Ponemos en el conocimiento de nuestros amables lectores que todo el material que ofrecemos como posts en este blog ha sido extraído de la obra LOS FUNDAMENTOS DEL ESPIRITISMO, previa autorización de su autor nuestro distinguido amigo Prof. Jon Aizpurua.

No nos atreveríamos a divulgar este precioso e invaluable material doctrinario y de divulgación de la cultura espírita si no tuviésemos de antemano la autorización expresa de su autor, de lo contario incurriríamos en el plagio, actitud que nos despierta repugancia tan sólo con mencionar el término.

Hemos escogido esta obra, LOS FUNDAMENTOS DEL
ESPIRITISMO, porque estamos seguros que ella constituye la exposición más actualizada de los postulados doctrinarios expresados por el Codificador Allan Kardec, enmarcados en nuevo contexto paradigamático; el vigente en estos tiempos que corren.

En LOS FUNDAMENTOS DEL ESPIRITISMO el autor reinvidica el verdadero carácter de la Doctrina Espírita, como un sistema de pensamiento laico, racionalista, e iconoclasta, alejado de todo misticismo religioso, tal como fue codificada la Doctrina por el Maestro Allan Kardec en el siglo diecinueve.

Esta obra es eminentemente didáctica, porque está escrita en un estilo ágil y ameno, sin que por ello pierda consistencia en su brillante exposición de ideas, llegando a toda clase de público lector, desde el estudioso del Espiritismo hasta aquellas personas que se encuentran en la búsqueda de una filosofía racional que les ayude a pensar al mundo y a sí mismos.

René Dayre Abella
Nos adherimos a los postulados doctrinarios sustentados por la Confederación Espiritista Panamericana, que muestran a la Doctrina Espírita como un sistema de pensamiento filosófico laico, racionalista e iconoclasta. Alejado de todo misticismo religioso. Apoyamos la Carta de Puerto Rico, emanada del XIX Congreso de la CEPA en el pasado año 2008.

miércoles, 20 de noviembre de 2019

06 - Estudio de Jesús: "Las fuentes" / JESÚS, CRISTIANISMO Y ESPIRITISMO


If we take a look at the world in general, would we say that society, most of us, are happy, or that we
get up with a full spirit of joy? Also, thanking God for being born and being here enjoying the
opportunity to prosper and progress, both materially and spiritually? Rather, it seems not.
I would say, a void (on many occasions shocking) settles within us that causes us a deep sense of
emptiness, of being in nothingness, of not even knowing what we are doing here. Apart from the
joys, material sensations and objectives of a typically human nature, we do not visualize anything
This has an explanation: we have lost connection with our true source of life! Universality, as part of
a whole to which we belong, and the spiritual principle from which we cannot escape. Imagine a
child when he goes astray and loses the safety and protection of his parents. He feels alone and lost,
a heaviness of terror, of fear, uncertainties surprise him and he wants nothing more than to meet up
again with his parents. This same thing happens to the spirit in the early stages in the life of its
consciousness or self. However, since its internal reality knows the path and focuses its forces and
faculties on taking the right direction and course, it is filled with light, strength, satisfaction and trust.
He does not need his material parents to take him by the hand, but it is his by his own conscience
and individuality that marks the way and brings him closer every day to his Creator and humanity.
Each and every one of us is here for only one reason, “spiritual advancement.” To achieve this
advancement, for larger or smaller, we come to Earth with a program to carry out. Each according
to one’s degree of evolution, aspires to realize achievements that satisfy him or her, and at the same
time, catapult him/her for greater goals in successive lives.
That program, therefore, is very different from one another; it is personalized and seeks the path of
redemption and the search for light and happiness. For some it may be encounters with the reaping
from previous lives (full of errors and mistakes) that adjoin that spirit to spiritual misery, to be
involved within the planes of shadows and suffering. Recompence and the stronger tests must
temper him and make him understand and allow him to take responsibility for all his mistakes,
submitting himself more or less consciously to the law of cause and effect, to return goodness for
any evil caused and recover the path that leads to spiritual elevation, by means of the values ​​of the
good that forge that elevation.
For others, it involves facing new challenges, experiences that have not been lived and which are
being faced now to follow the hard ascension of spiritual progress. That different program will
present with new tests, responsibilities, commitments full of effort and work to acquire the values
​​and the faculties needed to continue feeling the hope, enthusiasm and healthy ambition of the desire
for progress.
Others, for their advancement and their love for humanity, commit themselves to serve as guides
and to direct many others to acquire the spiritual knowledge so necessary to avoid all the pitfalls and
stones that arise along the way; that path of progress that is so easy to avoid and abandon.

