Toward a Universal Christ
By John Van Auken
“Christ is not a man.”—Edgar Cayce reading 991-1
With his outer mind quietly set aside and his deeper mind at-one with the Universal Consciousness, Edgar Cayce told us, “…know what you will do with this man, Jesus of Nazareth—Jeshua of Jerusalem, Joshua in Shiloh, Joseph in the court of Pharaoh, Melchizedek, as he blessed Abraham, Enoch as he warned the people, Adam as he listened to Eve.” (3054-4) In a reading for a person who had both Jewish and Christian training and was wrestling to decide which religion he preferred, the Source of Cayce’s readings asked: “Have you not found that the essence, the truth, the real truth is ONE? Mercy and justice; peace and harmony. For without Moses and his leader Joshua (that was bodily Jesus) there is no Christ. Christ is not a man. Jesus was the man; Christ the messenger; Christ in all ages, Jesus in one, Joshua in another, Melchizedek in another; these be those that led Judaism! These be they that came as that child of promise, as to the children of promise; and the promise is in you, that you lead as He has given you: ‘Feed my sheep.’” (991-1)
Obviously, when in contact with the Universal Consciousness, Cayce’s perspective on Jesus Christ is much different from that of the church and even of his own outer self. Cayce and his family were Bible-reading Christians. Yet, when he set aside his outer self and lifted his deeper mind into the Oneness with what the readings called the “Universal Consciousness,” a new perspective on Jesus Christ came through him to us, a perspective that is greater than one incarnation and beyond three-dimensional limitations.
From this perspective Christ is the Word, the Logos, the universal light of God manifested through an incarnate person. Cayce’s readings explain that the light of Christ first incarnated in Poseidia in Atlantis around 106,000 BC, doing so to help souls who had lost their conscious connection with God and had become trapped in matter. The attuned Cayce sees us as spirits and minds; physical bodies came long after our original creation in the image and likeness of the Universal Creator. The Christ spirit realized that it was going to take a series of incarnations in order to fully overcome the influences that had taken possession of our minds and hearts, and it came out of the heavens into matter to help us along the way.
The Christ spirit did not incarnate only in the Western world. Cayce explains that wherever the concept of one God and one brotherhood/ sisterhood was proclaimed, the Christ spirit was there. As the disciple John wrote in the opening lines of his gospel: “In the beginning was the Word [the Christ], and the Word was with God, and the Word was God. All things were created through this One; and nothing that has been made was made without this One. In this One was life, and the life was the light of humanity. The light shines in the darkness, and the darkness has not overcome it. The Word [the Christ] became flesh and dwelt among us, full of grace and truth.” A portion of the trinity of God came among humanity to help us. Cayce says this first happened in the legendary times of Atlantis; then again in Eden, between the Tigris and Euphrates; and again in Egypt, and again and again, continuing even today. In one of Cayce’s most often-published readings, he stated: “For the time never was when there was not a Christ...” (262-103)
Many devoted Christians wrestle with the edict that a person must “name the name” in order to achieve full resurrection, redemption, and eternal life. Even the Cayce readings quote this phrase, but with a significant twist to it: “He that would name the name must have become perfect in himself!” (254-3) How many of us Christians can say we have achieved this requirement? Another reading says: “Magnify that name—that name—that becomes on every tongue that of the crucified one in the manner that self is crucified to the fleshly desires…preferring the spirit of the Holy One before self, and considering the neighbor as yourself.” (137-118) Using this reading’s definition of the name, couldn’t a person who has heard little of Jesus be “naming the name” if he or she has crucified fleshly desires, preferring God’s will over his own, and loving his fellow man as himself? Is the name a word or is it spirit? Is salvation the name “Jesus” or is it loving God and others as Jesus instructed? Is Christ only Christian or universal? Is God and the manifestation of God among us limited to select souls? Does not God love and seek the companionship of all His/Her children?
“As an entity, a soul, a mind, enters [the spiritual dimensions] put about the self the cloak, the garment, yea the mantle of Christ; not as a man, not as an individual but the CHRIST—that universal consciousness of love that we see manifested in those who have forgotten self but—as Jesus—give themselves that others may know the truth.” (1376-1) Here we see Cayce equating Christ with “the universal consciousness of love.” This consciousness may be achieved by anyone of any religion or even no religion.
Consider the apparitions in Medjugorje, Bosnia, in 1981. A woman holding a baby was seen surrounded by exquisite rays of light. The young people (mostly teenagers) who saw her said that she looked like the sun, had 12 stars over her head, a luminescent white veil, and a pearl-gray dress. She introduced herself as “the mother of all people.” She encouraged one of the Christian children to follow the example of a good Moslem woman in her community. She said that her message was for all people, and “If it is necessary, I will appear in each home.” The luminescent lady warned her listeners that it is time for complete reconciliation among people. This message was given in Bosnia, where Christians, Moslems, Croats, and Serbs had much underlying hatred and prejudice toward one another.
