Something Unknown Doing We Don’t Know What

Going back to Eddington’s statement in which he says “our particle can never have simultaneously a perfectly definite position and a perfectly definite energy…. Hence in delicate experiments we must not under any circumstances expect to find particles behaving exactly as a classical particle was supposed to…”, Preston Harold interprets this as it pertains to the ministry of Jesus:

Thus, Jesus, who in a delicate experiment made Himself a symbol of the “classical particle of God,” could not in truth behave as Messiah was supposed to, and He could not produce the “ideal classical particle,” God the Father, any more than the physicist can produce today the ideal iota of matter.


Harold goes on to explain how this ideal classical particle exists within humankind:

Men see in other men only their personalities – a wave group acting like a particle, a ego-group acting like a man; but just as searching the wave-group does not lead to the ideal classical particle, so searching the ego-group does not lead to the God-cell within man. This cell is “our Father” to the ego-group, is “my Father” to the Authority-Ego, h, and all of it that man may see is the form that surrounds it – the form of man, a being conscious of God within himself, as Son, one. In the divided conscious domain where super-, pre-, and subconsciousness operate, the ego-group may be likened to a cloud of electrons…


Eddington, again from his “The Nature of the Physical World,” describes to us the behavior of a cloud of electrons:

An electron decides how large it ought to be by measuring itself against the radius of the world in its space-directions. It cannot decide how long it ought to exist because there is no real radius of the world in its time-direction. Therefore it just goes on existing indefinitely…

We see the atoms with their girdles of circulating electrons darting hither and tither, colliding and rebounding. Free electrons torn from the girdles hurry away a hundred times faster, curving sharply round the atoms with side slips and hairbreadth escapes. The truants are caught and attached to the girdles and the escaping energy shakes the aether into vibration. X-rays impinge on the atoms and toss the electrons into higher orbits. We see these electrons falling back again, sometimes by steps, sometimes with a rush, caught in a cul-de-sac of mestastability, hesitating before “forbidden passages.”


Behind it all the quantum h regulates each change with mathematical precision….The spectacle is so fascinating that we have perhaps forgotten that there was a time when we wanted to be told what an electron is. The question was never answered. No familiar conceptions can be woven around the electron; it belongs to the waiting list. Similarly the description of the processes must be taken with a grain of salt…

Something unknown is doing we don’t know what – that is what our theory amounts to.

There it is! “Something unknown is doing we don’t know what!” Materialistic science hates to admit this. If they were to admit it, it would be tantamount to pulling the curtain back on themselves and exposing the materialistic-reductionist illusion which they use and manipulate to maintain their power, prestige, and to keep the money flowing. Why don’t we all try heed Eddington’s suggestion, which he applies to his own descriptions, and apply them to all scientific enquiry; let’s take it all with a grain of salt. This is not denying science, this IS WHAT SCIENCE IS SUPPOSED TO BE DOING IN THE FIRST PLACE. Certainly every scientific discovery made within the materialistic-reductionistic paradigm needs a few grains added to it’s recipe.

Preston Harold follows on Eddington’s electronic cloud descriptions:

In parallel, man’s ego-group bespeaks an unknown process – something unknown is “doing we don’t know what” – and one might say that, like an electron, a self-concept or an image of another which makes up the ego-group goes on existing indefinitely, but is relegated to the subconscious, or is repressed into the unconscious, not showing itself until some stimulus from the outside world calls it from latency. In man, the “something unknown” that, with mathematical precision, is doing “we don’t know what” can be only the Authority-Ego working to bring forth a genuine, classical elect-one: a personality in accord with one.

We will continue this train of thought in our next post. Until then, peace.

Eternal Gain

“So if the Son sets you free, you shall be free indeed!” – John 8:36

Jesus came to set humanity free. How is that possible? Harold elaborates for us:

Jesus saw that man is not chained to the sin of the past or present, prone or doomed to repeat his sins because he is bound to the wheel of rebirth; He saw that what a man has gained in knowing, in knowledge of good and evil, he has gained for eternity. In the words of the Psalmist, the Lord “will not suffer thy foot to be moved…” and he “shall preserve thy going out and thy coming in from this time forth, and even for evermore.” (Psalm 121:8) This is to say, Jesus saw that man is committed to life everlasting and thus he cannot escape it. But He saw, too, that life is becoming an ever more conscious state of being and that in time the swinging of the pendulum between life and death will move as evenly as breathing, with no loss of consciousness or sense of dying attendant upon it, that death and rebirth will be accomplished with the ease of laying down and picking up one’s life again in sleep and waking.

