By Eric Vandenbroeck
and co-workers
Edgar Cayce was born
on March 18, 1877, in Beverly, Kentucky, a rural agricultural area of south Christian
County about twelve miles south of Hopkinsville. He grew up in Beverly and
finally left at the age of sixteen (in 1893). Amazingly, none of Cayce's
biographers except Sidney D. Kirkpatrick seem to have ever visited
the area. As a result, most writers give his birthplace simply as
"Hopkinsville," even though any trip into town would have required a
several hours' walk (we also find Cayce riding on horseback or in buggies) in
each direction. This is a crucial point since so much of Cayce's subsequent
experience growing up would have been molded by the rural nature of his society
and surroundings. (1) Census data from 1880 records two main occupations for
the men of south Christian County: "farmer" for those who owned land
and "farm laborer" for those who did not. (Dark tobacco was then the
major cash crop: today, it Is burley and soybeans.) Cayce's paternal
grandparents actually owned the modest landholdings on which Cayce grew up.
Thomas Jefferson Cayce and Sarah Thomas Cayce, Cayce's parents, Leslie Burr
Cayce (1853-1937) and Carrie Elizabeth Major Cayce (1853-1926)- sold the farm a
few months after the death of the grandmother in 1893 (a nationwide depression
had begun, and tobacco prices had plummeted) and left Beverly for what they
hoped would be greater opportunities in Hopkinsville. Besides those already
mentioned. Cayce's family included four younger sisters (Annie, Mary, Ola, and
Sarah) plus two more siblings who failed to survive infancy and a complex
extended family encompassing to some degree much of the population of Beverly.
As a modem inhabitant of the area, it would have been natural to feel more of a
tie with a fifth cousin who was a neighbor than with a first cousin who lived
in Chicago. Perhaps half of the people who knew Cayce in Beverly would have
"counted kin" with him in this way.
Like his sisters,
Cayce attended grade school in a one-room schoolhouse from 1883 to 1889, after
which the school was rebuilt as the two-room Beverly Academy. An 1890 class
photo shows Cayce with about fifty other white children. The Cayces' church. Liberty Christian Church (called "Old
Liberty") was nearby and was approximately the same size as the school.
Several other churches. Most Baptists were located in the area, and much of
Beverly's social life centered around church activities. Those goods which
could not be made at home were mostly bought from two local general stores,
where more socializing took place. Nearby were two doctors' offices and a
blacksmith's shop. A Masonic lodge (Forest Lodge No. 308) met in one of the
general stores in an upper room, with several of Cayce's relatives in
attendance and at one point Cayce's father running the store below. The Masons
could not have had many secrets in such a community. Additional social events
were offered by something called the Adelphians
Debating and Literary Society, which organized recreational debates on such
questions as to whether there was "Anything to be Feared from the Growth
of Catholicism in America" (the society voted no), or whether "the Government
and People of America are Justifiable in Their Treatment of the Indians"
(the society voted yes, apparently unmoved by the 1838-1839 passage of the
Cherokee "Trail of Tears" through Christian County). Cayce's mother,
and possibly his father as well. occasionally participated. (2) Other South
Christian County social events to which Cayce would have been exposed included
revivals and chautauqua-style lectures.
In an unpublished
study of Cayce's family of origin. (3) Stephan A. Schwartz begins by reminding
his readers of the temporal and geographic proximity of the U.S. Civil War.
then invites us to picture an entire generation suffering from personal losses
compounded by lingering antagonism toward the victorious enemy. (Christian
County was split on the war issue. with Hopkinsville's Seventh Street being the
traditional dividing line.) If the subject is rarely broached in Cayce
literature. This is perhaps because the Cayce's were Southerners, whereas his
biographers were Northerners. The character of Cayce's parents--another subject
glossed over in the popular Cayce literature-would have been deeply affected by
postwar insecurities. Assisted by two psychiatrists specializing in family
issues and a psychologist specializing in post-traumatic stress syndrome
(Cave's biographical details but not his name). Schwartz paints a disturbing
picture. Cayce's father was regarded as a hard drinker and a militant racist
even by the day's standards. (Cayce drank moderately. and though sometimes his
readings all but match the racism of his father,(4) at other times they affirm
the "Brotherhood of Man" as an ideal instead.) Schwartz portrays the
father as a failure in life who abused his family out of frustration. As for
the mother, Cayce rarely discusses her, suggesting that she played a passive,
codependent role in the marriage. A likely pattern would have been for Cayce to
grow up fearful of his father and distrustful of his mother (for being unable
to protect him), only in his later years to harbor contempt for the father and
remember the mother as a long-suffering, saintly figure. Children of abusive
parents are also particularly prone to dissociation—a fact that may shed
considerable light on Cayce's subsequent psychic experiences. The remarkable
thing about Cayce, says Schwartz, is the extent to which he managed to rise
above his abusive background, ultimately achieving a relatively successful
career and family life. I would add that Cayce's religious upbringing augmented
his already considerable natural creativity and drive with a certain
introspective tendency, coupled with a confidence that God would help him if
only he would keep his half of the covenant. This is clearly a powerful blend
of attitudes, whatever one makes of the religion that inspired it.
