and read more carefully in order to fully follow the train of thought and shifts in topic.
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, even if they occurred many millions of years ago.
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 are in the body with the personality.
In life readings and topic readings, Cayce also connected with the subconscious minds of those inquiring, as well as with 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 the reading are the reading number, the date and location, and 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 the in-trance Cayce was supposed to view psychically and comment on. In many cases, I left in the entire format of a recorded reading.
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. 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.
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 himself while in trance—not by his stenographer. She used only brackets within the text of a reading. In the preliminary material, she used parentheses in the normal manner. My comments are indicated by the term Editor's Note.
A few common abbreviations used in these discourses were “GD” for Gladys Davis, the primary stenographer; “GC” for Gertrude Cayce, Edgar's wife and the primary conductor of the readings; and “EC” for Edgar Cayce.
John Van Auken, Editor
1
Reading 1732-2
As the body mind thinks, so becomes the outlook of the individual upon life and its relationships!
Reading 257-136
Keep an even, normal balance in diet of body, diet of mind, and the use and associations of same in every way; for as a man thinketh in his heart (not as he speaks, but as he thinketh in his heart) so is he. So, keep the body fit, keep the mind fit. Do not allow little antagonisms of body or mind to undo that thou hast builded in thine experience.
Reading 270-17
As a man thinketh in his heart, so is he! Not what man says, nor what man even makes out like he does! for we are gradually builded to that image created within our own mental being; for, as has been given, the Spirit is the life, the Mind is the active forces that, coordinated with the spirit that is of the creative energy, or for God, gives the physical result that is effective in every sense. Get that!
Reading 443-2
Truly has it been said, as a man thinketh within his heart or within his blood supply, within the elements and vibrations that are created within the balance of those forces that course through this active force within a body, so is the response of that body to the creative influence or destructive influence about it. Or, in common parlance, “As a man thinketh in his heart, so is he.” Truly may it be said about this body, as it thinketh within itself, through those abilities for the creating of the greater principles of influence within this system, aided and abetted truly by those things that are—to the awareness or consciousness of the body—to be met.
Reading 254-101
As the man thinketh in his heart, so is he.
Then, if ye would not be condemned, condemn not. If ye would have faith, show faith. If ye would have love, show love.
Yea—ye say, “This I have heard so oft!” Yes, but what have you done about it?
Ye must realize, then, that God is—and thy body is the temple of thy God! Do ye meet Him there?
The kingdom of heaven is within. Do ye worship there? Not thyself, but thy God?
Hast thou made thy god fame, fortune, or just to be well spoken of?
that alone then may ye attain!
For when troubles, distresses, heartaches and disappointments come, to whom may ye turn? Not to thyself! for this has been expended in the gratifying of thy desires—if ye have made those things that are temporal thy god!
Only when love, patience, perseverance, longsuffering and brotherly love are shown may ye indeed know upon Whom to rely.
For of such is the law of creation, of hope, of faith, of patience. And in patience ye possess the knowledge of thy soul.
Reading 470-11
The law is—as from the beginning—that what ye sow ye shall reap. The seed, the fruit of every act, of every deed—yea, of every thought is within its own self; unseen, save by the spiritual import that is put in same. Hence the spirit, the truth, the 'vitale' that is expressed within every activity must bring its own reward. Unless it is from the fruit of the spirit, it must eventually bring its own husks, its own redound, its own doubting, its own fears. For these are the laws that are unalterable; changing only with the desires, the will, the import of that as the entity calls upon and puts the trust in. Rather those sources of strength, power, from which the soul and spirit emanate. As the man thinketh (physically) within himself, so is he.
Reading 531-3
Know that they that sow must reap that they have sown. For, in their own selves must come the fruit of that they have watered and planted, whether in material, spiritual or mental things. For, true is it indeed that as a man thinketh in his heart so do the fruits of his dealings with his