By Eric Vandenbroeck
and co-workers
Study groups have
been asked to "pass the basket" from the very beginning. Esther
Wynne's manuals stipulate that a "free-will offering" be collected to
defray the cost of outreach, and suggest using the money to start a small
library of ARE books, sponsor public lectures, distribute literature, finance
the expenses of ARE writers, or support other special projects. (119) 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. Another group
kept a kitty into which contributions could be made on the initiative of
individuals present, which seems to have happened once or twice a year. Still,
another did not appear ever to collect any money. Theoretically, "One-half
of the receipts should be sent quarterly to the Association Headquarters at
Virginia Beach," and the rest should go to charities chosen by the group
as a whole. (120) (The bookmark's reference to discussing
"opportunities" refers partly to this practice and partly to good
deeds of a nonmonetary nature.) ARE study group coordinator Jim Dixon expressed
some frustration with the reluctance of many study groups to support his
department financially since those funds are used to mail information and
start-up material to new study groups. Solicitation from the ARE itself (as
opposed to one's study group) is separate and takes the form of annual or
semi-annual mass mailings. Their tone ranges from the businesslike to the
evangelical: and in this connection, I cannot resist mentioning, a recent
letter from John Van Auken which announces that 1998
may turn out to be the year of Christ's return and that ARE members can help
make this event possible through their donations.
Beyond attending
Study groups, many possibilities for further ARE involvement might be
described. However, only one other ARE activity would be experienced by more
than a fraction of devout Cayceans (121), and it is
to this activity that I now turn. Each year in recent years, there have been
offered about thirty conferences at ARE headquarters in Virginia Beach
(averaging four to six days in length), about the same number of field
conferences (which are sponsored by Virginia Beach but held elsewhere), and
more than a hundred region-sponsored programs (which however tend to be much
shorter, lasting either a day or a weekend). These conferences variously call
to mind quasi-academic gatherings to present papers, group religious retreats,
or New Age fairs such as the tile Whole Life Expo. Perennial conference topics include
psychic experience and psychic guidance, holistic health, reincarnation, death,
career choices, relationship issues, hypnotherapy training, 1998 and the
millennium, meditation, divination systems such as astrology or tarot cards,
and the Atlantis/Egypt conferences. Unlike study groups, these conferences are
by no means free. In fact, they are quite upscale, although a limited number of
partial scholarships are available for some conferences. During 1997 tuition
alone was typically around $300 for a four-day headquarters conference and $600
for a six-day conference (prices varied considerably), with ARE members
receiving a small discount. The lowest-priced headquarters conference was the
annual ARE Congress ($25. formerly free), while the most expensive event was
"Health, Rejuvenation, and Wellness Week" ($1500 members; S1540
nonmembers) because participants would receive services from medical doctors as
a part of the program.
The standard pattern
in ARE conferences is to have morning. Afternoon, and evening lectures, with
guided meditations incorporated into them. Early-morning exercise and
meditation sessions are usually offered daily, and fun-type activities such as
parties and games may also be scheduled during longer conferences. Special
programs for children and youth are often offered as an adjunct to the larger
conferences. Conferences at Virginia Beach generally feature at least two and
possibly many more speakers, while about two-thirds of the field conferences
and region-sponsored events feature one speaker only. Regional conferences such
as the semiannual conference at Asilomar, California, sometimes substitute for
a lecture a choice of "workshops" in which local ARE members give
presentations, in imitation of the simultaneous lecture format of the Whole
Life Expo. Some conferences organize "small groups" or "sharing
groups" consisting of around ten conference attendees plus a facilitator
to provide a degree of interactivity. After all, for many Cayceans,
one of the chief attractions of ARE conferences are the opportunity to meet
other Cayceans. So practices like these fill a felt
need.
Insofar as the Cayceans alter the decor of their conference environment,
it will be in the direction of liberal Protestant or New Age trappings. For
example, the Asilomar organizers hang colorful banners depicting the night sky,
rainbows, a flaming pyramid, a lotus, crosses, angels, doves, the Holy Grail,
and several heavenly figures who are probably meant to represent Christ.
Corporate sponsorship is not solicited, and commercial activity at conferences
is more likely to take the form of the sale of ARE books, tapes, incense, oils,
and herbs; the production of astrological charts; professional massage; the
placement of information tables with stacks of pamphlets for various ARE
programs; and the auction of donated items.
