The Ground of
Science Mysticism and Experience
The Whole-ly Spirit
Editorial:The Whole-ly Spirit:
All intuition, all leading comes from Spirit, in and above
All-that-is, and is holy.
Ways of regarding
it ever NOT be the Holy Spirit?
"I fundamentally disagree with the premise that
primary reality is 'one' and the perception of separateness is illusion
rather than reality." See: Letters
to the Editors
Rev Sue Pickering Spiritual Resources Ministries
Reductionism and Holism
helpful and unhelpful philosophy
that leads both to truth and to falsehood.
The Point of View of the One
helps to make sense of quite a number
of things that we talk about in Christianity
from physicist Victor
. Look at his Home
Victor MacGill "Becoming
What We Already Are: A Complexity based vision of
Spirituality, Identity, and Ethics".
Singing Stone : A
wonderful story of meaningful coincidence.
Sacks: The man who mistook his wife for a hat. Brain-damaged
twins able to perform seemingly impossible mathematical calculations.
St Stephen on how both he
and we may become apprised of knowledge without use of the physical
Huxley Alfred Tennyson
THE WHOLE-LY SPIRIT.
The psychologist Lawrence LeShan
has written an illuminating and clarifying book Alternate
Realities, [NY: M.
Evans, 1976.] At pp. 92ff,
he writes: "All objects and events are part of the fabric of the
totality of being and cannot be meaningfully separated from it". He
is describing the point of view of the ONE as opposed to the MANY.
See the editorial of Issue No.1
He begins to describe the point of view of the One.
The theorem of physicist John
(Bell's Inequality) has
it that "either the statistical predictions of quantum theory or
the principle of local causes is false." But QM
predictions are correct, therefore "the idea that happenings
are autonomous events is an illusion".
"Thus", writes physicist David
"one is led to a new notion of unbroken wholeness
which denies the classical idea of analyzability of
the world into separately and independently existent parts." [ read pp.314
ff. in Gary Zukav Dancing Wu Li Masters, 1979]
LeShan continues "all things primarily are each
other, since they are primarily one." In this
mode one denies the reality of past, present and future. Things simply
"are". Perhaps you are familiar with the Latin phrase sub
specie aeternitatis "seen with the eye of eternity". That's the
point of view of the One.
He writes: "One can only be fully in this
mode when one has, if only for a moment, given up all wishes and
desires for oneself (since the separate self does not exist) and for
others (since they do not exist as separate either) and just allows
oneself to be and therefore to be with and be
one with the all
of existence. To attain this mode, one must - at least momentarily
- give up doing and accept being. Any awareness of doing or the
wish to do disrupts this mode."
The Holy Spirit
must be the Whole-ly Spirit, the
Spirit of the Whole.
Of course, we don't seem to be
describing life in a suburban back-yard, or
life as represent- ed in our newspapers. The thinking may
seem arcane, very theoretical. But we can get our heads around it all,
if we think in other terms.
Firstly, consider Romans 7 and 8 where St Paul talks
about the conflict of Spirit with the Flesh. Those who live as
their human nature tells them to, have their minds controlled by what
human nature wants. Those who live as the Spirit tells them to, have
their minds controlled by what the Spirit wants.
Secondly, consider prayer. "Prayer is a
sacrifice. It is a sacrifice of self, and of self-will, and of the
consciousness of that physical self " [Stephen pp 209-210"]
Prayer brings us into the One.
Similarly, worship catches us up into the
One. "We must first look and think and
feel through the Source that has the wider perception. This is the
whole point of our worship, our devotions, our studies, and our feeling
with each other and for each other." [Stephen p.112]
Thus also LOVE: this too sacrifices separateness, and approaches
more and more the world of the ONE.
Ways of Regarding Spiritual Guidance:
People of all religions speak of spiritual guidance, intuitions,
awareness of distant events, awareness that a loved one is experiencing
a crisis, or of being lifted out of oneself to higher consciousness, of
enhanced love. Depending on our language, culture, and personal
beliefs, we might speak of the work of the Holy Spirit, Fate, or
the will of God.
Some QM physicists and the mystics
would say that it is when we are in this mode
of the One that "supernatural" knowledge can be ours.
LeShan writes Valid
information is not gained through the senses, but through a knowing of
the oneness of observer and observed, spectator and spectacle. Once
this complete oneness is fully accepted, there is nothing that can
prevent the flow of information between a thing and itself. [
pp. 92-3] [see "Questioning
St Stephen" Note that
words closely parallel those of LeShan.]
