By Eric Vandenbroeck
and co-workers
To understand why so
little has been published on the source question, one must first understand the
nature of the Cayce movement and particularly that of its driving force, the ARE. Unfortunately, such an understanding is not easy
to come by. The only book-length history of the Cayce movement yet written is
A. Robert Smith's biography of Hugh Lynn Cayce, About My Father's
Business (1988). His edited book The
Lost Memoirs of Edgar Cayce (1997) also contains many
primary sources for the early years of the Cayce movement. Other historical
material may be culled from ARE periodicals such as Venture Inward,
or made the object of original research at Virginia Beach. A Search For
God (1942, 1950: my page citations follow the two-volume
edition) is an indispensible part of Cayce's legacy,
as are the study groups centered around it. Other important printed sources used
in this chapter are the Handbook for ARE Study Groups (1957,
revised 1971, hereinafter referred to as the ARE Handbook), and
assorted ephemera.
The Cayce movement is
not quite identical with the ARE. To begin with, Cayce's followers were meeting
well before that organization's formation. Moreover, many consumers of
ARE-sponsored products and participants in ARE-sponsored activities are
nonmembers. Finally, several organizations besides the ARE are
devoted to Caycean or partially Caycean perspectives. The Edgar Cayce
Foundation is legally separate from the ARE. but has an identical board of
trustees. Atlantic University has a separate board and until recently was
closely allied with the ARE. Cayce study groups and the Glad Helpers healing
prayer group receive support from the ARE but operate independently of any
institutional control (by Cayce's design, I am told). The
ARE Clinic in Phoenix and Home Health Products in Virginia Beach are linked
with the ARE mainly on the basis of franchising or licensing agreements. The
Logos Center of Scottsdale, Arizona (Anne and Herbert Puryear) and the Pilgrim
Institute of Cape Cod, Massachussets (June and Harmon
Bro) were founded by prominent dissidents within the Cayce movement. The
Heritage Store in Virginia Beach branched out from providing Cayce products to
become a general New Age center. Somewhat farther a field
we find the Gathering, a UFO-oriented intentional community in Schuyler,
Virginia whose leader--Tom Ringrose--hails the devil (actually a reptilian
alien) as a liberator. Although most Cayceans would
probably be aghast to learn of the Gathering's evolution from a Search For God
group in the 1960's, many of its practices and mores do stem from the Cayce
movement. The ranks of those who have been loosely influenced by the Cayce
readings would probably include much of the New Age and holistic health
movements in general, as illustrated by the vast number of Americans who have
heard rumors to the effect that California is doomed to sink 'into the ocean
without realizing this to be a distorted form of a Cayce prophecy.
A. Evolution of the ARE
In Chapter One we
left Cayce after his 1925 arrival in Virginia Beach. In 1927 Cayce, Kahn, the Blumenthals, and several others formed a nonprofit
corporation called the Association of National Investigators (AND for the
purpose of supporting psychic research. To that end the ANI raised money for
the establishment of a small (thirty-bed) hospital in Virginia Beach known as
the Cayce Hospital for Research and Enlightenment, which opened the following
year, Cayce filled many of the available positions with his relatives. In 1930
another ANI-sponsored project opened its doors, this time a small liberal arts
college dedicated to Cayce's teachings. Also based in Virginia Beach. Atlantic
University attracted more than two hundred students in its first semester.
Unfortunately, both projects suffered from fundamentally unsound finances
exacerbated by a lack of planning or accountability, graft, nepotism, personal
conflicts between trustees (Kahn and the Cayces
versus the Blumenthals), and the onset of the Great
Depression. The Association of National Investigators was disbanded in 1931,
the hospital closed that same year, and Atlantic University shut down in 1932.
After the collapse of
the ANI, Cayce contacted a number of people who had received readings and asked
them whether they thought he should continue his work. The response was
overwhelmingly positive. A meeting was quickly held with sixty-one persons in
attendance.
