The Judas Factor; Part IV

At this point in Harold’s assessment of Judas and his role in the gospels, he makes a startling interpretation of a well-known scripture that has always been attributed to Jesus:

Judas, the despised, rejected of all, the one lost that the Scriptures be fulfilled, that nature’s supreme law might be fulfilled to the last iota – Judas, an utter revulsion to the elect upon whom fell the task of building Christianity – is he not the stone that the builders rejected? Scripture says:

The stone that the builders rejected is the chief stone now of the corner: this is the doing of the Lord, and a wonder to our eyes?…

The stone that the builders rejected is the chief stone now of the corner. Everyone who falls on that stone will be shattered, and whoever falls upon it will be crushed.


Although the early church used this Psalm as a prophecy of Jesus’ resurrection, Preston Harold gives us good reason as to why we might interpret it as referring to Judas.

A stone is matter. Matter is head of the corner of the building – the temple of life, the body. Most precious to man, the inherent and first necessity of life, is matter of his own. Yet this “stone” – flesh and its demands – is seen to be evil. Money is mammon’s symbol, and mammon is seen as evil. With matter and money Judas is completely identified. Was it not Judas upon who the crushing stone fell – was not the Judas drama the doing of the Lord?

It’s hard for me to argue with this reasoning. Yet a lifetime of interpreting this scripture as referring to Jesus presses back onto me. Harold continues:

As one views the whole picture, it would appear to say that there is one among the elect of consciousness, the superego, who gathers and disperses matter. At the command of Authority-Ego, this factor moves to convert this experience in life into “hard coin.” This member of the household that betrays to death can find solace only in death, but through its action One’s mission in life is completed and he gives back the “mammon” he has taken unto himself Jesus says:

And I tell you use mammon, dishonest as it is…

He who is faithful with a trifle is also faithful with a large trust, and he who is dishonest with a trifle is also dishonest with a large trust….So if you are not faithful with dishonest mammon, how can you ever be trusted with true riches? And if you are not faithful with what belongs to another, how can you ever be given what is your own?


Mammon is dishonest because matter is not what it appears to be – it is but a trifle of mass. Judas had been faithful with the “trifle” of keeping the purse; Jesus could depend upon him to be faithful in executing the large trust involved in His betrayal and its aftermath – essential to His work. This world’s wealth, or matter, is not actually man’s own, but God’s. In this stewardship man must prove himself capable of using wealth before he can be given true riches – matter of his own.

Until next time, peace.

The Judas Factor; Part III

Although scholars are divided on how Judas is characterized in the recently discovered Gospel of Judas, if approached from Preston Harold’s point of view the disputes may be lessened. These disputes are based upon how a few select words are interpreted.


Take, for instance, how the Greek word paradidomi is interpreted in the canonical gospels. Does it mean “betrayed” or “handed over?” Does it mean both? How one decides to interpret that word makes all the difference in how one interprets the character and destiny of Judas. If one takes Harold’s testimony into account, it is difficult not to interpret paradidomi the way that it was used in the first century up until the gospel accounts of Judas were written, that is simply as “handing over,” with no intimations of betrayal at all. Yet when the word is translated in the gospels in connection with Judas, it is always rendered as “betray.” Maybe that’s because Judas himself accounted his deed after the fact as a betrayal, not being able to live with himself.

In the accounts of the betrayal, there is implication that Jesus had discussed Judas’ role with him. Jesus announces that He is to be betrayed and describes the fate of the betrayer. Judas asks, “Surely it is not me, rabbi?” Jesus answers, “Is it not?” This suggests that Judas had been instructed, had not fully comprehended the implication in what he was to do, faltered when it came to him, and would have faltered when Jesus handed him the sop, save for Jesus’ command: “Be quick with what you have to do.”


This passage continues, “None of those at table understood why he said this to him; some thought that, as Judas kept the money-box, Jesus told him to buy what they needed for the festival or to give something to the poor. So Judas went out immediately after taking the bread.”

To add insult to injury to Judas, at this point in John’s gospel John tells us that “Satan entered into (Judas).” Of course this is true in the original Hebrew sense of the word “Satan,” which means not an evil entity, but rather is a title of one who initiates a trial and thus brings the protagonist to fulfill God’s calling as his true purpose. Yet Christian interpretation has heavily elucidated this phrase as a negative mark and stain upon Judas. Why this mark and stain doesn’t also pertain to Peter, whom Jesus Himself actually called Satan at one point, is beyond me. In fact, how we interpret Judas’ deed says nothing about Judas and everything about us and our acceptance of reality, for we are not really angry at Judas. He was just following instructions. We are angry at Jesus. We are angry that we need to die to ourselves. We are angry that Jesus actually did die to show us in no uncertain terms that it is truly the way. We want a king, an unquestioned ruler to confirm our biases and bless us with his undefeatable power. We want a power grab. But Jesus says “no” to this request and we hate Him for it. And so it’s so much easier just to make Judas the scapegoat for our hatred of Jesus and His way, no?

