75c 64-037 PAPERBAi K LIBRARY [W|

JHE
EDGAR
CAYCE
READER g^
^D
under the editorship of
HUtiH LYNN CAYCE
America's most famous prophet on:
prophecy • health • reincarnation •
dreams • telepathy • automatic
writing * psychoanalysis •
ESP and other psychic matters
 >llfl/U<Jv^

THE EDGAR CAYCE READER

This unique, comprehensive volume is a remarkable

demonstration of the wide range of Edgar Cayce's life's
work.
For the first time in one book, Edgar Cayce's insights
are offered on a number of consistently fascinating topics:
Karma, psychoanalysis, automatic writing, telepathy, out-
of-body travel, reincarnation, to name just a few.
The interpretation of Edgar Cayce's thoughts on these
topics are absolutely authentic, having been written by
writers who have long studied the Cayce Readings and
who have been approved by the Edgar Cayce Association
for Research and Enlightenment in Virginia Beach, Va.
For the many hundreds of thousands of people who
have become intrigued with, and who have benefited from,
Edgar Cayce, this book will be a basic, invaluable addi-
tion to their Cayce reference library.
 THE EDGAR CAYCE READER

The almost fifteen thousand telepathic-clairvoyant readings

of the late Edgar Cayce include material on an exceptionally
wide variety of subjects. While in general it falls into the
categories of mental, physical, and spiritual, the research
breaks down into studies in the fields of psychology, parapsy-
chology, philosophy, religion, history, pre-history, and
medicine. The A.R.E. Journal, the quarterly publication of the
Association for Research and Enlightenment, brings to its
readers articles based on careful research into the Cayce
records, as well as studies which correlate with those data.
THE EDGAR CAYCE READER presents some of the articles
previously published in the Journal as a sampling of the
research being done and as an illustration of the broad scope
of the information in these records.
 i

under the editorship of

HU6H LYNN CAYCE

PAPERBACK LIBRARY
New York
PAPERBACK LIBRARY EDITION
First Printing: January, 1969

Copyright © 1969 by The Association for Research and Enlighten-

ment, Inc.

Certain portions of this book have appeared under the following

copyrights:

Copyright ©
1967 by The Association for Research and Enlighten-
ment, Inc.: Cast Out Fear; Genetics, Past and Present; Clues to the
Mystery of Egypt; Psychoanalysis and the Edgar Cayce Readings;
Reincarnation and the Teaching of Poetry; The Mysteries; Wisdom

Copyright ©
1968 by The Association for Research and Enlighten-
ment, Inc.: LSD and the Cayce- Readings; Health in Your Life
Design; Peace in Our Time; Thy Perfect Peace; To Lead Out; Kar-
ma, Our Jot and Tittle

imtJZS. ? " d,VlSt

°<
n °f C° r0nel•Communications,
Inc. trademark,
Its consisting of the WO rds "Paperback Library"
accompanied by an open book, is registered
in the United States
Patent Office. Coronet Communications,
Inc., 315 Park Avenue
South, New York, N.Y. 10010
 CONTENTS

INTRODUCTION: WHO WAS EDGAR CAYCE?

by Hugh Lynn Cayce 7
HOW TO DEVELOP YOUR PSYCHIC ABILITY
by Edgar Cayce 10
MENTAL TELEPATHY
by Edgar Cayce 15
THE VISIBLE AND THE INVISIBLE
by Edgar Cayce 20
THE SECOND COMING
by Edgar Cayce 24
WHAT IS TRUTH?
by Edgar Cayce 29
MAN'S RELATIONSHIP TO GOD
by Edgar Cayce 35
PEACE IN OUR TIME
by Violet M. Shelley 40
PSYCHOANALYSIS AND THE EDGAR
CAYCE READINGS
by Dudley Delany 50
HEALTH IN YOUR LIFE DESIGN
by Roy D. Kirkland, D.O. 57
THE PURPOSE FOR REINCARNATION
from the Edgar Cayce Readings 66
THE ESSENES AND MOUNT CARMEL
by Violet M. Shelley 68
DREAM SEMINAR
by W. Lindsay Jacob, M.D. 88
THE EDGAR CAYCE READINGS ON DREAMS 96
KARMA—OUR JOT AND TITTLE
by Mary Ann Woodward 109
THE THEORY OF OUT-OF-BODY TRAVEL
from the Edgar Cayce Readings 120
TIME, SPACE AND PATIENCE
from the Edgar Cayce Readings 128
GENETICS, PAST AND PRESENT
by Juliet Brooke Ballard 133
TELEPATHY
from the Edgar Cayce Readings 140
CAST OUT FEAR
by Roland Klemm 144
CLUES TO THE MYSTERY OF EGYPT
by Violet M. Shelley 158
ADVICE ON AUTOMATIC WRITING
from an Edgar Cayce Reading 166
LSD AND THE CAYCE READINGS
by William A. McGarey, M.D. 167
THE MEANING OF WISDOM
from the Edgar Cavce Readings 183
THE A.R.E. TODAY 186
 INTRODUCTION
WHO WAS EDGAR CAYCE?

The ten books which have been written about him have
totaled more than a million in sales, and more than ten
other books have devoted sections to his life and talents.
He has been featured in dozens of magazines and hun-
dreds of newspaper articles dating from 1900 to the pres-
ent. What was so unique about him?
It depends on whose eyes you look at him through. A
goodly number of his contemporaries knew the "waking"
Edgar Cayce as a gifted professional photographer. Others
(predominantly children) admired him as a warm and
friendly Sunday School teacher. His own family knew him
as a wonderful husband and father.
The "sleeping" Edgar Cayce was an entirely different
figure; a psychic known to thousands of people, in all
walks of life, who had cause to be grateful for his help; in-
deed, many of them believe that he alone had either saved
or changed their lives when all seemed lost. The "sleep-
ing" Edgar Cayce was a medical diagnostician, a prophet,
and a devoted proponent of Bible lore.
In June, 1954, the University of Chicago held him in
sufficient respect to accept a Ph.D. thesis based on a study
of his life and work: in this thesis the graduate referred to
him as a "religious seer." In June of that same year, the
children's comic book House of Mystery bestowed on him
the impressive title of "America's Most Mysterious Man!"
Even as a child on a farm near Hopkinsville, Kentucky,
where he was born on March 18, 1877, Edgar Cayce
displayed powers of perception which seemed to extend
beyond the normal range of the five senses. At the age of
six or seven he told his parents that he was able to see and
talk to "visions," sometimes of relatives who had recently
died. His parents attributed this to the overactive imagina-
7
 tion of a lonely child who had been influenced by the
dramatic language of the revival meetings which were
popular in that section of the country. Later, by sleeping
with his head on his schoolbooks, he developed some form
of photographic memory which helped him advance
rapidly in the country school. This faded, however, and
Edgar was only able to complete his seventh grade before
he had to seek his own place in the world.
By twenty-one he had become the salesman for a
wholesale stationery company. At this time he developed a
gradual paralysis of the throat muscles, which threatened
the loss of his voice. When doctors were unable to find a
physical cause for these conditions, hypnosis was tried,
but failed to have any permanent effect.
As a last resort, Edgar asked a friend to help him enter
the same kind of hypnotic sleep that had enabled him to
memorize his schoolbooks as a child. His friend gave him
the necessary suggestions, and once he was in self-induced
trance, Edgar came to grips with his own problem. He
recommended medication and manipulative therapy which
successfully restored his voice and repaired his system.
A group of physicians from Hopkinsville and Bowling
Green, Kentucky, took advantage of his unique talent to
diagnose their own patients. They soon discovered that
Cayce only needed to be given the name and address of the
patient, wherever he was, and was then able to "tune in"
telepathically on that individual's mind and body as easily
as if they were both in the same room. He needed, and
was given, no other information regarding any patient.
One of the young M.D.'s, Dr. Wesley Ketchum, submit-
ted a report on this unorthodox procedure to a clinical
research society in Boston. .On October 9, 1910, The New
York Times carried two pages of headlines and pictures.
From that day on, invalids from all over the country
sought help from the "wonder man."
When Edgar Cayce died on January 3, 1945, in Virgi-
nia Beach, Virginia, he left well over fourteen thousand
documented stenographic records of the telepathic-
clairvoyant statements he had given for more than eight
thousand different people over a period of forty- three
years. These typewritten documents are referred to as
"readings."
8
 These readings constitute one of the largest and most
impressive records of psychic perception ever to emanate
from a single individual. Together with their relevant
records, correspondence and reports, they have been
cross-indexed under thousands of subject-headings and
placed at the disposal of psychologists, students, writers
and investigators who come in increasing numbers to ex-
amine them.
A
foundation known as the A.R.E. (The Association
for Research and Enlightenment, Inc., P. O. Box 595,
Virginia Beach, Virginia, 23451) was founded in 1932 to
preserve these readings. As an open-membership research
society, it continues to index and catalogue the informa-
tion, initiate investigation and experiments, and promote
conferences, seminars and lectures. Until now its published
findings have been made available to its members through
its own publishing facilities.
Now
Paperback Library has made it possible to present
a series of popular volumes dealing with those subjects
from the Edgar Cayce readings most likely to appeal to
public interest.
This volume brings you a selection of articles pre-
viously published in The A.R.E. Journal, the quarterly
magazine of the Association for Research and Enlighten-
ment. This publication was established in January of 1966
as one of the services for Association membership, now
numbering many thousands who are scattered all over the
world. Because the records left by the late Edgar Cayce
include material on an exceptionally wide variety of sub-
jects, The Edgar Cayce Reader includes studies which
reflect careful research by psychologists, general medi-
cal practitioners, psychiatrists, teachers and interested
laymen. These articles as well as the verbatim extracts
from the readings not only illustrate the broad scope of in-
formation that came through Cayce, but suggest that the
data from the readings are continuing to be of practical
help in man's search for meaning in his relationship to
both his Creator and his fellow man.

—Hugh Lynn Cayce

 HOW TO DEVELOP YOUR PSYCHIC ABILITY

Edgar Cayce

Unfortunately, we have all come to think of "psychic" as

something very unusual, especially since the dictionary
gives as one definition of psychic as follows: "having ab-
normal powers, especially the power of automatic writing
or of conversing in a trance."
If we understood the real meaning of psychic forces,
however, we would have a different conception as to the
significance of developing such powers within ourselves.
Whether we wish to acknowledge it or not, all of us have
psychic forces. Whether we want to develop them or not is
a different question.
When people go about to develop any special ability or
faculty, we know that they go into training with that ob-
ject in view. One training for the prize ring has certain
things that must not be done. In order to develop the
ability to use some portion or function of the physical
body, specific preparation must be made. One developing
the voice trains that special ability or faculty. Certain rules
must be followed in order to sing, to play the violin or
piano.
What is that faculty which goes through the process of
being trained? Is it simply a portion of the physical body?
As we begin to develop such faculties or abilities latent
within every individual —
such as discernment of color, or
the differentiation in how to apply it to visualize or pic-
something we have seen in nature these
turize for others
more than just the ability to draw the
faculties partake of
—
hand across the palette, the canvas or a piece of paper.
Something within is being expressed. What gives the ex-
pression? Our psychic forces!
Now let me give you just what "psychic" means and say
how it should be properly used. Do not think that every
10
person you hear spoken of as "psychic" has something
very peculiar about him; for you are afflicted with the
same condition! You are just as peculiar as he; possibly
more so.
Webster gives this primary definition of psychic or
psychical: to the human soul. Of or per-
"Of or pertaining
taining to the living principle in man. Sometimes per-
taining to the human soul in its relationship to sense, or to
appetite, and the outer world as distinct from the
visible
The second definition is
spiritual for the rational faculties."
"Of or pertaining to the mind, the mental contrasted
within the physical body."
Perception of the physical mind must come through the
senses. Development of a faculty within means develop-
ment of the acuteness of a sense. We know that what we
seek to understand or comprehend reaches us physically
through the five senses. As we draw comparisons, we get
the differentiation and the ability to evaluate tone or col-
or. Just as a photographic print has to go through a cer-
tain process in being made, so in perception wc develop
the power or ability to discern with the faculty we possess.
People are sometimes afflicted with psychic blindness,
consisting of an inability to recognize objects as they are
seen. I once knew a man who saw everything upside
down. He could not see any other way; everything was up-
side down to him. He was psychically blind!
There are also those who are psychically deaf, which
consists of an inability to comprehend the significance of
harmony or sounds heard. We
have seen people who were
able to hear over a telephone but could not hear while sit-
ting in a room talking with anyone; or they could hear
while riding on a train but not while walking down the
street. That is because some portion of the psychic func-
body is deficient.
tioning in the
Then we know from these things that there is a definite
faculty within our bodies which we may call psychic
forces, or psychic powers. This faculty pertains to the soul
and also to something physical. Hence the great difference
in the French and in "the Grecian definition of psychic. To
the French it means "animal" or "carnal"; while the Gre-
cian meaning is "of the soul life." These two meanings are
just as foreign to each other as possible! No wonder we
11
find so many different meanings of the word as used by
others!
When we use a word, what do we mean to imply or
convey to others? This depends upon the ability of those
listening —and also upon our ability to describe, through
psychic forces, or through the development obtained
through psychic forces. Only like begets like; only like can
understand like. It is very hard for an engineer to describe
to a musician just what his work is like, or for the musi-
cian to describe his work to an engineer. This is because
of individual training of physical faculties —
but also the
portion which gives a perfect understanding or comprehen-
sion of those physical faculties: that is, the psychic force.
There is also such a thing as psychic medicine, that
department of science which treats of mental disease. If
the psychic forces are not developed, there's something
wrong with the mental abilities, something wrong with the
abilities to comprehend. Because the ability to feed our
souls (and that is why we are here) depends upon our ab-
ility to supply ourselves from our surroundings with that
which will enable us to develop the power of comprehen-
sion within.
If you are a musician,you can easily understand what is
meant by psychic rhythm. It is the rhythmic form in which
the mind tends to perceive monotonously repeated
stimulation. That's why we pray and why we should also
pray audibly, because the sound stimulates the ability to
awaken our senses, in order to arouse the forces which
will strengthen the psychic abilities within.
Another definition of psychic forces would be found by
comparing the finite and infinite. These convey entirely
different impressions to our minds.
The finite mind pertains wholly to our faculties or abili-
ties —which
may feed the soul, provided we give it
whatever may build to sustain its life. But the infinite
mind, about which the first question would be, "How can
you know the infinite?" cannot be discerned through
reason. It is the finite mind which tries to reason, to dis-
tinguish and to define by comparison —
processes which
are only a portion of the faculties called psychic forces.
Thus infinite mind is outside the realm of ordinary reason-
ing. We can comprehend the infinite only by a faculty that
12
is superior to reason. That faculty is the psychic force. One
must enter a state in which the finite self no longer exists!
So often we pray as did the old lady who prayed for the
hill to be moved; and every morning she looked out and
said, "It is still there. I knew it would be."
We haven't gotten out of our finite reasoning self, so
that the infinite can come and aid. We must develop the
in
faculty between the finite and the infinite, so that the in-
finite may become a portion of us. We seek to become one
with the infinite by the reduction of our soul to its simplest
self — its divine essence —
and realize this union and iden-
tity.

Now, we might well go back and question how man

developed and how he lost his in-
this personality (finite)
dividuality, by losing the place he occupied with his Creat-
or, in the beginning. This individualityever seeking to
is

find expression through the faculties with which man has

been endowed; for through these there may come ex-
pressions of the infinite, or God, into our lives.
We know that we have gradually lost our association,
by our inability to close off our outer finite selves. In
other words, we have thought so much about ourselves
and the supplying of the needs of the physical, that we
have gratified the fleshly desires until we have forgotten
there is still an association of our soul with its Maker.
That association is what we may choose to term psychic
forces, or psychic abilities.
No one would deny that such faculties may be used by
those who
lose their physical consciousness; or that they
may be discerned in a gathering which has been attuned to
influences from within or without.
When we attempt to be very close to or even on —
speaking terms with —
our God, do we expect an answer?
When we pray, do we always expect to get an answer? We
must lose the finite self and be willing to be used, in what-
soever way or manner He sees fit. "Enoch walked with
God, and he was not; for God took him." He was not
found among his brethren, because his faith was counted
to him for righteousness. If our faith or if our abilities for
that psychic faculty we all possess have been so abused
and we have allowed them to be ridiculed because we see
visions or hear things; then we have built a barrier which
13
prevents the faculties latent within each individual from
developing us toward the Infinite.
All that tends to purify and elevate the mind will assist
us in this attainment, and will facilitate the approach and
re-occurence of these happy conditions. There are, then,
different roads by which this end may be reached. The
love of beauty which exalts the poet; that devotion to the
One; that ascent of present science which makes the ambi-
tion of the philosopher; that love and those prayers by
which some devout and ardent soul tends in its moral
purity towards perfection —
these all are the great high-
ways conducting to the heights above the actual and the
particular, where we may stand in the immediate presence
of the Infinite which shines out from the depths of the
soul.
The adherence to the developing of the ability to see
and appreciate the beautiful, the pure, and the lovely in
everything and everybody we contact —
everything within
the scope of what affects our body, mind and heart will—
develop in us the abilities to be in closer attunement with
the Infinite. And this is developing our psychic abilities
within.
The answer comes to each one of us, as to whether
these abilities are worth developing or not. If we have the
proper conception of what psychic means, then we know it
is a faculty which exists —
has existed, and is ours by
birthright; because we are sons and daughters of God. We
have the ability to make association with the Spirit; for
"God is Spirit and seeks such to worship Him."*

*See John 4:23

June 30, 1932

14
 MENTAL TELEPATHY
Edgar Cayce

Mind reading, or mental telepathy, does exist; we know

that. Weexperience it ourselves every day. Many of us
have had the experience of thinking about someone —
and
that person calls uson the phone. Again, we may have
been speaking about certain people, and they walk in the
door.
This kind of thing happened to me just a few days ago.
We were discussing a subject. As far as I knew, there was
no reason on earth for the person involved to come to my
home; but as we were speaking of him and his abilities, it
happened that he appeared right then.
What caused this? Was
currence? Or was it that
it —
chance just an everyday oc-
the thought-vibrations between
our minds and his mind brought about the conversation?
My experiences have taught me that practically every
phase of phenomena may be explained by activities of the
subconscious mind. First, let me tell you one of my own
experiences along these lines —
an experiment I have never
repeated! In telling you why not, I can give you my ideas
as to how mental telepathy should and should not be used.
While I was operating a photographic studio, a young
lady was working in my studio who was really a musician,
had become interested in photography and in the
yet she
phenomena as manifested through me. We had many
discussions about the various phases of these phenomena.
One day I said to her that I could force an individual to
come to me. She said it was impossible and I told her I
would prove it to her. I said this because I had been think-
ing about the subject and studying it. I felt that I had an
inkling of what this great force was —
the subconscious
—
mind which we had been discussing. I believed that one
should be able to hold mental images within one's self, by
15
deep concentration; and by seeing another person doing a
thing,one could mentally force that person to do it.
The young lady said, "Well, I believe most of the things
you've told me, but this is one thing I do not believe.
You'll certainly have to show me that."
"All right," I said. "Who are two people you consider it
would be impossible for me to influence?"
"You couldn't get my brother to come up here," she
said, "and I know you couldn't get Mr. B. to come here,
either, because he dislikes you."
I told her that before twelve o'clock the next day her
brother would not only come up to the studio, but he
would ask me to do something for him. "And the next day
before two o'clock," I told her, "Mr. B. will come here."
She shook her head, and said that she couldn't believe
anything of the kind.
Now our studio was so arranged that from the second
floor we could look into a mirror and see what was going
on in the street below. At ten o'clock the next day, I came
in and sat down. I sat in meditation about thirty minutes,
just thinking about the boy; yet I wondered if perhaps I
hadn't overstepped myself in saying he was going to ask me
to do something for him, because his sister had told me
that he didn't have any patience with the work I did.
After about half an hour of this concentrated thought, I
saw the boy pass on the street below, then turn and come
up on the steps. He stood there a few seconds, looking up
the steps —then walked away. In a few minutes, he turned
in again and came up the steps to the second floor.
His sister looked around and said, "What are you doing
here?"
The boy sat on the edge of the table, turning his hat
around in his hands. Then he said, "Well, I hardly
—
know but I had some trouble last night at the shop, and
you've been talking so much about Mr. Cayce, I just won-
dered if he couldn't help me out." His sister almost
fainted!
The next day, at eleven o'clock, I took my seat in the
same chair. The girl said, "I guess you can work it on Mr.
B., if you worked it on my brother."
I told her I wouldn't be in when Mr.
B. came, because
he disliked me so much; and that he wouldn't know
why
16
he had come in. She told me afterwards that he did come in
about twelve thirty, after I had gone out. She asked him if
she could do anything for him. He said, "No, I don't know
—
what I'm doing here I just came up," and walked out.
Now, to my way of thinking these are examples of men-
tal telepathy, or mind reading— but they show a forcing of
yourself upon someone else. That's dangerous business! It
pertains to the black arts; it's one of those things none of
us has a right to do unless we are very sure of what we are
doing, and of our motives. Sometimes it might be used
well, perhaps at times to control our children in that way.
Yet even then it might be dangerous for, as our informa-
tion says, anyone who would force another to submit to
his will is a tyrant! Even God does not force His will upon
us. Either we make our will one with His, or we are opposed
to Him. Each person has an individual choice.
Then what part may mental telepathy play in our
lives — that is the big question. For anything good can also
be dangerous. I could mention nothing good but what it
also has its misapplication, its mis-use. How then may we
use mind reading or mental telepathy constructively?
The best rule I can give is this: Don't ask another per-
son to do something you would not do yourself. The
Master never asked such a thing; and let us never ask it.
When the Master went down into Judea, He was asked
by one of the noblemen of the district, a Pharisee, to have
dinner with him. He accepted immediately. Did He ask
who the man was, or why he had asked Him, or why this
opportunity was being offered Him? We answer, "No, be-
cause He knew these things." Certainly, He knew! JSo
should w p-, t™ V now things within our inmost selves^ And
"why siiould we know things within? We should live right,
"within our inner selves, so that we know each contact we
make is an opportunity to speak according to what we
represent, from a spiritual standpoint.
So Jesus accepted this invitation to dinner, and His
disciples went with Him. As they sat at the table, a woman
of the street came in and washed His feet with tears and
wiped them with the hair of her head. She also anointed
His feet with precious ointment.
—
The nobleman thought to himself as many of us
—
would today "What kind of man is this? Doesn't he
17
know knowing what was
the kind of person she is?" Jesus,
in his mind, said, have somewhat to say unto
"Simon, I

thee . There was a certain creditor which had two

. .

debtors: the one owed five hundred pence, and the other
fifty. And when they had nothing to pay, he frankly
forgave them both. Tell me therefore, which of them will
love him most? Simon answered and said, I suppose that
one to whom he forgave the most. And He said unto him,
Thou hast rightly judged." (Luke 7:36-50)
Note that Jesus did not say to Simon, "This is what you
are thinking about," nor accuse him of being discourteous
in that Simon did not provide water for His feet, nor oil to
anoint His head. Jesus simply spoke in such a way as to
awaken in Simon the realization that he should not find
fault with another.
At times, then,we too are able to sense what people are
thinking and we may know the trend their thoughts are
taking. At such times, our conversation and actions
—
toward them can be such as to show even as the Master
—
showed Simon that the inmost thoughts can be known to
those who
are closely associated with the Divine.
We hear a great deal about people acquiring mental
powers. The advertisements say, "Be a strong man con- —
trol others by your powerful mind." But it's dangerous
business trying to control any other person so that he will
do your bidding. To influence someone mentally, just as
we would in his presence, so that he does God's bidding,
—
and comes to know light and truth that's different! Did
—
you ever pray for a person did you ever get down on
your knees and pray to God that someone's life might be
changed? That is using mind-power, or telepathy, prop-
erly. For the force that changes must be from the Divine
Source.
Since that first experience of mine in the studio, I have
had others of the same kind. I have tried to demonstrate
to people the power of mind; but as I studied these mat-
ters more and more, I decided never to do such a thing
again. Anyone who wants to control another person, can
—
do it but beware! The very thing you wish to control in
the other person will be the thing that will destroy
become your Frankenstein!
will
you — it

Many of you who have studied something of the history

18
of Atlantis know that such mental forces were highly
developed there. Numbers of people were able to think
with such concentration that they could bring material
things into existence by the very power of their thought.
To use such forces for selfish purposes, as they used them,
can result only in evil. The greatest sins in the world today
are selfishness and the domination of one individual will
by another will.
Few people have the desire to, or will allow other in-
dividuals to live their own lives. We want to tell them
how; we want to force them to live our way and see things
as we see them. Most wives want to tell their husbands
what they can do; and most husbands want to tell their
wives what they can and cannot do. Have you ever
stopped to think that no one else answers to God for you?
Nor do you answer to God for them.
If a person will seek first to know himself, then the
ability to know another's mind
come. Most of those
will
who will practice it for just a little while can develop along
this line. But be sure you don't attempt to do God's work!
Do your own and you'll have your hands full. It is your
business to make your own paths straight not another's. —
The straight and narrow path leads directly to Him by —
your own manner of living, not by trying to control.
The force of mind exists, just as it did in ancient Atlan-
tis. What happened when the Atlanteans attempted to use
that force selfishly? Destruction — for these may be
destructive forces. We all have this mental ability; we can
all train ourselves to use it to force others to our will. But
we have no moral right to do this. We have the right to tell
people our own personal experiences and let them decide
for themselves; but not to force them, for God calls upon
every man, everywhere, to look, to heed, to understand.
When we use the forces within to serve the Creative
Forces and God, then we are using them correctly. If they
are used for our own selfish interests, they are being
abused. Then we become even as the son of perdi-
tion — call him whatever we will.

February 15, 1931

19
 THE VISIBLE AND THE INVISIBLE
Edgar Cavce

A few weeks ago, I stood up to speak to a Sunday School

class, and many more seats were vacant in front of me
than were filled. Within myself I felt that I had something
to say, and I wondered why so few were present. Then I
saw an invisible audience come in and fill practically every
seat there— an audience invisible to the others present.
We may rest assured that there is the invisible as well as
the visible! We always have with us an invisible audience
for our acts —
yes, even for every thought. If only we could
come to realize this more and more, then we would know
His presence abides with us; and if it does not abide with
us, it is our own fault or we have blinded ourselves to
that which we could have for our very own.
Everyone realizes that we are passing through a period
of stress in which we all are expecting something what, —
we do not know. Why don't we know what to expect?
Why is it impossible to know what is going to happen?
Isn't it because we have blinded ourselves to the evidence
around us?
We are told by many who have made a study of such
matters that we are passing through a certain position in
the universe. Astrologers have said that we are reaching
that place in space wherein the influences are beginning
for the third cycle. Others describe it as a place where we
may expect a new race, a new people, a new thought.
Admitting for the moment that this is true: are such
influences bearing upon us because we are in such a posi-
ton in the universe, or are we in such a position because
of what we or somebody else has done? It is the same old
question arising in our experience day by day when, as the
first man asked God, "Am I my brother's keeper?", death
was brought into the world. We are still evading the ques-
20
tion and blaming someone else for the position we occupy.
Weare also told that individuals are being reincarnated
into the earth who occupy a position from which they may
wield a mighty influence, because of the position they
once occupied in the thought of the world. Now they are
coming into their own.
Be that as it may; are we not all in the same position as
to what we are going to do about it? There is no power
that not ordained of God. Then is it not the plan of the
is

Supreme Force or Power that we call God, that we as in-

dividuals are reincarnated into the earth's experience at
this time? It has been laid out beforehand.
Then you may say, "Well, you are a fatalist, and believe
what's going to happen is going to happen nothing can —
change it." No, that isn't answering the question of being
our brother's keeper.
We are studying along lines of thought pertaining to
development of the inner man, the soul. Within us is that
something we call the soul, the entity, the being; and this
lives on and on.
Wesay this is a period of hard times when we all won-
der just what is coming to pass, that it isa period when
there are to be upheavals. What have we done to prepare
ourselves for such happenings? "These things will come
about," the Master said, "but the time isn't yet. There
shall be wars and rumors of wars. There shall be earth-
quakes in divers places. There shall be signs in heaven and
brother shall rise against brother, nation against nation,
but the time isn't yet." (See Matt. 24.)
All these things are coming about. What was the warn-
ing beforehand? "If ye fall away, if ye go back and follow
after those things pertaining to the desires of your own
carnal influences, I will turn my face from you." (See Deut.
31: 16-17).
The invisible face, yes; that which we cannot see, can-
not perceive with the five senses. Yet that which may be
aroused within us tells us whether or not we are following
in the way He would have us go. "My spirit will bear
v/itness with your spirit as to whether ye be the sons of
God or not." (See Romans 8: 16)
It doesn't matter how these warnings have come to us.
We are now in the midst of the condition, and it is all
21
around us. The changes are coming about. Portions of the
earth are going to be wiped away in the next few years; I
feel very sure of that. Right away, we want to know if it
will happen where we are. What difference does it make, if
we are living right?
To be overanxious about ouselves because we are living
in the wrong place is to be like the people who came to the
old lady living on the frontier. A
man came to her and
said he wanted to make a place for his family of boys and
girls growing up, but he certainly hated to leave all his
friends at home. She said, "Well, you'll find it just the
same way out here. If you had friends at home, you'll
have friends here." The next man who came said that he
was glad to get away from the place where he had lived so
many years; the people there were all selfish, stingy and
hard to get along with. The old lady said, "Brother, you'll
find it the same way out here. If you couldn't get along
with the folks at home, you won't be able to get along with
the folks out here. If you didn't have friends at home, you
won't find them here."
So with us. If we are not ready, if we're not making our
preparations, it will be only a matter of time before we
—
must pay the penalty even if we don't happen to be
among the taken away in a moment.
first
How do we know these changes are going to take place?
We don't know, except by the signs that have been told
us, and that we are experiencing. For the outw ard ap-
pearances, the things visible around"^, aie illttk sha dows
"STtfieTEjng s tnat really exist and are coming aDout. Wjyn,
as the Master said, we see tnese changes comifigr we know
it is because people acted within themselves and toward

their neighbor in such a way as to bring about these

changes.
The first command was: "Be fruitful, multiply, subdue
the earth." (Gen. 1: 28) That means obtain the knowledge
of all these things that are here in the earth. And there
isn't a thing in the earth that isn't a manifestation of God.
Do we show forth our appreciation for the things about
us, or do we say "Gimmie, gimmie, gimmie," and try to'
draw it all into ourselves? Are we our brother's keep-
er— or is our brother keeping us?
22
 Life isn't a bit different today from what it was a million
years ago. Life is One. God is Life —
whether in the oyster,
the tree, or in us. Life is God and a manifestation of Him.
Man can make a beautiful tree, but he can't give it life. He
can make a beautiful egg, but he can't give it that which
will make it reproduce itself. What is that something
which can reproduce life, except Life itself, or God? It is
the invisible that is within us, and completely around us.
If thoughts are deeds, our constructive and positive
thinking will aid in building or establishing that which will
bring peace, harmony, joy, love —
the fruits of the spirit.
What is the Spirit? That which we can comprehend only
by the application of it, by what we do for someone else.
We had a very beautiful illustration of this thought in
our Sunday School lesson this morning. The Master had
spent Himself in giving out to others. He had grown tired
and weary, and it was necessary that he rest physically, for
he was then a man. Something had been taken out of Him,
in order to give constructive influences to offset those
destructive influences in the lives of those He had con-
tacted. He was asleep, at sea. The boat began to fill and
the disciples became uneasy. They went and woke Him:
"Carest thou not that we perish?" He rebuked the wind,
and the sea became calm. Let me ask: Did that power go
out of the Master, or did it come into Him? It came into
— —
Him the peace, the calm because He was of the
Creative Forces that would manifest. In the giving out, it
came in. And as we too give out, to make this a better
world for others to live in, peace and harmony and un-
—
derstanding fruits of the Spirit —
come into us.
Shall we go and do wonderful things? Shall we stand on
the corner and preach? Of course, if we are called to do
such things, then we should do them. Yet perhaps we
shall just speak a kind word to our next-door neighbor, to
the child we meet
in the street, to the lame dog we see or —
to anything or anybody that is a manifestation of God.
Just speaking the kind word that brings hope to those who ,

are los ing hope; s p&dklllg the Cheery word to those \tf]\n

^are diSCuiiiaged, as w e can do these things, we give out

that winch we have received. "Freely ye have received,
freely give." For not all are called to be healers, not all
23
 —
preachers; but each of us can do what our hands find to
do, magnifying the Spirit and the fruits of the
Spirit which are unseen.
The things we do today will make the manner of indivi-
dual we will be tomorrow or a million years from now. We
don't die to be in eternity: we are already in it! The:
just as important to understand whence we came, as it is to
understand where we are going. To know whence we came
is to know what we're up against. If we use the abilities we

have, we will be given more tomorrow. The next step to

take will be given us.
^IMs self-exaltation and it is selfishness that carry u s
away from the knowledge of God These bring doubfg",
.

fears, and all th6se qualities bespeaking the visible or

making for worry, hardship and misunderstanding.
Whatever may be troubling us, let us take it to God, to
Christ. We will be shown the way.

February 26, 1933

THE SECOND COMING

Edgar Cayce

This is a subject about which very little is known. Jesus

Himself said that it was given only to the Father to know
the time of His return. We have, however, two sources of
information from which we will draw material to use in
forming our ideas about this subject. We will turn to the
Bible for part of our discussion, and secondly we will con-
sider information we have received psychically, which
may clarify the various passages.
First I would like to define the word psychic. Do not
get the idea that psychic information means what Uncle
—
John has to say, or Aunt Sue though it might mean that
to some people, at this time. Rather, let us consider the
meaning from a broader angle as it relates to the develop-
^24
merit and use of the soul faculties. Also, let me assure you
that I have reason for the faith that lies within me a faith —
which may or may
not seem orthodox to you.
First, then, what does the Master say about the second
coming? How has anyone gotten the idea that there is to
be a second coming? It is mentioned in John 14: 1-3:
"Jesus said, Let not your heart be troubled; ye believe in
God, believe also in me .And if I go and prepare a place
. .

for you, I will come again, and receive you unto myself;
that where I am, there ye may be also."
When we look into the history of the world as we know
it today, how often has a great religious leader or prophet

arisen? Plato said that our cycle of entering is about every

thousand years. Judging from history itself, the period of
time between each religious teacher who has come into the
earth varies from six hundred and twenty five years
to twelve hundred.
Do you ask, "Is that how often you say Christ has
come?" No, I don't say that; I don't know how many times
He has come; however, if we will consider the following
passages of Scripture for a few moments, an interesting
idea may be formulated. These are the passages: (See
John 1: 1-14)
"In the beginning was the Word, and the Word was
with God, and the Word was God. The same was in the
beginning with God. All things were made by him; and
without him was not anything made that was made . . .

And the Word was made flesh, and dwelt among us . . .

He was in the world, and the world was made by him, and
the world knew him not."
Many people tell us that this is speaking of spiritual
things. You must answer this But if the Word
for yourself.
was made flesh and dwelt among men, how can we be sure
that this is not speaking materially, too?

In talking with those who should have been and were

the judges of Israel at that time, the Master said:
"I know that ye are Abraham's seed; but ye seek to kill
me, because my word hath no place in you ... If ye were
Abraham's children, ye would do the works of Abraham
... Ye are of your father the devil ." (John 8: 37-44)
. .