Cayce spoke:
Friends, I have
nothing to sell. I am not attempting to spread propaganda. Each one here has
had personal experience with the information. or phenomena, as manifested
through me: some of you know of my own shortcomings. as well as shortcomings of
others. It isn't a question as to whether I want to go on. but the question is.
do you. as a group. as individuals. want to see a study of the phenomena. or
the information. continue? Is it worth while? My own
position is this: Some years ago, when through the information my wife's life
was spared. a little later my boy's eyes received their sight [Hugh Lynn was
said to have been temporarily blinded in an accident involving photographic
flash powder] and the younger boy was healed also. I could only say. 'God. I
don't understand. but for the good that has come to me, may I be able to help
others when they ask.' You all know from your own experiences whether this is worth while. Do not consider my experience, but your
experience.(79)
A round of
testimonials followed. interspersed with pleas urging Cayce to continue his
work- A new organization, the ARE, was formed by
those present. In accordance with a suggestion by the sleeping Cayce, the ARE adopted as its purpose or ideal, "that we may
make manifest the love of God and man" (254-42. cf. Luke 10:27), a
desideratum which is now inscribed above the doors of the ARE Library Building.
Cayce's son Hugh Lynn, who had recently graduated from Washington and Lee with
a bachelors degree in psychology, was named its first
director (later president). Unlike its predecessor, the
ARE drew its strength primarily from Cayce's grassroots supporters rather than
a few major donors. It deserves noting that during Cayce's lifetime, the bulk
of the ARE's membership--like that of the ANI before it--consisted of those who
had enrolled because membership (which costed ten dollars) was required of
those who sought a reading from Cayce. The idea was to prevent Cayce from being
charged with fortune-telling or practicing medicine without a license, since
technically Cayce himself was not receiving any money for his readings. In
those years the ARE operated out of the Cayces' house on Arctic Crescent.
The same year that the ARE was founded (1931), the first Cayce study group
began meeting (and would continue in some form until 1970). Under the
inspiration of study groups organized by Hitler supporter and occultist William
Dudley Pelley, who offered to teach people how to become psychic, several
people who frequented Cayce's weekly lectures asked him whether he could do the
same. Cayce agreed, resulting in the formation of Study Group 41. Its dozen or
so members included Gertrude, Les Cayce. Hugh Lynn. Gladys Davis. Mildred Davis
(Gladys's cousin). and Esther Wynne (a Norfolk English teacher). The sleeping
Cayce steered the group toward spiritual deepening through meditation, prayer,
dream analysis, Bible study, and most especially the transformation of
attitudes. Cayce also asked group members to summarize in writing the lessons
learned. resulting in the two (or three) slender volumes of. A Search
For God. Theoretically a collective work by the members of Study Group
#1 A Search For God was actually compiled by Esther Wynne and
edited by Hugh Lynn. The whole effort took place under Cayce's psychic direction
between 1931 and 1942. Much of its unwieldy languageis
taken directly from readings given by Cayce especially for this purpose (262-1
through 262-1-30). Each chapter focuses on a topic relevant to the spiritual
path, such as "Cooperation", "Know Thyself'" and "What
Is My Ideal?" These were suggested by Cayce himself who asked members of
the group not to leave a topic until they felt (and the readings concurred)
they were successfully applying, that principle in their dally
lives. Other groups quickly formed in the wake of Study Group #1. Cayce himself
urged the formation of the Glad Helpers intercessory healing prayer group,
whose original membership largely overlapped with the first study group. Most
new groups, however, arose by themselves and chose to follow a format centered
around. A Search For God. That is, rather than
create their own texts and follow the discipline of the first group. subsequent
groups would simply study the text which was already written and which had
received Cayce's imprimatur. New formats were developed for later groups which,
unlike Study Group #1, could not center their activities around Cayce's
personal psychic guidance. Over the years the ARE has made support for study
groups one of its main tasks, providing materials and referring inquirers to
local groups.
