Second, for Teilhard, to love God requires loving the world as well, since what God brought forth in the evolving cosmos is precisely God’s loving self-expression. For Teilhard, because God loves the totality of creation unconditionally and wants it to evolve to its destined completion, we too should learn to love the cosmos with a passion. Our challenge in spirituality is to realize how totally integrated we humans are with all creation and how best to work toward creation’s divinely desired evolutionary fulfillment.
Third, for Teilhard, this new evolutionary scientific information (less than a century old) allows us to look at all of creation in its multi-billion-year history and give a richer and more concrete meaning to what God is trying to do in the world. Saint Paul described God’s “hidden purpose” (Ephesians 3:9-10) as “building the Body of Christ” (Ephesians 4:1-6, 13). Jesus expressed it in his prayer “That all may be one as you, Father, are in me and I am in you” (John 17:21). The church’s tradition tries to express this oneness that God is trying to accomplish as “building the Mystical Body of Christ.” Teilhard’s vision of what God is trying to do is what I like to call the “Christ Project.”
God’s Christ Project encompasses the entire evolving universe, and its aim is to bring creation (along with all of us) back to God, fully conscious of our divine origin and divine destiny. . . .
For Teilhard, although each individual soul is intimately known and unconditionally loved by God, in the end the one Person that God wants to “save” and bring to perfection is the cosmic-sized Christ, in whom lives the entire universe that God lovingly created and set into an evolutionary process almost fourteen billion years ago (Ephesians 1:9-10).
Love [people] even in [their] sin, for that is the semblance of Divine Love and is the highest love on earth. Love all God’s creation, the whole and every grain of sand in it. Love every leaf, every ray of God’s light. Love the animals, love the plants, love everything. If you love everything, you will perceive the divine mystery in things. Once you have perceived it, you will begin to comprehend it better every day. And you will come at last to love the whole world with an all-embracing love. —Fyodor Dostoyevsky, The Brothers Karamazov 
God refuses to be known in the way we usually know other objects; God can only be known by loving God. Yet much of religion has tried to know God by words, theories, doctrines, and dogmas. Belief systems have their place; they provide a necessary and structured beginning point, just as the dualistic mind is good as far as it goes. But then we need the nondual or mystical mind to love and fully experience limited ordinary things and to peek through the cloud to glimpse infinite and seemingly invisible things. This is the contemplative mind that can “know spiritual things in a spiritual way,” as Paul says (1 Corinthians 2:13).
What does it mean when Jesus tells us to love God with our whole heart, soul, mind (not just our dualistic mind), and strength (Luke 10:27)? What does it mean, as the first commandment instructs us, to love God more than anything else? To love God is to love what God loves. To love God means to love everything . . . no exceptions.
Of course, that can only be done with divine love flowing through us. In this way, we can love things and people in themselves, for themselves—not for what they do for us. That’s when we begin to love our family, friends, and neighbors apart from what they can do for us or how they make us look. We love them as living images of God in themselves, despite their finiteness.
Now that takes work: constant detachment from ourselves—our conditioning, preferences, and knee-jerk reactions. We can only allow divine love to flow by way of contemplative consciousness, where we stop eliminating and choosing. This is the transformed mind (see Romans 12:2) that allows us to see God in everything and empowers our behavior to almost naturally change.
Religion, from the root religio, means to reconnect, to bind back together. I would describe mystical moments as those attention-grabbing experiences that overcome the gap between you and other people, events, or objects, and even God, where the illusion of separation disappears. The work of spirituality is to look with a different pair of nondual eyes, beyond what Thomas Merton calls “the shadow and the disguise”  of things until we can see them in their connectedness and wholeness. In a very real sense, the word “God” is just a synonym for everything. So if you do not want to get involved with everything, stay away from God.
Jesus taught us what God is like through his words, his actions, his very being, making it clear that “God is love” (1 John 4:8,16). If God is Trinity and Jesus is the face of God, then it is indeed a benevolent universe—at its very core.
The brilliant Jewish philosopher, Emmanuel Lévinas (1906-1995), said the only thing that really converts people, the ultimate moral imperative, is “the face of the other.”
.. When we receive and empathize with the face of the other (especially the suffering face), it leads to transformation of our whole being. It creates a moral demand on our heart that is far more compelling than the Ten Commandments. Just giving people commandments on tablets of stone doesn’t change the heart. It may steel the will, but it doesn’t soften the heart like a personal encounter can.
.. So many Christian mystics talk about seeing the divine face or falling in love with the face of Jesus. I think that’s why Clare of Assisi (1194-1253) often used the image of “mirroring” in her writings. We are mirrored not by concepts, but by faces delighting in us, giving us the face we can’t give to ourselves. And, of course, the ultimate and perfect mirror is the face of God.
The early mirroring we receive from our parents is particularly important. Neuroscience now shows that the gaze between a newborn and his or her loving caretaker creates “mirror neurons” that help a person become compassionate and have empathy for others. Moreover, although none of us can demand or expect absolutely unconditional divine love from another human being, we can experience very real aspects of it. This helps us be able to imagine what God’s love is like and keeps us open to God’s love.
James Finley offers a fitting poetic image for this idea:
When God eases us out of God’s heart into the earthly plane, God searches for the place that is most like paradise, and it’s the mother’s gaze. In the mother’s gaze, she transparently sacramentalizes God’s infinite gaze of love, looking into the eyes of the infant. And when the infant looks into her eyes it is looking into God’s eyes, incarnate as her loving eyes.
When caregivers and infants gaze at each other, their brain activity increases; parts of their brains literally light up. Similarly, Finley says:
.. When God gazes at us and we gaze at God, both of us light up. God lights up in the sense of the joy of being recognized by the one that God created in his own image and likeness for the very sake of this recognition. For us it’s a moment of visceral, intimate communion or oneness that feels like homecoming. 
The goal must be kept simple and clear—love of God and neighbor, union with God and neighbor. Our common word for this state of union is heaven.
.. Prayer is not a transaction that somehow pleases God but a transformation of the consciousness of the one doing the praying. Prayer is the awakening of an inner dialogue that, from God’s side, has never ceased.
.. Prayer is not changing God’s mind about us or about anything else, but allowing God to change our mind about the reality right in front of us (which we usually avoid or distort).