We are not human beings having a spiritual experience. We are spiritual beings having a human experience.

Love is the affinity which links and draws together the elements of the world... Love, in fact, is the agent of universal synthesis.

He that will believe only what he can fully comprehend must have a long head or a very short creed.

Our duty, as men and women, is to proceed as if limits to our ability did not exist. We are collaborators in creation.

Love alone is capable of uniting living beings in such a way as to complete and fulfill them, for it alone takes them and joins them by what is deepest in themselves.

The world is round so that friendship may encircle it.

Someday, after mastering the winds, the waves, the tides and gravity, we shall harness for God the energies of love, and then, for a second time in the history of the world, man will have discovered fire.

Love alone can unite living beings so as to complete and fulfill them... for it alone joins them by what is deepest in themselves. All we need is to imagine our ability to love developing until it embraces the totality of men and the earth.

It is our duty as men and women to proceed as though the limits of our abilities do not exist.

In the final analysis, the questions of why bad things happen to good people transmutes itself into some very different questions, no longer asking why something happened, but asking how we will respond, what we intend to do now that it happened.

We are one, after all, you and I. Together we suffer, together exist, and forever will recreate each other.

Growing old is like being increasingly penalized for a crime you haven't committed.

The most satisfying thing in life is to have been able to give a large part of one's self to others.

We are not human beings having a spiritual experience. We are spiritual beings having a human experience.

A Religion of Evolution: that, when all is said and done, is what Man needs ever more explicitly if he is to survive and 'superlive,' as soon as he becomes conscious of his power to ultra-hominize himself and of his duty to do so.

A sense of the universe, a sense of the all, the nostalgia which seizes us when confronted by nature, beauty, music - these seem to be an expectation and awareness of a Great Presence.

All I know is that, thanks to a sort of habit which has always been ingrained in me, I have never, at any moment of my life, experienced the least difficulty in addressing myself to God as to a supreme Someone.

All ways of living can be sanctified, and for each individual, the ideal way is that to which our Lord leads him through the natural development of his tastes and the pressure of circumstances.

At the age when other children, I imagine, experience their first 'feeling' for a person, or for art, or for religion, I was affectionate, good, and even pious: by that I mean that under the influence of my mother, I was devoted to the Child Jesus.

At the extreme temperature occurring in the stars, matter can only survive in its most dissociated states. Only simple bodies exist on these incandescent stars.

At the heart of every being lies creation's dream of a principle that will one day give organic form to its fragmented treasures. God is unity.

Being happy is a matter of personal taste.

By its birth, and for all time, Christianity is pledged to the Cross and dominated by the sign of the Cross. It cannot remain its own self except by identifying itself ever more intensely with the essence of the Cross.

By the sole fact of his entering into 'Thought,' man represents something entirely singular and absolutely unique in the field of our experience. On a single planet, there could not be more than one centre of emergence for reflexion.

Certain though I am - and ever more certain - that I must press on in life as though Christ awaited me at the term of the universe, at the same time I feel no special assurance of the existence of Christ. Believing is not seeing. As much as anyone, I imagine, I walk in the shadows of faith.

Christ has conquered death, not only by suppressing its evil effects, but by reversing its sting. By virtue of Christ's rising again, nothing any longer kills inevitably, but everything is capable of becoming the blessed touch of the divine hands, the blessed influence of the will of God upon our lives.

Death is acceptable only if it represents the physically necessary passage toward a union, the condition of a metamorphosis.

Death surrenders us totally to God: it makes us enter into him; we must, in return, surrender ourselves to death with absolute love and self-abandonment since, when death comes, all we can do is to surrender ourselves completely to the domination and guidance of God.

Deep down, there is in the substance of the cosmos a primordial disposition, sui generis, for self-arrangement and self-involution.

Everywhere on Earth, at this moment, in the new spiritual atmosphere created by the appearance of the idea of evolution, there float, in a state of extreme mutual sensitivity, love of God and faith in the world: the two essential components of the Ultra-human.

Evolution is a light illuminating all facts, a curve that all lines must follow.

For ideas to prevail, many of their defenders have to die in obscurity. Their anonymous influence makes itself felt.

For me, the Immaculate Conception is the feast of 'passive action,' the action that functions simply by the transmission through us of divine energy. Purity, in spite of outward appearances, is essentially an active virtue, because it concentrates God in us and on those who are subject to our influence.

For me, the real earth is that chosen part of the universe, still almost universally dispersed and in course of gradual segregation, but which is little by little taking on body and form in Christ.

For ninety per cent of those who view him from outside, the Christian God looks like a great landowner administering his estates, the world. Now this conventional picture, which is too well justified by appearances, corresponds in no way to the dogmatic basis or point of view of the Gospels.

From a purely positivist point of view, man is the most mysterious and disconcerting of all the objects met with by science.

Have you ever thought how humiliating and distressing it was to be placed upon a sphere? For friendship it is a boon never to be able to be further apart than the antipodes. But suppose that you are leaving together to go on and on; it is impossible. To go beyond a certain point is to return to where you began.

Historically, the stuff of the universe goes on becoming concentrated into ever more organized forms of matter.

How can one preach goodness and love to men without at the same time offering them an interpretation of the World that justifies this goodness and this love?

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.

However far back I go into my childhood, nothing seems to me more characteristic of, or more familiar in, my interior economy than the appetite or irresistible demand for some 'Unique all-sufficing and necessary reality.'

Humanity at the centre of the primates, Homo sapiens, in humanity, is the end-product of a gradual work of creation, the successive sketches for which still surround us on every side.

Humanity is still advancing; and it will probably continue to advance for hundreds of thousands of years more, always on condition that we know how to keep the same line of advance as our ancestors towards ever greater consciousness and complexity.

I am not enough of a mathematician to be able to judge either the well-foundedness or the limits of relativity in physics.

I feel a distaste for hunting, first because of a kind of Buddhist respect for the unity and sacredness of all life, and also because the pursuit of a hare or chamois strikes me as a kind of 'escape of energy,' that is, the expenditure of our effort in an illusory end, one devoid of profit.

I give the name of cosmic sense to the more or less confused affinity that binds us psychologically to the All which envelops us. The existence of this feeling is indubitable, and apparently as old as the beginning of thought... The cosmic sense must have been born as soon as man found himself facing the forest, the sea and the stars.

I have finally decided to write my book on the spiritual life. I mean to put down as simply as possible the sort of ascetical or mystical teaching that I have been living and preaching so long. I call it 'Le Milieu Divin,' but I am being careful to include nothing esoteric and the minimum of explicit philosophy.

I think that man has a fundamental obligation to extract from himself and from the earth all that it can give; and this obligation is all the more imperative that we are absolutely ignorant of what limits - they may still be very distant - God has imposed on our natural understanding and power.

I would like to express the thoughts of a man who, having finally penetrated the partitions and ceilings of little countries, little coteries, little sects, rises above all these categories and finds himself a child and citizen of the Earth.