In the flesh, yes, they were the children of Abraham,

but in spirit they were not. For what did Abraham do? He
25
was righteous, and his deeds were counted to him for
righteousness because of his faith in the One God.
In this same chapter, the Master said, "Your father
Abraham rejoiced to see my day, and he saw it, and was
glad." Then said the Jews unto Him. "Thou art not yet fifty
years old, and hast thou seen Abraham?" Jesus said unto
them, "Verily, verily I say unto you, before Abraham was,
/ am."
Did Jesus mean that in a spiritual sense or a literal
sense — or both? What do you think? I don't know, but
what we have been told psychically is this take it for —
what it is worth, and apply it in your own experience.
Now turn to the fourteenth Chapter of Genesis and read
where Abraham paid tribute to a certain individual, Mel-
chizedek. No cause or reason is given except that the man
came out in the place to bless him: a priest of the P

High God, without days, a man not born normally but a

high priest of the living God. "And Melchizedek, king of
Salem, brought forth bread and wine; and he was the
priest of the most high God. And he blessed him ..."
Was this the Master, this Melchizedek? I don't know.
Read it yourself. Maybe I'm wrong in thinking it was the
Master, the man we know later as Jesus.
Consider now the book of Joshua. Who directed Joshua
when he became the leader of Israel? Who walked out to
lead Joshua after he crossed the Jordan? The Bible says,
the Son of Man. The Son of Man came out to lead the ar-
mies of the Lord. And after Joshua's experience in meet-
ing this man of God, all of the children of Israel were
afraid of him. (See Joshua 5: 13-15.)
From the above references, let us draw a few conclu-
sions and supplement them with psychic information. The
Spirit of the Christ manifested in the earth many times
before the coming of Jesus; at times it manifested through
one like Melchizedek, and at other times it manifested as
a spiritual influence through some teacher upholding the
worship of the One God.
What has this conclusion to do with the second coming?
Well, in the light of the above, there ceases to be a second
coming. Also by considering conditions that made His ap-
—
pearance possible at various times or, if you prefer, the
26
 —
one time as Jesus we can deduce certain facts about the
return of the Master.
How did He happen to come as Jesus of Nazareth?
There had not been a revelation to man, of which we have
any record, for over four hundred years. Then did
darkness and dissipation on the part of man bring Christ
into the world? If so, it is a reversal of the natural law,
Like begets Like, The laws of God are not reversed at any
time and never will we find them so. They are immutable
and hold true throughout any kingdom we may find in the
earth. The things we see developing in the various kingdoms
in this earth are merely shadows of the celestial and ter-
restrial world. For we grow in grace and knowledge and
understanding, as another Bible writer has said. By what
means comes growth? By application of truths in our lives.
Then what brought about coming of Jesus? A people
the
who were sincere seekers — a group founded for the
little

purpose of seeking to make themselves channels whereby

this great thing could come to pass. Who were these
people? They were the most hated of all those mentioned
in profane history, and scarcely mentioned in the Bible
the Essenes, the hated ones, the lowest of the Jews.
You may ask how we can knowthis. We have received it
psychically, yes; and hundreds of others have. But how
many more times was Zacharias allowed to go up and of-
fer sacrifices, after being spoken to once, within the
temple? Never again! For he had joined that hated group,
—
and thereby made his son who by lineal descent was a
—
high priest an outcast. Who was the cousin of Elizabeth?
Mary, the mother of Him we worship as our Lord and
Master. Mary sought first her cousin Elizabeth, the
mother of the great Essene, John the Baptist, to tell the
great tidings that the angel had made known to her.
These Essenes, then, were consecrating and dedicating
their lives, their inner selves, to make possible a meeting
place for God and man; with such a spiritual degree of con-
secration that Jesus the Christ might come into the world.
Thus there was a preparation, where there might be the
meeting place for God and man. And if we will have a
meeting place in our heart, our home, our group, our
church, then we too can have the Christ come to us. When
27
we have prepared the place, He will —and
come not
before.
We can't say that we are diligently seeking but He has
gone to somebody else. It isn't common sense. We can't
say that somebody else has to prepare the way for us. He
wall come again, yes; and He will come as He is. His spirit
ishere always. It will abide with us always.
In no place where the Master taught was he accepted,
and he taught in Palestine, Egypt, India, Persia, China,
—
Japan at least in ail those places.
We all believe that He descended into hell and taught
those there. We read it in the Bible and we say it is true.
But we don't really believe it, else we would act like it! If

we did believe it.we would never find fault with any soul
in the world — never! For if we believe that He went into
hell and taught the people there, how could we find fault
with our next door neighbor because his chickens got into
our garden or because he doesn't believe exactly as we do?
Is this in your Bible: "Moreover I will endeavor that ye
may be able after my decease to have these things always
in remembrance." (II Peter 1: 15) Did you ever hear a
sermon preached on it? The man who said that is the one
of whom Christ said, "Flesh and blood hath not revealed
this unto thee, but my Father in heaven." To the same
man, perhaps only a few minutes afterwards, He said, "Get
thee behind me, Satan: thou art an offense unto me: for
thou savourest not the things that be of God, but those
that be of men" —
the things of the flesh and not the things
of the spirit. (Matt 16: 23)
The master said. "Eiias truly shall come first, and
restore all things. But I say unto you, that Elias is come
already, and they knew him not, but have done unto him
whatsoever they listed. Likewise shall also the Son of man
suffer of them. Then the disciples understood that He
spake unto them of John the Baptist." (Matt. 17: 11-13)
Possibly you may say that He meant in the spirit and
not in the flesh; but I don't read it that way.
Awarning was once given to a man of God that a cer-
tain country would be destroyed; but the man prayed and
talked with God face to face, and God promised that if
there were fifty righteous men he would save it. Then
28
finally, if there were just ten righteous men He would
spare the city.
I believe that the just people in the world keep it going.
The just people are the ones who have been kind to the
other fellow. For we may see evidences of the Christ Spirit
about us right now, day by day: in kindness, patience,
long-suffering, showing brotherly love, preferring our
neighbor before ourselves. When there are possibly fifty, or
a hundred, or a thousand, or million —
then the way may
have been prepared for His coming. But all these just men
must have united in their desire and supplication that the
Christ physically walk among men again.
He our sakes became flesh. How many times?
for
Answer for yourself. How soon will He come again?
When we make it possible. It was made possible at least
once. be made possible again. When we live the life
It will
He has laid out for us, we are making it possible for Him,
the Lord and Master of this world, to come again.
you comfortless, but I will come again,
"I will not leave
and receive you unto myself, that where I am, there ye
may be also."

May 7, 1934

WHAT IS TRUTH?
Edgar Cayce

We have spoken on various subjects from Sunday to Sun-

day. From time to time I have been speaking of the things
that have had to do principally with the material things of
life —or have to do with the material —
putting them in
such a way and manner that we may be able to use them
in our everyday life.
As I have said, I am going to try to talk to you this after-
—
noon about Truth or "What Is Truth?"
I realize I am assuming a big job. I've read very little of
29
the philosophers of the ages. Yet we know that throughout
the ages there has been the continual cry of "What Is
Truth?"
We often hear said that Truth is evasive
it —
Truth is
naked —Truth not be downed; but what is Truth?
will
We remember, if we turn to the books of the New
Testament, that possibly the greatest moment in history
was when Pilate asked of theMaster "What is truth?"
Possibly that was the only time it could have been
answered in one or two words, that would have at least
satisfied the greater portion of the thinking world today.
But Pilate did not wait for the answer. Yet we know that
the Master said He came that He might show the way unto
Truth. All right. Then we know Truth is something that we
may be shown.
When we speak of a truth, or the truth, or Truth, pos-
sibly we mean different things. You will remember, those
of —
you who have read the little story and I'm sure most
of —
you have of the three men of Hindustan who went to
see the elephant, but all three men were blind. Now that's
us —
we are all blind! Yet we are seeking the truth, and we
are very much in the same position as those three men who
went to see the elephant. One of these stumbled against the
side of the elephant, and he
said, "I perceive, without a
doubt, the elephant very like a wall." Wasn't that the
is

truth to him? Another one, as he stumbled about, found

the elephant's trunk and said, "I perceive with a certainty
that the elephant is very like a tree." The third man, as he
stumbled about, got hold of the tail and he said, "I perceive
the elephant is very much like a rope."
7

Now were they in error? Did they have the truth? Or

did they have only a portion of the truth? Did they have
any of the truth?
We often say that any movement, of any character, suc-
ceeds in so far as it has a portion of the truth. We may be
sure that's truth. Then don't worry because you disagree
with any individual as to what your conception of any
—
movement may be don't think anyone is going to hell be-
cause he doesn't think as you do! Remember the three
blind men who went to see the elephant! Just know that
people may be right, but wrong as you would see it, with
your eyes wide open.
30
 Life in its projection into this material plane has been a
constant growth. Then if we are to believe the things that
—
have been presented to us and as they are presented to
us —we know that evenTruth itself may be a growth into
that understanding which we will be able to apply in our
everyday life.
I am sure we believe God is Love. Our love for a person,
then, is an expression of the force, or manifested force,
that we define as Love. Here was an experience that came
to a man. He was very much in love with his wife. He
thought more of her than anything in the world, but God
saw fit to take her home; and when the man erected a
monument in the cemetery, he had this inscribed on it:
"The light of my life has gone out." He couldn't find any-
thing that could reconcile him about his separation, until
after a while he met a young lady he fell very much in love
with and then he found that he was altogether mistaken
about his first love being able to satisfy everything in his
life! There was something else that had been added — he
had gained the knowledge of someone else being able to fill
up a portion of his life.
The young lady, knowing about this inscription, said to
him, "I might consent to be your wife, but I don't think I
could ever do that as long as the inscription remains as it
is." So he went about to find a man who could correct this
for him; and when the man who had charge of such things
told him he saw how he could rectify this inscription, he
went ahead with the wedding. When they came back from
their honeymoon, they went out to see how it read and
this is what they found: 'The light of my life has gone
out —but I've struck another match."
So you see there are individual experiences of truth.
When we read or get an idea of some particular thought or
some particular rule, we gradually build into our own selves
an idea that we have gotten the whole thing!
Now is Truth such a thing that those who have been
followers of Mohammed have all of the truth? Have those
who have been the followers of Moses, the law-givers, all
of the truth? Or hasn't it been, rather, a growth in our in-
dividual lives; and w hat may be truth for one individual
r

may not, in the experience of another individual, answer at

all? Does that make the other any less true for the other
31
individual? Did this man love the second woman any less,

from his experience of being in love before?

Then if this be true, it is possible that truth i- a
—
changeable thing is a growth. Will it be possible for us to
find something of which we can say "This is Truth" and
know that it will answer in everything or in every way
that life may present itself to us?
I believe that we can. You may
differ with me. I don't
think, however, that you will be able to refute what will be
my definition, or what I will be able to say is Truth. Many
of you will say, "Well, have you been given some peculiar
power, that you have knowledge of what Truth is?" Let's
see if this will not answer the whole question in our lives.
First, we must know that if we are to accept any word
or any follower as a truth —
or the truth, or Truth we —
must be sure of the authority that we quote. We must be
very sure of our foundation, or platform, for what we have
assumed. Where would we begin, as we would say, in
assuming something as being true?
We must recognize these facts in our lives: there is a
physical body, there is a spiritual body. We know the

physical body dependent upon its physical attributes for

is

its development. It is also the temple or the dwelling place

of the spiritual body. The spiritual body, we know, is of

the Creator —whatever we may call the Creator. It comes
from the same thing, even if we go back to scientific
reasoning and say it begins from the lowest form of life.
Wherever we begin, we have to say there is something
—
beyond that, where it has developed whether you believe
in evolution, creative evolution, or what not. All reason-
ing has to go back to the very same thing, and if I can
answer this at all, I don't believe I'm wrong in saying that
you can reason from any standpoint you want to take but —
this is Truth:

That which, kept before your mental mind, your

spiritual mind, will continue to develop you upward!

Now, let's see if this applies to any of the phases that

may present themselves, and answers any of the questions
you would want to ask. That which, held before your men-
tal vision, will continue to develop you upward! Not that
32
which satisfies purpose, no! Not that which tells
selfish
you whether it is wrong
to go fishing on Sunday or not, or
to play baseball on Sunday. Not that which answers such
questions. It furnishes answers, yes — but that which will
continue to develop you upward.
All right, then: what do we mean by developing up-
ward? That which^will enable you to hold the visipfToI
what you worship as your God,
Every man, every individual, every object has its con-
ception of its superior position. We would ask, then, "Well,
would it answer the Indian who is looking for his Happy
Hunting Ground?" Why wouldn't it answer? That which
will enable him to hold before him what he worships as his
God is Truth, to him.
Now, what have we assumed or taken for granted? We
have taken for granted that man has a mind, that man has
a body —
a physical body, and a spiritual body. He has a
soul, if you please! His soul, or his spiritual body, is con-
trolled by his subconscious or his spiritual mind. Whatever
continues to hold before the individual that which he wor-
ships as his God will continue, then, to develop the indivi-
dual towards that which he worships. Then you will say,
"What would have been the Master's answer to Pilate's
question?" Would it not be, "I came into the world to do
no other than conduct you into that which is Truth."
Truth, then, is not a thing that we can see or perceive
with the ears or body senses; but Truth is the essence with
which an individual builds faith, hope and trust. That is
Truth, that essence which we are enabled to hold before
our mental vision.
Will it build your body? // will! Will it heal the sick? It
will!
A few days ago I was talking to some people and they
told me
about a book that had been written by some of the
masters from the Far East. I had never seen the book
before, but when I opened it to read it, I knew what was in
it before I read it. I don't know how, nor why — but I knew
the experiences I was going to encounter. Within the first
four or five pages, I found that in this book one thought
was stressed: what you hold before yourself, to create that
—
image you worship that is what will develop you always
upward, and will continue to enable you to kiiow truth.
33
 Truth, then, being a growing thing; truth, being a thing
that will develop you; is a something that is entirely in ac-

tion! That's what God is! For in every movement that has
ever been, there has been a continual upward develop-
—
ment upward toward that which is Truth.
If you hold malice, you can become one of the meanest
persons in the world. You know that if you continue to
send out thought (which may become a miracle or a
crime), you create those very same cross-currents in your
own mind. What is prayer but simply attuning yourself to
that which you are seeking assistance through? That's all
prayer is —
the attunement to that very same thing; and
that becomes Truth when it becomes an action. When it
goes into action, to you it becomes Truth. It's your own
conception of what your God is. If it makes you better in
relationship to the very thing you worship —
if it makes you

—
more in accord with what you worship then that is what
you become, whether it's downward or upward. You go
whichever way your standard is set.

Now as to who is to say whether you are building

up —
or how near it brings you to what you worship as your
God (because God is Truth): whatever you continue to
hold, you develop toward. Someone else whose God might
be something else, wouldn't find this to be his Truth.
I've been studying a long while, trying to understand
what is meant by the second commandment, and I never
did understand what it meant until the other night that is, —
satisfactorily, in my own mind. The first commandment, as
we know, is "Thou shalt love the Lord thy God with all thy
heart and thy mind, etc." The second is "Thou shalt not
make unto thee any graven image."
Why not? Because if you make an image, it becomes
your God. But if you have for your God that which is
within your own individual self —
you yourself being a por-
tion of the Creator
it!
—
you will continue to build upward, to

1929 or early 1930

34
 MAN'S RELATIONSHIP TO GOD

Edgar Cayce

Please understand that I am not trying to explain your

relationship to God. I am
only hoping that I will be able to
tell you something that will stimulate you to thought.
First it is necessary that we review, as we might say,
man's experience in the earth's plane —
as far as we have a
history of it. The broadest understanding that we can get,
I think, is from the Scripture itself. I don't mean that I am
going to preach any special theology or even give you an
idea of what I believe in the theology of the day, or the
theology of the past.
It doesn't matter what we may claim to believe. What is
really worthwhile is what difference does what we believe
make in our lives? What change or difference does a belief
|
make that comes into your life? That's the thing people
are really interested in. The world doesn't care whether
you believe the whale swallowed Jonah, or whether Noah
i was in the Ark a whole year or only forty days. What is an
individual's belief in those things th at have come into his
—
|

life that tias changed his attitude toward his teilow man
or jowards his God? This is important?
If we take the history given us in the Bible, we would
begin with the first individual who, we find, had a concept
of his relation to God. Who would this first man be? Not
Adam; no, for Adam's concept at first was his relationship
to his fellow man, or his relationship to his mate — if we
consider him just as an individual. It is the seventh from
Adam who, we find, had a different concept entirely.
"Now Enoch walked with God and he was not, for God
took him."
Enoch was considered by the people of that day as a
man with an individuality. Enoch, we find, was one who
began to consider his relationship to his Creator call —
35
Him by what you will, whether the God of the First cause,
the God of nature, or the God of the divine. It changed that
man's life.

The next man we find who comes down through history

as one who had a definite religious experience is Noah.
Now, Noah was a just man. He was a perfect man in his
day and generation, but his experience changed his at-
titude —notonly as to his relationship to what he wor-
shipped as his God but as to his relationship to individuals
—
around him and it brought a different activity in his life.
Abraham is the next. His experience brought to the
world a great change. He was called out to make of his
seed and of his generation a peculiar people, a separate
and distinct nation. He was an elderly man without an
offspring, yet God spoke to him and made him a great
promise. "Now separate yourself from among these people
and go out to a strange land which I will give to your seed
forever as a heritage. I will make of you a peculiar people,
and through your seed will all the nations of the earth be
blessed." Abraham harkened to that call.
In this very matter there lies for most of us a great
fault. Have any of us so lived that we were called to do a
special thing? Have any of us so lived that we may be
guided by that something from within that will direct us if
we would but stop to harken to "the Voice"? We notice
that when this call came to Abraham, he heard the call
and knew it was not in him that the people were to be
blessed, but in the way that he was to act towards his
brethren. He was to separate himself from these for a
peculiar sendee.
This idea has grown to seed. This is held against those
very people. They separated themselves from others as a
chosen people of God. It was to make a nation that
Abraham was called, and through Abraham all nations
should be blessed. Through the acts of this individual,
through his understanding and response to the call, all
people were to find happiness. But when these people
began to make this promise an individual thing, that "I can
sin because I am chosen," they began to fall by the way.
Next we come to Isaac. When the day came for him to be
taken to his fathers, he called about him his twelve sons
and explained to each his faults and virtues. He showed
36
them what each, through his concept of his relationship to
—
Jehovah, had built and was building and that to which it
would come in their lives. All that he told them came to
pass.
The next in line is Moses,who was raised up to be a
deliverer of his people. Abraham had been told that his
seed would be in bondage for four hundred years, and
then one would be raised up who would lead them back to
this promised land which he himself was not allowed to
possess; but which would become the land of his people,
For He would remain to them a God if they would remain
to Him a people. There is something that man must do, as
well as something that the Creator must do. There is a
—
purpose in life it is not a haphazard thing.
Now we come down to the days when the Jews went out
to the promised land. As they wandered through the wil-
derness they began to think about their own personal rela-
tionship to God. They forgot all the hardships through
which they had passed in Egypt. Human nature has al-
— —
ways been and will always be just the same. As we
pass through life, we feel that the present is about the
hardest time we have ever had, but after a few years have
passed we begin to look back on those things and see only
what has come out of this. Why does this happen? There
is a reason. When the people murmured and when they

asked that they might have a physical God, that they

might see something that was tangible, they cried to
Moses: "You speak of the spirit and you are able to go up
on the mountain and bring us wonderful messages, but we
don't see Him, we don't hear Him. We hear only those
things that you come back and tell us. We have seen the
pillar of fire by night and the cloud by day —but these
have become everyday matters. We expect these. Now we
want to do things that other people do. We want a God
like they have."
They had forgotten they were called out to be a
separate and distinct nation. They had forgotten the call
that had come to their forefathers, and the heritage they
were about to claim.
Throughout all of this, Moses maintained his faith in,
and upheld, the God he had come to know through per-
sonal experiences. He had heard the call from within. God
37
 p ^

to him had become a personal God. For the people who

fought among themselves at the foot of the mountains,
God was still the God of war — the God with the big stick
who beat off their enemies but would turn on them if they

went too far.

Can't we get his idea: God is a personal God! He is
not a God of war or a God of plenty nor even a God of —
an individual. He
God of all; in all things; and our
is a
heritage is in Him. We may illustrate this: Just as the
earthly parent feels in respect to his own children, so may
we in our own selves conceive of something that God may
feel, must feel, about His children, His people here in this
world.
It is His purpose that we make ourselves a channel
through which His spirit may manifest. He would use us.
We may be th e channel through which the other fe llow,
less fortunat e tnan we. may be aided in whatevefTs'needed
for him to eain a better gunc^piion of hfo nylationsfiip ~io

It would be well if we could all remember the decision

of the great Jewish leader who said, "Others may do as
they may, but for me and my house, we will worship the
living God." Daily we are confronted with problems that
require just such a definite stand. Let us remember His
promise and be strong.
Wemay now trace the history of the Jews on down to
the time when the first king was chosen. Saul was raised up
to be their king and leader, yet he failed to understand
that the time had come when the people had developed to
the point where God did not desire a sacrifice of animals,
but of individuals, to His cause.
David was the next in line and despite the fact that he
did many things that we today call sins, we may learn many
lessons from his attitude toward his God. Saul tried many
times to kill him yet always David said, "It is not meet
that \ should, n^PTTTinp. h and against an UliOllU&l -ofcJJffe
Jx> rd^ It is notnght that one individu al should raise his
_ voice^agamst another indM^uSTwho is doingTnsHservice in
jhp^ m arm r ftp feels God has spoken to ftimT ~
f
^"*—
Finally there comes the last rise to power. The Jewish
nation became under King Solomon. David's son, one of
the greatest of the time. After the beautiful temple had
38
been built and prosperity came to the nation, the people
began to forget their relationship to God; and led by the
king they turned to the worship of the physical pleasures
of the world. Their fall is near. The period of the prophets
follows. Individuals arose who had a vision of what the
relationship to God should be, but the people would not
listen to them and the Jews were torn apart as a nation, and
scattered to the four winds.
This question has come down to every age, to every in-
dividual:What is your relationship to your God? It came
to Enoch, to Noah, to Abraham, to Isaac, to Moses, to
Joshua, to Saul, to David, to Solomon —
and it comes just
the same to you today. What is your relationship to Him?
Remember that He is the God of the Living, not of the
dead Remember that in serving Him you must serve your
.

fellow man; that you mus t become a channel through

whi cITGod may w ork His divine will here on earth.
When the burdens become hard to bear and you feel
yourself beginning to slip away from the path you know is
right, draw nearer to your God and He will draw nearer to
you. As a child will come and sit at the feet of its parents,
seeking their guidance and advice, asking their help; just
so we must approach through prayer the God who is our
Father and Creator.
Now in coming to know Him, is it not evident that as
we consider and help our fellow man, so do we carry out
God's work? Our relationship to our God then becomes
our relationship to our brother. There is nothing that we
can do for God, but there is much that we can do for His
Children, His created creatures — our brothers. As we go
about in our everyday work, let us remember to lend a help-
ing hand wherever we may — and know that in so doing,
we are fulfilling the Will of the Creator, and coming ever
nearer to our God.

1929 or early 1930

19
 PEACE IN OUR TIME
Violet M. Shelley

Across the country the prayers of a troubled people peti-

tion for peace. Letters to congressmen, to editors of
newspapers and magazines, echo the cry. Demonstrations
reflect the widespread wish. In recent years the lack of
peace and the threat of the hydrogen bomb have been held
accountable for juvenile delinquency, drug addiction, and
most recently for the destructive riots that have erupted in
the ghettoes of our large cities. The thoughtful person has
often had cause to ask himself "Where are we headed?" and
"What can I do?"
Dr. Laurence M. Gould, famous geologist, Antarctic
expert, and President Emeritus of Carleton College in
Xorthfield, Minnesota, wrote:

"I do not believe the greatest threat to our future

is from bombs or guided missiles. I don't think our
civilization will die that I think it will die when
way.
we no longer care —when the spiritual forces that
make us wish to be right and noble die in the hearts
of men. Arnold Toynbee has pointed out that 19 of
21 notable civilizations have died from within and
not by conquest from without. There were no bands
playing and no flags waving when these civilizations
decayed; it happened slowly, in the quiet and the
dark when no one was aware. . . .

"If America is to grow great, we must stop gagging

at the word 'spiritual.' Our task is to rediscover and
reassert our faith in the spiritual, nonutilitarian
values on which American life has really rested from
its beginning." *

* Reprinted from THIS WEEK magazine. Copyright 1959 by

the United Newspapers Magazine Corporation.
40
 —
The information in the telepathic-clairvoyant readings
of the late Edgar Cayce affirmed the necessity for spiritual
purpose and direction. The readings point over and over
to the fact that man is a spiritual being, and the series of
readings taken on the "work" of the Association for Re-
search and Enlightenment emphasize that this organiza-
tion must also be spiritual in purpose and direction. If this
is so, if man is created in the image of God —that is, in
spirit, what has he to do with and about the chaos in the
world today?

In the beginning when chaos existed in the creating

of the earth, the Spirit ofGod moved over the face of
same and out of —
chaos came the world with its
beauty in natural form, or in nature.
With man's advent into the world, then personali-
ties, individualities, began to find expressions in sub-

—
duing the earth, and man with his natural bent not —
only attempted to subdue the earth, but to subdue one
another; and the result was the difference of opinions,
the various sects, sets, classes and races . . .

. With the advent of the closeness of the worlds

. .

coming into being, so that the man upon the other

side of the world is as much the neighbor as the man
next door, more and more have been the turmoils that
have arisen in the attempt of individual leaders or
groups to induce, force or compel, one portion of the
world to think as the other, or the other group to
dwell together as brethren with one bond of sympa-
thy, or one standard for all.

With the present conditions, then, that exist

these have all come to that place in the development
of the human family where there must be a reckon-
ing, a one point upon which all may agree, that out
of all of this turmoil that has risen from the social life,
41
 —

racial differences, the outlookupon the relationship

of man God, and his
to the Creative Forces or his
relationships one with another, must come the same
common basis upon which all may agree. You say at
once, such a thing is impractical, impossible! What
has caused the present conditions, not alone at home
but abroad? It is that realization that was asked some
thousands of years ago, "Where is thy brother? His
blood cries to me from the ground!" and the other
portion of the world has answered, is answering, "Am
I my brother's keeper?" The world, as a world —
that
—
makes for the disruption, for the discontent has lost
its ideal. Man may not have the same idea. Man all

—
men may have the same IDEAL!

As the Spirit of God once moved to bring peace

and harmony out of chaos, so must the Spirit move
over the earth and magnify itself in the hearts, minds
and souls of men to bring peace, harmony and un-
derstanding, that they may dwell together in a way
that will bring that peace, that harmony, that can
only come with all having the one Ideal; not the one
idea, but "Thou shalt love the Lord Thy God with
all thine heart, thy neighbor as thyself!" This is the
whole law, this is whole answer to the world, to
the
each and every soul. That is the answer to the world
conditions as they exist today. 3976-8

And so, as the Spirit of God once moved across the face
of the earth, we are told that it must once again move
over the earth if we are to dwell in peace, harmony, and
understanding. What does this mean to us? If we are in fact
spiritual by nature and if our purposes and desires are
spiritual then we are entitled to a great hope. The readings
Edgar Cayce gave on World Affairs allude very often to
the story of Abraham pleading with the Lord and extract-
ing the promise that if there were ten righteous men within
the city of Sodom it would not be destroyed. (Genesis 18)
In 1932, the Biblical reference took on personal mean-
ing.
42
A-4. Europe is as a house broken up. Some years ago

there was the experience of a mighty people being

overridden for the gratification and satisfaction of a
few, irrespective of any other man's right. These peo-
ple are going through the experience of being born
again —
a thorn in the flesh to many a political and
financial nation in Europe, in the —
world but out of

that may pray — —

same, with the prayers and supplications of those
even as Abraham "If there be fifty,
will it not be spared?" "O, if there be ten faithful,
will it not be spared?" Then, the hope of Europe de-
pends upon YOU! in your own home TODAY! In
not the same way, but the same manner as did the
life of Lot, or of the other people in Sodom and
Gomorrah. 3976-8

So, in the experience of those that have sent and

made the conditions are greed, selfishness; that has
been practiced in the minds, in the lives, in the ex-
perience of the nation. Think not any soul, "Yea,
that is true for the other fellow." But it applies to Jim,
to Tom, to those in ordinary walks of life, to those
who have been given those powers in high places,
those that have wealth about them; they are the op-
pressors; yea, look within thine own heart! Hast thou
not practiced the same? For, as it has been given,
"Yea, though there be only ten just men, they may save
the city; they may save the nation; they may save the
world," if they will but practice in their daily ex-
perience that which has been the command from the
first: "Thou shalt love the Lord thy God with all
thine heart, and thy neighbor as thyself."
This the basis of all spiritual law; and to- you
would there be given as this:
There is no activity in the experience of man that
has not its inception or purpose in the spirit of those
injunctions but what must fail; unless it is founded in
the spirit of truth.
Hence each would ask, then: "What must / do about
it? not what shall this, that or the other ruler, other
43
 office holder, or the other individual do," but each
should ask, "What must / do about the economic con-
ditions in which we find ourselves?"
So liveeach day, each hour, as to put into practice
those precepts, those influences in thine own life, and
in the life of all ye contact day by day. For, He hath
said, "Though ye wander far afield, if ye will cry un-
to me, if ye will ask, if ye will draw unto me, 1 will
draw nigh unto thee; and my help, my arm is not
short as man's counting of shortness, but will bring to
thee speedily that which is the desire of thine heart,
if it is conceived in righteousness. 3976-14

These readings reaffirm the story of the Lord's promise

to Abraham, and emphasize the importance of the truly
spiritual man. They point out, however, that the im-
portance lies not with conversation about spiritual law, but
with the individual's adherence to that law in his daily life.
Can prayer help? Surely earnest and sincere prayers go
heavenward across the whole nation. Why can they not be
answered speedily? The information in the Cayce readings
assures us of the value of prayer, and of its power to bring
about peace. There are, however, certain requirements of
the petitioner for peace, and each of us on noting those re-
quirements needs to examine himself honestly.

These, then, with the necessary preparedness for

the meeting of all emergencies in ANY
direction that
may be taken by those who allow their hates and their
disputes to overcome or to put aside brotherly love.
For it is as brother against brother in the disputes.
And know that all stand as one before the
judgement bar of the Creator.
Hence prayer, and more prayer; and as we have
given, LIVE toward one another as a nation, as a
brother nation to the others —
on EITHER side as —
ye pray!
Do not pray one way and live another! Be consis-
tent, be persistent. 3976-20

Hence we find at this present time, NOW, the condi-

tions or the circumstances throughout the nations of
44
the world, or in the earth, are a challenge to every
thinking person; that ye are not alone to pray for
—
peace but are to PURSUE peace by LIVING the
second phase of the divine injunction, "thy neighbor
as thyself."
Then today, we are to answer within our indivi-
dual consciousness, "Am I my brother's keeper? Not . .

"What does the world owe me?" but "What contribu-

tion can /, as an individual soul seeking God, seeking
to know His face, make that may hasten the day of the
Lord?"
For we as individuals, as we look about us, realize
more and more that indeed we live and move and
—
have our being in Him and we are becoming
mindful also of "from whence we came." And we
realize that asHe has given, "If ye will be my people,
I be thy God" applies to me, to you, to each soul
will
that has been blessed with the consciousness, the
awareness of life.
For Life itself in all its forms and phases is indeed
a manifestation of that we worship as God.
We realize that selfishness, jealousies, those things
that make people must gradually be put away.
afraid
First, then, an individual, self must be con-
as
quered. Rather than raising thy voice, then, that YE
may be heard, raise thy voice that HE, thy God may
be heard!
WHO, then, is thy God? Is it thyself, thy body,
thy ego? Rather look, then, to Him who is able to keep
you from falling, but is able to keep you in strength of
His might by thv desire, thy purpose, thy aims being
"Others, Lord! Others!" 3976-22

Then, there needs be that not so much be set as to

form, or the other, for any given peo-
this ritual, or this
ples or any nation, but rather that the individuals in
each nation, EVERYWHERE, are to turn again TO
the God of the fathers and not in self-indulgence, self-
aggrandizement, but more and more of self-effacement.
For as the people of each nation pray, ANDthen
live that prayer, so must the Spirit work.
—
Then each of you here GIVE — GOD A
45
CHANCE show what great blessings He will give
to
to those Him. This does not mean that ye,
who love
or ANYONE, would condone persecutions anywhere
or in any form. For, know ye, His laws fail not "As
—
ye sow, so shall ye reap."
Man can only begin, then, within himself. And as he
applies that he knows, that he understands of God, in
his daily life, so may there be given him the next step
to make . . .

. "What then," ye ask, "is to be

. . the outcome?
What is there that I can do about it?"
Let thy daily life be free from criticism, from con-
demnation, from hate, from jealousy. And as ye give
power to the Spirit of Peace, so may the PRINCE OF
PEACE, the love of God, manifest.
So long as ye turn thy thoughts to the manners and
means for meeting and overcoming those destructive
forces, ye show forth that which may bring to the
world that day of the lord. For the promise is that in
the latter days there shall be the purposes in the
HEARTS of men, everywhere! 3976-23

When there has been in the earth those groups that

have sufficiently desired and sought peace, peace will
begin. It must be within self. 3976-28

. . . Then, we find, peace in the world must begin

first within the heart and purpose and mind of the in-
dividual, prompted by that something which answers
within —
even as has been given, "My spirit beareth
witness with thy spirit, as to whether ye be the chil-
dren of God or not."
As man looks upon the world today, there comes
that understanding, that manner in which choice and
judgments may be drawn; even as He gave to that one
who had announced by the authority of the prophets,
"Behold the lamb of God, that taketh away the sins
of the world," who comes to bring peace into the
hearts of those who seek to do righteousness in the
earth. And yet because he had fallen into that
answering as to self to fears within, he began to
—
doubt as apparently no measure was being at-
46
 —
tempted, outwardly at least, to relieve him of his
bonds, and he asked, "Art thou He that was to come,
or shall we look for another?" The Master's answer
is the judgment of today, even as then. There was not

the Yes or the No answer, but "Go tell John that the
sick are healed, the poor have the gospel preached,
the lame walk, the blind see."
Not merely the physically lame, not merely the
physically blind, not merely the physically sick but—
it was that which answered to the whole purpose of
man's experience in the earth, which was completed
in Him; that makes it possible for as many as believe to
become the children of the living God.
Then, thinkest thou that ye can treat thy neighbor,
thy brother, with aught but the spirit of truth, the
fruits of the spirit that He gave, and find other than
that ye measure out? For, with what measure ye mete
it is measured to thee again. As ye do it unto the least

ye do it unto thy Maker.

Whose spirit, what manner of peace, then, seek ye
as individuals? That ye may gratify the appetites of
thy body? That ye may satisfy the lust of the eye?
That ye may know fame or fortune? These fade, these
pass away.
Only that which enables the individual also to bear
the cross, even as He, will enable that individual to
know that peace which encompassed Him in such a
measure that He broke the bonds of death, overcame
hell and the grave, and rose in a newness of life; that
ye — —
here —
and now might know that peace in these
troubled periods. 3976-27

What CAN you do, then, as individuals, that this

plague of war, this injustice to man be taken away
this plague of death and fear of destruction?
YE MAY STAND—EVEN AS HE—BETWEEN
THE LIVING AND THE DEAD!
Let those that die have that purpose even as He,
"It shall NOT BE IN VAIN!"
Let those that live LIVE unto God; magnifying,
spreading the fruits of brotherly love, kindness, pa-
tience; that this plague of war may be stayed.
47
 —
Ye cannot pray "Peace Peace" when there is no
peace in thine own heart and soul! but by knowing
(for His spirit answers with thy spirit) that each day,
each person ye meet is GLAD that you are alive!
GLAD that YOU have come in touch with them; for
— —
you have brought and bring hope to their lives,
just in the passing!
This means, then, that you may so live the life as
He emulated in the earth, that ye radiate life, joy,
peace! that which casteth out fear —by living, by
being, by doing unto others, for others, that ye would
like others to do unto you.
Oh, ye say, this is not new! Neither is thy present
disturbance, nor thy present hope, nor ANY-
THING! For, even as he said, "There is nothing new
under the sun." What is has been, and will be again.
Only as ye USE that birthright, that purpose, that
WILL own
consciousness to do justice,
within thine
to do right, to LOVE
good, to eschew evil, may ye as
individuals, as a group, as a nation, stand between
the living and the dead —and STAY the sin that
maketh man make war — any nature—
of against his
brother.
Thou ART thy brother's keeper! Act that in thine
own heart. Who IS thy brother? "Who is my mother?
They that do the will of the Father, the same is my
mother, my sister, my brother."
If ye do the things of the devil, are ye not his? If
ye do the things of the Lord (He is God), are ye not
His?
/ Then study to show thyself approved unto God, a
workman not ashamed, rightly dividing the words of
truth, keeping SELF unspotted from the world. In
this ye may build, here a little, there a little, line
upon line, precept upon precept.
Fear and doubt cast away, trusting in the Lord. He
alone can save. 3976-27

There is nothing of superstitious ritual in these sugges-

tions, northere panacea for the faint of heart. Can we
is

face the inference that the onus lies with us, individually?
Do we really want peace enough to do something in our own
48
lives? The requirement set forth so clearly is that we start
with ourselves. If we are not willing to do that we must
content ourselves with wringing our hands, lamenting the
idiocy of war, and hoping that someone else will care
enough to cause peace to prevail.
A reading given in June of 1940 for the Ninth Annual
Congress of the Association for Research and Enlighten-
ment, pointed up dramatically the power of a group who
were united in sincerity and dedication. The big "if" is still
there. Those gathered for the Congress were told that were
they to live their prayer, they could save America from be-
ing invaded.

Let thy voice be raised, then, as in praise to thy

Maker; not in word alone but rather in the manner in
which ye meet thy fellow men day by day. For the
prayer, and the living of same by those sixty and four
who are here gathered, may even save America from
being invaded —
if that is what ye desire.

