Tag Archives: Edgar Cayce

19. Sacrifice


<— 18. As to reincarnation Home Dr. George Ritchie’s NDE —>

The articles attached to this chapter —

Heaven and hell: Dr. George Ritchie’s near-death experience
About Edgar Cayce
Edgar Cayce’s dream
About Edgar Cayce’s dream

— all point to the existence of two diametric realms: a “lower” realm of darkness and strife, and a “higher” realm of harmony and light, in both the material and spiritual worlds.

The question:  What must we give up, to move into the higher realm?  What is the price, the cost?  What must we sacrifice?

Before there were Jews, …

… sacrifice began as a religious practice among the pagan, heathen peoples.  Its purpose was to please the gods, perhaps even feed them; giving them presents to flatter them and gain their favor, whether as to specific projects an individual might have in mind (such as starting a business or finding a sexy bride) or the broader desires of the community (rain, and abundant harvests).

The Jewish system changed everything.

Now sacrifice became principally an atonement for sin; “sin” being a concept that will require some explanation, as it’s not the same in Judaism as is commonly supposed among gentiles.  One offers a prized animal, typically a bull, sheep or goat — poor people could substitute a pair of turtledoves — to be burned completely on the altar, as a symbol of one’s remorse for having done wrong things.  It is, in fact, one’s pride that gets burnt up on the altar: the sacrificial animal is a metaphor for emotions that must be given up.

The New Testament uses the word “sin” (Greek: hamartion) as a catch-all term to name any and all wrongdoing.  Such is not the case in the Hebrew Bible.  Judaism recognizes three degrees of wrongdoing.  There is chet, “sin,” referring to a mere mistake; avon, “iniquity,” naming as it were a “crime of passion,” an event wherein one’s emotions overpower one’s judgment and one acts blindly; and pesha, “transgression,” the most serious of the three, an act of outright defiance against what is good and right.  In pesha, one knows full well that what one intends to do is wrong, but one does it anyway.

So one’s frame of mind when one commits the act, may be more important than the act itself.

Sacrifices atone only for “sins,” chatat. Iniquities and transgressions can only be atoned for through prayer and sincere remorse.

The complete sacrificial system as set forth in Leviticus and elsewhere is not necessarily very clear to the disinterested student.  In addition to animal offerings, there were offerings of grain, oil and wine.  In addition to sin offerings, there were offerings of thanksgiving and offerings of thanks for shalom, or prosperity.  In some offerings, the meat was roasted or boiled rather than being burned completely, and the cooked meat then shared with the community.

But for the moment we are concerned mainly with burnt offerings, “holocausts,” where the priest took the item sacrificed and “turned it into smoke on the altar.”

Things devoted

We come to a place where that which is most holy is the same as that which is accursed.

The animal being offered for sacrifice is to be regarded as holy or “devoted;” albeit it will soon be utterly destroyed. Thus the Hebrew Bible speaks of “devoted things” being given to the priests either for their own use or for sacrifice — in the latter case, “devoted to destruction.”

This was not so merely among Jews. The Aztecs practiced human sacrifice; the young man destined to die was, for the year preceding the ritual, given every honor and privilege society could afford, perhaps (I don’t know.) only excluding sex; up to the day when the priest would cut out his living heart and hold it up to the sun.

In the Bible, human beings could be devoted to destruction; not as a matter of human sacrifice, but as a form of capital punishment (Exodus 22:20, Leviticus 27:28-29).  In the Israelites’ conquest of Jericho, every living thing, every object, in the city was “devoted to destruction” except solely for Rahab and her family (Joshua 6:17, 18, 21); and so, in a sense, “sacrificed.” One Israelite did keep some things for himself from the plunder, and wrath came upon the people as a result; he and his family were put to death. (Joshua 7)

Likewise, one account of Saul’s dismissal from the kingship, pertains to his having saved alive certain livestock that had been devoted to destruction. He meant to sacrifice them to the Lord afterwards, but in saving them, he had already transgressed God’s command. (1 Samuel 15:21)

Sacrifice, then, can also be seen as akin to taking out the trash.