Statue of Virgin Mary at Podbrdo,
site of the Medjugorje apparition. Source Wikipedia
We Christians need to allow Jesus Christ to be bigger than Christianity. As Jesus said (or the Christ spirit with whom Jesus made himself one), “Other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd,” John 10:16. Jesus said that he taught and did what he was guided to do from God, the Father, within him. And before leaving us to become completely one with God, Jesus informed us that the “Comforter,” the “Spirit of Truth,” would come to us and guide us.
Of course, not only Christians have to let go of religious elitism. Jews, Moslems, and others have contingents that believe their faith is the only true faith, and all must swear allegiance to their doctrines. As difficult as it may be, Christians, Jews, Moslems, Buddhists, Hindus, and other religious groups are going to have to allow God to be the God of all people, and open their own hearts to all people. As the psalmist observed, God is everywhere and creator of everyone: “Whither shall I go from thy Spirit? Or whither shall I flee from thy presence? If I ascend up into heaven, thou art there. If I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there thy hand leads me, and thy right hand holds me,” Psalm 139:7-10. Cayce often quoted the passage: “Hear, O Israel, the Lord our God is one Lord,” Deut. 6:4; Mark 12:29.
Having presented this universal Christ, it’s important to acknowledge that in daily personal spirituality, one uses the practices, concepts, and ceremonies of one’s own religion and culture. In homes in Cairo, Tel Aviv, New Delhi, and New York, families flourish best when using their own religious customs. These evoke the spirit and love of God in particular ways that are ingrained into the nature of one’s being. These become sacred. Universalism is not a call to deny one’s unique ways. It is a call to cleanse our hearts and minds of prejudice against others in the name of God. This evil spirit of prejudice overtakes even the most well-intended, causing moral people to commit immoral acts, justified in the name of religious or ethnic purity. And this spirit does not just occur in war. It occurs in daily life, in little ways. All religious people have felt this from others. Jews, Moslems, and even Christians have felt the sting of prejudice against them. Many secularists in society today have an anti-any-religion attitude, and they base their prejudice on the negative actions of religious people throughout the ages. A new spirituality needs to be born. One that is universal. One that allows God to be God of all people. One that has faith that God can and will save all the souls that can be saved, no matter what their religious or nonreligious perspective.
John Van Auken has been studying the Edgar Cayce material for nearly 40
years. Popular with audiences around the world, he has written over 20 books
and manuals, and a dozen videos. He has led 34 tours of Egypt and has meditated
in the King’s Chamber of the Great Pyramid over 80 times. His latest books
The Great Pyramid Timeline Prophecy,Edgar Cayce and the
Kabbalah, and From Karma to Grace and his latest videos are Edgar Cayce’s Tour of Egypt with John Van Auken and Meditation Techniques to Boost Soul Growth. John’s
extensive knowledge of the Edgar Cayce readings, the Bible, ancient Egypt, and
other world religions is combined with years of practical application of these
truths in his own life. His exciting presentations are packed with useful
information combined with insightful and revealing stories.
Remembering the Prime Directive
of the Cayce Work
By Lynne Salomon Miceli
When people think of the Edgar Cayce information, many think first of the more than 9,000 health readings that Cayce gave. Or the readings that focused on controversial Earth-change predictions. Others are most fascinated by the readings on ancient cultures. But there is one main theme that runs through the readings. It comes through in the health readings, the readings on Earth changes, and the information on Egypt, Atlantis, and other ancient cultures. And it’s as important for us today as it was at the time the readings were given.
One of the advantages of working for Atlantic University is that I can attend the weekly lunchtime meetings of the Egypt Study Group in the A.R.E. Visitor Center. Ann Clapp, who compiled the Edgar Cayce Library Series volumes on Egypt, founded the group at the urging of Elizabeth Waitekus, now co-facilitator with Ann. This group has waxed and waned during the past 16 years but its current mode is of exuberant growth. The focus of our study is the era approximately 10,500 B.C., when, according to the Cayce readings, Ra Ta, or Ra (an early incarnation of Edgar Cayce) was High Priest in Egypt. Also incarnated in Egypt at the time were numerous members of what we have come to call Cayce’s “soul group.”