Cayce felt an early,
profound connection with nature as well as the supernatural. Both sets of his
memoirs devote much attention to descriptions of the fields and woods of his
childhood, and it is surely no accident that Cayce describes his opening up to
nature and the supernatural almost in the same breath. For Cayce, the natural
world held deep spiritual significance:
Even then, it
appeared to me if God had made the little birds, the trees, the flowers, the
beautiful sky, and set the stars in their places ... He must be in every one of
those little creatures in some manner or form. (5)
In many ways, Cayce's
experiences can be likened to that of members of indigenous cultures. Indeed.
Cayce's Beverly-whose families had mostly lived there for many
generations-might easily occupy some intermediate ground between truly
indigenous cultures and the highly mobile American society of today. Even
contemporary natives of Beverly will look on the hills, trees, and fields of
the area and be moved to affirm their familiarity (and hence relation) with
these natural patterns or remember some relative or ancestor who lived there.
For them, kinship recognition is extended not only widely but also deeply, with
the reality of one's ancestors constantly being reinforced by such reminders of
their former presence on the earth. Numerous cross-cultural parallels can be
observed between Cayce's experience and shamanism. The caveat that the meaning
and scope of the term "shamanism" is a topic of ongoing debate among
specialists. For example, in Cayce, we find the typical shamanic: themes of an
initiatory illness. Hereditary abilities, tutelage by spirit guides, ecstatic
trances, visions, and narrated journeys into the spirit world searching for
healing knowledge and/or personal advice.
At the risk of
venturing into the realm of psychology. It seems that when people live in
relative isolation for extended periods, especially in a natural setting,
thoughts and impulses dredged up from the mysterious depths of the
unconscious often find expression in powerful ways. For example, a neighboring
area in Tennessee has produced the more famous case of the Bell Witch, a spirit
who haunted one particular family until its stated goals were met--the father
died. And a daughter broke off her engagement. In the process, the spirit
conversed with several visitors, including Andrew Jackson. (6) Spiritualist
mediums and their audiences similarly received many such messages from the
spirit world, though their contacts were seldom so malevolent. Within the
Protestant fold, Logan County, Kentucky (two counties away from Christian
County) was the scene of great revivals. The Holy Spirit frequently possessed
participants to say and do all sorts of improbable things, ranging from barking
like dogs to rolling around on the ground in convulsions. Cayce's supernatural
experiences as a child and later on attracted suspicion not because such things
were unknown to the good people of Beverly. But because the prevailing attitude
held that these were best left alone.
Using the same
glowing language with which he describes nature, Cayce recalls childhood
encounters with invisible playmates who showed him around the family's
tobacco-curing barn, as well as conversations with his deceased grandfather,
Thomas Jefferson Cayce. (7) In life, the sir and father had seemed to possess
psychic abilities:
On several occasions,
I saw him do some very unusual things that I have since learned many people
attribute to the working of discarnate spirits. In a conversation from time to
time, I heard people ask him to be present at some meeting. The purposes of
these meetings I did not know. I saw him move tables and other articles,
apparently without any contact with the objects themselves. On such occasions,
he would say, "I don't know what the power is, but don't fool with
it."(8)
Thomas Jefferson
Cayce drowned in 1881 (when Edgar was four years old) after being thrown by a
horse into the middle of a pond. where he was knocked unconscious; according to
his memoirs, Edgar Cayce saw him go under. (9) Intriguingly, many years later,
Edgar Cayce would identify- his newborn grandchild, future ARE president
Charles Thomas Cayce, as the reincarnation of Thomas Jefferson Cayce.
Like most of the
people he knew, Cayce looked mainly to the teachings of his church for guidance
in spiritual matters. While his primary loyalty would have been to Christianity
in general rather than to the Disciples of Christ in particular, the influence
of his church experiences is undeniable, and few of his spiritual insights could
have been entirely unmediated by this background. Suppose we could eavesdrop
across time to a Sunday morning at the close of the nineteenth century, we
would likely find some twenty-five to thirty souls gathered to worship at Old
Liberty, out of a total listed membership of several times that. One-third of
these would consist of Cayce's, while another third would consist of Majors
(Edgar's mother's family). During this period, ministers of the church tended
to be professors at South Kentucky College in Hopkinsville, who might preach at
Old Liberty twice a month. On other Sundays, the pulpit would be filled by
ministers from other churches, Circuit-riding evangelists, or (less formally)
by the church's own elders. No musical instruments were used until 1906 when a
congregation member donated an organ over the vigorous objections of one of
Cayce's grand-uncles. Church governance was congregational, with the formal
authority vested in a board consisting of elders, deacons, and the minister.
The service would have
been typical of Protestant churches in general, with (Calvinist or Baptist)
hymns. Congregational prayer, a sermon, and the "Lord's Supper" are
celebrated every Sunday (the frequency being an important theological issue).
