The Resonance of Life

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To begin our next post, we must follow Preston Harold as he takes us through the different definitions of resonance:

To the physicist, resonance means the phenomenon shown by a vibrating system which responds with maximum amplitude under the action of a harmonic force; this occurs when the frequency of the applied force is the same as a natural frequency of the vibrating body.

To the electric engineer, resonance means the state of adjustment of a circuit permitting a maximum flow of current when an electromotive force of a particular frequency is impressed.

To the chemist, resonance means the phenomenon shown by a molecule to which two or more structures, differing only in the disposition of electrons, can be assigned. Its effect is to increase stability.

To the musician, resonance means the intensification and enriching of tone by supplementary vibrations.

How does resonance work within the human being? Harold continues…

Thus, in psychic parallel each man’s existence is an only-discrete state, a particular adjustment he is making wherein he is coming to be resonant with life – as the word applies to manifesting he maximum amplitude possible to his natural frequency which, like one’s frequencies, permits tow or more structures of consciousness in order to effect increased stability and allow a maximum flow of life’s current to pass through, thus intensifying and enriching his sense of being until he can make of his life a satisfaction in being sufficient to keep it in consciousness everlastingly.

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But how long does it take for us to “make our lives satisfactory enough to want to keep them in consciousness everlastingly,” i.e. to overcome death?

To show the reason for man’s successes and failures in his attempts to make himself resonant, an image may be fashioned of Mach’s view, which fascinated Einstein: “what inertial resistance counteracts is not acceleration as such but acceleration with respect to the masses of other bodies existing in the world.” Poetically translated into psychic parallel, one might say that ALL, the Holy Ghost, restricts evolution’s pace, as well as the individual’s pace, to the progress made by the least one in his experiencing of solitariness as he “adjusts his circuit” to permit a maximum flow of truth through his being – so that first, last, poised, or rushing, none shall be first, last, or lost in space, but each shall become as One, the resonator operative throughout life that conscience merely introduces.

So we are all in this together, all the way down to “the least of these.” We will only rise as high as our humility will allow us. “If you wanna kiss the sky better learn how to kneel.” Thanks, Bono. Until next time, peace.

The Holy Spirit and “Space”

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To continue our discussion of the parallels between “space” and the Holy Ghost, Preston Harold invokes Einstein, Sufism, and Jesus.

Einstein proposed that each three-dimensional portion of space “always contains a total electrical charge whose size is represented by a whole number,” despite the fact that its electrical density disappears everywhere. Thus, one might say that space “holds” the charge, but is not itself that which it holds.

All of creation is the “charge” which space holds. We all exist within space’s “confines.” Theologically we may say along with the Apostle Paul, as he quoted Epimenides at the Areopagus, “For in him we live and move and have our being.” Another viewpoint would be Paul Tillich’s concept of God as “the ground of our being.” Space certainly is the “ground” of our being. How about these words from St. Patrick’s breastplate:

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…Christ within me, Christ behind me, Christ before me, Christ beside me, Christ beneath me, Christ above me.

Sounds like a perfect description of space, doesn’t it? Preston Harold continues:

Each person involves and is held in being by space. If there is a “divine Absolute,” space is the only “manifestation” of it that man knows. Sufism teaches that: “Each human soul is a particle of the diving Absolute, and the mystic aims at a complete union with the Divine. This union is attained in the knowledge that he himself is the ultimate Reality which he seeks. But the individual self is completely annihilated in this higher Self…” The difference between Jesus’ teaching and Sufism is that Jesus saw that creation, space, Holy Ghost of God, is that ultimate reality which cannot be undone, so that He insists upon the “study of and,” of the organization and arrangement of energy within it. He saw that God as Father lives in a centering of power in one’s, and in the transferring of the power inherent in “ultimate Reality” to consciousness of God in one’s being: i.e., Christ-consciousness. “I” am conscious of God as the set of the power in “my” being, and as the rest possible to life. This borders on Sufism:

I stood on the edge of things, as on a circle inscribed

But time’s revolutions have borne me into the still centre.

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But Jesus saw that the individual self is not annihilated as time bears one to union with the center and seat of his being, that is, to rest or death. One’s life is harvested, his soul and “charge” renewed, and time’s revolutions bear him again to “the edge of things.” But to what end? Can one find a clue in the realm of physics?