The first annual ARE
Congress was held in the summer of 1932 at the instigation of Hugh Lynn.
Sixteen people attended. Like every ARE Congress ever since, the week-long
event took place at Virginia Beach: and like future conferences it featured
speakers from diverse fields who lectured on the relevance of Cayce for their
areas of expertise. In those early years Cayce himself would give lectures as
well, both while awake and while entranced. which must have been the high point
of the Congresses. In 1948 additional conferences came to be offered during the
summer tourist season, and today the role of organizing conferences has become
another of the ARE's most basic functions. Incidentally, ARE Congresses have no
legal authority although they often forward recommendations to the ARE board.
which may or may not deem them feasible. In recent years Congresses have been
treated essentially as a peculiar sort of conference.
Cayce died of a
stroke on January 3, 1945, and Gertrude died three months later. Both Hugh Lynn
and Edgar Evans Cayce were serving overseas at the time, leaving Gladys Davis,
graduate student Harmon Bro, and a few others to rally the shrinking number of
people (from several hundred down to several dozen) involved with the ARE.
There was a real question as to whether the ARE could
survive the death of the psychic whose teachings it had been founded to study.
For six months a certain Dr. Bidwell gave readings in Cayce's place (Cayce
having left a huge backlog of undelivered readings). Controversy arose over
what to do with the 145.000 carbon pages of the Cayce readings. with some
trustees urging that they be donated to Harvard or Duke University (the latter
owing to the fame of its parapsychological program). Davis responded by
securing the readings in their vault (which had been built into the Cayces' home). and the vault key on her person, until such
time as Hugh Lynn could return from the army to take charge of the ARE.(80)
On his
eagerly-awaited return in the fall of 1945, Hugh Lynn had to decide whether to
steer the ARE to become (as Smith puts it) "a research foundation, an
adult education fellowship, a quasi-religious lay order, a healing center, [or]
a publishing firm."(81) Hugh Lynn ultimately decided to concentrate the
ARE's dwindling energies on bringing the philosophy of the Cayce readings to
the attention of the world. To that end he fired Dr. Bidwell. As for the fate
of the readings, some members proposed that a separate entity--the Edgar Cayce
Foundation--be created that would have both physical custody and legal
ownership of them. and sponsor research into them as well. This proposal
inspired vigorous objections from others who preferred that the
ARE retain them. but the arrangement offered Hugh Lynn the irresistable
opportunity to control how the readings would be used through his appointments
to the new board. Throwing his support behind the proposal- Hugh Lynn won the
agreement of the ARE board of trustees in 1947, and the Edgar Cayce Foundation
(ECF) was chartered the following year.(82) Today the ECF board of trustees is
identical to that of the ARE.
In the 1950's and
early 1960's, the ARF could easily have been taken for a local religious cult.
Most of the members lived in Virginia Beach, with core participants living on
the premises of the ARE headquarters (the former Cayce Hospital, which Hugh
Lynn had managed to buy back in 1956). Hugh Lynn practiced an authoritarian, tempermental leadership style made possible by his status
as Cayce's son, augmented by his effective control over appointments to the
APLE board of trustees. He made policy decisions unilaterally, and did his best
to control the content of any Cayce books published. Conference lecturer
Jessica Madigan found herself summarily stripped of AR-E sponsorship after Hugh
Lynn tired of her infatuation with him.(83) An "image committee" led
by former reporter Mary Ellen Carter was formed to dispel the public impression
of the ARE as (in Carter's words) "the nuts on the hill."(84) Free
public lectures began to be offered--first weekly, then daily--in order to
provide an opportunity for local people to acquaint themselves with the ARE.
These lectures continue today. The 1960's counterculture brought a wave of
interested seekers to Virginia Beach- resulting in a serious culture clash
between the newcomers and a more conservative old guard. After some initial
consternation. Hugh Lynn eventually decided to reach out to the hippy camp and
encourage their assimilation.
