By Eric Vandenbroeck
and co-workers
This part of our
investigation covers Cayce's distinctive descriptions of the universe and human
nature, especially those concerning the hidden depths which underlie them both.
The akashic: plane
In his well-researched
Ph.D. dissertation, Julian Strube traces the
roots of the use of Akasha (akasa) to Eliphas Levi who referred to it as the 'astral light'
or 'lumière astrale' including 'ether' whereby Strube adds that the concept as such can even be traced
back to Agrippa von Nettesheim, Paracelsus
and even to Marcello Ficino (Strube, p. 535).
Similarly, in older
classical Indian metaphysical systems, akasha was conceived as
a kind of "ether" or substance and listed as a fifth element along
with fire, earth, air, and water. References to the infinite and primordial
nature of akasha in the Brihadaranyaca
Upanishad (5, 1, 1) and elsewhere inspired much elaboration in the
pages of The Secret Doctrine, where Madame Blavatsky views it
as both the "noumenon of Ether," which serves as a
medium for vibrations of various sorts (similar to the supposed role of
phlogiston—viz. heat energy is an vacuous space, so material particles become
mere impunities within the pure, infinite void.(251) The Masters, in their
letters(252), treat the "akashic records" as a sort of spiritual
realm where all our thoughts and actions leave indelible impressions, which can
then be read by sensitives-precisely the concept found in the Cayce readings.
After Blavatsky's death, other Theosophists paid more attention to the akashic
plane. For example, Leadbeater tapped into the akashic plane to research the
past lives of other Theosophists for his Lives of Alcyone (Alcyone
being the esoteric name of young Krishnamurti, around
whom everyone else's past lives inevitably revolved). Steiner also claimed to
receive information from the akashic records, whose operations he describes in
some detail. (253)
At least some New Thought writers (e.g., Ernest
Holmes) (254) picked up the idea of akasha through the
intermediary of Theosophy. The Aquarian Gospel claims to have
been transcribed from the akashic plane, which is described as follows:
This Akashic, or
primary substance, is of exquisite fineness and is so sensitive that the
slightest vibrations of an ether any place in the universe registers an
indelible impression upon it.
This primal substance
is not relegated to any particular part of the universe but is everywhere
present. It is, in fact, the very "Universal Mind" of which our
metaphysicians speak.
When man's mind is in
exact accord with the Universal Mind, a man enters into a conscious recognition
of these Akashic impressions. He may collect and translate them into any
language of the earth with which he is familiar. (255)
Like the Cayce
readings (e.g., 523- 1), The Aquarian
Gospel (7:25-26) likens the akashic records to the Book of Life.
(256)
The idea of tapping
into information from the distant past calls to mind Baird T. Spalding's claim that past events
are "...all in a certain band of frequency. Everything that you say, your
voice and words, goes right into a band of vibratory frequency and it goes on
and on." (257) Spalding claims to have used this principle to build a
camera that could photograph historical events. His first subjects were George
Washington's inaugural address and the Sermon on the Mount. During his travels
in India, Jesus showed him a similar device, but with moving pictures that
could be directed by thought. (258)
The primacy of ideals
The term
"idealism" has been associated with a venerable but diverse
collection of philosophers beginning with Plato and
his followers. It originally referred to Plato's theory of Ideas (from the
Greek idea) or Forms (from eidos). Just as we
perceive a mental image of horseness separate from
any actual horses--an image which, unlike actual horses. is flawless and
unchanging-so (says Plato) do similar templates exist for other things in the
universe. Our true home lies in the world of the Forms, not this world, which
is only a dim reflection of it. Although Plato never formulates a principle for
deciding which things or qualities correspond to Forms and which do not (and
admits as much in the Parmenides), values such as Justice or
Beauty are clearly meant to be included- Christian neo-Platonists
found it natural to identify the Forms with traditional divine attributes,
which God possesses fully. At the same time, his creatures only manifest them
imperfectly. Cayce's concept of ideals as intermediate points of contact
between human souls and God clearly reflects this basic Platonic structure.