For the Lord CAN, the Lord WILL, the Lord

DOES preserve those who in RIGHTEOUSNESS
ask. "Ask and ye shall receive; knock and it shall be
opened unto you."
And as ye live, so may the Christian light of LOVE
encompass the earth; not that of hate, selfishness,
money, power, or fame!
Then, all ye who are gathered here Do not en- —
trust this to someone else, but "I —
even I!" Let rather
thy cry be: "LORD, HERE AM I! USE ME IN
THE WAY AND MANNER THAT THOU SEEST
BEST FIT; THAT WE MAY PRESERVE THE
FAITH WE HAVE IN THE LORD, THE
SAVIOR, JESUS THE CHRIST; THAT WE MAY
STILL BE AS ONE BROTHERHOOD; AS ONE
KNOWING THOU ART NEAR; AS ONE
MANIFESTING THY POWER, O GOD; NOT OF
OURSELVES, BUT THAT OTHERS MAY SEE
THY GLORY—EVEN THE ONE NEXT TO ME.
EVEN THOUGH HE MAY CURSE, MAY
SWEAR, MAY DO THOSE THINGS THAT ARE
UNSEEMLY. LET THY POWER BE MAN-
IFESTED, O GOD; THAT JESUS, THY SON,
49
 MAY INDEED COME INTO THE EARTH;
THAT ALL MEN MAY KNOW THAT HE IS
THE LORD OF MY HEART, MY MIND, MY
BODY, MY HOME, MY COUNTY, MY STATE,
MY NATION!"
It must begin, though, with —
self lest ye know not
the hour nor the day that He has turned His back on
thee. 3976-25

Is not that promise of prayer power as valid today as it

was in 1940?

PSYCHOANALYSIS AND THE EDGAR CAYCE

READINGS

Dudley Delany

Introduction

It is a held belief among the spiritually minded

commonly
that —with thoroughly materialistic Weltanschauung
its

and its heavy emphasis upon sexual determinants nothing —

good can come out of psychoanalysis. Hence it is seldom a
topic of conversation among such individuals, and its
founder, Sigmund Freud, is generally regarded by them as
persona non grata. However, once we are quite sure of
what, why, and in whom we believe, the examination and
evaluation of psychoanalysis ceases to be a threatening ex-
perience and becomes, rather, an enlightening one. For
psychoanalysis deals not only with theory, however bizarre
it may at times appear, but also with fact —
the fact of
human behavior and experience, which psychoanalysis is in
a uniquely favorable position to observe. To ignore the
facts presented by this discipline is to do an injustice both
to it and to oneself.
Our concern in the present paper is to bring
together — admittedly, but necessarily, in the most pre-
50
liminary —
manner the facts of psychoanalytic observation
and the statements (we assume them to be facts) con-
tained in the readings of Edgar Cayce. We are here
dealing essentially with two universes of discourse, and we
want to ascertain at what points, if any, they intersect.
We are thus looking for relationships between the two,
with the hope that a new and greater understanding will
come about of them and of ourselves. Let us begin, then,
with a key concept — one which psychoanalysts consider
to be the nucleus of most, if not all, neurotic conflict: the
Oedipus complex.

The Oedipus Complex

The situation in which the child craves the exclusive

possession of the parent of the opposite sex, and simul-
taneously feels hostility toward and desire to remove the
parent of the same sex, is called the Oedipus complex.
The existence of the Oedipus complex is daily confirmed in
the analytic situation, and even non-analytically trained
observers witness its expression in the commonly voiced
desire on the part of a young child to marry Mommy (in
the case of the boy) or Daddy (in the case of the girl).
Obviously, such a possessive craving, which usually con-
tains powerful erotic overtones, is doomed to go un-
fulfilled, and, because of its unacceptable nature, is almost
sure to be forcibly removed from consciousness (re-
pressed).
The handling of the Oedipus complex is seen as being
an important factor in one's adjustment to people and sit-
uations in later life. But what, you may ask, has all this to
do with the Cayce readings? Just this; the readings teach
us to recognize the possibility — indeed, the high prob-
—
ability that our children are not, after all, strangers to
us, that we and they have known one another in former ex-
periences, and that we have most likely been through much
together. On many occasions, readings were given which
depicted very strong bonds between family members,
which were based not so much on the present life and its
happenings as on former incarnations. Thus it is not in-
credible to expect a man's wife in this life to incarnate as
his daughter in his next experience; in which case,
51
therefore, is it any wonder that the little girl, at some level
of her personality, feels jealous and hostile toward
mother, desires to possess her father exclusively, and
craves him as an object of love, companionship, and sexual
gratification? The Oedipus complex becomes
riddle of the
clear in the light of reincarnation, and seems far more in-
telligible than the analytic assumption that the littie girl's
craving and desire for her father are based largely upon the
fact that he possesses an organ which she does not, and
that she feels antagonism towards her mother for having
failed to provide her with one. We do not wholly dismiss
the analytic assumption; we merely put it in proper
perspective.
In the same vein, it is not too much to expect that
mother's little helper was her passionate lover in a pre-
vious incarnation and that the little boy now harbors for-
bidden feelings towards her of a most positive nature, as
well as a good measure of negative feelings towards his
father.Here the analytic assumption is more palatable, for
itenvisions such mixed emotions as arising naturally out
of the boy's long period of dependence upon his mother
and out of the necessity of sharing her love and attention
with his father.
Of course, no two parent-child relationships are the
same, so a child need not enter the present experience
with anything like the kind of background we have just
considered. To be sure, psychoanalysis has recognized the
fact that the Oedipus complex is very strong in some and
that in others it is very weak. Under the reincarnation
hypothesis such variability is to be expected, since not
every little boy was once his mother's lover, and so forth.
Even Freud could not explain the vagaries of the Oedipus
complex solely in terms of the experiences of the present J

incarnation. He thus found it necessary, in his Outline of

Psychoanalysis, to fall back on an archaic heredity, the
notion of racial memories which result from the ex-
periences of our ancestors, which form part of our un-
conscious, and which, therefore, influence our present
reactions and behavior. We must admit that Freud w as 7

not far wrong. He failed to see only that we are our

ancestors.
The readings imply that one of the functions of the
52

i
Oedipus situation is to thwart personal love, with its ex-
clusiveness and possessiveness, and to leave in place its

the same impersonal, all-embracing love expressed by

Jesus, toward the development of which we are all head-
ing. Thus the Oedipus complex plays an important part in
spiritual evolution.
If anything, the readings put the psychoanalytically
derived concept of the Oedipus complex on a firmer foun-
dation than it otherwise could ever have hoped for.

The Psychology of Religion

As we all know, psychoanalysis disavows religion,

relegates it and deems it the
to the status of an illusion,
product of wishful thinking. The only purpose religion
serves is to give man we are told.
a false sense of security,
Now, whatever we may think of this position, certain facts
turn up in analytic investigation which point strongly to
the existence of some kind of relationship between religion
and the family constellation and, in particular, our rela-
tionship with our father. Thus it may be very difficult for
a man to turn towards God if he is dominated by an un-
conscious death wish directed towards his father. At any
rate, the readings state that the family represents the pat-
tern of man's relationship to God (an idea which is in
keeping, of course, with the general rule that the material is
a reflection of the spiritual). It is an enormously complex
relationship, and the present writer cannot begin to untan-
gle it here. Still, it seems clear enough that what Freud has
done is to take the fact of this relationship and transform
it into a cause, and by doing so violates one of the major

tenets of science. Science never assumes that if is cor- A

related with B, then A
causes B or B causes A, since there
is always the possibility that a third variable, C, is in-

tervening to cause both A

and B.

Anxiety

Psychoanalysis sees birth — the separation of the infant

from its cozy relationship to its —
mother as the prototype
of all later anxiety reactions. The Cayce readings, on the
other hand, view man's initial separation from God as the
53
point at which anxiety first made its appearance. By
implication, the closer we come to our original relation-
ship with God, the less becomes the press of anxiety. It is
not a matter of wonder, therefore, that religion acts to
allay anxiety and to buttress man against environmental
stress.

Meditation and Tlierapy

In his New Introductory Lectures on Psychoanalysis,

Freud expresses the conviction that "certain practices of
mystics" (we assume that he was referring to meditation
and similar measures) bear a relation to psychoanalysis in
that they, too, serve to widen one's field of vision, and to
extend consciousness downward to include hitherto un-
conquered portions of the unconscious. He did not
believe, however, that such practices could put one in
possession (jff "ultimate truths," from which all good
would flow/and in this he deviates sharply from the posi-
tion of the Cayce readings, which view meditation as the
sine qua non of spiritual growth.
Of course, Freud conceived of the unconscious as little
more than a seething cauldron of primitive drives and urges.
He did not seem to realize that it contains not only the
very worst, but also the very best in man. So the
psychoanalyst holds that there is nothing that meditation
can do which psychoanalysis cannot do better; while the
spiritual minded contend that there is nothing psy-
choanalysis can do which meditation cannot do better. Ac-
tually, it would seem that neither position is tenable, and
that there a place for both in the general scheme of
is

things. For while both procedures aim to expand con-

sciousness, they differ radically in the direction of this ex-
pansion. Psychoanalysis expands consciousness in the
direction of repressed drives, forbidden wishes, conflict,
and frustration. This is done with the hope, for which
there is ample justification (for no well-informed indivi-
dual doubts that psychoanalytic psychotherapy gets
results), that the conscious personality will thereby gain
mastery and control over these disturbing phenomena.
Meditation, by contrast, expands consciousness in the
direction of the Divine within, with the hope, for which
54
 there is also ample justification, that the God force will

take hold upon the personality and exert a constructive,

guiding, and healing influence. Meditation bypasses the
conflict areas and goes straight to the very source of life,
the indwelling spirit of God. Meditation does not aim for
conflict resolution, as does psychoanalysis. How, then, are
its benefits similar to those of analysis? The answer to
this question lies in the fact that it is not conflict, per se,
which does the mischief, but the place which the conflict
occupies in our psychic structure.
Meditation, besides being a healing agent in its own
right, thus brings about a change in the distribution of
psychic energy, such that our conflicts and frustrations
cease to be troublesome and disappear in effect, if not in
actuality. They lose their importance, their demand
quality, their energic dominance, if you will, in the
economy of our mental apparatus (or mental body, as
Cayce would say). What this means is that those who have
learned to meditate effectively are indeed fortunate. It
means that meditation should be a part of every measure
to come to grips with emotional problems, from the stand-
point of both treatment and prevention. It also means that
when meditation is disturbed by external or internal stress,
the old conflicts will come back, perhaps more forcefully
than before, although we would expect that in time the
cumulative effect of meditation would be to destroy al-
together their influence as part of its healing effect.
But what about the person (such as the severely
neurotic and psychotic, or normal but unusually harried
individual) who is too disturbed to sit down and meditate
or to achieve the level of meditation requisite for healing
and for the redistribution of psychic energy? There can be
no doubt that once fears, doubts, complexes, guilt feel-
|
ings, and other negative emotions and attitudes are purged
by psychoanalytic treatment, an individual is much better
fitted to enter into the holy sanctuary of the body and to
attain a mature and stable relationship to the Divine
within.
We know from our work with the Cayce readings that
osteopathy can also effect a redistribution and, in psy-
chotic states, a complete reorganization of forces in the
mental apparatus. The implications of this fact should be
55
of untold significance for psychoanalytic, psychologic
and psychiatric theory, pruciice, and research.

Dreams

No discussion of either Cayce or psychoanalysis would

be complete without a word about dreams.
The reader will recall that it was Freud who made the
statement that "dreams are the royal road to the uncon-
scious." Indeed, it is largely due to the influence of
psychoanalysis that the study of dreams is given any
credence in contemporary thought.
To be sure, Freud's view of the dream was rather lim-
ited, since for him every dream was only a wish fulfillment
The Cayce readings, on the other hand, give one the im-
pression that there is practically nothing that a dream can-
not and does not in some way express, including glimpses
of the future and of the archaic past.
In dreams, too, Freud recognized the influence of
memories and experiences that could not have been ac-
quired in one given lifetime. He was also aware that some
dreams contain evidences of psychical phenomena such as
telepathy. With regard to Freud's observations of these
and other phenomena, he once stated in a letter to a
friend, "If I had my life to live over again, I should devote
myself to psychical research rather than to psycho-
analysis." This wish may well come
Freud will
true^ for
most assuredly have his life to live over again, at which
time we may witness the development of a new,
enlightened, and Christian psychoanalysis. With the help
of such spiritual springs as the Cayce readings, this may
come about even in our own time, without Freud's
material participation.

Conclusion

Although we have by no means exhausted this subject

matter, it is already apparent that there is everything to
gain and nothing to lose from a critical appraisal of the
relationship between psychoanalysis and the Cayce read-
ings. For truth abides in both, and it is to truth that we
should ever turn.
56
 HEALTH IN YOUR LIFE DESIGN

Roy D. Kirkland, D.O.

The triune of body-mind-soul cannot be separated in the

consideration of health on the highest plane. Is not agony
of soul reflected in bodily function? Can mental activity be
separated from the body pattern?
Today there are indications that we are beginning to
face more clearly the health challenge in respect to the
whole man —his body-mind-soul relationship — rather than
viewing his condition from the purely symptomatic ap-
proach. Consequently, when we approach the subject of
health in life design, whether achieving it, maintaining it, or
recovering it, we are interested in three phases: the pre-
natal, post-natal, and post-mortal. And for a proper
perspective on one's own health, the following divisions of
influence may be considered:

Mind, the Builder

Environment, the Workshop
Emotion, the Conditioner

Mind, the Builder

If one had all the references that Edgar Cayce made to

mind function on strips of paper like those used in the
A.R.E. Library, he could make a paper chain, no doubt,
that would reach to Telstar with a few cosmic streamers
left over. And, if he added to this all the invitations to
elaboration that these references impose on the thinking,
searching individual, he might come up with a chain that
would reach to the original Edgar Cayce reference shelf in
some inter-galactic library! Through all of these runs the
simple basic statement that Mind is the Builder.
"Every thought is followed by a physical reaction of some
57
kind," is the way William James, the great Harvard psy-
chologist, put it. In fewer words and more graphically,
Edgar Cayce said:

That as MIND dwells upon is BUILDED. 257-53

In a reading Mr. Ca; to a middle-aged woman

who asked, "Is there likelihood of bad health in March?"
he answered:

If you're looking for it, you can have it in

February!
have it in
If you would skip March, skip it you'll
June. If you want to skip June, don't have
—
it at all this year. 3564

He went on. however, to advise the woman quite

specifically in matters of diet and later had a letter from
her in which she stated. "God
wonderfully blessing you,
is

and through you blessing the world."

When we accept that Mind Is the Builder, and realize
fully that thought is preface to action, and the sum total of
our life accomplishment can be computed by the thought
forms imaged within the mind, then we can see the im-
portance of being on guard at the gates of our
senses —directing thought that stems from these senses so
that the resultant reactions will be in line with our highest
ideals and goals.
We hear so much of automation in our time — of pro-
gramming this or that type of computer. Let us hear much
more of programming the God-given mechanism within us,
processing it with good thoughts and high ideals in an or-
derly fashion —ORDER
being one of the original laws of
godly creation and success. If we program our minds with
attitudes of friendly approach, objectivity, unselfishness,
humor and attention (attention as opposed to indifference
or mental lethargy that make us vulnerable to the hard-sell
and subliminal techniques of this age) if we program our —
minds with purpose that is worthy, idealistic, practical, un-
biased, cosmic —
if we make order, patience, and balance

dominant postures in the overall program of thought direc-

tion —
and we train ourselves to be aware of the rhythms of
life (biological, global, cosmic) —
then what place is there
58
for the destructive, the negative, the retrogressive that is
seedbed for the various pathogens that confront man as ail-
ments?
I would like to present to you at this point An Ancient
Formula for Repelling Disease:

IThree Drops of Pity, a steady flow of compas-

sion, and the gastric juices shall go about their work
uninterrupted, and there shall be no stones nor
inflamation.
II Three Ounces of Unselfishness, generosity of
thought and deed, and the body shall not be a prey to
fevers, sending its warmth outward.
III Seven Lungfuls of Laughter and Lovelit
Speech, a habitual outpouring of joy, and the throat
cannot ache and swell in its longing for laughter, and
the tongue cannot parch in the absence of healing,
medicinal words.
IV Four Tumblers of Charity, a soothing and
inexpensive cordial, and the very bones of us will res-
pond, every joint and sinew laved and oiled by its
grace.
V One Injection of Far Memory, suffused
through every vein, and the heart shall beat in har-
mony with the systole and diastole of life design.
VI Two Swallows of Patience, nature's favorite
remedy, and the eyes shall not lose their power of
sight and insight.
VII A Long Steady Diet of Silence and Inner
Control, the ancient hospital bed, and the brain shall
not waver nor short circuit, keeping her metered
pace.
VIII Five Tablets from the Mills of Conscience,
however and the ears cannot shut
bitter to the taste,
to the cries of heaven in the dust frames about us.
IX Six Transfusions of Prayer on a Scale as
Grand as the Cosmos, a remedy the most indigent
may grasp, and the rich blood and the complex cell
may not be attacked nor disordered.*
* From ON THE TRELLIS OF MEMORY, an unpublished
work by Elithe Hamilton Kirkland and Jenny Lind Porter
59
 )

All who have given as much as a skimming glance at

the topical index on the Cayce readings will recall the
abundance of the references to the mind functions set
forth in this formula as significant in repelling disease to —
mention only a few: Compassion . . . Joy . . . Unselfishness
. . . Patience . , . Prayi
"Be Cayce said over and over. "Be glad!
oft in prayer,"
... Be joyous! Cultivate laughter
. . .Appreciate wit . . .

and humor."
The author of these nine activities for repelling disease
might have been at least a soul comrade to Edgar Cayce,
for certainly he, too, knew MIND as the BUILDER.

Environment, the Workshop

Environment is quite literally the workshop of both

mind and body, offering many stimuli in the execution of
one's life design. It may also offer one suggestions of
what he did with environment in past experiences, what he
should be doing now, and what environmental conse-
quences may be projected post-mortally that is, into —
future earth experiences.
In one of his early readings, given almost forty years ago
for a young student
of philosophy, Mr. Cayce carried on a
lively discussion about heredity and environment. He
mentioned a scientific study that had set forth certain en-
vironmental conditions as being the cause of insanity
(Brennan's study of 20,000 cases— Reading 900-34).
Mr. Cayce noted that such studies had gone on for ages
and would go on for ages to come trying to determine
whether heredity or environment has the greater part in
one's development. The answer, he said is "the application
of will in either direction."

Has the entity in its experience through its will ap-

plied that of will toward the development . . .

(He's speaking of development through various earth

experiences —
... or has it allowed ITSELF TO BE USED by
the environment and become subject to environment;
60
 or, has it developed itself through its will toward its

ownhereditary position for all the children of God. —

How has the development led?
This would imply that if we have been "used by the en-
vironment" in previous life experiences so that we find
ourselves here and now surrounded by the unhealthful, the
unbeautiful, the disorderly, then will (thought direction)
must come into play to affect changes, else we will find
ourselves on reentry in similiar adverse environment. The
good diet, the proper exercise and recreation, the pure
water and air, the harmonies of nature, of color and
sound, may not be set before us again to invite our inat-
tentiveness and preoccupation with superficial and pur-
poseless pursuits.
Strong environmental stimuli for healthful develop-
ment of body-mind-soul are in the natural forces around
you: the ground you are rooted in the land you tread . . .

upon the air you breathe

. . . the waters you drink and . . .

delight in the vegetation you see and commune with

. . .

and use in your diet ( the very light that affects this vegeta-
tion—its blossoming and harvest and biochemical syn-
thesis). These are standard equipment in your workshop,
whether scanty or bountiful, whether polluted, depleted,
or vital with natural energy.
Sounds Shapes . Colors .
. . Scents Rhythms. . . . . . . .

. .These five agents constantly engulf you and solicit your

.

responses, consciously or unconsciously. Your workshop is

literally thundering and throbbing with rhythms: your
habit rhythms your biological and psychological
. . .

rhythms mechanical and nature rhythms

. . . people . . .

rhythms and global rhythms rhythms of the earth, its . . .

winds and waters and other functions as wondrous and

complex as those of the human body rhythms planetary . . .

and cosmic that we can intuit if not encompass with our

calendars and consciousness and the constant rhythms . . .

of sound, both harmonious and destructive.

In the area of sound, there is one province where the in-
dividual has very personal direction over the effects. That
is in the use of the WORD—
the vibrations coming from
both the tonal structure of the word and the nuances given
it by the mind and voice of the speaker. The environmen-

61
tal stimulicommunication are vital forces in one's
of
development. When damage
is done by word, the greater

negative result is on the user. The echoic backlash of tonal

thrust (the actual sound vibration) from an oath of im-
precation is on the one who utters it. We are now in an
age of sonics —
growing application of sound vibrations in
medicine, both diagnostically and therapeutically, in space
science, and other fields. Even the atom has its tone its —
melody.
Edgar Cayce referred often to the vibrations of sound
and color as being influential in the individual's mental
and physical growth and state of health. We see very
elaborate uses of both forces as major props and devices
in merchandising and entertainment. And how well we
know that if the gates of our senses are left wide open and
unguarded, we are eating, drinking, seeing, thinking, buy-
ing and performing in puppet fashion, caught up in the
fingerplay of color and sound stimuli.
There is a world of music, a world of beauty in color
that can stimulate us to perform for our higher selves,
creating and using environment instead of being used by
it. The element of beauty in environment and person
makes life more spectacular, more abundant, and more re-
plete with the energies that build health and happiness into
the life design.
Diet, exercise, and recreation are essential equipment
in the environmental workshop of Mind, the Builder. Our
health authorities supply us bountifully with literature and
instruction in these fields, but there is a special need in
these times to think of foods as more than items on a diet
list or as stimuli to taste buds and salivary glands. We
need to consider where food is grown, the soil nutrients
. how it is grown (naturally or under heavy hurry-hur-
. .

ry chemical fertilization that increases sugar and decreases

proteins, and with fleet applications of insecticides) . . .

how processed (has life been destroyed and lifeless

it is
substitute been added?). The organic farmer will more
and more fill our needs as time goes on. Mr. Cayce ad-
vised the importance of having soil of our own in times
ahead for just such production. We have desensitized,
defoliated, debacterialized, DESTROYED many of the
life-giving organic elements in order to produce great
62
 mountains of lifeless food. Certainly the attitude and will
can assist the marvelous mechanisms of adjustment and
adaptation in the human body to make the most of the
littlesubstance in some of these foods. But the body struc-
ture, the temple, needs some strong beams, some good
foundations and guarded doors. More and more we are
going to have to provide these by our own efforts or by
cooperative effort.
At the same time, we must give attention to the air and
water that sustain both ourselves and the vegetation we
are dependent upon. We know the serious concern now
being given air and water pollutio n. The scien t ists and
other authorities tell us that if this polluti on contmues at
Ihepresent rate, by the year 2000 all vegetation will be
Jcillsi
In our health considerations we are becoming more
aware of the stimuli from magnetic fields such as the
north and south poles, the electro-magnetic fields, and
even the positive and negative poles in the body which af-
fect the acid-alkaline balance of the body. In some recent
experimental work, it was learned that the electro-
magnetic fields in office buildings were such as to affect
the efficiency and thinking capabilities of those working in
the area. The higher the floor from the ground, the greater
the loss in efficiency. The capability index of the worker
was in proportion to the strength of the field the —
distance from the ground to the floor the worker might be
on, and the voltage in the wiring system —
whether the
wires were parallel or criss-crossed or some other design
creating the field.
Our wills and our attentions have big business on hand
relative to the conditions prevailing in our workshops, both
personal and global —
much to handle effectively with
jj
thought direction (individually and in groups), much to
govern through power of will, if we are to claim health.

Emotion, the Conditioner

In one of the many Cayce statements on emotions, par-

ticular attention was given the glandular system:

The emotions act as the pulsators of glandular

63
 function, giving the impulse to the nerve centers, and
thus the function will vary according to the type of
emotion or origin of the impulse. 294

In practical application, this would mean that the function

of the Builder would vary according to the origin of the
impulse.
I would emphasize the importance of the happy mood,
the joyful expressions, thoughtfulness of self and all others
because these emotions condition the type of thinking af-
fecting the thyroid and adrenal glands especially. As for
the negative effects:

You can take a bad cold from getting mad. You

you can take a bad cold from blessing [cursing] out
someone else, even if it's your wife! 849-75

Kindness and other constructive attitudes which

stimulate the mechanisms of happiness, contentment, and
creativity within us, in turn give constructive stimuli to the
various systems of the body: the glandular, the digestive,
the cardio-vascular, and the eliminative systems including
intestinal, genito-urinary. perspiratory, respiratory, etc.
—
On the other hand, the negative vibrations the emo-
tions of jealousy, envy, disappointment, frustration, fear,
and hate, and the multiple gradations of selfishness might j

well be the forerunners or contributing factors in such ab- i

normalities as asthma and heart conditions, cancer and

diabetes, as well as other ailments.
These influences of positive and negative vibrations, the i

conditioners which Mind, the Builder, is subject unto, af-

feet to some degree the bio-chemistry and bio-physics of
every every organ, and every group of organs making
cell,
j

up the body functions. Thus we can calculate the im-

total
'

portance of directing our thoughts to govern our emo- |

tions so that we may have the health of body and mind to

claim that which we desire in life —that most vital to our
souls' development —
so that we make the best use of past
experiences and project the best of which we are now
capable into the next stage of our terrestial journey.
All bodies are amenable to suggestion," Edgar Cayce
stated in reading for 4648, ''through the abnormal mind, I

64

i
or through the subconscious mind, or through the sympa-
thetic nervous system of the body."
The body is capable of thinking of only one thing at a

time; consequentiy, if it is kept busy thinking of the right

things, there is no place for negative thought no —
unguarded post at which suggestions of violence and hatred
or the hard sell can make passage.
And now, we might ask, what has all this to do with
HEALTH from pre-natal and post-mortal viewpoints?
Since the physical and mental development (and,
analytically, the soul development) depend upon the
strength and character of the formative vibrations, it is
evident that what we think and act upon- what we pro- —
ject — is greatly influenced by the health pattern. And so,
the unfolding of the projected nucleus or energy into the
following incarnation will carry that which we have
builded in this life, along with the accumulation of past
lives. A
Cayce reading put this very directly:
3517-2 Q-3 "Please give origin of all the trouble"
(Referring to coccyx difficulty.)
A-3 "It began 25,000 years ago! This is the trouble."

and again in 3504-1 . . .

Sources of these disturbances are prenatal as well as

karmic. These, of course, may be rejected by many.
Yet these who rejected same do not supply better
reasons, do they?

A mother, upon early consultation with a physician

following conception, is advised as to diet, supplement,
—
mood, and exercise and by some is further instructed as
to mental attitudes for proper approach to pregnancy, pur-
poseful desires, and suitable projections for the offspring.
These are important, but even before this the contemplat-
ing parents should consider the purpose of conception and
the high ideal surrounding conception for the purpose of
preparing the fertile seedbed as a suitable environment for
soul entrance and development. In addition to this, there
are the forces, as Mr. Cayce brought forward, that project
embryonic implantation as related to karmic need and
soul evolution (2175-8), He informed an entity that the
decision he thought was made on January 1, 1944, was
65
really made first in the month of December in the year
—
1020 nine hundred and twenty-four years before.
During our sojourn in the earth plane, we are faced
constantly with the positive or negative choices and
influences, and with body responses to the magnetic fields.
This is man's challenge: to understand and achieve bal-
—
ance to find a median between these forces, not sway-
ing too far to the right or the left, setting his path on the
straight and narrow Way. Instruction in balance could be
one of the big reasons why we come into this plane of ex-
istence. The great Paramahansa Yogananda, whose think-
ing and works have given much worthy instruction for our
time, said that the material and the two parts
spiritual are
of one universe and one truth. Yogananda cautioned that
emphasis on one or the other retarded man's development
of balance. He asserted that properly guided thoughts,
desires and actions would lead to a higher state of con-
sciousness.
No better emphasis could be given this statement on
balance than another quotation from the Edgar Cayce
records:

Each soul is a temple of the living God. Thus be

more mindful of the body, not for the body's sake,
that it may be a better channel for manifesting spiri-
tual truths. 2938-1

So, let us program the mind and direct our thoughts

through the will to unite with the opportunities of the
spiritual forces, that man may come from the darkness of
dis-ease and anxieties into the light and freedom of the
cosmic intent.

THE PURPOSE FOR REINCARNATION

from the Edgar Cayce Readings

The life readings given by the late Edgar Cayce are ob-
viously based on the assumption that the theory of rebirth
is not theory, but fact. They describe in some detail past

lives in the earth, and the problems or abilities resulting

66
from those lives. They were given to the individuals to ex-
plain and to help them in their present lives. The reading
given for 798-4 explains the reason why souls reincarnate.

Hence when the entity enters the earth plane (with

which we are dealing in the present, and which is to
be used for each opportunity that is presented for an
activity of the mental and soul forces) it is but a
period again and again of the application either of
the universal forces, that make for a oneness of ac-
tivity of the soul; or an activity in what becomes the
fruitage thereof as destructive forces, or hardships, or
influences that make for tempering of the soul for its
purposes, its activities, its desires throughout an ex-
perience. 798-4

Many people when coming upon the concept of rein-

carnation for the first time prefer to examine the idea in
the light of what is taught in the orthodox churches and in
the Bible. The same questions are put to the Edgar Cayce
readings. In the following extract we find not only an ex-
planation for the reincarnation of souls in the earth, but
we note that much of the explanation is a paraphrase of
the Gospel according to St. John. Here, then, is the direct
tie-in of reincarnation with Christianity, with the demon-
stration that a belief in each does not deny, but supple-
ments the other.

Q-8. What is the lesson that may be drawn from

my entrance into the present plane?
A-8. That purpose for which the soul entered in,
under those circumstances and conditions in the
earth's experience in the present, that the soul might
meet in this experience that which will make for the
more sureness in Him. For, the earth is His and the
fulness thereof. For, as given, God and the Christ
Spirit is Life itself; and the motivating force of the
soul is either for that companionship, that asso-
ciation, development which will make such a
that
soul-body as a fit companion for that Creative
Influence manifested in the earth in Him, or it is for
separating self from Him. For, in the Beginning was
67
 the Word, and that Spirit, that Christ Spirit was the
Word. That Word was made flesh, even as each soul
that manifests in the earth is made flesh. That soul,
that spirit, dwelt among men, and that soul made it-
self of no estate; yet the Creator, the Maker,
the Giver of the life itself; that man, that each
soul, that his soul, might know that it has an ad-
vocate with the Father through Him that gave Him-
self as a ransom. How? For, as the impulses in self
arise, know those impulses have arisen in Him; yet
through the ability to overcome death in the material
world is His presence able to abide with thee, dost
thou trust in Him and not in self. Or, as He gave, in
Him who is the Maker and the Creator is life alone,
and they that put their trust in anything else climb up
some other way. But they that put their trust in Him
are His, and He calleth them by name, and He
abideth with them. When ye call on Him He is very
near.
Know, then, that in this experience thou mayest
come to know Him as thine daily companion in
whatsoever thou doest; for,
4
*If ye love me, keep my
commandments." What are His commandments? A
new commandment He gave, that ye love one
another, even as He hast loved thee. 524-2

THE ESSENES AND MOUNT CARMEL

Violet M. Shelley

As early as 1936 the Edgar Cayce readings had been

alluding to a community of Essenes who once lived on
Mount Carmel, describing in detail past lives in that com-
munity, as well as its religious practices, ideals and pur-
poses. Stating that Essenes meant "expectancy," the in-
formation that came through the clairvoyance of Cayce
asserted that the group stemmed from the school of
68
prophets which was established in Elijah's time, and was
dedicated to preparing a channel for the coming of the
Messiah. Familiarity with this esoteric brotherhood could
not be laid to Cayce's knowledge of the Scriptures, since
the Essenes are not mentioned in the Bible. Neither can
such profusion of intimate detail be ascribed to an interest
in the Dead Sea Scrolls, for when the attention of the world
was drawn to the Essenes by the discovery of the scrolls,
that attention was focused on Qumran, not on Mount Car-
mel, and Edgar Cayce was no longer living.
Thirty years after the first mention of Mount Carmel
and the Essenes, an investigative group traveled to the
area in search of clues that might point toward eventual
proof. The readings had said that the present day order of
Carmelites had their origin in that Essene community, yet
available reference material traces the origin only to the
Crusades. In interviews with a Father Elias at Stella Maris
Monastery, the group was surprised to learn that present-
day Carmelites five with a wealth of legend and tradition
that traces their way of life to Elijah, and a band of long
forgotten Jewish monks. While Father Elias was careful to
point out that many traditions are based on piety rather
than historical fact, he also pointed out that particularly in
that part of the world legends often contain a germ of
truth. Although there is no recognized connection between
the Carmelites and the Essenes as such, Father Elias did
admit that the Essenes were the only known Jewish group
at the time of Jesus who could be said to resemble a
monastic order. The Essenes, he said, were true monks,
since monks are made by their vows.
As Mount Carmel has barely been touched ar-
cheologically, it is quite possible that evidence of the
Essene community mentioned in the Cayce records may
one day be found.