Although Hugh Lynn
explored the idea of recruiting some new psychic to replace Cayce, ultimately
the ARE never expanded its purview beyond the Cayce readings. Betty McCain and
Ray Stanford gave Cavce-like readings at the APLE in
the 1950's, but Hugh Lynn evidently lost interest in them.(85) In later years
many more psychic claimants offered their services, and periodically ARE
members would become enchanted with one or another of them. More than one
medium claimed to have received posthumous messages from Cayce himself, to no
discernable effect on the ARE or the Cayce family. Smith cites a 1970's-era
wisecrack attributing to the APLE an eleventh commandment: "Thou shalt
have no other psychics before me."(86) More recently a number of
professional psychics have spoken or taught at ARE conferences. and psychic
readings are even provided as career counseling aids to students in the
ARE-affiliated Atlantic University class. "Finding Your Mission In
Life." While the ARE has never officially
endorsed any psychic-- including Cayce--in practice psychic claimants are
somehow being evaluated in the process of considering their suitability for
these roles.(87) Aron Abrahamson, Kevin Ryerson, Al Miner, Paul Solomon, and
Carol Ann Liaros are well-known psychics with ARE
ties.
Prior to the late
1960's. the main route whereby information on the Cayce readings saw print was
through newsletters and pamphlets, whose 'influence was primarily limited to
ARE circles. During Cayce's lifetime, a few popular accounts of his work had
appeared. In 1943 positive articles by Margueritte
Bro (Harmon's mother) had appeared in Christian Century ("Explain
It As You Will") and Coronet ("Miracle Man of
Virginia Beach") resulted in a flurry of interest: and the same thing
occurred on a larger scale with the release that year of the first full-fledged
Cayce biography, Thomas Sugrue's There is a River. After
Cayce's death in 1945, popular interest declined: flared briefly with the
publication of Gina Cerminara's Many
Mansions in 1950 and Morey Bernstein's The Search for Bridey Murphey (which contains two chapters on
Cayce) in 1956; then continued to fall until 1967, the year Jess Steam's The
Sleeping Prophet was published. This book drove demand for more Cayce
titles. Soon the number of Cayce books skyrocketed, including not one but two independent
series on him (namely the "Edgar Cayce's Story of..." series by
Berkeley, and the "Edgar Cayce On..." series by Paperback Library and
Warner). The bulk of these feature an introduction by Hugh Lynn. Between 1969
and 1970 Hugh Lynn hired onto the ARF staff four psychology Ph.D's
with parapsychological or Jungian orientations (Herbert Puryear, Mark Thurston,
Henry Reed, and Charles Thomas Cayce), all of whom went on to become well-known
ARE writers and lecturers. In the 1980's. the ARE,
which had self-published an ever-increasing number of volumes beginning
with A Search For God,established
the ARE Press. In recent years the ARE Press has published an average of
perhaps a dozen trade paperbacks per year, but has not vet succeeded in
effectively marketing and distributing its books to people outside of the Cayce
movement. In 1996, its editors announced a distribution agreement with
Putnam-Berkley. which they hoped would result in Cayce books being sold from
supermarket bookracks. The following year they admitted that the agreement had
in fact fallen through, but pointed to progress with several bookstore chains.
The popular
availability of Cayce books is an important consideration in the health of the
Cayce movement. since readers of Cayce books constitute the main source of new Cayceans. With that in mind, the
ARE makes every effort to present information about the organization either at
the beginning or end of every new book. along with its postal address. Starting
in the 1970's. business-reply cards offering to send information on ARE
membership and/or study group participation have often been included as well.
and recently the ARE has even experimented with free three-month trial
memberships. Advertisements in non-Caycean publications have not been emphasized.
owing to Cayce's discomfort with the idea of commercializing his teachings.
However, conferences were advertised in several New Age magazines during the
1970's, and advertisements for the ARE Press may be seen in similar
publications to this day.