Outside of Plato and
his followers, the term "idealism" came to encompass other
philosophers who resembled Plato in viewing the mental or spiritual world as
somehow dominant over the physical world. For example, Berkeley's subjective
version of idealism argues for a mind-centered world-view in which seemingly
physical events (e.g., the tree falling in the forest) have no reality apart
from their being perceived (at least by God, if not always by humans, to
account for the regularity and continuity of the physical world). The
nineteenth-century Metaphysical movement continued Berkeley's distinctive
theoretical perspective, if not his intellectual rigor. Kant, Hegel, and other
German idealists followed Plato in attempting to create grand metaphysical
systems emphasizing the mental side of the physical/mental divide. Since Kant
doubted that certain knowledge could ever be obtained for nonpsychic
events, this had the effect of internalizing the concept of Ideas. so that the
word "Idea" took on its present popular meaning. Emerson was a
prominent nineteenth-century idealist in the Platonic tradition, and his
exuberance and natural optimism gave the word "idealism" many of 'its
modem popular connotations.
With the New Thought
movement, "ideas" or "Ideals" (the terms are not
consistently distinguished) took on the meaning which we find in Cayce, as
aspects of the divine mind within us which we may focus on as a part of the
spiritual path.(259) Spalding holds a view of ideals that is quite consistent
with New Thought, as well as with Cayce:
10. Our everyday life
is a concrete application of this fact in that our statements conform to the
One Principle of One Mind. We vision or project an ideal. Let us say that the
ideal is for perfection. We immediately come into direct accord with the One
Mind control or Principle. We project an ideal for ourselves to accomplish. If
it is a high ideal that Power immediately becomes active and brings that idea
into existence. The moment that ideal is projected and the force back of it
becomes active through it, that ideal is complete .... (260)
Like Cayce, Spalding
teaches that ideas are a source of spiritual energy, a point of connection
between humans and the divine, and the central concern of spiritual activity.
Also, Spalding's explanation of the mechanics of idealism-in which acting upon
ideals affects similar to completing an electrical circuit--is also found in
Cayce (e.g., 5091-3). Cayce's instructions for meditation have the meditator
focus on an idea. This is anticipated in Leadbeater, who gives as the purposes
of meditation,
1. To ensure that,
however deeply we may be immersed in the affairs of the world, we shall devote
at least some time each day to the thought of an idea.
2. To draw us nearer
to the Master and the Logos, so that from Them strength may be poured upon us
and through us to benefit the world.
3.To train our higher
bodies to have constant practice in responding to the highest vibrations. (261)
In fact, nothing in
this passage sounds out of place concerning the Cayce readings. provided we
acknowledge that Leadbeater and Cayce mean very different things by "the
Master."
The body/mind/spirit trichotomy
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. Spiritualists tended to assume a dualistic
worldview consisting of matter and spirit, whereas Theosophists followed
Blavatsky in dividing everything into seven levels. While there is certainly no
dearth of trinitarian theories, these generally teach different trinities than
Cayce did. For example, Plato and his followers propose several tripartite
theories of human nature, but none of the various models that I have discovered
specifically name body, mind. and spirit (or their close equivalents) as the
three parts. Similarly, a number of Christian writers (e.g., Steiner) follow
Saint Paul in viewing human nature in terms of "spirit and soul [psyche] and
body" (I Thessalonians 5:23), a trinity which was widespread during the
ancient and medieval periods.
Speculative
Freemasonry incorporates numerous trinitarian schemes from Christianity and neo-Platonism, some of which resemble Cayce's division. We
have already alluded to Manly Palmer Hall's body/mind/heart-or-soul
division(262) as well as to his citation of spirit. "soul or mind"
and body (263). However, besides Steiner where the threefold idea appears most
frequently, this is only one of many different models which Hall discusses.