Who is chosen to
speak at ARE conferences? By my count, out of 65 individual speakers at all
1997 headquarters conferences, 23 were well-known ARE people, 30 were prominent
New Age figures (usually authors) from outside the ARE, and another 12 were
miscellaneous professionals. Many of the ARE people spoke at more than one
conference, so their total representation was greater than these figures
suggest. Rebecca Ghittino, who until recently served
as ARE conference director, explains the topic is chosen first, then the
participants. The subjects would be evaluated according to whether they are
"of interest to people now" and are "topical to the
readings." (This last criterion is interpreted broadly enough to include a
wide variety of spiritual perspectives.) Then Ghittino
would ask herself, "who is good in that field," with intuition also
playing a part in her selection. Ghittino does not
think that name-recognition plays so important a role in her selection as I
suppose, and points out that one of her most popular speakers, John Van Auken- was relatively unknown before she began spotlighting
him. Kieth VonderOhe, her
successor, describes much the same procedure but adds that since Ghittino's tenure ARE conferences have faced more
competition. forcing organizers to pay more attention to factors such as
name-recognition. As for speakers at field conferences and region-sponsored
programs (whose contents are chosen by other people), these appear to be roughly
evenly divided between familiar and unfamiliar names. As a general rule. The
fewer the number of speakers, the more likely they are to be primarily ARE
figures. All told, outsiders and Cayceans alike might
be forgiven for concluding that the pinnacle of the Caycean spiritual path is
to either write a New Age book or go to work for the ARE.
Even those Cayceans who never visit Virginia Beach (as most probably
do not) will find constant references to it in ARE literature. It would
therefore be fitting to describe this Caycean Vatican, this axis Mundi. The ARE headquarters are located somewhat north of a
three-mile boardwalk fined with expensive hotels and tacky tourist shops (there
are dolphins in the ocean); just south of an army base, Fort Story (the town's
signature lighthouse is located on its premises); and adjacent to Seashore
State Park, euphemistically known as a wetland. Other major local attractions
include a marine science museum and a center and university founded by
television evangelist Pat Robertson. The ARE grounds
themselves are unremarkable. Picture a square parking lot with its eastern
border bounded by Atlantic Avenue (and a block away, the ocean). On the other
side (i.e., west) of this parking lot, the three-story Hospital Building sits
on top of a hill. Painted in the blue-and-white of ARE stationary or perhaps
Jesus's robes (the building was originally brown), it houses most ARE offices
as well as the Reilly School of Massotherapy. Facing
the north side of the parking lot is the two-story Library Building, whose
modem style would blend into that of many community colleges. Besides the
library itself, it houses the ARE Bookstore, ECF offices, two auditoriums, and
a meditation room. Cayceans may be interested to know
that I dreamed of the interior of this building, including its spiraling
staircase before I ever went there. The comer between the two buildings is a
meditation garden and the rather nondescript Esther Wynne Building (which
houses Membership Services and the ARE Press). Each
day visitors are given free tours. Introductory lectures on various topics and
an opportunity to test their ESP through an electronic Zener-card machine.
We personally tend to
think of "the Beach" in terms of the various people I met there. In
this light, I should mention that I found most of the ARE higher-ups to be
quite approachable (Charles Thomas, for example, answers his own phone) even
though many Cayceans tend to view them as
"stars," or that not everyone who approaches thein is entirely sane.
At the same time, there is a darker side to the Beach which a casual tourist
may not encounter. Still, most people working there acknowledge namely the
byzantine and incestuous politics. The nature of the ARE and its affiliates is
that decisions are rarely discussed, arrived at, or explained openly. Personal
connections are typically decisive in determining what projects will be
supported, whose views will be publicized, who will be hired or invited onto
the board. The ubiquitous internal gossip is probably an important means of
communication, not to speak of self-preservation, by those whose careers depend
on maintaining good kuan hsi. The resulting rumor-mill can verge on the
bizarre. At one point, we were told of recently-discovered documents supposedly
implicating former board chairman Gary Christie and/or former CEO Edwin Johnson
in a plot to turn the ARE over to the Moonies. (122) Notwithstanding the
evident absurdity of the rumor (and those who think it even remotely plausible
should read the preceding note), I am told that it was spread by ARE board
members, whose closed and minute-less meeting format has apparently been known
to encourage unbridled discussion of persons not present.