Knowing Harold, I’ll bet we can! We’ll continue in our next post exploring more of what Einstein has to say on the matter. Until then, peace.

 

The Holy Spirit

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In the beginning God created the heavens and the earth.  The earth was without form and void, and darkness was upon the face of the deep; and the Spirit of God was moving over the face of the waters. –Genesis 1:1-2

We firmly believe and simply confess that there is only one true God … the Creator of all things visible and invisible, spiritual and corporeal; who from the very beginning of time by His omnipotent power created out of nothing [de nihilo condidit] both the spiritual beings and the corporeal. –Fourth Lateran Council of 1215

Rudolf Steiner, speaking of ethereal or ‘negative’ spaces in regard to the understanding of the laws of living processes, uses the idea of “nothingness” – ein Nichts – and he brings together with this concept the word chaos…[Chaos] used in it’s ancient sense – the Greek word Xaos…describes a region empty of formed matter, but ready to receive new, living growth or development, such as is to be found in a seed or any other germinating process….An embryo is actually such a receptive, ethereal space – a realm of empty nothingness into which new formative process can work… -Olive Whicher, “The Heart of the Matter”

To attempt to explain the Holy Ghost is to attempt image building of something altogether different from any manifestation. To try to say what “it” is not, is to say that the “Holy Ghost” is not the precise opposite of everything in manifestation, but is different from and equal to it because “it” empowers, contains, and is the all-pervading medium. The only “thing” one can liken to “it” is space – that of space which is not its fields, is not energy, but is the “manifestation of nothing,” paradoxical as this statement is, that allows energy’s manifestations to operate within it and matter to exist in it in discrete state. It both encompasses and involves energy’s dual nature that gives rise to the trinity in being: negative, positive, neutral. -Preston Harold, “The Shining Stranger”

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Hopefully one can see the parallels contained within these four citations. The concept of the Holy Spirit seems to leave many of us bereft of a hard and fast definition. How does one hold onto “spirit?” Once you try and grasp it, it slips right through your fingers. Preston Harold concurs:

A scientist would be as hard put to explain what space itself is as a theologian is to explain what the Holy Ghost is – both can only discuss what takes place through it….The all-pervading space that contains Einstein’s motionless ether may be likened to the Holy Ghost of God, a priori, that which cannot itself be examined because the ether, motionless, stands between it and all manifestation within it. The ether alone as the seat of the electromagnetic fields may be likened to the being of God, the Father, one’s refuge, that allows him to “Be still and know…” The Son may be likened to the elementary particle, endowed with the “electric charge”: I will be. Jesus speaks of the Son ‘sitting on the right hand of the power,” and His teaching points to the Father as the seat of the power that is being given over to the Son.

We will continue discussing the relationship between the Holy Spirit and space in our next installment. Until then, peace.

When 1+1=3

If God is One, how can God also be “three” at the same time? This is one of the main theological sticking points among the three Abrahamic religions. Accusations of disingenuousness at best and polytheism at worst have been leveled at the Christian viewpoint for millennia. So how did the doctrine of the trinity become one of the main foundational tenants of Christianity, despite the fact that it isn’t explicitly mentioned in scripture? To answer that question, we must first continue to travel through the world of duality.

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Jesus did not teach that man should try to be as solitary God, a priori. He taught that man should strive to be “perfect as your Father is perfect…” – “Perfect in one,” as Jesus described the Father and the Son to be perfectly one. But He saw that because man is of both God-strands of will, he must act under the compulsion of each: thus he must come to lay down his life willingly, under no compulsion, as a priori God willingly laid down His life, and he must also pick it up again as did God become One everlastingly committed to life, action, and the freedom in consciousness to decide what one’s life will be.

Preston Harold now turns to Viktor Frankl and his pioneering psychological work he called “Logotherapy” to explore the question of whether or not human beings are possessed of free will; of whether they really have freedom in consciousness to decide what their lives will be.