Cayce's division may also be found in the New Thought movement, although it is
one of many other models in common use. For example, Holmes's dictionary
contains entries for "One Body, One Spirit, One Mind" as well as for "Physical
body," Psychic body." and "Spiritual body." Also, his entry
for "Holy Trinity" reads, "Spirit as Absolute Intelligence/ Mind
as Law / Form as Manifestation." Cayce, too, links the trinity in man with
the Trinity in God (e.g., 1747-5). Another possible source is Andrew Jackson Davis, who divides the universe
into levels of matter, mind, and spirit. (264) Yet another is Andrew Taylor
Still, the founder of osteopathy. who writes that "man is triune when
complete." i.e., "First the material body, second the spiritual
being, third a being of mind which is far superior to all vital motions and material
forms……"(265)
Spalding accepts the
body/mind/spirit trichotomy as the basic structure of his metaphysical system:
If, in thinking of
man as a trinity of spirit. mind, and body, we consider him principally from
the standpoint of mind, or soul, we shall see that he occupies a position
between two great extremes of mental activity, the lower of which is the body,
and the higher, the Spirit.(266)
Like Cayce, Spalding
draws a connection between the trinity in man and the Trinity in God. Spirit
corresponds to the Holy Spirit (naturally enough); mind to the Christ (since it
is here that the decision is made to "crucify" the self on the ideal,
or not); and the physical body to the Father (who created the universe).
Cayce also links the
body/mind/spirit trichotomy with the conscious, subconscious. and
superconscious minds, respectively, although his proposed link is rather
tenuous. For example, where one would assume the conscious mind to fall under
the category of mind, Cayce mysteriously corresponds to the body (e.g.,
900-31). Our suspicion is that Cayce's system represents an adaptation of
Hudson's distinction between objective and subjective minds. (This distinction
was taken up by the New Thought lecturer Thomas Troward;
Holmes's dictionary contains entries for these terms as well). The objective
mind corresponds very well to ordinary consciousness or "mind,";
whereas the subjective mind possesses many of the traditional attributes of
"spirit." Cayce's difficulty appears to arise from his attempt to
substitute the trinitarian scheme of conscious, subconscious, and
superconscious levels of mind for the dual system of Hudson- Interestingly,
Charles Fillmore distinguishes between conscious, subconscious, and
superconscious levels of mind (267) as do several other Metaphysical writers.
Cayce identifies many
more trinitarian sets, notably spirit, mind, and will, as three aspects of the
human soul. Unlike the physical/mental/spiritual grouping, this triad may be
horizontal rather than vertical. It designates all present attributes within
the soul (as opposed to the mind or the body). The idea is similar to Andrew
Jackson Davis's naming of wisdom, love, and well as three aspects of the soul.
(268) The fact that these are also traditional divine attributes is no
coincidence. Davis goes so far as to write that "a trinity is now
discovered in every department of Nature," including man. (269)
The subtle body
The idea of resorting
to maps of esoteric human anatomy for medical and spiritual purposes is common
to Indian, Chinese, and Tibetan thought. with the Indian systems having had the
most influence on Western esoteric traditions. The concepts of chakras (which
Cayce usually calls "spiritual centers") and kundalini (sometimes
referred to as "kundalini" forces in the readings) in particular have
traveled widely. They are featured prominently in Cayce's system. Chakra is
Sanskrit for "wheel," and here refers to certain lotus-shaped
structures said by a number of Indian traditions to exist within the human
body. These are typically associated with particular Sanskrit letters and
deities and boast varying numbers of petals. Many tantric practices are devoted
to awakening some or all of the chakras by
arousing the kundalini forces, called chandali in Buddhist texts. Kundalini
(from kundala, meaning "serpent,"
plus a feminine ending) is conceived as a manifestation of shakti (the
primordial feminine source of divine power) and symbolized as a coiled serpent
lying at the base of the spine. Through concentration, the kundalini can
be encouraged to rise up through the nadis or
esoteric channels located along the spine, resulting in psychic powers and/or
spiritual attainments. Hindu and Buddhist lore is full of warnings to the
effect that this is potentially a highly dangerous affair that should only be
undertaken under the direction of a qualified guru.
The concepts of
the chakras and kundalini were introduced to
a popular Western readership through several Theosophical works by Leadbeater,
especially The Chakras (1927). Among Leadbeater's
innovations-which he made based on his own psychic observations of the subtle
body--were his abandonment of the traditional depiction of chakras as
stylized lotuses in favor of colorful circular patterns with varying numbers of
spokes (instead of petals) and his conflation into the Indian system of foreign
notions of "rays" and "auras." Leadbeater's depiction of
the chakras themselves and their arrangement through the body
became widespread. If history had been a little different, then occultists
might have seized on a different map featuring four, six, or nine chakras, or
(if the Chinese systems are considered) three dan tian ("cinnebar fields") which is a clear reference to Cinnabar and covered
in "The Secret of the Golden Flower" a famous book by Carl Jung.