… is something of a sensitive subject, in that the process is normally ugly.

And it’s also something about which I personally still have much to learn.

It can occur in ways that aren’t so ugly, and that are socially accepted. Watching an exciting or deeply profound movie; watching a boxing match; watching football; playing football or basketball: any of these things can leave one feeling purged. Meditation is an opportunity to purge.

So is a riot.

So also, however, are housework, hobbies and laughter.  Sublimation, for which the burnt offering is a metaphor, is also a form of purging.

In every case, it’s a matter of releasing emotional energies that have lost all chance of having practical use.

A personal experience sticks in my mind. Years ago, when I had my own place, I made great use of empty glass jars, e.g. an empty quart mayonnaise jar. I kept leftovers in ‘em in the fridge; I kept wax in them for my candle-making hobby; on and on, many uses. I would heat ‘em up and cool ‘em down repeatedly, ad infinitum — but there was a limit.

On one occasion, I was working in the kitchen, and one of those jars was on the counter, and I inadvertently knocked it off. What happened next astonished me. The jar hit the floor and bounced, maybe a good twelve inches up in the air, and at that moment was still perfectly intact. When it hit the floor again, it shattered.

In the world I grew up in, if at all possible, if something breaks, you fix it. This jar was broken beyond repair. I might have loved to fix it, but such just could not be. I had to put it in the trash.

Such is all actual sacrifice: the giving up of broken feelings that cannot possibly be made whole.

Involuntary sacrifice — and the 1960’s

I was born in 1955. For the members of my generation, the whole concept of sacrifice — along with the concepts of authority, duty and commitment — largely went out of fashion in the 1960s.

Thus, among other things, the skyrocketing divorce rate from then till now and continuing, as childish adults are unwilling to do the work, to make the sacrifices necessary, to keep a marriage together.

But much of the distaste for sacrifice stemmed from opposition to the Viet Nam War. My own belief is that the anti-Viet Nam War movement was populated mainly by people who, in their last previous life, had been conscripted into the Second World War, an effort they never really believed in; who had perished in that war, and resented any possibility of doing so again.

All Americans sacrificed significantly in World War II; all civilians. There was not a household in the nation unaffected. And some resented it. No civilian faced any material discomfort during Viet Nam.

And then there is what the soldiers themselves, and sailors and airmen and airwomen, face; in deployment and in combat. Months, thousands of miles away from home, family and friends; from one’s usual occupation; facing physical discomforts, facing the elements, with no heat or “facilities” or running water.

In combat, women and men lose eyes, hearing, arms and legs. And lives.

Conflict (discord) and harmony

The high degree of harmony among those who inhabit higher planes, whether in the spiritual world or the physical world, reflects (a) a high degree of unanimity as to what folk desire for themselves and each other — their values and expectations; and (b) people who are adept at “letting go” of wastes (bodily or physical or emotional) and sublimation.

An analogy that has kept coming to me over the years, as I anticipated writing this chapter, pertains to discord and harmony in the most concrete terms possible: the process of tuning a piano.

If you press a piano key with enough force, a felt “hammer” flies upward and strikes one or more taut steel wires. That makes the sound. The wires are wrapped tightly around a steel peg in a wooden frame. Over time, the piano drifts out of tune: inevitable changes in the room’s humidity and temperature loosen the wood around the pegs from time to time, and the wires begin to sag, going “flat” — out of tune in a downward direction. Each wire slackens to a different degree. If this goes on long enough, any attempt to play the piano will not yield music, but instead jangling noise.