Therefore, we all have a thousand and one reasons to stick to life, and finding the meaning it has for
Just as a child is becoming a young person and gradually reaching maturity, as spirits, we are
acquiring experience and wisdom in the course of our evolution, and thus our tastes, desires and
needs are also changing. Reincarnations are a long sum of experiences and each one of them helps
us to learn, correcting mistakes and adding values (principles) ​​deep within our conscience. Our
conscience is like a cabinet that we are filling thanks to the richness of the experiences that are given
to us in each new life, which strengthens us and helps us to differentiate good from evil, and drives
us to continue in the struggle for the discovery of ourselves, and give each other more and more
faith and confidence.
The biggest problem to avoid is forgetfulness. When we are incarnated, we are presented with
material life and the physical vehicle that is the work tool of our conscious being, our spirit. It looks
to all material aspects, except for the aspect of spiritual progress. It is like a runaway horse that is
about to be tamed, and if we fail to tame it, it rebels and takes us where it wants, breaking down the
goal for which we came to this material world.
Therefore, there is a very great struggle between matter and spirit. Our physical vehicle [our body]
has its needs, its attractions. It is gets comfortable and lazy, it is not so easily ready to work; you have
to take the reins well and know how to govern it, but it will try to take us where it wants to and to
what attracts it.
Also, as spiritual beings that we are, we have many tools to know how to cope with this issue and
focus in a disciplined way to achieve our objectives; those are mainly our will power, intuition, and
the great spiritual help that is always by our side inspiring and encouraging us towards work and
progress. And, especially the awareness that we have of being something more than a material being.
As we identify ourselves as part of a whole, as an extraordinary prodigious entity, as a spark from
that infinite creative flame that is the Creator, we are better able to get rid of our weaknesses,
ignorance and imperfections that prevent us from connecting with the source of light and love to
which we belong.
We all have without doubt that awareness, however profound it may be, that we are a transcendent,
an eternal reality, with a series of powers inherited from that cosmic grandiosity that we inadequately
call God, and that floods the entire universe with love and light. No human being can deny it
(although by ignorance he may believe so); he possesses that innate feeling that is deeply within him
and from which he cannot depart.
Another thing is, that we deny this because we are still in the infancy of our spiritual advancement;
out of foolishness, rebellion, comfort, materialism, everything we want, but the reality is that we
cannot deny ourselves. We are eternal and immortal and our destiny is laid out, to the
entrepreneurship and realization of our own self on a higher scale. We are like that plant that seeks
light, air, sun, water and all those energies that make it grow and expand incessantly. That is our
work, beginning and end of our existence here and now. Not to mention how much greater life is in
the higher planes and realms where matter no longer exists and progress continues to be made
outside of the physical worlds.