There seems no doubt that Jesus could have stopped Judas with a word, but Son of man must follow the path outlined by Scriptures….Judas appears to be the first to die in service to Jesus: Jesus outlined an action and gave Judas both the signal and the command to perform it. As Judas kissed Jesus to betray Him, Jesus called him, “Friend.” Would He have chosen this moment to be ironical, sarcastic, hypocritical?


Truth speaks truth. Jesus called Judas friend. At the last supper Jesus said: “Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you.” Moffatt translates Jesus’ words at the moment of betrayal, “My man, do your errand.” There was still a Scripture to be fulfilled – and Judas had an errand to do before it could be fulfilled – this Judas did before he killed himself. The prophecy reads:

…and I took the thirty silver pieces, the price of him who had been priced, whom they had priced and expelled from the sons of Israel; and I gave them for the potter’s field, as the Lord had bidden me.

As the Lord had bidden me. The fulfilling of this prophecy bespeaks the interaction between Jesus and Judas. The money “bought” earth – “bought” matter.

Jesus did not have to bid Judas to hang himself. He knew he would be unable to live with himself after his act. As Judas acquits his role, a boundary is provided for Light’s action.

Until next time, peace.

The Judas Factor; Part II


To continue with our thread of thought from the last installment, we must remember that Preston Harold understands Jesus’ ministry as an enactment of the drama of light in the quantum realm. Harold tells us that

Jesus, Light, stays in consciousness long enough to determine the load upon the elect-ones, then retires into the unconscious domain. Jesus appears to have “fixed the load” upon Judas, to have cast him in the role of the one measure the system “loses” in the course of time.

The loss of this measure appears to be directly concerned with the acquisition of matter or the conversion of energy to matter, and the return of matter to the field or into a field, for Judas was involved with matter in keeping the purse, and he was handed the sop of bitter herbs or bread, “my body,” my matter, as the signal to collect his reward in silver – precious matter. Of his own volition, Judas finished himself – into matter, and the silver was returned to “purchase” a potter’s field.


It is incredible to me how accurately the drama of Jesus and Judas represents the activity of light and the quantum field. Once the parallels are uncovered as Harold masterfully does here, one cannot help but wonder at the precision of the symbolism with which the gospel writers conveyed the story. Judas’ purse and silver as his matter and his giving himself over to it; how could it be otherwise? The inevitability, the destiny of it all is stunning. Any thinking person cannot help but be moved, not just by the accuracy of the parallel here between science and religion, but also by the emotional toll placed upon Judas. Even Jesus stated that His handing over must take place, but woe to the one who does the deed: “And The Son of Man goes just as it is written about him, but woe to that man by whom The Son of Man is betrayed; it would have been better for that man if he had not been born.” –Matt:26:24

The mystery of Judas touches many thinking men. (Ernest) Renan says:

“Without denying that Judas of Kerioth may have contributed to the arrest of his Master, we still believe that the curses with which he is loaded are somewhat unjust….if the foolish desire for a few pieces of silver turned the head of poor Judas, he does not seem to have lost the moral sentiment completely, since when he had seen the consequences of his fault he repented, and, it is said, killed himself.”

In our next post we will delve further into the inevitability and destiny of Judas’ deed. Until then, peace.

The Judas Factor; Part I

Jesus promised not heaven, but everlasting life. Life must be lived in the material realm which is shared by good and evil. In it they are reconciled through the one measure that both separates and rejoins the two frequencies that constitute light’s “household” or wave-group, providing a boundary for its action.

Preston Harold here reminds us that we don’t follow Jesus to go to heaven, but to gain everlasting life. And just to make sure that we don’t conflate everlasting life with a heaven beyond, he reinforces that there is no manifestation of life without matter. Scripture reinforces this thought in the Book of Revelation where John confesses to us that he saw a new heaven and a new earth, a new type of mind and a new type of body. The two separate frequencies of mind and body, good and evil, have been reconciled and rejoined through the one measure, Christ, who provides the boundary for the new Jerusalem. But the one measure, Christ, also separates. He doesn’t bring peace, but the sword. He sets the 2 against 3 and the 3 against 2. This is where Judas enters the picture.

