http://www.creativespirit.net/henryreed/edgarcayce/document2.htmThe Source of Psychic Ability
What is the significance of psychic ability? What value does it have? What does it imply about our nature? Is there something that connects all of us together, like an invisible ether? The existence of psychic ability certainly does add another dimension to our perception of the world.
We are now going to be eyewitnesses to history, studying the record of one of those times in parapsychological research when a psychic is asked for information concerning the nature of the phenomena being manifested. It is a particularly fascinating and unique event because it involves two psychics, each giving a reading for the other, comparing their different perspectives on their unique psychic talents.
On February 3,1934, in a private home on Staten Island in New York, two people who were to become internationally renowned psychics met face to face to conduct an experiment. The one was Edgar Cayce, founder of the Association for Research and Enlightenment. The other was Mrs. Eileen Garrett, the famous medium, founder of the Parapsychology Foundation and benefactor of much research into parapsychology. These two gifted psychics came together to conduct readings for one another concerning their psychic talents. Edgar Cayce went first, reading for Mrs. Garrett. The resulting discourse, reading 507-1, is what we present for study here. Mrs. Garrett’s reading for Cayce, referred to in our discussion, is recorded as an appendix to reading 507-1 and is available for study in the A.R.E. Library.
Before we examine the results of this unusual experiment, it would be helpful first to consider certain terms and issues within the science of parapsychology as they apply to the psychic manifestations of Edgar Cayce and Eileen Garrett. This background may help us better to appreciate the significance of the material we will study.
Cayce is generally classified by parapsychologists as a "clairvoyant," that term designating the type of psychic ability that he manifested. Clairvoyance can be contrasted with telepathy (another category of psychic ability), which involves the ability of one mind being able to receive or tune in to information that is present in another mind. It is like talking over the telephone, but without the material phone. In telepathy two minds are involved.
Clairvoyance, on the other hand, involves picking up information that is not in anyone else’s mind, but is simply "out there." Clairvoyance is knowledge at a distance; knowing from afar without the involvement, either directly or indirectly, of a second, intermediary mind.
Making distinctions between such processes as telepathy and clairvoyance is important to parapsychologists as they attempt to understand how the psychic operates and the implications this has for our nature. Telepathy suggests a particular kind of ability and a certain type of "mental link-up" between people, whereas clairvoyance suggests possibly a different, or additional ability, and adds further possibilities to the makeup of human consciousness and the nature of reality.
While Cayce was characterized as a clairvoyant, Mrs. Garrett was generally described as a medium; that is to say, her psychic information originated from non-material "spirits" who spoke through her. It was as if her entranced consciousness was a radio receiver, picking up transmissions from beings inhabiting another dimension. Cayce, on the other hand, insisted that he was not a medium, that he did not obtain his information through the use of any non-material entities; rather, he claimed that his information came from a clairvoyance that extended as if toward omniscience, tending to make all knowledge available to him. He explained that such extended clairvoyance was possible because every experience ever had by a person since the creation of this planet leaves a "record," a mark on the history book of creation that may be read by others who are properly attuned.
Now we can see some of the issues in parapsychological study that are raised by the comparison of these two psychics. If Cayce is using clairvoyance to tap into knowledge, is Mrs. Garrett using telepathy to communicate with spirits? Who are these spirits, what is their nature, and would communication with non-material minds constitute telepathy, as we might ordinarily think of it, or some other process? Finally, are these two psychics having us make different inferences about the question of the continuity of life? As a medium, Mrs. Garrett seems to draw attention to the continuity in activity of physically deceased beings, while as a clairvoyant, Cayce seems to draw attention to the continuity of the effects, or of the records left behind. With this background, let us now study the reading that Edgar Cayce gave for Eileen Garrett.
Hugh Lynn Cayce conducted the reading and asked Cayce to speak specifically about Eileen Garrett’s mediumship, giving "such information regarding her work which will be interesting and helpful in relation to our experiments today."
Cayce begins with an opening statement that lays the foundation for the answers he gives later.
As to that which may be helpful to those that seek to know that there is the continuity of life, that there is to be gained from those activities in the realm of soul forces that may act through the psychic forces in each individual soul, know that that which may be given through this entity is that which is received through the varied channels that present themselves in that atmosphere or that environ that seeks for an understanding in those fields of activity that may bring to the manifested actions of individuals those influences that may have to bear upon the lives and souls of individuals.
Cayce first acknowledges the reasons for being interested in the phenomena being discussed here:
You are interested in knowing what help may be gained concerning the question of the continuity of life from the study of information that is transmitted psychically from the activities of soul forces. In other words, what do we really learn about the afterlife by asking psychics? (Note that Cayce is implying that the general source of the information is "activities in the realm of soul forces," and that such activities then operate "through the psychic forces in each individual…" We are reminded of Cayce’s general principle:
Psychic ability should be thought of as an attribute of the soul, rather than, for example, of the mind. What difference that makes we will see later.)