Before the 1970's.
few Cayce readings were generally available outside of popular books-and even
the authors of these required the cooperation of Gladys Davis. who alone knew
how to locate information on a given subject in the voluminous and unsystematic
material. Following Cayce's death, Davis supervised the ARE's efforts to
preserve and index the Cayce material until her own death in 1986. The initial
task of noting all the topics mentioned in each reading took approximately
twenty years. The readings were microfilmed by Remington Rand during 1959-1960.
The process of indexing these topics took another decade, until 1971.(88) The
ECF claimed copyright to the readings at this point, although the legal basis
for this is questionable.(89) Beginning in the 1970's, "circulating
files" compiling Cayce's teachings on a growing number of medical and
religious subjects were prepared, which members could borrow through the mail.
Between 1973 and 1988 the ARE gradually published
twenty-four volumes of The Edgar Cayce Library Series, which
served a similar purpose. In 1994, nearly all the extant Cayce readings were
made available on CD-ROM, along with many supporting documents and convenient
search features.
With the rise of the
modem New Age movement in the 1970's and 1980's. Cayce's teachings enjoyed
their widest audience. Phillip Lucas entitled his article on the ARE
"Saved by the New Age"(90) to indicate that organization's probable
fate had Hugh Lynn not managed to market Cayce to New Agers. At the same time, the ARE lost its cutting-edge quality as new spiritual
movements succeeded in establishing themselves. Those who sought deeper
interpretations of Christianity now had other trance-channeled material to
choose from.(91) Those uncomfortable with Christianity altogether had access to
a wide variety of Eastern religions and Western esoteric organizations. Those
seeking an intimate gathering dedicated changing its members' lives with the
aid of a higher power could join a twelve-step group. In short, the ARE lost much of its market share to upstarts:
fortunately for them, the market itself was booming, giving the ARE a thinner
slice of a considerably larger pie. Here is a chart showing, ARE membership
rates between 1945 and 1995:
1945 300 (average,
estimated)
1955 1.000 (average, estimated)
1960 2.000 (average, estimated)
1965 3.000 (average, estimated)
1970 12.000 (average. estimated)
1975 14-449(average)
1980 20-249(average)
1985 43.762 (as of JuIy 1), of which 29.319 were
regular paid members
1990 (92) 70.202 (as of July 1), of which 39.114 were regular paid members
1995 31.939 (as of July 1), of which
28.934 were regular paid members
Since then, the
membership levels have fluctuated around 30.000 (give or take a few thousand),
with almost all members residing In the United States or Canada.
Estimating the number
of study groups or study group participants is vastly more difficult. While the ARE asks study groups to register with the study group
department at headquarters. it is clear that many groups neglect to enroll,
perhaps in order to avoid the inevitable fund-raising letters from the ARE. At
present there are approximately 800 study groups which are formally affiliated
with the ARE, and perhaps 100 unaffiliated ones. No reliable historical
statistics are available, since Hugh Lynn tended to Live an optimistic
"parson's count" which he apparently calculated by dividing the
number of ARE members by the ideal number of study group participants. Study
group coordinator Jim Dixon thinks the number peaked in the late 1980's, while
membership director Kevin Todeschi thinks the study
group numbers have remained relatively steady for several decades, independent
of fluctuations in the number of ARE members. In 1997 the
ARE appointed a task force to determine how to halt what is apparently a trend
toward a shrinking, number of study groups.
As the ARE achieved a certain critical mass. it was able to
expand services and programs as well as membership. The number of
Cayce-oriented retreats and conferences multiplied. In 1969 the Heritage Store
opened in Virginia Beach for the purpose of selling, health products
recommended in the Cayce readings (as well as New Age books. A competing store
with the unlikely name of "PNIS" opened in 1974.(93) In 1970 the ARE Clinic opened in Scottsdale. Arizona for the
purpose of treating patients using Cayce's medical and health recommendations.
