by some to be the spirit or life force in its quintessence. Human arms are raised in the position for adoration, but the head between these arms is removed—indicating that it is that feeling we have when giving thanks to God, but not the thinking or self-consciousness of the act, just the vibration, just the feeling. It is also known to be the “twin,” signifying that we have another part to us that is not seen—our godling self. Again remembering that the two raised arms are symbolic of the spirit, the whole icon illustrates that the spirit runs down our backbone (the kundalini pathway) to give strength and resurrecting energy throughout our being.
The serpent inside of the bulb has a few meanings in ancient theology. It is the self, self’s mind, and self’s thoughts in contrast to God’s or the Collective’s. As such, it is the tempter, as it was depicted in the Garden of Eden; but it is also a symbol of the life force within the body, what yoga and Hinduism term the kundalini. In ancient Mesoamerica, Egypt, and Greece, the serpent is often depicted with wings, symbolizing the raising of the life force by the higher mind. Modern medicine retains this meaning in the caduceus (see illustration 23), the symbol of health services. The central shaft of the caduceus is the central nervous system; the double serpents symbolize the autonomic nervous system with its two parts, the sympathetic and parasympathetic. The wings represent the mind, especially with higher life-giving thoughts.
Notice that the Egyptians are putting their heads up against the bulb—some with buffering devices, some directly against the bulb. It appears that they are receiving energy, possibly information, or both from this strange device.
Considering the life-giving symbols associated with the bulb, this may be more of a life bulb than a light bulb. We know from Cayce’s readings that the Atlanteans rejuvenated their bodies using a crystal-based device.
Here’s a Cayce reading on that:
“As to the experience of the entity from that sojourn [in Atlantis], there come the innate abilities to create the higher energies within self . . . to find regenerations in the lower form of electrical vibrations.”
The temple-wall picture shows a power cord and filament, giving the impression of something electrical. But it may also have been a light bulb in the sense of “the light” of wisdom, because Cayce’s readings also talk about communicating with the universal consciousness through these devices.
Here’s one of those readings:
“The entity was in Atlantis, a priestess, and the keeper of the white stone or that through which many of those peoples before the first destructions in Atlantis kept their accord with the universal consciousness, through the speaking to and through those activities.”
Are the Egyptians depicted on this wall tuning their bodies to life-rejuvenating forces? Are they also tuning their minds to universal consciousness and communicating? The ka-arms sit on top of the djed stone. Is this “the white stone” Cayce was referring to?
Today Cayce has guided us to understand that all these ancient devices are also within us. The light bulb and life bulb are within us. The bioelectrical current of the life force is within us. Our bodies and minds are capable of rejuvenation and of knowing the consciousness and energy of the Creator and of communicating with God.
Cayce further described bizarre physical conditions that some ancient people suffered. According to him, the initial mingling of celestial minds with physical animals created thought forms that manifested in one’s physical body. This caused some people to have animal appendages. These had to be removed before the soul could progress through the temple process. Here are Cayce’s words on this in a lengthy quote:
“The individuals, having cleansed themselves of those appendages that hindered them, came not merely for the symbolic understanding. For these, to be sure, were all symbolized—the faults, the virtues of man, in all his seven stages of development [more on these stages in a later chapter]—in the light or the lamp [could he be referring to the bulbs on the Egypt temple walls?] borne by those who served as the Light Bearers to those who entered for their initiation, or for their preparation to be that as given by the teachers—even Ra-Ta. Laying aside those things that easily beset the sons of men, you as you enter here, put your whole trust in the one God, that you may be all things unto all men, thereby crucifying your own desires that they—your brethren—may know the Lord their God. In the temple activities then, there were first the songs, the music, as we have indicated that you sing: Ar-r-r—Ou-u—Ur-r; which makes for the losing of even the association of the body with that save the vibrations of which the body was then composed; yea now is, though encased in a much more hardened matter, as to materiality; which made for the vibrating of same with light, that becomes color, that becomes tone, that becomes activity. Seek then in tone, all of you: Ar-r-r-r-r-ar; that you may know how the emanations, that are termed as the colors of the body, make for the expression then given. With the music came then the dance, that enabled those with the disturbing forces and influences to become more erect, upright in body, in thought, in activity.
“Then there was the giving by the Prophetess of the seal of life that was set upon each and every one who passed through these experiences, how or in what field of activity the relationships were of an individual to its fellow man in maintaining material existence; being in the world yet not of the world.”
This “seal of life” may be associated with a very ancient symbol found beneath the Seti Temple in Abydos, one of the most sacred temples in all of Egypt. On one of the pillars in this ancient underground temple is carved the “flower of life” symbol (see illustration 24). This might possibly have been a portion of the seal of life that Cayce’s prophetess set upon each and every one who passed through those ancient temple experiences. Another portion of the seal of life may have been specific to each initiate’s field of activity.
“These then, made for that as you have in your experiences in the present expressed: First in cleanliness, in purifying of the body, in the washing in blood [a metaphor for self-sacrifice], in water, that you may be purified before yourself first and then before others. The anointing with the incense, making for the raising of that you know as your senses or perception or consciousness of the activities to all the faults, by comparison, as arose among others.
“From those activities you have that first as your service of preparation, of birth, of consecration, of purification, of those things that later become the hospitalization, the care of the ill in body, in mind; the divinations of those tempted from within and those tempted from without. Little study is made in the present of this phase of man’s experience.
“The teaching, the preparation, the ministering, the song, the music, the activities that give expression, arise in man’s experience from those activities in the Temple Beautiful.”
In a strange and curious comment during this reading, Cayce asked a question and answered it:
“You ask, where is this temple now? Disintegrated and in that sphere you may enter, and some have entered, where these are sealed as with the seven seals of the law in that these experiences now become as those of your activities among your fellow man.”
What does he mean, “in that sphere you may enter” and “sealed as with the seven seals”? The answer lies in the very source of Cayce’s insights, which is a sphere of awareness beyond daily consciousness, and in the seven spiritual centers hidden within our body temple. We may learn to open these seals and raise ourselves to greater levels of life.
As Cayce continues this long reading on the temples, he shifts his focus to our times and our opportunities today, and he gets quite “quickened”