The thirteenth-century Iranian Sufi Semnani proposes
seven latifa as an Islamicized functional equivalent, and this may well be the
source for Theosophy's septenary model. Within Kabbalistic circles, the idea of
mapping the ten sephirot onto the human body is a traditional
one. However, none of the various versions of this (for example,
sometimes Malkuth is linked
with the feet, sometimes with the knees, sometimes with the foreskin) precisely
matches the familiar map of the chakras as given by Leadbeater. (270) Also, as
in the Cayce readings, Kabbalistic traditions are linking the various sephirot with
different colors or with the different levels of consciousness at which
particular sacred texts were written. Cayce gives the idea of the chakras his
characteristic Christian twist. For example, the readings interpret the entire
Book of Revelation as symbolic of the kundalini experience
(281-5 1). This idea is found in Leadbeater, who joins Cayce in explaining the
"four and twenty elders" before the throne (Revelation 4) as rays
from the crown chakra which appear in an enlightened being who
is in communion with God.(271)
Cayce's linking of
the seven chakras with the seven ductless glands has several
precedents. Descartes famously names the pineal gland as the point of
connection between mind and body. Swedenborg, defending Descartes' more general
theory under the name of "spiritual influx," elaborately describes
the currents of spirit as it enters into the physical body through the ductless
glands (e.g., in Regnum Animale or Kingdom
of the Soul; Intercourse of the Mind and Body),thereby enshrining medieval
physiology in Western esoteric lore. Leadbeater mentions the pituitary and
pineal glands as the physical counterparts of the sixth and seventh chakras: (272),
and Spalding discusses the effects of pranha
yoga exercises on the thyroid parathyroid. adrenal, and pituitary
glands. The entire endocrine system, he says, is controlled by the pineal
gland. (273) Hall gives Cayce's list of seven ductless glands, linking them
with the chakras and kundalini,and
also follows Cayce in emphasizing the esoteric importance of achieving a
balance between the sympathetic and cerebrospinal nervous systems. (274)
Today, New Agers
often assume that the subtle body is composed of some sort of
"energy," without always realizing that this is a twentieth-century
interpretation rather than traditional teaching from any of the Asian systems,
which rather tend to see the subtle body as a kind of wind or breath. The
sleeping Cayce believes that the soul is "electro-spiritual" in
nature: "Know then that the force in nature that is called electrical or
electricity is that same force ye worship as Creative or God in action"
(1299-1). "Not that God is an electric light or an electric machine, but
that vibration that is creative is of the same energy as life Itself"
(2828-4). Cayce's idea has a number of precedents, especially in the area of
alternative medicine. For example, Andrew Taylor Still taught that
"electricity" is "the highest known order of force. which
submits to the voluntary and involuntary commands of life and mind, by which
worlds are driven, and beings move." (275). Another possible source is
Marie Corelli, a turn-of-the-century Irish writer of quirky Christian novels.
The Cayce readings mention A Romance of Two Worlds (440-7), which
contains something called "The Electric Creed." God, we are told. is
"a shape of pure Electric Radiance" who created within us
His 'likeness'
in the form of an electric flame or germ of
spiritual existence with its companion working force of Will-power... Like
all flames, this electric spark can either be fanned into a flame, or it can be
allowed to escape in the air--it can never be destroyed. (276)
This kind of
electricity, she says, is also capable of explaining Jesus' miracles: "It
can be proved from the statements of the New Testament that Christ was an
embodied Electric Spirit. From first to last His career was attended by electric
phenomena…."(277) Whereas today, electricity strikes us as quite
mundane, it would appear that at the turn of the century it was more than a
little mysterious, and was glossed by occultists in much the same way that
their New Age successors have glossed quantum mechanics and so on.