From the Edgar Cayce Readings

For the entity Eloise then was in that capacity as one

of the holy women who ministered in the temple
service and in the preparation of those who dedicated
their lives for individual activity during that sojourn.
The entity was then what would be termed in the
69
present in some organizations as a Sister Superior, as
an officer, as it were, in those of the Essenes and their
preparation.
Hence we find the entity, then, giving, giving,
ministering, encouraging, making for the greater ac-
and making for those encouraging experiences
tivities;
coming in contact
oft in the lives of the Disciples;
with the Master oft in the ways between Bethany,
Galilee, Jerusalem. For, as indicated, the entity kept
the school on the way above Emmaus to the way that
"goeth down toward Jericho" and towards the nor-
thernmost coast from Jerusalem. The entity blessed
many of those who came to seek to know the teach-
ings, the ways, the mysteries, the understandings;
for the entity had been trained in the schools of those
that were of the prophets and prophetesses, and the
entity was indeed a prophetess in those ex-
periences —thus gained throughout.
(1391-1; June 22, 1937)

The entity was closely associated with the priests

who were active in the Carmelian area, where there
had been the early teachings established years ago by
Elijah, Elisha, Samuel; that taught the mysteries of
man and his relationships to those forces as might
manifest from within and without.
(2520-1; June 23, 1941)

In those days when

had been more and more
there
of the leaders of the people in —
Carmel the original
place where the school of prophets was established
during Elijah's time, Samuel —
these were called then
Essenes: and those that were students of what ye
would call astrology, numerology, phrenology, and
those phases of that study of the return of indivi-
duals —
or incarnation. (5749-8; June 27, 1937)

When there first began those of John's (Baptist)

teachings we find the entity then joined rather those
of the Essene group. For John (Baptist) first taught
that women who chose might dedicate their lives to a
specific service. Hence, not only the brothers, but
70
those employed by the brothers, Peter, Andrew,
Judas (not Iscariot) joined in the activities.
(540-4; February 20, 1936)

For Zebedee first was a follower of John, then of

those that separated themselves from the Jewish San-
hedrin, the Jewish Law, and of the head of the
Essenes in those studies to which both John the Bap-
tist and the Master came first as teacher, and as
instructors. (1089-3; January 23, 1936)

With the establishing of the church of Jerusalem,

the entity was present when James ... the brother
of the Lord . was raised to that position or place
. .

as the head of the church, through the direct influence

of James and John the sons of Zebedee. This brought
about that first of the authorities putting forth their
hand and slaying James by the sword. This happened
not by that of trial, but by that as would today be
called a riot; and not incorrectly were James and
John called the sons of thunder.
(2390-3; March 8, 1941)

There the was as the COMPANION of the

entity
scribe, Ezra; making those activities which brought
into the experiences of the young what might be
called the reestablishing of the school that had been a
part of Elijah's experience in Mt. Carmel.
(2444-1; February 4, 1941)

The entity was among those who were students of

the law, those who were interested in the activities
having to do with questionings pertaining to the law
that had been interpreted from the priests and rabbis
of the day pertaining to the Mosaic law, and the in-
teresting facts and fancies that had come from the
eastern lands, from which the Wise Men had come.
These, as parts of the teachings, had become adopted
by those groups of the Essenes of which John and
Joseph and Mary had been a part before the entering
of the Master, Jesus in the earth.
(3344-2; March 29, 1944)
71
 ... In giving the biographical life of the entity Jo-
sie,much of those activities might be indicated that
brought about those later relationships with Mary,
the mother of Jesus.
As has been outlined from here, there were those
special groups of individuals who had made some
preparations for the expected activities that were to
come about during that particular period; especially
those of the Essenes who had chosen the twelve
maidens to indicate their fitness. This choice was to
be made by those selections indicated by the spirit,
and Josie was the daughter of Shem and Mephibo-
sheth that was among those.
This entity, Josie, was close to Mary when the
selection was indicated by the shadow or the angel on
the stair, at that period of consecration in the temple.
This was not the temple in Jerusalem, but the temple
where those who were consecrated worshiped, or a
school — as it might be termed —
for those who might
be channels.
This was a part of that group of Essenes who,
headed by Judy, made those interpretations of those
activities from the Egyptian experience, as the—
Temple and the service in the Temple of
Beautiful,
Sacrifice. Hence it was in this consecrated place
where this selection took place.
< Then, when there was the fulfilling of those
periods when Mary was espoused to Joseph and was
to give birth to the Savior, the Messiah, the Prince of
Peace, the —
Way, the Truth, the Light, soon after
this birth there was the issuing of the orders first by
Judy that there should be someone selected to be
with the parents during their period of sojourn in
Egypt. This was owing to the conditions which arose
from the visit of the Wise Men and their not returning
to Herod to report, when the decrees were issued that
there should be the destruction of the children of that
age from six months to two years, especially in that
region from Bethany to Nazareth.
Thus this entity, Josie, was selected or chosen by
those of the Brotherhood —sometimes called White
72
 —
Brotherhood in the present — as the handmaid or
companion of Mary, Jesus and Joseph, in their flight
into Egypt.
This began on an evening, and the jour-
ney —
through portions of Palestine, from Nazareth
to the borders of Egypt —
was made only during the
night.
Do not understand that there was only Joseph,
Mary, Josie and the Child. For there were other
groups that preceded and followed; that there might
be the physical protection to that as had been con-
sidered by these groups of peoples as the fulfilling of
the Promised One.
In the journey to Egypt, little of great significance
might be indicated, but the care and attention to the
Child and the Mother was greatly in the hands of this
entity, Josie, through that journey.
The period of sojourn in Egypt was in and about,
or close to, what was then Alexandria.
Josieand Mary were not idle during that period of
sojourn, but those records —
that had been a part of
those activities preserved in portions of the libraries
there —
were a part of the work that had been
designated for this entity. And the interest in same
was reported to the Brotherhood in the Judean coun-
try.
The sojourn there was a period of some four
years —four years, six months, three days.
When there were those beginnings of the journey
back to the Promised Land, there were naturally
from some of the records that had been read by the
entity Josie, as well as the parents — the desires to
know whether there were those unusual powers in-
dicated in this child now, that was in every manner
a normal, developed body, ready for those activities
of children of that particular period.
But do not interpret same in the light of childhood
in thine own land in the present —
more in the light of
the oriental. For, remember, in Egypt as well as parts
of Galilee were the customs and activities of those to
whom the care of this physical entity was entrusted
through that early sojourn in the earth.
73
 —
The return was made to Capernaum — not Naz-
areth —not oniy tor political reasons owing to the
death of Herod but the division that had been made
with the kingdom alter the death of Herod; and that
there might be the ministry or teaching that was to be
a part of the Brotherhood, —
supervised in that
period by Judy, as among the leaders of the Essenes
in that particular period.
Hence much of the early education, the early ac-
tivities, were those prompted or directed by that
leader in that particular experience, but were ad-
ministered by —or in the closer associations by
Josie. Though from the idea of the Brotherhood the
activities of the entity were no longer necessitated, the
entity Josie prefer; nain — and did remain until
those periods when there was the sending or the ad-
ministering of the teachings to the young Master, first
in Persia and later in India, and then in Egypt
—
again where there were the completions.
But the entity, Josie, following the return, was ac-
tive in all the educational activities as well as in the
care of the body and the attending to those things
pertaining to the household duties with every
developing child. And Josie was among those who
went with Mary and Joseph when they went to the
city, or to Jerusalem, at the time of the age of twelve.
It was thought by Joseph and Mary that it was in the
care of Josie that He had stayed, when He was
missed, in those periods when there was the returning
to find Him in the temple.
Josie w as with Maty throughout those activities.
r

And is it any wonder that when there were those prep-

arations of the body for burial that Josie was the one
who brought the spices, the ointments that were to
consecrate the preparations of this body for whom it
had cared through those early periods of its ex-
perience in the earth?
Through that period Josie never married, and was
known among the Holy Women throughout the
period; coming and persuading the Mother, Mary,
when there was the arrest, to come to Jerusalem.
The entity passed on through those periods of
74
riots following the beheading of James, the brother of
John.
Ready for questions.
Q-L What with the entity who is
association
now (294) did I have in the Palestine experience?
A-l. The teacher of the Master knew only of Lu-
cius through those activities in Laodicea, for he —
came at the time of Pentecost, see?
Q-2. What was the nature of the records studied
by Josie in Egypt?
A-2. Those same records from which the men of
the East said and gave, "By those records we have
seen his star." These pertained, then, to what you
would call today astrological forecasts, as well as
those records which had been compiled and gathered
by all coming
of those of that period pertaining to the
of the Messiah. These had been part of the records
from those in Carmel, in the early experiences, as of
those given by Elijah, —
who was the forerunner, who
was the cousin, who was the Baptist. All of these had
been a part of the records
nature of work
— pertaining not only to the
of the parents but as to their places of
sojourn, and the very characteristics that would in-
dicate these individuals; the nature and the character
that would be a part of the experiences to those com-
ing in contact with the young Child; as to how the
garments worn by the Child would heal children. For
the body being perfect radiated that which was
health, life itself. Just as today, individuals may ra-
diate, by their spiritual selves, health, life, that vi-
bration which is destruction to dis-ease in any form
in bodies. These were the characters and natures of
things studied by Josie.
For, is it not quoted oft, "All of these things she
kept and pondered them in her heart"? With what?
With the records that Josie as well as herself had
seen. These records were destroyed, of course, in a
much later period.
Q-3. Can any more details be given as to the
training of the child?
A-3. Only those that covered the period from six
years to about sixteen, which were in keeping with
75
the tenets of the Brotherhood; as well as that training
in the law, —
which was the Jewish or Mosaic law in
that period. This was read, this was interpreted in ac-
cordance with those activities defined and outlined
for the parents and the companions of the developing
body. Remember and keep in mind, He was normal,
He developed normally. Those about Him saw those
characteristics that may be anyone's who wholly puts
the trust in God! And to every parent might it not be
said, daily, dedic. life that thy offspring may
—
be called of God into service to the glory of God
and to the honor of thy name!
(1010-17; June 21, 1942)
. Here we may give even portions of the records
. .

as scribed by the entity called Judy, as the teacher, as

the healer, as the prophetess through that experience.
Some four and twenty years before the advent of
that entity, that soul-entrance into material plane
called Jesus, we find Phinehas (?) and Elkatma (?)
making those activities among those of the depleted
group of the prophets in Mt. Carmel; that begun by
Samuel, Elisha. Elijah, Saul, and those during those
early experiences.
Because of the divisions that had arisen among the
peoples into the Sadducee and
sects, as the Pharisee,
their divisions, there had arisen the Essenes that had
cherished not merely the conditions that had come as
word of mouth but had kept the records of the
periods when individuals had been visited with the
supernatural or out of the ordinary experiences;
whether in dreams, visions, voices, or what not that
had been and were felt by these students of the
customs, of the law. of the activities throughout the
experiences of this peculiar people the promises
and the many ways these had been interpreted by
—
those to whom the preservation of same had been
committed.
Hence we find Phinehas and the companion, both
having received the experience similar to that
received by Hannah and Eikanah, had drawn aside
from many of the other groups.
76
 And then as in answer to that promise, the
child —Judy—was born.
That the entity was a daughter, rather than being a
male, brought some disturbance, some confusion in
the minds of many.
Yet the life, the experiences of the parents had
—
been such, that still fulfilling their promise they —
brought the life of their child, Judy, and dedicated it
to the study and the application of self to the study of
those things that had been handed down as a part of
the EXPERIENCES of those who had received
visitations from the unseen, the unknown —
or that
worshiped as the Divine Spirit moving into the activi-
ties of man. %
Hence we find the entity Judy was brought up in
that environment; not of disputations, not of
argumentations, but rather as that of rote and
writ— as was considered necessary for the develop-
ment, the influences, the activities of the life, to in-
duce or to bring about those experiences.
That much had been to that period as tradition
rather than as record, appeared —
from the activity of
the entity, Judy — to have made a great impression.
So there was the setting about to seek means and
manners for the preservation, and for the making of
records of that which had been handed down as word
of mouth, as tradition. Such channels and ways were
sought out. And eventually the manner was chosen in
which records were being kept in Egypt rather than
in Persia, from which much of the tradition arose, of
course, because of the very indwelling of the peoples
in that land.
Hence not only the manners of the recording but
also the traditions of Egypt, the traditions from India,
the conditions and traditions from many of the Per-
sian lands and from many of the borders about same,
became a part of the studies and the seeking of the
entity Judy early in the attempts to make, keep and
preserve such records.
The manners of communication being adverse,
owing to the political situations that gradually arose
due to the Roman influence in the land, made more
77
and more a recluse of the entity in its early periods;
until there we by what ye call the
visitations
—
Wise Men of the East one from Persia, one from
India, one from the Egyptian land.
These reasoned with the Brethren, but more was
sought from the studies of the entity Judy at that
experience.
Then there was the report by the Wise Men to the
king. Has it been thought of, or have you heard it
reasoned as to whv the Wise Men went to Herod,
who was only second or third in authority rather than
to the Romans who were ALL authority in the land?
Because of Judy; knowing that this would arouse
in the heart and mind of this debased ruler that —
only sought for the aggrandizement of self such —
reactions as to bring to him, this despot, turmoils
with those then in authority.
Why? There was not the proclamation by the Wise
Men, neither by Judy nor the Essenes, that this new
kind was to replace Rome! It was to replace the
Jewish authority in the land!
Thus we find, as it would be termed in the present,
attention was called or pointed to the activity of the
—
Essenes such that a little later during those periods
of the sojourn of the Child in Egypt because of
same —Herod issued the edict for the destruction.
This brought to those that were close to the entity
those periods that were best described by the entity
itself, in the cry of Rachel for her children that were

being born into a period of opportunity yet the

destructive forces, by the very edict of this tyrant,
—
made them as naught.
Hence during those periods of the ministry of
John, and then of Jesus, more and more questioning
w as brought upon the recorder or Judy by the
r
— —
Roman authorities, or the Roman spies, or those who
were the directors of those who collected and who
registered taxes of those peoples for the Roman col-
lection.
Consequently, we find the entity came in contact
with the Medes. the Persians, the Indian influence or
authority because of the commercial association
. . .

78
as well as the influence that had been upon the world
by those activities Saneid and those that were
of
known during the periods of Brahma and Buddha.
These brought to the experience of the entity the
weighing of the counsels from the traditions of the
—
Egyptians and of her own kind and then that new
understanding.
Hence we find the entity in those periods soon af-
ter the Crucifixion not only giving comfort but a bet-
ter interpretation to the Twelve, to the Holy Women;
an understanding as to how Woman was redeemed
from a place of obscurity to her place in the ac-
tivities of the affairs of the race, of the world, of the

—
empire yea, of the home itself.
Those all became a part of the entity's experiences
during that portion.
Hence we find many have been, many are, the
contacts the entity has made and must make in this
present experience.
For, as then, the evolution of man's experiences is
for the individual purpose of becoming more and
more acquainted with those activities in the relation-
ships with the fellow man, as an exemplification, as a
manifestation of Divine Love —
as was shown by the
Son of man, Jesus; that EACH
and every soul MUST
BECOME, MUST BE, the SAVIOR of some soul!
to even COMPREHEND the purpose of the entrance
of the Son INTO the earth —
that man might have the
closer walk with, yea, the open door to, the very heart
of the living God!
The entity's activities during the persecutions
aroused much minds of those that made war
in the
again and again upon the followers of the Nazarene,
of Jesus, of the Apostles here and there.
And the entity, as would be termed, was hounded,
yea, was persecuted the more and more; yet re-
maining until what ye would call the sixty-seventh
year AFTER the Crucifixion; or until Time itself
began to be counted from same.
For the records as were borne by the entity, it will
be found, were BEGUN by the activities of the entity
79
during what ye would term a period sixty years AF-
TER "the Crucifixion.
And then they were reckoned first by the peoples
of Carmel, and then by the brethren in Antioch, then
a portion of Jerusalem, then to Smyrna, Philadelphia,
and those places where these were becoming more
active.
The entity —though
receiving rebuffs, yea, even
stripes in the body —
died a natural death in that ex-
perience; at the age then of ninety-one.
As to the associations, the lessons that are to be
gained in the applications of self from that experi-
ence:
Many are the urges that arise, as indicated; many
are the impluses oft to feel that the very knowledge
puts self in a position to condemn.
But condemn not, even as He did not condemn.
Again there are the inclinations that arise for
abilities to present, to correlate, subjects that are
truths hidden in tradition, hidden in prejudice of
race, hidden in tradition of the patriotic influences
that are accredited by the very spirit of a nation of
people, or a custom, or a condition that has set itself
in order as organizations.
But gathering these, do not condemn. For know,
there is only ONE
SPIRIT—that is the Spirit of
Truth that has growth within same! For if there is the
or the spirit of any activities that bring
spirit of strife,
about contention or turmoils, it takes hold upon
those very fires that ye have so WELL put away; yet
that keep giving —
giving —
urges that are spoken of,
even as He that ye KNOW, that the prince of this
world is as a raging Hon, going about seeking whom
he may destroy!
What is this spirit then of unrest but that very cry,
as He gave in that triumphal entry, "If ye did not cry
Hosanna, glory to the Lord, the King of Kings, the
very stones would cry out!"
(1472-3; November 18, 1937)
Q-13. Give a detailed description for literary
purposes, of the choosing of Mary on the temple
steps.
80
 A-13. The temple steps — or those that led to
the altar, these were called the temple steps. These
were those upon which the sun shone as it arose of a
morning when there were the first periods of the
chosen maidens going to the altar for prayer; as well
as for the burning of the incense.
On this day, as they mounted the steps all were
bathed in the morning sun; which not only made a
beautiful picture but clothed all as in purple and
gold.
As Mary reached the top step, then, then there
were the thunder and lightning, and the angel led the
way, taking the child by the hand before the altar.
This was the manner of choice, this was the shov/ing
of the way; for she led the others on this particular
day.
Q-14. Was this the orthodox Jewish temple or
the Essene temple?
A- 14. The Essenes, to be sure.
Because of the adherence to those visions as pro-
claimed by Zacharias in the orthodox temple, he
(Zacharias) was slain even with his hands upon the
horns of the altar.
Hence those as were being here protected were in
Carmel, while Zacharias was in the temple of
Jerusalem.
Q-15. Was Mary required to wait ten years be-
fore knowing Joseph?
A- 15. Only, you see, until Jesus went to be
taught by others did the normal or natural asso-
ciations come; not required —
it was a choice of them

both because of their own feelings.

But when He was from without the roof and under
the protection of those who were the guides (that is,
the priests), these associations began then as normal
experiences.
Q-16. Were the parents of John the Messenger
members of the band which prepared for Jesus?
A- 16. As has just been indicated, Zacharias at
first was a member of what you would term the or-
thodox priesthood. Mary and Elizabeth were mem-
bers of the Essenes, you see; and for this very reason
81
Zacharias kept Elizabeth in the mountains and in the
Yet when there \
hills. nnouncing of the birth
and Zacharias proclaimed his belief, the murder, the
death took place.
(7-77. Where was the wedding performed? of
and Joseph?
A- 17. In the temple there at Carmel.
Q-18. Where did the couple live during the preg-
nane
A- 18. Mary spent the most of the time in the
hillsof Judea, a portion of the time with Joseph in
Nazareth. From there they went to Bethany to be
taxed, or to register — as ye would term.
Q-19. Who assisted as midwife?
A- 19. This has been touched upon through these
sources; and as the daughter of the Innkeeper and
those about assisted and aided, these have seen the
glory, much, in their experiences.
(5749-8; June 21, 1937)
0-2. What is the correct meaning of the term
"Essene"?
A-2. Expectancy.
Q-3. Was the main purpose of the Essenes to
raise up people who would be fit channels for the
birth of the Messiah who later would be sent out into
the world to represent their Brotherhood?
A-3. The individual preparation was the first pur-
pose. The being sent out into the world was second-
ary. Only a very few held to the idea of the realiza-
tion in organization, other than that which would
come with the Messiah's pronouncements.
Q-4. Were the Essenes called at various times
and places Nazarites, School of tlie prophets, Hasi-
dees, Therapeutae, Nazarenes, and were tliey a branch
of the Great White Brotherhood, starting in Egypt
and taking as members Gentiles and Jews alike?
A-4. In general, yes. Specifically, not altogether.
They were known at times as some of these; or the
Nazarites were a branch or a THOUGHT
of same,
see? Just as in the present one would say that any
denomination by name is a branch of the Christian-
82
 w

Protestant faith, see? So were those of the various

groups, though their purpose was of the first founda-
tions of the prophets as established, or as understood
from the school of prophets, by Elijah; and prop-
agated and studied through the things begun by
Samuel. The movement was NOT
an Egyptian one,
though ADOPTED by those in another period or —
—
an earlier period and made a part of the whole
movement.
They took Jews and Gentiles alike as mem-
bers,
Q-5.
—
yes.
Please describe the associate membership
of the women in the Essene brotherhood, telling what
privileges and restrictions they had, how they joined
the Order, and what their life and work was.
A-5. This was the beginning of the period where
women were considered as equals with the men in
their activities, in their abilities to formulate, to live,
to be channels.
They joined by dedication — usually by their
parents.
It was a free will thing all the way through, but
they were restricted only in the matter of certain
foods and certain associations in various periods
— r
hich referred to sex, as well as to the food or
drink.
Q-6. How did Mary and Joseph first come in
contact with the Essenes and what was their prepara-
tion for the coming of Jesus?
A-6. As indicated, by being dedicated by their
parents.
Q-7. Please describe the process of selection and
training of those set aside as holy women such as
Mary, Editha, and others as a possible mother for the
Christ. How were they chosen, were they mated, and
what was their life and work while they waited in the
Temple?
A-7. They were first dedicated and then there
was the choice of the individual through the growths,
as to whether they would be merely channels for
general services. For, these were chosen for special
services at various times; as were the twelve chosen
83
at the time, which may be used as an illustration.
Remember, these came down from the periods when
the school had begun, you see.
were the activities in which there were
ten there
to be the cleansings through which bodies were to
become channels for the new race, or the new prep-
aration, these then were restricted — of course — as
to certain associations, developments in associations,
and the like. We are speaking here of the
activities
twelve women, you see —
and all of the women from
the very beginning who were dedicated as channels
for the new race, see?
Hence the group we refer to here as the Essenes,
which was the outgrowth of the periods of prepara-
tions from the teachings by Melchizedek, as prop-
agated by Elijah and Elisha and Samuel. These
were preserving themselves in direct line
set aside for
of choice for the offering of themselves as channels
through which there might come the new or the
divine origin, see?
Their life and work during such periods of prep-
aration were given to alms, good deeds, missionary
activities — as would be termed today.
0-8. Please tell of the contacts of Thesea,
Herod's third wife, with the Essenes, her meeting
with one of the Essene Wise Men, and what were the
names of the two wives preceding her?
A- 8. There was the knowledge of same through
the giving of information by one of those in the
household who had been so set aside for active serv-
ice. Through the manner and conduct of life of that
individual, and the associations and activities, the en-
tity gained knowledge of that group's activities.
0-9. Please describe the Essene wedding, in the
temple, of Mary and Joseph, giving the form of
ceremony and customs at that lime.
A-9. This followed very closely the forms
7

outlined in Ruth. It was not in any way a supplanting

but a cherishing of the sincerity of purpose in the ac-
tivities of individuals.
When there w as
r
to be the association, or the wed-
ding of Joseph and
84'
—
Mary, Mary having been
chosen as the channel by the activities indicated upon
the by the hovering of the angel, the enun-
stair,
ciation to Anna and to Judy and to the rest of those
in charge of the preparations at that time, then —
there was to be sought out the nearer of kin, though
NOT kin in the blood relationships. Thus the lot fell
upon Joseph, though he was a much older man com-
pared to the age ordinarily attributed to Man.- in the
period. Thus there followed the regular ritual in the
temple. For, remember, the Jews were not refrained
from following their rituals. Those of the other
groups, as the Egyptians or the Parthians, were not
refrained from following the customs to which they
had been trained; which were not carried on in the
Jewish temple but rather in the general meeting place
of the Essenes as a body-organization.
(254-109; May 20, 1941)
. Then there were
. . the divers groups, as well as
the Essenes, that had set themselves as a channel
through which there was expected to be the fulfilling
in that particular period of those promises indicated
from the first promise to Eve unto the last as had
been recorded by Malachi. These were individuals
who in their activities of daily life were in keeping
with neither of the first indicated groups. Then there
were those of the Grecian and Roman faiths, who
held to that idea of glorifying the body itself as a
channel through which there might be sought mani-
festation by the divine —
if there was a choice made

by the divine, or if there were the divine (according

to their reasoning).
. This entity then came into activity in that
. .

heterogeneous or conglomerate thought, in the —

name then Ulai. The parentage of the entity was one
—
Archaus a close adherent of the Essenes' thought
yet of the orthodox group —
and of one (the mc
who was a close associate of the mother of Martha,
Mary and Lazarus, in the name Josada.
Then, the entity was brought up in the tenets cr
schools of thought that had attempted to be a
reconstruction of the former activities established by
Elijah in Mount Carmel.
85
 Hence, coming under the influence of ALL of
these tenets, the entity was greatly contused through
its early experience. The entity had the greater teach-

ings, or was acquainted with the greater teachings

of the Carmelites — —
now the Essenes and of the or-
thodox groups that held to the service in the temple
and the close associations with these of the students
and exponents of the Roman and Grecian people. It
was to these latter mentioned teachings that the en-
tity turned more, in its early years.
Thus when there were the first presentations to the
entity of the thought as to the teachings of the
Nazarene, and the entity having rejected John as a
disciple or even a forerunner, these appeared as
mysteries to the entity.
Hence oft in its activities the entity grew cold, and
again very enthusiastic as to the varying forms of ac-
tivities —both as to the social and as to the more
strict religious groups. (993-5; February 19, 1941)
The Essenes were a group of individuals sincere in
their purpose, and yet not orthodox as to the rabbis
of that particular period. Thus such a meeting would
be described by the meditations, certain ritualistic
formulas, as may be outlined very well from some of
those activities as may be gathered from the activi-
ties of the priest in the early period when there was
the establishing of the tabernacle.
Remember, recall, the first two didn't do so well,
even under the direction of the high priest; for they
offered strange fire.
Let not, then, would be offered here,
that as
become as strange but as in keeping with the
fire,
precept of Jesus, "I and the Father are one"; not in-
dividually, but in the personal application of the
tenets, commandments, being one in purpose, one in
application.
Thus such a meeting would be the interpreting of
each promise that has been made; as to when, as to
how there would come the Promised One.
Analyze in the mind, then, that from the 3rd of
Genesis through to the last even of Malachi. Set them
aside. Use them as the basis of discussions, as the
86
various groups may be set in order; each rotating as a
teacher, as an instructor for that particular meeting;
remembering all were secret meetings.
Q-4. Tell of the work, the prophecies, the hopes
of Phinehas and Elkatma, Judy's parents, at Carmel,
as Essenes.
A-4. These were those activities that may be
illustrated very well in the ministry of the parents of
the strong man — that a parallel may be drawn; as to
how firstthere was the appearance to the mother,
and then the father, as to what should be the ministry,
the activity of the entity that was to lead that group,
and aid in the early teaching of the prophecies of the
life of the child Jesus, as well as of John. For, John

was more the Essene than Jesus. For Jesus held

rather to the spirit of the law, and John to the letter
of same.
Q-17. Please describe Judy's home life as well as
her Essene activities.
Q-17. That as might be the description of an
individual who had set self aside as a channel for
such activities. These are very hard to be understood
from the material mind, or from the material un-
derstanding or concept, especially in this period of
consciousness. For, then man walked close with God.
—
When there were those preparations it is possible in
the present, but not ACCEPTABLE. Consequently,
to describe the home life as to say they sat in the sun,
ate three square meals a day and wore little or
nothing, or that they dressed in the best it must —
be that as from the spirit. May best be described as
given by Luke, in his description of those things that
disturbed Mary. "She kept these things and pondered
them in her heart." This did not prevent her from
being, then, a material person, nor one with the
faculties and desires for material associations as in- —
dicated in the lack of celibacy. Is this indicated in
any condition in the book, or man's relationship to
God? Nowhere is this indicated!
Q-18. Judy teaching Jesus, where and
Tell about
what subjects she taught him, and what subjects she
planned to have him study abroad.
87
 Q-18. The prophecies! Where? In her home.
When? During those periods from his twelfth to his
fifteenth-sixteenth year, when he went to Persia and
then to India. In Persia, when his father died. In In-
dia when John first went to Egypt —
where Jesus
joined him and both became the initiates in the
pyramid or temple there.
Q-19. What subjects did Judy plan to have him
study abroad?
A- 19. What you would today call astrology.
Q-20. At what major event Jesus s life was
in
Judy present, such as casting out of demons, healing,
feeding five thousand, etc.?
—
A-20. At his teaching for a period of some five
years.
Q-21. Was she present at any of the healings or
the feeding of the multitudes?
A-21. Those where she chose to, but, she was
very old then. She lived to be sufficiently old to
know, of course, of the feeding of the first five thou-
sand. She was present but rather as one that brought
the crowds together, than as contributing to the ac-
tivities at the time. For, there the divisions arose, to
be sure.
Q-22. Was Judy present at the Crucifixion or the
Resurrection?
—
A-22. No. In spirit that is, in mind present. —
For, remember, Judy's experience at that time was
such that she might be present in many places
without the physical bodv being there!
(2067-11; February 22, 1943)

DREAM SEMINAR
W. Lindsay Jacob, M.D.

A dream is an attempt on the part of the subconscious of

the individual to convey information to his conscious
awareness.
 The foregoing statement reflects much of the general
Edgar Cayce readings tov/ard dreams. The
attitude of the
readings seem to indicate that by utilizing the information
presented in one's dreams, the individual can help himself
in the physical, mental and spiritual aspects of his life. For
many years the A.R.E. has been teaching this point of
view on dreams by publishing a great deal of helpful
material for analyzing one's own dreams and by conduct-
ing summer school sessions in which we have attempted to
instruct the students in understanding the information
presented to them in their dreams. This paper is both a
brief resume of how we see dreams at the present time and
a preliminary report on what seems to me to be an unu-
sually profitable method of self-help in solving one's
problems and improving one's character.
This method of self-help has gradually evolved as the
result of our experiences with the summer students in the
Dream Seminar. I feel it has a great potential in the field
of psychiatry, and I foresee it as becoming a type of group
therapy that should be much more effective than most of
the types currentiy in use. It not only provides the indivi-
dual with a situation for dealing with his current problems
but also provides him with a tool for resolving future
problems. The use of the individual's current dreams
as specimens for discussion in the Dream Seminar has
definitely assisted him in dealing with current problems.
At the same time, from experience he learns to interpret
his own dreams and sets up routines for doing this in the
future.
I tend to agree with Jnnp's stq fo ment to the effect that
the only accurate interpretation of a dream must come
!rom the reamer himself. He can certainly do this bettor
j
wiTtr~TKerTfelp of suggestions, comments, and questions
from outside observers. He can ultimately learn to make a
highly accurate and complete interpretation on his own, as
our students have repeatedly demonstrated. Frequently
when working on his own a student may not, at least ini-
tially, get the entire meaning of a single dream; however,

with repeated dreams and practice his understanding of

the matter in his current dreams gradually narrows down
to real insight. The result brings, at times, substantial
89
 changes in behavior. He begins to see things more nearly
as they are.
My own personal association with this A.R.E. project
has been over the past five years. The experience has led
to the crystallization of some ideas concerning dreams that
I should like to outline. The first and most important con-
cept is the already stated one that emphasizes the com-
munication aspects. A dream is a message from yourself
to yourself. It is presented in disguised form not for the
purpose of obscuring the information but for the purpose
of getting the information past the smoke screen of one's
beliefs, prejudices, misconceptions and false self-image.
*N£ S anity is defined best and most simply as the ability to see
things as tliey ar e. Most of us are not as entirely sane as
we snould like to be, or even as we believe ourselves to be.
All of us, through the years of experience in living, have
developed a set of beliefs, prejudices and a self-image that
are usually not entirely in accord with reality. We, for ex-
ample, tend to think of ourselves as being good-hearted
when we are merely generous, wise when we are only
erudite, loving when we are merely possessive; and we
have developed other distortions in our view of ourselves
and the people and circumstances surrounding us. These
misconceptions are very dear to us. Without them we
would feel stripped, defenseless, inadequate, and possibly
even incompetent. Consequently, we cling to them with a
tenacity almost as strong as the instinct for survival. We
are often convicted by our convictions. Yet, beneath this
distorted image, we really do know what the reality is. Our
senses function without distortion and their messages are
recorded faithfully and without bias. It is only our inter-
pretation of this information, or our understanding of it,
that is distorted and biased. Consequently, our sub-
conscious mind, among other things, has a complete and
accurate record of our entire life. As it says in the
Rubaiyat:
The Moving Finger writes; and, having writ,
Moves on: nor all your Piety nor Wit
Shall lure it back to cancel half a Line,
Nor all your Tears wash out a Word of it.
It is from this, as well as other sources of knowledge, that
the material is gleaned for presentation to us in a dream.
90
When the dream is remembered we are likely to dismiss it

as being "silly," the result of a digestive disturbance, etc.

Despite the illogical aspects that dreams initially present,
as often as not they have a haunting, sometimes disturbing
quality that frequently leads us to muse about them in a
puzzled way.
Our sleep would not be particularly restful if about one-
quarter of it were occupied with our inner-self informing
us as to the situation within and about us. I don't imagine
we should doze peacefully while an inner voice was telling
us that the conditions of the arteries of the heart were
growing critical and we were shortly due to have a heart at-
tack. Nor should we slumber too soundly while being told
that if we continued this attitude toward our brother it
would be most detrimental to us both and probably lead to
serious trouble. Yet these two brief examples are illus-
trative of the type of information that is being conveyed to
us in our dreams.
It's bad, incidentally. Frequently dreams give us
not all
compliments on what we have done or are doing. Often in
the presentation of the material itself a solution is strongly
implied and even, occasionally, a solution is given. Such is
the dream in which a woman sees herself taking off a pair
of black gloves and putting on a pair of white ones. She is
telling herself to stop her hateful ways of thinking and
be more loving in her thoughts. In any event, nature,
as usual, has utilized the parable or symbolic form to
preserve an uninterrupted night's rest and at the same time
to convey vital information. Freud in his "little" book on
the interpretation of dreams, published after the major
volume, likens the nature of the dream work to that of a
night watchman. That is, he quiets all minor disturbances
so that the town sleeps, but should a major emergency oc-
cur he will waken the townspeople to attend to it. We have
all had the dream experience, I'm sure, in which the pur-
pose was to rouse us because the baby was crying, or be-
cause there was a fire in the house, and perhaps most often
simply because we needed to know and remember the con-
tent of that particular dream.
A dream, then, is presented most often in symbolic or
parable form. The reasons for this are at least three-
fold —
with a fourth, what might be called, fringe benefit.
91
First,symbols tend to preserve the state of sleep. Second,
symbols disguise the information initially, not to block it
from our conscious awareness but to get it through to the
conscious awareness. Third, the best way to condense the
greatest amount of information into the smallest possible
message is to use parables, pictures, symbols, etc. A
fourth possible advantage to this form is the fact it pre-
sents itself as an intriguing kind of riddle that titillates the
imagination, which in turn almost automatically draws us
to attempt to solve it. It is interesting to note that the
other outstanding example of teaching in parable form is,
of course, contained in the Gospels. The Galilean, in His
great wisdom, apparently realized the advantages of this
method.
A dream, then, immediately presents two levels of in-
formation. The first level, which we call the manifest con-
tent, consists of that material that we actually see, hear,
experience, etc. in the dream itself. It is usually senseless
to us if we take it at face value. For example, it certainly
doesn't make much sense to start a trip in a railroad car
and then find oneself pedaling a bicycle through the
woods. This is the manifest content of the dream. The

other level of information in a dream is called the latent

content and consists of the meaning of the symbols in the
manifest content. The latent content of the dream is its
real meaning for us. Analysis of the dream and statement
of its latent content is known as dream interpretation. In
the above example with the trip starting in the railroad car
and ending on a bicycle in the woods, a possible in-
terpretation might be that the endeavor the dream repre-
sents has started out in a conventional way with plenty of
assistance but has or will end with the individual being all
—
alone possibly somewhat lost and proceeding strictly un-
der his own power.
* It is not my purpose to present here a long discussion
on the various types of symbols and their meanings. We
must leave this for a more intense and prolonged study. I
merely wish to highlight some of the general aspects of
dreams and dreaming that have come about as the result
of our work with the group at A.R.E. I want to mention,
however, the use of color in a dream because, in my ex-
perience, little has been written about this in most of the
92
standard works, and it is one of the richest sources of
information available in dreams. Those which are
presented in color frequently have a greater depth of
meaning than the usual black and white ones. Each of the
colors used has a specific message. The interpretation of
the various colors is surprisingly well known to most of
us, appearing in many of our figures of speech; such as, I
am feeling blue today; he was red with anger; he was
green with envy, etc. The meanings of the colors are an-
cient, in that they generally have the same significance in
dreams as that ascribed to them in religious trappings,
heraldic emblems, flags, etc. The quality and intensity of
the color usually has significance as well. A dirty green is
probably a bad indication. Pastel shades usually refer to
less intense emotions; whereas, sharp, clear colors, as a
rule, refer tomore intense emotion or quality of character.
Using the color, as well as the rest of the dream, greatly
enriches the interpretation. For instance, a dreamer may
indicate he is frozen in something by dreaming he is cov-
ered with snow. If the snow is colored blue he is, perhaps,
frozen in depression.
From our work with dreams has come an attempt to
classify them. We
feel there are probably three main types,
and several others less often encountered.
The first type we call a physical dream, and its latent
content refers to a physical condition in the body of the
dreamer. This type tends to point out health problems,
such as developing ulcers, high blood pressure, kidney
conditions, improper diet and even more everyday things
such as the need for a laxative, more rest, more exercise,
etc.
The second main type we call a mental dream. This
particular variety has todo with the problems of everyday
living: our attitudes toward ourselves that cause us trou-
ble; our attitudes toward other people or our work that
should be revised; a need for money —
in general, the usual
problems of living that are not physical.
The third main type is called a spiritual dream. It is
usually in color and has to do with those attributes of
character that are generally termed abstract and yet are
somehow most concrete: things such as the quality of our
courage; whether we are thinkins for good or evil; the in-
93
 power; the quality of our charity.
tensity of our drive for
Needless to say, very few dreams fall entirely within one
category. Most contain elements of at least two of these
types.
Other varieties of dreams are precognitive, telepathic,
clairvoyant, etc; unusual experiences we call "visions."
With respect to the precognitive dream, I want to point
out that many dreams are predictive. They indicate trends
in our thinking or behavior that will probably result in a
specific type of event. This aspect of dreaming is not
truly precognitive and merely results from the ability of
our subconscious to interpolate ahead from the data at
hand. This type of prediction generally is no surprise to us
once the dream has been interpreted and usually covers
only a relatively short period forward in time —
a few
weeks to a few months. A truly precognitive dream is
generally a complete surprise, and often we are unable to
interpret it until after the event has occurred because it
has no latent content. It is merely a straightforward
presentation of the event that is being predicted.
Telepathic and clairvoyant dreams are usually of the
—
same nature a straightforward presentation of the facts.
However, many dreams contain minor elements of ESP,
generally presented in symbolic form. When ESP material
is presented in this way it is quite difficult to prove it as
such and consequently this aspect of dreaming is, and
probably always will be, cloudy and confused.
A vision is usually an intense dream experience that im-
mediately affects the individual to the very depths of his
being and as a result cannot be classified as an ordinary
dream. There are many fine examples of this type of ex-
perience in the autobiographies of religious individuals.
In our work in the Dream Seminars we try to concen-
trate more on aspects of dreaming defined in these three
main categories of dreams, physical, mental and spiritual,
as we feel this is the most important and fruitful line of
approach for the individual student. The specimen dreams
we have worked with have contained some material sug-
gestive of ESP in symbolic form. There have been a very
few precognitive dreams that were not recorded by the stu-
dent during the summer session but at other times in the
year.
94
 The Dream Seminar was comprised of six to fifteen stu-
dents. They were normal individuals whose motivation
was good, since a prerequisite for the Seminar was a col-
lection of fifty previously recorded dreams. The at-
mosphere of the class itself was relaxed and there was little
difficulty in getting the face issues, and
students to
develop insights. Only rarely leaders of the
did the
Seminar feel it necessary to soft pedal or avoid one or
another of the more intensely personal levels of inter-
pretation of the dreams presented. Usually by the end of
the one or two week session the students themselves were
making good interpretations of their own dreams and as a
group were really dissecting in great detail the dreams
presented to them. Many of them developed surprising in-
sights into their own characters and attitudes during this
very short time we had to spend with them. Many others
have informed us by correspondence during the year of
how they have been able to continue using what they have
learned to further their understanding of themselves and
their problems. Many of them have come back more than
once because they felt the work to be quite profitable from
a personal standpoint.
In addition to the above, during the last summer session
we conducted a pilot study to determine whether or not
various stimuli might have an effect on the type and
quality of the individual's dreams. The students were
divided into small groups using various stimuli, most of
which were suggested by the Edgar Cayce readings.
In order to obtain as many dreams as possible the stu-
dents were divided into teams of three, consisting of one
observer and two sleepers. The observer would arise at
about 3:00 A.M. and awaken the dreamers each time af-
ter random eye movements were observed. This technique
did increase the number of dreams by about fifty percent
over what would ordinarily have been produced in this
length of time, judging from past experience. In view of
the small numbers used, results were in no way conclusive.
Previous studies of dreams indicate that external stimuli
usually have little effect on the dream content. Therefore,
we did not expect nor find a marked difference in the
quality and type of dream in the various groups,
95
 As I have stated before, the most exciting thing about
the whole project has been the growing realization that we
have here what can obviously be a very effective tool for
helping people with clinical problems, as well as normal
individuals.In this day and age where the need for
psychiatric services seems already to have increased well
beyond the capacity of the manpower available to deal
with it, such an effective method of helping many people
at the same time should not be overlooked

THE EDGAR CAYCE READINGS ON DREAMS

The following readings on dreams, from the Edgar Cayce

records, have been selected as being representative of the
premise upon which the more than six hundred dream
readings were given. Herein is revealed a purpose and
usefulness of the dream which goes far beyond that
heretofore advocated by psychology.
While the idea of reincarnation, so prominent in the
Edgar Cayce readings, was not new here, the idea of the
dream as being a mechanism of interrelated mind activities
between the conscious, subconscious and superconscious
for soul development was, apparently, new. The dream
purpose seems to be to bring to the consciousness an illus-
tration of mind and soul ideals in comparison with con-
scious willful actions for a directive or helpful influence.
The scope of dream activities seems much broader than
heretofore studied, and presents a philosophy of man in
the earth; his growth and development or regression; his
reincarnating and its purposes; as well as the essence of
man himself.

