in Christ, and individually we are members one of another.
Cynthia reminded us that the force of love cannot be contained in one person; we need to bear the beams of love together. She used the illustration of a choir as an example of how every voice is necessary for the expression of the whole. Each individual brings a distinct quality adding to the magnificence of the combined expression.
Jennifer England attended this recent Wisdom School and I have included her beautiful reflection below. In her own authentic and distinct voice, Jennifer captures a unique expression of the Wisdom week.
As we celebrate Thanksgiving, or simply pause in gratitude, may we sense the wondrous ways we are connected to a larger body of family, friends, and colleagues as well as to all of creation. I am particularly grateful at this time of year for the body of contemplatives who share, as Jennifer writes, the yearning “to become intimate with the active force of love”.
Bless you all,
On all our ski trips, Dad drew the Omega symbol in a snow bank with one of his poles every time we stopped. There were so many, you could have found your way home just by following the symbols. He drew it in every birthday card, Easter Sunday drawing, and I’m sure on our country mailbox and my first bottle of scotch. Whether it was embellished with eyes, a pointy nose, and a half smile, it has been with me since I was a young girl.
Even though I knew I should read before Wisdom School, I was reluctant to delve into my $1.95 copy of The Phenomenon of Man by Teilhard de Chardin.¹ I had his work jostling for room on my nightstand, but couldn’t get into it late at night – it felt too intellectual and heady. But on the first night of the retreat, Cynthia helped me find a way in. Wisdom School, she pointed out, is not about downloading information but about wisdom formation. Knowing with more of you.
Photo by Sher Sacks, Wisdom School 2016 participant
As the first night descended, we gathered with our sheepskins, meditation quilts, journals, and mugs of tea. A framed photo of the Teilhard, the French scientist/Jesuit priest, was nestled among lit candles, rocks, and fossils on a nearby table. And we, of all ages, were ready to find our way to the Omega.
Teilhard was a keen observer of evolution, expressed through the dynamism of planet life. Everything is in motion, he said, and he called this cosmogenesis. Over 4 billion years on Earth, evolution has brought us the geosphere, the biosphere, and more recently, the noosphere. Throughout this evolution, Teilhard observed a pattern of increasing complexity in life structures on the outside and increasing consciousness on the inside. As I reflected on the changes in my brief lifetime, I can see and feel this motion and complexity: industrialization, time/space compression, globalization, the internet and smart phones, climate change, mass migrations…
Whether it is through our awkward groping in the dark or the constriction that comes with too many people in a limited space, evolution works because it’s under tension. As long as things have their own space, there is not motivation or impetus for change. From here, Cynthia took us through Teilhard’s ideas on convergence – whereby humans are the “axis and arrow of evolution”. Like lines on the globe merging at its poles, so too is the direction and pulse of transformation. So, as the planet becomes dense with humans and space and resources become limited, we naturally experience increasing tension. For me as a hopeful humanist, I’d like a bit more space and less stress on our globe, but for Teilhard, he saw this as a good thing and would have loved densification of neighbourhoods and sweaty subways.
And this is where I began to really pay attention with Teilhard. Because, if you are a bit like me, and have felt fear listening to the news – whether on Syria or US politics, it’s easy to feel discouraged as to where we’re collectively headed. But for Teilhard, our dissonance and difference is where unity begins. With friction between the parts of a system, we experience more exchange, connection – enabling the radically personal to emerge, those deep and vulnerable places of being human when faced with anguish, grief, uprootedness.
What is it on behalf of? Intentional design or sentimental hope? Resurrecting a deeper quality, Cynthia reminds us it’s the drive shaft of love wanting to become revealed and known in the granular, the personal, and the messiness of everyday human life. And this active force of love is the undercurrent of it all…leading us to a collective experience of increasing interiority, where all things are joined.
This is the Omega. And, Teilhard quietly says in the Epilogue of The Phenonemon of Man, the Cosmic Christ. Simply, as I understand it, the incarnation of Jesus in human form – where the movement of Divine love became holographically part of this planet.
How to know more of this, with more of me?
The Other Way to Listen by Byrd Byron is one of my favourite stories to read to my kids. It’s about a young boy and an old man who talk about what they can hear. The Old Man says he can hear a cactus flower bloom in the desert. The boy wants to learn. The Old Man tells him he has to learn another way to listen. Only then will the rock speak. The lizard howl. The cactus sing.
I am groping my way to listen differently. And this is the wisdom formation that Cynthia talks about. The path of wisdom is to become intimate with the active force of love within that yearns to be known and related to the yearning in another.
At the retreat, I was staring up at the millions of fir needles in an old growth forest, watching raindrops fall from hundreds of feet up. In that moment, I remembered the Omega in the snow. All of the Omegas. Hundreds of them carved into the frozen water, sliding over billions of years of layered bedrock.
Jennifer is an Integral Coach who lives in the Yukon with her family. She was one of the 50 people, and one of the youngest contemplatives, who attended this year’s Wisdom School. Read more about her on sparkcoaching.ca.
Cynthia Bourgeault recommended the following translation for our Wisdom School: Teilhard de Chardin, Pierre. The Human Phenomenon. ed. Sarah Appleton-Weber. Sussex Academic Press: 2003.
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This is a re-post of an article written for Northeast Wisdom by Sher Sacks on December 21, 2015. Shortly after Matthew spent time with us at Shawnigan Lake, BC, he hosted a similar retreat in Sechelt, BC.