Cayce’s statement then makes reference to what may be learned from Eileen Garrett ("that which may be given through this entity. . ."). He says that she receives information from "varied channels that present themselves," and he locates them not in a physical place (such as the place where would be found those seeking Mrs. Garrett’s help), but rather "in that atmosphere or that environ"—a phrase he has used in other readings when referring to "places" within the non-material dimensions of being. ("Place" here means a "state of being," as when we ask someone, "What kind of place are you in?"; meaning, "How is your mood and what kinds of things are you thinking about?")
What is the quality of the "place" where these varied channels present themselves? Cayce characterizes it as the kind "that seeks for an understanding. . ." What quality of understanding? That which would be an active understanding, bridging the actions of people with the influences of the soul. That is to say, the nature of the "transmission" is governed by the desire to make the soul’s influence a more conscious part of the person’s daily life.
"As to how" all this works and to what effect, Cayce in his follow-up remarks indicates that it depends upon the sincerity of purpose of the seeker: "For, as ye sow, so shall ye reap." Here is where it makes a difference that psychic ability is of the soul rather than simply of the mind. We are normally inclined to think in terms of mechanisms and techniques, but Cayce indicates it is rather a matter of purpose. The purpose of the seeker rather than, for example, the nature of the trance or of the non-material, guiding entity is what determines the phenomenon. Circumstances and tools are but that, whereas it is the purpose of the one using them that determines what actually results from their use.
Is the seeker someone who is looking for influences to put into constructive action, or is the seeker looking instead for ideas to cram into one’s head, puffing it up with fanciful notions? The difference in how the information is to be used affects the type of information that is given.
What a different notion of the psychic forces and their activity do we have here! Cayce is suggesting that it is not simply a matter of plugging this particular receiver into this particular source of information using that particular antenna, but rather what the receiver can receive, what source of information will be active, and what information will be given, all depends upon the purpose of the seeker. What you put into the experience determines what you get out of it. The seeker determines the nature of the information just as much as possibly the mechanism by which the psychic obtains that information.
Cayce concludes his opening remarks, then, by referring the responsibility for both the generation and the evaluation of such phenomena back to the seeker, rather than to those observers who may be standing by to study the phenomena. He states:
". . .so only self may find those influences through such a channel that will be to meet the needs of those things necessary in self’s experience for the greater development."
When Cayce is questioned, he is asked first from what source he is getting this information for Mrs. Garrett. The answer is quite simply that it comes from "those records" formed by her activities; in other words, from her herself, as if from the footprints she has left. Here we see Cayce making reference to his ability as a clairvoyant to read the record created by the person’s past experience.
When he is asked the source of Mrs. Garrett’s information, he answers that it comes from two sources. First, it comes as a result of her own soul development that makes her a channel to others, who are seeking a bridge between the spiritual and psychic forces and their own lives. Second, Cayce says that it comes from "those influences from without that are either in those attitudes of being teachers, instructors, directors, or those that would give to those in the material plane the better comprehension of the continuance of a mental and soul activity." Thus Cayce refers to two distinct sources: Mrs. Garrett’s own attunement and the activity of other influences. (Here is a rather explicit reference to something like spirit guides, although again he describes more their intent than their nature.)
He is next asked a series of questions concerning the purpose, development and perfection of Mrs. Garrett’s psychic ability. He answers that the purpose is for self-expression: to express the desire and fulfillment of a soul who has worked at being a channel to the material realm of the knowledge and blessings in the spiritual realm. Her psychic gifts are a natural expression and outgrowth of her purposeful development as a soul endeavoring to be of a particular service. Cayce explains that in one past life, for example, Mrs. Garrett served as a spiritual teacher.
Thus her current work as a psychic builds upon past work with the psychic realm, ever with the same theme: to awaken in others the relationship between the unseen and the seen. And as to how she might further perfect this ability, Cayce doesn’t recommend particular techniques, but rather encourages her to continue as before, seeking to remain true to the best and the highest within herself:
...for, as He has promised ever, if ye seek in the light of thine understanding, trusting in Him for the increase, so may this attitude being kept ever within self make for self being that channel through which only the constructive influences may come into the experience of the seeker.
Note that Cayce’s discussion of Mrs. Garrett’s psychic ability, its origin, development and use, is strictly in terms of her purposes, the ideals she served, rather than in terms of any mechanisms short of a central truth of creation that "the Father giveth ever the increase. . ." He seems to want to stress that aspect of psychic ability over mechanics or techniques. As in many of his other readings, Cayce is here, too, implying that we already have within us the ability to learn such talents, if we would simply set our purpose in accord with the purpose of such abilities and then put into application what we do know ("in the light of thine understanding"), and take it from there. Having emphasized this most central aspect of psychic functioning, Cayce goes on to answer more specific questions about the mechanisms.
It is especially interesting now to note how he responds to the question concerning the non-material entities involved in Mrs. Garrett’s mediumship:
Q-6. Who are Mrs. Garrett’s spiritual guides, and tell us something about them?
A-6. Let them rather speak for themselves through that channel that is capable rather of presenting them in their light to that which has been the development of the soul itself in its experiences in the earth in the realms of their activity. For, their names are rather in her experience, in her seeking, than to find through other channels; even though they may be coming from the records that are made by each in their activity. Speak for thyself.