The first answer that had any reference to dreams, was in

response to the question:

Q-4. How can we best develop our sub-

conscious minds to be of the most benefit to our
96
fellow men while in the physical plane of living?
A-4. By developing the mental or physical mind
toward the uplift of mankind toward the Maker, leav-
ing those things behind that so easily beset the
physical body.
—
By the training of the mental through the physi-
cal forces and the subconscious urge, as we have
given —in the right or direct way, and lending
assistance to the uplift of all.
The THOUGHT held against an individual directs
the mind, either of the masses or classes; whether
toward good or bad. Thought is reached through the
physical forces, and, by becoming a part of the
physical or conscious mind, either lends strength of
subconscious forces, or allows the subconscious to
direct.
Not that the physical mind gives strength, except
by allowing the subconscious to direct, and by not
building barriers [that must then] be overcome.
That [which is] to be overcome might as well be
met in this plane; for it will have to be met eventually,
before we can gain the entrance to the Holy of Holies.
This is the manner in which to train or conduct the
physical to lend the assistance to the subconscious
forces to direct and give the help the world or
populace needs. 3744-1
Q-41. Give the best method of helping the human
family increase in knowledge of the subconscious soul
or spirit world.
A-41. The knowledge of
the subconscious of an
entity of the human family,is as of one integral

force, element, or self in the creation of the human

family; and until the individual makes known to
groups, classes, countries, nations THE GREATER
STUDY OF SELF, that force will only be magnified.
That of the spirit is the spark or portion of the Divine
that is in every entity, whether complete or evolving
to that completeness.
The study (from the human standpoint) of sub-
conscious, subliminal, psychic, soul forces, is and
should be the great study for the human family; for
man will understand its Maker when it understands
97
its RELATION to its Maker; and it will only under-
stand that THROUGH ITSELF.
That same understanding is the knowledge as is
given here in this state.
Each and every person getting that understanding
has its individual [obligation] towards the Great
Creation, and its individual niche, place, and duty to
perform. It has to reach numbers of psychic forces or
phenomena that may be manifested in the earth
plane.
All the same, the understanding for the individual
entity, viewed from its own standpoint and
knowledge, is acquired and made ready by ITSELF,
to be manifested through itself towards its own
development, and hence in that development of the
Creation, or world.
Only in this manner and in this form and in this
way, such a development be of assistance to the
will
world. As in DREAM, those forces of the sub-
conscious, when correlated into forms that relate to
the various phases of the individual, give to that in-
dividual the better understanding of self, when cor-
rectly interpreted,
Forget not that it has been said correctly that the
Creator; the gods and the God of the Universe;
speaks to man through this individual self.
Man approaches the nearer condition to that field
when the normal is at rest; in sleep or slumber. And
when more of the forces are taken into consideration,
and are studied by the individual, (not by someone
else), it is EACH individual's job . . . to receive the
message from the higher forces themselves, and for
EACH individual to [decide whether] he will study
to show himself approved. Tn all Thy getting, My
Son, get understanding.' That of Self.
When one understands self, and self s relation to
his Maker, his duty to his neighbor and his own duty
to self, he cannot, will not, be false to man or to his
Maker.) Give then more tho ught, FOR THOUGHTS
ARE DEEDS, and are ~ch!ldren of the relation
reached between the Tnental and the souITThought
has its relation toTEe plane of existence ol'the spirit
98
and the does to the physical or earth plane.
soul, as it

/What m an he becomes j /Wha t he

thin ks contin u ally,
cherishes in his heart and mind, he niakes a^part of
the pulsation eg his hea rt""tErough his Qjvn blood
cellsT^d^eT5iiilds7 in his own physical, thaFwhich
his spirit and souTmust feed Jipon,~ and THAT BY
WHICH ITTWUX^BET POSSESSED when it passes
into the realm where the experiences it has gained
here in the physical plane MUST be used.
The attributes of the soul and spirit are as
—
many and as many more! —
as the attributes of the
physical or mental mind. Each, in the beginning, was
endowed with
in itself is
that same condition —
position. Each,
building to- itself, by means of its develop-
ment through the ages as they manifest upon the
earth plane.
With each development, that force known upon this
plane as WILL is given to man over and above all
Creation.
THAT FORCE may separate itself from its

Maker, for with the WILL man may either adhere to

or reject DIVINE LAW—
those immutable laws
which are between the Creator and the created.
set
Study these; especially through any of those phases
wherein the carnal or material or normal forces are
laid aside; and the ever-present elements of the spirit
and soul commune with those of the forces as found
in each entity. Study those and KNOW
THYSELF.
Q-43. What is a dream?
A-43. There are many and various kinds of
manifestations that come to a being that is in the
physical plane of man, [one of] which the human
family terms a DREAM.
Some are produced by [such] suggestions as reach
the consciousness of the physical in the various forms
and manners when the physical, in that region called
sleep or slumber, has laid aside the conscious.
When those forces through which the spirit and
soul have manifested themselves are re-enacted by
thissame soul and spirit force (in such a manner) as
toconvey or bring back impressions to the conscious
mind in the earth plane; it is termed a dream.
99
 This may well be caused by those forces that are
taken into the system. The action of digestion that
takes place under the guidance of subconscious
forces becomes a part of that plane through which
the spirit and soul of the entity pass at such time.
Such manifestations are termed or called nightmares,
or the abnormal manifestations on the physical plane
of these forces.
In the normal course of dreams, those forces are
enacted that may be the FORESHADOWS of a con-
dition, when the soul and spirit force compares the
conditions in various spheres through which (the
soul and spirit of) a given entity has passed in its

evolution to its present sphere.

In this age at present, 1923, there is not sufficient
credence given dreams; for the best development of
the human family is to give the greater increase in
knowledge of the subconscious soul or spirit world.
This is a DREAM.
Q-44. How shoulddreams be interpreted?
A-44. Depending upon the physical condition of
the entity, and that which produces or brings the
dream to that body's forces. The better definition is
this: correlate those truths that are enacted in each
and every dream that becomes a part of the entity of
the individual, and use such (for the purpose of) bet-
ter development; ever remembering that 'develop'
means going TOWARD the higher forces, or the
Creator. 3744-4

In the intervening years, many individual dreams were

interpreted by Edgar Cayce, but it was not until 1932 that
this specific question brought the following definitive
answer.

Mrs. C: You will please outline clearly and com-

prehensively the material which should be presented
to the general public in explaining just what occurs in
the conscious, subconscious and spiritual forces of
an entity while in the state known as sleep.
Mr. C: While there has been a great deal written i

and spoken regarding experiences of individuals in

100
that state called sleep, there has only recently been
the attempt to control or form any definite idea of
what produces conditions in the unconscious (sub-
conscious, subliminal or subnormal) mind. [These
are] attempts to determine that which produces the
CHARACTER of the dream as experienced by an
individual or entity.
Such experiments may determine — for some minds
— questions respecting the claim of some psy-
chiatrist or psychoanalyst; and, through such ex-
periments, refute or determine the value of such
[claims] by the study of certain character of mental
disturbances in individuals. Yet little of this may be
called true analysis of what happens to the
—
body either physical, mental, subconscious or spiri-
tual— when it loses itself in such repose.
To be sure, there are certain definite conditions
that take place respecting the physical, the conscious,
and the subconscious (as well as spiritual) forces of
a body. So, in analyzing such a state for a com-
prehensive understanding, all things pertaining to
these various factors must be considered.
First, we would say, sleep is a shadow of that in-
termission in earth's experiences called death; for the
physical consciousness becomes unaware of existent
conditions, save those determined by the attributes of
the physical which partake of the attributes of the
imaginative or the subconscious and unconscious
forces of that same body.
That is, in a normal sleep (from the physical
standpoint we are reasoning now) the senses are on
guard, as it were; so that the auditory forces are
those that are the more sensitive ... So, then, we find
that there are left four other attributes that act in-
dependently and coordinatingly in awareness for a
physical body to be conscious. These, in the state of
sleep or repose, have become unaware of that which
is taking place about the object so resting.

The organs that are of that portion known as

the inactive — those not necessary for conscious
—
movement keep right on with their functioning,
[just] as the pulsations, the heart beat, the assimilat-
101
ing and excretory systems keep right on functioning,
[even though] there are periods during such a rest
when even the heart and the circulation may be said
to be "at rest."
What, then, is not in action during such period?
That known as the sense of perception, as related to
the physical brain.
Hence it may be truly said that the auditory sense is
subdivided, and there is the act of hearing by feeling,
the act of hearing by the sense of smell, and the act of
hearing by all the senses that are independent of the
brain centers themselves, but are rather of the lymph
centers.
Throughout the entire sympathetic system is such an
accord as to be MORE aware, MORE
acute, even
though the body-physical and the brain-physical are
in repose, or unaware.
This, the sixth sense, as it may be termed for con-
sideration here, partakes of the ACCOMPANYING
ENTITY that is ever on guard before the throne of
the Creator itself.
It is that that may be trained or submerged, or left
to its own initiative, until it makes war with the self
in some manner or expression —
which must show it-
self in a material world as in dis-ease, or disease, or
temper, or any form that has enabled the brain to
become so altered as to respond much in the manner
that a string vibrates to certain sound [according to
the way] it is strung or played upon. This sense that
governs such may be known as the OTHER
SELF of
the entity or individual. Hence w e find there must be
7

some definite line that may be taken by that OTHER

SELF; and much has been recorded as to certain
given effects it may produce —
not on the mind, to be
sure; for its (area of operation is) outside those in
which the mind or the brain-centers are ordinarily
known to function —but upon the same individual,
nevertheless.
In purely physical sleep we find the body is re-
laxed— and there is little or no tautness within same.
[It is then that] those involuntary activities that fun-

ction through the organs that are under the supervi-

102
sion of the subconscious or unconscious self UNITE
with those forces that have been acted upon by that
which the body has fed upon. Then it may be seen that
the same body, fed upon meats for a period
against] the same body fed upon only herbs and
[as —
—
fruits would not [supply] the same character or ac-
tivity to theOTHER SELF, in its activity, as that
called the DREAM SELF. Nor does it produce the
same effect upon any other individual sharing the
same environment under the same circumstances.
This should lead one to know, to understand, that
there is a definite connection between that which we
—
have chosen to term the sixth sense acting through
the auditory forces of the body-physical —
and the
OTHER SELF within self. 5754-1
Now, with that as has just been given, that there is
an active force within each individual that functions
in the manner of a sense when the body-physical is in
sleep, repose or rest, we would then outline as to
what are the functions of this we have chosen to call
a sixth sense.
Many words have been used in attempting to
describe what the spiritual entity of a body is, and
what relation this spirit or soul bears to the active
forces within a physical normal body. Some have
chosen to call this the cosmic body . that body
. .

with which the individual, or man, is clothed in his

advent into the material plane.
These are correct ... yet by their very classifica-
tion, by calling them by names to designate their
faculties or functionings, have been limited in many
respects.
But what relation has this sixth sense (as has been
termed in this presented, with this soul body, this cos-
mic consciousness? What relation has it with the
faculties and functionings of the normal physical
mind? Which must be trained? The sixth sense? or
must the body be trained in its other functionings to
the dictates of the sixth sense?
In understanding, then, let's present illustrations as
a pattern, that there may be comprehension of that
which is being presented.
103
 This ability or this functioning that is so active
when physical consciousness is laid aside as has —
been termed by some poet, when the body rests in the
arms of Morpheus leaves — a definite impression.
Upon what? The mental activities of the body; or
the subconscious portion of thebody (which, it has
been termed, never forgets); upon the spiritual
essence of the body; or upon the soul itself? These
are questions, not statements!
This sixth sense activity is the activating power or
force of the OTHER
SELF. What OTHER
SELF?
That which has been builded by the entity through its
experiences as a whole in the material and cosmic
world. Hence docs the subconscious make aware to
this active force, when the body is at rest, some ac-
tion on one part of self or another that is in disagree-
ment with that OTHER SELF. Hence we may
. . .

find that an individual may, from sorrow, sleep and —

wake with a feeling of elation. Ever when the
physical consciousness is at rest, the OTHER
SELF
communes with the soul of the body, see?
Hence we find the more spiritual-minded indivi-
duals are the more easily pacified; [because they
are] at peace and in harmony in their normal active
state as well as in sleep.
Why? They have set before themselves that which is
may be wholly relied upon; for that
a criterion that
from which an entity or soul sprang is its awareness of
the Divine, or the creative forces within its ex-
perience.
Hence they that have the Name of the Son
have put their trust in Him. He is their standard, their
model, their hope, their activity.
On the other hand, oft we find one may retire with
a feeling of elation or peace, and wake with a feeling
of depression, of being alone, or being without hope,
or fear having entered: the body-physical awakes
with that depression that manifests itself as of low
spirits.
What has taken place?
The components of the soul are meeting that
which it has merited, for the purpose of clarifying its
104
 association of itself with whatever it has set as its
ideal.
If one has set self in array against that of love as
manifested by the Creator in the material plane, then
there must be a continual continual —
warring of —
those elements.
By comparison, then, we may find how it was that
the energy of creation manifested in the Son . . .

. What, then, has this to do, you ask, with the

. .

subject of sleep? Sleep is that period when the soul

takes stock of that which it has acted upon during
one rest period to another, drawing as it were the— —
comparisons that make for life itself in its essence.
As for harmony, peace, joy, love, long-suffering, pa-
tience, brotherly love, kindness —
these are the fruits
of the Spirit.
Hate, harsh words, unkind thoughts, oppressions
and the like, these are the fruits of the evil forces (of
Satan), andeither abhors that through
the soul
which has passed, or enters into the joy of its Lord.
it

Why should this be so in one portion, or one part

of a body, rather than another?
How received woman her awareness? Through the
sleep of man! Hence intuition is an attribute
[achieved by] the suppression of those forces from
which it sprang, yet endowed with all of those abili-
ties and forces of its Maker that made for its activity
in —
an aware world or, if we choose to term such, it

a three-dimensional world, a material world, where a

being must SEE a materialization to become aware
of its existence in that plane. 5754-2

This purpose and function of the dreaming process is to

review what has been done and thought with the ideals of
the higher self; and then to confront the physical conscious
self with dream symbols which indicate where it has erred
and fallen short, or — less often —made spiritual progress.

As to how the sixth sense may be used, then, de-

pends upon the ideal of the individual; for, as has
been so well pointed out in Holy Writ, if the ideal of
105
the individual then the abilities to contact the
is lost,

spiritual forces gradually lost, or barriers are

are
builded that prevent the individual from sensing his
nearness to a spiritual development.
As to those who are nearer the spiritual realm;
their visions, dreams and the like are more often re-
tained by (the waking) individual; for, as is seen as a
first law, this is self-preservation.
Self rarely desires to condemn
save when the
self,
selves are warring one with another;
as are the el-
ements within a body when eating of that which pro-
duces what is termed a nightmare —
they are warring
with the senses of the body, and partake either of
those things that cause fear, or produce visions [of a
like nature to] the elements that have been taken
within the system.
Then, how may this be used to develop a body in
its relationship to the material, the mental, and the

spiritual forces? Whether it is the body's desire or

not, in sleep the consciousness is physically laid
aside.
As to what it will seek, this depends upon what it

would associate itself with, physically, mentally, spiri-

tually ... as has been seen by even those attempting
to produce a certain character of vision or dream
these follow another law that is universal . . . Like
begets like!
That which is sown in honor is reaped in glory.
That which is sown in corruption cannot be reaped
in glory ... for such experiences as dreams, visions
and the like, are but the activities in the unseen world
of the real self of an entity.
Q-l. How may
one train the sixth sense?
A-l. This has just been given; that which is con-
stantly associated with the mental visioning in the
imaginative forces THAT
will it develop
toward. What is that which is and may be sought?
When under stress, there are no individuals who
haen't at some time been warned of that which may
arise in their daily or physical experience. Have they
heeded? No! It must be experienced!
106
 —

Q-2. How may one be constantly guided by the

accompanying entity on guard at the Throne?
A-2. It's as to whether they desire or not! It is
there! It doesn't leave, but is the active force!
This might confuse some, for as has been —
given — the subconscious and the abnormal, or the
"unconscious conscious," is the mind of the soul:
that is, (in the sense that this is used) it is the sub-
conscious or subliminal self that is on guard ever
with the Throne itself.
For has it not been said: "He has given his angels
charge concerning thee, lest at any time thou dashest
thy foot against a stone"?
Have you heeded? Then He is near!
Have you disregard sd? Then He has withdrawn to
thine OTHER SELF, see? That self that has been
builded as the companion, that must be presented
that is presented —
is before the Throne itself!

—
Consciousness man seeks this for his OWN
diversion. In sleeo he seeks the REAL diversion, or
the real activity of self.
Q-3. What governs the experiences of the astral
body while in the fourth dimensional plane during
sleep?
A-3. given, that upon which it has
As has been
fed; thatwhich it has builded; that which it has
sought; that which the mental mind, the subconscious
mind, the subliminal mind, seeks! That governs.
Then we come to an understanding of "he that
would find, must seek."
In the physical or material, this we understand.
It is also the pattern of the subliminal or the spiri-
tual self.
Q-4. What
state or trend of development is in-
dicated an individual does not remember dreams?
if

A-4. The negligence of its associations, both

physical, mental and spiritual! Indicates a very
negligible personage!
Q-5. Does one dream continually, but simply fail
to remember consciously?
A-5. There is no difference between the unseen
107
world and that which is visible; save that in the un-

L, so much greater expanse or space may be cov-

ered!
Does one always desire to associate itself with
others? Do
individuals always seek companionship in
this or that period of their experiences in each day?
Do they withdraw themselves? That desire lies, or car-
ries on! See? It's a natural experience, not unnatural!
Don't seek for unnatural or supernatural!
It is the natural —
it is nature —
it is God's activity!

HIS associations with man, HIS desire to make for

man a way towards an understanding!
If there could be seen or understood fully that
illustration given of the Son of man —
that while
those in the ship w ere afraid because of the elements,
T

the Master of the sea and the elements slept!

What associations may there have been with that
sleep? Was it a natural withdrawing?
Yet when spoken to, the sea and the winds obeyed
His voice.
Thou may do even as He, wilt thou but make
thineself aware . . .

Q-6. Is it possible for a conscious mind to dream

while the astral or spirit body is absent?
A-6. A
conscious mind, while the body is absent,
is as one's ability to divide self and do two things at
once; as seen by the activities of the mental mind.
is

The ability to read music and play [it at the same

time] is using different faculties of the same mind.
Then, for one faculty to function while another is
functioning in a different direction is not only possi-
ble but probable; dependent upon the ability of the
individual to concentrate, or to centralize in their
various places those functionings, of the spiritual
forces in the material plane. Beautiful, isn't it?
Q-7. What connection is there between the
physical or conscious mind and the spiritual body
during sleep or during an astral experience?
A-7. As has been given, a SENSING! With
what? That separate sense, the ability of sleep that
makes for acuteness with those forces in the physical
being that are manifest in everything animate.
108
 —
As the unfolding of the rose the quickening in
the womb of the grain as it buds forth —
the awaken-
ing in all nature of that which has been set by the
Divine forces to make for an awareness of its
presence in matter, or material things. ,5754-3

A
whole new concept of man in the earth is presented in
these answers; in that physical consciousness is a diversion
of man's essential activity —
the real entity exists at the
subconscious level.

KARMA— OUR JOT AND TITTLE

Mary Ann Woodward

For verily I say unto you, till heaven and earth pass, one

jot or one tittle shall in no wise pass from the law, till all
be fulfilled.
Matt. V:18

And it is easier for heaven and earth to pass, than one

tittle of the law to fail.
Luke XVI:17

The immutable law mentioned in these references from

the New Testament is the law of cause and effect, the law
of karma. The term "karma" comes from a Sanskrit word
which means action and reaction. In Hinduism it connotes
the labor of the soul, seeking to attain union with God.
Edgar Cayce explained karma in its many aspects and
ramifications as "meeting self."
Most of our acts produce an immediate result of which
we are usually aware. However, many circumstances or
conditions we meet seem to have no cause for which we
are responsible in the present, and often in misery we cry
out as did Job, "Why has this been visited upon me?"
The theory of reincarnation, which holds that man lives
many times in the earth, has as its very core the implica-
109
tion that effects which are felt in a present life often have
their causes in previous ones. Many people see in this
belief the only explanation for the inequalities in the
1; for the startling contrast in the conditions into
which people are born. The Edgar Cayce readings main-
;hat each person is responsible for the circumstances
in which he finds himself and explain that if he chooses
to consider himself an innocent victim of his environment
or experiences, it is simply because he lacks a depth of un-
derstanding.

What
ye sow, ye reap. There are often experiences
in which individuals apparently reap that which they
have not sown, but this is only the short self vision of
the entity or the one analyzing and studying purposes
or ideals in relationship to those particular indivi-
duals. 2528-3

Meeting according to the information in the read-

self,
is own actions or
actually meeting the results of our
attitudes. An acceptance of reincarnation implies the ac-
ceptance of the fact that each individual faces results he
brought about. Not only do we make daily choices for
which w e are responsible, but we have made choices in
T

previous lives for which we are responsible. We are free to

choose, but we must realize that within each choice are
future choices. The consequences of our choices and acts
are the **jot and tittle" that we must face.

Cause and effect to many are the same as karma.

Karma is that brought over, while cause and effect
may exist in the one material experience onlv.
2981-21

A-l. Most individuals in the present misinterpret

karmic conditions. The development or destiny as
—
karmic influences each soul, each entity, should
gain the proper concept of destiny. Destiny is with-
in, or is as of faith, or is as the gift of the Crea-
tive Forces. Karmic influence is, then, rebellious
influence against such. When opportunities are
presented, it is the entity's own will force that must
110
be exercised — that which has separated it or has
made it equal to the creative influences in the higher
spiritual forces to make
for itself that advancement.
Then in every contact there the opportunity for an
is

entity, a soul, to fulfill or meet in itself or its soul

self's association with the Creative Forces from the
First Cause, to embrace that necessary for the entity
to enter into the at-oneness with that Creative Force.
Hence as for the entity's fulfilling, it is ever on the
road. 903-23

For Life and its expressions are one. Each soul or

entity willand does return, or cycle, as does nature in
its manifestations about man; thus leaving, making

or presenting — —
as it were those infallible, indelible
truths that it — —
Life is continuous. And though
there may be a few short years in this or that ex-
perience, they are one; the soul, the inner self being
purified, being lifted up, that it may be one with that
first cause, that first purpose for its coming into ex-
istence.
And though there may be those experiences here
and there, each has its relationships with that which
has gone before, that is to come. And there has been
given to each soul that privilege, that choice, of being
one with the Creative Forces. And the patterns that
have been set as marks along man's progress are
plain. None mount higher than that which has been
left inHim who made that intercession for man, that
man Him might have the advocate with the
through
Father. And those truths, those tenets
—
yea, those
promises that have been set in Him, are true; and
—
may be the experience of each and every soul, as
each entity seeks, strives, tries, desires to become
and pursues the way of becoming with Him.
Then, as there has been and is the passage of a
soul through time and space, through this and that
experience, it has been and is for the purpose of giv-
ing more and more opportunities to express that
which justifies man in his relationships one with
another; in mercy, love, patience, long-suffering,
brotherly love.
Ill
 For these be the fruits of the spirit, and they that
would be one with Him mu dp Him in spirit
and in truth. 938-1

We and we alone are responsible for what we are and

our condition in this earth.
The Edgar Cayce readings indicate that the indivi-
is the sum total of what
duality the entity has done about
uve and ideal forces in its various experiences in the
earth. The individuality changes as the entity acts, thinks,
and feels in the present about its ideals, its experiences,
and its opportunities. Problems, conditions, individuals,
all cause a reaction in the individuality. Each phase of the

entity has its separate attributes, which may be both

leal and spiritual. Also, they may be one, and to ac-
complish this the entity must use the mind. The mind is
the builder, the way in which one approaches either in-
finity or materiality.

For, not by chance that each entity enters, but

it is

that the entity —

as a part of the whole may fill that —
place which no other soul may fill so well.
Thus with each material manifestation there is an
undertaking by an entity to so manifest that it, as a
part of the whole, may become more and more at-
tuned to that consciousness, and thus glorify Him in
the entity's relationships to others in any and in every
experience.
Thus the urges latent or manifested are ex-
pressions of an entity in the varied phases of con-
sciousness. In the material or earthly sojourn these
find expressions or manifestations in a three-
dimensional manner. Each entity, thus, finds itself
body, mind and soul. These phases represent the
three spiritual attributes that are understandable or
comprehended in materiality. Yet as the mental and
become more and more expressive, or
the spiritual
controlling through the experiences in the earth, the
entity becomes aware of other dimensions in its
material sojourn.
While body is subject to all the influences of
materiality, it mav be controlled —the emotions
112
 thereof—by the mind. And the mind may be directed
S-
which
S
?^ Spirit iS
that portion of the Fir st
finds expression in all that
Cause
is everlasting in the
consciousness of mind OR matter
And no urge—whether of the material
sojourns or
sniritnaf 5? ^aspens-surpasses the mental and
spiritual abilities of a soul
to choose its course that it
the soul and mind, may
take
In materiality, then, as
may be expressed in
whatever environ a body has chosen,
it becomes ac-
customed or attuned to the

S 3r
localized; Fhere ?
or they
minded, or spiritual or
aCtivity
may become
-
environs of that pat
Yet these
or nation-
m
state
^y become

fellow-man-minded, thereby
whicfa the entit ma express
itse'rfhnlr^
itself, l
though under the same environy y
of others in
tnat particular sphere of
activity. 2533-1
Each each soul, enters the material
entity,
ex-
perience for purposes. These are
not individual or of
a selfish nature, though they
are very personal in
their application and their
practice.
Each soul meets CONSTANTLY ITSELF- not
alone m
what is called at times karma or
karmic
influences. For remember, Life
is God; that which is
constructive grows, that, which is destructive
deteriorates.
Then, Karmic Forces—if the life
application in the
experience of an individual entity
GROWS to a
p6aCe and uarmony and understanding;
ye £»?
GROW to Heaven, rather than going to
or
heaven,
ye growm grace, in understanding.
Remember then as this: There are promises made
by the Creative Forces, or God to the
children of
men, that "If ye will be my daughter, my son,
my
child, I will
indeed be thy God."
This is an individual promise. Hence the
purposes
are for an entrance; the SOUL may
be prepared for
an indwelling with the soul, the mind, of the
living
&
God.
How, then, ye ask, are ye to know when ye are on
the straight and narrow way?
 My Spirit bcareth witness with thy spirit that ye
are indeed the children of God.
How? Thy God-consciousness, thy soul, either
condemns, rejects, or falters before conditions that e
ist in the experience of the mental and material self.
Mind ever is the builder. 1436-1

We often feel we are treated unjustly or that we deserve

better things. This is probably only the short view, for we
do reap what we sow. We must meet in the physical what
we have done in the physical and we meet in the mental
what we have done or thought in the mental.

So we have or meet those various aspects in the

experience of each individual; for where there has
been the constructive or destructive aspects in the ex-
perience of each individual, they must be met in that
same sphere or plane of activity in which they have
been in action in the experience of the entity and —
met according to that which is to be meted. For what
saith the law? As ye mete, so shall it be meted to thee
in thine own experience, in thine own activity. So, as
individuals in their material or mental experience in
the material world find that they are in the activity of
being mistreated, as from their angle, from their own
angle have they mistreated. If harshness has come to
thine own experience, so has there been in thine own
activity that which makes for same; and so is the ex-
perience in each phase. 262-81

Learn this lesson well — the spiritual truth:

Criticize not unless ye wish to be criticized. For with
what measure ye mete it is measured to thee again. It
may not be in the same way, but ye cannot even
THINK bad of another without it affecting thee in a
manner of destructive nature.
Think WELL of others and if ye cannot speak well
of them don't speak at all —
but don't think it either!
Try to see self in the other's place. This will bring
the basic spiritual forces that must be the prompting
influence in the experience of each soul, if it would
grow in grace, in knowledge, in understanding; not
114
only of its relationship to God, its relationship to its
fellow man, but its relationships in the home and in
the social life.

For know that the Lord thy God is One. And all
that ye may know of good must first be within self.
All ye may know of God must be manifested through
thyself. To hear of Him is not to know. To apply and
live and be like Him IS to know! 2936-2

We are constantly meeting ourselves.

For each soul must meet in its own self that which
the entity or body metes to its fellow man in "its"
ideal relations with such. 876-1

Some may ask, some may or wrhen does

say, how
one become aware of that mercy, grace? As the in-
dividual in the Christ is under the law of grace and
mercy and not of sacrifice. Then indeed does each
soul, each individual, in same become aware of the
saving grace —
or the purpose for which the Holy One
gave within self that sacrifice such that all through
Him may become aware, in the spiritual plane,
through the grace of the Christ, of the manner in
which the individual has met in the material. For He
has forgiven thee already. Only in thine brother as —
ye are to be judged before Him by the deed done in
the body-physical. For once for all has He entered in
that ye are forgiven by Him already. 261-81

Have ye not read as He gave, that he who is guilty

of one jot or tittle is guilty of it all? Have ye not read
that ye shall pay to the uttermost farthing? Yet it is
not the same as considered by some, that ye have
builded thine own karma —
and that the blood, the
debt, the law of grace is of none effect. But as He has
given, if thine activity is made that ye may be seen of
men, or if thine purpose, thine aim, thine desire is for
self-glorification, then ye are none of His. Then, the
meeting of the deeds done in the body is by relying
upon the faith in Him; the activity that makes for an
exemplification in the flesh of that faith, of that mer-
115
 cy. If ye would have mercy, be ye merciful. If ye
would be faithful, show thyself by thy acts that ye
trust in Him. How readest thou? "Consider the lilies
of the field, how they grow; they toil not, neither do
they spin; yet I say unto you that even Solomon in all
his glory was not arrayed like one of these." Hast
thou put on the Christ, then, in thy activity with thy
neighbor, with thy brother, with those of thine own
house? Know ye within thyself. Hast thou met with
Him in thine inner chamber of thine own temple? Ye
believe that your body is the temple of the living
God. Do ye act like that? Then begin to put same in-
to practice, making practical application of that thou
hast gained, leaving the results with thy God.
Thou believest He is able to keep that thou hast
committed unto Him. Dost thou like that? Dost thou
cherish the thought: "1 am in Thy hands. In Thee, O
God, do we and move and have our being
live in the
jlesh: And we as Thy children will act just that?"
Speakest thou evil of thy friend, thy foe; or as thou
wouldst speak if thou wert in the presence of thy

God? Ye are continually in that presence, within thy

self. He
with the Father, He in thee. Will ye keep the
faith that is accounted to thee for righteousness, that

—
thy body in its purging through the varied ex-
periences in the earth —
may ever be a channel that
points to the living God?
What will ye do about same? 262-82

Actually our karma has many aspects and ramifications

reaching into the past and also into the future, if the con-
dition or problem has not been resolved. Not only our acts
and deeds, but also our thoughts bring their karmic ef-
fects; for thought precedes the deed, and thoughts are
things.

"From the abundance of the heart the mouth

speaketh"; and thoughts are deeds, and each builds
to himself that which is to be glorification, or edu-
cation, or resentment built in self. Then act in the way
which is befitting and responds in yourself. 294-58

One man asked:

116
 Q-8. HaveI karma from any previous existence
that should be overcome?
A- 8. Well that karma be understood, and how it
is to be met. For, in various thought —
whether con-
sidered philosophy or religion or whether from the
scientific manner of cause and effect —
karma is all of
these and more. Rather it may be likened unto a
piece of food, whether fish or bread, taken into the
system; it is assimilated by the organs of digestion,
and then those elements that are gathered from same
are made into the forces that flow through the body,
giving the strength and vitality to an animate object,
or being, or body. So, in experiences of a soul, in a
body, in an experience in the earth. Its thoughts
make for that upon which the soul feeds, as do the
activities that are carried on from the thought of the
period make for the ability of retaining or main-
taining the active force or active principle of the
thought through the experience. Then, the soul re-
entering into a body under a different environ either
makes for the expending of that it has made through
the experience in the sojourn in a form that is called
in some religions as destiny of the soul, in another
philosophy that which has been builded must be met
in some way or manner, or in the more scientific
manner that a certain cause produces a certain effect.
Hence we see that karma is all of these and more.
What more? Ever since the entering qf spirit and soul
into matter there has been a way of redemption for
the soul, to make an association and a connection
with the Creator, through the love for the Creator
that is in its experience. Hence this, too, must be
taken into consideration; that karma may mean the
—
development for self and must be met in that way
and manner, or it may mean that which has been
acted upon by the cleansing influences of the way
and manner through which the soul, the mind-soul,
or the soul-mind is purified, or to be purified, or
purifies itself and hence these changes come
—
about and some people term it "Lady Luck" or
"The body is born under a lucky star." It's what the
117
 soul-mind has done about the source of redemption
of the soul! Or it ^iay be yet that of cause and effect,
as related to the soul, the mind, the spirit, the
body. 440-5

We often think we have karma with other people as the

questioner [1436] in the following interchange did. This
is apparently a misunderstanding of the true nature of kar-
ma. We only meet ourselves. Karma is a personal thing
and only with God or the Creative Forces. It is not be-
tween individuals. Other people merely provide the means
or conditions for us to learn our lessons and gain self-
mastery. We must attain perfection through spiritual
unfoldment; so that we may become companions and co-
creators with God the Father.

Q-6. Is there some karmic debt to be worked out

with either or both and should I stay with them until
I have made them feel more kindly toward me?
A-6. Thy relationships to thy fellows through the
various experiences in the earth come to be then in
the light of what Creative Forces would be in thy
relationships to the act itself: And whether it be as
individual activities to those who have individualized
as thy father, thy mother, thy brother or the like, or
others, it is merely self being met, in relationships to
what they themselves are working out, and not a kar-
mic debt between but a karmic debt of sell that may
be w orked out between the associations that exist in
T

the present!
And this is true for even: soul.
"If ye will but take that that as was given thee!
Neither do I condemn thee— neitherdo I condemn
thee."
WHO GAVE THAT? LIFE ITSELF! Not a per-
sonality, not an individual alone; though individually
spoken to the entity, to the soul that manifests itself
in present in the name called [1436]. This
the
becomes then not an incident but a lesson, that all
may learn! That is the reason, that is the purpose,
that why in the
is activity much should be expected,
why much shall be endured, why much may be given,
118
 —
by the soul that has learned that God condemns not
them that seek to know His face and believel
Then it is not karma but in HIM that the debt is
paid.
For who forgave thee thy material shortcomings,
thy material errors, as judged by thy superiors at that
experience in the material world?
Thy Lord, thy Master thyself. For He stands in
thy stead, before that willingness of thy inner self, thy
soul, to do good unto others; that willingness, that
seeking is rightness, if ye will but understand, if ye
will but see —
and forget the law that killeth but
remember the spirit of forgiveness that makes
alive! 1436-3
Do not attempt to be good but rather good for
something]
Know what is thy purpose, what is thy goal! And
unless these are founded in constructive, spiritual
construction, they will turn again upon thyself!
For each soul meeting day by day self.
is

Hence been given, know thyself, in whom

as has
thou believest! Not of earthly, not of material things,
but mental and spiritual —
and why! And by keeping
a record of self —
not as a diary, but thy purposes,
what you have thought, what you have desired, the
—
good that you have done we will find this will bring
physical and mental reactions that will be in keeping
with the purposes for which each soul enters a
material manifestation. 830-3

Every incarnation is an opportunity, so is really good

karma whether we are having difficulty in learning our
lesson or not. We are attracted to the environment which
gives the needed lesson.

We find that there were those environs in which

the attraction gave the opportunity for the entity, to
bring creative influences and forces in the experience,
to meet self: and thus correct much that had been
and is in the way of development for the soul-entity.