Can it ever NOT be the Holy Spirit?
Acts 10, we read how Gentile
(and therefore beyond the pale and 'unclean') Cornelius had
an angelic command to visit St Peter, who at the same time was
having a vision which led him both to accept that nothing that
God had made was unclean., and that "God treats all men on the same
basis". Was this the action of the Holy Spirit?
Question: Fifty years ago, with other undergrads, I had
tea with famed classicist, internationalist, and psychic researcher,
Gilbert Murray. I mentioned telepathy. He responded with stories
of ESP experiments with his daughter. With proper experimental
safeguards he had correctly guessed that she was thinking of "a man
sitting in a Viennese restaurant eating female lobsters". She had taken
this scene from a Russian novel
that she was reading, knowing that her father knew no Russian. So
was this the action of the Holy Spirit?
Question: And what about The
Plainly the answers to these questions will
be many and varied. Astrictly Reductionist scientist will
dismiss the Acts story as fairy-tale, and say that
Gilbert Murray was either lying, or an incompetent observer. With
regard to the "Singing Stone", it has to be said that regardless of the
apparent impressiveness of this and like stories, Reductionism forbids
seeing meaning in them, as it forbids taking seriously any personal
experiences of a "spiritual" or "paranormal" kind.
Certain holist QM physicists
and mystics will see all these stories as fitting in with their
understanding of reality. How you and I would answer, would
depend on our theology or lack of it, and whether or not we would
reserve the term "Holy Spirit" for important things or not, or whether
we want to put some kind of scientific label on it all, and call it
parapsychology. (We might even say that Peter, Cornelius, and
also Gilbert Murray were "psychics", whatever that means. )
The view of the physicist and the mystic would
be to regard these stories as beloning to " The mystic heaven and
earth within", and our varying
terminology as being dependent on the context in which we have our
Letters to the Editors
1. "I do have a
problem.. with your use .. of the word "psychophysical" to
characterise the quantum mechanical view of the world...."
The Editors reply
2.The Rev. Sue Pickering,
of Spiritual Growth Ministries formation programme for spiritual
directors) writes to the Editors and suggests a number of
most valuable resources
of interest to readers of this
3. "I fundamentally disagree with the premise that
primary reality is "One", and with the perception of separateness as
illusion rather than reality." Read letter
4.. Grateful thanks for the congratulations and warm wishes of so
many readers. This indeed encourages us to continue with the
leaves what is theirs in obedience, God must of necessity enter in
again, for if someone does not want anything for them, God must will
for them in the same manner as he does for himself. For I have
my will into the hands of my superior and I want nothing for myself,
therefore God must will for me, and if he neglects me in this matter
he neglects himself. DW V, p.187
From Talks of Instruction, tr. in Selected works of Meister
Eckhart, Penguin Classics. Oliver Davis, 1991
Teach me, my God and King,
In all things thee to see,
And what I do in anything,
To do it as for thee.
A man that looks on glass,
On it may stay his eye,
Or, if he pleaseth, through it pass,
And then the heav'n espy.
All may of thee partake:
Nothing can be so mean
Which with this motive, "For thy sake,"
Will not grow bright and clean.
There is a book who runs may read,
Which heavenly truth imparts,
And all the lore its scholars need,
Pure eyes and Christian hearts.
The works of God above, below,
Within us and around,
Are pages in that book, to show
How God himself is found...
Two worlds are ours: 'tis only sin
Forbids us to descry
The mystic heaven and earth within,
Plain as the sea and sky.
Thou who hast given me eyes to see
And love this sight so fair,
Give me a heart to find out thee,
And read thee everywhere.
an English clergyman and poet who helped start the Oxford movement in
the Church of England. He based the doctrine and devotion of his
important poetical work "The Christian Year" on the Book of Common
Prayer which led to a professorship of poetry at Oxford.
Aldous Huxley :
“The ground in which the multifarious and
psyche is rooted is a simple, timeless awareness. By making us pure in
heart and poor in spirit we can discover and be identified with this
awareness. In the spirit we not only have, but are, the unitive
knowledge of the divine Ground.” [Aldous Huxley,
The Perennial Philsophy 1945, p. 29]
The Singing Stone
A woman relates the following
[The synchronicity] began with a
friend of mine telling me the name of Seneca Lake in
Havdensvance, or Iroquois, Ganadasege ti karneo dei.