In the material realm, the second law of thermodynamics reigns supreme – the law that says any physical system left to itself and allowed to distribute its energy in its own way does so in a manner such that entropy increase while the available energy of the system diminishes. These two aspects of the physical realm are dramatized in the strange play between Jesus and Judas.


If one reduces the diminishing effect of the second law to the smallest or simplest operation conceivable, he must show that one iota of the source energy of a system, or one representative of the energy of a system, must be made unavailable, or “lost,” as the cycle of one full operation is completed, or simply when the time has come. At Jesus’ death, the “system” the disciples represent, left to itself, diminishes by one as Judas dies, and an outside source of energy must be incorporated if another full cycle is to be completed.

Harold says St. Paul comes from the outside to fulfill this role, but what about Matthias? We don’t hear anything about Matthias after he is chosen to replaces Jesus. Regardless, I think we know what Harold is getting at here. And with that we will look forward to continuing our exploration of the Judas factor in the next installment. Until then, peace.

Deliver us From Evil: A House Divided; Part I


Preston Harold now confronts some of the strangest, and some of my personal favorite, sayings of Jesus.

Jesus saw that the destructive potential in man can be dealt with only as it is set against itself: i.e., as it becomes a house divided; thus, “I” come not to bring peace, but the sword, to set the household against itself; yet, “he who does not gather with me scatters” – the expanding and limiting frequencies are set to provide a boundary for expression. Jesus said, “This is an evil generation,” but He also said that life is being leavened, transformed through the working in and of the realm of God. It is from this generation – this bringing into being – that man prays to be delivered into life eternal, which must also mean into matter of his own under his own dominion.

That life is in the process in being set against itself even above and beyond mankind’s own conscious doing is shown by the wisdom inherent in biological forms. In his “The Harmony of the Human Body: Musical Principles in Human Physiology,” Dr. Armin Husemann expands on Jesus’ saying of setting a household against itself:


If we learn to walk with the legs and their earth rhythm this drama of the divided soul’s struggle for freedom on earth, we learn to comprehend the expression of the middle human being:

“Do you think that I have come to bring peace on earth? No, I tell you, but rather division; for henceforth in one house there will be five divided, three against two and two against three” (Luke 12:51).

Thus speaks the cosmic master builder who enters his house so that the human being can achieve freedom, can realize his true nature. In Luke’s gospel the Word turned flesh of the lungs speaks the physical rhythm of the fifth. In the lung the Word separates the physical unity which is created by the blood so that the ‘I’ can take the place of the blood and recreate the unity anew.

We will explore this statement of Jesus concerning the proportion of 2:3 in much greater depth when we come to the next chapter, but for now Preston Harold once again reminds us that to live is to deal with the reality of evil:

Jesus prays, “Deliver us from evil,” but this is not to say OF evil… Jesus’ teaching indicates that one cannot exclude or dispense with evil itself – man cannot be delivered OF it. Consider this parable:

When an unclean spirit leaves a man, it roams through dry places in search of ease. As it finds none, then it says, “I will go back to the house I left”; and when it comes it finds the house clean and all in order. Then off it goes to fetch seven other spirits worse than itself; they go in and dwell there, and the last state of that man is worse than the first.

For 43 years, Hank had successfully stuffed every feeling he'd ever had, until,of course, the morning when Fred asked if he could borrow a paper clip.
For 43 years, Hank had successfully stuffed every feeling he’d ever had, until,of course, the morning when Fred asked if he could borrow a paper clip.

The concept of repressions greatly empowered in latency and their strange return to the “house” of consciousness is presented here. Also presented is a psychic parallel to the theory of relativity, wherein coming to rest has no meaning: “A decrease of velocity relative to one frame is an increase relative to another frame.” But most important, Jesus presents the concept that evil cannot be cast out and thereby obliterated; therefore, it must be regenerated, recast – from its destructive potential man must pray to be delivered. Thus, Jesus’ prayer might be paraphrased: “Deliver us from evil: from the matter we are in, from flesh expressed by partial consciousness – deliver us to death that we may be reborn into eternal life in such flesh as complete consciousness will express and have dominion over, that true riches may be committed to our trust.” As for that in each man’s dominion which is spurious, wicked, it shall be recast as it is cast into “the furnace of fire” – into matter which is an “ever-burning” manifestation, but which is also a delight to man’s soul.

“Deliver us to death that we may be reborn into eternal life” is an apt meditation for us heading into this Good Friday and Easter Sunday. May we understand better and more fully commit to live and die the way that Jesus taught and showed. Until next time, peace.

