Patience is the key. Patience is not only the keystone to Edgar Cayce’s metaphysical description of life, it’s also the essential characteristic that needs to be developed in all of us. In Cayce’s scheme of an orderly universe, humans live in a three-dimensional state of consciousness: Time and space, two of the dimensions, are complemented by patience, allowing us to effectively meet the demands, paradoxes, and limitations imposed by time and space.
The trick is understanding what patience as a dimension of living really means. We come to the word patience with our own preconceptions and misunderstandings, but as this reading cautions: “Patience, here, may be the answer—if there is the correct concept of what the proper interpretation of patience is.”
For Cayce, patience is considerably more than putting up with delays or tolerating obnoxious behavior. Instead, it is a matter of seeing clearly, recognizing the spiritual reality penetrating physical reality. Patience allows us to understand the purposefulness behind what’s going on in time and space. But when misguided people with materialistic views try to influence us, they keep us from this purposefulness—they create “the pit that separateth the soul from that patience.”
Accept responsibility to each other. A healthy response for meeting any problem has a social dimension. The key here is responsibility to each other rather than for each other. Nobody can change anybody else; no soul can bear the blame for another soul’s error. However, each of us has a specific responsibility to others: To see in every person the qualities that we worship in our Maker. Unless we take on that effort, we have “not begun to have the proper concept of universal consciousness.”
What’s more, this social dimension has another feature. Because we serve as examples to those around us, people notice what we say and do, especially how we react to problems. The human tendency to imitate can be used to great advantage here because we have the power to inspire and lift others up by our example. “So live that thy friend, thy foe, thy neighbor, may also—through patterning his expressions after thee—find the way.”
Expect a responsive God. Edgar Cayce reminds us of “the greater promise from the foundation of the world.” God hears our requests for help when times are difficult, and a response is speedily forthcoming—we should expect it and count on it.
Finally, Cayce’s advice to the factory worker reassured her of the benefits to be had by living in a healthy way. To live according to these five points, especially when life is troubling, awakens in us “that peace which each soul seeks, and brings with same healing.” Our modern world, decades after this reading was given, has its own stresses and turmoil, but the pattern for living—the road map—equips us to find the health we seek.
THE READING ✜
THIS PSYCHIC READING, 1747-5,
WAS GIVEN BY EDGAR CAYCE ON JUNE 20, 1942.
The conductor was Gertrude Cayce.
GC: You will have before you the entity, [1747] . . . Ohio, who seeks a mental and spiritual reading, with information, advice and guidance that will clear the field for her regarding her stand on many things. You will give the entity that needed at this time, answering any questions that may be asked:
EC: Yes, we have the body, the inquiring mind, [1747].
In giving for this entity a mental and spiritual interpretation of the problems as disturb the body in the present, many phases of those held as tenets or beliefs should be touched upon. But first we would give for the entity that which is the basis for this entity approaching the study of phenomena of every nature that has been and is a part of the experience in the present.
And from same there may be determined that which is not merely idealistic but that as may be a practical, ideal manner of application of the physical relationships with individuals of various degrees of development—of those mental attitudes which should be held in the study of the entity, in the interpreting for individuals of those problems and disturbances which arise in their experience.
Also there may be understood the spiritual and the ideal manner in which the entity may determine or choose within self that as may be adhered to, that as may be questioned, and that as may be discarded in the experience of the entity.
First—there is the consciousness to the body of there being a physical body, a mental body, and the hope or desire for and the knowledge of a spiritual body. These are one—just as the entity finds in the material plane, or the earth-consciousness, that it is of three-dimensional natures. Also, in the analysis of the various studies and approaches to the mental as well as spiritual understanding, the entity finds that there are three phases of man’s relationship or man’s comprehension. Hence in the earth there is, in reason, only the three-dimensional attitude. Yet there are the experiences of the entity, as well as of others, of more than three-dimensional concepts.
In the Godhead there is found still the three-dimensional concept—God the Father, God the Son, and God the Holy Spirit.
Hence—if this is acceptable to the entity in its conception of that which has been, which is, which may be—these are still founded in that summed up in “The Lord thy God is One.”
Also, in the interpretation of the universe, we find that time and space are concepts of the mental mind, as to an interpretation of or a study into the relationships with man and to the universal or God-consciousness.
Then, there must be another phase in human experience that man also may complete this triune in his study of the mental, the spiritual and the material relationships in this material world.
Patience, here, may be the answer—if there is the correct concept of what the proper interpretation of patience is in the experience of this entity.
Hence these being chosen, they are—then—the basis upon which the reason, the expectation, the application, shall be in dealing with all phases of the experience of the entity in this material relationship.
As is understood, then—Father-God is as the body, or the whole. Mind is as the Christ, which is the way. The Holy Spirit is as the soul, or—in material interpretation—purposes, hopes, desires.
