One of the most fascinating stories of spiritual mentorship that we’ll be hearing about during Andrew Cohen’s March 26th broadcast, “Awakening to Your Hightest Self: Tales of Transformation from 25 Spiritual Luminaries,” is that of human potential pioneer Jean Houston. After a chance encounter with the great French Jesuit Priest and evolutionary mystic Pierre Teilhard de Chardin in Central Park in 1951 when she was only 14, Houston began a relationship with de Chardin that shaped the rest of her life.
To get a sense of Teilhard’s cosmic theology, here’s an excerpt from The Divine Milieu: An Essay on the Interior Life (New York: Harper & Row, 1965):
Where are the roots of our being? In the first place they plunge back and down into the unfathomable past. How great is the mystery of the first cells which were one day animated by the breath of our souls! How impossible to decipher the welding of successive influences in which we are forever incorporated! In each one of us, through matter, the whole history of the world is in part reflected. And however autonomous our soul, it is indebted to an inheritance worked upon from all sides—before ever it came into being—by the totality of the energies of the earth: it meets and rejoins life at a determined level. Then, hardly has it entered actively into the universe at that particular point than it feels, in its turn, besieged and penetrated by the flow of cosmic influences which have to be ordered and assimilated. Let us look around us: the waves come from all sides and from the farthest horizon. Through every cleft the world we perceive floods us with its riches—food for the body, nourishment for the eyes, harmony of sounds and fullness of the heart, unknown phenomena and new truths, all these treasures, all these stimuli, all these calls, coming to us from the four corners of the world, cross our consciousness at every moment. What is their role within us? What will their effect be, even if we welcome them passively or indistinctly, like bad workmen? They will merge into the most intimate life of our soul and either develop it or poison it. We only have to look at ourselves for one moment to realise this, and either feel delight or anxiety. If even the most humble and most material of our foods is capable of deeply influencing our most spiritual faculties, what can be said of the infinitely more penetrating energies conveyed to us by the music of tones, of notes, of words, of ideas? We have not, in us, a body which takes its nourishment independently of our soul. Everything that the body has admitted and has begun to transform must be transfigured by the soul in its turn. The soul does this, no doubt, in its own way and with its own dignity. But it cannot escape from this universal contact nor from that unremitting labour. And that is how the characteristic power of understanding and loving, which will form its immaterial individuality, is gradually perfected in it for its own good and at its own risk. We hardly know in what proportions and under what guise our natural faculties will pass over in the final act of the vision of God. But it can hardly be doubted that, with God’s help, it is here below that we give ourselves the eyes and the heart which a final transfiguration will make the organs of a power of adoration, and of a capacity for beatification, particular to each individual man and woman among us.
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