ACCORDING TO SOME,
the ARE/ECF board is self-perpetuating and has become dominated by a few key
personalities. (Trustees serve for one-year appointments that are usually
renewed for five years, after which they must leave the board for at least one
year.) While the ARE makes a great show of soliciting
nominations for the board, as often as not, the board already knows who will be
selected before the call for nominations goes out. (New board members are
typically known to sitting trustees through ARE activities such as regional
work.) The blame for the ARE's lack of democracy must be placed squarely on
Cayce himself, who insisted on having board members selected or approved by the
readings and allowed an ANI prospectus to specify that "No class of
membership possesses the privilege; of the vote." Self-perpetuating boards
are not unusual among charities or research organizations, not to mention
businesses (and Cayce's psychic activity was, after all, a family business on
which the Cayce's depended for their livelihood). Even the closed nature of the
board's proceedings is common enough in those spheres. However, given the ARE's
Southern Protestant roots-where a high degree of openness and church democracy
is the norm-the ARE's politics must be considered regressive. Individual ARE
members periodically call for the ARE to democratize. Still, many points out
the logistic difficulties associated with having some thirty thousand members
elect a board from among candidates they know little about. Of course, the mere
existence of democratic mechanisms would not necessarily lead to a more enlightened
institutional culture, again as illustrated by many Southern Protestant
churches. 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. Meanwhile, the
Baha'is are even more geographically diffused than the Cayceans
and manage to govern themselves through an elected hierarchy of local and
national assemblies. I should add that despite their vastly greater ethnic
diversity, the Baha’is are much more united and organized than the Cayceans; that their system avoids reliance on individual
leaders and encourages the active participation of ordinary Baha'is to a
remarkable degree; and that these democratic gains are somewhat offset by a
religious culture which anathematizes serious dissent. Less centralized but
equally participatory religions include the Quakers, most neo-Pagans, and many
communitarian groups. At the other extreme lie top-down but nonprofit religions
such as Roman Catholicism and the so-called "client religions" (often
New Age or psychological in nature), which deal with followers almost
exclusively on a fee basis. The ARE lies more toward
this end of the participatory spectrum, although elements within it (such as
study groups) have had power devolved to them.
C. Selected variations
So far, we have
discussed a few ARE-sponsored activities as if their numeric predominance made
them normative. Let me now suggest something of the diversity of Caycean
practices. One can hardly get any more diverse than the Gathering, which I have
been exploiting mainly for its shock value as an example of the more outrageous
fringes of the Cayce movement. However, once one overcomes the fact that its
members believe themselves to be in regular contact with space aliens. And that
the nine core members pool their income. they seem like remarkably normal
people--sincere, articulate, idealistic, and open to other points of view. Some
of their practices reveal the group's Caycean roots. Every day at 5:00 A.M.
before shuttling off to their jobs in Charlottesville, core members meet in an
upper room of their house for morning devotions. Before entering the sanctuary,
they remove their shoes and don white sashes, yarmulkes, and Jewish prayer
shawls. Seating themselves cross-legged, they begin by chanting psalms for
perhaps ten minutes- Then, one of them celebrates the eucharist; after this
comes several exercises which Cayceans will find
familiar: breathing exercises in which one nostril is used at a time;
neck-rolls (although Cayceans may be startled to see
them synchronized); ten minutes of silent meditation; followed by the
recitation of the Lord's Prayer and the Twenty-Third Psalm. Unusual given the
Cayce movement's usual Protestant trappings is the Gathering's inclusion of the
Hail Mary in the service.
Cayceans may challenge the appropriateness of my including the
Gathering in a description of the Cayce movement. especially since that group
now focuses on Ringrose's readings rather than Cayce's. I admit the difficulty
but point out that the usual boundaries conceal as much as they reveal. Many Cayceans (including some highly-placed in the movement)
have sought readings from other psychics, whose teachings inevitably differ
from Cayce's on some points. Several ARE administrators have been quite open in
recommending certain contemporary psychics to me, and more than one well-known
Caycean has given Caycestyle readings himself. It
seems that like many religions. They ARE as an institution is more open to
claims of subordinate spiritual experiences that bolster its worldview and
social structure than to claims of independent experiences that modify ARE
perspectives or threaten to divert power away from it. When members of one New
York City study group apparently achieved the psychic benefits hinted at in ARE
literature but failed to subordinate its insights to the Cayce movement, the
Gathering results.