This era, the readings tell us, was “one of the most momentous occasions or periods in the world’s history” (Edgar Cayce reading 900-275). Great efforts were made to develop human beings physically, mentally, emotionally, and spiritually to fulfill our highest potential. This effort was pursued in the ancient temples: the Temple of Sacrifice, the Temple Beautiful, and the Great Pyramid. The tenets put in place in Egypt at that time were those later taught by the Master—who studied in Egypt, among other places, during his time of preparation.
Despite the archetypal enormity of their activities and the challenges they met, people of that time in Egypt seem to have been much like people of our time in so many ways—having many of the same appetites, temptations, failings, and struggles.
One theme emerges time and again in these readings, though expressed in many different words. In the Egypt Group, we keep a small bell on hand and jingle it each time this refrain is repeated in the text.
From life reading 97-2: “In the one before this we find in the land now known as Egypt. The entity then among that peoples who gave the first study of the laws as pertaining to the relationship of man to man, and man to the creative energies…”
From life reading 2652-2: “...with the acceptance of that taught by those that set up the study of the relations of man to man, and man to God, and God to man. The entity gained in the application of same…”
From life reading 355-1: “the entity...aided in bringing much to a peoples... for the maintaining of those influences where…there might be given greater expression to the manifestations of the relationships between man and man, and between the Creative Influences…”
Ra Ta and his colleagues sent emissaries to other nations to share these teachings to correlate them with the spiritual understandings of other people.
From reading 1159-1: “...The entity made for an assistance in those activities when there were the correlations of those teachings from the peoples of the land now called the Indian, or the land of Saneid, the land of On, the people from the Mongolian land, as they gathered in those experiences for their correlation of the best in each that...might be applied...as they sought to make for greater and greater manifestations of their dealings with their fellow man and their activities that brought them in closer relation-ship and understanding with the Creative Forces.”
The theme was stated clearly in a reading Edgar Cayce gave for himself: “Let’s don’t forget the thesis, or the key for which all of this understanding had come: That there might be a closer relationship of man to the Creator and of man to man.” (294-149)
In 1928, reading 254-42 was given for the Board of the Association of National Investigators—a precursor of the A.R.E—which indicated that this should remain the prime directive for the Work:
“...This, then, should be first and foremost: The determined purpose...to have whole hearted cooperation, in a one-minded purpose, and that purpose to make manifest the love of God and man; man's relation to man; man's relation to God. In THIS there must come, as has ever been given, success in such terms as the service is meted…”
In 1929, reading 2087-1, given for the development of Atlantic University (and specifically for its first president, William Mosely Brown) stated:
“This shall be kept first and foremost in the heart and minds of each and every individual. Not as a tenet to blind the eyes of any. Not merely as a catch-phrase…but rather as a living motto in the hearts, in the lives… of each and every individual, whether this be the truckman, the gardener, the instructor, the pupil, or he that would head such an endeavor - but let it ever be ‘That We May Make Manifest OUR Love, MY Love, ALL Love, for God and Man’.”
Today, written over the doorway of the A.R.E. Visitors Center are the words, “That we may make manifest the love of God and man.”
Still, we might need to remind ourselves that our organization exists—now as in ancient Egypt—to foster a closer relationship between man and God, God and man, and man and man. Let us remember this and claim the promise given in reading 2673-1:
“... may it be said of self—‘Even the stars in their courses will fight for the entity’ in aiding others to understand their relationships with the Creative Forces and their fellow man!”
Lynne Salomon Miceli is a founder and former director of the A.R.E of N.Y. Center. She lives in Norfolk, Va., and is the registrar at Atlantic University.
(Adapted and reprinted by permission from the article “The Heart and Soul of the Cayce Work” in the Oct-Dec. ’13 issue of The Open Door, newsletter of the A.R.E. of New York Edgar Cayce Center. Visit them online at EdgarCayceNYC.org.)
Noah the Movie – A Missed Opportunity, part one
By Kevin J. Todeschi
Having been an Ark enthusiast for more than 30 years, I had some measure of anticipation when I first heard about the recent Noah movie: Would the movie capture some of the archetypal significance that resulted in Flood Stories for nearly every culture and civilization on the planet? Would it bring together the tales from various scholarly traditions? Would it explain unexplained portions of the Genesis account? Would it follow some of the same threads of information that had so inspired me? And so on. Unfortunately, I have to say that five minutes into the movie any anticipation I had went right out the window, as the film I watched had absolutely no bearing on the Noah I have come to know.