An ARE children's camp which had been held at Virginia Beach since 1958 was
moved to its present site in western Virginiain 1974.
In 1975 the ARE completed the Library Building, the
building most frequently pictured in ARE literature and the main reception
center for visitors or tourists. The ARE
magazine Venture Inward, a glossy bimonthly, began publication in
1984, although it had several predecessors extending sporadically back to the
1930’s. In 1985 Atlantic University (whose charter had been kept active despite
the institution's collapse) was resurrected from the dead. this time as an
unaccredited(94) institution offering masters-level courses in
"Transpersonal Studies," mostly by correspondence. Thus the ARE has
managed to restore Cayce's failed hospital and university. or reasonable
equivalents thereof.
Hugh Lynn officially
stepped down as ARE president in 1976- at the age of seventy, in favor of his
son Charles Thomas Cayce, Charles Thomas, whose doctoral training was in child
psychology had previously served as ARE youth coordinator. The combination of
his qualifications, ancestry, and personal connections were easily sufficient
to elevate him to the ARE presidency over his nearest rival. Herbert
Puryear.(95) Despite his official resignation, Hugh Lynn continued to exercise
considerable informal authority for several years more. He died in 1982. In marked
contrast to his father, Charles Thomas does not seem to have been gifted with
either a forceful personality or natural managerial abilities, and, as a
result, his formal authority has declined considerably over the years. The
board of trustees lessened his responsibilities to "president" in
name only--first by creating a new office of CEO (filled by Edwin N. Johnson
from 1992 to 1995) with full administrative responsibilities, then in 1995 by
appointing an "executive council" consisting of Nancy Eubel, Mark Thurston, and John Van Auken.(96)
Charles Thomas remains sole president of the Edgar Cayce Foundation, however,
and exercises considerable clout behind the scenes at the ARE as well. In the
early 1990's a decentralization strategy resulted in the devolution of a number
of ARE functions to (so far) ten multi-state regions and several metropolitan
areas. This process is likely to continue. with progressively greater authority
and responsibilities given to the regional directors. Cayce Centers have opened
in New York. Los Angeles, Tokyo, Stockholm, Madras, and Costa Rica, among other
places.
The ARE's membership
levels already place it on a level comparable with the total world followings
of Theosophy or Anthroposophy(97) --both of which. I cannot resist pointing
out. have received far more sustained academic attention than the Cayce
movement. Furthermore, the number of people for whom the Cayce readings
represent an important component of their spiritual path is much larger than
the number of people who pay dues to the ARE. For example, formal membership is
not required in order to participate in study groups, order books from the ARE
Bookstore, or attend conferences. Cayceans would
probably rather gauge Cayce's influence in terms of the number of people w ho have been led to "venture inward" or conduct
their own search for God" as a result of his teachings. Unfortunately, I
see no good way of counting these people, let alone assessing the degree to
which their lives have been transformed. In any event. ARE membership levels
are significant in that it is primarily through the efforts of the ARE that the
Cayce material is promoted and these various opportunities to be influenced by
it sustained.
What prospects are
there for the future of the Cayce movement'? Cayce himself indicated that his
study groups might still be meeting a hundred years later, or 2034 (262-71),
and this seems likely enough. As for how many people we can expect to be
involved in them. this would depend on certain critical assumptions: Will there
be future surges of interest in subjects relevant to Cayce? Will the ARE be effectively managed and marketed? How will its
competitors fare? Will the oft-rumored Cayce movie ever actually be produced,
and if so will it be successful? My own sense of the matter is that the natural
course of evolution is for the Cayceans to slowly
dwindle in number. After all, new Cayceans are
neither born (ARE membership does not tend to be multigenerational, despite the
ARE's best efforts to encourage youth participation) nor made (the ARE does not
actively seek converts as the Mormons do), but must volunteer. Such volunteers
will be forthcoming only when the ARE is an obvious
choice for people seeking to meet a felt spiritual need. As the Cayce movement
ages. However, its theology is likely to appear increasingly quaint and its
organizations hidebound. Many aspects of the ARE which make it unique are also
those which are most likely to age poorly. I do not mean to write their
obituary-after all, the number of Swedenborgians has dwindled, but visitors to
their churches will discover a movement which is very much alive despite its
declining numbers. Perhaps the ARLE should be compared to the various New
Thought churches, whose fortunes have varied mainly depending on to what extent
they have succeeded in shedding traditional Protestant trappings in favor of
New Age ones. Some observers (e.g. J. Gordon Melton) conclude that the New Age
movement is presently on the wane, in which case both the ARE and the New
Thought churches could soon face a choice between transforming a second time.