If the subtle body is
composed of the energy of some sort, then why can't we detect it using
scientific instruments? One possibility is that its frequency lies outside the
range of conventional instruments; another is that the voltage is too low to be
detected. However, this type of language is practically never used in esoteric
circles--perhaps out of a suspicion that even very sensitive instruments would
fail to detect anything like the subtle body or out of discomfort with the
notion that a saint could be distinguished from a sinner using a voltmeter or
whatnot. Cayce follows Theosophy in speaking of higher and lower
"vibrations," a term that is never satisfactorily defined. Before
Blavatsky, the Kashmir Shaiva schools of Hindu tantra taught that the absolute
consciousness emits "vibrations" (spanda),
which set the myriad events of the phenomenal world into motion. Here, however,
the "vibrations" are as much psychological as physical. Ironically,
in light of the usual tendencies of occultists, Cayce and Theosophy find
themselves insisting on a literal, physical interpretation of the chakras and kundalini.
A more mechanistic precursor to the Theosophical model would be Swedenborg, who
(in On Tremulation, or, the Anatomy of Our First Nature) likens
the soul's animation of the physical body using its vital fluids to
"tremulations" or vibrations in a stretched membrane.
Reincarnation and karmic astrology
Reincarnation and
karma ("action") are ancient beliefs that are attested all over the
world. However, Cayce's version of these ideas differs in important respects
from any of the various Indian, Greek, Jewish, or Middle Eastern systems whose
teachings would have been available to him. For example, following Theosophical
teaching, he denies that humans and animals can incarnate. In Blavatsky's
system, spiritual evolution occurs at the species' level (although these will inevitably
include members who are more or less advanced than the majority of the
species). While less advanced species are slowly evolving into more advanced
ones, species at widely different evolutionary levels to incarnate would serve
no good purpose. Besant agrees that "the human ego does not reincarnate in
an animal." However, it may be associated with an animal
form which it does not control as a type of penal servitude. (278) For many
Theosophists, human-animal incarnation represented a debased superstition for
which Theosophical teaching provided the underlying core of truth. This denial
was later adopted or implicitly assumed by several post-Theosophical teachers,
including several New Thought writers and all of the syncretic figures
mentioned here. Spalding, for example, says that the cycle of birth and death
will continue "until the lesson is learned." He continues:
To such a race [of
believers], death does not exist nor can it again exist; therefore, Karma does
not exist. Karma is but retribution for bringing into manifestation, discord,
and inharmony. Substitute renunciation for retribution, and you correct the
cause for Karma, as it exists only in the thoughts of those determined to
manifest Karma. Remove the cause or substitute it with a higher condition, and
the lower condition is erased. You have elevated the vibrations of your body
above those which allowed Karma to exist.(279)
Cayce interprets
several ideas from traditional Christian theology in light of reincarnation.
For example, the distinction between the law and grace (respectively identified
with the Old and New Testaments) was one of the topics that inspired the
proto-Disciples of Christ to depart from the Baptist fold. In the Cayce
readings, karma is likened to justice instead of mercy and the law instead of
grace (5224-1, 5209- 1). Whether we are judged according to karma or grace
depends on how we judge others. For Cayce, karma is not a blind, impersonal law
like gravity but a loving, intelligent force that acts purposefully. Karma is
lawful, yes--but when its lessons have been learned, then the purpose of the
law is fulfilled, and the law no longer applies. The purpose of karma is to
lead us to unity with God. Thus, Cayce disagrees with Buddhist teaching. He
denies the possibility of karma ever working against one's
spiritual progress (as would happen in the case of rebirth as an animal).
Cayce's claim that
Christhood is the goal of reincarnation is anticipated in Rudolf Steiner-in
fact; this point was one of the factors that led to the latter's break with
Theosophy. Steiner taught that the example of Christ inaugurated a new era in
human spiritual evolution (for which reincarnation is the mechanism) and that
the efforts of the world's mystery schools had accordingly been focused on making
preparations for his coming. This spiritual evolution is guided by the
archangel Michael, whom Cayce channeled on several occasions. Note. However,
that Cayce usually sees Christhood as an inner, individual event rather than a
sea change in humanity as a whole, as in Steiner. This reflects an important
shift of emphasis from Theosophy's evolutionary speculation to the more
psychological orientation of the New Thought movement.