For each soul enters that it may make its path

straight. They alone who walk the straight and nar-
119
row way may know themselves to be themselves, and
yet one with the Creative Forces. Hence the purpose
for each entrance is that the opportunities may be
embraced by the entity for living, being, that which is
creativeand in keeping with" the Way. For, the
Father has not willed that any soul should perish, and
is thus mindful that each soul has again and yet —
again —
the opportunity for making its paths
straight. 2021-1

THE THEORY OF OUT-OF-BODY TRAVEL

from the Edgar Cayce Readings

Q-9. Do I actually leave my body at times, as has

been indicated, and go to different places?
A-9. You do.
Q-10. For what purpose, and how can I develop
and use this power constructively?
A-10. Just as has been given as to how to enter
into meditation. Each and every soul leaves the body
as it rests in sleep.
As to how this may be used constructively . . . this
would be like explaining how one could use one's
voice for constructive purposes. It is of the same or
of a similar import: that is, it is a faculty, it is an ex-
perience, it is a development of the self as related to
spiritual things, material things, mental things.
Then as to the application of self in those
directions for a development of same ... it depends
upon what the purpose, what is the desire. Is
is it

purely material? Is it in that attitude, "If or when I

am in such and such a position I can perform this or

that?" If so, then such expressions are only excuses
within self ... in any phase of an experience.
For as He has given, it is here a little, there a little
—
. . . Use that you have in hand today, now, and when

fZQ -
 your abilities activities are such thM^m-rnny Kp
and
entrusted with other faculties, other developments .,

other experien ces they are ajpirt of self.

,

"~As to howTTmay be used: Study to show thyself

approved unto God, a workman not ashamed of what
you think, of what you do, or of your acts; keeping
self unspotted from your own consciousness of your
ideal; having the courage to dare to do that which
you know is in keeping with God's will 853-8

In the following type of out-of-body experience, the

"double" was explained.

Q-4. Please explain what took place about

February 1935 when while asleep I visited N.C., . . .

and talked with an old neighbor. Later this neighbor

told others that she had seen me. Should I attempt
to develop this type of projection?
A-4. This should be a result and not an attempt;
unless ye know for what purpose ye are using same.
This has been given in that which has been ex-
plained, as to how, for what purpose, what manner,
through what channel, for what use, the developments
are obtained.
Q-5. Just what type of experience was that
which I saw in a dream of several years ago of a tall,
light-headed man in a red cape leading a crowd up a
hillnear ., N.C., about August 1, 1935?
. .

A-5. That was of self, or the ability to see self

directing that which was and is a portion of the en-
tity's experiences. Learn the lessons from these. In
each and every one of thine experiences, as has been
indicated, there are the basic truths and purposes and
tenets from which lessons may be gained. Have the
courage to give these to others! 853-9

An interesting concept may be learned from the follow-

ing as to being literally "out-of-mind": .

g-5. In certain types of insanity, is there an

etheric body involved? If so, how?
A-3. Possession.
121
 Let's for the moment use examples that may show
what has oft been expressed from here:
There the physical body, there is the mental
is

body, there the soul body. They are One, as the

is
Trinity; yet these may find a manner of expression
that is individual unto themselves. The body itself
finds its own level in its own development. The mind,
through anger, may make the body do that which is
contrary to the better influences of same; it may make
for a change in its environ, its surrounding, contrary
to the laws of environment or hereditary forces that
are a portion of the Elan vital of each manifested
body, with the spirit or the soul of the individual.
Then, through pressure upon some portion of the
anatomical structure that would make for the
disengaging of the natural flow of the mental body
through the physical in its relationships to the soul
influence, one may be dispossessed of the mind; thus
ye say righdy, he is "out of his mind"
Or, where there are certain types or characters of
disease found in various portions of the body, there
is the lack of the necessary vital for the resuscitating

of the energies that carry on through brain structural

forces of a given body. Thus disintegration is pro-
—
duced, and ye call it dementia praecox by the very
smoothing of the indentations necessary for the
rotary influence or vital force of the spirit within
same to find expression. Thus derangements come.
Such, then, become possessed as of hearing voices,
because of their closeness to the Borderland. Many of
these are termed deranged when they may have more
of a closeness to the universal than one who may be
standing nearby and commenting; yet they are awry
when it comes to being nohnally balanced or healthy
for their activity in a material world. 281-24

Another reading not only bears on the out-of-mind idea

but also relates an ordinary type of out-of-body experi-
ence:

Q-19. In 1934, during my last surgical operation

when I was thought dead, I traveled out of the body
122
 to California, to realms of light. Where did I go real-
ly, and what was the meaning and purpose of the ex-
perience?
A-19. This was a coordination of experiences
the body had seen in the experiences of others; cor-
related with the edges of more than one experience to
which the body had been subjected or subjugated in
other experiences. As to place —
within self. As to
conditions —
the many experiences of the entity, both
mental and spiritual, in the various realms of con-
sciousness.
As to its worth within self — the awareness of the
universality of consciousness as may be obtained in
the one light that is ail light. 2067-3

The reading which follows indicates that ideas and con-

cepts of the soul are active in our waking and dreaming
consciousness.

Q-l. Is the transmutation of human flesh to flesh

divine the real mystery of the Crucifixion and Resur-
rection? Explain this mystery.
A-l. There is no mystery to the transmutation of
the body of Christ. For having attained in the
physical consciousness the at-one-ment with the
Father-Mother-God, the completeness was such that
with the disintegration of the body as indicated in—
the manner in which the shroud, the robe, the napkin
lay —
there was then the taking of the body-physical
form.
It was not a transmutation, as of changing from
one to another.
Just as indicated in the manner in which the body-
physical entered the Upper Room with the doors
closed, not by being a part of the wood through
which the body passed, but by forming from the
ether waves that were within the room, because of a
meeting prepared by faith. For as had been given,
"Tarry ye in Jerusalem —
in the upper chamber un- —
til ye be endued with power from on high."

As indicated in the spoken word to Mary in the

garden, "Touch me not, for I have not yet ascended
123
to my Father." The body (flesh) that formed, as
by the normal or carnal eye of Mary, was such
that it could not be handled until there had been the
conscious union with the source of all power, of all
force.
—
But afterward when there had been the first,
second, third, fourth and even the sixth meeting
He then said: "Put forth thy hand and touch the nail
prints in my hands, in my feet. Thrust thy hand into
my side and BELIEVE." This indicated the transfor-
mation.
For, as indicated, when the soul departs from a
body—(this is not being spoken of the Christ) it —
has all the form of the body from which it has
—
passed yet it is not visible to the carnal mind,
unless that mind has been, and is, attuned to the in-
finite. Then it appears, in the infinite, as that which
may be handled, with all the attributes of the
physical being; with the appetites, until these have
been accorded to a unit of activity with the universal
consciousness.
Just as it was with the Christ-body: "Children,
have ye anything here to eat?" This indicated to the
disciples and the Aposties present that this was not
transmutation but regeneration, a recreation of the
atoms and cells of body that might, through desire,
masticate material things —
fish and honey (in the
honeycomb) were given.
As also indicated later, when He stood by the sea
and the disciples and Apostles who saw Him from
the distance could not, in the early morning light,
discern —
but when He spoke, the voice made the im-
pression upon the mind of the beloved disciple such
that he spoke, "It is the Lord! "The body had pre-
pared fire upon the earth — water, the elements
fire,
that make for creation. For as the spirit
is the begin-

ning, water combined of elements is the mother of

creation.
Not transmutation of flesh, but creation, in the
pattern indicated.
Just as when there are those various realms about
the solar system in which each entity may find itself
124
 when absent from the body, it takes on in those other
realms not an earthly form but a pattern con- —
forming to the same dimensional elements of that in-
dividual planet or space.
Q-2. How
may I project a counterpart of my
conscious avareness to any given place desired, and
comprehend or even take part in events there?
A-2. Read what we have just been giving. This is
an explanation of how. For it takes first spirit and
mind form; and may be aware of the elements in
space. For time and space are the elements of man's
own concept of the infinite and are not realities as
would be any bodily element in the earth as a tree, —
a rose, a bird, an animal, as even a fellow being.
Yet, just as a body may in its own material mind
visualize, draw a concept of an incident that has hap-
pened in time, so may the body in spirit and in
spiritual mind project itself, be conscious of elements,
be conscious of form, by and through spirit mind as —
patterned in a conscious mind.
Mind, then, becomes as a stream, with its upper
and lower stratum, with that which moves swiftly or
that which is resting upon either spirit or physical
being.
These come, then, as flashes to a conscious mind.
They may be gradually sustained; just as mind may
be projected.
Here we will have an illustration: In a camp near
here, near this particular spot or place ye occupy,
there has been a gift taken by someone else. There
will be a projection of the thought, "This must be
returnedr and it will be. For here we have the par-
ties to this physical condition existent right and —
wrong, good and bad, spirit, mind, body. They are
parts of this happening, and it is now being
replaced. 2533-8

A later reading goes into a more detailed explanation

of the changes which must take place before an entity can
manifest in out-of-body form.

For • . . as is seen, the body-physical has the at-

125
tributes the physical body, [while] the body-
of
:ial or cosmic body has those attributes of the
physical with the cosmic added to same; for all hear-
ing, seeing, understanding, become as one.
[Thus] the entity so communicating is able to give
the information to one that has laid aside physical
being, [because] the operation is through that condi-
tion in which the cosmic forces become as [one
with] that builded in the soul body —
the soul body
being that form which the cosmic body [takes] when
t from the physical being.
Yet the ideal or I AM remains with that which has
been builded by the experience of the soul through
its contact with the various conditions in the astral,

cosmic, celestial or through those same in the fleshly

body.
Not that man should enter into the shell and live
by the whole communication with the astral or cos-
mic plane; but remember that each experience is as
relative to one as to another, and must be lived and
acted in that plane through which the experience of
the entity, the soul, is passing. [The entity] must
ever be up and doing for in the various phases of
communication, we always find activity not wholly of
the astral plane. Rather seek greater activity in the
material plane, through which all action is com-
municable to the mind [which is the builder] in
every individual —
see?
Q-2. Now lets study this central body or lets
call it etlieric body for purpose of clarification. It is
clothed with that internal essence or ether that com-
poses this earthly section of space and pushes its way
into externalization form of matter. Inside this are in-
tegrated each of the elements that compose other
Upon leaving this plane, then, and
celestial sections.
going into the next tier of the circle, this earthly
etlieric garment would be shed for the [garb] of the
next section of world. This process would carry on
until the center or core is reached, wlien the body
—
becomes that of the core correct?
A-2. Correct, in so far as differentiation may be
made in those same various phases as have just been
126
presented. This, as given, reaching to the core,
becoming a portion and yet being an
of the center,
individual in itself, conscious of being the center, and
still able to make self one with that center, yet able to

act independent of the center. Wholly the center and

acting only with the center, see? This then, is the
final end of each individual soul or being in its evolu-
tion to that from which it radiated in the beginning;
for through the various phases as have been given we
find each building, little by little, line upon line, pre-
cept upon precept, becoming one with the whole not
the whole within itself, but within itself wholly within
the whole. ... for in the etheric body all hearing is as
one, or all noise as one noise, all odor as one odor,
all
that
—
one feeling yet each being aware of
feeling as
which it is and its relation to the whole, even in
the way and manner as has been given in that of the
etheric, celestial, cosmic or soul body for this —
grows on and on.
Q-4. . Borderland entities tell us they have
. .

actually viewed in disinterested fashion the discarded

physical body. How do they see that body? With an
etheric brain, says Lodge's son* A psychic ap-
. . .

paratus not necessary to consciousness, except of

is
the external physical kind, I know / have ex- —
perienced that, but what is that element in the one
force that is capable of awareness of self? Sen-
suousness is the effect kind of consciousness,
whereas the 4th dimensional kind is the causation
kind.
A-4. (interrupting) This is correct and this is —
wherein each and every individual in the cosmic forces
or etheric body, or etheric plane, becomes aware of
that [which] it is, and of that [which] it is in rela-
tion to all other conditions, in so far as that indivi-
dual development is towards the whole. For to begin
from the first, we have in the material plane the
counterpart, pattern or model through which all may
be understood in the etheric or in the celestial, ter-
—
restrial plane- if we choose to use such terms.

* Sir Oliver Lodge's son Raymond.

127
 In the beginning, we find sensuousness, then, is of
the body, an attribute to physical being or to physical
consciousness.
In the etheric or in the cosmic body, we find that
same condition raised to the causation, rather than
sensuous just as the radio in its activity finds
. . .

that, no matter where, the same causation that brings

one attunement, brings the same when attuned to that
same causation. 900-348

6 TIME, SPACE AND PATIENCE

from the Edgar Cayce Readings

That the Edgar Cayce readings should have dealt with the
mysteries of time and space can surprise no one who has
even a passing acquaintance with the philosophy that
came through this famous clairvoyant. Surprising,
however, is the fact that this philosophy most often
equated time and space with patience. The extracts
presented here explain this equation, continue the story of
man's separation from his Creator, and show the necessity
of the finite mind to know the infinite. Here, too, is the
reminder that whatever a person has done or may do is
permanently recorded.

For, in that creation in which souls of men were

given the opportunity to become aware of those
forces without themselves, when time and space
began, there was given that incentive for each entity,
each soul, in whatever environment it might be, to
make a manifestation of its (the entity's) awareness
of its relationships to the Creative forces or God . . .

Thus, irrespective of what the entity has done or may

do, there is within itself the record of what it has
done, upon the skein of time and space. 2173-1

For to the entity — as to the world— patience is the

128
lesson that each soul must learn in its journey
through materiality. And this is a thought for the en-
tity: Time, space, and patience are in the mental
realm the same as implied by the expression "Father-
God, Son and Holy Spirit"; or as Spirit, Body, Soul.
They are expressions of the three-dimensional
thought. And in Patience then does man become
more and more aware of the continuity of life, of his
soul being a portion of the Whole; Patience being the
portion of man's sphere of activity in the finite being,
as Time and Space manifest the creative and
motivative force. 1554-3

First, the continuity of life. There is no time; it is

one time; there is no space; it is one space; there is
no force; it is one force; other than all force in its

various phases and applications of force are the

emanations of men's endeavors in a material world
to exemplify an ideal of a concept of the creative
energy, or God, of which the individual is such a part
that the thoughts even of the individual may become
crimes or miracles, for thoughts are deeds and ap-
plied in the sense that these are in accord with those
principles as given. That that one meets must be met
again. That [which] one applies will be applied
again and again until that oneness, time, space, force,
or the own individual is one with the whole, not the
whole with such a portion of the whole as to be equal
with the whole. 4341-1

Thus, "When ye call I will hear and wall answer

speedily" becomes not as a tenet or as a saying, but
as a living thing in thy consciousness. Thus ye find as
ye interpret Father, Son and Holy Spirit —
and bring
it into reality, ye pass in time, in space —
through pa-
tience —into the awareness of the other con-
sciousness, the other phases of experience of self
and of those about thee. 3188-1

Time, space, and patience, then, are those chan-

nels through which man as a finite mind may become
aware of the infinite. For each phase of time, each
129
phase of dependent as one atom unnn
space,
is

another. there is no vacuum, for this, as may be

And
rated in the universe, is an impossibility with
God. Then there is no time, there is no space, when
patience becomes ma;. in love inasmuch . . .

as, and in the same manner you treat your fellow

man, you treat your problem, you treat your loved
ones, you treat your enemy, you are doing unto your
Maker. For he too, is a part in time, in space, of that
influence you worship. . . . 3161-1

Individual personality demands that time be con-

sidered; yet know, and space
too, in self, that time
are alsomanifestations of that universal con-
sciousness ye know as God. In patience ye may find
the relationship. Learn patience. 3184-1

The been and is being tried, as in time,

entity has
in space. It through patience, through less and less
is

of self, that the entity may become aware not only of

its relationships to the Creative Forces or God, but of

the manner in which it may contribute the more.

Those opportunities have been given through the
grace, the love of the Creative Forces; that the life, as
it presents itself to the throne of grace or mercy, may

be purified in the light of His abiding presence.

3292-1

A that the individuals in the various appearances

are different, for —though they bore differentnames,
different characteristics —they are one, even as the
Father, the Son and the Holy Spirit are one: and as
time, space and patience are one, there are the when
full or complete manifestations of same in the
awareness of an entity, of unity, of oneness. But to
man has been given that ability to know himself to be
himself, and yet one with the Creative Force. But
what? Through what? The willingness, the desire to
make thy will one with His! Without the shedding
. . .

of blood there is no remission. Why? For, that

separation from the spirit IS blood, and its spirit, its
130
 movement is of spirit —and that must be put
away. 2246-1

Thus we find His intervention in man's attempt

throughout the eons of time and space. For these
(time and space) become portions of this three-
dimensional plane. And what is the other? Time,
Space, Patience! For God has shown and does show
us day by day, even as His Son gave, that in Patience
we become aware of our souls, of our identity, of our
being each a corpuscle as it were in the great body, in
the heart, of our God. He has not willed otherwise.
Then what the Spirit of God? PATIENCE,
is
TIME, and SPACE in the material understanding.
This, then, is our first premise: that God IS in the —
material experience of man TIME, SPACE, PA- —
TIENCE!
For have not even our own wise ones conceived
that those elements between that which is and that
which will be are of the same? What? God, the Spirit!
PATIENCE, TIME, SPACE! TTiat we may know
ourselves to be His; that our spirits, our souls, bear
witness in the things that we do in which we bear
witness of HIM. For that which has a beginning must
have an ending. Hence rebellion and hate and self-
ishness must be wiped away, and with it will go sor-
row and tears and sadness. For only good shall rule.
For it is the Spirit of God that will move over the
face of the earth . . . 262-114

Yet out of Time, Space, Patience, it is possible for

the consciousness of the finite to know the infinite.
. .that desire to procreate in self, or to hold selfish
.

• interests, has grown —

grown until — it is —what did
He give? —the prince of this world! 262-115

As the individual entity finds itself body, mind,

soul, so are the manifestations in a three-dimensional
plane. Hence the concept of the finite is in the realm
of cause, effect, and purpose, as in the infinite there
is the Father, Son, Holy Spirit. The attaining from

the mind to the infinite is through time, space, and

131
patience. All of these phases of a human experience
in mind and in materiality should be considered by
the entity. 3412-12

Time and space are occupied or are peopled with

the elements, or spheres, that become activities for
souls or entities in their journey through time and
space; seeking that home not built with hands but
with the thoughts and with the deeds and with the
manners in which we have dealt with our fellow
souls, our fellow beings. 1597-1

Each soul, each entity, makes upon time and

space — —
through patience recording same that as
may be indeed the record of the intent and purposes,
as well as the material manifestations of the entity
through its sojourn in materiality. 1681-1

Also, in the interpretation of the universe, we find

that time and space are concepts of the mental mind,
as to an interpretation of or a study into the relation-
ships ... in his material world. 1747-5

. . For, before any condition exists in the finite

.

mind, has become a past condition, relatively

it

spoken, from the infinite mind. As we have in the

earth's sphere, when the light from the planets, or
any of the elements in the solar system, cast their
shadow, or light, upon the earth's element. For suah
conditions have passed into space before they can be
a conscious condition to the human consciousness.
Again, the relative conditions in the earth's plane, or
sphere, as related to the spiritual conditions, or laws.
For, as would again be sought, one who would un-
derstand the infinite mind must approach that with
the finite [mind] in such condition as to receive that
spiritual insight into such relations, much less condi-
tions. 900-24-A4

... as these conditions occur, and as they com-

plete themselves through the study of surrounding
forces, the entity gains that knowledge of the pure,
132
 the true, the only oneness of the entity's submissive
forces to the / am within self For with the sub-
. . .

conscious forces, we find that called the measure of

space and time disappears, and the necessity is for a
material life to divide such into units called space
and time. 137-8

So man's concept of the Godhead is three-

—
dimensional Father, Son and Holy Spirit. The . . .

activity or the motivating force we find is three-

—
dimensional time, space, and patience. Neither of
these exists in fact, except in the concept of the in-
dividual as it may apply to time or space or pa-
tience. 4035-1

GENETICS, PAST AND PRESENT

Juliet Brooke Ballard

The Ledger-Star, Norfolk, Va., April 12, 1966:

Los Angeles (AP) —"When ancient Egyptians mummi-

fied their pharoahs thousands of years ago, they did so in
the belief that the dead would be reincarnated in all their
splendor at some future time.
"That time, says a university zoologist, is no more than
a century or two away.
"But the process will be reconstitution intead of rein-
carnation, Professor Elof Carlson told a group of fellow
scientists Monday. The actual dead will not be brought
back to life, but in their place will be grown physical
copies of men and women who once lived, he said.
"The copies will have all of the genius possessed by their
predecessors, except for their memories and emotions.
"Prof. Carlson, a zoologist at the University of Califor-
nia at Los Angeles, said the process will be routine within
a century or two because of the study of genetic codes or
gene patterns. These codes or patterns, preserved in the
133
dried tissue of mummified bodies, could be copied and
placed in fertilized egg cells.
" 'For example, once the genetic code of a great genius
is determined, hundreds of thousands of his duplicates can
'
be created for the world's benefit . . .

"Carlson said he is confident that nucleic acid crystals

necessary to identify the mummy's genetic code will be
found. He noted that other proteins discovered in such tis-
sue have made it possible for scientists to type the blood
of Egyptians who have been dead for tens of centuries.
"Carlson said hundreds or thousands of a particular
subject's body could be reconstituted.
" 'A cell pattern would be synthesized according to the
gene pattern of the mummy, and then this synthetic
nucleus would be surgically planted in a fertilized cell from
which the original nucleus had been removed. . . .

" 'The cell would then be allowed to multiply naturally,

and when there were say, 64, it would be put into a solu-
tion that would loosen the membrane that held the cells
together.
" 'There would then be 64 new single identical cells
from which to start the process all over again.
" 'As soon as you had the desired number of single cells
of King Tut —or of musical or mathematical geniuses
the cells would be allowed to complete their development
into children,' he explained.
"His remarks were made at UCLA ... on the subject
The Human Agenda."

Those familiar with the Edgar Cayce readings will

remember the automatons or "things" which existed in
prehistoric times when there was more scientifically con-
trolled production than there is today. As to their status:

Q.4. Were the thought forms that were able to

push themselves out of themselves, inhabited by
souls, or were they of the animal kingdom?
A. 4 That as created by that created, of the
animal kingdom. That created by the Creator, with
the soul. 364-7

We would assume from this that reconstructed geniuses

134
would not have souls and, therefore, would not have real
initiative.

Spiritual element, the vitality, produces the motive

forces of the entity, whether physical or spiritual.
Spiritual forces being the life, the reproductive princi-
ple, the soul, the development principle. 900-17

The function of the automatons was clearly defined.

We find that in those periods, there was not a

laboring for the sustenance of life (as in the pres-
ent), but rather individuals were served by
. . .

automatons or THINGS, that were retained by in-

dividuals or groups to do the labors of a household,
or to cultivate the fields or the like, or to perform
the activities of artisans or the like. 1968-2

We note that even height was regulated for utility.

... In the matter of form, as we find, there were

those as projections from that about the animal
kingdom; for the thought bodies gradually took form,
and the various combinations (as may be called) of
the various forces that called or classified themselves
as gods, or rulers over —
whether herds, or fowls, or
fishes, etc. —
in part much in the form of the present
day man . . . these took on many sizes as to stature,
from that as may be midget to the
called the
giants — for there were giants in the earth in those
days, men as tall as (what would be termed today)
ten to twelve feet in stature, and in proportion well —
proportioned throughout. 364-11

A later news article notes that such a program, as the

one envisioned by Professor Carlson might meet with op-
position and tells of a more recent suggestion that scien-
tists may first experiment with imposing human charac-
teristics on animals.
The Virginian-Pilot Norfolk, Va., November 27, 1966:

London — "It may soon be possible to propagate people in

much the same way as we now propagate roses
ing the equivalent of cuttings.
—by tak-

135
 "According to the Nobel Prize-winning geneticist, Prof.
Joshua Lederberg, writing in the Bulletin of the Atomic
Scientists, we should consider the implications of this now,
since it would offer the possibility of making dozens or
hundreds of genetically identical individuals like mul-
tiplied identical twins.
"Biologists are agreed that such techniques are likely to
come; the main uncertainty is when? Lederberg suggests it
is more likely to be in 'a few years rather than decades.'
"The essential features of the technique have already
been demonstrated in frogs, the professor says, and may
be achieved in higher animals any day. The procedure
would be to take a nucleus from the cell of the individual it
is desired to duplicate, and implant it into a human ovary

cell, which would then be implanted in the womb to

develop.
"The normal fertilized egg contains genetic material
from both parents. But the cell nucleus from any tissue in
an individual's body contains the complete genetic "blue-
9
print belonging to him. Tnus, by using this as a 'cutting'
from which to propagate a new individual, an identical
twin should result.
"If it worked for a man, it would be possible to freeze
some tissuesfor example, an Einstein, and use the
of,
nuclei later to produce more Einsteins. Biologists 'would at
least enjoy being able to observe whether a second. . .

Einstein would outdo the first one,' says Lederberg. But

there would be 'accompanying social friction.'
"The possibilities will raise in an acute form the ques-
tion of what we understand by human identity and indi-
viduality, the professor says. Human 'clones' as such —
a propagated strain of genetically identical people would
—
be called might be able to communicate with exceptional
ease, as identical twins can. The military might be in-
terested in this. Furthermore, being generally identical, tis-

sues and organs could be transplanted from one to another

without difficulty.
"On the other hand, the biological strength of man as a
species is his variability and his adaptability, which allow
him to meet all kinds of new circumstances.
"Clones could find themselves in an evolutionary rut,
136
suitable only for one particular specialized role. So clone
propagation would have to be supplemented by conven-
tional propagation, to maintain genetic variability. Plant
breeders, the professor says, strike a similar balance be-
tween vegetative and sexual propagation.
"The cloning technique would be irresistible for
breeders of race-horses and prize cattle, who in principle
could duplicate a particular Derby winner indefinitely. But
biological discoveries may lead into stranger territory,
still

Lederberg predicts. For it may become possible to in-

corporate part of a human nucleus into the germ cell of
some animal, say a gorilla, which might produce various
'sub-human' hybrids.
"Indeed such experiments are likely to precede any ef-
1

fort to produce 'clone humans, 'because of the touchiness

of experimentation on obviously human material.' Such
experiments will be 'pushed in steps as far as biology will
allow,' to incorporate larger and larger proportions of
human genetic material into animals, and perhaps also to
incorporate tissues and organs.
" 'These are not the most congenial subjects for friendly
conversation,' Lederberg concludes, 'especially if the con-
versants mistake comment for advocacy.' His main aim is
to emphasize that the relevant biological advances may be
made very soon.
"The techniques are likely to be tried 'even without an
adequate basis of understanding of human values, not to
mention vast gaps in human genetics.'
"This makes it essential to think out the implications
beforehand, since otherwise policies are likely to be based
on 'the accidents of the first advertised samples.'
"Public opinion might be determined by the nationality
or public esteem of the cloned person, or 'the
handsomeness of the parahuman progeny.'
"The prediction and modification of human nature, the
professor urges, badly need the planning and 'informed
foresight' which we apply to other aspects of life."

The Edgar Cayce readings have information on beings

part-human, part-animal.

... in that particular experience there were still

137*
 those who were physically entangled in the animal
kingdom with appendages, with cloven hoofs, with
four legs, with tails, with
with portions of trees,
scales, with those various things that thought forms
(or evil) had so indulged in as to separate the pur-
pose of God's creation of man, as man not as —
animal but as man. And the animal seeks only grati-
fying of self, the preservation of life, the satisfying of
appetites. With infinity injected in same brought the
many confused activities or thoughts that we know
now as appetites. Yes, a dog may learn to smoke!
Yes, a horse may learn to eat sugar! But these are
not natural inclinations — rather man's influence
upon these activities by associations. 2072-8

These hybrid beings are clearly pictured by the early

Egyptians, Assyrians, Greeks, Mayans, Incas, (Asian) In-
dians, Javanese and Easter Islanders, either in sculptured
or pictorial representations or in stories which we have
classed as mythology because* among other things we
could not bring ourselves to accept the existence of such
oddities.
Eventually in ancient Egypt, according to the Edgar
Cayce readings, a program was undertaken in which in-
dividuals were able to lose these appendages.

There were many periods or days required for the

building up of the body, as represented by the group
that acted in the capacity of the active individuals
about the building of these edifices or temples that
were to represent then the recreation (re-creation)
halls there were the preparations for the spiritual
. . .

worship that comprised not only the sacrificial altars,

which were not as for the offering of sacrifice in the
slaying of animal or bird, or beast, or reptile, or man;
rather that upon which individuals put their faults
and blotted them out with the fires of those forces
that were set in motion. 294-148

Reference to the use of power from crystals which

resemble the lasers and masers of today.

. . . the bodies were changing in their forms as

138
 —

their developments or purifications were effective in

those temples, where the consecrations and changes
were taking place by the activities of the individuals
in their abilities to turn themselves towards (in the
mental) the spiritual things of an existence. They
gradually lost, then, many feathers from their legs.
Many of them lost hairs from the body, that were
gradually taken away. Many gradually began to lose
their tails, or their protuberances in their various
forms. Many of them gradually lost those forms of
the hand and foot, as they were changed from
claws —
or paws —
to those that might be more sym-
metrical with the body. Hence the activities or the
uses of the body, as they became more erect and
more active, more shaped to their various activi-
ties. 294-149

And with these expressions there were those who

chose the activities that were set in motion for the
purifying of their bodies, that there might be the puri-
frying of physical conditions which had been and
were being effected by the emotional forces, or the
carnal influences about them in the experience. Such
activities might be best expressed or explained by
comparing same to the present hospitalizations; where
there might be operative measures used for the
removal of such as tumors, breaks, growths or the like
. Rather he that would be justified is much as were
. .

those who purified their bodies from appendages, such

as tails, feathers, wings, and portions of the natural
sources. .281-43

The cycle seems to have come full round.

We agree with Professor Lederberg that "the implica-
tions" of a clone program should be thought out
—
^beforehand" and. we add in the light of the Edgar
Cayce readings very thoroughly.

139
 TELEPATHY
from the Edgar Cayce Readings

Since telepathy is often mentioned as one example of ESP,

it is interesting to note that Edgar Cayce was asked about
this phenomenon on May 6. 1937. The question put to
him in his trance state explained that a group of indivi-
duals had been attempting elementary experiments in both
telepathy and card guessing in connection with the general
work of the Association for Research and Enlightenment.
The desire was expressed to make those experiments of
practical value, thus to add to the general knowledge of
the laws of telepathy and simple clairvoyance, and the
question asked for advice as to the proper procedure. This
is the answer given:

In the study of the phenomena of this nature,

there should be first the questions and answers or —
the analysis as to purpose —
not only in the minds of
those who would lend themselves in such an ex-
perience but in the minds of those who would lend
themselves in such experiments as a part of the
research work of such an organization as the Asso-
ciation for Research and Enlightenment. As in this
manner:
What is expected? What is the source of the in-
formation as may be had in such experiments, that
goes beyond that called or termed the ordinary mind
guessing? Or what is the basis of telepathic or clair-
voyant communication? Or what are these in their
elemental activity, or in all activity?
To be sure, the experience is a portion of the
Mind; but Mind, as we have given, is both material
and spiritual.
Now: From whatorder, or from what basis then,
issuch information sought by those who join in such
experiments?
140
 It is the basis of all relationship of the individual
entity — the cosmic or the universal forces. Or, to
make it simple —
vet most complex: "Know the —
Lord thy God is ONE!" KNOW the Lord thy God is

ONE!
Then communications or the abilities for the
the
Mind of an entity in such an experi-
activity of the
ment are not because of, or from, an association of
entities.
It is not then to be presumed, supposed, or pro-
posed, to be a calling upon, a depending upon, a
seeking for. that which
is without —
or that outside of
self; but rather attuning of self to the divine
the
within, which is (the divine) a universal or the uni-
versal consciousness.
This proposed then as the basis for such
is

investigation, and those who accredit or seek or

desire other sources —
Well, keep their records sep-
arate, and the more oft they will be found to be
such as those that are patterns or examples in Holy
Writ; namely, an excellent one, Saul, the first king.
Here we find an example of an individual seeking
from the man of God, or the prophet, information to
be given clairvoyantly, telepathicallv (if you choose
to use such terms); and we find the incident used as
an illustration that may be well kept to the forefront
in the minds of those who would prompt or check or
record such experiments.
As to making practical application; it is what you
do with the abilities that are developed by this at-
tunement in coordinating, cooperating one with
another in such experiments.
There are those in the group who have ex-
perimented that are gifted; gifted meaning then in-
nately developed by the use of those faculties of the
mind to attune themselves to the Infinite.
Also there are those who have attuned themselves
to a consciousness not wholly within themselves, but
prompted by those who would become prompt-
ers — as in any attunement that is ever attempted
in material consciousness, it is subject to same.

Then there is to be the proper consideration, or

141
the proper evaluation of that which is gained by the
experience of each that joins in with same.
This may be set as a criterion to any —
yes, to all:
When such an experiment, such a trial, draws or
tires, or makes the mind foggy or dull or becomes as
a drain upon the physical energies, know you are at-
tuning wrong —
and static has entered, from some
source!
Ready for questions.
Q-l. Please suggest the type of experiments
which may be conducted most successfully by this
group.
A-l. Well, you would have to take each as an in-
dividual —
to say as to which may be the most suc-
cessful! For there are grades, there are variations.
There are in the group, as has been indicated,
curiosity, wisdom, folly, and those things that make
for real spiritual development. They each then re-
quire first — —
FIRST self-analysis! WHAT prompts
the individual to seek, engage, or desire to join in
such experiments? As to how far, as to what there —
is no end! Is there any end to infinity? For this is the

attunement, then —
to Infinity!
Each will find a variation according to the applica-
tion and the abilities of each to become less and less
controlled by personality, and the more and more
able to shut away the material consciousness —
or the
mind portion that is of the material, propagated or
implied by what is termed the five sense s. The mdre
and more each is impelled by that which is intuitive,
or the re lying upon the soul force within, the greater,
TMeTafther, the deeper, the broader, the more con-
Irtructiye ma} be the jresult.
7

More and more, then, turn to those experiments

that are not only helpful but that give hope to
others, that make for the activity of the fruits of the
Spirit.
Make haste slowly.
Wait on the Lord; not making for a show, an ac-
tivity of any kind that would be self-glorification,
self-exaltation, but rather that which is helpful,
hopeful for others. 792-2
142
 Thus, we
see, when discussing telepathy as well as all
the expressions of extrasensory perception, the
other
Edgar Cayce readings emphasize the same points over and
over. First, self-examination as to the true purpose; sec-
ond, realization of the necessity of turning to the divine
within, or the universal consciousness.^J^ejtress was al-
ways that the universal consciousness is construcfive, not
destrudEg
The following answers were given to people who were
interested in developing their psychic abilities.

Q-2. Would it be wise for me to develop what

psychic abilities I seem to have now, so that these
would be under control and called upon at will for
aid to others?
A-2. Be decidedly well. For, the body, the mind,
iswell fitted as a channel; so that, by entering into
meditation there may come those influences from its
own a seeress, as a prophetess, as a high
abilities as
priestess in that experience, to know the needs of the
individuals as they seek.
Credit the power to the divine as it manifests
through self. For it is that self-expression that is
needed in the preparation and in the ministering of
same as to the needs of others.
Q-3. Will this develop normally and naturally,
or should there be a deliberate attempt?
A-3. . As it were, expose self to its development;
not by force but by entering into medita-
tion —
allowing the influence of the generative force
through the glandular system to be raised to the
various centers; first for the purifying of self, then for
the obtaining of that necessary —
through symbol,
sign or vision —
to be accomplished for individuals
seeking.
Q-3. Is there any evidence that I have, or could
develop, supernormal powers?
A-4. This depends upon the qualifications, or as
to what is termed supernormal powers. There is
within every soul the ability to accomplish any
influence that has been or may be accomplished in
143
 the earth. If the development of the psychic abilities
is meant here, these might be developed,
dependent
upon what the entity seeks as its ideal or as his guide.
There is one, way, but there are many paths.
Q-4. Do I have healing ability?
A-4. This may be developed. The power, as docs
all good, must come from the one source. Then live
thine own life in such a way and manner as to merit
the use of such power; not to thine own glory, but to
the glory of the Giver of all good and perfect gifts.
3083-1

CAST OUT FEAR

Roland Klemm

Fear the negation of the Snirit of God

is —
the life —
within
us. And
life is the expression of love, of the working of
God's creative power within and through us toward the rest
of his creation.

... As has been so often quoted and so little inter-

preted in people's lives, the consciousness of God's
presence, as manifested in Christ, casteth out fear.
3691-1

At least having looked at fear squarely, and having

achieved an intellectual grasp and understanding, we need
no longer ''fear the fear." To paraphrase: Once we become
conscious of what we are doing, we shall no longer needlo
avoid many~areas of life's expression. We shall be able to*
-
live God7 sTife
joyfully and enthusiastically as He intended!
Fear takes many forms, and walks in many guises. In ;

its simplest forms, we know it as the vague feelings of

j

discomfort and uneasiness that we refer to as "worry" and !