Wikipedia:12th century Venetian mosaic
depiction of Noah sending the dove
As background information, I was first inspired by the Noah story while reading the Genesis account and realizing two things that had never been pointed out to me: Methuselah was Noah’s grandfather, and the scriptural timing for each individual’s respective lifespan suggested that Methuselah had died during the Flood. My passion for the story was further enhanced while reading an Edgar Cayce life reading (those readings dealing with reincarnation) that was given to a 28-year-old woman in 1944, when Cayce stated: “What an unusual record—and one of those who might be termed as physically the mothers of the world! For the entity was one of those in the ark.” (3653-1)
Eventually I was led to Violet Cummings’ book that dealt with her husband’s search for the Ark: Noah’s Ark: Fact or Fable? And I came to understand that since 1840 alone there have been more than 20 recorded sightings of Noah’s craft by approximately 200 people. My enthusiasm for the story grew, and I scoured dozens of resources. I eventually wrote my master’s thesis on the topic of “The Ark Myth: Biblical, Rabbinical, and Transpersonal,” (1988), and in time my novel, The Rest of the Noah Story (2010), pulling together all that I had discovered through many decades of research and study. Unfortunately for today’s movie goers, the producers didn’t even get the Genesis account correct.
The movie contains giant rock creatures (similar to the Ents, large tree creatures in Lord of the Rings or the rock monster in Galaxy Quest—I am not making this up)! From the movie’s perspective, only Shem has a wife aboard, which contradicts the Genesis account: “In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, into the ark.” (Genesis 7:13) Causing quite a bit of frustration for at least one of Noah’s other sons. There is also an evil stowaway onboard, Tubal-cain, who in the Bible is Noah’s cousin and a maker of iron and brass (Genesis 4:22). The movie also has Noah convinced that his mission is to help God put an end to humankind, at one point coming to the brink of almost killing his granddaughters so that no further wombs will be available to birth humankind.
There is a wealth of rabbinical wisdom and inspiration that the movie also overlooks or never knew of to begin with. Rather than having a vision of Enoch (a biblical forefather that never died but was “taken up” by God [Genesis 5:24]), Noah has a crazed dream. Rather than drawing upon some of the rabbinical thought as to why Ham deserted his family and became a wanderer and the eventual father of slaves, the movie version portrayed him as mad at his dad for allowing his girlfriend to die in a mob stampede. The list goes on and on.
Wikipedia: Noah's Sacrifice
by Daniel Maclise
Perhaps more than any other Biblical tale, the story of Noah, his family, the Ark, and the Flood are known by individuals all over the world. A conservative estimate is that more than 1.5 billion of the earth’s inhabitants are familiar with the tale! However, the story of Noah is not the only known Flood Tradition. In fact, the “Epic of Gilgamesh” from Babylonian tablets dates back to the 7th Century B.C. and is also widely known.
This story, in essential detail, can be recited by countless individuals around the world. What is not so well known is the fact that Genesis contains not one account of the flood story but two! Modern religious scholarship has isolated at least three major sources for the Book of Genesis: the “J source,” the “P source,” and the “E source,” standing for Jehovah, the Priestly document, and Elohim, respectively. It is the J source and the P source which each have their own account of the Flood.
Originally, the different sources of Genesis were discovered because of the way in which the sources referred to God. The J source uses only the name “Yahweh” (Lord) when referring to God; the P source uses the names “Elohim” (God) and “El Shaddai” (God Almighty), and the E source uses both “Yahweh and “Elohim.” When the Bible was being compiled (no, it did not fall from the sky in one piece), it was the job of a “redactor” to compile all major sources together into one story, but in several instances it is easy to see items in the Noah story that were overlooked by the redactor. Examples: 1) each account has a different number of animals that Noah was instructed to take into the Ark, and 2) each account has a different length of time for the Flood itself.
Total number of animals = One pair of each creature (Genesis 6:19).
Total length of Flood: The water lasted 150 days and remained on the earth for a total of one year and 11 days.
Total number of animals: Seven pairs of birds and “clean” animals, and one pair of unclean (Genesis 7:2). Essentially a “clean animal” is one which chews a cud and has a divided hoof (Leviticus 7:1-11); a clean animal never eats other animals.
Total length of Flood: The rain lasted 40 days and 40 nights and the water evaporated after three seven-day intervals of Noah releasing the dove out of the Ark to see if it was safe. Total = 61 days.