The tuning process begins with the A above middle C. Here there are three wires, that must be tuned almost, but not perfectly, to 440 Hz (440 vibrations per second). At the start, one may be at 420 Hz, another 415 Hz, another 430 Hz. The tuner will try to bring them all close but not perfectly to 440 Hz. If they’re all exactly there, the key will sound “dead;” slight mistuning makes it sound more “live.” So she may tune one to 440 Hz exactly, one to 439 Hz, and one to 441 Hz. That will sound pretty good.

Now, I’ve always identified with one or another of those out-of-tune wires. If I were it, I should think I’d be perfectly content to stay where I am, headed in a different direction from the others. For harmony to prevail, we must all be headed in nearly the exact same direction. I have to give up my position, my orientation, for the good of the whole.

Would I be willing to do that?

Strife comes from clinging to desires that must be given up for the common good.

A stunning illustration of social harmony appears in the murmuration of starlings:

Those who can’t or won’t sacrifice.

There’s no real difference between “won’t” and “can’t,” here.

The post “Chaos overwhelms the poor” begins with this story:

Some weeks ago, I stood in line awaiting check-in at the shelter. This place charges $3 a night. I was holding my money in my hand, and someone playfully tugged at it. I snapped. I said, “You don’t value your life much, do you?”

Minutes later, I explained this to someone else. I said, “Don’t take a man’s last dollar.” “Why not?” he asked. I said, “’Cause that’s the one he’ll die for. That’s the one he’ll kill for.”

Don’t take my last dollar. That’s the one I’ll kill for.

I’ve been on hard times since 2004. If I lose, or am robbed or cheated, of $20 or $50, that’s a pretty significant amount. But it doesn’t hurt all that much if I have more, and know more is coming. However, if I lose, or someone robs or cheats me of my last $1 — that’s the one that really hurts. That’s the one I’ll kill for.

The less you have, the less you can give up.

In most cases, sacrifice involves giving up some amount of happiness or joy — or pride or vainglory, I’m not sure what to call it, insolence maybe — and folk who don’t have enough of that to start with, aren’t going to give it up.

In my current living situation, many men lack the emotional wherewithal to be HONEST.  Honesty often requires a loss of face, and they don’t have enough “face” to give any up.

Honesty is pretty fundamental to getting along in society.

The approach I’m setting forth in this very book is corrective.  Following this Way will raise one’s happiness and joy to the extent that one CAN sacrifice as needed.

— About Edgar Cayce


← Dr. George Ritchie’s NDE  Home Edgar Cayce’s dream →

Edgar Cayce (1877-1945) is the most thoroughly documented clairvoyant in history.

Typically, he would lie down on a couch as if to take a nap.  A “conductor,” normally his wife, would read certain directions to him.  Thereupon, he would begin to speak, from this sleep-like state, and answer questions that were posed to him.

In this state, he seemed to have access to an infinite storehouse of information. He spoke of things and concepts he could not possibly have had knowledge of in his waking life: chakras, kundalini, the titles and authors of obscure books, the names and addresses of health care practitioners whom he had never heard of, and who had never heard of him, in real life.

A secretary was normally present who would record everything he said in shorthand, and afterwards transcribe it on a typewriter.

Each of these discourses is called a “reading.”  More than 14,000 such “readings” are archived — and catalogued and thoroughly cross-indexed — at the Association for Research and Enlightenment, in Virginia Beach, VA, the organization that was founded for the study of his words.

The vast majority of readings fall into either of two categories: “physical readings” or “life readings.”

A “physical reading” involved a written request from some person suffering a physical ailment.  The person had to provide an address where he or she would be at the time the reading was to take place.  Cayce’s words in such a reading normally began with, “We have the body,” and then he would proceed to speak as if he were physically present with the patient in person.  He would examine the person’s physical body as with some sort of X-ray vision; opine about the nature and origins of the ailment; and prescribe treatment.  If the treatment instructions were followed as given, the patient invariably found relief.