Then, each phase of these has its part to play, its part of influence upon the individual in its relationships to problems, to individuals, to its hopes and fears. For, each has its phase of expression in the activities of the entity.
Hence, as we find, these are then not merely ideals, but they are working, practical, everyday experiences.
Then, as the individual entity meets various problems—with this analysis of the problem—there is the questioning within self as to whether it is purely mental, purely the physical seeking expression, or the desire of the body-fears, the body-temptations, the body’s glory, merely the body’s satisfaction, or as to whether the problems are purely of the mental. The mind is the builder, for the holding of a problem does not change it one whit—it is what one does about it that makes the change!
Then, to know to do good and not to do it is sin. To know the truth and not give expression is faultfinding in self. Yet know, until an individual entity—in time or space, or in acquaintanceship or in the friendship of an individual—sees in every other entity that he would worship in his Maker, he has not begun to have the proper concept of universal consciousness.
For, the very fact of an individual having a physical consciousness, no matter his state or status in the material plane, is an indication of the awareness that God is mindful of that soul, by giving it an opportunity to express in the material plane.
And thou art thy brother’s keeper. Not that ye should impose or impel another entity by thine own ideas, any more than God impels thee. For, He hath given thee the free will, the birthright; which is as the mind, that makes for the alterations. Hence ye may give expression even as He did, who came into the earth that we through Him might have eternal life.
Then, what is thy attitude?
So live that thy friend, thy foe, thy neighbor, may also—through patterning his expressions after thee—find the way to that mercy which is manifested in Him, who gave �
�I stand at the door and knock—by thy biddings I will enter—by thy rejection I will leave—I hold no grudge.”
This requires that expression then, in time and space, of that patience of which He spoke, “In patience become ye aware of your souls.”
This, then, is the attitude that ye shall assume. Give that as is asked of thee in the interpreting of the problems; no more, no less. But ever be ready, as He, to enter, to help, to give when asked, when sought. For, as He hath given, which is the greater promise from the foundation of the world, “If ye call, I will hear, and answer speedily—though ye be far away, I will hear—I will answer.”
That is the attitude that the self shall hold towards those problems where there are disputes, discouragings, disappointments. Yea, they oft arise in the experience of all. But think, O Child, how oft thou must have disappointed thy Maker, when He hath given thee the opportunity and calls, “The day of the Lord is at hand,” to all of those who will hear His voice.
Put ye on, then, the whole armor of God, the breastplate of righteousness, the sword of the spirit of truth. Know in Whom ye have believed, as well as in what ye believe. Live each day in such a manner as to indicate to everyone ye meet that thou hast an answer for the faith that prompts thee to act in this or that manner.
Be not discouraged because the way seems hard at times. Know that He heareth thee. For as He hath given, “If ye will keep my law—” And what is His law? It is to love the Lord, to eschew evil—which is the whole duty of man—love thy neighbor as thyself.
This brings into the consciousness that peace which each soul seeks, and brings with same healing—not only of body but of mind, and keeps the attunement with the spirit of truth.
Know, too, that His spirit—God’s spirit, the Father in the Christ, through the Holy Spirit—beareth witness with thy spirit. And though there comes periods when there are the temptations from all manners of sources, hear not those that deny that He hath come in the flesh. Listen to those that bespeak of the cross as the way. Harken not in any manner to those who deny the cross or the cup of bitterness in death.
These be the channels, these be the ways that the blind leading the blind, both fall into the pit that separateth the soul from that patience, that of Abraham’s bosom. “By faith are ye healed, not of thyself—it is the gift of God.”
Let love be abroad, in thy mind, in thy understanding. For the Lord hath looked on thee and loved thee, and hath shown thee the way. Harken to His voice, “Be not afraid—it is I that would speak to thee and thy heart.”
Love the Lord. Love His ways. Be patient, be understanding, and He will bring it to pass in thy consciousness of His walking and talking with thee.
Ready for questions.
Let thy prayer oft be:
Lord, I am Thine. Use me as Thou seest fit—that I may be the greater channel of blessings to those that Thou would, through my effort, bring to Thy understanding. I seek only in the name of the Christ.
We are through.
PHYSICAL FITNESS
This reading, 341-31, one of Edgar Cayce’s best, spotlights the universal principles of good health, of which balance is key. While the concept of balance sounds simple enough, you need to work to maintain balance in your life so that no part of you gets shortchanged. Understanding balance superficially may tempt you to neatly compartmentalize your life into periods of time that allow you to devote attention to each aspect of your life one by one. But the reading goes deeper than that and shows how the physical, mental, and spiritual interrelate. Their mutual inter-dependency is the essence of Cayce’s message.
