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 the maximum amplitude possible to his natural frequency which, like one’s frequencies, permits two 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.


The Holy Spirit


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”


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.