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This book changes lives.

Since 1931, individuals have been meeting to discuss, debate, and apply the material contained in this volume. Since that time literally thousands of groups (and tens of thousands of individuals) have found answers to questions that they sometimes could not even formulate. The information has positively affected lives worldwide.

A Search for God, Books I and II, were written to be helpful to individuals from all walks of life and all religious backgrounds. Whether a person comes from a Christian, Jewish, agnostic, or Eastern background, these books could reach out with the hope that true spirituality supersedes religious denomination. Admittedly, the group members responsible for this material presented their understanding of universal laws in what may appear to be decidedly "Christian" terminology.

Their primary intent, however, was to explore the oneness of all life and the truths found in the wisdom of the world's religions. The lessons making up this material led the original group through a study of meditation, psychic ability, reincarnation, and universal laws - information that somehow bridged religious differences and found a common spirituality for all souls who are children of the same God. There are no claims to any unique revelation; in fact, a portion of the Preface states: "There is nothing new here. The search for God is as old as humanity."

Today, individuals from every religious tradition can be found in Search for God study groups the world over. These groups are ecumenical, yet, as we read and apply this material, it's important to remember that many of us may have biases and presupposed definitions about certain terms.
Occasionally we may discover that they are not shared by others nor in line with the Cayce information itself. One key to working with A Search for God is to be open to the concepts and insights of others, and not become frustrated by the terminology used by a group of individuals who, more than fifty years ago, stated their insights in a language they could best understand.

The origins of A Search for God deserve special attention. In September, 1931, a group of ordinary people had a meeting with Edgar Cayce, one of the world's most notable clairvoyants and mystics. The meeting was called because the members wanted a new challenge. For several months they had been studying the great religious traditions of the world. Now they wanted to work more directly with Cayce's psychic information. Some wanted to become more spiritual; others,to know if they, like Edgar Cayce, could develop psychic abilities; a few others desired to be of service to a troubled world. But all members of the group hoped to discover more meaning and purpose in their lives.

In the first psychic reading to the group, Cayce offered a promise: if they were sincere in their desire and commitment, they could give "light to the waiting world." The group members made a covenant with one another and promised to follow certain disciplines to enhance their work together:

• They would meditate every morning in their own homes, conscious of the fact that the other group members were meditating at the same time.

• They would faithfully attempt to apply these lessons on spiritual laws suggested by Cayce's
psychic information, share their own discoveries about the material with one another, and be attentive to insights and inspirations that came to them individually in meditation.

• They would submit questions about their own progress as well as questions on the lesson material to Cayce's psychic source.

• They would attempt to live what was being studied and to record their personal experiences for possible inclusion in the text they would write.

• They would not move on to the next lesson until each individual in the group had learned,understood, and applied the lesson being studied.

This final pledge led the group into an extraordinary commitment of time and energy. The series of twenty-four lessons outlined by Edgar Cayce took the group eleven years to apply and compile! Each lesson required an instructive essay that combined a summary of key principles along with brief reports on how group members had worked with the material.

Cayce's promise that the group could become a "light to the waiting world" was fulfilled. Study Group #1 - as they called themselves-went on to author this book, A Search for God. Although the first twelve lessons, comprising Book I, were not published until 1942 - marking 1992 as the 60th anniversary of A Search for God, Book I-additional groups formed soon after the initial lessons could be mimeographed. The remaining twelve lessons, comprising Book II, were finally published in 1950. This present special edition of Study Group #l's creation is the first time both books have been printed in one volume.

The lessons, given in sequential order, begin with "Cooperation." Although not part of the original series, a twenty-fifth lesson on "Meditation" was later added to give insights into Cayce's approach to this important discipline. According to Cayce's instructions, it was placed in the beginning of Book I.

Working creatively with A Search for God is much more than simply gaining knowledge of spiritual principles. Instead, this material must be applied, understood, and even "lived" so that we can move beyond mere intellectual knowledge about concepts into a true awareness of universal laws operating in our daily lives. When A Search for God is approached from this perspective, it can truly facilitate lasting, meaningful, personal change. In fact, these twenty-four lessons have been called one of the earliest and most effective tools for group therapy and personal transformation introduced in the Western Hemisphere.

Interestingly, in 1934 a Cayce reading told Study Group #1 that the life-changing insights of their experiences would still be helping people a hundred years into the future. Today, nearly sixty years later, that prediction is clearly being realized.

Few teachings about the spiritual path have stood the test of time. This edition, A Search for God, is one of them.