The whole proceedings would have lasted approximately two hours. At some point,
a collection plate would be passed, usually on behalf of some specific cause or
expense. This practice was supplemented by more direct financial appeals first
to the congregation as a whole, then if volunteers lacked specific individuals
in public. After the service, people would invite one another to dinner (i.e.,
the midday meat), a custom I am pleased to have been a modem beneficiary. Some
took the opportunity to discuss the sermon or other religious topics, perhaps
controversial ones. Bro, who knew Cayce during 1943 and 1944, describes Cayce's
recollection of this activity:
Discussing sermons
was an art form of the time [the late nineteenth century], both recreational
and serious. Here Edgar was not shy at all... Not infrequently, the exchanges
mirrored his reading, both 'in the Bible and the tracts and magazines common in
the Christian Church.
Years later, I found
he could discuss animatedly the issues that grasped church leaders of the
period: biblical authority, the status of ex-slaves, excesses of the Industrial
Revolution, musical instruments in worship (when a boy, his church voted
against an organ as not scriptural), the validity of missionary societies, the
five-fingered "plan of salvation," immersion baptism, communion open
to all believers, alcoholism, personal idealism, service to the poor, and more.
(10)
In addition, Old
Liberty offered Sunday school for children, organized Bible study for adults.
and hosted a revival perhaps once a year; Brooks Major calls the years between
1878 and 1900 "the years of growth" for Old Liberty-from 85 listed
members to about 150--due to the large number of new enrollments resulting from
religious revivals. (11)
Should Old Liberty be
regarded as conservative? Today most Disciples of Christ churches lie toward
the liberal end of the Protestant spectrum. but then these churches have
remained after several twentieth-century schisms in which the more conservative
churches broke away. (The present-day Liberty Christian Church- which is rather
conservative, is an exception.) However, in Cayce's boyhood, the now-familiar
division between religious liberals and conservatives had not yet occurred.
People attended Old Liberty because they identified with a certain theological
position and because their family attended or the nearest church. Suppose its
late nineteenth-century outlook appears conservative by modem standards, so
would most other churches (and people) of the period. For example, the literal
truth of the various biblical myths was not only generally believed but largely
taken for granted since scientific and scholarly information to the contrary
took some time to trickle down. Another example: Before the 1920s, the boards
of Old Liberty and other churches (especially the Baptists) would censure
members for such moral lapses as drinking, swearing, or cardplaying.
Particularly incorrigible sinners might be "churched" (i.e., expelled
from the congregation) until they showed signs of sincere repentance, then readmitted
until they relapsed. Many years later, in Bowling Green. Cayce would have such
proceedings brought against him for heresy. by which was meant his psychic
activities. He was acquitted but banned from all leadership positions in that
congregation (e.g., Sunday school teaching).
Even because the
Bible and Christianity were a much more pervasive part of American culture in
those days, by all accounts, Edgar Cayce was fascinated with religion from an
early age. At ten (in 1887), he served as sexton—the first of many volunteer
church positions. At twelve, Cayce resolved to read the Bible straight-through
once for every year of his life, even to the extent of catching up with the
twelve years that had already passed. Sure enough, when he died at the age of
sixty-seven. He had read the Bible sixty-seven times. Cave's religious
interests quickly grew into an intense spiritual search which led him far
beyond his own denomination:
More and more, I
sought the companionship of teachers and ministers that chance brought my way,
ministers of all creeds and denominations. I remember very well some
discussions I had in my earlier years with a very devout Mormon, who was forced
to leave the colony when there was the passage of the law that no one could
have more than one wife. Also, I remember the conversations I had with an elder
in the Methodist Church. and ministers in the Baptist, the Presbyterian, the
Christian, the Unitarian, and the Congregationalist churches. For some time, I
was with a Catholic church priest, seeking I knew not what. Is it any wonder I
was called peculiar by my schoolmates? (12)
Following Disciples
custom. Cayce was baptized by immersion at the age of thirteen (in 1890). This
is lightly said, but the event could have only come after Cayce specifically
requested it, having pondered the decision in his heart and felt moved by the
Holy Spirit to declare himself a believer. One can only imagine what the
experience must have meant to a boy with such strong spiritual inclinations.
Shortly afterward, while Cayce was reading his Bible in a secluded spot near
his home.
...there was a sudden
humming sound outside, and bright light fills the little place where eddy sat,
and a figure all in white bright as the noon daylight, and the figure
spoke--saying your prayers have been heard. what would you ask of me, that I
may give it to you-just that I may be helpful to others, especially to children
who are ill, and that I may love my fellow man, and the figure was gone. (13)
Cayce's memoirs
describe this incident only vaguely. Sugrue's characterization of the visitor
as a feminine angel is widely remembered in ARE circles. At the same time, Bro
doubts this and remembers Cayce denying that this luminous figure or presence
had any discernable gender. (14) Whatever its nature, the entity seems to have
offered Cayce a wish, whereupon he asked to become a healer.