As much as we do not want to recognize it and enter a state of rebellion to face that reality, and
finally put ourselves on the path of evolution in a conscious way, we will not achieve that
communion with everything that our Creator puts at our disposal to break the veil that keeps us
asleep for the fullness of spiritual life and plunged into the web of illusions and fantasies that
material life presents to us, and that is nothing but a mirage, of true intangible happiness that awaits
us. This is a law that sooner or later we will all abide by. But unfortunately, many of us need to go
through the same experiences over and over again, burn out our efforts on the material planes until
we get tired and understand that what we really seek and need is to find our true own nature, and in
finding ourselves, to give our hearts to our neighbors.
There comes a moment in that ascension of the road in which we begin to feel the desire for
progress. We need a change, to get rid of many chains and the numbness that are a weight that
prevents us from grasping the momentum necessary to throw ourselves into the life of giving without
receiving, of learning and of being open and receptive to what life itself demands of us internally. It is
in those moments when we begin to discover that everything around us is a gift, a present and an
offering of nature for our good. Everything that surrounds us is part of a universal concert, and we
are a note that must go according to that concert so as not to break its harmony and beauty. Then
appears the phenomenon of gratitude that we feel for being a fundamental, important piece in that
set and that whole of which we are a part.
We appreciate life, we are thankful for existing, we appreciate being surrounded by all our brothers
and sisters, fellow travelers on this long journey of worlds to know. We appreciate everything and
ask the Creator to keep us awake and focused to make the most of our existence every day. In this
way, because of the feeling of gratitude that deeply penetrates our soul, everything that happens to
us, we begin to see it in a positive way. We all understand that it serves us as progress, if we focus
well and transform our feelings to enrich ourselves of all the experiences that we experience, for
both positive and negative things should serve us for spiritual advancement. It will depend on the
approach we give them and the reaction we take. If we are already aware of the arduous spiritual
path that we have to face, we will react positively most of the time, at least we must aspire to that.
We know that we need experiences of all kinds: the positive ones give us strength, courage and
confidence; and the less positive put us to the test, and if we act with righteousness and wisdom they
will strengthen us and make us temper our faculties to continue faithfully fulfilling our work,
resolving with heart and justice all the vicissitudes and circumstances that assail us along the way.
Everything that happens to us is definitely for our own good. We must be grateful, to those lives of
difficulties and suffering (if we know how to face them) for they are more profitable and help us to
progress faster. Easy lives often give us very little and numb our faculties. Difficult lives force us to
react and put into use all the resources that adorn our spirit that are there, but that we little put them
into practice.
Let us always be grateful, value everything that has been given to us, and if someone does any kind
of evil to us, think that it is due to ignorance and weakness. Let us set an example of wisdom,
forgiveness and let us help them understand the object of life.
By Fermín Hernández Hernández Villena Group of Spiritual Studies, Alicante, Spain – 09/20/2019

viernes, 15 de noviembre de 2019

14 - Existencia histórica de Jesús - (1ª Parte) / JESÚS, CRISTIANISMO Y ...


According to Kardec, Spiritist meetings/sessions
should be approached by participants with
solemnity and serious contemplation, especially to
provide the proper moral and spiritual ambiance
to attract the help of our spirit protectors.

Attending Spirit Communication Sessions:
The group of persons attending a spirit session
can influence the ambience and can affect the
spirit/medium interchange.
If between the group attending, the director and
the mediums there is NOT a harmony of
sentiments and an affinity of objectives, they
cannot even guarantee the basics of continuous
good spirit communications.
Each incarnated being emanates a certain
measurable amount of energy and the ambient of
a spirit session is composed of the sum of those
energies of each person in the group.
The obvious result of this, is that due to affinity,
the quality of the communications is intimately
linked, consistent with the energetic canopy of
protection generated by these beings.
Within this consistent ambient it is especially
necessary to depend on the mediums with their

faculties, that they be amply developed and of a
personal condition adequate for their required
It is a good practice that before attending a
mediumship session, individuals may want to do a
self-evaluation of oneself, or our positive and
negative qualities, and ask for spiritual
equilibrium, by elevating our thoughts and hearts
to our spirit protectors in prayer.
A medium session is like a symphony orchestra;
an organized mediumship session with clear,
sincere objectives can move feelings and
sentiments of those who attend.
Spirits are sensitive regarding our thoughts and
sentiments (on a personal level and the group as a
whole) and they react to them, this affects the
spirit communications.
(Information from CEPA International Spiritist

There were some reported technical difficulties
that seem to have been resolved. Note changed to
reach our website on page 4. If anyone has any
questions or problems, please contact me.
Yvonne C. Limoges

