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Chapter 14
The Metaphysic In The Readings





This chapter summarizes some of the basics of the cosmology which Cayce’s readings outlined. The following chapter explores what the readings had to say about the source of Cayce’s information. The final two chapters of Book One explore all of the main spiritual and religious ideas which the readings extol. With this metaphysical context under control, practically any statement in the Cayce/Davis Collection can be read without risking mental trauma or terminal error from severe confusion about what Cayce may be talking.

As I began to explore the Cayce/Davis Collection my interest was not at all metaphysical. I only wanted a confidence score for Cayce’s objective predictions and every hint Cayce could provide about the dynamics of a pole shift. My orientation was hard-nosed, empirical analysis. But I was constantly faced with the issue of separating predictions from sermons which were heavily laden with metaphysics. I finally could not avoid laying out Cayce’s system of cosmology such as I have done in this and the next three chapters.

There are many statements in Cayce’s readings which sound like predictions but which are really just a statement of metaphysical principles. For instance, Cayce tells us that the end result of personal greed is national calamity. He tells us that the end result of national greed is international war. There is nothing pre-cognitive nor clairvoyant about these statements, these are just assertions about the way someone thinks the world works.

Implicit in many of Cayce’s assertions is the idea that morality is as powerful a force as greed and eventually it is only morality which overcomes the personal and collective calamities which greed often creates. Hence, Cayce’s position, which is essentially the same as the majority opinion of humanity’s philosophers throughout the ages, though the secular materialists of the 20th century choke on it, is that metaphysics is fundamentally as important as material factors in understanding human history.

Cayce preached a lot about political, economic, and personal morality, far more often than he made specific predictions. He warned about what might happen if people did not get their act together. To help them get their act together, he preached about the Golden Rule, manifesting Christ consciousness, and employing spiritual practices to create enough personal power to make a difference in the outcomes of history. These metaphysical concepts pre-figured all of his business, economic, and political predictions, as well as his millennial prophecies. Some of this sort of commentary can be easily confused with clairvoyant predictions.

The readings also gave many lessons which ceaselessly pointed to hermetic metaphysics and vedic practices for spiritual self-development. The lessons vigorously exhorted its students to take up the challenge and the opportunity to become Christ-like and become a fore-runner to serve in the millennial changes which had already begun in the 1930’s. Here again, it is easy to confuse Cayce’s millennial "advocacy" with his millennial "prediction".

Hence, I soon enough found that understanding Cayce’s key metaphysical notions and spiritual expressions was at times necessary for distinguishing between an "objective prediction" and his moralizing "sermon" about reaping the whirlwinds of karma or the rewards of God Realization. I had to peg reliably the difference between his "conditional" prognostications about what morally should happen and his "absolute" precognition about what would definitely happen. Thus I had to take up the task of outlining enough of Cayce’s metaphysics to make my distinctions sharp and consistent in application.

As I began to work with defining the metaphysics in the readings, it occurred to me that a systematic look at Cayce’s metaphysic would serve four other purposes. The first purpose was to get an idea of the "kook" index. Could I find material sufficiently kooky to cause me to discount the reliability of Cayce’s prophecy? With all of the apparent sermonizing in the group readings, was Cayce really out somewhere on the fanatical fringe, full of kinky religious ideas? Like Bro in the beginning of his study, I was perfectly willing to debunk Cayce. I have examined many self-proclaimed psychics and prophets, including the nuttiest of them, such as Elizabeth Prophet, and have usually seen instantly through most, or have seriously discounted their reliability, such as Scallion’s, to leave me without confidence in any particular statement they make. I would have been quite content to let Cayce simply be another notch on my intellectual six shooter.

The second purpose was to compare the metaphysical material with the commonly available occult and hermetic literature. Could I build an argument that Cayce’s content was based primarily on borrowed material, with "past-life stories" embroidered onto it to give the material some unique pizzazz?

The third purpose was to take a look at the nominal xianity in the readings. Just what was the flavor of xianity which came through the readings? What was I buying into? If the xianity in the readings was literal, based on the Imperial Roman "Book", and thus supportive of a fascist mentality with an authoritarian end-game to history, I was strongly inclined to assign a high kook index to Cayce.

Since an early age I have been a keen fan of the Hellenic Age, strongly attracted to Socrates and Plato. I began by reading Plutarch’s Lives about the ancient Hellenic and Roman thinkers and statesmen as a young teen-ager. The tension between the ideas of these "classical" thinkers and doers prefigures, well, most of the portion of the serious discourse of what we think of as Western Civilization. If I have had a past life or two of my own, I am quite certain one was in Athens at the time of Socrates where I might have witnessed the fine upright honorable pious conservative religiously-observant statesmen forcing Socrates to drink a cup of hemlock which promptly killed him, thus removing a source of intellectual corruption which had induced the young to question the religious certitudes of their traditions.

Another of my intellectual heroes is San Bruno, one of the earliest casualties of the Renaissance. A loyal, devout priest of the Catholic Church, he expressed the radical notion that, given the multitude of stars in the heavens, the center of the universe might not be the Earth. For this heresy, he was brutally burned at a stake upon the express command of a Pope, the Great Vicar of Christ Uber Alles. This ought to reveal a small part of my immense distaste for the fascist mentality which I have found to be strongly rooted in priestly establishments and cultures which are strongly oriented to the Latin "Bible" (Imperial Roman State Document). If Cayce’s "Christ" was in the image of a Great Roman Emperor, I was prepared to dump Cayce’s material as I would a load of rotten potatoes, even if he was somewhat clairvoyant.

The fourth and final reason was to really understand Cayce’s Millennial Prophecy. Without understanding the metaphysical context, a portion of Cayce’s millennial predictions and statements function like a Rorschach blot into which you can read whatever brand of religious millennialism you want. But such projection can easily miss the point Cayce is making.

As I cut and pasted his various metaphysical "tiles" to build a mosaic of his system, I found most of the "tiles" endlessly repeated themselves. There was no vast, complicated system of cosmology with intricate theological dogmas. The detail was really scant, leaving most issues open-ended and the mysteries a mystery. The entire ethic boiled down to a straightforward, simple application of the "golden rule" in all cases regardless of race, religion, nationality, sex, etc. Sometimes this advice was delivered floridly, with dramatic, biblical sounding rhetoric. Sometimes it was simply stated in elementary terms as good advice for all seasons.

The rest of Cayce’s metaphysical system encompasses some elementary notions of reincarnation, astrology, meditation, soul development, karma, and humanity’s relationship with the "creative forces". These topics frankly make the readings far less xian and much more hermetic than Cayce himself ever admitted.


The remainder of this chapter is available as part of an e-book or in a paperback or hardbound book.

This sample text originated from the first edition in 2000.  Changes and corrections were made to approximately half of all pages. To purchase this 2006 Edition book in e-book (Open Document PDF format) or as a paperback or hardbound book, click on Cosmic Catalog.

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