The following day
there occurred his famous "spelling-book incident." Cayce, who was
never much of a student, to begin with, now found himself hopelessly distracted
from his spelling lesson:
In school the next
day, eddy missed his lessons as usual and had to remain to write the word cabin
500 times on the blackboard. When he arrived at home that evening, his father
was waiting for him-eddy studied his lessons in the evening but seemed not to
be able to concentrate, at about that even he had the first experience of
hearing the voice with-in-and it recalled the voice of the visitor of the
evening before-but it said "Sleep, and we may help you" eddy asked
his Father to let him sleep five minutes, he slept, and at the end of the time
eddy knew every word in that particular seller. (15)
Cayce's father made
generous use of corporal punishment as a teaching aid so that Edgar received
"many a buff and rebuff" before the incident was finally resolved.
(16) As a result of his newfound guidance.
Not only was I able
to spell all the words in the lesson, but any word in that particular book; not
only spell them, but tell on what page and what line each word could be found,
and how it was marked ... they appeared before my eyes as recited. (17)
Cayce's father then
beat him again, this time for having concealed his ability to spell.
Cayce soon found that
he could do the same thing with any book. For his eighth-grade graduation
ceremony, he showed off his ability by reciting an hour-and-a-half-long speech
that their visiting congressman, James "Quinine Jim" MacKenzie, had given against the quinine tariff. Some
details of these incidents suggest that Cayce's mysterious ability to absorb
the contents of books may have been a photographic memory. For example, he
could use his ability to memorize detailed printed information (e.g., page
numbers) and learn subjects like grammar or mathematics. At the same time,
other people with this ability do not need to leave the conscious state to
activate it. There is no reason to think that it could not have worked this way
for Cayce. At any rate, such an explanation would spare us the necessity of
invoking such things as angels or the akashic plane. Sugrue and Bro add that
Cayce placed the speller under his head--as if learning could somehow occur by
osmosis--but this is not found in any of Cayce's own accounts. On the other
hand. Bro reports testing this ability of Cayce's many years later with a
review copy of Hans Vincent's Lighted Passage, which
Bro had just received in the mail and not yet read. Cayce reportedly took the
book in hand without opening it (or going into a trance) and gave what Bro
recalls as an excellent summary of its contents. (18)
At fifteen (in 1892),
Cayce gave what many regards as his first reading. Following the urgings of his
teacher, Professor Thom. Cayce (who was inexperienced at sports) attempted to
join other boys in a game of "Old Sow," only to be hit on the head by
a baseball:
Someone must have
struck me in the middle of my spine or the back of my head, for I remembered
nothing that happened the rest of the day--though it was said that I rather
mechanistically went through all the activities throughout classes. It was
unusual for me to be peculiar to the rest of them, but my sister had to lead me
home in the evening. (19)
That evening he acted
more and more strangely until, at one point, he called for a poultice to be
applied to the back of his head. His mother did as he asked, and by the next
morning, he had recovered. The incident was soon forgotten by his family, only
to be recalled later when his psychic abilities eventually surfaced in full
force.
At sixteen. Cayce
fell in love with a girl named Bessie Kenner, who unfortunately did not share
his spiritual values. He tried to tell her about his visions.
... but all seemed to
fall on deaf ears--for Bess laughed at him and his misterious
tale, and plainly told him she liked him, but didnt
care for all these unnatural things to her. she liked to play and romp go to
parties go buggy riding, sit and talk, dance, go places for entertainment, this
was a sad sad day for eddy, again and again he tried
to tell her he loved her wanted her for his wife, home, to build for themselves
a place in the world of life and activity--Oh said he I know we are just
children as yet, but I can study hard, and be something--maybe the best
preacher in the country, we will have a church like Old Liberty, and a lovely
garden and fields of pretty crops and the like, but Bess laughed the more--she
would never be a preacher's wife--and besides this foolishness of seeing things
wasnt right, only crazy people talked about such
things, besides Dad says you are not right in the head and can never come to
any good end--even if you grow up to be a man-I want a real man a man of the
world, that will go out and be something-, not a dreamer of dreams, not one
that likes the Bible better than a good love story, one that would make me love
him by force, take me in his arms and make love to me, kiss me and make me love
him and you, you think all such is foolishness, that is life that is what ever girl
hopes for.
Later Cayce
confronted Bess's father, A local doctor- about his feelings for Bess:
Eddy--said he, you
are a good boy, but you are just a kid, not 16 vets are you Oh yes--was sixteen
last Mar, said eddy, well any way says the Dr you are too young to think of
getting married--while it is the wish of every Father that his daughters marry
a fine upstanding man, one well thought of in every sense of the word--but he
must be a man eddy... you should be like other boys--be with other boys, you
never played marble--spun a top--threw a ball, or did any of the things other
boys do--don't you feel the difference when you are with other boys, but you do
not go with other boys do you, do that and after four-five years come to talk
with me again. (20)
Determined to follow
the doctor's advice, Cayce fell in with Tom Andrews, a macho former cowboy who
boarded in his house and seemed to enjoy some familiarity with worldly vices.
For example, Cayce recalls catching a stray bullet in the collarbone in the
aftermath of a craps game that the two of them attended. (21) After Andrews
left for the West in the company of another man's fiancee.
