and space, or that between time and space, makes or carries the records of the activities and thoughts of individuals in their sojourn through any realm of experience. And as to how well the record may be given depends upon how well that which has been made may be interpreted by one who may read such records. As to how true the interpretation is depends upon how strong the desire of such a soul is, or how well those responsible for such an activity of a soul may be in accord or attuned to those realms of experience—or the manner or channel of interpretation.” (559-7)
In this next one he states that the mind is as concrete as anything in this world of ours:
“For thoughts are things; just as the Mind is as concrete as a post or tree or that which has been molded into things of any form. And with their working abilities they may give to each of these purpose and activity that becomes constructive in the experience of all.” (1581-1)
Interestingly, Cayce taught that prior to the evolution of matter, there was a “devolution,” out of spirit or pure energy and into matter. We were once celestial spirits and minds in dimensions beyond this world of form and three dimensions. Back then, we were more minds than bodies! Here’s an example from his collection:
“ … individuals in the beginning were more of thought forms than individual entities with personalities as seen in the present.” (364-10)
My awareness grew when I began to apply this idea in my daily, thinking of myself and those I meet as being more minds and souls inside bodies, and that their personality was more a creation of socialization and experiences in this world. This also opened me to the idea of a collective unconsciousness or universal consciousness to which we were all connected at some subliminal level, resulting in that sense of oneness that is so common in metaphysical philosophies and is a common experience during meditation. Interestingly, even Jesus appeared to affirm this concept when he told Nicodemus that, “No one has ascended into heaven, but he who descended out of heaven…” (John 3:13, WEB) Our truer, deeper being is and was and will be again a heavenly being. This terrestrial life is temporary, but it is purposeful and intentional. Our deeper self wanted to come here and needs this opportunity in order fully grow into its ultimate potential.
As One Thinks, So One Is
The following Cayce discourses are built around a quote from Proverbs 23:7, “For as he thinks in his heart, so is he.” If we use the original Hebrew, the words are literally, “For as he reckons in his soul, so is he.” Both phrases indicate how our mind—thinking or reckoning—affects us, even when we are fooling ourselves with rationalizations or by wandering off into wrong thinking. For Cayce, understanding this was such an important lesson to learn that he repeated it often.
Consider these teachings:
“As the body mind thinks, so becomes the outlook of the individual upon life and its relationships!” (1732-2, his emphasis)
“As a man thinks in his heart, so is he! Not what man says, nor what man even makes out like he does! For we are gradually built 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!” (270-17)
You can feel the intensity with which Cayce delivers these principles. Understanding this and applying it in our lives was important to him.
As the “Father of Holistic Medicine” (a description given to him from an editorial in the Journal of the American Medical Association), Cayce takes this teaching to the health of our bodies in this next reading and in several others:
“Truly has it been said, as a man thinks 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 thinks in his heart, so is he.’” (443-2)
From his perspective, knowledge only becomes understanding when we apply what we know in our daily thinking, speaking, and interacting with others. In this next discourse, Cayce gets into doing versus knowing or believing:
“In doing there comes the understanding. Hence, as this has often been given, that do, do, do, would one gain the proper conception of things material, mental, or spiritual.” (900-322) And again, “In the doing does the understanding come.” (1466-1) And in this next one, he uses a quote from a biblical passage with the same instruction: “In doing comes understanding. ‘Be ye doers and not hearers only.’” (1719-1) The Bible passage he is referring to comes from the Epistle of James: “Be doers of the word, and not hearers only, deceiving yourselves. For if any one is a hearer of the word and not a doer, he is like a man who observes his natural face in a mirror; for he observes himself and goes away and at once forgets what he was like. But he who looks into the perfect law, the law of liberty, and perseveres, being no hearer that forgets but a doer that acts, he shall be blessed in his doing.” (James 1:22-25, RSV)
In this next one, Cayce gives us some specifics for applying our thoughts in daily life—and it is in relationships with others that our greater opportunities for application often occur:
“As the man thinks in his heart, so is he. Then, if you would not be condemned, condemn not. If you would have faith, show faith. If you would have love, show love. Yea—you say, ‘This I have heard so oft!’ Yes, but what have you done about it?
“You must realize, then, that God is—and your body is the temple of your God! Do you meet Him there? The kingdom of heaven is within. Do you worship there? Not thyself, but your God? Have you made your god fame, fortune, or just to be well spoken of? That alone then may you attain! For when troubles, distresses, heartaches and disappointments come, to whom may you turn? Not to thyself! For this has been expended in the gratifying of your desires—if you have made those things that are temporal your god!
“Only when love, patience, perseverance, longsuffering, and brotherly love are shown may you indeed know upon Whom to rely. For of such is the law of creation, of hope, of faith, of patience. And in patience you possess the knowledge of your soul.” (254-101)
This last line is a reference to Jesus’ teaching in Luke 21:19, found only in the King James Version of the Bible (KJV): “In your patience possess ye your souls.” All modern Bible translations render this verse: “By your endurance you will gain your lives.” The difference here is how one translates the Greek words. The Greek word hupomone can be translated as “endurance” or “patience,” and the word psuche can be translated as “life” or “lives,” but it is more closely associated with our concept of “soul,” since it is derived from the word psucho, which means “breath,” and breath is associated with the “living being,” that rational, sentient, immortal portion of us—as in Genesis: “The Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being.” (Genesis 2:7, my italics) There is more detail on the distinction between spirit and soul in a previous chapter. Cayce and the ancient Egyptians have clear distinctions between spirit (ka in Egyptian) and soul (ba in Egyptian). [Note: Egyptians today are the ancestors of Arabs, and therefore speak Arabic. The Arabs conquered Egypt in 642 AD, long, long after ancient Egyptians were gone.]
Here’s another explanation of “as one thinks, so one is”:
“It is not indicated that there are to be only sanctimonious activities that bespeak only of a promise or an exchange of