In not answering this question, Cayce makes a number of very fascinating statements. In fact, it may be that he does answer the question even if appearing not to. Is he saying that these guides are a reality only to Mrs. Garrett? Not exactly, for he does indicate that their source may be "the records" of their past activity, as if to say that their records might be "there" to be read by Cayce himself. He doesn’t explicitly indicate whether or not he could read these records, but we might surmise that he could. The tenor of what he says seems to suggest that he would rather not, for to do so would give a false or misleading impression of their nature.
It would seem, then, that the significant aspect of their nature lies in the experience of Mrs. Garrett with them. That may be what Cayce means when he says that her soul development involved interactions with their activity. If, as Cayce so often suggests and has explicitly emphasized in this reading, nothing that a person manifests is separate from what that soul itself has developed, then the spirit guides must be a reflection of Mrs. Garrett’s own soul development Are they reflections, then, of her own past lives, or are they the souls of people with whom she had interacted in past lives? If so, why didn’t Cayce say something simple like that? He definitely implies that the information he might produce about these entities from their records would be different from the information Mrs. Garrett would produce by having the spirit guides speak directly: ". . .their names are rather in her experience, in her seeking. .
Let us turn, then, for a moment to see what information came through Mrs. Garrett on this topic. The record of the reading indicates that the source of her information identified itself as "Uvani" and revealed that its last incarnation was at the time of Mohammed. Much of what Uvani stated during this reading supports or complements what Cayce had given. Note Uvani’s description of how Cayce obtains his clairvoyant information:
". . .he looks at the description of life in his own experience and by the light of his own spiritual understanding he immediately sees the spirit contact of the personality and what has been given to the soul in experience. After all, there is no example, there is no judge but your own self. .
(507-1 Supplement)
Sound familiar? Uvani also confirms the existence of the difference between Cayce and Mrs. Garrett that we have referred to as his clairvoyance and her mediumship. In fact, Uvani presents many arguments to the effect that Cayce could function as a better psychic, and with less personal cost, if he were to allow himself to be a medium and take advantage of the entities that wish to speak through him. Uvani presents no information to clarify the nature of such entities, although he does make remarks echoing Cayce’s own statements that they can be identified by their intentions, their desire to help and to make the invisible realms known to the living. When asked to name an entity that was waiting to help Cayce, Uvani gives a reply similar to that reply given by Cayce which we have been pondering. Uvani says, in effect, that it is up to Cayce himself to determine!
What has Cayce determined for himself? In the record of this Cayce reading, he was asked two questions on this matter. First, he was asked that if he "has ever had controls, does he know who they are?" (Control being a word used to designate the "controlling entity" speaking through the channel). Cayce’s reply is enigmatic, but of interest: "Anyone may speak who may seek, if the entity or the soul’s activities will allow same; or if the desire of the individuals seeking so over commands as to make for a set channel." No particular entity is named, only an indication that this type of communication is possible. His answer sounds like a description of the cooperation of wills, rather than a description of a transmission process. It is the desire of the spirit entity that seems to be a strong determining factor.
In the last question asked in this reading, Cayce indicates that the information he is channeling is "Being directed. . .from the records through Halaliel." Does that mean that Cayce is using a spirit control here? During Mrs. Garrett’s reading, Uvani is asked about this and responds in the affirmative, suggesting that this particular entity is very desirous of helping Cayce and should be utilized more. Uvani explains that at times when Cayce is physically tired and drained is it most likely for entities to speak through him, and that it would be better for Cayce if he were to actively choose to seek the help of a particular entity, such as this Halaliel. Edgar Cayce asked about Halaliel in a later reading (262-72) and subsequently chose not to seek Halaliel’s help.
Returning to reading 507-1, we examine the final section, which consists of a series of questions asked Cayce about his psychic trance. Why does he use hypnosis? Cayce answers that his body development is such that in order to seek what is available through the soul-body, the physical body must be put to sleep so that it ceases to influence what is channeled. Asked if trance were then a helpful method for psychic functioning, Cayce indicates that there are many methods of manifesting the soul, but that the most important ingredient is the desire to utilize this information in the service of soul development. When asked, is he "clairvoyant in the hypnotic state?" Cayce gives a surprising answer, for he indicates he would be more clairvoyant in the normal waking state, would his body permit of such attunement. It may seem surprising to hear that the normal state of consciousness would be the best state of mind for being psychic, since Cayce himself had to use a trance and so often reminded us that we could most readily experience our psychic ability in the dream state. However, when we consider one of his final remarks, concerning states of consciousness and psychic ability, we may appreciate then what has been an enduring theme throughout this entire reading:
...all are one when in perfect accord with the universal forces from which the records of all activities may be taken.
Telepathy implies separation, even the bridging of the separation, a transmission from one person/place to another. Clairvoyance implies a unity, an enlargement of one consciousness to include what would be known. Cayce’s emphasis on clairvoyance turns our attention away from the problem of how the psychic "bridges the gap" between minds and has us focus on the essential nature of psychic ability, its source in soul activity. Perhaps the most important attribute of the soul is its dwelling in oneness, and it is this oneness that is the significance and source of psychic ability.
Henry Reed, Ph.D.