Cayce attempted to attend the circus in Hopkinsville. even after his
God-fearing neighbor had warned him that the circus was "a weapon of the
Devil." Fortunately, divine intervention temporarily immobilized Cayce's
pony in the manner of Balaam's ass, forcing Cayce to return safely home,
whereupon he solemnly resolved not to be such a hell-raiser. (22) As for his
relationship with Bess, we hear nothing more on the subject.
Cayce's formal
education came to an end after his eighth-grade year since Beverly Academy did
not teach the higher grades, and his family could not afford to send him
elsewhere. Cayce, not wanting his sisters to be similarly deprived of high
school education. Urged his parents to move to Hopkinsville, which they did in
1893. From that time on, the family finances would be perpetually problematic.
Meanwhile, Cayce went to work on his grandmother's farm under the management of
his uncle, Edgar T. Cayce, partly to help support his sisters' education. (To
distinguish between them, people took to referring to Cayce as "Edgar
Cayce, Jr.") In August of 1893, Cayce's angel (if that is what it was)
appeared to him again, urging him to leave the farm to be with his mother. (23)
Cayce immediately quit and began walking the thirteen or fourteen miles into
town. That very evening Cayce joined his family in Hopkinsville.
Although he had been
to "Hoptown" before, it is instructive to
reflect on the impression it must have made on the sixteen-year-old Beverly
native. Hopkinsville, a regional agricultural hub and Christian County seat,
boasted a census population of 5.833) in 1890, 7.280 in 1900, and 9.419 in
1910. (24) In Beverly, everybody knew each other. Not so in Hopkinsville,
although most people probably had at least one friend in common with most
others within their racial community (Hopkinsville being approximately
two-thirds white and one-third black at the time). Beverly had only a handful
of non-residential buildings. Hopkinsville boasted a regular downtown area with
three- or four-story buildings. Tobacco warehouses, mills, brokerage offices.
Newspapers, stables, stores, hotels, and boarding houses. Restaurants and bars,
a theater. A courthouse. a jail, a sprawling mental hospital, a civic
auditorium (Union Tabernacle, where Cayce heard such notables as Theodore
Roosevelt. John Philip Sousa. Booker T. Washington. And William Jennings
Bryan), a railroad station. At least half a dozen fraternal orders, several
colleges (South Kentucky College, Bethel Female College, Hopkinsville Male
& Female College after 1899), and more than a dozen churches. The Ninth
Street Christian Church, which the Cayce's attended, had everything that Old
Liberty did not: gothic architecture, a choir, an organ (installed in 1887.
over the protests of some forty members), a baptistry, stained glass windows, a
full-time minister (J.W. Mitchell until 1896, then Harry D. Smith until 1914),
and a full range of Sunday School and prayer group activities for adults. I
propose that Edgar's experience of Ninth Street Christian, which must have
impressed him with its many seeming improvements over Old Liberty, opened him
up to a corresponding expansion of his understanding of the Bible and theology.
Given Cayce's ability
(whatever its nature) to effortlessly absorb the contents of books, it seems
inevitable that Cayce would have attempted to acquire religious knowledge in
this way. While Cayce lacked the education or funds to pursue his hoped-for
career as a Disciples of Christ minister, less formal resources were available
to him. The day after he arrived in Hopkinsville, Cayce searched for a
town-based job and found one with E.H. Hopper & Son Bookstore, which from
1874 to 1913 also housed Hopkinsville's collection of public library books.
(25) His biographers add that he initially offered to work without pay and did
such a good job that the owners were essentially embarrassed into paying him a
salary. Cayce himself records that his Bible had come from the Hopper store.
(26) There "seemed to be something appealing" about the bookstore,
and Cayce recalls that "the several years I remained there seemed to be
the stepping stones: yea. even the door. to life itself."(27) without
explaining why. For him, farming represented the expression of material
things for sustaining the physical man-and these here in the store for
sustaining the mental man but was there not beauty in both-were they for the
same persons. Or is there one thought for the city or town man and another for
the toiler of the soil.no the basic truth is the same? They are different
phases of man's experience and must be treated as one. or so eddy
reasoned..(28)
Years later, while
entranced, Cayce would often envision the akashic records (more on that in
later parts of this investigation) as shelves of books.
Those Cayce writers
who argue that occult books could not have influenced the pre-Dayton Cayce
since none were spotted on his own bookshelves miss an obvious and crucial
possibility--namely that Cayce read such books while working bookstore clerk.
Here it is important to realize that while Cayce was certainly able to read
(and possibly gifted with perfect recall), he would probably not have been
capable of discerning whether a particular book was sober and realistic or
highly speculative in its argument. In that sense, he was uneducated.
The Hopper store
served as something of a social center for young people attending the local
academies and colleges:... to be sure many were the friendships made that
ripened into love, eddy became the post office for a note between girls and
boys from either school, and he was invited to the social hours quite often.