A “life reading,” in contrast, involved an examination of an individual’s current life and supposed past lives, toward the end of understanding the issues and opportunities the person faced.  Cayce’s words in such a reading normally began with, “We have the entity,” “entity” meaning, in effect, “soul.”  He would proceed to set forth the astrological positions of the planets at the time of the person’s birth,(*) and then summarize each of the person’s lives, beginning with the present life and following with each preceding life, in that order.  Thus the words that came up again and again, “Before this, the entity was …”

This catalogue of previous lives was not presumed to be exhaustive.  The Cayce source concerned itself principally with those lives where events and issues occurred most pertinent to the events and issues the seeker faced today.  The Cayce source claimed that it got all that information about the person’s previous lives from “the Akashic records,” a supposed record “on the skein of space-time” of everything the entity had ever done.

On one occasion, after a life reading, Cayce gave a description of the dream-like experience he normally went through when giving such a reading.  That text appears in the next post here below.

Some of the readings use vague, disjointed, almost incoherent language, pretty much just what one might expect from any man talking in his sleep.  Most, however, are so cogent that one can hardly believe they came from a sleeping man.  He speaks lucidly and at times with passion about different aspects of the human condition; of episodes in Bible history, and the person and significance of Jesus.  Those readings have gained him an avid following.


(*)In preparing for this post, I came across an excerpt from Amazing Randi’s Flim Flam that presumes to debunk Edgar Cayce completely.  By turns sarcastic and — sarcastic — Randi opines that many of the concoctions Cayce prescribed were probably noxious, and that many patients would likely have gotten better without following Cayce’s directions at all.  It came to me:  anyone wanting to confirm or disconfirm Cayce’s accuracy could easily do so by checking the astrological information present in each life reading.  The subjects’ birthdates are all in the record.

— Edgar Cayce’s dream


← About Edgar Cayce Home  About Edgar Cayce’s dream →

From Edgar Cayce on the Akashic Records, by Kevin Todeschi

I see myself as a tiny dot out of my physical body, which lies inert before me. I find myself oppressed by darkness and there is a feeling of terrific loneliness. Suddenly, I am conscious of a white beam of light. As this tiny dot, I move upward following the light, knowing that I must follow it or be lost.

As I move along this path of light I gradually become conscious of various levels upon which there is movement. Upon the first levels there are vague, horrible shapes, grotesque forms such as one sees in nightmares. Passing on, there begin to appear on either side misshapen forms of human beings with some part of the body magnified.

Again there is change and I become conscious of gray-hooded forms moving downward. Gradually, these become lighter in color. Then the direction changes and these forms move upward and the color of the robes grows rapidly lighter.

Next, there begin to appear on either side vague outlines of houses, walls, trees, etc., but everything is motionless. As I pass on, there is more light and movement in what appear to be normal cities and towns. With the growth of movement I become conscious of sounds, at first indistinct rumblings, then music, laughter, and singing of birds. There is more and more light, the colors become very beautiful, and there is the sound of wonderful music. The houses are left behind, ahead there is only a blending of sound and color.

Quite suddenly I come upon a hall of records. It is a hall without walls, without ceiling, but I am conscious of seeing an old man who hands me a large book, a record of the individual for whom I seek information.

Reading 294-19 Report File

— About Edgar Cayce’s dream


← Edgar Cayce’s dream Home  Appendix

Edgar Cayce’s dream tells me more about the material world than the spiritual world.

About nine years ago, one of my brothers announced a party for his wife’s 50th birthday, and invited us all to come.  It turned out not to be her birthday, but rather a pretext for us all to get together while we still had Mom with us and were all well enough to travel.  We all lived in different states.  I went.

I came back and told my boss at the dollar store, “My brothers live in a world of beauty such as our customers cannot imagine.  It’s simply beyond their ken.”  Conversely, my brothers cannot possibly imagine the depravities that were commonplace in the ‘hood where I lived at the time.