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Viktor Frankl…writes, “There is nothing conceivable that would so condition a man as to leave him without the slightest freedom Therefore, a residue of freedom, however limited it may be, is left to man in neurotic and even psychotic cases. Indeed, the innermost core for the patient’s personality is not even touched by a psychosis.” He sees that the individual personality remains essentially unpredictable – “In other words, man is ultimately self-determining. Man does not simply exist, but always decides what his existence will be, what he will become in the next moment. By the same token, “every human being has the freedom to change at any instant….” He recognizes that man is a finite being, and that “his freedom is restricted. It is not freedom from conditions, but freedom to take a stand towards conditions…” – in suffering, for example, “what matters above all is the attitude in which we take our suffering upon ourselves.” Thus, “In a word, each man is questioned by life; and he can only answer to life by answering for his own life; to life he can only respond by being responsible. Thus logotherapy sees in responsibleness the very essence of human existence.”

Thus, in answer to the ancient argument as to whether man’s will is bound or free comes to rest in the answer that it is both and neither – it is the will of a responsible creature, self-determining his attitude toward life and what he will make of his own life in any condition in which he finds himself or that may be imposed upon him.

Just as Jesus saw that in order for a man to fulfill his desire to express Selfhood, his will must transcend itself and become as the will of the Father, so Frankl sees that “self-actualization cannot be attained if it is made an end in itself, but only as a side effect of self-transcendence.”

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It is out of this duality that a third aspect ultimately arises. Preston Harold concludes:

If man is empowered of and by the two aspects of God – which may be seen as Self-actualization and Self-transcendence – a concept based upon duality should suffice. But duality evokes the third aspect of being, so that one must come to grips with the trinity principle. In life, it involves man, woman and child – in the physical realm, positive negative, and neutral energy – in theology it gives rise to that most baffling of trinities: the mystery of Father, Son, and Holy Ghost. What is the Holy Ghost? And why must it be?

Why must it indeed? We will begin to look at the reasons for the Holy Ghost’s existence beginning in our next post. Until then, peace.

Transforming Duality into Oneness

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Continuing from our last installment where Jesus states that he speaks not of himself but of the Father dwelling in him, Preston Harold extrapolates:

Certainly Jesus repeated insistently that He was sent to do light’s work in this world. And the opening verses of the Gospel of John indicate an understanding of light’s operation in the physical realm that scientists have now discovered: the radioactivity of matter and X-rays, which an ancient might refer to as “the light shineth in the darkness; and the darkness comprehended it not.” Jesus summed His statement of light’s dual activity: “As my Father has continued working to this hour, so I work, too.”

As scripture refers to Jesus as both “word” and “light,” it is necessary to understand that both sound and light are products of underlying dual activity. Of the dual action that produces sound and light, Sir Arthur Eddington says:

“We remarked that Schrodinger’s picture of the hydrogen atom enabled it to possess something that would be impossible on Bohr’s theory, viz. two energies at once. For a particle or electron this is not merely permissive, but compulsory – otherwise we can put no limits to the region where it may be.”

Harold continues:

Jesus understood that any one in manifestation – and thus every man – is possessed of two energies (or wills) at once, because light itself involves two frequencies operating in the same wave-group. In drama and word, He indicates that the energy of Satan or evil operates in man, as well as the energy of God or good.

 

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The challenge, of course, is for each person to become ONE while “manifested” on earth; for God’s (One’s) will to be done on earth as it is in heaven. Preston Harold explains in an especially refined paragraph…

Because man has both a conscious and an unconscious domain, his will is both free and bound, limited and unlimited. Jesus said that only as man’s will becomes as the will of One can it be perfectly free and perfectly controlled. Only then can one be “as God” and yet “as himself.” The will to be “as God,” and the will to be “as himself” compose the two wills a person expresses simultaneously. The two opposing wills are thus the same and yet opposite: to be “as God,” whole-one, and to be “as man,” one-whole. The first expresses man’s consciousness a priori God and his compulsion to follow a like pattern of action: destruction of self-in-isolation as ALL in being. As a man dies, he expresses this inherent prerogative of a priori God: self-destruction of the form that was. The will to be one-whole, as living God, expresses Christ-consciousness in man that is whole, as One is whole, and is utterly committed to life. Adler recognized man’s need to express himself as wholeness; Jung saw that human nature tends toward wholeness; to Rank the “urge to immortality” is man’s inexorable drive to feel connected to life in terms of his individual will with a sense of inner assurance that the connection will not be broken or pass away.

We will continue this thread of discussion in our next post. Until then, peace.