Cayce's system of
karmic astrology represents an adaptation of the Theosophical including Steiner’s system. According to
Blavatsky, our spiritual evolution does not take place only on the earth but
may also be traced to other spheres before creating the earth and after its
dissolution. Her account calls to mind the Kabbalistic notion of the successive
creation and destruction of four worlds or universes (olamot)
before this one. Blavatsky's "chains of worlds" also exist
synchronically and "correspond to that which we call 'the Principles in
Man.'" (280). That is to say, worlds--like humans-have seven levels. When
we look at Venus or Mars, we see only the physical worlds. Yet, there are other
levels as well, corresponding to the astral plane. Spirit, and so on. Her
system confusingly incorporates two different spectra, so to speak: the
different "bodies" (physical, astral. etc.) of a single planet and
the different qualities of the various physical planets. Blavatsky attempts to
solve this problem by shuffling planets around so that evolution carries us
from sphere to sphere. Accordingly, the earth is said to have once been
sun-like and the moon earth-like.
Steiner elaborates on
Blavatsky's system so that human souls are said to travel these other planetary
spheres between incarnations. As in Renaissance Hermeticism, Steiner holds that
macrocosm and microcosm mirror each other so that the arrangement of the
planets corresponds to features of the soul, hence the efficacy of astrology.
(Although Anthroposophists have developed something
called "astrosophy", relatively little of
this system was originated with Steiner himself.) Steiner writes. "One
part of his [man's] soul-substance is striving toward Mercury, another part
towards Jupiter, and so forth." We visit these planets during sleep and
thereby "bring our karma down to earth. "(281). While the respective
dates for Steiner's English translations and the Cayce readings discourage the
idea that Cayce copied from Steiner, the two systems are clearly closely
related, with the turn-of-the-century British Theosophical astrologers as
possible common ancestors.
Cayce refers to
"planetary sojourns" in which human souls spend time on other planets
between lives. He writes:
In giving that which
may be helpful to this entity in the present experience, respecting the
sojourns in the earth, it is well that the planetary or astrological aspects
also be given.
Then, it should be
understood that the sojourning of the soul in that environment, rather than the
position, makes for the greater influence in the experience of an entity or
body in any given plane. This is not belittling that which has been the study
of the ancients, but rather it is giving the UNDERSTANDING of same. [630-2]
Each planet has a
different effect on the consciousness of the reincarnating soul:
Thus, as the soul
passes from the aspects of the material environs, or the earth, we find that
the astrological aspects are represented as stages of consciousness, given
names representing planets or centers or crystallized activity.
Not that flesh and
blood, as known in the earth. dwells therein, but in the consciousness, with
the form and manner as befits the environ. [1650-1]
As with Blavatsky,
Cayce does not mean to say that there is life on Mars--our existence there is
spiritual. not physical. There is no life on any other physical planet
(3744-3). Cayce's system has several advantages over the more traditional sort
of astrology. First. it is much harder to disprove since it purports to read
one's karma rather than observable tendencies and fortunes. Second, it explains
how the earth's population can fluctuate if there is reincarnation.
Cayce's
interpretations of the various planets are mostly traditional, with some dating
at least to the Italian Renaissance if not to the ancient Mediterranean:
As In Mercury
pertaining of Mind.
In Mars of Madness.
In Earth as of Flesh.
In Venus as Love.
In Jupiter as Strength.
In Saturn, as the beginning of earthly woes, all insufficient matter is cast
for the beginning.
In that of Uranus as of the Psychic.
In that of Neptune as of Mystic.
In Septimus as of Consciousness.
In Arcturus as of the developing. [900-10]
One exception is the
earth, whose position in the sky cannot be charted on a horoscope (because we
are standing on it). Another is "Septimus,"
whose intended reference is unknown, although some Cayceans
identify it with Pluto. Finally. Arcturus is not usually included in a
horoscope, since as a fixed star, it will always be in the same constellation-
Cayce, however, is far more interested in the geometrical relationships among
the various planets (especially transits) than the location of those planets
concerning zodiacal signs or houses, perhaps owing to controversy within
astrological circles over whether to compensate for the precession of the
equinoxes. Remember, however, that Cayce is here attempting to describe the
soul's progress between lives, not a new system of fortune-telling. In this
case, the significance of Arcturus is that it is the to center from which there
may be the entrance into other realms of consciousness" (2823-1) after one
has left the earth's solar system. Cayce himself spent time on Arcturus before
his incarnation as Cayce (5749-14).