The mission of the
Glad Helpers healing prayer group is a good example of the opposite tendency
since it assumes the reality of certain paranormal events (i.e., the efficacy
of intercessory prayer) but restricts their expression in a way that
subordinates them to the ARE worldview rather than risks them blossoming into
independent revelations. Unlike the ARE, the Glad Helpers are not an open membership
group. Participants join in prayer weekly in the ARE meditation room (or in
their homes in the case of those who live far away). Like the similar
organization Silent Unity, pray for the names on a long prayer list and a
detailed itemization of international trouble spots. During meditation, those
present are offered the opportunity to receive healing through the laying on of
hands. Several people who the Glad Helpers have approved offer themselves as
channels of healing by standing behind empty chairs, while those in need of
healing take those seats. Both healer and receiver silently attempt to open
themselves up to spiritual forces. After that, the receiver sits down and is
replaced by another person until everyone who seeks a turn has had one. This
healing ritual has spread to several other Caycean groups,, including the Logos
Center and the ARE Camp.
By any measure,,
healing is a major emphasis of the Cayce movement. Of the several Cayce
organizations headquartered in Scottsdale, Arizona, two are medical clinics,
while the third (the Logos Center) also offers medical care. The ARE Clinic was begun by William McGarey
(an M.D.) and Gladys Taylor McGarey (an
M.D./homeopath) in 1970, partly for research purposes and partly to provide a
place where Cayceans could go for Cayce-oriented
medical care. With the divorce of the co-founders in 1990, Dr. Gladys left the
ARE Clinic to found the Scottsdale Holistic Medical Group. Both clinics are
family practices whose patients are not necessarily Cayceans.
However, they will usually be attracted to holistic health (perhaps because
they have found traditional medicine ineffective for their complaints). Both McGareys agree that they ARE Clinic hews more closely to
Cayce's health recommendations. In contrast, the Scottsdale group uses elements
drawn more broadly from across the spectrum of alternative medicine. However,
even the ARE Clinic makes use of non-Caycean alternative therapies such as
acupuncture and biofeedback. At the ARE Clinic, patients with "serious or
chronic" conditions are encouraged to undergo the "Temple
Beautiful" program (named for a comprehensive healing institution in
Cayce's Egyptian readings), a seven- or eleven-day residential program in which
various holistic treatment modalities and lifestyle modifications are combined
with counseling, meditation, and spiritually-oriented workshops.
Several chiropractors
affiliated with the Logos Center also offer Cayce-oriented health care, who
also practice other techniques, including "Neuro-Emotional Complex
Therapy" (whatever that may be) and various naturopathic approaches.
Still, the Logos Center does not have just one function any more than the ARE does. Besides the chiropractors, the center houses
a New Age bookstore and hosts speakers and study groups (including both ARE and
A Course in Miracles groups). For some time, founder Herbert
Puryear envisioned Logos as an educational institution. calling it "Logos
World University." While this apparently did not take a "Logos
Church," which Puryear started in an attempt to secure First Amendment
freedom of religion protection for the center's alternative medical products,
it has taken on a life of its own. About a hundred people were present for a
Sunday service with Christian metaphysical or New Age trappings when I visited.
Photocopied extracts from the Cayce readings were passed out along with the
hymns, and a Glad Helpers-style healing service followed the main service.
Before the service, Puryear had led a study group devoted to the Aquarian
Gospel. Because we observed the ARE board of trustees, I was
intrigued to learn that the Logos Center's board members are selected by
"the information." Further inquiry revealed that "Anne Puryear
channels the information." A professional psychic. Anne receives spirit
messages from a son who committed suicide and has written a book about this
experience (Stephen Lives!).
The Pilgrim
Institute, another multifaceted entity founded by Cayce dissidents, describes
itself as
…a small non-profit
center for research, graduate-level education, and publication in spirituality
and culture, located at Cape Cod in Massachusetts, where it was founded in
1974. It is governed by a national board of trustees who are church members of
various traditions. (123)
To the casual
observer, the main purpose of the Pilgrim Institute may appear to be to further
various projects of its co-directors, June and Harmon Bro. However, perhaps
several dozen other people are involved with it to varying degrees. (How Harmon
Bro's recent death will affect the Institute is unclear in this writing.) Its
"publication" has consisted mostly of articles or progress reports by
Harmon and must have quite a limited distribution. Harmon's video and
audiotapes are also produced and sold there, and the Institute stocks several
spiritual books favored by the directors. The above passage's mention of
"graduate-level education" refers primarily to a master's program in
"depth education of adults," which the Bros organized for Lesley
College in Cambridge, Massachusetts. Its curriculum emphasizes Jungian studies,
world religions, and selected spiritual practices (meditation, dream analysis,
and small group Work). (124). Doctoral and post-doctoral researchers may also
apply to become fellows of the Institute and study directly under its auspices.