Edgar Cayce’s dream similarly reports different realms.  One is tantamount to “the outer darkness, where there is weeping and gnashing of teeth.”  Another is tantamount to a world of eternal light.  Other realms exist intermediate between those extremes.  My point:  they correspond exactly to conditions in different places in the material world.  For all practical purposes, this life is the next; heaven and hell are here and now, in whatever people create for themselves and one another.

Realms and vibes

Edgar Cayce saw himself rising upward within a shaft of light, through various realms.  The lower realms are fully of darkness, chaos and despair.  The higher realms are pro­gres­sive­ly full of light, harmony and joy.

An ascension from darkness into light, an upward motion, corresponds well to what we commonly experience and say about various emotional or spiritual states.  The terms “elation” and “depression” themselves indicate upward and downward directions.  One can be “on a mountaintop” or “in a valley” — or “a pit” — emotionally.

The popular literature about psychism likewise includes many references to “lower” and “higher” “vibrations” — that is, vibrations of one’s soul at lower or higher frequencies.  Given dynamics of consonance, dissonance and interference; in the spiritual world, souls — or vibrations — automatically separate themselves so as to have contact almost solely with like-minded other souls — souls that are “in tune with” one another.  As George Ritchie said, “Birds of a feather flock together.”

Related:  George Ritchie’s near-death experience

In the end, one’s place on this continuum is one’s own choice.  How can this be?

Choosing vs. wanting

In prayer and in life — and prayer may be life, and life prayer —

you get what you choose
whether you want it or not.

People often choose things they don’t want,
and thus get things they don’t want.

Related:  What you “see” is what you get

One single set of principles governs all events and processes in the cosmos, in the material world and the spiritual world also, as if there were no separation.  We may refer to this as “God’s will” or “natural law.”

The laws of physics, for example, are special-case expressions of these principles as they apply to the world of matter.  Every law in the material world has its corresponding analogue in the spiritual world.

All living things are both present and active in both the spiritual world and the material world, at all times.

The spiritual analogue of gravity is attention.  Attention operates the same way in the spiritual world as gravity does in the material world.

Anything you pay attention to — that is, choose — will appear larger, closer, and more massive than other things.  In effect, you are being drawn toward it, and drawing it toward you.  Your attention makes it “matter” — to you.

It makes no difference whether you like or dislike the scenario you choose to attend to.  Either way, your emotions feed energy and power into the attraction.  The stronger the emotions, for good or ill, the more power one feeds into the attraction, for good or ill.

Consider, for example, a toothache.  Attention to the pain magnifies it.  Dislike of the pain magnifies it even more.  Consider likewise racism, or white supremacy.  Some fixate on it so much that, to them, little else matters in life.  They have so empowered it, that it completely dominates their world.

The preferable alternative is to choose what you want — pay attention solely to scenarios that you do like, that you will like, that will bring you happiness and joy.  Then when they come, you will have what you want, and happiness, and joy.

One lives in a world substantially of one’s own creation.

Some people prefer to live in a state of perpetual crisis.  They conceive the cosmos as inevitably a place of need, where the only joy one can have in life, one must forcibly take away from others.  They draw to themselves, and are drawn to, like-minded souls and people; they engage in like-minded conduct; and they ultimately incarnate into like circumstances.

To paraphrase Allen Toussaint,
The name of the place is, They like it like that.
At least, it’s what they chose.

Others seek harmony.  They conceive the cosmos as potentially a place of plenty, where people can strive together to create joy for themselves and one another.  They draw to themselves, and are drawn to, like-minded souls and people; they engage in like-minded conduct; and they ultimately incarnate into like circumstances.

To paraphrase Allen Toussaint,
The name of the place is, They like it like that.
At least, it’s what they chose.

Justice and feedback

Ever since grade school, I’ve been fervently interested in prison reform.  I had compassion for these “bad people.”  I would want the prison experience to give a “bad” person every reason, every chance, every motivation to mend one’s ways.  But this is definitely not happening in our prisons now.