The fourth dimension
For those whose
understanding of mathematical dimensionality has been warped (so to speak) by
science-fiction and occult appropriations of the word "dimension," a
point has no dimensions; a line, one dimension (length); squares and circles,
two dimensions (length plus width); and solids such as cubes and spheres. three
dimensions (length, width, and height/depth). Theoretically, it should be
possible to extend this progression to include fourth-dimensional shapes such
as tesseracts and hyperspheres, fifth-dimensional ones. and so on up to an
infinite number of dimensions. Although human beings only have immediate
experience of three spatial dimensions, this does not rule out other,
higher-numbered ones. For example, Edwin A. Abbot's Flatland: A Romance
of Many Dimensions (1884) tells the story of the
inhabitants of a two-dimensional universe who have trouble conceiving a third
dimension. When three-dimensional objects pass through their universe, the
Flatlanders only see a series of cross-sections, which mysteriously appear as
if out of nowhere and change their shape in unpredictable ways. Similarly, we
three-dimensional creatures might remain equally oblivious to a fourth or
higher dimension. (In fact, modem physics gives us good reasons to believe that
such higher dimensions do exist.) The now-familiar identification of time as a
fourth "dimension" was formulated by Einstein in 1905 as
a sideline to special relativity and popularized by Minkowski.
The idea that we are
merely living on the surface of some larger universe has obvious appeal to
occult enthusiasts and calls to mind Piotr Demianovitch
Ouspensky's early writings (1878-1947). Ouspensky's Tertium Organum deals with the
evolution of humanity through the consciousness of an increasingly higher
number of dimensions. His notion of the fourth dimension appears to have been
inspired not only by higher mathematics (especially Charles H. Hinton's The
Fourth Dimension) but also by Kant and Theosophy. Just as the
inhabitants of Flatland would perceive three-dimensional objects passing
through their universe as a two-dimensional object which changes shape over
time, so might four-dimensional objects account for our perception of
three-dimensional reality. Kant, says Ouspensky (with
Henri Bergson), was wrong to see space and time as obstacles to
certain knowledge of the external world when they are potential instruments through
which such knowledge could be sought. For Ouspensky,
the fourth and higher dimensions lie within the realm of psychology and the
spirit since these deeper levels of the universe are actually deeper levels of
the human soul. His reading of Theosophical literature convinces him that the
human species is evolving toward a consciousness of progressively higher
dimensions. Cayce recommended Tertium Organum by name while
asleep (137-88), and Morton Blumenthal used it as a text for a Cayce study
group.
Cayce often uses
"dimensional" language, though seemingly with little appreciation of
its mathematical basis. For example, we learn that "the three dimensions
in mind maybe seven. and in spirit eleven and twelve and twenty-two"
(5149-1). (282) Elsewhere, we are told that this solar system includes eight
"dimensions" (5755-2), of which earth incorporates three: Venus,
four; Jupiter, five; and Uranus, seven (3006-1). Cayce explains:
For, as the earth is
a three-dimensional awareness or consciousness,--indicated by body, mind,
soul--so is the universal consciousness manifested or expressed in the
three-dimensional as Father, Son, Holy Spirit; In contrast, it might be
manifested or indicated in many more in Jupiter, Venus, Mercury, or Uranus.
[3037-1]
As with the
astrological readings, Cayce appears to confuse the levels of body, mind, and
spirit on one world (such as the earth) with the levels represented by the
different planetary spheres.