(29)
Following is the
overview of the other parts in this major case study whereby underneath you
will see the footnotes in reference to the above section:
Robert Smith claimed
that if Cayce did meet President Wilson, however, he was never told of
this and suggested that he had confused Wilson with a cousin of the president's
for whom Cayce did, in fact, give readings. Also, several of Cayce's partners
and associates in the several oil ventures were clearly promoters of dubious
character. The question must be asked whether Cayce himself should be
considered one as well rather than simply as an innocent pawn of others, as ARE
literature suggests. That Cayce no less than Kahn was an active participant in
what came to be known simply as "the proposition" is illustrated by
his travels to "New Orleans, Jackson, Memphis, Denver, all over Texas, St.
Louis, Chicago. Indianapolis, Cincinnati- Washington, New York, Philadelphia,
Florida.," as well as Columbus. Kansas City, Pittsburgh, and New York
City. In any case, what began as a search for oil and then for oil investors
around 1922 blurred into a direct search for hospital donors. Allies in
Birmingham, New York, and Chicago all indicated a willingness to raise money
for the venture, provided it would be located in their respective cities. The
readings, however, indicated the Norfolk area, apparently for spiritual and
karmic reasons, continue in Edgar Cayce's Secret, Part 2.
Attempts to pinpoint
Cayce's religious heritage are inevitably contentious given the strong feelings
of so many people who seek to claim (or reject) him as a representative of
their own beliefs. Christian-oriented Cayceans such
as Bro stress the Christian basis of his teachings while asleep and active
church life while awake over the objections of Christian opponents of Cayce,
who emphasize his many departures from mainstream Christian doctrine. New Agers
note Cayce's use of language and ideas consistent with various Western esoteric
traditions; simultaneously, Christian-oriented Cayceans point
to his efforts to distance himself from Spiritualism and occultism. There is
something to be said in favor of all of these perspectives. I propose to call
Cayce a syncretizer since this brings out
the diversity of his sources and suggests fruitful link's with other turn-of-the-century syncretizers.- In 1906, a test was arranged for Cayce
in which he would give a reading for a patient chosen for him before a large
audience of visiting physicians. However, when the reading proved accurate,
members of the audience stormed up to him while he still lay in a trance and
began conducting impromptu tests to see if he really was under hypnosis. One
doctor peeled back one of his fingernails, while another stuck a hatpin through
his face-common stunts in stage hypnosis at the time. Cayce did not flinch but
later awoke in great pain. As a result of this experience, he resolved to stop
trying to convince skeptics and give readings only for those who genuinely
wanted his help. To Cayceans, the incident
illustrates the limitations of a formal scientific or scholarly approach to the
readings, continue in Edgar Cayce's Secret, Part 3.
The usual approach to
the readings also ignores the passage of time. Readings from different decades
are quoted alongside one another typically (due to the nature of the ARE's
citation style for readings extracts) with no indication of when they were
delivered. Yet, a certain evolution can be observed in the content and tone of
the readings over the five decades of Cayce's psychic career, which becomes
lost whenever readings from different periods are lumped together the
indiscriminately.-The chronic problem is that those aspects of Cayce which
manage to find their way into popular publication are those which match the
needs and mores of the Cayce movement. These are often arbitrarily or
ideologically chosen, continue in Edgar Cayce's Secret, Part 4.
In the course of
surveying the history and teachings of the Cayce movement, it is easy to lose
sight of the experience of its participants. After all, Cayceans are typically less interested in studying the
origins of their institutions than in contemplating the possibility of deeper
levels to the universe and themselves or in changing their lives to reflect
more of spiritual orientation. How these aspirations are expressed are
numerous, continue in Edgar Cayce's Secret, Part 5.
Today, the ARE's
request that study groups collect contributions seems to be practiced regularly
when not disregarded altogether. Of the groups I have attended, only the one at
ARE headquarters solicited donations each week, with one dollar appearing to be
the standard per capita contribution.- A democratic ARE (to
the extent that such a thing is even conceivable) might easily prove even more
anti-intellectual and personality-driven than its present incarnation. At the
same time, the example of the Swedenborg Foundation demonstrates that it is
possible to combine academic respectability (recent monographs have dealt with
D.T. Suzuki. Henri Corbin and Kant) with at least nominal democratic safeguards
(e.g., proxy voting). A key difference is that the various Swedenborgian
churches are institutionally separate from the Swedenborg Foundation- whereas
the ARE combines both of these functions and many more, continue in Edgar Cayce's Secret, Part 6.
Some leave when they
do not find their vision reflected, complaining about the politics of Virginia
Beach. Others accommodate themselves to a framework with which they are not
entirely comfortable or become outspoken in their attempts to change the
organization. The ARE leadership presently
incorporates several distinct visions--some complementary, some not. The
organization is sufficiently decentralized to keep these visions in a sort of
equilibrium based partially on inertia (once a given program is started, it
will probably be continued) and partially because most Cayceans have
multiple interests concerning the readings. However, skeptical or scholarly
approaches are definitely a minority interest within the ARE. They are almost
wholly unrepresented within those functions that have the greatest capacity for
influencing the Caycean masses (e.g., study groups, publishing, or
conferences). -An object of ARE charity really a public relations activity, a
disguised form of product development, or an expression of a liberal
theological identity (against those Southern Protestant denominations that are
perceived as anti-scientific). Inquiries into the source question have lacked
the necessary connections for the first category, are not particularly
well-suited to the second or third, and work at cross-purposes to the fourth by
giving comfort to the ARE's enemies. The result is that Cayce's research has
proceeded for half a century now without much appreciation of the Cayce
movement's forebears, continue in Edgar Cayce's Secret, Part 7.