2Spiritist Society of Florida, October Newsletter 2019

A Spiritist meeting is a “collective being whose
qualities and properties are the result of the
totality of its members.” (Kardec’s The Mediums'
Book, Chap. XXIX, item 331).
Three Types of Meetings:
1. Frivolous - participants regard spirit
manifestations as an amusement, no serious
results, frivolous questions and conversations
2. Experimental - production of physical
a. for the curious: non-instructive
b. for the serious: study of the laws of the
invisible world
3. Instructive - research and study of Spiritism
and its doctrine; instruction regarding morality.
Qualities of an Instructive Meeting
Spiritists should have:
 a grave and concentrated mind
 a perfect community of views and
 reciprocity of kindly feelings among the
 abnegation of every sentiment contrary to
 a general desire of the truth
 exclusion from the setting of everything of
 concentration of thought and desire in the
pursuit of the common end and in the
evocation of the spirits whose presence is
 cooperation of the mediums, with the
disinterested desire to be useful, without
vanity, ambition, or any other selfish
(A summary from Kardec’s The Mediums' Book
Chap. XXIX)

A spirit communication:
Mediumship is the precious opportunity to put
into realization an act of Divine Love and of
Supreme Charity.
Your eyes cry needed tears for those who no
longer have material ones. Your tears erase, a
little at a time, through repentance, the past
wrongful doings of a spirit. Through your
mediumship you relate life stories that liberate
those who would like to clear their conscience and
relieve themselves of rancor, remorse and
unlimited anguish.
Do not resist use of your mediumship faculties to
those in the spirit world who would grieve and
cry. Those spirits need you and your faculties to
obtain a spiritual equilibrium that allows them the
blessed opportunity for spiritual progress.
Endure with love the sufferings, both moral and
physical, which is a natural part of this
interchange based on love. You receive but simple
and temporary distress, but for the spirits, there is
a chain of perpetual sorrow. So, fortify yourselves
through prayer and never refuse them.
Your spirit guides are always present to protect
and assist you in such a delicate and extraordinary
task, having complete confidence in you and your
capacity for this sacred work.
This is my entreaty for you to persist in the
continuation of your efforts.
A message by the medium’s spirit guide

(Message received and printed in the Spiritist Union
newsletter in Puerto Rico and translated from the
Spanish by Yvonne C. Limoges. - Many times, the
mediums feel what the spirit communicating is feeling,
emotionally, and even physical effects – even though
they do not have a physical body. Y.L.)

3Spiritist Society of Florida, October Newsletter 2019

October 1 st - International Day of Older Persons
(numbers in this demographic are increasing)
According to the United Nations - “Between 2017 and
2030, the number of persons aged 60 years or over is
projected to grow by 46 per cent (from 962 million to
1.4 billion) globally outnumbering youth…” 1
“Population ageing is poised to become one of the
most significant social transformations of the twenty-
first century…” affecting all areas of our society, and,
“Globally, the population aged 65 and over is growing
faster than all other age groups.” 2
Written by José Manuel Meseguer Clemente
All the stages through which the human being
goes through are necessary and essential as the
natural laws that mark us: childhood, youth,
maturity and old age. Each of them fulfills a
specific function, contributing its characteristics,
necessary so that the spirit can overcome and
reach higher levels of spiritual progress.
For many who do NOT understand life from a
spiritual perspective, they consider it as a phase of
…irreversible deterioration with few options for
spiritual development as a human being.
At the same time, with old age something similar
happens to that with death, we believe that it will
never come, or that it is too far away, however it
happens. Many find it difficult to accept the
“impermanence of life” manifested in this phase
of existence; in the natural wear of the physical
body, as well as the progressive reduction of
capacities. In addition, those who think that they
only live once and that there is nothing
afterwards, approach this stage with greater