That these dimensions
are not limited to spatial ones is indicated by Cayce's description of
fourth-dimensional consciousness as "that condition as is reached wherein
physical objects are spiritually understood" (900-66) and vice-versa, or
as "the privilege of seeing all in one" (900-113). He writes:
The best definition
that may ever be given of the fourth dimension is an idea! Where will it
project? Anywhere! Where does it arise from? Who knows? Where will it end? Who
can tell? It is all-inclusive! It has both length, breadth, height, and
depth--it is without beginning and is without end. [364-10]
Cayce's psychological
or spiritual interpretation of the fourth dimension and the explanation was
given, consistent with Ouspensky's
explanation in Tertium Organum.
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:
Cayce's ability
(whatever its nature) to effortlessly absorb books' contents makes it seem
inevitable that Cayce would have attempted to acquire religious knowledge in
this way. 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.
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." without explaining
why, continue in Edgar Cayce's Secret, Part 1.
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.
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.
251. H.P.Blavatsky, Secret Doctrine, vol I., pp.
534, 615.
252. e.g.
A.T. Barker (transcriber), The Mahatma Letters to A.P. Sinnet, p.
324.
253. e.g.
Rudolf Steiner, The Gospel of St. John and Its Relation To the Other
Gospels, p. 21 ff.
254. Ernest
Holmes, A Dictionary of New Thought Terms, entry for
"akasha."
255. Levi H.
Dowling, Aquarian Gospel,p. 16.
256. The Book of Life
is mentioned in Philippians 4:3 as well as Revelation 3:5, 3:18, 17:8, 20:12,
and 21:27.
257. Baird T.
Spalding, Life and Teachings of the Masters of the Far East, vol
V., p. 23.
258. Ibid.. vol. II.
pp. 61-63.
259. Ernest Holmes,
A Dictionary of New Thought Terms, entries for
"Ideas" and "Ideals."
260. Baird T.
Spalding, Life and Teachings of the Masters of the Far East, vol
IV, pp. 22-23.
261. C.W.
Leadbeater, The Inner Life, p. 141.
262. Manly Palmer
Hall, The Secret Teachings of All Ages, pp. Ixxiv,
cIxxv.
263. Manly Palmer
Hall, Man, the Grand Symbol of the Mysteries, p. 47.
264. Andrew Jackson
Davis, The Principles of Nature.... p.50, par. 17.
265. In J. Gall
Cayce, Osteopathy: Comparative Concepts, p. 2.
266. Baird T.
Spalding, Life and Teachings of the Masters of the Far East, vol.
II, p. 70.
267. Martin A.
Larson, New Thought Religion,p. 349.
268. Andrew Jackson
Davis, The Principles of Natur....., p. 622,
par. 183.
269. Ibid., p. 601,
par. 174).
270. There are
several possible ways of harmonizing the seven chakras with
the ten sephirot. One would be to accept the traditional
division between the higher three sephirot and the lower
seven. and make the latter correspond to the chakras. Unfortunately,
I know of no textual support for this scheme. Another route would be to accept
the human body map in which Maltkuth corresponds
to the foreskin (and the first three sephirot lie on top of
the head and beside each ear, respectively). By merging the three pairs
of sephirot for which there are two on the same level, we are
left with seven levels of sephirot which correspond
approximately (though not exactly) with the levels as given on the chart of
seven chakras.
271. C.W.
Leadbeater, The Chakras,p.
16.
272. Ibid.. p. 73.
273. Baird T.
Spalding, Life and Teachings of the Masters of the Far East,
vol. V, pp. 94-97.
274. Manly Palmer
Hall, Man, the Grand Symbol of the Mysteries, chs. 14, 17.
275. In J. Gall
Cayce, Osteopathy: Comparative Concepts, p. 9.
276. Marie
Corelli, ARomance of Two Worlds, pp.
237-238.
277. Ibid., p. 243.
278. In C.W.
Leadbeater, The Inner Life, p. 235.
279. Baird T.
Spalding, Life and Teachings of the Masters of the Far East,
vol. III, p. 155.
280. H.P.
Blavatsky, Secret Doctrine, vol. I, p. 7 1.
281. Rudolf
Steiner, Man's Being, His Destiny, and World Evolution, pp. 52, 40,
33.
282. Why twenty-two?
Cayce does not say, but it may be relevent that
twenty-two is the number of letters in the Hebrew alphabet. Elsewhere Cayce
indicates that this number represents "the infinite" (1152-14).
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