1825-1
A follow-up reading for this entity supplies another page in Edgar Cayce’s story of the Old Testament:
Mrs. Cayce: You will have before you the life existence in the earth plane of [1825] . . . and the earthly existence of this entity in Egypt as Zerlva, a princess of the king’s household that established closer relationship to those who had chosen to serve the living God. You will also give a fuller explanation of the entity’s experience there, and of her associations with Joseph and the knowledge of the truth and accomplishments gained there . . .
Mr. Cayce: In those periods when there had been the raising of Joseph from the keeper in the prison to a place of authority close to the king, then the entity—Zerlva—was a princess of the second wife of the King of Egypt in that period. His name is given here in the Exodus itself.
The entity in those periods was acquainted with the family of Joseph’s wife; and thus became a worshiper of the one God.
After the famine and the restoration of the princess and the princes of Egypt, and the high priests of the various groups or cults, the entity then interested self in the activities of those peoples that sought gold and silver, and the gems that became a part of the regalia of the princess and prince of the Egyptian people, and that became a part of those things sought that were loaned to the children of Israel when they went out of Egypt. [Genesis 15:14; Exodus 3:21-22, 12:35–36]
This early period, though, was some several hundred years before this gold was turned to the Israelites by the Egyptians. But it was a portion of this same gold that was loaned to the children of Israel when they were led out.
The princess cared for those records that were kept for the peoples during that period, and became one loved not only by her own people but by the sages or older members of the household of the children of Israel. For it was the Israelites that the entity used for or entrusted with the activity of the mining of its holdings in the upper portion, or the southernmost portion of Egypt, in the hills and the mountains there.
1825-2
The city of Heliopolis—or On—was a great Egyptian center of culture and learning. Joseph married the daughter of the high priest of this city, and thus was in a position to be exposed to and represent the very best in the arts and schooling of this flourishing civilization. This city later became known as Alexandria. A teen-age Jewish girl was told in her reading that she had been the daughter of the high priest, and wife of Joseph:
. . . the entity was in the land now known as Egypt, when there were those turmoils that arose with those activities just before the periods of the famines in the land.
There the entity was that one whom Joseph chose as the companion, of all the peoples that were a part of his experience—the daughter of the high priest of Heliopolis.
Thus we find that the entity came under those tenets, those truths which were so much a part of her companion.
In the experience the entity gained throughout; in the abilities to make adjustments for the peoples of various beliefs, various activities—that brought peace and harmony throughout the sojourn in that land.
With the entrance of Joseph’s father, the entity then—Asenath—studied what had been a part of the customs of the early patriarchs—Isaac, Abraham—who had been those who had brought such satisfaction, such an awareness.
Hence, as has been first indicated, the deep convictions of the spirit as may make alive in materiality are innate in this entity; and, with deep meditation, these may be aroused to mental and material activity in the entity’s relationship to others—as a helpful influence to all.
2444-1
Everyone who came in contact with Joseph was influenced by him. With the arrival of Jacob in Egypt, carrying with him the legends and teachings of his ancestors, perhaps Pharaoh and others began to realize the real source of Joseph’s abilities. An elderly Protestant widow was told she had been in Pharaoh’s household during the time of Joseph. The reading speaks of a new teaching, or understanding, introduced to the people.
. . . the entity was in the Egyptian land, during those periods when there were those uprisings, when the activities and changes were wrought by the entrance and the raising of Joseph to position in the land.
The entity then was of the household of Pharaoh, who brought things to pass by the activities in that land. Thus we find the acquaintance with a new religious force, the new undertakings by peoples, and the variations between the spirit of an activity and the reality in physical manifestation (which is so seldom understood), or between the corporal and the spiritual.
In that experience the entity made manifest much of judgment, much of kindness, much of patience, and brought those activities that made for the greater expression, greater expansion, greater understanding through those trying periods of those peoples.
The name then was Tekla. The entity rose in authority and in power, and throughout the period of its experience in all the earth there were economic, social, religious developments for all those peoples.
In the present we find that power, might—by position, by association—should never be abused, but used to the glory of the Creative Force as prompted the entity through that experience.
2612-1
The interpretations of the names of Joseph’s two sons (Genesis 41:51-52) indicate how deeply he felt the suffering and outrage of his slavery and bondage. His anger is also shown in his accusation of his brothers as spies. Yet, as the following reading suggests, the deeper motivations in his relationships with his brothers was to return good for evil. Joseph tested his brothers. By concealing his identity and making all the trouble he did before revealing himself, his brothers had time to realize they were meeting their own sins. (Genesis 42:21)
The condition of the inner-man is reflected outwardly in weather patterns, climate changes, and other aspects of the environment. This concept, found in the Cayce readings, is supported by many passages in the Bible. In the following, a suggestion is made that the seven years of famine were karmic in nature, a reflection of the sins of the people. A Quaker teacher, and student of metaphysics, was told:
. . . the entity was in the Egyptian land, during that period when there were sore distresses being brought about by the sins of the peoples—and when Joseph was in the land.
There we find the entity was among the daughters of Pharaoh who ruled in that experience; coming in contact with Joseph and Joseph’s interpretation of a living God.
This aroused in the experience of the entity, as Princess Teheru, the longing for a greater understanding, greater interpretation, as material blessings were shown. And the tendency for the entity to turn these into such became a stumbling block.
Yet, as there were those expressions of activities in which there were material blessings, there was love manifested. When there was given that understanding to the Princess as to how Joseph had made himself known to his brethren, and thus had asked Pharaoh—through