difficulties, especially when facing diseases, loss
of loved ones, etc. …
They do not understand that if they are still
alive, even if they suffer, it is for some
important reason.
It is precisely in this last stage of human life that
we want to realize that there are always
possibilities for progress; depending on the skills
and experience accumulated, not just letting time
pass by or taking an accommodative or defeatist
attitude. As the well-known axiom says: “To
want, is to do,” and in many occasions without the
need of great efforts.
Since we are informed by spiritual knowledge that
mental attitude greatly influences…the nature of
thoughts and feelings, directly affect physical and
psychic health.
It is the joy of acceptance, of balance, of inner
knowledge regarding this stage that he/she has
lived and [can] accept it with hope. If for some,
the circumstance of disease appears, it is
undertaken as a valuable opportunity for inner
growth, as a necessary test for spiritual progress.
And, for those of us who have not yet reached this
crucial moment of existence…have a moral
obligation to facilitate their path as much as
possible, not unfairly relegating them to the
shadows or abandonment in which they are often
doomed, not paying attention to them or [giving]
them the consideration they deserve…
In short, old age also provides human beings with
possibilities of progress that cannot be
disregarded, each depending on their abilities,
since that was the commitment acquired before
taking a physical body.

(Excerpts from article dated 11/21/14 from Association of
Spiritual Studies of Group Villena in Alicante, Spain at
www.amorpazycaridad.com . Translated and edited by

Yvonne. C. Limoges) 1 https://www.un.org/en/events/olderpersonsday/
2 https://www.un.org/en/sections/issues-depth/ageing/

4Spiritist Society of Florida, October Newsletter 2019

Written by Yvonne Crespo. Limoges
The information contained in what we call the
Spiritist Doctrine or Spiritism was NOT the
invention of any human being but teachings
communicated to humans by spirits from the spirit
world. Although humans who were mediums were
used as instruments to transmit these teachings,
the same information was consistently transmitted
through different mediums unknown to each other
and at different times and in different places.
What Professor Kardec did, using his scientific
reasoning, was to compile the information that
was logical, consistent, and corroborated by more
than one spirit communication, in order to finally
publish the books that he did.
Spirits have been communicating with mankind
since its existence but more intelligent spirit
teachings and messages have now been allowed as
mankind has advanced in science and progressed
to a certain level of intelligence and morality and
where superstition would have no place. As we
evolve on this planet, we will continue to receive
spirit communications teaching us many new
things… but only when we are ready to receive
The guarantee that what they teach us, after first
using our reason to decide if the information
makes sense, is if the same new idea or teaching is
spontaneously received by a large number of
mediums who do not know each other and are
located in different places.
The spirit world has worked (and continues to do
so) in unison under a Divine Plan according to the
law of progress to help propel mankind to evolve
to higher levels of understanding regarding its true
nature and purpose on this planet and in the
(See Introduction of The Gospel According to Spiritism)

Written by Miguel Vives
Therefore, no matter how afflicted we are in our
situation, we should never lack confidence in the
assistance of those from Up High, especially if we
ask for their help. In these cases, the words of
Jesus are so applicable, “Ask, and it shall be
given. Call out, and the door will be opened. Seek
and pray.” Meanwhile, when we are suffering, we
should still be fully resigned to have unwavering
patience regarding all of our trials…
(Excerpt Ch. 9, page 48 from A Practical Guide
for the Spiritist translated by our Founder Edgar
Crespo; available on www.amazon.com )

Spirit communication received by
Yvonne Crespo Limoges
God shines His Light of Divine Love on all upon
the Earth...but we must be receptive to receive it.
Open your hearts and minds to accept those
comforting and consoling energies!
Your spirit guide is always there trying hard to
assist you, and to raise your strength and courage
to the level of your trials!