"Research" refers not only to this but also to a "prayer
guidance research project" in which several Christian ministers and their
spouses attempt to give Cayce-style readings for those in need of medical or
nonmedical aid. Recipients must be members of a church, synagogue, or the
like-- and have access to a minister or rabbi, chiropractor or osteopath,
psychotherapist, and medical doctor. Following Cayce's example, emphasis is
laid on the motivation of the inquirer. No claims of the program's medical
efficacy are made-rather, the program is intended to research this question-but
the ministers involved are cautiously optimistic.
Atlantic University is the most
well-known attempt by Cayceans to establish an
educational institution. As a full undergraduate program complete with a
football team, its original incarnation lasted about a year and a half (from
the fall of 1930 to the end of 1931). In the 1970s, the name "Atlantic
University" was revived for a series of glorified conferences. In its
present form, AU accepted its first students in 1985 and (after receiving a
license from Virginia) awarded its first degrees in 1990. The sole degree
offered is an M.A. in something called "Transpersonal Studies,"
conceived as a blend of transpersonal psychology with various other subjects of
interest to spiritual seekers. Anyone with a bachelor's degree may be admitted
to the program, which in 1997 cost about S500 per course or S1500 per semester.
Most students take most of their classes by correspondence, although a few
residential courses have been offered at ARE headquarters (some of them
piggy-backed with conferences). Besides an introductory class, AU's core
curriculum consists of "Religious Traditions East and West";
"Origin and Destiny of Human Consciousness" (i.e., the evolution of
consciousness as described by writers like Ken Wilber, Erich Neumann, and
Rianne Eisler); "Spiritual Philosophies and the Nature of Humanity"
(which compares Cayce to two other similar modern figures such as Gurdjieff and
Steiner, or Jung and Montessori); and "The Inner Life" (which
introduces students to the practice of meditation and dream analysis). Other
classes emphasize creativity and the arts, archetypal studies, or the
cultivation of psychic abilities. (125). Course requirements are typically low
(e.g., five-page reflection papers), and the qualifications of the professors
are often marginal or in dimly related fields. (126)A survey of some thirty-odd
masters theses accepted to date reveals wide variations in quality. Many
students have made valiant and worthy efforts, often producing theses the
length and quality of dissertations; others should have never had their theses
considered, let alone accepted. I would estimate that about two-fifths of the
theses probably deserved to be accepted, another two-fifths clearly did not,
and I am undecided about the remainder. The major problem is that thesis topics
are all over the disciplinary map and have included everything from Brazilian
spiritism to sports medicine to early childhood education to the Noachian
deluge. Either the handful of professors who have consented to judge all of
these diverse subjects are polymathic geniuses, or the program is ill-defined.
AU had just added
even more subjects to its already full plate when a rift developed between AU
and the ARE. Apparently, some ARE board members have
long faulted AU for insufficiently emphasizing Cayce in its curriculum, in what
some feel to be a pointless attempt to curry favor with regional accreditation
authorities (pointless because Cayce-oriented studies were Atlantic
University's raison d’etre). In 1996 AU president
Jerry Cardwell died unexpectedly after only a few years in office. When the AU
board finally agreed on his replacement a year later, they chose Thomas
Wallace, a candidate with no particular ties to Cayce or the
ARE. The ARE board objected
and demanded a majority of seats on the AU board for their own appointees to
forestall future disagreements. The AU board refused, prompting the ARE to make
good on its threat to sever its relationship with AU and evict the nascent
university from its premises. Some observers blame these developments on the
personalities of certain individuals; others say that the conflicts themselves
were primary. At any rate, Atlantic University moved out of the ARE Library
Building a few months later (in September of 1997). This writing appears intent
on continuing its present course independent of the ARE.
The
ARE Camp is located in Rural Retreat, Virginia (near Wytheville and the Blue
Ridge Mountains), surrounded by a state forest and a tree farm. To call the
facilities "primitive" hardly begins to capture the camp's
intentionally rustic charm. Each summer, several coeducational children's
camps, several family camps, and an adult camp. Although at times there have
been complaints
of sexual abuse.