Edgar
Cayce's readings are full of Masonic allusions- Cayce refers to
Jesus's initiation through a series of degrees in Egypt. Besides the obviously
Masonic concepts of initiation and degrees, turn-of-the-century Freemasonry
often wrapped biblical themes in ancient Egyptian motifs, following the pattern
set by Cagliostro. In addition, Cayce sees geometry as containing deep
spiritual insights, a quintessentially Masonic notion. The letter "G"
in the Masonic symbol is sometimes said to stand for "geometry,"
although American Masons usually interpret it as standing for "God."
The Royal Arch degree, known as the "Knight of East and West," even
uses the symbolism of the Book of Revelation in an initiatory context, as does
Cayce, continue in Edgar Cayce's
Secret, Part 8.
During his lifetime,
Cayce was widely assumed to have some connection with Spiritualism, as
illustrated by this 1930 headline from the Baltimore Sun: "Spiritualist
Research Aim of Atlantic University." (177) Observers of Cayce had
good reason to associate him with Spiritualism, since Cayce's practice of
medical clairvoyance was known from the Spiritualist movement (Edgar Cayce
would also subsequently claim to have become a reader of the “Akashic
Records"), continue in Edgar Cayce's Secret, Part 9.
Like Blavatsky,
Cayce, too would report being visited by a being wearing white robes and a
turban. Several of Cayce's friends had an interest in Theosophy, including
Arthur Lammers and Morton Blumenthal, and while awake, Cayce spoke before at
least one Theosophical Society meeting (in Birmingham, Alabama), continue
in Edgar Cayce's Secret, Part 10.
The Cayce readings refer
to New Thought denominations from time to time; 3063-1 recommends "Divine
Science, Unity, or Christian Science; provided they do not require that the
body be kept from making those administrations for the physical and mental
self." Except for Christian Science, Cayce appears to regard these
movements favorably, without any of the qualifications which inevitably
accompany his praise of other religious movements such as Spiritualism or
Theosophy. Today, ARE functions bear more than a passing resemblance to New
Thought services, and many ARE conferences and retreats are held in Unity
churches and the like. A retreat jointly sponsored by Unity and ARE was held at
Unity Village in 1996 after several previous ARE events. (Charles Thomas Cayce
met his eventual wife, Leslie Goodman Cayce, at just such an occasion.) The ARE
Library has acquired the Metaphysical Society of San Francisco, established by
Homes of Truth founder Annie Rix Militz, continue
in Edgar Cayce's Secret, Part 11.
The outlines of the
"proto-New Age" should be clear enough now. Around the turn of the
century, several spiritual leaders and movements whose teachings mixed themes
from Spiritualism, Theosophy. New Thought, and alternative health. They
emphasized reincarnation, astrology, and psychic phenomena and spoke of
Atlantis, ancient Egypt, the Essenes- and Jesus's Journey to India. They
endorsed alternative health practices (often naturopathic ones). They accepted
a view of human anatomy which merged the chakras and nadis of Indian lore with the glandular
and nervous systems of the Western fore. Many (though by no means all)
'incorporated racist or anti-Semitic beliefs into their spiritual systems. It
is here that we should take for Cayce's closest theological relatives.-Despite
Cayce's reluctance to endorse it, the teachings
of The Aquarian Gospel of Jesus, continue in Edgar Cayce's Secret, Part 12.
Cayce's psychological
or spiritual interpretation of the fourth dimension and the explanation was
given, consistent with Ouspensky's explanation
in Tertium Organum. Although Cayce's division of human nature
and the universe into three levels seems natural, it represents a departure
from most other Western esoteric traditions and comes closest to that of Rudolf
Steiner, continue in Edgar Cayce's
Secret, Part 13.
Apart from pulp
fiction which, as we described, also led to Scientology, there is an earlier precursor that also might
have inspired the ancient astronaut theory first popularized by the "Occult
Science" of H.P. Blavatsky, who wrote in her widely sold book "The
Secret Doctrine" (which claimed to reveal "the origin and evolution
of the universe and humanity itself") that already during the time of
"Atlantis" there were flying machines and that knowledge of such
machines "was passed on" to later generations in India. Similarly,
the founder of today's top-rated Waldorf schools Rudolf Steiner, also claimed
that the Atlanteans had aircraft that
had steering mechanisms by which they could rise above mountain ranges.
In the perpetual
motion milieu, frauds who have appealed to occultist thinking have abounded.