"anxiety." We somehow impute an unfortunate outcome I

of something to some indeterminate time in the |

144
future —with being the star participants and
ourselves
recipients of these nameless woes. Were we honestly to
face ourselves, and to tabulate all the times these "things"
did not materialize, against all the times they actually did,
no one would be more surprised at the comical imbalance
presented than we!
However, this is not the point. We do have these unplea-
sant and unhappy feelings, and would for all the world that
something would happen to get us out of our moroseness.
Let us see how this comes about. We shall then be in a bet-
ter position to know how to deal effectively with the si-
tuations as they arise, day by day.
We believe that, basic to all forms of fear, is the im-
pression of being helpless and alone —
of being weak and
unable to cope with whatever situations God, and life,
send our way. There is a feeling of incompleteness in
being away from our Creator, and this is often reflected
on earth in our attitudes of seeming "lost" away from
parents and loved ones —
who, in a certain limited sense,
are surrogates for the perfect love we left behind.
More broadly, Mr. Cayce's readings indicate a good
—
many more concrete sources of fear sources that the
modern Western scientific world has yet to discover.
We read of astrological influences, which, it is pointed
out, tend to cause fears to arise in the entity under con-
sideration. We read of these emotions on occasion as
being residuals of past lives; of being due to "far
memory." In turn, these are somehow reinforced and in-
tertwined with the realistic, present-day unpleasant rela-
tionships we all experience.
In [5424-1] the reading tells of a past life when the en-
tity was companion to Queen Anne of England:

While under those troublesome periods these

brought many of those doubts and fears we find in
the present: "What will people say?" What will be
the ultimateoutcome of the environmental forces of
those who may be yielded to, won, or guided by,
influences of the entity?

We might call this a "fear of the unknown, relative to

other people."
145
 In that experience [a past life] many varied
feelings toward individuals, toward groups, became a
part of the experience, and the presence of doubts and
fears of men, and doubts and fears of women, are
parts of the consciousness of the entity. 5725-1

The reading adds, "In sacred or in classical music may

the entity find relief."

We find a further, more subtle relationship in this read-

ing:

The entity lost, in this experience, through fear,

created in self by misuse, misleading [others] when
the truth was known innately. Fear hinders. 105-2

On the other tack:

In the astrological aspects we find the entity is one

with a great deal of strength of character, strength of
purpose; and yet so easily persuaded or dissuaded by
material circumstances —
yet innately knowing there
is a way that seemeth right unto a man though the

end thereof is death, is disappointment, is that which

maketh the heart afraid. 1849-2

Evidently we do have a portion of our consciousness

which is relatively inaccessible to most of us, but which
somehow has registered our sins and misdeeds of the past,
and even today continually brings us face to face with sit-
uations which we will have to meet and conquer at— —
one time or another. But more of this later.
To backtrack momentarily to the more practical aspects
of everyday living, fears come under many headings
familiar to us all. There are specific fears of noise, of —
closed places, of falling, of the phenomena of life, of
material conditions. There are social fears of being left—
alone, of what others may say, of censure, of people
generally. There are indeterminate fears —
of the future, of
advancing age, of death, and of the "world beyond." We
can learn to read them and to understand them.
More important, it seems, are the fears a person has of
146
himself and, apparently, of his ability to control his own
feelings in the here and now.

It is self-consciousness that brings fear. 3357-2

In thine own heart come those things that would

make afraid. But fear of the earth. The Spirit of
is
Truth and Righteousness casteth out fear. 397-1

Selfishness is what makes men afraid . . . Fear is

cast aside by wholly relying upon His promise, that
one may demand to be fulfilled. "The Father
knoweth what ye have need of before ye have
asked." Peace with thee, contentment is in thy
is
hand, who becomes not afraid but trusts rather in
Him. 262-29

Fear and of self s abilities present them-

in self
selves to be overcome through hardship
. . . . . .

(relating to work, position, business relationships.)

39-8

And here we begin to see the function of fear as building

character.
We do also have a very real part to play in our own
growth and destiny. In one situation or another, we attract
to ourselves that which we will have to face the lack of —
self-confidence, the feeling of inferiority. [4082-1] in-
dicates that the causes of so much fear in the entity's life
were that the entity lacked sincerity, lacked the coordina-
tion in carrying its ideals and purposes into practice in
former on earth as well as in the present one. The
lives
entity's inferoritycomplex originated "From the fear or
dislike of men."
In [87-1], after enumeration of physical deficiencies,
". . . patient is afraid of himself; in other words, does not
have self-confidence."
One other aspect bears mention here that of not relin- —
quishing responsibility for one's own actions as befits an
adult.
The entity is oft prone to give power to influences
147
 without self. This causes much of the [entity's]
fear. 5030-1

These influences without self also include other people,

whom we sometimes allow to run our lives in a manner we
know to be to our detriment, rather than risk an unpleas-
ant scene. Here we have a psychological conflict, in that
standing up to them may mean (in the depths of our con-
sciousness) having the fear of losing that particular loved
one. Classically, it is knowrw as a double approach-
avoidance conflict and has the unhappy result of really
keeping us in a bind. We fume and fret, and become ever
more constricted and fearful, since we are unaware of the
part our own inner reactions have played.
To summarize: "Fear is the greatest destructive force to
man's intelligence [101-1]," and unfits the body to meet
the needs of the hour [39-4, slightly paraphrased].
The biological relationships can perhaps best be under-
stood with a brief, if overly general, review of the inter-
relatedness of the central nervous system and the
peripheral, or autonomic, nervous system. Both, when
operating smoothly and in unison, serve their own specific
functions of coordinating man's activities.
—
The central nervous system (CNS) brain, spinal cord,
sensory and motor nerve networks —
can be thought of as
the active, and integrating system. Psy-
controlling
chologically, represents the will, volition, and controlled
it

interaction with the environment.

The autonomic nervous system can be thought of as the
automatic regulating system of the vegetative functions of
the body —
heart, blood pressure, digestion, excretion
(including perspiration and respiration), chemical bal-
ance, etc. It is further subdivided into two fairly
distinct systems —
the sympathetic, and the parasympa-
thetic. The sympathetic is essentially expansive or
facilitating of emotional behavior; the parasympathetic,
constrictive.
Furthermore, the autonomic nervous system is under
fairly direct and rapid control of the central nervous
system. One need only observe the rapid blanching of the
face when a person becomes angry, or the crimson blush
148
that spreads quickly with social embarrassment, to appre-
ciate something of the speed with which this reaction takes
place.
The relatedness is not a one way street however, since
changes induced in the autonomic nervous system through
the intermediary of the CNS, reflect back upon the CNS
over a longer period of time in the form of chemical im-
balances, constriction of the local blood supply to glands,
nerves, digestive organs, muscle groups, areas of the brain,
etc. It can easily be appreciated that this will have the
long-term effect of molding the personality and tempera-
ment of an individual.
One can eat plenty of good food, for instance, but if the
stomach blanched and knotted with rage (literally), the
is

digestive secretions will not be produced and the potential

nutrients in the food will not be released to be assimilated
into the blood stream to feed other parts of the system
which need it. The entire system suffers.
Here it becomes part of the function of the "self," act-
ing through the central coordinating system, to set things
right, as it were, and once again to bring about the proper
balance. Excerpts from readings later on will illustrate this
nicely.
A few illustrations follow, which will give the reader a
more comprehensive understanding of the opposing at-
titudes generated by "faith" and "fear," as reflected in the
functioning of the autonomic nervous system.
These should give the reader a ba sis against which to
r

project the data given in the readings on the following

pages, and are taken from a little-known book, The
Physiology of Faith and Fear, by William S. Sadler, M.D.
In the sensory modalities, taste, smell, hearing, and
sight; faith increases, sharpens, renders more acute, and
generally enhances. Sensations and temperatures are nor-
mal; the feelings more acute. Speech is more fluent. The
expression becomes youthful and healthful, with the glow
of nutritious blood right at the surface; the countenance is
happy, courageous, optimistic, and joyful.
With fear dominant, the opposite holds true. Taste is
blunted or abolished; smell is decreased, abolished, or
distorted; hearing is affected adversely; sight is distorted,
or mis-registers as delusions and/or "hysterical blind-
149
ness." Feeling sensations are rendered unreliable, and the
temperature sensation false. Speech may be strained or
paralyzed, or erratic stuttering can occur. The express:
usually morbid and unhappy, the countenance downcast
and despondent.
As to the general physiological functioning when faith
is present —
the complexion is ruddy, and pulse regular,
slow, and strong. Circulation is normal and warm. The
local blood supply is regular and even, with movement ac-
celerated. Hands and feet are warm. Capillary contraction
is normal, with elimination increased.
All this is reflected grossly as an elastic gait, an erect
and vigorous carriage, a relaxed and agreeable expression,
and increased work capacity.
With fear dominant, the complexion becomes pale and
anemic; the pulse weak, irregular, and rapid. Circulatory
equilibrium favors edema and local stagnation, and is
poor and chilly. Capillary contraction is spasmodic and ir-
regular. Perspiration is checked, elimination decreased.
The becomes dragging and slovenly, the carriage
gait
stooped and weak. Expression is downcast and sorrowful,
and the work capacity is markedly decreased.
To summarize: the attitude of faith reflects all the
positive aspects of a vigorous, outgoing expression of life
lived fully and at peace with the Creator, while fear is in-
dicative of its opposite.
Back, once more, to the readings, we find a continual
admonition to change the attitude by an act of will. When
we change the attitude over so long a period of time that
it becomes habitual, we cannot help but reflect that Life,

that Love, within whose bounds we were intended to exist.

Similarly, we cannot help but convey this love of God
—
toward others if merely by radiating warmth, strength,
and vitality!
In considering the next section, we run the gamut from
some quite specific conditions to the more generalized and
comprehensive outlines both of inter-relationships within
the body itself, and between the felt attitudes and resultant
conditions. We have here a great deal of food for thought.
Basically, the self does the moving —
initiates the ac-
tivity —
somewhat analogous to the way "God Moved"
and initiated His Creation. And in initiating a change, the
150
conditions are not quite what they were beforehand. All
we need see is that the activity is in the right direc-
tion —toward God.
One of the greatest hindrances to the body is fear.
Not of others; not of mental ability; not of that which
the body desires, but in the physical innate
fear
forces of the body. And
while often one's outlook
upon life is altered by the conditions of the liver or of
the digestive system, in this particular body, while
these conditions exist, fear produces almost as much
harmful effect as this particular physical condition.
While there may be applied that for the body that
will overcome physically those deficiencies, yet
unless that basic force as is present in the fear of the
body is removed, these physical deficiencies would
certainly return to hinder the body again. In casting
out same, replace grudge, hatred, and kindred condi-
tions (products of fear) with the love of the
Master. (5735-1)

In the physical forces, or through these channels,

there have been builded fears, disappointments, and
related things, bringing to the body those ills incident
to such conditions. This, in its final analysis, is due to
lack of faith, hope, and the inability of the body to do
with pleasure those things it finds hard to do.
Q. What can the body do to take away fear?
A. This may only be taken away by losing it in
His power, His might, through j2lS^A-5PA--XQ^I]-tal -- |

>
^concentration upon the self being a channel of the
J&eatorT 5470-1

We find there are disturbances, but these are more

from fear internally than from any specific causes
physically . Then cast out fear. That is, know the
. .

spiritual forces in which you believe. Apply them in

thy relationships to thy fellow men. 3534-1

Q. Why has the patient a fear of the future? Why

does he not want to live?
A. The natural tendency of the gnawing from
151
 within, and the pressure created in the upper portion
of the y cm same, distorts the view of the body
as well as s from the associations
about same, but with a changed physical outlook the
whole outlook of the body, mentally and physically,
will also be char.:. 5437-1

There are abilities in abundance in the entity for

activities they are put into use from the seed of the
if

Spirit of Truth, and not from those of hate, malice,

ad the things that make people afraid, the
things that cause timidity within the associations, and
fear.
For as has been so often quoted and so little in-
terpreted in *s lives, the consciousness of God's
presence, as manifested in Christ, casteth out fear.
3691-1

We find there are conditions of which the body

should take cognizance. Yet if there is held in the
mental self a fear, there will come those conditions
that are spoken of by the psalmist, "That which I
feared hath come upon me." Then apply in nature
that which will meet the needs for eliminating the in-
fection that may have been carried in the circulation
from those disturbances that have existed. This will
in the physical self eliminate the sources, if the fear is

eliminated from the mental self that blocks such ac-

tivity in the living organism in the body. 2650-1

(Reading then prescribes treatment.)

JThe rea din gs ^ oint out again and again that_fear ag-
gravat es "bodily ills^and prevents thoiF-he

An admonition to one whose ailment could not be

treated directly:

Study very closely those activities of His chosen

people as they were prepared to enter the Promised
Land, and yet from doubt, from fear, were rejected.
Be not among those that would be rejected. 3461-1
152
 Q. What is causing the intense pain in the upper
back?
A. General nerve reactions in the body . . .

fear. 3658-1

Diagnosis of a difficult and distressing case ends thus:

This, as we find, is not a brain lesion, but a fearfulness in
the soul of the entity. 3114-1

The tautness in the cerebro-spinal comes from the

fear as is from within, and this acting upon the
ganglia of the sympathetic and cerebro-spinal system
often changes the reactions of the physical organs
themselves. Not as wrath; not as of malice, but rather
that of fear does the reaction show in the
system. 5437-1

Fear, the greatest bugaboo to the human elements;

for in fear come those conditions that destroy the
vitality of that assimilated. To overcome fear, so fill
the mental forces with that of a creative nature as to
cast out fear; for he, or she, that is without fear is
free indeed. 5439-1

Here indeed is food for thoughtful contemplation: quite

extreme aches and pains can be due to localized turmoil
based on fear, and unrecognized (or, more accurately,
unacknowledged) anger and malice masquerading as
something else!
But to get on with our story. Now that we begin to
glimpse the hows and whys, what are we to do with this
information? The readings have discussed some specific
fears, and have suggested remedies.
First, we are to replace fear with love: we are to turn
into its opposite; we are to lose our concern for self in the
service of others; we can sometimes see the humor in the
situation and laugh instead of fret.
—
We can learn from it regard it as an opportunity to
develop our souls.
We can learn more perfectly to turn toward the light; a
pray; to walk in His way; to place more trust in Him.
We can actively hold His lieht before us; do our duty as
153
it presented; express our love through creative activity;
is

become more subtly conscious of His abiding presence.

We can learn to exercise our wills in His service, and
break the pattern of ill will, ill health, and half-living once
and for alL

Fear begetteth that that makes afraid; through fear

man wanders far afield. 5502-3

Replace fear ever with love. 3051-2

Let fear, let worry, be lost in service to others for

His Name's Sake. 281-61

Use much of the experiences of others; speak out.

Don't fear. Call on those near and hear what they
have to say. 39-5

Psychologically, this is a good way to overcome

uneasiness with people —
to listen to them, and pay them
the courtesy of acknowledging their existence and the
worth whileness of their thoughts. Eventually this attitude
cannot help but be reflected back to oneself, and is a good
way to help overcome the fear of being censured by
others. Other specific fears will also tend to be
ameliorated.

Q. How may I get rid of fear of closed places?

A. The attitude must be kept as to helpfulness
in spiritual forces of the body — within and with-
out. 5397-1

Q. How can I overcome fear of advancing old

age and being alone?
A. By going out and doing something for
somebody else; that is, those not able to do for them-
selves ;, making others happy, forgettin g self entirely.
These are as material maniTesranon^ hpr ir| helping
someo ne else you'll get rid of your feelings. 5226-1
per:
r
Helpfulness to others is one way: a turning toward the
154
Light and active engagement in the problems of the day
are other ways.

Shadows and doubts and fears will arise in thy ex-

perience, but keep before thee the light of all good
consciousness, of all good and perfect service to
Him, and ye will find that the shadows of fear will
fall far behind.

Let those things that cause fears be far removed

from thee, through just the little kindness, the little
service ye may do here and there. For remember,
these are at war with one another —
hope and fear.
Let not thy mind, let not thy body, let not thy pur-
pose, thy desire entertain fear. 262-12

He that walketh in the shadow shall be afraid.

Walk rather in the light of Creative forces, of Truth
and ye shall not be afraid. 2021-12

For as is understood, He hath not willed that any

should perish; yet because there are disturbances of
the physical, material or mental nature fears
. . .

arise. These beget those influences that prevent the

proper attunement.
Q. How may I overcome the innate fear which
prevents attunement with the Christ?
A. ^ Let that which causes fear be taken up \
[dissolved] in the willingness, the desire, to be of ,

help to ..others. 69-4

Q. (paraphrase) Is it not a proper purpose that

[254] be supplied with sufficient and abundant
material substance to free him from the necessity to
overwork in order to provide a living?
A. Rftmp.mhex, rpy children, it is the fear ojLthe
material conditions that wrecks the material bod y. It
is.jthe-igfl c-of this or t hat, that prevents a channel
trom making for the greater supply. 254-85

There may be fear created by the mental body becoming

so absorbed in physical disturbances or so absorbing in
155
things of self as to become fearful of all other things out-
side of itself.

Q. Why am I so frightened and apprehensive all

the time, so that I fear company and yet fear to be
alone?
A. The anxieties should be controlled ... by
defining, or confining self to someparticular form of
ideal, and following through with that Apply self
. . .

to the ideal presentation of what mental body

spirit,
and physical body represent in the world as found in
the 30th chapter of Deuteronomy and the 14th, 15th,
16th, and 17th chapters of John's Gospel. 1776-1

Q. How can 1 overcome fears that beset me,

especially about myself and my wife?
A. Fear is the root of most of the ills of mankind
whether of self, or of what others think of self, or
how self will appear to others. To overcome fear is to
fill the mental, spiritual being with that which wholly

casts out fear: the love manifest in the world through

Him who gave Himself a ransom for many. Such
love, such understanding casts out fear. Be ye not
fearful; that thou sowest, that thou must reap. Be
more mindful of that sown. 5459-3

Q. What is the cause of my fear?

A. Self-condemnation.

Q. How may I overcome it?

A. By seeing the ridiculous, the funny side of
every experience. Knowing and believing in whom ye
» have trusted, in the Lord: for without that con-
sciousness of the indwelling Spirit little may ever be
accomplished. 5302-1
The forces and the fears of phenomena of life often
times prevent the entity from accomplishing most, by
the fear of what others will say. Put this aside. 13-1

Q. Career as a pianist was brought to an end

through my extreme nervousness and lack of con-
156
 fidence, and other talents have suffered because of an
overpowering fear. What am I to do?
A. .Right about face! Know it is within thee!
. .

Defying this has brought the fear, has brought the

anxieties. Turn about, and pray a little oftener. Do
this several weeks, yes —
let a whole moon pass, or a
period of a moon —
28 days and never fail to pray—
at two o'clock in the morning. Rise and pray facing —
east! Ye will be surprised at how much peace and
harmony will come into thy soul. 3509-1

There are at least two unusual readings whch should be

mentioned, and although they hardly fall within our
general framework, they do indicate some unusual aspects
of fears —
showing that some fears are rightly placed, even
though we are not cognizant of the real causes.
One indicates a residue of a past life acting quite
strongly.

Q. How can I overcome the social fear which

causes me shun leadership?
to
A. This is well for the entity, and this ye over-
came in the experience before this. Keep it as it is.

Don't be a social climber. Don't depend on social ac-

tivities. Be a home builder. Do not attempt to make a
life outside the home. 3474-1

The other reading was for a patient frantic because her

mind seemed in disorder. She suffered from a feeling of
losing her grip, inability to concentrate, lapse of memory,
and dizziness. This gave rise to fears. The reading said
that anxiety was the cause of some of these mental aberra-
tions, but added:

Fear not ... it is evidently the psychic attempting

to come through ... If there is set a definite peri-
od or manner of meditation . . . there may be had a
balancing Let thy mind, thy body be consecrat-
. . .

ed to the Lord to have His way with thee . . .

Each day purify the body, the mind, as ye enter in-

to that period of communication in prayer, in sup-
plication. He will give thee understanding; He will
157
 give thee wisdom as to how ye shall conduct thy-
self day by day. 1089-2

Surround yourself with the consciousness of a walk and

talk with Him: a period of quiet; a trust in the Lord; a
place where your Spirit can bear witness with His.
Fear God, and keep His commandments; for this is the
whole duty of man. (Eccl. 12:13)

CLUES TO THE MYSTERY OF EGYPT

Violet M. Shelley

The unusual legacy of psychically obtained information

leftby the late Edgar Cayce offers innumerable avenues
for research, but among the most fascinating are those
which have no sign posts from historians, no clearly
defined maps. The great mystery of Egypt, which has
teased men's minds for centuries, finds a possible solution
in these readings; yet research into their validity must go
on, and we look to Egyptological evidence for further
clues. Perhaps eventually these clues will lead to final
proof.
Very the Edgar Cayce data postulated that a
briefly,
leader, Arart, from the Caucasian area, went into Egypt
with his people and conquered it around 10,500 B.C.
They indicated that his rule had centered around Gizeh
and that the monuments there were built in part during the
rule of his son Araaraart. With Arart had come a priest,
Ra-ta, who attempted to organize religious practices and
bring the people to the idea of the One Creative Principle,
and the continuity of life.
Wallis Budge, whose works on both the religion and the
antiquities of Egypt have done so much toward the
world's understanding, has written that interpreters of
Egyptian religion fall into two classes. The first class, he
says, are those who regard that religion as a product of
158
half-savage men, and who think it but a mixture of crude
nature cults and superstition. The second class are those
who think they are able to trace a steady development in
the religion until it reached a point at which it possessed
highly evolved concepts about God and man's relation-
ship to Him.
Students of the Edgar Cayce readings have come to
think that there is a third way to look at Egyptian religious
beliefs: as a corruption of the tenets of the Law of One
God. They see in the pantheon of Egyptian gods and god-
desses personifications of the Deific attributes, an attempt
to make abstract ideas concrete.
James Henry Breasted The Dawn of Con-
in his book,
science, says that the Egyptians had possessed a standard
of morals far superior to that of the Decalogue and had —
them well over a thousand years before the Decalogue ap-
peared. He very emphatically believes that our moral
heritage derives from a wider human past, enormously
older than the Hebrews. He claims that our moral heritage
came to us through the Hebrews rather than from them.
Many scholars have made a point of comparing stelae
texts of philosophical and religious inspiration with cer-
tain of our Proverbs and Psalms. They find them aston-
ishingly similar in both ideas and mode of expression. Such
scholarly implications suggest to many that the religion of
Egypt as known in history is in fact a corruption rather
than an evolvement. Perhaps, in fact, in the mists of pre-
history there was such a priest as the readings men-
tioned —
a priest who taught the Law of One God.
In 1939, a reading indicated that such a priest and
religious group did come to Egypt, from an Eastern
source.

. . . The was an individual who had received

Priest
inspiration from And, realizing that such an
within.
influence or force might be given to others in their
search for WHY
and WHAT were their purposes in
material life, he then sought out one who might
foster such a study in materiality. Thus, from those
places that were a portion of what is now called the
Carpathias, he came with a great horde, or a great
number (as to individual souls, numbering nine hun-
159
 dred), into the land now called Egypt . , . 281-42
. . . The entity then occupying that position as the
counselor to the ruler Arart at that time, coming as
he did from the plains country of now the Arabian to
the rule of the Egyptian forces as were first set in
Gizeh . . . 953-13

What evidence for such an Eastern source is there

among present day historians? Samuel Mercer in Volume
IV of Tlie Pyramid Texts refers to the possible north-
eastern origin of Re and his followers. He says that
perhaps they came from the Caucasus. He suggests that the
characteristics of these leader gods indicate that they were
more intellectually and culturally advanced people who
had settled in the apex of the Delta. In October 1934, a
report by Petrie in the Literary Digest concerned itself with
evidence of repeated invasions into Egypt from the Cauca-
sian area which had started in the Badarian age, near the
beginning of Egypt's history.
The Edgar Cayce readings, in describing the physical
appearance of these invading people, mention many times
fair hair (or red hair) and blue or gray eyes hardly the —
history book concept of swarthy skin and dark sloe-eyes!
Reading #275-39 has within it the description of six dif-
ferent characters, all of whom were fair haired, with light
eyes.
Are there indeed any clues in the Egyptological
evidence to bear this out? In fact, in the Old Kingdom
mastaba tomb of Princess Mersoankh between the Great
Pyramid and the Sphinx at Gizeh there is a wall painting
of a woman with yellow hair. The hair color has long been
a puzzle. Scholars have asked, "Is it a wig, or is the
natural hair color?" If it is the latter, it is the first evidence
of such.
In the Cairo Museum in the Old Kingdom section there
is a small wooden statue with painted blue eyes. There are
also some statues which have inset eyes of crystal some —
blue-gray, some brown in color. There are four unusual
spare heads (considered to be portraits of the four sons of
Chephren) which have Caucasian features and profiles. It
is interesting to note, when considering physical ap-
pearance, that in the wall paintings, women were
160
customarily painted with light yellow skin and men with
reddish-brown skin. One theory is that the men were
tanned from their work outdoors.
The Cayce readings pictured a different type of dress
for the prehistoric Egyptians from that shown in most
places.

. . was robed in the garments of the

. [the entity]
Temple what later became the character of
itself, in
Egyptian robes of that particular period, made from
the linens of the papyrus and the lotus combined and
covered with the combination of the colors purple
—
and white used as the robes of those so offering
—
themselves . . 276-6
.

The robes of the priest would be blue-gray,

. . .

with the hooded portion back from the head, while

about the waist would be a cord of gold color, with a
purple tassel —
or one of the tassels showing. The
sandals would be of papyrus or woven grass . . .

585-10

A small wooden statue in the Cairo Museum, and a

large limestone statue from Gizeh, Fourth Dynasty, are
represented as wearing what is described as unusual
dress —
a type of robe rather than the kilt the Egyptians
usually wore in the Old Kingdom period.
As one studies the available histories, one realizes that
Egypt never had a genuine historian, and that the absence
of a continuous sense of time made exact evaluation dif-
ficult. Each new king mounted the throne in the year One;

wiien he died, the year One of his successor began the day
of accession to the throne. Exact computation of past cen-
turies was almost impossible.
Imprecision of dates and priestly preoccupation with
the annalistic and royal lists weighed down for more than
thirty centuries the notions of historical facts in Egypt.
Yet the Cayce readings take history beyond even this
point, and in readings given as early as 1925 mention a
predynastic period. Space does not permit citing all the ex-
amples.

161
 Q.L Wliat was the date, as man knows time, of
(when Arart came into Egypt.)
this battle?
A.l. Ten thousand and fifty-six years before the
Prince of Peace came .900-275
. .

. . . and this ruler, Araaraart, being then the sec-

ond of the Northern kings, and followed in the rule
of the father, Arart. and began the rule, or took the
position as the leader in his sixteenth year . . .

Q.l. Was this entity, as history gives it, one of

the Pharaohs, or Rameses?
A. 2. As one of the Pharaohs, of which there
e re more than three thousand. 341-9

James Breasted in his Annals of Dynastic Kings says

that the Palermo Stone is an incomplete fragment con-
taining annals from predynastic times to the middle of the
Fifth Dynasty. The kings represented just prior to the
dynastic kings are shown with a single crown (either of
Upper or Lower Egypt). A
fragment found later which
fits this shows kings with the double crown of Upper and
Lower Egypt, but the names are missing. This would seem
to indicate a predynastic union before the separation into
two kingdoms and the consequent dynastic union effected
by Menes around 3500 B.C.
Howard Vyse, in Volume II of Pyramids of Gizeh, has
a section on Arab historians' versions of the pyramids.
Three of these versions indicate that the two pyramids
were antediluvian.
There is also scholarly evidence which suggests Edgar
Cayce's description of people who were leader gods. Such
evidence can be found in Samuel Mercer's The Pyramid
Texts, in Volumes I and IV which speak of gods as —
historical figures. On the back wall of the Osiris chapel in
the Temple of Seti I at Abydos, the eods are represented
as living people without the divine headdress.
When speaking of hieroglyphics, the Edgar Cayce read-
ings said, in 1934:

... In those periods the entity persuaded many of

those to make for the activities that would preserve
to the people what would be in the present termed
162
 recipes or placards and drawings, and the like, that
were the of such intents brought to the Egyptian
first
peoples (to be sure, not to the Atlanteans, but to the
natives and those who had joined there to preserve
such records) and the first attempt to make for a
written language. 5 1 6-2

. . . With the periods of reconstruction after the

return of the Priest, the entity joined with those who
were active in putting the records in forms that were
partially of the old characters of the ancient or early
Egyptian, and part in the newer form of the Atlan-
teans. These may be found, especially when the
house or tomb of records is opened, in a few years
from now . . • 2537-1

In 1952, The American Journal of Archeology reported

that in the West Cemetery of the Great Pyramid, in the
large, stone Mastaba of Persen, there is a subsidiary tomb
v/ith unusual hieroglyphs and rare word forms carved on
the doors. Vyse, in Pyramids of Gizeh, tells of hiero-
glyphic marks difficult to decipher, in the upper relieving
chamber above the King's chamber in the Great Pyramid.
James Breasted, in A History of Egypt, says, "The
hieroglyphs for the INForthern Kingdom, for its king, and
for treasury can not have arisen at one stroke with the
its

firstking of the dynastic age; but must have been in use

long before the rise of the First Dynasty; while the
presence of a cursive linear hand at the beginning of the
dynasties is conclusive evidence that the system was not
then a recent innovation." In the First Dynasty, 3400 B.C.
there was reference to two forms of writing the —
hieroglyphic and the cursive.
The tomb of King Araaraart, alluded to in so many of
the Cayce readings, has not been discovered. Yet, Egyp-
tologists tell us that large archaic mastaba tombs have been
—
found between the Sphinx and the Nile one such being at
Khafra Batraan. Those found were empty, but their size
suggests the possibility of multiple burials of a king and
his family.
The riddle of the Sphinx gains more of the embroidery
of intrigue in the Cayce readings which speak of vaults at
163
itsbase and a Hall of Records. Here the Cayce readings
are not alone, for tradition has had it that there are secret
passageways under the Sphinx.

Q.6. In what capacity did this entity act regard-

ing the building of the Sphinx?
A. 6. As the monuments were being rebuilt in the
plains of that now called the Pyramid of Gizeh, this
entity builded, laid, the foundations; that is, superin-
tended same, figured out the geometrical position of
same as [in?] relation to those buildings as were put
up of that connecting the Sphinx, and the data con-
cerning same may be found in the vaults in the base
of the Sphinx. The entity with that dynasty, also in
the second dynasty of Araaraart, when these build-
ings [were] begun. This laid out, base of Sphinx, in
channels, and in the corner facing the Gizeh may be
found that of the wording of how this was founded,
giving the history of the first invading ruler and the
ascension of Araaraart to that position. 195-15
. .During this period was the completion of the
.

memorial standing as the mystery of the ages today,

and this, as is seen, represents this counselor to the
kings, for, as is seen in the figure itself, not as one of
the kings made in beast form, yet overseeing, super-
vising,giving counsel, giving strength, to the kings
before and the kings since. The face, even as was
given them is the representation of the counselor to
this great people. These, and many findings, as given,
may be found in the base of the left forearm, or leg,
of the prostrate beast, in the base of foundation. Not
in the underground channel (as was opened by the
ruler many years, many centuries, later), but in the
real base, or that as would be termed in the present
parlance as the cornerstone . . . 953-24

Many readings mentioned "that monument or tomb or

pyramid yet to be opened" which was the Hall of Records.
Among the records to be found there eventually were to
be the records "that were transferred from the destruction
of the Atlantean land" (378-13). Information was re-
quested as to the contents of the sealed room.
164
 A record of Atlantis from the beginnings of those
periods when the Spirit took form or began the en-
casements in that land, and the developments of the
peoples throughout their sojourn, with the record of
the first destruction and the changes that took place
in the land, with the record of the sojourning of the
peoples to the varied activities in other lands, and a
record of the meetings of all the nations or lands for
the activities in the destructions that became
necessary, with the final destruction of Atlantis and
the buildings of the pyramid of initiation, with who,
what, where, would come the opening of the records
that are as copies from the sunken Atlantis; for with
the change it must rise again.
This in position lies, as the sun rises from the
waters, the line of the shadow (or light) falls be-
tween the paws of the Sphinx, that was later set as
the sentinel or guard, and which may not be entered
from the connecting chambers from the Sphinx's paw
(right paw) until the time has been fulilled when the
changes must be active in this sphere of man's ex-
perience. Between, then, the Sphinx and the
river. 378-16

Dr. Selim Hassan in Volume VII of Excavations at

Gizeh acknowledges that Arab writers were convinced of
a subterranean chamber under the Sphinx. He mentions
that the inventory stela reads "[the God gave] the thought
in his heart, of putting a written decree on the side of this
[above-mentioned] Sphinx, in an hour of the night." Yet
no such decree has been found. There is also the interest-
ing fact of hieroglyphs found on the ruins of a temple east
of the second Pyramid on the inner face of the stone, and
blocks in tombs to the west of the Great Pyramid with in-
verted hieroglyphics on the inward faces.
Examination of the Sphinx shows that the inner con-
tours of the two forepaws have been filled in with large
limestone blocks which are visible where the outer double
casing of brickwork is incomplete. The right hind paw
can also be seen to be completely composed of such large
165
limestone blocks. There is no record of these blocks hav-
ing been examined.
East of the Sphinx, on the other side of the road leading
to the Great Pyramid, is a small sand hill. One ar-
cheologist that we know of investigated this, but perhaps
did not continue far enough west. He found some
blackened linestone that seemed to be part of a crenellated
Old Kingdom facade which he thought might have come
from a small temple. Since there was supposed to
been a small pyramid over the spot where the record
chamber was, this may or may not be indicative.
In some areas it is felt that the visual evidence around
the Sphinx is sufficient as a basis for a thorough examina-
tion, for there is no known record of such an examina-
tion. There is almost no contemporary information on the
Sphinx; who built it and why is still mainly conjecture.
Foundation deposits containing such information were
usually placed under most temples, so possibly some such
might be found under one of the large limestone blocks
composing the paws. A reference work which would com-
prise a complete study of the Sphinx itself is needed and
would constitute a valuable contribution to Egyptology.
Scholars, historians and archeologists have for centuries
added to the clues that make up the body of evidence that
will perhaps one day solve a mystery which has fired the
imagination throughout the ages. When the time has been
.led, the readings indicated, the clues may become
keys to the mystery of Egypt
7

ADVICE ON AUTOMATIC WRITING

from an Edgar Cayce Reading

Q-2. What is the source of the automatic writing

I have received? Should I develop this? Please ex-
plain.
A-2. As has been given, there are the influences
from without and the influences from within. Rather
166
 has the promise been, "I will be thy God and ye shall
be my people. My Spirit shall bear witness with thy
spirit, thy soul, that ye are, that ye be, the children of
God." Those influences that are about thee are good,
but rather ever let that which thou would gain
through thy writing be inspired by the best in self as
magnified through the Christ, than any ENTITY or
spirit or soul! While these seek for expression ever,
they be seekers as thyself. And as He gave, if the
blind lead the blind both shall fall into the ditch. Be
then led rather by that which comes from thine own
soul, which thou meete^t in the temple of thy body,
thy God in thee. And if He uses other influences, He
will direct same. Be not then directed save by the
spirit of is thy heritage. Faint not. Be
the Christ that
not overcome. But use that thou has begun to
develop in thyself, letting thy Master, thy God, be thy
director ever. Woe is he that would harken to the
voice that would turn thee aside. For as the prophet
of old has said, if even an angel of light proclaims
other than that which thy Savior has given, have
none of it! In thy meditations, then, much hast thou
grown in thy closeness with Him . . .

Write, yea . but let it be prompted by the spirit

. .

of the Christ with thine own spirit. 792-1

LSD AND THE CAYCE READINGS

William A. McGarey, M.D.
Director, Medical Research Division
The Edgar Cayce Foundation

Throughout a period of more than forty years, Edgar

Cayce regularly lay down and went into a type of sleep
from which state he could give what have come to be
known as "readings." He
has described the process of his
going into a gradual relaxation with the sud-
this state as
den appearance of a bright shaft of white light. Without
the experience of this white light, he indicated that he
167
could not lose consciousness to give a reading.
Meditation, as it is known in the study group program
of the A.R.E., really begins in an individual's experience
D there comes into the silence the appearance of the
light. Paul saw a great light on the road to Damascus; cos-
mic consciousness has come to be a condition often asso-
Iwith appearance of a light.
Recently, Milman reported the story of a five-year-old
1

girl who, while fixing breakfast for herself, found in the

erator, and ate, a sugar cube impregnated with LSD
(lysergic acid diethylamide) belonging to her 18-year-old-
uncle. Within twenty minutes she was disoriented and
screaming, acutely psychotic, and was hospitalized for
care. She thought her body was cut off at the waist, she
maintained that her name was Dorothy, not Donna, and
she passed through periods of screaming and silence.
lin a period of days, most of the disturbances had
disappeared. However, her thinking disorders and distor-
tion of body image persisted. After five months, an ab-
normal EEG and disorganization of visual-motor functions
remained. Yet LSD in others has brought the experience of
light, a heightened awareness, sensations and experiences
bringing to it the name of a consciousness-expanding drug.
Was the uncle who owned the LSD sugar cube search-
ing for the same light — in this case brought about
chemically — which Cayce experienced at the onset of his
readings? Obviously there is need of clarification of the
entire field of the psychedelic drugs as it relates to the
normal physical body, the nature of the psychic ex-
periences obtained with the use of the drugs, and the aims
and purposes of the A.R.E. as an organization which is
unavoidably involved in all questions dealing with the
paranormal.
LSD, of course, is just one of the so-called
hallucinogenics which now are many in number and which
are readily obtainable in spite of federal law prohibiting
their manufacture and sale. They are also called psy-
chotomimitic, psycholytic, psychedelic, schiozphrenogenic,
cataleptogenic, phantastica, mysticomimetic, and psy-
chodysleptic: Szara 2 defines psychodysleptic as a distortion
of mental functioning and on this basis selects this term as
the name of choice. There is no question, however, that
168
hallucinogenic will continue to be, with psychedelic, the
name most commonly used.