Likewise as to reincarnation, I have wanted the believe that an all-loving, all-powerful God would cause “bad” people, who have been accustomed to choosing, expressing and acting on negative emotions, to be reborn into circumstances that will given them every reason to mend one’s ways.  But this is not what happens, either.

Whatever feelings one chooses to feel (sic), express and act on, produce circumstances (results) that, being expressions of those feelings, are prone to justify or validate those feelings — to give the impression that those feelings were appropriate or correct.  So, those circumstances are prone to evoke again the exact same feelings as produced them.

A soul who customarily chooses to feel resentment and ill-temperedness, will incarnate into circumstances expressive of resentment and ill-temperedness — which circumstances are prone to re-evoke the exact same feelings as brought one there.  The same is true likewise of a soul who customarily chooses to feel goodwill and joy.

Related: Karma basics

One child’s story epitomizes the potential cycle of negativity.

The Jamarion Lawhorn story

Jamarion Lawhorn was born into a living hell.

His mother was a mentally ill, active addict.  Years before the events to be told, she forfeited parental rights as to two toddlers; the two-year-old had multiple unexplained fractures and was covered with cigarette burns.

The man present in the home throughout Jamarion’s time was a mentally ill, active addict also.

Related: Tag: Dual diagnosis

Given what he went through in that home, at age 12, Jamarion decided it was time to leave this world completely.  But he was not going to go alone.

Intending suicide, he swallowed a handful of “pink pills” he found in the home.  Then he took a long knife from the kitchen, went to the playground, and fatally stabbed a boy he’d never met before.

And waited for the police.

Medical staff examining him on intake at the detention center, found him covered with bruises from head to toe.  He explained that the man in the home called him “stupid” and gave him a whuppin’ therefore every day.

Upon this information, authorities removed the remaining children from the home.

Whatever karma caused Jamarion to be born into that lot, clearly those circumstances only called forth from within him the same destructive and self-destructive tendencies as brought him there to start with.

The boy he killed is credibly portrayed as little short of angelic.  It is entirely possible that he came into this life with the specific mission of being Jamarion’s victim; for reason that he was predisposed to forgive completely and at once, and thus carry no lasting wounds or scars into the next life.  On the one hand, he will never have any impulse to retaliate.  On the other hand, the murder served to remove Jamarion to a place where that woman and that man cannot hurt him any more; where his karma may be more manageable.

In recent years, when children commit horrendous crimes, the defense often contends that they are physiologically incapable of adult responsibility.  It is evident that karma disagrees:  adult karma is often visited upon children, and children are perfectly capable of acts that have momentous consequences for the rest of this life and into lives to come.

Jamarion’s story is not by an means unique.  State interventions are powerless against karma:  many children are removed from biological parents by whom they have been horrifically abused, only to suffer horrific abuse at the hands of foster or adoptive parents — from which some escape into the arms of traffickers.

Nakia Venant
Study finds underage, fearful women in Vegas sex trafficking
I Was Sex Trafficked at 16
Why racism no longer matters to me
Years later, a child witness fills in disturbing details in infamous Miami abuse case
‘I hate this life’ – Slain girl’s journals focus of grandmother’s murder trial
Natalie Finn

Retributive karma always appears as new evil.

This does not mean we should not have compassion on the victims; nor does it exonerate the perpetrators.  On the contrary, I have great compassion for Jamarion, and wish him only the best.  The best we can do for such children, however, is to be the best parents we can be ourselves, to any children in our care — and to ourselves.  Seek to correct, not punish.  Bring forth the awareness of oneself as a beloved child of God.  Own that awareness for oneself.

We are all special needs children.

Seek and ye shall find

It would seem to be a no-brainer, that everyone wants to ascend into the realms of harmony and light, so that the question becomes how to go there.

In point of fact, however, many people don’t want to go there, which is why the world is as it is.

George Ritchie and Robert Monroe both testify that, on the astral plane, to want to go anywhere is to go there.  Whatever one wants, in this regard, happens.  The desire and the act — or the event — are one and the same.