Regardless of whether or not we believe the Flood story, it is an archetype, because it is a part of the human experience all over the world. More than 200 “Flood Stories” are scattered throughout the various cultures and continents on the planet. The story has meaning across time and traditions and, as an archetype, is a symbol that deeply touches some aspect of human experience. What this means is that over and above any possible literal truth, the Ark can be seen as a symbolic representation of transformation and change, because the ship’s occupants underwent a journey over which they had no control and yet somehow ended up at a higher level of awareness because of their catastrophic experience. In most of these accounts, legend describes how a family survives a deluge of enormous proportions. Prior to the disaster, the family generally pulls together everything that is part of their world (such as the animals in the story of Noah described in Genesis) and finds refuge in a craft or a ship in which they can ride out the storm. Oftentimes, the family has no control over their journey for the ship is inundated from above and below and they are forced to simply ride out the storm. At the end of the flood, the craft generally finds higher and stable ground and the occupants can disembark and begin their lives anew. Everything that was a part of their old world is now a part of their new (e.g., the animals get off the Ark as well). The difference is that now all of the ship’s occupants find themselves upon higher ground.
Because so much of the today’s world finds itself in the midst of transformation and change, this archetype has resurfaced. However, take my advice—skip the movie and read the Genesis account.
Kevin J. Todeschi is the Executive Director and CEO of Edgar Cayce’s A.R.E. and Atlantic University. His is the author of twenty-five books, including Edgar Cayce on the Akashic Records and The Rest of the Noah Story.
The Language of the Cayce Readings
By Gina Cerminara
Many thousands of people are introduced to the Edgar Cayce information every day. Some find it hard to understand the readings in the format in which they were given—
what some call a King James-style of language. In 1945, Gina Cerminara, author of the best-selling book Many Mansions, wrote an article about the language of the
readings for an A.R.E. Bulletin. We thought it would be helpful to revisit her insights. Here is an excerpt of her article.
Anyone who has ever had a reading from Edgar Cayce knows that the language in which it was couched was very often hard to understand… Why was the language so odd? …To
this question we cannot give a complete authentic answer, because we are not in possession of all the facts in the case. But we can draw some reasonable deductions
from what the readings themselves have offered as explanation, and we can make an intelligent appraisal of all the facts as we know them, in connection with the
phenomenon of language in general…
Now it seems fairly clear that—whichever source he used to obtain his information, he was speaking from a point of view infinitely vaster and more intricate than the
point of view of earth-plane man, and it is perhaps for this reason that a language difficulty arises… Exactly what the language mechanism was has never been explained
by the readings themselves, except for very fragmentary remarks to the effect that higher-dimensional realities cannot easily be expressed in three-dimensional terms.
This sounds reasonable…
It must be remembered that the readings were given from a point of view of an enlarged consciousness—that is to say, the source of information was conversant with many
dimensions, and needed to condense what he knew into 3-dimensional terms. This is a difficult thing for us to grasp, because we are all so completely imbedded in a 3-
dimensional consciousness that we cannot conceive of realities of 4, 5, 6, 7, and more dimensions. Yet both mathematicians and physicists, occultists and clairvoyants,
assure us that higher dimensions do exist; and the readings themselves…often make reference to the fact.
By way of learning to appreciate the difficulty involved in compressing knowledge into narrower terms than those really adequate to describe it, one might try a little
experiment. One might attempt to make a description of something, say the American flag, without using any words that contain the letter “r,” on the assumption that
you were talking to a person whose…language contained no letter “r.”
It seems a simple enough sort of assignment. Yet the moment you began to refer to the most basic features of the thing you would realize that you could use neither the
words stars nor stripes. Your first task would be to find other ways of expressing those ideas. Not even bars…perhaps bands would be the closest available equivalent.
For stars you might begin to say, “five-pointed figures,” and in the midst of it realize that figures would be incomprehensible to an “r”-less people; so you would
settle on five-pointed symbols of heavenly bodies.
Red would be your next preoccupation. You could neither say darker nor deeper shade of pink, but finally you would approximate the idea by saying deep pink… You cannot
say there are thirteen bands which alternate in color, nor can you remark that there are forty-eight stars which represent forty-eight states of the United States of
America. Even country would be unavailable to you.
Devising circumlocutions for all these…non-existent words—you might finally emerge with a description something like this:
“The flag of the United States of the Continent of the West (that is, the land found by Columbus) consists of eight and five bands of white and a tint that might be
called deep pink, passion pink, wine pink, that is to say, the tint of blood—a band of white and then a band of this tint. In the top left of the flag is a field of
blue on which we see twenty and twenty-eight five-pointed symbols of heavenly bodies, each to stand as symbol of the twenty and twenty-eight states that make up the
This—as anyone who has ever read a Cayce reading will admit—sounds extraordinarily like a reading—and its clumsiness very likely arises from the same basic cause.