Edited by Yvonne Crespo Limoges, Director
E-mail: ylimoges@aol.com
Spiritist Society of Florida
5042 22 Avenue North,
St. Petersburg, Florida 33710
For our Website search: spiritistsocietyfl.com OR
Spiritist Society of Florida

viernes, 1 de noviembre de 2019

Teilhard de Chardin: la evolución sigue después del ser humano

Escrito por  Cinta Barreno Jardí
Teilhard de Chardin
Teilhard de Chardin es una figura destacada en la historia del pensamiento del siglo XX. Jesuita, paleontólogo y filósofo francés, su personalidad es multifacética. Fue erudito en teología, paleontología, zoología, botánica y geología. Con una mente brillantísima y un gran misticismo, planteó una original versión de la evolución, que le valió ser criticado religiosa, científica y filosóficamente.
Nunca he entendido muy bien el abismo entre ciencia y mística. Cuando descubrí el pensamiento de Pierre Teilhard de Chardin, me fascinó cómo borraba ese abismo.
 Concilió ciencia, religión y filosofía, pero no fue comprendido por sus contemporáneos. Fiel a sus principios, mostró gran entereza ante los ataques de sus adversarios, sobre todo la Iglesia, que nunca entendió la profundidad de su pensamiento.
 Actualmente hay un resurgimiento y reivindicación de sus postulados. Muchas teorías en boga, como la teoría del caos, la complejidad, la sincronía, la información cuántica…, tienen sus antecedentes en la obra de Teilhard.

 Su vida
 Nació en mayo de 1881 en Francia y murió el Domingo de Resurrección de 1955 en Nueva York; curiosamente, siempre había comentado con sus amigos que le gustaría morir un Domingo de Resurrección, deseo que le fue concedido.
 De su padre le vino su amor hacia la observación de la naturaleza, y de su madre, el gran misticismo que, como él decía,«alumbró y encendió mi alma de niño».
 A los diecisiete años ingresó en los jesuitas. Según explicaría, esta decisión se debió al deseo de irse perfeccionando.
 En 1918 tomó sus votos solemnes; vale la pena ver la profunda sinceridad con la que los pronunció:
«Estoy haciendo voto de pobreza, aunque nunca he tenido más claro hasta qué punto el dinero puede ser un medio poderoso para el servicio y glorificación de Dios. Estoy haciendo voto de castidad, aunque nunca he entendido mejor cómo marido y esposa se complementan uno al otro para avanzar hacia Dios. Estoy haciendo voto de obediencia, aunque nunca he entendido mejor que la libertad está al servicio de Dios. Pero no los hago de manera equivocada, pongo mi confianza en Dios, ya que Él me dará la gracia para hacer su voluntad en mi vida religiosa y ser leal a mis votos».
Parece claro que los tomó sabedor de las potencialidades del amor humano, el dinero y la libre investigación.
 La figura de Teilhard como científico y pensador surge en medio del fervoroso debate sobre la teoría de la evolución de Darwin y el origen del ser humano, quizá uno de los momentos históricos donde ciencia y religión han estado más separadas. En su caso, la lectura de la La evolución creadora , de H. Bergson, le hizo ver las coincidencias de su convicción con la necesidad de entender los datos de la ciencia, que solo la evolución podía tornar inteligibles. Su visión difería de la de Bergson, para él la cosmología estaba indisolublemente ligada a una evolución cósmica. Materia y mente no parecían ser dos cosas diferentes, sino dos estados, dos aspectos del mismo material cósmico.
Teilhard de Chardin 1
 En 1920 obtuvo una cátedra de teología en el Instituto Católico y fueron sus conferencias las que le dieron a conocer como un activo promotor del pensamiento evolucionista. Esto no gustó nada a la Iglesia, que precisamente había renovado sus ataques a la evolución y a las nuevas teologías, consideradas una amenaza. Así que el Vaticano pidió a los jesuitas que lo apartaran de los círculos intelectuales de París, «ofreciéndole la posibilidad» de ir a China a hacer estudios paleontológicos.
 En 1923 desembarcó en China. Poco podía pensar que ese destierro daría los frutos que dio y que a ese viaje le seguirían muchos más.
 Su fama y reputación, ganadas por su trabajo al lado de científicos americanos, suecos y chinos de renombre, crecieron. Esto seguía perturbando al Vaticano; y en 1925 le ordenaron firmar una declaración repudiando sus controvertidas teorías. Pese a algunas recomendaciones de colegas de dejar los jesuitas, firmó el documento.
 De 1951 hasta su muerte en 1955, es su periodo estadounidense. Aceptó un puesto en la Wenner Gren Foundation, para colaborar en una investigación a nivel mundial sobre los orígenes humanos.
 Entonces, se dio cuenta de que el Vaticano nunca permitiría la publicación de sus obras, y nombró a Jeanne Mortier, la que fue su secretaria voluntaria, su albacea. Ella fue la encargada de publicar a título póstumo las obras de Teilhard para que no cayeran en el olvido.