In that case, there is no need for the imposing discussion I first supposed, about centeredness, balance, wisdom, emotional intelligence and autonomy.  The answer is instead very simple.

At bottom, the way to go there is to
want to.

Related:  For us
Related:  A living hell

Some news items of interest …

Last Wednesday I copied here a post from Messiah Truth.  Here I copy what was the very next post on that same thread, from 2006-12-02, reporting some scientific research strongly suggestive of the existence of an interpersonal or transpersonal, or possibly “spiritual” or affective, “field.”

Some news items of interest …

… reported in latest issue of Edgar Cayce magazine:

(1) Information was transmitted between two atoms at distant locations at speeds greater than that of light; this is also known as “teleportation.” This turns out actually to be “old news”; one’s entree to the articles may best be as follows:

“Quantum physics: Push-button teleportation,” by
H. J. Kimble, and S. J. van Enk. Nature 429, 712 – 713 (17 Jun 2004).

(2) Pairs of romantically involved persons were separated and monitored, once via EEG and once via a different instrument measuring electrical impulses to the gut. When one partner contemplated a photograph of the other, within moments the latter person’s monitors indicated a response. My source provided the following bibliographic info:

Sources: Radin, D. I. Event-related EEG correlations between isolated human subjects. Journal of Alternative and Complementary Medicine, 2004, Vol. 10, pp. 315-324. For a copy of this paper, see http://www.liebertonline.com/doi/abs/10.1089/107555304323062301

Radin, D. I., & Schlitz, M. J. Gut feelings, intuition, and emotions: An exploratory study. Journal of Alternative and Complementary Medicine, 2005, Vol. 11 (1), pp. 85-91. To purchase a copy of this study, see http://www.liebertonline.com/doi/pdf/10.1089/acm.2005.11.85

[Postscript, 2015-02-16:  This guy Dean Radin has an interesting bio: http://www.deanradin.com/NewWeb/bio.html%5D

Originally posted 2015-03-18.

The limits of competence

A post of 2006-11-04 at Messiah Truth. In the larger discussion from which this is taken, I was asserting that clairvoyance isn’t necessarily all it’s cracked up to be. The borderline between what one knows and what one doesn’t know is invisible to anyone.

The limits of competence: The Edgar Cayce story …

… provides many parallels to current questions about information that purportedly comes from “Beyond” and the ways people respond to same.

Edgar Cayce was born in 1877 in Hopkinsville, Kentucky. He lived for substantial periods of time in Selma, Alabama; Dayton, Ohio; and Virginia Beach, Virginia. He worked as a farmer and photographer. From birth, he displayed considerable clairvoyance aside from the singular mechanism to be described below. Thomas Cayce, his father’s father, is said to have had similar skills, but I know no details. No one else in the family had similar skills or interests, except for Edgar’s mother, who is said to have at times seen the discarnates who were the child Edgar’s playmates.

Continue reading The limits of competence

Belief: The unforgivable sin

“Embracing what is,” a four-part series:
As seen on TV: The new, improved hubris
• Belief: The unforgivable sin
Rationalism cannot save us.
Hell has an exit.

———— ♦ ————

A timely quote from Bertrand Russell:  “Zeal is a bad mark for a cause.  It suggests one is not quite certain.  It is not the vaccinationists, but the anti-vaccinationists, who are zealous.  No one is zealous about arithmetic.”

The homeless shelter where I stay makes us sit through chapel for an hour every night.  A few days ago, this new preacher addressed us for the first time.  Shortly into his presentation, he became hysterical, and stayed that way for fifty minutes.  He wept.  He screamed.  He did not persuade anyone of anything.

Jeffrey Tayler sets forth that atheism is just as settled as arithmetic; but he is just as zealous as that preacher — and just as unpersuasive.  In effect, he preaches only to the choir.

Continue reading Belief: The unforgivable sin