The readings, of course, need no apology. Their merit has been proven so many thousands of times in so many extraordinary cases that the genuineness of their
clairvoyance can simply not be questioned. But it has seemed worthwhile to write this article in the interest of bringing out into the open a matter which, to some
people at least, looms large as an obstacle to the full acceptance of the readings…
Excerpts from an article in the A.R.E. Bulletin (Dec. 1945); reprinted in The A.R.E. Journal (Apr. 1966)
Gina Cerminara (Apr. 11, 1914–Apr. 1984) was an American author in the fields of parapsychology, spirituality and reincarnation. She was born in Milwaukee and received
BA, MA, and PhD degrees in psychology from the University of Wisconsin. She spent years researching the readings of psychic Edgar Cayce before publishing the best-
selling book Many Mansions. She toured as a lecturer in the United States, Great Britain, Ireland, and Japan.
Feel the Power of Affirmations
By John Van Auken
Of all the wonderful guidance to come through Edgar Cayce’s attunement to the Universal Consciousness, using an affirmation is unique. Affirmations can help us change our mind, mood, and health, and reach new levels of awareness and happiness. He gave over a hundred affirmations to people seeking physical, mental, or spiritual help.
From his perspective, an affirmation is an ideal structured in a potently suggestive statement. He instructed us to speak (aloud or silently) the affirmation, being sure to maintain a consciousness of the meaning of the words, and to speak it with a positive, expectant attitude, until the whole of our mental being was affected positively by the meaning. He suggested that the affirmation be repeated three to five times, but the goal was to achieve a “full, positive response” from the mental portion of our being. Try this. It works.
I have selected three of Cayce’s affirmations, which are at the end of this article. The first one was intended to take hold of desires, needs, and attitudes that we all experience in life and move them to a higher, more universally attuned condition, resulting in greater harmony and happiness in our lives. After sharing this affirmation, Cayce sharply instructed the person to “leave it with Him” rather than to keep wondering and doubting in anxious waiting for immediate results. He wanted people to feel the power of the affirmation in their mental self and then let it go free. The reason for this, he explained, was that the “unseen forces” are more powerful than the seen and work in a special way. The unseen forces work best when we have faith in them, a demonstrated faith shown by allowing them to work their magical way through our bodies, minds, hearts, and lives. He said that the spirit of patience, expectancy, and contentment are fertile soil from which the unseen forces can bring forth their miracles.
The second affirmation was designed to help a person find the best way to be a channel of blessings to others. Cayce explained that the phrase “my going in and my coming out” (taken from Exodus 28:35) is speaking about going in to the Holy Place within us, where God meets with us, and coming out from the Holy Place to relationships with others and our outer work. The going in is mostly done during sleep, prayer, meditation, and moments of reflection and stillness.
The third affirmation was designed to connect us with what Cayce called “the Christ Consciousness,” a state of mind and perspective that best channels the power of light and love into and through us — an excellent state to experience.
“Let my desire and my needs be in Your hands, You [are the] Maker, [the] Creator of the universe and all the forces and powers therein! And may I conform my attitude, my purpose, my desire, to that You have as an activity for me. And leave it with Him, and go to work!” Edgar Cayce reading 462-8
“Lord, here am I! Use me in the ways You know as best. May my going in and my coming out always be acceptable in Your sight, my Lord, my Strength, and my Redeemer.” Edgar Cayce reading 2803-3
“Let that Mind be in me that was in Him, who knew that of Himself He could do nothing, yet in the power of the light of the Father of all may we, may I, may all, come to know His love the better. Your will, O Father, be done in me just now.” Edgar Cayce reading 436-3
For more on Ideals, see the blog “The Importance of Ideals” by Kevin J. Todeschi.
John Van Auken, is an internationally renowned speaker, long-time staff member and current Director at A.R.E. He is the author of many books including From Karma to Grace and his newest, 2038: The Great Pyramid Timeline Prophecy, and is a regular contributor to Venture Inward magazine. He is an acknowledged expert on the Cayce readings, the Bible, ancient prophecies, world religions, and meditation.
Mound Builders and Cliff Dwellers
By John Fuhler
When Edgar Cayce documented the Indian migrations from the Yucatan to the North American Southeast, he was engaging a subject that would become one of the most controversial in American archaeology. Though hypotheses of the Yucatan-American Southeast connection have circulated some 200 years, it was not until the late twentieth and early twenty-first centuries that these relationships have been systematically explored and the hypotheses tested. Yet, as recently as 2003, some archaeologists considered the very discussion taboo! i
Language, like genetics, is an artifact of prehistoric cultures. With careful analysis of the data, linguists are able to deduce the origins and movements of peoples across space and time. The results are as relevant and incontrovertible as genetic data.