Who Uses Drugs and Why?

The hallucinogenic drugs certainly are part of the world
scene today, and there is as little likelihood that they will
cease to exist as that we will go backward in time. Thus
we must deal with the problems that they present and try
to approach factually and objectively a subject which has
become an emotionally turbulent portion of the lives of
hundreds of thousands of people, or we will be like the
ostrich that buries his head in the sand to escape notice.
Aside from accidental ingestion of an hallucinogenic
drug and situations where it is being used therapeutically,
most persons who use the mind-expanding medications
are those of late high school or college who are well-
adjusted or are borderline psychotics. 2 3 , 4 5 6 , 7 The first
, , ,

time a young person will take a drug it is usually an act of

curiosity; the second or third time for kicks; but beyond
that, the person who takes four or more doses is either
isolated from life or is seriously trying to find his own
balance. 3 Szara 2 states that the setting determines what
will happen in the course of a "trip" with LSD. Thus, if the
setting is a religious or a mystical one then this type of ex-
perience will come about. Likewise a therapeutic setting
might bring about a beneficial result with hypnotic sugges-
tion or through the means of bringing suppressions to the
surface, or through a transcendental experience.
It is known that a borderline psychotic receiving the
drug often reaps a very serious result. Not too well known
however, is the fact that LSD may precipitate a psychotic
reaction in the person with a previously good personality
integration. Hensala et al. 4 saw this happen in a teacher
who was hospitalized after ingestion of LSD. In their study
of 20 patients admitted to a mental hospital for care for
—
LSD ingestion, compared with 25 controls all with psy-
chotic symptoms — they made some very interesting ob-
servations about the nature of people who have psychotic
reactions to LSD. In the control group the work history
was good, While those in the LSD group worked ir-
regularly, were petty thieves — —
one a male prostitute and
never held a job regularly. The sexual history in the LSD
169
group showed serious sexual psychopathology, with prob-
lems such as homosexuality, male impotence, female
frigidity, promiscuity among the heterosexually oriented,
and polymorphous perversions. Among the control group,
on the other hand, only two of the 25 had any prior
evidence of sexual disturbance. Personality characteristics
revealed adolescent action patterns with antisocial
behavior in the LSD group. No antisocial behavior was
found in the controls. A fourth variance showed all but two
in the LSD group to have had prior history of drug use,
including everything from amphetamine and heroin to
peyote. Out of the control group only two previously had
used drugs in an unsupervised manner. These differences
will be commented on later.
In trying to understand some of the drives and desires
and the makeup of those individuals who are of the young
college-age group, a study by Keniston on the Gestalt of
young college men who are alienated and distrustful,
might be of significance at this point. These people search
for experiences of an LSD nature. He states, "At root
probably the most powerful unconscious motive in many of
these young men is their desire to merge, to fuse with, to
lose themselves in some embracing person, experience, or
group. This fantasy of mystical fusion involves the un-
conscious desire to lose all self-hood in some undifferen-
tiated state with another or with nature ... A major com-
ponent of this quest is the search for a breakthrough. The
alienated value most those moments when the barriers to
perception crumble, when the walls between themselves
and the world fall away and they are 'in contact' with
nature, other people, or themselves."
Unanswered as yet is the question imposed by those
who seem to be balanced in all regards and are seeking for
an expansion of consciousness through the use of drags.
These people, neither taking: LSD for curiosity or kicks
nor having any aspects of a borderline psychosis or any of
the underlying characteristics of the psychotic as Hensala
lists them, are seeking for a truly valid religious experience

or an expansion of consciousness or a better understanding

of themselves and the world around. It is obvious from the
availability of drugs that these people may obtain their ex-
perience if they desire it enough. The question posed is
170
this: Are they wise or foolish as it relates to their total
being?
We are certainly obliged to ask at this point: What is it

that draws the ostensibly normal person toward the use of

the hallucinogenics? Is it his hurry to reach the point in

consciousness reportedly achieved by saints and seers in

ages past? Is it the desire to achieve oneness with God?
With the light? Is it his desire for power of a spiritual
nature which is currently not his? Is it his rebellion against
Jesus' injunction in the Bible that "In your patience
possess ye your souls"? (Luke 21:19)
Each person likes to consider himself normal, but each
is aware that he is not perfect. A natural deduction then
brings him to the understanding that he is not normal in
the perfect sense —
that there are areas of his physical
body and awareness, of his emotions and spiritual being
that are defective to one degree or another. This lays the
groundwork perhaps for understanding somewhat the
defective structures that lead the non-psychotic person to
the use of LSD-related drugs. Those psychotic persons ad-
mitted to the mental institution after taking LSD were
markedly different in their makeup from the control group
who had not ingested the drug. The lack of direction and
of persistence in work history speaks of emotional and
consciousness makeup which are rather explicitly asso-
ciated in the Cayce readings with derangement of the glan-
dular-spiritual center known as the Cells of Leydig also —
called the "water center." The sexual deviations bring at-
tention to the same glands, which produce estrogen and
testosterone, hormones which produce secondary sexual
changes in the human. These, then, allow for sexual
temptation and sexual deviations. The anti-social
behavior is not, perhaps, as readily related as an emotion
to this particular glandular area of influence, but these
three differences in these psychotic patients certainly team
up to make them more susceptible to using the other drugs
prior to their use of the halJucinogenics.
Psychosis is not an all-or-nothing phenomenon. Rather,
there are psychotic tendencies in all people, many of
which, when allowed to flourish, end up in senile psy-
chosis as the years advance. Perhaps it is the same de-
viation of character or personality, so well-developed in
171
the 20 cases admitted to the mental institution, which
might be present to a much lesser degree in those who
seek, while ostensibly normal in all regards, for the con-
sciousness-expanding, psychedelic experience to be gained
through an LSD "trip." Perhaps an abnormality in these
cells, which are so obscure in the human anatomy, play a
large part in such a person's impatience, his rebellion, his
hurry to find the light, to break down barriers, to achieve
a oneness with all things, to reach a state of spiritual
superiority. All the answers are not in; of this we may be
sure.
The beginning of an answer might be found in the
following Cayce reading:

Q-4. Explain what the divide between the soul

and spiritual forces is? How manifest, and how we
may
study self to gain the approach to the divide.
A-4. This is of the spiritual entity in its entirety.
The superconscious is the divide, that oneness lying
between the soul and the spirit force, within the spiri-
tual entity. Not of earth forces at all, only awakened
with the spiritual indwelling and acquired indivi-
dually.
Q-5. How may the individual think, study, and
act to acquire this awakening?
A-5. Study to show thyself approved unto Him,
rightly dividing the words of truth, keeping self
unspotted from the world, avoiding the appearance
of evil, for as is given, those who w ould seek God
r

must believe that He IS, and a rewarder of those who

would seek Him.
That is, that the Creator has that oneness with the
individual to make that oneness with Him. As is
given in the conditions as manifest through those
who would seek the oneness with God, for only those
who have approached sufficient to make the mind of
the soul, the mind of the spiritual, one with Him,
may understand or gather that necessary to approach
that understanding. 900-21

172
 Effects of LSD Use

LSD, representative of the hallucinogenic drugs, has

been called a mixed blessing, but there are volatile opin-
ions on both sides of the fence. Until rather recently the
drugs were available to be used under properly supervised
conditions. However, with the restrictions put on them by
the Food and Drug Administration, the work done under
scientifically supervised conditions has dwindled to almost
nothing. Most investigators are hesitant to use it at all be-
cause of the hue and cry that has been raised concerning
the diverse effects that have been brought to light.
Kurland et al. 8 are among the minority that are utiliz-
ing LSD in a research setting and they report on work
that has been done with the alcoholic patient. They em-
phasize that special training is required to use psychedelics
as a therapeutic tool. Some excellent results have been
forthcoming, however, in their preliminary work. Speaking
of the day in which he received LSD, one patient whose
case history was reported said in conclusion that "this was
the most satisfying and majestic day in my life." The
authors believe that LSD adds significandy to the presently
available rehabilitation resources.
While the United States finds publicity mounting about
the dangers of LSD, and researchers are almost fearful of
is accepting LSD
9
utilizingit as a tool, eastern Europe

with open arms, relatively speaking. Use is being made of

the drug in treatment of alcoholism and depression.
Knoblock, erf the University Polyclinic in Lobec, Czech-
oslovakia, feels that it "breaches the divide between the
therapist and the patient who withdraws from reality
either through the use of alcohol or through emotion."
Rather strangely, western Europe is not quite as en-
thusiastic as its more oriental counterpart but finds itself
in between the stand taken by the United States and
eastern Europe, Eng 9 has reported on 63 alcoholics
treated with LSD management and 59 treated conven-
tionally, and reports in the former fewer arrests, less
delirium tremens, less absenteeism, an average of piore
days of total abstinence from alcohol, an average of more
days of gainful employment, and no adverse nor untoward
physiological or mental reactions.
173
 In several states efforts have been made to pass laws
prohibiting possession, sale, or use of these drugs. Several
outstanding men have protested this effort. Walter Al-
varez, M.D., in a personal letter to the Illinois legislature
on February 18, 1967, pointed out that, in his opinion,
"the passing of a law against LSD will serve only one pur-
pose and that will be to interest mildly psychotic boys and
girls to get some of the drug, and to try it on themselves."
He pointed out that, because of the dose being so small,
thousands of doses could be brought into the country in a
fountain pen without detection. No purpose would be
served by such a law, and it would almost put an end to
legitimate research.
On the positive side of the ledger also are reports of its
use in terminal cancer patients. Results from this study
have not been fully reported and are not available for
evaluation here.
It is not within the scope of this paper to comment ex-
tensively and exhaustively on the subject of the
hallucinogenics, but it would be rather an avoidance of
fact if a few of the many books on the psychedelic drugs
were not mentioned. Newland. 10 Clark, 11 Puharich, 12 and
Weil et fir/., 13 are four who have published books discuss-
ing the effects on the consciousness of the hallucinogenic
drugs. None of these report all the attendant dangers.
Downing3 states that both LSD and marijuana are safe
physiologically — that they have no adverse effects on
is,

the total physiological functioning of the human body.

This is an illusion which many who advocate the prom-
iscuous use of the hallucinogenics would have accepted
as truth. More and more evidence keeps coming to light
which points out that LSD, like other potent drugs, can be
markedly detrimental to the body, and this of course ap-
plies to the physiological processes of the body. One does
not yet know what the final effect will be on the 5-year-old
girl whose case has already been discussed. Egozcue14 , 15
reports on cell abnormalities which are linked to the inges-
tion of LSD. Chromosomal breaks, they have found, oc-
cur two to three times as frequently in children of women
who have used high doses of LSD during pregnancy, as in
the normal child. These breaks, of course, appear also in
the mother and have been found in genetic studies in most
174
cases of individuals who have been taking LSD. One child
whose mother had taken 1000 meg, of LSD during
pregnancy had a leukocyte chromosome resembling the
Philadelphia chromosome, which has been associated with
chronic myologenous leukemia, and has not been seen in
normal cultures.
Egozcue points out that in his studies, the abnormal
chromosomal breaks do not occur when a person has tak-
—
en less than 300 meg. doses even if many doses are tak-
en. Thus, apparently, a dose of 300 meg. is critical in the
study that he has performed to date, which involves 70 pa-
tients. The implication of such genetic changes, certainly,
cannot be overemphasized and certainly points to the fact
that LSD, in an unsupervised situation, is not safe. Other
physiological effects, much less dramatic and far-reaching
in their implications, but just as potent when considering
areas of consciousness, come about on nearly any dosage
level. The changes have not been assessed in the nervous
system function nor in the cells of this vital area. But the
mind, the nervous system, consciousness as a total thing,
are associated with the dramatic transformations in
awareness, in mind-capacity, brought about by these
drugs. In the absence of a solid personality makeup, it is
not surprising that individuals have lost their lives through
—
unsuccessful attempts to fly without aid of wings — or
have been killed while walking down a freeway, thinking
themselves to be invisible.
Untoward results of LSD ingestion such as these, asso-
ciated with prolonged adverse reactions, and recurrent
episodes which may come about as long as a year after the
initial taking of the drug, as well as adverse reactions on
carefully screened patients while in a supervised setting
lead several investigators 16 17 18 to conclude that it
, ,

cannot be predicted at the present time who will have a

bad experience, even in the hands of qualified supervisors,
and that it is potentially dangerous in all circumstances. A
final judgment, they say, regarding the potential uses of
LSD must be held in abeyance.
LSD and the Pineal

The pineal gland has been associated with the third eye
in metaphysical literature almost as far back as such
175
references exist. It is rather uniquely related to physical
existing conditions in that one type of lizard has an actual
third eye situated under the epidermis which is part of the
pineal gland in that organism and which has all the
human being, cone cells of
capabilities of sight. In the the
pineal gland have been found to be identical mi-
croscopically with cone cells found in the macula of the
retina of the eye. The macula is the only portion of the
retina which perceives color. Thepineal cone cells, in ad-
dition to producing hormones, are directly connected to
nerves of the autonomic nervous system arising from the
superior cervical ganglion of the sympathetic chain. Thus
the pineal parallels the eye in many regards. It is asso-
ciated with the inner, autonomic nervous system rather
than the cerebral structures which are associated with
outer, conscious activities. Much in the same manner,
psychic revelations, visions, and LSD experiences are per-
ceived inwardly while the eye sees the outer world.
Work which is being pursued in Chile and reported
recently by Naranjo 19 leads us to a rather fascinating
concept which may give a clue to the real mode of action
of the psychedelic drugs. He reported on the first endoge-
nous hallucinogen, 6-methoxytetrahydroharman which is
formed in vivo from 5-methoxytryptamine and acetal-
dehyde and is chemically identical with the pineal gland
hormone in animals which is called adrenoglom-
erulotropine. He implicates the pineal in still another
hallucinogenic substance, 6-methoxyharmalan formed in
vitro from melatonin, which is obtained from the methyla-
tion of acetyl-serotonin, a reaction made possible by an en-
zyme present only in the pineal gland. This enzyme is
hydroxyindole O-methyl transferase (HIOMT).
Naranjo's work, while it does not prove relationships,
certainly points toward the pineal as the originator of the
production within the body of what is called an
hallucinogenic substance. Thus, any creative activity with-
in the body which results in a particular activity of the
pineal gland could bring about a type of transcendental
experience.
While many questions concerning the mechanism of
such a reaction remain unanswered, this would still give
one a rather interesting explanation of what is involved in
176
the occurrence of the visions of mystics, the vivid imagery
in dreams, the light which Cayce saw at the beginning of
his readings, and the cosmic consciousness type of reac-
tion which has become almost common knowledge in this
day and age. It points up rather vividly the difference be-
tween these experiences and the experiences of a drug-
induced state using any of the hallucinogenics. One
originates from within the human body as the natural
process of a growth or a change which allows the pineal to
become activated to such an extent that it might originate
the production of endogenous hallucinogens. The drug-
induced hallucinogenic state, on the other hand, superim-
poses a condition on the body that is not natural and for
which it perhaps is not prepared nor capable of handling.
Further developments in this particular field should be
extremely interesting to follow. It is Naranjo's opinion
that harmalan, which is obtained from the seeds of
Peganum harmala, and which is related to those 6-
methoxy hormones already discussed, produce in the
human being a purer hallucinogenic effect than LSD and
other related hallucinogens.

Edgar Cayce, the A.R.E. and LSD

In my opinion, throughout the readings Edgar Cayce
seemed to question of LSD along
be talking about this
with many other questions that we face in daily life. He
saw the world in action, and us as a part of that action.
Thus, he would see a question as being properly answered
through acting in accordance with certain principles which
were always the same. He saw healing in the physical
body as coming about through patience, persistence, and
consistency. All problems were to be met in the same
manner, by the application of these principles of truth
which he said had existed from the beginning of crea-
tion —understanding, patience, kindness, forgiveness,
these things called the fruits of the spirit.
Cayce urged, time and again, that the fast way is never
the best, since lasting results must be built line upon line,
precept upon precept, here a little, there a little. Every-
thing, he said, must be done in decency and order. Any ac-
tivity or decision contrary to these principles was an act of
rebellion, simply because it was not in cooperation with
177
and in obedience to the principles. Rebellion, he said, was
part of our nature that leads us away from the civ
energy that we call God:

[We were] in the beginning, celestial beings. We

have first the Son, then the other sons or celestial
beings that are given their force and power.
Hence that force w hich rebelled in the
r
unseen
forces (or in spirit), that came into activity, was that
influence which has been called Satan, the Devil,
the Serpent; they are One. That of rebellion! Hence,
when man in any activity rebels against the
influences of good he harkens to the influence of evil
rather than the influence of good.
Hence, will is given to man as he comes into the
manifested form that we ^ee in material forces, for
the choice. As given, "there is set before thee (man)
good and evil."
Evil is Good is the Son of Life, of Light,
rebellion.
of Truth; and the Son of Light, of Life, of Truth
came into physical being to demonstrate and show
and lead the way for man's ascent to the power of
good over evil in the material world.
As there is, then, a personal savior, there is the
personal devil. 262-52

It appears to me that Cayce here was speaking about

those who would take LSD for spiritual enlightenment. He
said time after time that there was one way, and that was
the way of the Christ. If we are to climb up another way
we become thieves and robbers to ourselves. It would
seem rather clear that in this he was saying that we should
use meditation as a means of total growth of the being.
The following two statements seem to pursue the same
course:

So, know ye the way; point it has

out. For, as He
given, though ye come church
to the altar or to thine
or to thine neighbor pleading not for self but for
others, and it is that ye may be exalted, that ye may
be honored, that ye may be spoken well of, for
others; He cannot hear thv petition. Why? Because
178
 there has another entered with thee into thy chamber,
thy closet, and He, thy God —
that answers prayer,
that forgives through his Son ... is shut out. In His
name then only; for, as He gave, "they that climb up
some other way are thieves and robbers." 262-77

A.l . .He, though He were the Son, earned obe-

.

dience through the things which He suffered. He that

climbs up any other way than accepting those things
that are to be met day by day, even as He, seeks
through some other channel. The servant may never
be greater than the master. He has given that we may
be equal and one with Him, yet through Him, His
manifestations, in Him, we live in the earth, we move
and have our being. 262-46

Interspersed throughout nearly all these 14,238 read-

ings, we sense the urgency in Cayce's repetitive advice to
choose a spiritual ideal and then always to act in ac-
cordance with the ideal that has been chosen. He urges us
to use the wisdom that has been given us over the ages as
a guide, to consider the body a holy thing, a temple of
—
God. We are advised to be patient not to be in a hur-
ry— to be unselfish and not to seek to build the self image
and the ego in the areas that cry for gratification.
It is difficult to imply any advice from the readings
other than that LSD, as a drug for spiritual enlightenment,
should be avoided and has inherent within it dangers
which make it harmful to those who use it.
When considering the advisability of using the
hallucinogenics in a therapeutic setting, it is again ques-
tionable whether Edgar Cayce would have suggested it
had it been available while he was alive. For in all the
physical readings, his therapies seemed to be aimed at im-
proving the function of a cell, an organ, or a system of ac-
tivities within the body. It was rare that he would suggest
anything which did not assist in meeting the needs of the
condition present. The hallucinogenic drugs impose upon
the body an artificial condition that is not consistent with
the development of functional capacity of the pineal
gland. Thus they do not influence function but rather pre-
cipitate changes which are likely to bring about a more un-
179
balanced physiology than was present in the beginning.
Yet, there have been alcoholics and depressive psychotics
who have undoubtedly been influenced for the better by
the use of LSD. Cayce suggested the use of surgery or
strong medicine on occasion. He apparently intended to
correct the condition present, in order that the individual
might be better able after physical healing, to grow in con-
sciousness. He saw healing as many things, but from one
source.
Thus, I suspect that where the hallucinogenic drugs
have been used in selected cases as a promising thera-
peutic tool, Cayce might have approved. The following
would apparently imply this:

For all healing comes from the One source. And,

whether there is the application of foods, exercise,
medicine, or even the knife, —
it is to bring [to] the

conciousness of the Forces within the body, that aid

in reproducing themselves which is the awareness
of Creative or God Forces. 2692-1

Summary

It is my work of a lifetime,
feeling that Cayce, in his
must certainly be interpreted saying that we should
as
view the hallucinogenic drugs with a great deal of caution,
that they become dangerous to our total growth under most
circumstances.
From the medical literature, summaries that have a
degree of caution in regard to the use of LSD under any
circumstances are common. Farnsworth 20 is perhaps
most dramatic and to the point in his opinion that "in
short, our professional medical opinion is that playing
with LSD is a desperately dangerous form of 'drug
roulette.' The medical evidence is clear. Any person taking
LSD runs the clear risk of psychotic breakdown and long-
run physiological damage."
We have the hallucinogenics with us. We must choose
for ourselves always, and for others frequently. It is of
vital importance that we look clearly at our choice of
directions, and all of the implications that are involved in
a path which, in the final analysis, is a spiritual one
180
through a material earth. The unconscious information
through Cayce and the conscious information through the
science of medicine come together rather vividly in show-
ing us a direction.

References

1. Milman, D.H.: "An Untoward Reaction to Accidental

Ingestion of LSD in a 5-Year-Old Girl," JAMA 201:
143-147 (Sept. 11, 1967).

2. Szara, S.: "The Hallucinogenic —

Drugs Curse or
Blessing?" Amer J Psychiat 123: 1513-1517 (June
1967).

3. Downing, J.: "Something's Happening," Medical Opin-

ion & Review 3:100-108 (Sept 1967).
4.Hensala, J.D.; Epstein, L.J.; and Blacker, K.H.: "LSD
and Psychiatric Inpatients," Arch Gen Psychiat 16:554-
559 (May 1967).

5. Bowers, M., et a\.\ "Dynamics of Psychedelic Drug

Abuse," Arch Gen Psychiat 16: 560-566 (May 1967).

6. Keniston, K.; as quoted by Bowers, M. et ah:

"Dynamics of Psychedelic Drug Abuse," Arch Gen
Psychiat 16:563 (May 1967).

7. Alexander, E.J.: "LSD — An Outsider's Viewpoint,"

Henry Ford Hosp Med Bull 15:23-26 (March 1967).

8. Kurland, A.A., et ah: "Psychedelic Therapy Utilizing

LSD in the Treatment of the Alcoholic Patient: A Pre-
liminary Report," Amer J Psychiat 123:1203-1209
(April 1967).

9. "Europeans Find LSD 'Trip' Can be Therapeutic,"

Medical World News 8:50 (June 16, 1967).

10. Newland, C.A.: My Self and I (New York: New

American Library of World Literature, Inc., 1963).
181
 11. Clark, F.M.: Beyond the Light (New York: Vantage
Press Inc., 1958).

12. Puharich, A.: The Sacred Mushroom (New York:

Doubleday and Co., Inc., 1959).

13. Weil, G.; Metzner, R.; and Leary, T., eds: The Psy-
chedelic Reader (New York: University Books, Inc.,
1965).

14. "Cell Abnormalities Linked to LSD," Medical News,

JAMA 200 (May 29, 1967) adv. p. 29, 30.

15. "Chromosome Breaks in LSD Users' Infants,"

Medical Tribune 8:1, 21 (Sept. 21, 1967).

16. Kleber, H.D.: "Prolonged Adverse Reactions from

Unsupervised Use of Hallucinogenic Drugs," / Nerv Ment
Dis 144:308-319 (April 1967).

17. Ungerleider, J.T., and Fisher, D.D.: "The Problems

of LSD- 5 and Emotional Disorders," Cat Med 106:49
(Jan. 1967).

18. Robbins, M.D.; Frosch, W.A.; and Stern, M.: "Fur-

ther Observationson Untoward Reactions to LSD," Amer
J Pychiat 124:393-395 (Sept. 1967.)

19. "Chilean Study Yields Hallucinogen That May Give

Clues to Psychosis," Medical Tribune 8 (Feb. 22, 1967)
2.

20. Farnsworth, D.L., and Prout, C: "Marijuana and

LSD," The Bulletin, San Francisco Medical Society 40
(June, 1967), 16, 17.

182
 THE MEANING OF WISDOM
from the Edgar Cayce Readings

Yes, we have the group as gathered here; as a group,

as individuals, and their work under the lesson Wis-
dom.
In continuing with the discussion upon the
Wisdom of the Father, let first each of you attune
yourselves to that consciousness as may be had
through attuning self in this meditation:

"OUR FATHER, WHO ART IN THE HEAVEN

OF OUR OWN CONSCIOUSNESS, SO A1TUNE
MY MIND, MY BODY, WITH THE INFINITE
LOVE THOU HAST SHOWN TO THE CHIL-
DREN OF MEN, THAT I IN BODY, IN MIND,
MAY KNOW THE WISDOM OF THE FATHER
IN JESUS, THE CHRIST."

Then, it behooves each to be more aware of that

love as brings into the experience of each soul the un-
derstanding that we as individuals cannot bear the
cross of life alone but that the Father in His Wisdom
has given to each an ens ample, a promise to the chil-
dren of man . "which is indeed mine now if I will
. .

but choose the love of Jesus in my daily life, in my

walks among my fellow man."
In Wisdom thou wilt not find fault. In Wisdom
thou wilt not condemn any. In Wisdom thou wilt not
cherish grudges. In Wisdom thou wilt love those,
even those that despitefully use thee; even those that
speak unkindly.
"In the Wisdom of Jesus do I claim the promises
of God and know His Presence. Though in those
things that are not always understood it is His
183
Wisdom that makes for the changing of the affairs of
the material experiences the environs, the opportuni-
ior those who profess their faith to give of them-
selves in body, in mind, that they may indeed know
the Wisdom of God
experiences." in their
KNOW THAT THE Wisdom of Jesus that is . . .

the promise to all ... is a part of the daily life, and

not be to put on as a coat or a cloak, but to be
part and parcel of each and every entity.
This is the Wisdom to know, "As I purpose in my
heart to do, it is profess with my
in accord with that I

mouth." It is Wisdom that the acts of the body, of

the mind, be in accordance with that proclaimed to
thy children, to thy neighbor, to thy friend, to thy
foe.
For Life is in its material activity the Wisdom of
the Father that men may everywhere manifest, that
they . too
. . . . .may be a part of the consciousness
of the Cosmic Consciousness.
For as the ways of life become more complex, in-
dividuals are rather the material than the mental and
spiritual.
Yet to thee, to whom the Book of Life yes, the . . .

record of thine experience has been opened, there . . .

is the awareness that ye are indeed the children of

God. And as children in thy Wisdom ye may ap-

proach boldly the Throne of Mercy. For the prayers
of the righteous are heard, for they have attuned in
Wisdom to the God-Consciousness within, and have
come to the realization that they are not alone but
that He walketh and He talketh with those who have
called upon His Name, and who day by day show
forth in their conversation their love. For Jesus is the
Way, Jesus is the Christ, Jesus is the Mediator, Jesus
is Wisdom to those who will harken to do His bid-

dings.
And as He hath given, "If ye love me, keep my
commandments; for they are not grievous to bear.
For I will bear them with thee; I will wipe away thy
tears; I will comfort the brokenhearted; I will bring
aid to those in the ways that are in the Wisdom of
184
God for thy expressions through each experience, in
each activity of thine."
For thy soul in its Wisdom seeketh expression with
Him. Smother it not in the doubts and the fears of
materiality but in the spirit of love and truth that en-
compasseth all, and that is open to ye who have set
thy hearts, thy faces, toward the love that is to Jesus,
thy Friend, thy Brother.
These, my brethren . yea, these my beloved chil-
. .

dren . . . Know that in Him is the truth, the light. Ye

have seen a great light. Ye have touched upon the
Wisdom of the Father, as is shown in the Son.
Then make thy paths straight. Let thy conversa-
tion, thy wishes, thy desires be rather as one with
Him who thought it not robbery to be equal with
God.
Ye know the way. Do ye stumble in ignorance or
in selfishness? Do ye doubt for the gratifying of thy
body or for the fulfilling of the body-appetites?
Ye know the way. Let, then, that love of the In-
finite fire thee to action, to doing! and indeed live as
hath been shown.
Study to show thyself in body, in mind, approved
unto that thou hast chosen in the words of Jesus the
Master, thy Brother ... in dividing the words of life
in such measures that all who know thee, yes that
contact thee, take cognizance of the fact that thou
walkest and thou talkest with Jesus day by day; keep-
ing thyself in body, in mind, unspotted from the
world.
This is the Wisdom of God and is thine if ye will
but claim it as thine own.
And may the grace and the mercy and the peace of
a life lived in thine own consciousness be thine
through Him that is able to present our lives before
the throne of God spotless, white as snow, washed in
the blood of the sacrificing made in our own daily ex-
perience even as He has shown us the way.
. . .

We are through. 262-105

185
 THE A.R.E. TODAY

Out of the wealth of material in the Cayce files grew the

Association for Research and Enlightenment, Inc., and its
affiliated organizations, the A.R.E. Press and the Edgar
Cayce Foundation.
The Foundation is engaged in the complicated task of
indexing and cross-indexing the hundreds of subjects
discussed in the readings. Because of their age, the papers
are rapidly deteriorating, and they are now being
microfilmed for safekeeping and duplicated for ready
reference. The subject matter almost blankets the field of
human thought; from the value of peanuts to the building
of the Great Pyramid; from how to get rid of pinworms
to prophecy of the future.
The Association for Research and Enlightenment is an
open-membership, nonprofit organization chartered under
the laws of the Commonwealth of Virginia to carry on
psychic research. It is devoted to the study of the read-
ings and conducts numerous experiments in psychic
phenomena. It also cooperates in the fields of medicine,
psychology and theology. The active membership of the
A.R.E., as it is usually called, is made up of people of all
religious faiths and many nationalities, including foreign
countries. Strangely, they all seem to be able to reconcile
their faiths with the philosophy emerging from the Cayce
readings. They come from all walks of life; there are doc-
tors, lawyers, ministers, artists, businessmen, teachers,
students, working people, housewives.
The Association, governed by a board oftrustees, con-
ducts conferences at the Virginia Beach headquarters and
regional conferences in New York, Dallas, Denver, Los
Angeles and other large cities.
The Association and its affiliated organizations occupy
a large, rambling, three-story frame building of shore ar-
186
chitecture. Standing on the highest elevation at Virginia
Beach, the building and grounds take up a full city block
and face the Atlantic Ocean, a block away. A new build-
ing has been constructed which houses a lecture hall, class
rooms, offices and the A.R.E. Press.
Hundreds of visitors come every year. With the steadily
growing membership and interest, a growing staff handles
volumes of inquiries, special requests, lecture announce-
ments and literature. Visitors are shown about the plant
and grounds with its broad, tiled veranda overlooking the
ocean. The library containing indexed copies of 90% of
the readings is of special interest.
To the skeptic there is an appropriate answer: in the
words of Abraham Lincoln, "No man has a good enough
memory to be a successful liar!" for forty-three years.

187
OTHER EXCITING BOOKS FOR A MORE COM-
PLETE UNDERSTANDING OF EDGAR CAYCE
THE SLEEPING CLAIRVOYANT

VENTURE INWARD
by Hugh Lynn Cayce
(53-370, 600)

The son of Edgar Cayce, the most amazing psychic of

modern times, takes you into the unexplored world of
the unconscious.
*T would place this book high on any required reading
list for people interested in psychic matters.'* Gina —
Cerminara, author of Many Mansions

EDGAR CAYCE ON REINCARNATION

by Noel Langley
(54-559, 750)

Composed largely of Edgar Cayce's own words,

EDGAR CAYCE ON REINCARNATION explores the
many startling of the concept of man having
facets
more than one Treating reincarnation not as an oc-
life.
cult fantasy but as a feasible effect of Christianity, he
shows how modern man may achieve immortality.
 EDGAR CAYCE ON ATLANTIS
by Edgar Evans Cayce
(54-656, 750)

Edgar Cayce reveals the mysteries of the strange lost

continent —
and predicts where and when it will rise
again! A "must" for anyone interested in the
fascinating civilization of Atlantis.

EDGAR CAYCE ON PROPHECY

by Mary Ellen Carter
(54-699, 750)

Includes hundreds of predictions on domestic, in-

ternational, psychological and from
scientific affairs
the celebrated Life Readings of Edgar Cayce. Told
mainly in Cayce'sown words, EDGAR CAYCE ON
PROPHECY an informative, illuminating guide
is

to the basic readings of America's most famous,

most authenticated seer.
 —

EDGAR CAYCE ON DREAMS

by Harmon Hartzell Bro, Ph.D.
(54-776, 750)

Edgar Cayce shows you how to use your dreams to

achieve the same self-understanding, happiness and
success he gave to others in his famous "Life Read-
ings." By following Cayce's techniques of dream in-
terpretations, you will be able to:
* predict the future
* discover hidden personal talents
* relieve nervous tensions
* make money
* rear children wisely
* develop your ESP
* discover your past lives
* gain insight into your destiny in this life
and beyond

i
MORE FASCINATING DISCOVERIES AWAIT YOU
IN THE STARTLING WORLD OF THE OCCULT!

YOUR LIFE IN YOUR HANDS

by Beryl B. Hutchinson

Your palm is a book profound self-knowledge and

of
YOUR LIFE IN YOUR HANDS will help you to enrich
your life by interpreting the lines on your palm, the shape
of your fingers, hands and nails!
(55-774, 950)

THE SCIENCE OF HANDWRITING ANALYSIS

by Billie Pesin Rosen

The movement pen reveals intellect, emotional

of the
and tensions. The Science of
stability, personality, drives
Handwriting Analysis is an invaluable aid to all students
of graphology —
professional and amateur alike.
(65-008, 950)
 HOW TO TELL FORTUNES WITH CARDS
by Wenzell Brown

This modern guide to one of the most mysterious and an-

cient occult sciences shows you how to tell your own for-
tune —
and the fortunes of friends! All you need is a deck
of playing cards to foresee the future!
(52-646, 500)

MODERN NUMEROLOGY
by Morris C. Goodman

The occult symbolism of numbers is revealed to you in

this easy-to-follow guide. Discover and understand your
inner self, change the course of your future —without any
previous knowledge of numerology!
(53-734, 600)

If you are unable to obtain these books from your local

dealer, they may be ordered directly from the publisher.

PAPERBACK LIBRARY
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315 Park Avenue South
New York, N.Y. 10010
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 nE EDGAR CAYCE READER
HQTION: WHO WAS EDGAR CAYCE? by Hugh Lynn Cayce

A TO DEVELOP YOUR PSYCHIC ABILITY by Edgar Cayce

MEHTAL TELEPATHY by Edgar Cayce

THE VISIBLE AND THE INVISIBLE by Edgar Cayce

THE SECOND COMING by Edgar Cayce

WHAT IS TRUTH? by Edgar Cayce

MAN'S RELATIONSHIP TO GOD by Edgar Cayce

PEACE IN OUR TIME by Violet M. Shelley

PSYCHOANALYSIS AND THE EDGAR CAYCE READINGS by Dudley Delany

HEALTH IN YOUR LIFE DESIGN by Roy D. Kirkland, D.O.

THE PURPOSE FOR REINCARNATION from the Edgar Cayce Readings

THE ESSENES AND MOUNT CARMEL by Violet M. Shelley

DREAM SEMINAR by W. Lindsay Jacob, M.D.

THE EDGAR CAYCE READINGS ON DREAMS

KARMA - OUR JOT AND TITTLE by Mary Ann Woodward

THE THEORY OF OUT-OF-BODY TRAVEL from the Edgar Cayce Readings

TIME, SPACE AND PATIENCE from the Edgar Cayce Readings

GENETICS, PAST AND PRESENT by Juliet Brooke Ballard

TELEPATHY from the Edgar Cayce Readings

CAST OU T FEAR by Roland Klemm

CLUES TO Ti«E MYSTERY OF EGYPT by Violet M. Shelley

ADVICE ON AUTOMATIC WRITING from an Edgar Cayce Reading 5

LSD AND THE CAYRE READINGS by William A. McGarey, M.D., Director, I
Medical Research Division, The Edgar Cayce Foundation I

THE MFANING OF WISDCM from the Edgar Cayce Readings £