He told me the spirits of the lake love to hear the old name
as no one says it much anymore. . .My mother, accommodating one
of her daughter’s cooky whims, chanted the old name of the lake
while too as we walked the shore line. . .[The narrator
relates how she felt compelled intuitively to go to a
particular spot]. . I looked down at the ground and as my eyes
scanned the small rocks below my feet, I saw a face looking at me.
It was a stone with two holes for eyes, two small nostrils, and a large
hole for the mouth, open as if it were singing a song. There was a rush
of recognition, a feeling of deep meeting. . . .I brought the stone
home and for a few weeks kept it by my bed. At night before sleep, I
would ask, “What song am I to hear?” I listened but there
. [Her brother-in-law discovered that by blowing through it, eight
notes could be sounded] We named it “the singing
to ask it what I was to learn, what was I to hear.
The answer came late one night. I had been at a philoso- phy class and
got home about 11:30 p.m. It was a beautiful starry night, clear and
cold. I spent some time outside gazing into the night sky, when I felt
I should go in and look at my bookshelf. When I got there, I was drawn
to two books. One, a Native American story book, and the other by
Ramana Maharshi, a Hindu sage.
I opened the first book, the words before me read, “The Story of
Singing Stone.” A chill ran over my body. I sat and read. It was
tale of a young woman looking for the Singing Stone, supposed to be
magic for the one who found it. The tale described her adventures
through the four directions searching for it. The result was this. She
ends up on a bluff with her family below. They looked up and upon
seeing her hold out their arms and say, “Welcome home Singing
She was Singing Stone. The Singing Stone
was herself. The book went on to interpret the tale
as addressing the question, “Who am I?”
I then felt compelled to go on and pick up the second book. I opened
it. The chapter title read, “Who
am I?” Another chill ran through my body but this time it was
accompanied by a certain sense of reverence.
The stone had answered me! And this was the song. A joy welled up
inside. I read every word of that chapter with great interest. In the
text, Ramana Maharishi suggested ways to contact the Pure Self or
Silence that is the true nature of who we are.
Abridged from Synchro-
nicity, Science and Soul Making [pp 125-6] by the physicist * Prof.Victor Mansfield With permission.
Questioning St Stephen:
Once again we had been
questioning Stephen about how he knows things, how he learns about
things. How would he go about answering a question such as that
about the strange parallel coincidences between the circumstances
surrounding the assassinations of US presidents Lincoln and Kennedy? He
" I do not delve into a store of knowledge nor do I look into
great books, where this knowledge is recorded and written, as we might
The mirror concept is good: I have to think back, and become a mirror
image stretching back. You have given me four mirror images. These
images I must pick up, I will see in the minds of these images, and I
will hear the words, the words that are ordained, but then the
coincidences of mind.
I may then become the second assassin, [I had asked about the
assassinations of Lincoln and Kennedy] I am sure I am this
assassin, for the coincidence told me so. Now I will assassinate. For
this is the image that my mind has created, this is the truth that I
have accepted, this is the knowledge that I have partly received. This
is what my mind will believe... I feel this." pp. 169-70 The
Prayer of St Stephen: "Lord, let me forget that I
am me, Let me know that I am with thee, Let me not separate myself from
thee Because I am me" The Stephen Experience,
Michael Cocks. Kelso 2001.
Speak to Him,
thou for He hears, and Spirit with Spirit can meet,
Closer is He than breathing, and nearer than hands and feet.
Flower in the crannied wall,
I pluck you out of the crannies,
I hold you there, root and all, in my hand,
Little flower - but if I could understand
What you are, root and all, and all in all,
I should know what God and man is.
Alfred, Lord Tennyson
The Point of View of the One helps
to make sense of quite a number of things that we talk about in
God as creator,
the omnipresence (everywhere- ness) of God,
the omniscience (the all- knowingness) of God,
The Love (connectedness) of God holding all things together,
The Spirit of God in our hearts and minds, (we are connected with
All-that-is) so that it is not possible for that Spirit to be absent
the idea that we are in the image of God (imaged by
since the part must give some idea of the Whole;
the idea of prayer to God for others (of course it is possible and is
of value for we are all one in the whole;
the idea of the afterlife (if we are in the mind of the Whole how can
we drop out of it?)
the idea of spiritual healing (of course it is possible for we are
created in this Whole, (in just the same way that a cell in
our bodies is created by the body, and can be healed by the body.)
the importance of faith (of course it is
important, because faith is trust in the mind and spirit of God at