Joseph Greenberg assigned the Gulf languages of the American Southeast to the Penutian family of languages based his hypothesis that Yuki, a California language isolate, shares an affinity with the California Penutian languages and the Gulf languages of the American Southeast. ii In 1987, linguistics established the Penutian family to include California Penutian, Mexican Penutian, Yuki-Gulf Penutian, New Mexico Penutian (Zuni), as well as four other groups. Though not uncontested, this classification effectively confirmed the Yuki-Gulf relationship, thereby providing the crucial link required to affirm Greenberg’s rationale.iii
These data are very relevant to our study of the readings, two of which are crucial:
The entity was among those of the second generation of Atlanteans who struggled northward from Yucatan, settling in what is now a portion of Kentucky, Indiana, Ohio; being among those of the earlier period known as Mound Builders. (3528-1)
…the entity was…among those called the Cliff Dwellers, being of those peoples who came up from Yucatan to the Northeast and to portions of Arizona and New Mexico… (5729-1)
These two readings recall Greenberg’s hypothesis about the linguistic relationship between the peoples of the Yucatan, the American Southeast, the American Southwest, and California. Likewise it echoes an observation about the Yuki that Robert Melton wrote to Morris Swadesh:
Ethnological evidence [indicates] that the Yuki do not “belong” in California, and have had seemingly direct contact with the Pueblo and SW, most likely in passage from near New Orleans.iv
Cherokee mythology also remembers their migration from the Yucatan to the American Southeast.v And the Cherokee blood group and antigen traits cluster most closely with the Eastern Maya and Nahua.vi
Several readings document that some migrated directly from the Yucatan to the American Southwest:
The entity was among those who came to what is now the Yucatan land, later journeying with many of those peoples to the south and west – or in portions of Arizona… (2576-1)
The entity came to the South and West from what is now the Yucatan… (1204-3)
In this regard, then, the presence of the Zuni, one of the congeners of the Penutian family of languages, confirms a relationship between the American Southwest and the Yucatan.vii
Thus, linguistic data reveal the relationship between the Yucatan and the American Southeast; the readings, Cherokee mythology and blood data attest to migrations from the Yucatan to the Eastern United States; and the readings and linguistics reveal a connection to the American desert Southwest.
Morris Swadesh postulated that a minimum of 96 centuries was required for the lexicostatistic diversity among what he called Macro-Mayan, which he stated includes Sapir’s Penutian.viii From the readings we learn that the egress to the Yucatan began about 12,550 YBP.
From time as counted in the present we would turn back to 10,600 years before the Prince of Peace came into the land of promise, and find a civilization being disturbed by corruption from within to such measures that the elements join in bringing devastation to a stiffnecked and adulterous people… (5750-1)
Given the limitations of Swadesh’ lexicostatistic measures to estimate the depth of time required to produced the diversity now found among these languages, future research might well reveal a time depth closer to that suggested by the readings.
Now that Mexican and American anthropologists are daring to explore the question of a direct relationship between the Yucatan and the American Southeast, they have found compelling discoveries. These include well-documented monumental and ideological elements as well as a plethora of material artifacts, all testifying to that relationship. We are only just now discovering its scope.
John Fuhler has been involved in the field of alternative medicine for more than 25 years. He received his BA in anthropology from the University of Illinois and studied in Glasgow, Scotland, and Portland, Ore. As an amateur archaeologist, he participated in projects in Ariz., Calif., Hawaii, N.M., and Wis.; reporting discoveries in Ore. and Scotland. His tribal affiliations include: Saxon, Friesian, Bohemian, Irish (O'Meagher clan), and Wyandot. He volunteers his skills with organizations supporting the homeless, forest services, and families. He enjoys reading the bible in Greek and Latin.
i White, N.M. Prehistoric connections around the Gulf Coast. In White, N.M. (Ed.) 2005. Gulf Coast Archaeology: The Southeastern United States and Mexico. University Press of Florida: Gainesville, FL.
ii Greenberg, J.H. 1987. Language in the Americas. Stanford University Press: Stanford, CA. For a discussion of Greenberg’s hypothesis: Ruhlen, M. 1991 (reprinted with postscript). A Guide to the World’s Languages. Volume 1: Classification. 234-6.
iii Ruhlen, loc. cit.; Munro, P. 1994. Gulf and Yuki-Gulf in Journal of Anthropological Linguistics vol. 36 no. 2, 125-222.
iv Quoted in Ruhlen, op.cit. 235-6.
vi Kehoe, A.B. Wind Jewels and Paddling Gods: The Mississippian Southeast in the Postclassic Mesoamerican World. In White, N.M. (2005). 263.
vii Though the Zuni currently reside in New Mexico, this was not always the case. Cf. Reid, J. and S. Whittlesey. 1997. The Archaeology of Ancient Arizona. The University of Arizona Press: Tucson, AZ. 107.
viii Swadesh, M. Lexicostatistic classification. In McQuown, N. (Ed.) 1967. Linguistics. Vol. V. of Wauchope, R. (Ed.) Handbook of Middle American Indians. University of Texas Press: Austin, TX. 88-90.