or competing in an environment for which they are not very well-adapted. The
AR-E has published a long-range planning document called the "2020
Vision" report which anticipates substantial membership and study group
growth and the creation of several new programs.(98) Unfortunately. the
document only covers the year 2020 and not any of the intervening years, during
which the planners apparently rely on the Holy Spirit to arrange the projected
growth, K. Paul Johnson also has an optimistic view of the ARE's future,
arising out of his observations of that organization's adaptability as well as
the possibility of membership growth through international outreach (one of the
goals mentioned in the "2020 Vision" report). I see the ARE's
"adaptability" rather as a lack of any clear purpose or defining
characteristics. and am dubious of its ability to attract many members from
outside the United States and Canada.(99)
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.
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.
79. Edgar Cayce,
"My Life and Work", in Jeffrey Furst, Edgar
Cayce's Story of Jesus, p. 394.
80. A. Robert
Smith, About My Father's Business,p. 159.
81. Ibid., p. 159.
82. Ibid., pp.
160-161.
83. Ibid., p. 176.
84. Ibid., p. 196.
85. Ibid., p. 253.
86. Ibid., p. 257.
87. Former conference
manager Rebecca Ghittino explains that psychics
offering to use their ability to guide others at ARE conferences are evaluated
by several staff members. The evaluation consists of the psychic giving
readings for the staff members, whereupon the staff members decide if their
readings seem helpful.
88. A. Robert
Smith, About My Father's Business, p. 165:
cf. Mary Ellen Carter, My Years With Edgar Cayce, pp.
135-137.
89. Harmon Bro on p.
29 of Why Edgar Cayce Was Not a Psychic writes: "The act
of copyrighting work by a person who did not seek that status in his lifetime,
and gave away copies of much of his work without restriction, is illegal, as a
firm of copyright attorneys has pointed out in an expensive brief."
90. Phillip Lucas.
"The Association for Research and Enlightenment: Saved By the New
Age" in Timothy Miller (ed.). America's Alternative Religions.
91. Of these, A
Course in Miracles (1975), channeled by New York psychiatrist Helen
Cohn Shucman, seems to have made the most inroads
into the Cayceans' natural market. The Course boasts
several significant marketing advantages over the Cayce material. To begin
with, its author is said to be Jesus Christ. Its language is usually prettier
and more comprehensible than that of the Cayce material, and its New Thought-oriented
teachings are designed for general application (as opposed to the Cayce
readings, which are usually addressed to individuals). The three volumes of
the Course are far more managable
than the 14.306 extant Cayce readings. Finally, in some cities students of
the Course have established full-fledged churches complete
with Sunday morning services. A number of Cayceans
are also students of the Course, and Course speakers
have been featured at ARE conferences. At the same time, differences between
the two systems have not escaped the notice of their respective supporters--
from the Caycean side, Harmon Bro and Ed Birchhaus
attacked the Course at the 1992 ARE Congress, leading to
furious debate in the wake.
