Saul, an incarnation of Benjamin.
281-48
A Friend of Jacob’s
Edgar Cayce’s opening comments in reading 3851, a Life reading for a thirty-eight-year-old Jewish interior decorator, were:
This is the fellow who fixed all the stakes for Jacob when he changed all the cows, you see, from spots and those that were roan.
3581-1
The story which Cayce refers to is found in Genesis 30:25-43.
Before that the entity was in the Holy Land in the days when Jacob labored for the daughters of Laban, during those periods when the helpers of Laban chose rather to become helpers of Jacob.
The entity was among those who aided in preparing the places of feeding for the cattle when Laban had set up such and such conditions under which divisions would be made of the cattle or goods.
Thus those things having to do with wood, with blemishes, marks, spots, and things in wood are all of special interest to the entity. Today they may be called other names, but the entity finds that woods of gum and other solid woods that are known for their particular marking are of particular interest to the entity. And in themselves they carry a meaning that is not explained in the entity. But consider, such markings may even control the dispositions of people, as they did the animals. How truly the Lord is one, and moves in mysterious ways His wonders to perform among men. Ye say peculiar interpretations? But it’s one.
The name then was Raoul. The entity journeyed to the Holy Land with Jacob. The entity was particularly interested in the happenings to Jacob when he wrestled with the angels. For the entity was one of those who looked after the son of Jacob when there was fear of the brother Esau, and remember there was only one of that particular group of sons in that particular period—Joseph. And the name means much to the entity in the present.
3581-1
An intimation of a deep friendship is suggested in Cayce’s response to the following question of 3581:
(Q) What have been my past relationships and what are my present responsibilities with . . . Rosalyn?
(A) In the Holy Land you were very close—yes, companions, and you were very close to Joseph, to Rachel, to Jacob.
3581-1
The Only Daughter
Little is known of Dinah, Jacob’s only daughter. Her story is told in Genesis 34. Historians dispute its authenticity as a historical fact. The story is viewed rather as an amalgam of many incidents, an allegory of the tribal warfare of that patriarchal age in which women were often defiled by invaders and revenged by their kin. Jewish scholars also question the historical validity of the Books of Ruth and Esther, suggesting they, too, are allegorical in nature. However, the Edgar Cayce readings strongly suggest that in all three cases a historical interpretation is valid. A twenty-four-year-old doctor’s receptionist was told she had been Dinah in a previous existence:
. . . we find the entity was in the Promised Land, during those periods when there was the building of that which was and is a mighty influence in the relationships of man to Creative Forces.
There we find the entity was among the children of Jacob, and the daughter in that experience—one among twelve sons; and she whom Shechem sought, and over which much turmoil to Levi and Simeon was brought, owing to the conditions which arose through those activities as they journeyed in that land from the Arabian.
The entity gained and lost; and there are those experiences that arise accordingly in the present, from the activities in that sojourn—as to its relationships to individuals, owing to the social status, and owing to those conditions which arise in the activities.
Hold fast to that which is the purpose, and the promise. Remember, thou hast the promise within thine own self; and it is not as to who will descend to bring a message, or who would come from over the sea that ye might hear or know. For, Lo, He is within thine own heart, thine own consciousness. In thine own body has He promised to meet thee.
As ye have experienced the awareness of the arousing to healing, know that He is life.15
Then the name was Dinah.
951-4
Although Dinah is generally lost to history, the Edgar Cayce reading traced her progress both before and after her tumultuous experience as Dinah. In the previous life she had been in prehistoric Egypt, at the time of Ra–Ta, the high priest. She was one of his daughters, and served in the Temple Beautiful . . . “for the preservation of those activities in which there was to be rather the pure strain of the pure blood.” Cayce said she rose to power in the Temple Beautiful, but “united” with the influence of the Atlanteans “that brought the children of Belial’s seeking for self-indulgences.”
Her rape by Shechem and the bloody retribution by Simeon and Levi could possibly have been karmic in nature, a result of this Egyptian life.
Jacob’s Ladder
The ancient ladder symbol which appears in this dream makes it particularly outstanding.
(Q) [asked by Miss 993 in 281 series] Please interpret the following dream which I received a few days before Christmas: I was climbing a ladder and as I approached the top I became conscious of one round being out of the ladder at the top. It was with great difficulty that I continued to climb at this point Thankful to say, I was able with my finger-tips to reach the top. It took all my strength to pull my body up it. Those who were following back of me seemed to have no such difficulty, and one of the group made that remark. There was an answer by one already there, that as I made the climb I had laid the last round in the ladder.
(A) Both prophetic and profound in this experience of the bodyconsciousness with the soul’s experience. That the ladder represents the Way is evidenced, as has been given in interpretations for those that visioned even the ladder to heaven upon which there ascended and descended the angels of light. In that the rung was missing and that self had to make the effort to attain the top makes for those experiences oft in the mind’s consciousness of many, that others that self considers as having an easy way do not become confronted with those hardships as is felt at times are experienced by others. But rather as the voice that came from above, when the self had made the way easier for those that would ascend by the experiences of self, that “I am the way,” knowing that He made of Himself no estate that others through Him might have access to the Father. And as the voice of those who cry the way is easier that thou hast made the last rung, for us; and as there is the cry from above, “Well done,” there should come that peace within self that thine work of thine hand is acceptable