This brings us back to our friend Valentin Tomberg, and his assessment of forgetting, sleep, and death and their antitheses, remembering, waking, and life. While Plato is the one who taught us remembrance and Guatama Buddha is the one who showed us how to permanently awaken, it is Jesus who unveils to us the way death is overcome. Thank you for sharing your insights with us, Mr. Tomberg! And what is this way of Jesus?

plato buddha1 jesus-christ-love


Jesus says God is love. In the unconscious, the kingdom of God within, love enfolds both the tried and the true, the untried and the untrue, enfolds ALL that man is and ALL that life is. “Ye” of the conscious domain express the unattenuated lusts of prime evil which leads men to abuse themselves even as they abuse their brothers. In effect, Jesus says to the men confronting Him that only love can draw one man to another and give understanding, each of the other, and that love is not parent of the consciousness they are expressing. Evil fathers it. But His words – ‘your father, the devil” – indicate that man’s quota of evil is part of his very-being…

And when that quota has been spent, death shall be no more. Until next time, peace…

Birth Legends and their Meaning

Image“Moses (Birth of the Hero)” by Frida Kahlo

Now that we’ve seen that the Noah story hides a deeper meaning of how human beings are brought through the waters and into the birthing process, what does Preston Harold have to say about birth legends, those stories which tell us about the special circumstances regarding the births of heroes, religious founders and saviors throughout the world?

There is one crucial point stressed in all birth legends. Whether the child is born of royalty, or is rescued by royalty and brought up as their own, or whether he is born of humble people, or is rescued by them to become a king, in sum the birth legends say that man is borne down the river of life into loving adoption by the parents who draw him from the birth waters, and that whatever his race and upbringing, he is of royal potential, destined to be a monarch in his own right. So many legends tell of this humble upbringing, because in evolution’s light the parent generation is always of more humble status, more primitive, than the child that comes to and through them, because the child is born into an environment embodying wider consciousness which he falls heir to at the moment of his birth.

Harold’s emphasis here is on adoption, which reminds us that our earthly parents are only stewards, that our real parent is God, and that we are all in truth God’s children.

Harold now takes us deeper into the birthing process:

But to understand fully the origin of man, one must attempt to understand what impetus drives the sperm cell Imageinto the ovum. This act, as well as fetal development and birth, is an unconscious process – one must find a birth legend related to the unconscious domain and the power of life within it. Jesus’ birth legend, which resembles in some ways that of the light of Asia, Lord Guatama, comes to mind.

Following his thesis, Harold will take us into the unconscious to explore why and how pregnancy happens, and it is here we will find his key to understanding and interpreting virgin births. Until next time, peace…

Authority and Power


Preston Harold continues his exploration of Jesus and the unconscious…

Psychologists presented man with the staggering fact of his unconscious mind, and that the power of this unknown reality of himself in being cannot be fully comprehended because it enfolds a world of his being that exists apart from his conscious world of being.  In Jesus’ day, the staggering fact men could not accept was His proclamation of an unknown domain within, which He called the kingdom of God, or heaven, and that this realm was real, its power real, and that it must be understood in terms of the relationship between man’s ego and “I.”

When we call ourselves “I” we usually refer to our conscious egos. Harold makes clear here that there is a difference between our conscious ego and our higher “I.”  Jesus called the conscious ego the world:

Freud assumed that what is repressed in the unconscious has acquired a certain independence of the ego, the force which denies the existence of the unconscious and has subjected it to repressions.  Jesus states that the realm He refers to and its Authority have acquired a certain independence of the conscious ego, for He says, “…I have overcome the world,” and on another occasion, “…I am not of this world” – the world of the conscious domain known to the disciples and the egocentric hierarchy of Judaism that denied Him.

Our true Ego, our “I,” our higher Self is unconscious.  Jesus made of Himself an outer symbolImage of this higher self, this authority and power within us so that we may become conscious of our true selves, who we REALLY are in the eyes of God.  Jesus wants us to turn from the outward-focused view that God is merely transcendent to the inner-focused view that God is everywhere; “The Kingdom of Heaven is spread out upon the earth but men do not see it.”

Freud came to recognize “that the unconscious does not coincide with what is repressed; it is still true that all that is repressed is Unconscious, but not…the whole Unconscious is repressed.  A part of the ego too- and Heaven knows how important a part – may be Unconscious, undoubtably is Unconscious,” and thus he came to postulate a “third Unconscious which is not repressed,” and , as Progoff says, to suspect it “to be the most important unconscious of all, the very foundation of psychic life.”  This very foundation of psychic life, Jesus called the “Son of man”- man’s true Ego, “I,” his true Authority in life, or Self – and acting as its symbol confronted man with the fact of his inner kingdom, with the fact of its power…

The Gospel of St. John presents the concept that Jesus symbolized the psychological potentiality each individual can realize within himself as he comes to accept for himself the name by which Jesus called Himself, Son of man, “I.”


The question for us is can we come to accept for ourselves the same name by which Jesus called himself.  Nobody can answer that question for you but you yourself.

We’ve been looking a good bit into the ego these past couple of posts, but what about the id and superego, those other two aspects of the Freudian psychology of the unconscious?  We’ll begin swimming towards them in the next installment.  Until then, peace…