 Su pensamiento
 Teilhard fue un físico en la antigua acepción griega de la palabra. Su método consistió en ver lo que aparece, describir y analizar el «fenómeno». No entra en el análisis ontológico de los hechos, solo en su descripción, pero teniendo en cuenta todo el fenómeno.
 Para comprenderlo bien se ha de entender que en su pensamiento cosmológico convergen ciencia, filosofía y religión necesariamente en la visión del todo. Esto no significa la confusión de esos planos; son distintos ángulos de la realidad.
 De no comprender esta convergencia han surgido las malas interpretaciones de su pensamiento.
 Su punto de partida es el ser humano, que no se contempla fuera de la humanidad, ni fuera de la vida, ni la vida fuera del universo.
 La pregunta central a la que responde todo su sistema es: ¿cómo se ha ido organizando el universo para producir al hombre?, ¿qué vendrá cuando se consume la hominización? El universo es un fenómeno dentro de la temporalidad, que sigue evolucionando.
Teilhard de Chardin 3
 Para Teilhard, la evolución no es creadora, sino que es la manifestación de la creación a nuestra experiencia, condicionada por el espacio-tiempo: «una luz que esclarece todos los hechos, una curvatura que debe abrazar todos los trazos: he aquí lo que es la evolución».
 La evolución responde a la ley de la complejidad-conciencia: existe una tendencia en la evolución de la materia a lo largo del tiempo a adquirir formas de organización más complejas, aumentando al mismo tiempo el nivel de conciencia.
 Partiendo de esta ley, la evolución en sus inicios actúa por tanteos, pero una vez ha alcanzado cierto grado de complejidad, se encamina hacia la vida con paso firme. La vida no surge por casualidad sino por necesidad. La vida es un efecto de la materia en creciente «complejidad conciencial».
 Todo tiene una parte externa, la materia, y una parte interna. La eterna disputa entre materialistas y espiritualistas es porque permanecen en planos cerrados de espalda unos con otros. Para armonizarlos debemos recurrir a una fenomenología donde la parte interna de las cosas sea considerada igual que la externa; por ahora, la física solo ha considerado la externa.
«Todo descansa en la intuición fundamental de que la materia y el espíritu no son dos sustancias, dos especies de naturalezas distintas, sino dos caras de la misma realidad».
La energía de la parte interna es la conciencia. Y él entiende por conciencia toda especie de psiquismo, desde las formas más rudimentarias concebibles de percepción interior hasta el fenómeno humano de conciencia refleja. El universo ha pasado de un estado en el que dominaba un gran número de elementos simples materiales y en el que el psiquismo era muy pobre, a un estado donde hay un número más pequeño de grupos muy complejos y el psiquismo ha logrado la perfección con la conciencia refleja del ser humano.
 La vida, con su marcha de creciente complejidad conciencial, crea la noosfera, la esfera del pensamiento; aquí aparece el ser humano.
 La historia de la vida es el desarrollo de la conciencia velado por la morfología. Si solo tomamos en cuenta la morfología prescindiendo de la conciencia, no podremos comprender lo específicamente humano; pero si, como dice el filósofo Teodoro Olarte, reparamos en que el animal «sabe» pero «no sabe que sabe», y en que el ser humano «sabe» y «sabe que sabe», tendremos un criterio para medir la diferencia abismal entre lo uno y lo otro. Porque se trata de un cambio de naturaleza como resultado de un cambio de estado.
La hominización
 La hominización aparece por la cerebralización. La evolución psíquica se produce por la complejidad del sistema nervioso, no por la manera de las formas externas. El pensamiento es una superación del instinto.