The Arising of Christ-Consciousness

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So from where does Christ-Consciousness arise? Preston Harold gets right to the point…

Christ-consciousness appears to be sent from the unconscious domain. Before this light can enter consciousness, something in man must be equal to its action: Jesus says the will (the energy) must be as the Father’s, as One’s. He insisted that He, the light, was sent into the world, and that He expressed the will or energy of the Father, unapparent save in man.

Harold says Christ-consciousness is SENT into “the world,” the conscious domain, from the realm of the unconscious, the “kingdom of heaven.” Harold then quotes Eddington in explaining how light comes into the physical world:

…the individual wave-systems in the sub-aether are composed of oscillations too rapid to affect our gross senses; but their beats are sometimes slow enough to come within the octave covered by the eye. These beats are the source of the light coming from the hydrogen atom, and mathematical calculations show that their frequencies are precisely those of the observed light from hydrogen. Heterodyning of the radio carrier waves produces sound: heterodyning of the sub-aetheral waves produces light. Not only does this theory give the periods of the different lines in the spectra, but it also produces their intensities – a problem which the older quantum theory had no means of tackling. It should, however, be understood that the beats are not themselves to be identified with light-waves; they are in the sub-aether whereas light-waves are in the aether. They provide the oscillating source which in some way not yet traced sends out light-waves of its own period.

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Harold comments on the difference between the beats and the light-waves being identical to Jesus’ understanding of His relationship to the Father:

An ancient who referred to himself as Light – and of the same “period” as the Father of all manifestation, God – might try to make clear that the “beats” in the “sub-aether” (or that unapparent source) are not to be identified with Himself, and that it is their action that produces the phenomenon, by saying: “I speak not of myself: but the Father that dwelleth in me, he doeth the works.”

Perfect! Jesus’ awareness of himself as “light” shows the dwelling of Christ-consciousness within Him. Just as physical light is sent into the world from the aether, so Jesus’ awareness of Himself as light makes Him aware of being “sent” from the Father, or the beats in the sub-aether. We will continue to explore Jesus’ mission as “light of the world” in our next post. Until then, peace.

Christ-Consciousness

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Much has been written on the concept of “Christ consciousness,” a term which has been interpreted different ways by different people. For anyone who is interested, a simple Google search for the term will bring up multiple hits to explore; there is even a “Center for Christ Consciousness” website! As for this blog, we will examine what Preston Harold understood by the description.

Harold describes the arising of Christ-consciousness as a person becomes equivalent to the idea of one:

Jesus’ drama depicts the Authority-Ego speaking to the multitude of personality images surrounding it. The group ponders, rejects, doubts, does not fully understand. Resistance continues until one in the group becomes equal to the idea of one – then light enters his consciousness. A scribe, raised to a “higher orbit of thought” as he listens to Jesus, says: “’Right, teacher! You have truly said, He is One, and there is none else but Him. Also, to love Him with the whole heart, with the whole understanding, and with the whole strength, and to love one’s neighbor as oneself – that is far more than all holocausts and sacrifice.’ [Jesus replies] ‘You are not far from the realm of God.’” The scribe has stated the concept of one and wholeness.

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So for Preston Harold, Christ-consciousness is centered around a unitive awareness and vision in which all things are connected, beginning with the connection of humanity to God and neighbor. What might the result of this vision be when put into action? In his letter to the Phillipians the Apostle Paul tells us, “Let this mind be in you which was in Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness.” True Christ-consciousness, it seems, leads to humility and servanthood. Preston Harold might say, “a higher orbit of thought leads to a lower valuation of egotism.”

But how does Christ-consciousness manifest in a person? How does a person “become equal to the idea of one?” Harold surmises…

Jesus tries to explain that the spirit or energy of truth is spread about in man in a manner by no means comparable to preconsciousness or to any image of self in the ego-group, but that as one’s superconsciousness is heightened, Christ-consciousness condenses in his mind, and like an “electron” becomes as a compact body moving around with his ego-group. This drama, He, Himself represented, and He must show that in life as man’s consciousness reaches a certain pitch of intensity, a vision of the Christ will emerge like a genie – in the finale one sees this happen.

This may explain how Christ-consciousness arises, but it doesn’t tell us exactly where it comes from, does it? We will explore this riddle in the next installment. Until then, peace.

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