For example, from 1873 until he died in 1898, John E. W. Keely of Philadelphia
promoted a mysterious motor that ran on "etheric force" derived from
the "disintegration of water." He raised millions from financiers and
the public for his company on the strength of his demonstrations of such phenomena
as musical notes causing weights to rise and fall. Of these performances, which
had a kinship to séances, he remarked, "I am always a good deal disturbed
when I begin one of these exhibitions, for sometimes if an unsympathetic person
is present, the machines will not work." Theosophists of the age admired
him for combining "the intuitions of the seer with the practical knowledge
of mechanics."
Rudolf Steiner firmly
believed in and confirmed his own so-called clairvoyance the reality of the
Keely phenomena to next claim to e able to
duplicate Keely through his own Clairvoyantly as described in the article
"From the Keely engine to the Strader machine. Except
as Wouter Haanegraaf clearly
demonstrated, Steiner's clairvoyance was based on 'imaginative
fantasy.' Continue in Edgar Cayce's Secret, Part 14.
The readings claim that
Mary, Joseph, and Jesus were affiliated with an Essene community based on Mount
Carmel, which was a continuation of a "school of the prophets" begun
by Elijah, Elisha, Samuel, and ultimately Melchizedek (254-109). The Essenes
are not mentioned in the Bible. Yet Several occult gospels confirmed that
Jesus had been a member of the Essenes and the Great White Brotherhood.
The notion that Jesus
had spent his "lost years" wandering Asia by no means originated with
Cayce. Its first proponent seems to have been the Russian war correspondent
Nicholas Notovitch (1858-c. 1916), who
describes his travels in British India in work entitled La Vie Inconnue de
Jesus-Christ (The Unknown Life of Jesus Christ), published in 1894. But as
we pointed out early on is seen to
be a fraud. Continue in Edgar Cayce's Secret, Part 15.
1. Beverly's relative
isolation is illustrated by the fact that Rural Free Delivery of mail became
available only in 1901. and that gravel turnpikes (many of them freed after
1901) were the main arteries that connected Beverly with Hopkinsville and other
points. Christian County would not have its first paved road until 1932.
2. Brooks
Major, History of Liberty Christian Church. p. 16.
3. Stephan Schwartz,
"Edgar Cayce: A Revisionist Perspective," in A. Robert Smith et
al., Griffin report.
4. For example, in
1923, the sleeping Cayce was asked, "Why is It not possible to take a
reading on a negro?" (Over the years, Cayce knowingly gave only a handful
of readings for black people, although others may have received theirs through
the mail without alerting Cayce to their race.) The answer: "For the same
reason that it would be impossible to teach a dog to talk" (3744-1). Cayce
went on to describe negroes as being lower in vibration or soul-evolution. In a
1938 reading in answer to an -inquirer who wanted to know whether to hire a
white housekeeper or a black one, Cayce replied that "White, of course, is
preferable to the colored: if this is in keeping with the purposes and
desires" (257-277). Gladys Davis speculates in a note attached to the
first reading that Cayce may have been influenced by racist ideas in the mind
of the conductor of the reading, in this case, his father.
5. Edgar Cayce,
95-pp. Memoirs, p. 4.
6. Two works on the
Bell Witch are Bell, The Bell Witch: and Brent Monahan. The
Bell Witch: An American Haunting. So far as I am aware, none of these
people are related to me.
7. Edgar Cayce,
47-pp. Memoirs, p. I.
8. Edgar Cayce,
95-pp. Memoirs. p. I
9. Ibid., p. 1)
10. Harmon Bro, A
Seer Our of Season, p. 271. The
"five-fingered plan of salvation" derives its name from evangelist
Walter Scott's habit of enumerating on his fingers five steps on the way to
salvation: faith, repentance, baptism, remission of sins, and the gift of the
Holy Spirit. The first three items constitute the believer's responsibilities:
the last two represent God's half of the agreement, i.e., the benefits God
promises to provide those who meet the first three conditions. Where other
revivalists sometimes suggested that an emotional, spiritual experience would
accompany the moment of salvation. For those who did not have such an
experience, Scott's rationalist formulation eliminated much spiritual
uncertainty.
11. Brooks
Major, The History of Liberty Christian Church, p.18.
12. Edgar Cayce,
95-pp. Memoirs. p. 3.
13. Edgar Cayce, 47-pp.
Memoirs. p. 3.
14. Harmon Bro,
A Seer Out of Season, p. 277,
15. Edgar Cayce,
47-pp. Memoirs. p. 3.
16, Edgar Cayce,
95-pp. Memoirs. p. 6.
17. Ibid.. pp. 6-7.
18. Harmon Bro,
telephone conversation, 1997.
19. Edgar Cayce, 95-pp.
Memoirs, p. 7.
20. Edgar Cayce,
47-pp. Memoirs: pp. 6-7.
21. Ibid.. pp. 8-9.
22. Ibid.. pp. 9-10.
23. Ibid., p. 12.
24. William T.
Turner. Gateway From the Past, vol. II, p. 5.
25. Ibid.. p. 10.
26. Edgar Cayce,
47-pp. Memoirs, p. 13.
27. Edgar Cayce.
95-pp. Memoirs, p. 10.
28. Edgar Cayce.
47-pp. Memoirs, p. 13.
29. Ibid., p. 23.
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