Reading 341-31, in fact, seems to emphasize not compartmentalization but discovering how the many aspects of life hang together. For example, consider this admonition found in the reading: “Know how to apply the rules of metaphysical operations to a corncob.” There’s really only one universe, in other words, not a metaphysical realm separate from a physical realm. What works in one dimension should work in others as well, and rules governing the mental have counterparts in the physical and the spiritual. What works on a grand scale should work on a less grand scale the same way. As Edgar Cayce puts it in the reading, “. . . each cell . . . each corpuscle, is a whole universe in itself.” And consider the way human anatomy can depict a psychological truth symbolically: Blood passes through the liver twice for every time it passes through the heart, just as we should “think twice before [we] speak once.”
True balance, then, requires sensitivity to interrelationships, not a checklist of all the good deeds we can squeeze into a day. Unfortunately, a checklist is how some people try to achieve health; and yet, for all their hectic efforts, they often undermine their own physical well-being.
Cayce’s version of what happens to food when it’s eaten and then digested is an excellent illustration of his philosophy of health. Physical conditions beyond the digestive organs play an important role, and his son Hugh Lynn, the recipient of the reading, was told to make sure both his physical body and his mind were exercised sufficiently, even when “tired,” so that his whole being would respond properly to his diet.
Later, Cayce encouraged Hugh Lynn to try a visualization exercise while he ate—“That thou eatest, see it doing that thou would have it do”—a clear illustration of mind-body interaction. In fact, this simple exercise is one of the best ways to verify Cayce’s approach of using the mental to enhance the physical.
Even more dramatic, though, is his reference to the placebo effect: “Give one a dose of clear water, with the impression that it will act as salts.” The impact of mental expectation on the physical body vividly demonstrates the mind-body connection. Edgar Cayce was ahead of his time in pointing out how significant this phenomenon really is.
Also in this reading, Cayce refers to Daniel in the Bible, explaining how food can stimulate states of consciousness. By self-observation, we may have already seen hints of this relationship between body and mind. An area ripe for research, preliminary findings regarding nutrition and mental illness suggest that certain foods, such as sugar and white flour may aggravate mental disorders.
What also makes reading 341-31 special is its spiritual component. While many medical researchers today recognize the link between body and mind, spiritual needs must be included as well. We must to have a purpose in life, and to achieve that purpose means appreciating our bodies as gifts from God, as vehicles by which we can serve the divine plan. Engaging the spiritual in a balanced lifestyle also means looking for the spirit living among us, expecting to see God in the midst of the material world, “in the wind, the sun, the earth, the flowers, the inhabitants of the earth.”
Surely, the principles of Edgar Cayce are right on the cutting edge of today’s philosophy of health. But as encouraging as new developments may be, he calls us to an even greater vision.
THE READING
THIS PSYCHIC READING, 341-31,
WAS GIVEN BY EDGAR CAYCE ON MARCH 10, 1931.
The conductor was Gertrude Cayce.
[The first few paragraphs contained specific physical advice rather than general guidelines, and they have been omitted here.]
EC: . . . It would be well for the body to so conduct, so arrange the activities of the body as to be better balanced as to the mental and the physical attributes of the body. Take more outdoor exercise, that—that brings into play the muscular forces of the body. It isn’t that the mental should be numbed, or should be cut off from their operations or their activities—but make for a more evenly, more perfectly balanced body-physical and mental. Know how to apply the rules of metaphysical operations to a corncob, or to a fence rail, or to a hammer, an axe, a walking cane, as well as the theories of this, that, or other mind, that in nine cases in ten is seen to become a storehouse for mental deficiencies of physical energies! Now get the difference! It is not mental unbalance, but a mental body may be so overused as to allow physical energies to become detrimental forces in a physical body; for each energy must expend itself in some direction, e
ven as a thought that takes form brings in to being a mental image. Is that image in the position of being a building force cooperative with the energies of the physical body? Or do they destroy some motive force in the physical without allowing an outlet for its activity?
Then, be a well-rounded body. Take specific, definite exercises morning and evening. Make the body physically, as well as mentally, tired and those things that have been producing those conditions where sleep, inertia, poisons in system from non-eliminations, will disappear—and so will the body respond to the diets.
Now, in the matter of diets—one activity is necessary, if there is to be a mental diet—or if there is to be a diet for a well-rounded physically useful, mentally useful, spiritually useful body. But there is the lack of vitamins as B and C, in this body. One, the C, stamina for mental energies that are carried in the white tissue in nerve energy and plexus. B, as is of calcium, of silicon, of iron. These would be well-balanced, will those of the food values that carry same be taken, but unless the activities physical for the body are such as to put same into activity they become drosses and set themselves to become operative, irrespective of other conditions. (This as aside, but as very well in keeping with the circumstances or conditions.) Vitamins in a body are elements that are combative with, or in opposition to, the various activities of a living organism, and may be termed—and well termed—as those of bacilli of any nature within a human or physical organism. That’s what we are talking of, or dealing with in this body.
The Essential Edgar Cayce Page 12