No Better Symbol


We now pick up where we left off with Preston Harold and Valentin Tomberg having a meeting of the minds on the point where the vertical and horizontal planes meet: the cross. Harold continues his exposition…

Jesus could leave no better symbol than the cross to convey His realization of the opposing lines of motion, and of the two energies man is provided with that give rise to a discrete series of possible energies, just as the atom has. He said the Father knows what man has need of – surely the Father knows the perfection of His own matter, knows that man has need of his evil as well as his good if he would have matter of his own, dominion over it.

Harold goes on to show why mankind must employ these opposing forces and experience the inner conflict that besets him by quoting the psalm of David that Jesus invoked while teaching in the temple:

…(Jesus) asked, “How can the scribes say that the Christ is David’s son? David himself said, inspired by the holy Spirit,

The Lord said to my Lord,

‘Sit at my right hand,

till I make your enemies a

footstool for your feet.’

David here calls him Lord. Then how can he be his son?”


To understand the poetry one must understand the symbolic words. Jesus defined a man’s enemies to be of his own household – thus the opposing forces are original endowment. Jesus says that earth is the footstool of God – footstool must be defined as matter. Therefore, the prophecy lies at the root of matter and man’s relationship to it: to the motions he is making within himself in sequence to the motions God made within Himself to bring forth One in material being.

The prophecy appears to say that alone in all creation God, ALL, has become His own residue: THE Lord which is One-whole, itself finished of inner conflict and therefore unequal to further divisive action on or within itself. Whereas the other, my Lord, is One equal to self-division or self-divisive action, and for this reason they are not now precisely the same. But in a corresponding position, they maintain a balance in one sphere until a new arrangement in the other sphere is completed – until the expressive force, my Lord, expends its own destructive potential and comes to express itself as identity in matter of its own…

Life to be, must express itself in matter. Therefore, a concept of crucial importance is presented in David’s poetry: man’s prime unconscious motivation is to grasp matter of his own. But Jesus taught that it is not the “stuff” itself man must seek – rather, it is understanding of it. The truth of its being is the truth of man’s being, for he is made of it. When he has dominion over it he will have dominion over himself – when my Lord becomes as The Lord, presently active in perfect matter of His own, life begins to be everlasting, expressed as matter under the dominion of full consciousness, the kingdom is come, one’s will is done in earth.


It is only through the cross that Jesus gains dominion over His own matter, arising on the other side of death in His resurrection body; a body of perfect matter under the dominion of His full consciousness. Until next time, peace.

The Serpent, Science, and Religion


It’s time for us to step aside and take a deeper look at the serpent and it’s role in the human story. To do so I will quote at length from Valentin Tomberg’s magnum opus, Meditations on the Tarot. This is from his meditation on the ninth major Arcanum, “The Hermit:”

…the serpent of Genesis “who was the most cunning of all living creatures” (Genesis iii, 1),…aspiration is the expansion of consciousness in the horizontal (“the fields”). The ultimate aim of the logic of cunning, that of the serpent, is not to become God but to become “like God.” “To become like” – this is the essence of cunning and is also the meaning of scientific faith, the scientific creed, which is at the same time only a paraphrase and development of the promise of the serpent: “your eyes will be opened, and you will be like gods, knowing good and evil”(Genesis iii, 5).

To open your eyes, to be like gods, knowing good and evil – this is the great Arcanum of empirical science. This is why it is dedicated to the cause of enlightenment (“open your eyes,” for the horizontal); this is why it aspires to absolute power for man (“be like gods”); and this is why, lastly, it is intrinsically amoral or morally neutral (“knowing good and evil”).


Does it deceive us? No. It opens our eyes in fact, and thanks to it we see more in the horizontal; it gives us power over Nature in fact, and makes us sovereign over Nature; it is useful to us in fact, no matter whether for good or for evil. Empirical science in no way deceives us. The serpent has not lied – on the plane where its voice and promise were audible.

On the plane of horizontal expansion (“the fields” of Genesis) the serpent certainly keeps its promise…but at what price with regard to other planes, and with regard to the vertical?

What is the price of scientific enlightenment, this “opening of the eyes” in the horizontal, i.e. for the quantitative aspect of the world? It is at the price of the obscuration of its qualitative aspect…Science reduces quality to quantity…It [uses] formula[s] expressing quantitative factors…of something deprived of all quality.

But here’s a wrench in Tomberg’s spokes. Although he acknowledges the serpent’s honesty in regards to the horizontal, biological evolutionary plane, he speaks as if the serpent has always been only in league with the horizontal. Yet the Genesis story implies the serpent’s stature used to be vertical, upright. And the serpent’s promise was audible on the plane of the vertical, while Adam and Eve were still in full relationship with God. It is only after imparting it’s knowledge via the Knowledge of the Tree of Good and Evil that it became the serpent that we know today, “cursed” to only existence on the horizontal plane (“eating dust”).

