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 the pleadings of the entity—that he might seek his father in his old age, and to his brethren give good for evil, there came another awakening to the entity in those experiences when there were such activities that the peoples brought those forces into the founding of what may indeed be called the Society of Magicians. This was founded, not for that purpose into which same has been turned, but by the offices of this entity.
Again, beware of that which holdeth not wholly to the spirit of the Christ, as it may be made manifest in the lives and hearts of men everywhere.
2067-1
Joseph’s abilities as a dream interpreter came through his attunement with the divine, or God within him. The other magicians attempted to decipher dreams through patient study of the known laws and rules. Because Joseph was attuned to the Highest, he was able to succeed when the others failed.
One entity was told he was one of the magicians in Pharaoh’s court:
. . . the entity was in the Egyptian land, during those periods when there were the activities in which the land was ruled by an unknown entity—through unusual circumstances—which brought to the experience of the entity the unusual experiences.
For, the entity was among the magicians of Pharaoh’s court during the period of Joseph’s rise to power, and through those periods in which there was the consummation of the changing to the various conditions that arose in might and power through those periods. This brought that temperament, that tendency latent and manifested, for the questionings of powers, influences, and forces that direct human experience.
The name then was Tep-Lepan. The entity gained, the entity lost; gained during the periods of deeper thought and meditation, lost in the period of grudges, the period of attempt to apply necromancy as related to the magic, or the reasonings.
2386-1
The Death of Joseph
And Joseph took an oath of the children of Israel, saying “God will surely visit you, and ye shall carry up my bones from hence.”
So Joseph died, being an hundred and ten years old; and they embalmed him, and he was put in a coffin. (Genesis 50:25-26)
According to the Bible class lessons, Edgar Cayce believed Joseph had foreknowledge about his descendants going into bondage. This premonition, Cayce said, may have been Joseph’s reason for the oath, which requested his body be kept with them. During the forty years in the wilderness, the children of Israel carried Joseph’s body with them, although no mention is made of those who had the responsibility of caring for it. This was four centuries after Joseph’s death.
If his kinsmen had taken his body to Canaan immediately after his death, as they did with Jacob, perhaps the Egyptians would not have allowed the Israelites back into Egypt to settle—and history might have been changed.
Apparently Joseph knew that his body would be a protection for his people.
Exodus
From the time of Joseph until Moses there had been no noteworthy happenings to confirm the covenant which had been made with Abraham. The first chapters of Exodus, with background, details, and significant events in the early life of Moses, lead up to the renewal of the covenant. Through Moses God affirms the eternal contract He has made between Himself and His people—Humanity!
Not only is the covenant renewed through Moses, but it is enlarged upon, with the addition of definite roles, regulations, and laws which must be followed. New prophecies and promises are added. Many of the events throughout Exodus are the fulfillment of prophecies which have already been made.
As one through whom the covenant was being renewed, Moses had to become a “living” example of the power and presence of the God he worshipped. He not only had to receive and record the law, he also had to comprehend its significance and be able to interpret it for those he had to lead. In order to have this understanding, he had to live in accord with all that came through him as a divine channel.
In Egypt, as in every other country at that time the people worshipped idols, statues, and other physical objects which represented attributes and activities of their gods. For the Egyptian, the serpent was the god of wisdom. The bull represented strength. The hawk and the eagle governed mental superiority. Everything that was necessary for material existence was represented by some figure. They were worshipped by those Egyptians who were seeking to manifest the particular attributes or aspects embodied in that god.
When Moses approached Pharaoh and asked that his people be given their freedom to worship, Pharaoh wanted to know what their god was like. He assumed it would be represented in some definite, concrete material form.
Moses was challenged with the task of bringing the Hebrews, once again, into the realization that their God was a living God, one whom they could worship in spirit, and who would answer prayer. In this crucial period in Israel’s history, Moses established a new relationship between man and God. Before this, the people always worshipped the God of their fathers. The people never prayed, “Our God—My God,” but always to the God of Abraham, Isaac, and Jacob. Moses established a means by which God can be approached directly,
