The Essential Edgar Cayce (11 page)

Admittedly, personality sounds pretty bad and individuality sounds pretty good. In other readings about the subject, however, Cayce reminds us that the personality is necessary in order to live in the material world. To a certain extent, we even need to look out for ourselves and develop some habits and routines. (Can you imagine driving a car and constantly having to be attentive to every little thing you do? Here, the personality serves a very useful purpose indeed.) The problem is when we lose touch with individuality and believe that personality is all there is.

THE READING

THIS PSYCHIC READING, 3590-2,
WAS GIVEN BY EDGAR CAYCE ON JANUARY 26, 1944.
The conductor was Gertrude Cayce.

GC:
You will give a mental and spiritual reading for this entity, with information, advice and guidance that will be helpful at this time; answering the questions, that may be asked:

EC:
Yes, we have the body, the inquiring mind, [3590].

In giving that which may be helpful for this entity, as we find, many of the conditions that are as personalities and individualities are to be considered.

Here, for the entity, personality and individuality should have some analysis, so as to give the entity a concept of what we mean by personality and individuality:

Personality is that which the entity, consciously or unconsciously, spreads out before others to be seen of others. As to whether you will say Good Morning to Jim or John, and ignore Susan or not—these are parts of the personality, because of some difference or because of some desire to be used or needed by
that
others would have to give.

While individuality in that same circumstance would be: I wish to do this or that for Susan or Jim or John, because I would like for Jim or John or Susan to do this if conditions were reversed.

One is for the universal consciousness that is part of the soul-entity’s activity. The other is the personal, or the desire for recognition, or the desire for the other individual to recognize your personal superiority.

These are variations to this individual entity.

Then, in analyzing the mental and spiritual influences as may be applicable in the experience, the entity finds itself—if it will stop to analyze—a body, a mind, with the hope for a soul eternal, that will constantly, eternally have recognition of those relationships to the universal consciousness or God.

Then, as the entity in this material plane has found, it is necessary physically to conform to certain moral and penal laws of society, of the state, of the nation, even to be termed a good citizen. Thus if there is to be preparation for the entity as the soul-entity, as a citizen of the heavenly kingdom, isn’t it just as necessary that there be conforming to the laws pertaining to that spiritual kingdom of which the entity is a part? And there has been an ensample, a citizen of that kingdom, the Son Himself, has given the example to the entity as well as to others. Isn’t it well, then, that the entity study to show self approved unto that kingdom, rightly putting the proper emphasis upon all phases of His admonitions, His judgments, His commandments, and thus become such a one as to be a good citizen of that individual kingdom?

These are just reasons within self, if there is the time taken to interpret what ye believe and what ye hope for.

Do not do it just mentally. Do it mentally and materially. Set it down in three distinct columns: The physical—what are the attributes of the physical body? Eyes, ears, nose, mouth—these are means or manners through which the awarenesses of the physical body may become known to others, by sight, by hearing, by speaking, by feeling, by smelling. These are consciousnesses. Then there are the emotions of the body. These come under the mental heading, yes—but there are also those phases where the mental and emotional body is born, or under the control of the physical and sometimes under the control wholly of the mental. What are the mental attributes, then? The ability to think, the ability to act upon thought. From whence do these arise? Do you use the faculties of the physical being for such? You do in many instances, yet you can think by sitting still—you can think yourself wherever your consciousness has made an impression upon the physical being of what exists. For you can sit in your office and see yourself at home, and know exactly what your bed looks like and what you left set under it when you left this morning! These are physical, not material at all; yet you judge them by paralleling with that knowledge, that understanding.

The spiritual self is life, the activity of the mental and of the physical is of the soul—and thus a soul-body.

Set down the attributes of each, and as to when and how you use them, and how you change them. What is the ideal of each? Of your mental, your physical and your spiritual or soul body? And as you grow in grace, we will find that the individuality will change—until you become one, as the Father and the Son and the Holy Spirit are one.

This is the manner in which you grow.

Then study to show thyself approved unto God, a workman not ashamed, rightly dividing the words of truth, keeping self unspotted from the world; not condemning, even as ye would not be condemned. For as ye pray, as He taught, “Forgive me as I forgive others.” So in thy condemning, so in thy passing judgment, let it be only as ye would be judged by thy Maker.

We are through for the present.

THE PSYCHOLOGY OF IDEALS AND CORE VALUES

By knowing what we believe in and what we hold true as core values, we have a simple, direct way of calling individuality back to awareness. The key to walking a spiritual path is found in those little choices—potentially, dozens a day—to resist the habitual tug of personality and listen to the wisdom of individuality.

All who study the Edgar Cayce readings know how important ideals are, if for no other reason than how often they are mentioned. The approach to meditation advocated in the readings, for example, is ideals-centered. Furthermore, one of Cayce’s most innovative dream interpretation strategies is to measure what’s happening in your dream against the ideals you hold dear. Another example: His philosophy of healing rests upon having an ideal and a purpose for wanting to get well.

The most quoted Cayce passage about ideals comes from this reading (357-13) for a forty-year-old woman working as a clerk during World War II. “Then, the more important, the most important experience of this or any individual entity is to first know what
is
the ideal—spiritually.” But far more than this claim makes reading 357-13 special; in fact, the entire reading is valuable because it points to how ideals work in our lives, and outlines the spiritual ideal that Cayce’s source held in the highest esteem:
the universal Christ.

As you study the reading, first notice how Edgar Cayce describes in the second and third paragraphs the essential human dilemma: Our minds, with extraordinary creative potential, are pulled in two directions. On the one hand is the attraction of an ideal, a positive, creative image of what is possible. On the other hand is the pull of the material world. Unfortunately, it’s the limiting, destructive material influences that frequently gain the upper hand.