“I think some of you will be happy to hear how Matthew is playing in my old British Columbia stomping ground.” ~ Cynthia
On November 23 and 24, 2015, Matthew Wright, an Episcopal priest from St. Gregory’s church in Woodstock, NY (yes that Woodstock) presented a group of about two dozen with a remarkable range of material about the Wisdom teachings of Yeshua (the Hebrew name of Jesus). We have long been taught what we are to believe about Yeshua but far less about how the teachings of Yeshua can transform our lives. And Matthew offered this option.
The workshop was not about knowing more, but about knowing more deeply. We are often told to “get out of our heads and into our hearts” which is problematic given the nature of the English language which equates heart with emotion. As Matthew pointed out, the heart is not the emotional centre, it is rather the organ of spiritual perception. It would be more accurate to say “get into your HeartMind”. This understanding makes Yeshua’s phrase “Blessed are the pure in heart, for they shall see God” (become conscious of God), make more sense.
Matthew spent some time discussing what is now being referred to as the second axial age. The first axial age occurred around 800 to 200 BCE, when there was an enormous increase of spiritual understanding. It was the period in which the Buddha taught, Lao-Tzu (the founder of Taoism) was teaching in China , the Rishis (writers of the Vedas) were active in India, and Monotheism arose in Israel (Abraham and Sarah left their tribe to “follow God” and the Abrahamic covenant was born). Out of this incredible upwelling of spiritual awareness came a sense of transcendence and an individual quest for spiritual understanding or enlightenment. The ultimate goal became escape, or liberation from the world of matter, which was considered lesser or even evil. The problem became one of how to escape from samsara (cycle of rebirth in Hinduism, Buddhism, and Taoism) or to repair the rift created by “the Fall” (Christianity). The end result was the sense that something was wrong with this world. Our spiritual consciousness became dominated by images of separation and exile.
However, slowly, over the centuries, according to many thinkers, including Matthew, there has risen the deep indwelling knowledge that “we belong”. We have begun to pick up the very real connection with the earth and each other that existed in pre-axial times. This sense combined with the first axial age sense of transcendence, gives us the opportunity to move into a synthesis of the transcendent and the immanent to create a new world order. During the workshop Matthew pointed out that multiple strands of knowledge point us in this direction. Quantum physicists have discovered the deep interconnection of all things at the most subtle levels of matter; environmentalists are pointing out that we are part of a global ecosystem; evolutionary biologists, reveal that life is unfolding as a vast, single process.
Matthew also pointed out that this “second axial current” didn’t just start recently. It is present in the Bodhisattva vow of Mahayana Buddhism (the vow to remain in the phenomenal world until all beings are awakened) and in Incarnational theology (elimination of the boundaries between the sacred and the profane – “God so loved the world” and “the Word became flesh”). Yeshua rejected the asceticism of John the Baptizer and pointed us to a path that fully embraces the world. He partied, feasted, and associated with those identified as outcasts and sinners. He broke the purity laws. Yeshua prayed “Thy Kingdom come on Earth”. His teaching indicated that we belong deeply to this world; we are interwoven into its fabric. As a teacher within the Wisdom tradition of the east, Yeshua taught us about compassionate, loving intelligence where attention (alertness, spaciousness) and surrender (a humble letting go) meet in the heartmind. It is not so much about what Yeshua taught but about where he taught from. What he taught was not a moralistic, but a transformative path.
Matthew spent some time describing the reasons why this basic teaching of Yeshua morphed into the moralistic, judgmental teaching within which most of us were raised. He followed the growth of Christianity out of its eastern foundations toward Greece and Rome, with martyrdom leading to “we/they” thinking, and finally to the moment that Christianity became an imperial identity marker within the Roman Empire with its counsels of Bishops. What one believed became all important and led to the inquisition, witch trials, and the crusades. Yeshua’s path of inner transformation was almost lost.
Now we have the opportunity to move beyond a belief and belonging system to the recognition of Yeshua as the archetype of the full union of human and divine – Christ consciousness. Yeshua is not the exclusive union BUT the fullness of the human and divine union (Christ). In reference to this concept we discussed some of the Christian and Sufi mystics and their practices, kataphatic prayer (prayer with content), and apophatic prayer (emptying the mind of words and ideas and simply resting in the presence of God). We discussed how we can learn from each other using homeomorphic equivalency, looking for deep correspondences that go beyond the words and concepts of our distinct religions or cultures to find the same or similar experiences.
We also considered the phrase “the Kingdom of God” not as a place (Heaven) or existing at a particular time (after death), but as a state of consciousness, here and NOW. We turned our minds to Christophany (all reality as a manifestation of Christ) and reflected upon Raimon Panikkar’s concept that reality is Cosmotheandric (a totally integrated and seamless fabric that is the undivided consciousness of the totality). We examined Teilhard de Chardin’s concept of Christogenesis, within which Christianity is not a path of ascent but a path flowing out from God. Matter is not a distraction from God but an outworking of God in form. Incarnation awakens to itself in Christ (Form). The world is not static but constantly changing. God is committed to that change, since as the creator God embedded it in the world and now sustains it. Christ consciousness is its goal. As Paul stated in Romans 8:22, “We know that the whole creation has been groaning as in the pains of childbirth right up to the present time”.
Finally we considered the concept of the Sacred Heart of Jesus as the Heart of the universe, the evolutionary driveshaft of all creation; the second coming as the coming of conscious union with the divine. Referring back to the concept of axial ages we noted the rise in non-dual consciousness. We noted that evolution has been acting unconsciously up till the present but now we have the opportunity to act consciously in it. Evolution has become aware of itself. We must choose to deepen the disclosure of the Heart of God. Christ is the endpoint (the Omega). However this convergence is not inevitable. If the second axial age is to manifest we must choose and act!
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