Compared with other
camps the cost is quite reasonable. Most camp activities are of the sort that
could be found at any camp--games. Hikes, Handicrafts, folk songs, and square
dances. Cayce is not overly stressed since many of those who attend are not
particularly interested in Cayce but were brought (or sent) thereby Caycean
family members. At the same time, many of the camp's operating principles
assume Caycean perspectives:
The camp's "lawnchair exclusion principle" stipulates that no one
is nagged to attend any of these activities at the family and adult camps.
Although I am told that different sessions have different atmospheres, the
ambiance of Family Camp seems to owe as much to the 1960's counterculture as
the New Age movement, possibly owing to the orientation of several of its
organizers. I met several people who had attended the camp as children and
returned years later (often for the same session) with spouses or children in
tow. I wish I could convey something of the camp's spirit of cultivated
goofiness. In that spirit, I reproduce the following jewel of Caycean
hymnology, Which may double as a fitting summation of the Cayce movement in
general:
"Turning
ARE" [sung to the tune of "Turning Japanese"]
1) I held a crystal:
I had a dream
You were so lucid; I had to scream.
And you told me not to eat
Lots of sugar and red meat...
[Chorus] I think I'm
turning ARE, I think I'm turning ARE,
I really think so.
I think I'm running ARE. I think I'm turning ARE,
I really think so.
No gum, no candy, no soda, no TV.,
No flush toilets are found at ARE camp.
Everyone around me is meditating,
Even the garden is vegetating,
Edgar... Oh, oh-oh, Edgar...
2) I meditated: my
mind was clear,
I dreamed of Genie, and she was there,
And now I'm hopin' and a-praying.'
That my vision will be stayin'... [Chorus]
3. I hear a ringing
inside my ears.
Someone is singing, but no one's here.
And now there's clearly no disguising
That the kundalini's rising... [Chorus]
[Fade away to the
baseline of "Arr-ee-omm, Arr-ee-omm"]
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.
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.
119 Esther Wynne,
"Study Group Organization" (1937 manual). From the ECF archives. Cf.
the 1947 "Program for Group Study with the Association for Research and
Enlightenment Incorporated." p. 7. from the same source.
120. 1971 ARE
Handbook, p. 8.
121. According to the
1991 Member Survey, at 100 respondents, 25,0% had attended conferences.
However, the same level of respondents also produced the information that 67,0%
were male, a result so wildly out of touch with ARE demographics to suggest
disregarding the information about conference attendance.
122. How could
intelligent people believe that ARE board members would willingly yield
hard-won turf to a religion to which none of them actually belong? The basis
for the rumor appears to be that Johnson is experimenting with various
operating models for the board (today, he likes to cite Rudolf
Steiner's threefold model and the Carver model) contacted the spiritual
teacher of an Alice Bailey group called the Human Service Alliance (HSA). The
HSA offered to send several people to sit in on the ARE board. Although this
was never done, when the board failed to renew Johnson's contract, he mailed to
each trustee a packet containing communications he and Christie had received
from the HSA teacher. Since Johnson's wife had worked with the Moonies twenty
years before (but is not a member herself), and since that church's full,
official name is the Holy Spirit Association for the Unification of
Christianity (with the first three words often abbreviated, coincidentally, to
"HSA"), some Cayceans feared the worst.
123. From a 1996
Pilgrim Institute application form.
124. "Curriculum
in Depth Education for Adults: Content, Evaluation, and Administration"
(1994-95). Pilgrim Institute in association with Leslie College, Cambridge, MA.
125. Atlantic
University 1995-1996 Academic Catalogue.
126. Of the four
full-time faculty members in 1997, Raye Mathis has a master's degree in social
work plus some studies at the C.G. Jung Institute in Zurich. Robert Danner, a
Disciples of Christ clergyman, has a doctorate from an unaccredited university
and works on a D.Min. Douglas Richards has a Ph.D. in
zoology. Henry Reed, whose Ph.D. in psychology is from UCLA, would seem to have
the best paper qualifications; unfortunately, my eavesdropping on two of his
classes suggested serious academic shortcomings. Other Instructors during 1997
included Kieth VonderOhe (a
United Church of Christ minister with an M.Div.), Greg Deming (an artist with
an M.F.A.), and David McMillin (who has a masters
degree in clinical psychology ). If this seems like a strange assortment,
remember that in the 1980's the ARE drafted nearly every available Caycean with
a graduate degree to teach for AU.
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