An Explanation of Cayce's Discourses
Edgar Cayce dictated all of his discourses from a self-induced trance. A stenographer took his discourses down in shorthand and later typed them. Copies were sent to the person or persons who had requested the psychic reading, and one was put into the files of the organization that built up around Cayce over the years: the Association for Research and Enlightenment (better known as the A.R.E.).
In his normal consciousness, Edgar Cayce spoke with a Southern accent but in the same manner as any other American. However, from the trance state, he spoke in the manner of the King James Bible, using “thees” and “thous.” In trance, his syntax was also unusual. He put phrases, clauses, and sentences together in a manner that slows down any reader and requires careful attention in order to be sure of his meaning. This caused his stenographer to adopt some unusual punctuation in order to put into sentence form some of the long, complex thoughts conveyed by Cayce while in trance. Also, many of his discourses are so jampacked with information and insights that it requires that one slow down and read more carefully in order to fully understand what he is intending.
From his trance state, Cayce explained that he got his information from two sources: (1) the inquiring individual's mind, mostly from his or her deeper, subconscious mind and (2) from the Universal Consciousness, the infinite mind within which the entire universe is conscious. He explained that every action and thought of every individual makes an impression upon the Universal Consciousness, an impression that can be psychically read. He correlated this with the Hindu concept of an Akashic Record, which is an ethereal, fourth-dimensional film upon which actions and thoughts are recorded and can be read at any time.
When giving one of his famous health readings, called physical readings, Cayce acted as if he were actually scanning the entire body of the person, from the inside out! He explained that the subconscious mind of everyone contains all of the data on the condition of the physical body it inhabits, and Cayce simply connected with the patient's deeper mind. He could also give the cause of the condition, even if it was from early childhood or from many lifetimes ago in a previous incarnation of the soul. This was knowable because the soul remembers all of its experiences. He explained that deeper portions of the subconscious mind are the mind of the soul, and portions of the subconscious and the soul inhabit the body with the personality.
In life readings and topic readings, Cayce also connected with the sub-conscious minds of those inquiring as well as the Universal Consciousness.
Occasionally, Cayce would not have the material being requested, and he would say, “We do not have that here.” This implied that Cayce's mind was more directed than one might think. He was not open to everything. From trance, he explained that the suggestion given at the beginning of one of his psychic readings so directed his deeper mind and focused it on the task or subject requested that he truly did not have other topics available. However, on a few occasions, he seemed able to shift topics in the middle of a reading.
The typed readings have a standard format. Numbers were used in the place of the name of the person or persons receiving the reading, and a dash system kept track of how many readings the person had received. For example, reading 137-5 was the fifth reading for Mr. [137]. At the top of each reading is the reading number, the date and location, as well as the names or numbers (for privacy) of those in attendance. Occasionally the stenographer would include a note about other conditions, such as the presence of a manuscript that Cayce, in trance, was supposed to view psychically and comment on. In many cases, I left in the entire format of a recorded reading, but sometimes only a paragraph or two were pertinent to our study, and then I only give the reading number.
As I explained, Cayce dictated all of these discourses while he was in trance. In most cases, he spoke in a monotone voice. However, he would sometimes elevate his volume when saying a word or phrase. In these instances, his stenographer usually typed these words with all-capital letters, to give the reader some sense of Cayce's increased volume. These all-capital letters have been changed to italic typeface for readability as well as emphasis. In many cases, these words appear to be rightly accentuated in Cayce's discourses. However, in some cases, it is not clear why he raised his voice.
Another style that the stenographer adopted was to capitalize all of the letters in Cayce's many affirmations (positive-thought or prayer-like passages to be used by the recipient as a tool for focusing or raising consciousness). I have also changed these to upper- and lower-case letters and italicized them. Questions asked of Cayce in these readings have also been italicized for easier reference.
Whenever his stenographer was not sure if she had written down the correct word or thought that she might have missed or misunderstood a word, she inserted suggested words, comments, and explanations in brackets. If she knew of another reading that had similar material or that was being referred to during this reading, she would put the reading number in brackets. Within the text of a reading, all parentheses are asides made by Cayce while in trance, not by his stenographer. She only used brackets with the text of a reading. In the preliminary material, she used parentheses in the normal manner.
A few common abbreviations use in these discourses were: “GD” for Gladys Davis, the primary stenographer, “GC” for Gertrude Cayce, Edgar's wife and the predominant conductor of the readings, MHB for Morton H. Blumenthal, an occasional conductor of the readings, and “EC” for Edgar Cayce.
John Van Auken
An Overview of Edgar Cayce on
Dreams and Visions
Perhaps the most striking claim made in the Cayce readings is Cayce's repeated assertion that anyone can do what he did—and we can best begin with our own dreams.
Drawing upon his intimate work with Edgar Cayce, Harman Bro, in his book Edgar Cayce on Dreams, states, “The claim that anyone could do, in some measure, what Edgar Cayce did, may well have been the boldest claim he ever made. But he did not let the claim hang in the air. [Cayce] gave people a laboratory where they could investigate the claim for themselves. He urged them to recall and study their dreams. In dreams, he said, people could experience for themselves every important kind of psychic phenomenon, and every level of helpful psycho-logical and religious counsel. What is more, they could, through dreams, learn the laws of these things and undergo a spontaneous and tailored dream-training program in the use of these laws—provided that in their waking life they put to constructive use everything they learned in the dreams.”
It was Cayce's avowal that all of the insights and information that arose in his dream, topic, medical, and life readings, including information drawn from past lives and extra-sensory sources, were capable of investigation in the individual's dreams—if the dreamer needed it and could understand it. At the very least, the dreamer who sought it would find direction where to get help, when, and why, both personally and for loved ones.
Cayce viewed consciousness as multi-layered. First is the level of consciousness experienced in everyday awareness. Then comes the level of the subconscious, or what Cayce called the “subconscious forces.” According to Elsie Sechrist, in her book Dreams: Your Magic Mirror, “[Cayce's] psychic gift enabled him to induce in himself a state of trance or deep sleep that stilled his conscious mind and gave him access to what Jung calls the “collective unconscious”—the universal wisdom of man at its subconscious source…. [Cayce] saw the collective or universal subconscious as a vast river of thought flowing through eternity, fed by the sum total of man's mental activity since his beginning. He maintained that this river is accessible to any individual who is prepared to develop his psychic or spiritual faculties with sufficient patience and effort.”
As Bro describes, “The dreamer's subconscious—his hidden structures, habits, controls, mechanisms,