Book Genesis 1

The serpent wasn’t just cunning, but was wise. Even Jesus himself told his followers to be wise as serpents. Yet the serpent’s cunning/wisdom seems to be only self-referential, not being able to reach beyond it’s own needs. That’s why Jesus tempers his saying by finishing with the injunction to be innocent as doves. So a valid interpretation overlooked by Tomberg is that the serpent makes a monumental sacrifice for all of humanity. Without the serpent’s “gift,” we would never have inherited the values and ethics of the vertical plane. Yes, friends, the story is a bit more complicated than Tomberg would have us understand. It would seem for there to be an expansion of consciousness in the horizontal, it is necessary for the vertical to be imparted. It is this point that Preston Harold seems to overlook as well in his comment from our previous post where he said, “But man, the only true biped, posed himself uprightly- alone in all the world, threw himself transverse the ‘natural’ line, became a vertical being, in truth measuring more than he was and more than evil measures.” Nowhere does Harold mention how man posed himself uprightly.

Yet both Harold and Tomberg speak the truth as to our current predicament, as our journey back to the source must always begin right where we are. And so we return to Tomberg:

What should one do, confronted with the choice between science and religion?…is it necessary to choose? Does it not suffice to give each of these two aspirations its place – not that which they arrogate to themselves, but that which is their proper place?

In fact, if there is not a religious empirical science or a scientific religion, there are religious scientists and scientific believers. In order to be a religious scientist or a scientific believer honestly, i.e. without compromising one’s conscience, it is necessary to add to the definite horizontal aspiration the definite vertical aspiration, i.e. to live under the sign of the cross:


It is at this point where “The Shining Stranger” enters the picture. Not only does “The Shining Stranger” postulate that science and religion must work in tandem, it reaches beyond and claims that scientific striving has already “crossed” over the strictly horizontal realm and found itself smack dab in the middle of exploring Jesus’ Kingdom of God, itself the very same quantum realm that science has been attempting to come to terms with since the early 20th century. In other words, the serpent of materialistic science has been crucified on the cross of matter and now must come to terms with its resurrection. The question for humanity now is will it heed the prophetic truth proclaimed by Tomberg, Harold, and those akin to them who had eyes to see and ears to hear? In other words, “When the Son of Man returns, will he find faith on the earth?”

Until next time, peace.

The FitzGerald Contraction


George Francis Fitzgerald

Have you ever heard of the FitzGerald Contraction? I never had until I read The Shining Stranger. Albert Einstein worked it into his theory of relativity. Sir Arthur Eddington explains it:

“Suppose that you have a rod moving at very high speed. Let it first be pointing transverse to its line of motion. Now turn it through a right angle so that it is along the line of motion. The rod contracts. It is shorter when it is along the line of motion than when it is across the line of motion. This contraction, known as the FitzGerald Contraction, is exceedingly small in all ordinary circumstances. It does not depend at all on the material of the rod but only on the speed. For example, if the speed is 19 miles a second – the speed of the earth around the sun – the contraction of length is 1 part in 200,000,000, or 2-1/2 inches in the diameter of the earth.”

Preston Harold interprets this for us:

The FitzGerald Contraction is a property of matter, of evil’s, or the Serpent’s domain. As one draws a poetic parallel, one must consider that by resisting, one is apt to turn evil transverse to its line of motion, thereby elongating or elaborating it.

Jesus said, “resist not evil…Love your enemies…pray for them which despitefully use you…” In effect, only by taking a line transverse to evil’s line will you outmeasure it.

Eddington says the FitzGerald Contraction is “the same for a rod of steel and for a rod of india-rubber; the rigidity and the compressing stress are bound up with the constitution in such a way that if one is large so also is the other.” Jesus states the psychic parallel – “Wherefore I say unto you, her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loves little.” If the one aspect is large so is the other.

Evil is symbolized by the serpent whose line of motion is along the line of earth’s, horizontal. But man, the only true biped, posed himself uprightly- alone in all the world, threw himself transverse the “natural” line, became a vertical being, in truth measuring more than he was and more than evil measures, As he moves along evil’s path, the natural path, he also moves transverse to it, creating within himself, poetically speaking, a sphere that is independent of either line of motion because it is at once both and neither, as is the point where the vertical crosses the horizontal: +.

It is at this point that we must step aside and look more into the world of the serpent. We will do that in our next installment. Until then, peace.

The Resonance of Life


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.


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”


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:



…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.


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.