 Para Teilhard, el ser humano no es el último estadio de la evolución; la evolución todavía no ha terminado, sigue avanzando inexorable.
 Para poder entender esto, él nos dice que debemos ser conscientes de la imperfección de nuestra retina para ver. Nuestro «ver» no llega a percibir el ritmo de la evolución, y esto se debe a nuestra percepción. En nuestros ojos no cabe ni lo muy pequeño ni lo muy grande; carecemos de perspectiva para el gran espacio-tiempo. Según Teilhard, contra tal fijeza, debida a nuestra naturaleza y experiencia habitual, debemos luchar, y sobre todo, contra aquellos que acomodan a ella sus especulaciones metafísicas. Incluso nos dice que el ser humano, visto desde toda su trayectoria cósmica, está todavía en un estadio embrionario de su evolución, más allá del cual se perfila lo ultra-humano.
 ¿Qué es lo ultra-humano? El ser humano, que es capaz de reflexionar, ya es persona. Pero no es suficiente, porque por sí solo no es capaz de alcanzar la meta de su naturaleza humana. ¿Por qué no? Porque la humanidad no es la simple suma de individuos, sino un organismo por sí mismo coherente, que se está haciendo mediante la creciente conciencia de solidaridad entre los individuos.
 Lo ultra-humano, para Teilhard, llegará porque la creciente solidaridad entre los seres humanos causa un crecimiento en la cerebralización, poniendo a funcionar zonas del encéfalo todavía no usadas.
 Del universo personal a la personalización del todo, a través de la convergencia e interiorización, la evolución termina en el Punto Omega. Este punto equivale a la unidad real de todos los seres. La convergencia es la coincidencia de materia y espíritu (¿el nirvana budista?), la trascendencia integradora de todo el universo en su principio y fin.
 La persona crece inversamente al egoísmo. Para lograr este ascenso, el universo está dotado del poder Amor-Energía: «El amor es una reserva sagrada de energía; es la sangre de la evolución espiritual».
 El amor, considerado en su plena realidad biológica, no es algo exclusivo del ser humano; es una propiedad general de la vida, propiedad que aparece en distinta forma según los grados de la realidad evolucionada. Es lo que mantiene unidos a todos los seres en Omega y, en última instancia, es trascendente.
 El Punto Omega es el estadio último de la serie evolutiva, pero se halla fuera de la serie; si por su naturaleza no estuviera fuera del tiempo-espacio, no sería Omega. Sus atributos son: autonomía, irreversibilidad y trascendencia.
 El Punto Omega satisface la íntima aspiración de supervivencia por acercamiento. La fe en el progreso, tan propagada por el positivismo, no puede eliminar la muerte; y es precisamente hacia esa eliminación hacia donde va la evolución interna del mundo. El ser humano se afana en encontrar un sujeto cada vez más vasto y permanente que sea el principio mantenedor de los resultados adquiridos por la acción humana: civilización y humanidad.
 Para Teilhard, la humanidad es un cuerpo espiritual que evoluciona por los caminos que llevan a la coherencia total mediante lo que él llama socialización, que no es otra cosa que la personalización de la humanidad. No es suficiente con la aparición de la esfera del pensamiento, se trata de llegar a la hominización colectiva. Por tanto, el fenómeno social es la pista principal para «ver» el ritmo y el sentido de la evolución.
«No somos seres humanos viviendo una experiencia espiritual. Somos seres espirituales viviendo una experiencia humana».
Actualmente se habla de un cambio de paradigma, de la era post-abundacia , que tiende a una mayor socialización de los seres humanos. La reflexión del individuo sobre sí mismo va cambiando y extendiéndose a la reflexión de individuos que se buscan, se comprenden y se refuerzan.