Dealing with Difficult Astrological Influences
By Nicholas Theo
For the past several years, some alarmists have warned of potential widespread cataclysms that await us as we live through the long-running dance of the “Pluto in Capricorn-Uranus in Aries” square from 2010-15. Recently, this aspect last touched exact during the holidays; and in April, several other planets will make exact aspects to this same square. As a result, there is energy for a reshuffling in economic and social conditions. However, there is a flipside to the energy contained within this square that is frequently overlooked: it offers the added benefit of momentum for inner change and direction. If there ever is a period when you want to make lasting change in your life, then now is the time to harness this energy to your benefit.
One of the greatest insights that the Cayce readings offer to astrology is that at its core astrology’s prime purpose is meant as a guide or road map for our individual potential soul growth rather than as a mere method of prediction. Therefore, we are not meant to be helpless spectators in a world that is subject to the fixed effects of the planetary motions within our solar system. We specifically incarnate Earth for the purpose of enacting our will and direction within this dimension. The readings remind us that,
“Astrological urges are not existent because of the position of the Sun, Moon, or any planet at the time of birth, but rather because the soul-entity is a part of the Universal Consciousness and has dwelt in those environs. Thus they yield, or wield, an influence upon individual application of spiritual or mental truths or laws, as they are brought into material manifestations.” (Edgar Cayce reading 2132-1)
The readings go on to state that through free will, we have the ability to harness these energies: “Yet no influence of any nature—astrologically, hereditary or environmental—surpasses the will of the entity, the birthright of each and every soul.” (Reading 2505-1)
Looking at astrology from this viewpoint, it is clear that every person has the ability to use the planetary energies to direct change and movement of activity within their respective lives. Specifically, as we look at the Pluto in Capricorn/Uranus in Aries square, it generally represents a tension in striking the balance between holding onto the status quo (Capricorn) while there is revolutionary change (Aries), and we are witnessing this tension on a grand scale as we project it into our political and popular cultures. The tension of the Pluto-Uranus square then seems overwhelming. Yet, remember that all soul growth and understanding is internal, and it is as Cayce frequently stated that “mind is the builder.” Through meditation and prayer and our attitudes and emotions we can set our intentions.
The energies of this square bring changes and sometimes upheavals into our lives. However, we are amply shown by the world around us that change is a constant: observe nature as the flora and fauna adjust and thrive through the ever-changing tides and seasons. So, we too, need to learn to observe the energy that is activated in the current season, and then make appropriate actions that improve our situation.
Pluto and Uranus
image source: http://hubblesite.org/
Probably the greatest benefit of this square is that it plainly shows us where in our lives we outgrew a situation, and there is then a need to set our sights on a better foundation. When we experience long-running tension, it is a sign that we are afraid to welcome this new energy space. It is akin to wearing old clothes that no longer fit you. It may be your favorite shirt, but if it is too small or threadbare, what is the shirt’s true worth to you? It is the same thing with our beliefs. Sometimes we get so used to a belief or thinking pattern that we forget to step back and see if that belief is still useful to us. Circumstances, at times, then force us to focus on what needs to be changed so we are better able to meet our highest good.
If you find yourself in a circumstance that is stressful or at an impasse, remember to use your inner tools at hand: meditation, prayer, and dream analysis. By going within and listening, you connect with a deep wisdom that gives you the means of transformation from that situation and into creating the movement and momentum necessary for you to meet your right place.
At the very least always bless where you are and the people in your life, since criticizing or condemning your situation only ties you to it negatively and stagnates your movement. When you bless, you not only free yourself from the tension generated from an internal impasse, but indirectly you also lessen the perceived negative impact of the Pluto-Uranus square in our politics and culture by no longer projecting your restricted energy into the mix. Instead you now come from a point of peace, a centered and directed agent who uses the energies generated from the Pluto-Uranus square for positive change.
Nicholas Theo is an operations and strategic manager and has done work for organizations including A.R.E. and Atlantic University. He was raised with the Cayce materials and his interest in astrology started as a teenager. Because the Cayce readings on astrology consistently emphasize the importance of using astrology as a tool for self-discovery and understanding rather than as a primarily predictive system, over the years, his interest in astrology evolved into a side vocation with research on the application of soul astrology (Soulastrologer.com). He has been doing astrology readings since 1980.