92. Startingr in 1979 and 1980 the
ARE experimented with free three-month trial memberships, $ 15 nine-month trial
memberships, and direct mail solicitations through American Family Publishers
(Ed McMahon). As a result, ARE membership rolls swelled to more than 100.000,
although few of the new recruits renewed their membership. (Core, paid
membership levels remained constant at about 25.000 to 30,000.) The costs and
administrative burden for these programs were considerable, leading new CEO
Edwin Johnson to end the practice over the objections of most of the board,
especially by Gerald C. Madin (cf. his essay,
"What is our membership strategy?" in Venture Inward,Jan/Feb
1994, p. 49) and Charles Thomas.
93. A. Robert Smith
on p. 222 of About My Father's Business reports that PMS ran
into financial trouble when the ARE board refused to agressively promote its products, fearing an FDA crackdown.
In 1982, the company was bought by Samuel Knoll, who renamed it Home Health
Products. Knoll reached an agreement with the ARE under which the ARE certified that the products sold did indeed follow
Cayce's recommendations (several different types of product integrity were
distinguished), sent catalogues to everyone on the ARE mailing list, and
received royalties. In 1996 Home Health Products was purchased by the Darby
Group, which has indicated that it will renew the ARE agreement when it expires
in 1998. but only with respect to direct sales to consumers.
94. In 1992 AU
received accreditation from something called the Distance Education and
Training Council, which is not one of the regional accrediting bodies. AU
literature points to the fact that the DETC's accrediting commission is
"listed by the U.S. Department of Education as a nationally-recognized
accrediting agency" and "a recognized member of the Council on
Postsecondary Education." Former AU administrative director Kieth VonderOhe explained to me
that the AU board had seized on DETC accreditation as a means of satisfying the
requirements for a state charter, and insisted that this was not an attempt to
deceive prospective students who might have lacked expert knowledge of the
accreditation system. However, this would not explain why fundraising letters
trumpeted that AU had achieved "accreditation" without specifying
what kind, or why Venture Inward (Sept/Oct 1994, p. 5)
similarly called AU "accredited" without qualification.
95. A. Robert
Smith, About My Father's Business, p. 266.
96. Mark Thurston is
a longtime ARE writer and administrator with a psychology Ph.D. from Saybrook. Nancy Eubel was brought
on board as the chief financial officer. John Van Auken,
a popular conference speaker on such subjects as kundalini or the end times, is
the main executive in charge of the ARE Press.
97. Geoffrey Ahem on
p. 100 of Sun At Midnight reports an estimated total world
membership of all Theosophical societies as 34,421 (of which some 10.000 are
Indians born into the tradition), compared with approximately 23,000 Anthroposophists.
98. The three
programs are a "health and rejuvenation center" (translation: a
Virginia Beach version of the ARE Clinic in Phoenix), perhaps as an expansion
of the Reilly school: a Life Purpose Institute where people can learn their
mission in life much as Cayce's inquirers did: and a School of Intuitive
Sciences devoted to training people how to be psychic ("Visionary
Long-range plan proposed." in Venture Inward 13no. 3.
May/June 1997). The last two programs are apparently 'intended to replace
elements of the Atlantic University curriculum now that the
ARE and AU have had a falling-out. Harmon Bro notes that each of the three is a
pet program of one of the planners.
99. In theory, the ARE could dramatically expand its membership by
claiming even a tiny fraction of spiritual seekers 'in Latin America or
Eurasia. However. the obstacles are formidable. ARE membership is too pricy for
many of these markets. Headquarters is ill--equipped to handle inquiries in
languages other than English, while local groups in foreign countries must
either organize spontaneously or be developed through resource- intensive
missionary programs. The ARE has little experience
organizing under conditions of serious governmental or church hostility. In
many countries. the ARE's natural niche is already occupied by other
organizations such as the Steiner groups in Western Europe, the Roerich groups
in Russia. or the Kardec groups in Latin America.
Most basically, almost everything that the ARE does
is oriented toward the interests of middle-class white Americans. While medical
remedies could be marketed easily enough. ARE culture as a whole (Including the
Cayce myth itself) Is as American as Caodaism is Vietnamese, and simply lacks a
compelling basis for non-Americans to adopt it.
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