How do desires focused on the material garner our attention? Usually, it’s either by crisis, or good rationalization. Think about your own life: What interrupts or diverts you? What interferes with your pursuit of your ideals? For some, it’s the endless demands of material life that seem too important to ignore; for others, it’s the confusion created by such emotions as worry, anger, resentment, and fear. In these stressful times, almost everyone has days that seem to be ruled either by crisis or emotion.

A second diverter of attention is the impulse to say or do something that seems justifiable at the time. Because we can rationalize it, we can justify settling for something less than best.

See if you can recall examples personally from the past twenty-four hours, instances that took you away from your ideal. This exercise isn’t meant to make you feel guilty; it’s to see just how commonplace crisis and rationalization are.

Merely recognizing this aspect of the psychology of ideals, of course, still leaves one vital question unanswered: What is the best ideal for us to hold? Clearly, Edgar Cayce had a specific spiritual ideal in mind: the universal Christ, as lived by Jesus. Just as significant, it’s a seed for each one of us. In the reading, Cayce eloquently describes this universal Christ pattern, beginning with “a teacher who was bold.” (In chapter 7, “Esoteric Christianity,” we explore his Christology more closely.)

What happens when we commit to that pattern as our own? Or, for that matter, what happens when we invest in
any
ideal? Setting an ideal engages the unconscious mind in ways that can alter our lives dramatically. That’s why Cayce called it the most important experience that a soul can have.

But what does it mean to
set a spiritual ideal
? Is it just a matter of telling someone else what you’ve done, or writing it down on a sheet of paper? Reading 357-13 alludes to two crucial elements that are central to the psychology of ideals. Both play a role in stirring to life the forces of the soul, lying dormant in the unconscious. Both involve an act of free will and the engagement of the creative mind.

Aspiration
is the first ingredient. To hold the universal Christ Consciousness as an ideal means to aspire to its qualities. (Much of reading 357-13 is just such a message of inspiration.) Maybe those qualities seem out of reach, but we can feel ourselves
inwardly stretching and reaching
for all that Christ Consciousness promises us. The same would hold true for any other spiritual ideal chosen. Striving involves both the free will and the creative side of the mind: We have to make a choice,
and
we have to use our imaginations to relate the ideal to ourselves.

It probably comes as no surprise that aspiration is one of the ingredients. Just think about how people use the term
ideal
in everyday language. Usually, it has the flavor of aspiration; for example, the ideal home is something we can imagine as the best possible way of getting along with family members. The ideal job imagines a workplace where all our talents are utilized. Aspiration means something more than
desire;
there is an element of intuition to the process. We long for, or aspire to, something because in part we sense that it is really possible.

Trust
is the second ingredient in Edgar Cayce’s psychology of ideals. A more subtle factor than aspiration, think about how you might aspire to something but not trust that it’s really alive in you, not trust that it’s possible for you. Without trust, you haven’t yet set a spiritual ideal.

Trust is not easy to swallow because most of us find trust very difficult. It requires a more challenging use of free will than does aspiration alone. Trust means a willingness to let go of fears and doubts. It means believing ultimately in forces beyond our conscious selves. You can’t set the universal Christ—or anything else—as your spiritual ideal until you let go and put your trust in it.

Here’s another, somewhat superficial example: When you turn on a light, you trust that electricity will be there to light up the room. When you turn on a faucet, you trust water will start flowing. In other words, you worry little about the availability of electricity and water. Now, a critic could say that you’re mindlessly taking it all for granted, that many people in the world don’t have such immediate access to these resources. But the point isn’t how fortunate we are; the point is to teach us about trust.

An authentic ideal is one you don’t have to think about or question. It has become so much a part of life that it’s a given. When you come up against a challenge, you know you can count on the ideal just as surely as you can count on electricity or water when you need them.
Some days, your genuine ideal is almost invisible because it’s so much a part of how you view the world.

We live in an era vitally needing a renewed vision of the power of ideals. Not pie-in-the-sky idealism, which all too often fails to connect with real life. Today’s world needs respect—even reverence—for “setting an ideal for one’s own individual life.” Edgar Cayce offers a very effective way to hone in on how to do it and make it work. Aspiration is one key; courage to trust is the other.

THE READING

✜
THIS PSYCHIC READING, 357-13,
WAS GIVEN BY EDGAR CAYCE ON JUNE 11, 1942.
The conductor was Gertrude Cayce.

GC:
You will have before you the body and inquiring mind of [357], at . . . Jewelry Co., . . . , Va., in regard to her health, her home life, her work, and her general welfare. You will give a mental and spiritual reading, with information, advice and guidance that will be helpful; answering the questions she has submitted, as I ask them:

EC:
In giving an interpretation of the physical, mental and spiritual well-being of a body, in terms of a mental and spiritual reading—as we have so oft indicated, Mind is the Builder.

The mind uses its spiritual ideals to build upon. And the mind also uses the material desires as the destructive channels, or it is the interference by the material desires that prevents a body and a mind from keeping in perfect accord with its ideal.

Thus, these continue ever in the material plane to be as warriors one with another. Physical emergencies or physical conditions may oft be used as excuses, or as justifications for the body choosing to do this or that.

Ought these things so to be, according to thy ideal?

Then, the more important, the most important experience of this or any individual entity is to first know what
is
the ideal—spiritually.

Who and what is thy pattern?

Throughout the experience of man in the material world, at various seasons and periods, teachers or “would be” teachers have come; setting up certain forms or certain theories as to manners in which an individual shall control the appetites of the body or of the mind, so as to attain to some particular phase of development.