Transforming Duality into Oneness


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.



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.

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