Numbers at the end of quotes are file numbers of psychic readings by Edgar Cayce. The original readings are in the custody of the Edgar Cayce Foundation, Virginia Beach, Va.

Bible references are taken from the King James Version. P.E. refers to a personal experience. P.R. refers to a psychic reading.

In some instances in the text of this edition, nouns and pronouns have been modified from the male gender to be inclusive of both genders, i.e., mankind to humankind.


Try living the precepts of this book.

Here is a unique compilation of information dealing with spiritual laws of daily living. Why is it unique?

The manuscript resulted from the study and work of the original Study Group #1 of the Association for Research and Enlightenment, Incorporated, Virginia Beach, Virginia. It was written not by one person but by many individuals.

The affirmations and basic discourses under each chapter heading came from general readings given by Edgar Cayce. Questions were asked and experiences during meditation explained in subsequent readings for twelve people.

To these individuals it brought hope, peace, a better understanding of their fellow human beings and an inner joy in a greater awareness of attunement with the Creator.

There is nothing new here. The search for God is as old as humanity. This book is passed on in the hope that through it, during the trying times ahead, many may glimpse a ray of light; that in other hearts it may awaken a new hope and vision of a better world through application of His laws in daily life.


Our Father which art in HEAVEN, Hallowed be thy NAME.
Thy kingdom come.
Thy WILL be done in earth, as it is in heaven.
Give us this day our daily BREAD.
And forgive us our DEBTS, a s we forgive our debtors.
And lead us not into TEMPTATION, but deliver us from EVIL:
For thine is the KINGDOM, and the POWER,
and the GLORY, for ever. Amen.

Matthew 6:9-13


The Edgar Cayce readings repeatedly emphasized the importance of meditation as an integral ingredient for personal transformation. In fact, they suggested that the following information on "Meditation" be added to the twenty-four lessons that comprise A Search for God. However, to become familiar with the group process, some readers may wish to start with the chapter on "Cooperation", reading the meditation information individually or picking it up later for group discussion.

I. Introduction

In this material world we are conscious of the phenomenon of growth. We should be equally aware of spiritual progression that includes both a broadening of understanding of the relation between the Creator and ourselves, and a definite improvement in capacities for more useful lives. Too much stress has been placed upon the desirability of escaping from physical existence. The average individual has come to look upon spiritual things as being intangible and ethereal, unconnected with normal life.

The eternal question that runs through life is this: What is truly valuable in thought, in activity, and in experience? Only from within can come a stable estimate of what is worthwhile. This sense of appreciation or this inner realization is based fundamentally upon an understanding of self-self in relation to others and self in relation to God. Meditation is the means to this end.

II. Prayer and Meditation

1. Prayer defined and illustrated

Some individuals give little thought to either prayer or meditation. They are satisfied to drift with the current, hoping that somehow or somewhere conditions will work out for the best for them. There are others who seek a better way, searching for that light which renews hope, gives a more perfect understanding of their present lot, and justifies the course of life that is being pursued.

Prayer is the concerted effort of our physical consciousnesses to become attuned to the Consciousness of the Creator. It is the attunement of our conscious minds to the spiritual forces that manifest in a material world. It may be a cooperative experience of many individuals, coming together with one accord and with one mind.

Prayer to some is the pouring out of personality for outward show, to be seen by others. To others it means entering into the closet of the inner self and pouring out the ego so that the inner being may be filled with the Spirit of the Father. These divergent attitudes are illustrated in the example drawn by Christ.

"Two men went up into the temple to pray, the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, [said Jesus] this man went down to his house justified rather than the other." Luke 18:10-14

2. Meditation defined

Meditation is the emptying of ourselves of all that hinders the Creative Force from rising along the natural channels of our physical bodies to be disseminated through the sensitive spiritual centers in our physical bodies. When meditation is properly entered into, we are made stronger mentally and physically. "He went in the strength of that meat received for many days." (281-13)
Meditation is not musing or daydreaming, but attuning our mental and physical bodies to their spiritual source. It is arousing the mental and spiritual attributes to an expression of their relationship with their Maker. This is true meditation.

Meditation is prayer from within the inner self and partakes not only of the inner physical person but of the soul aroused by the spirit from within. In prayer we speak to God, in meditation God speaks to us.

3. Will prayer answer for meditation?

Will asking a question answer it? No, but it shows that we desire information, and therefore it has its merits. Just so when we pray. We show to our heavenly Father that we are anxious for His guidance and help, for the manifestation of His promises in our lives. It then takes an attitude of waiting, of silence, of listening, to be able to hear the still small voice whisper within, and to know that all is well. Prayer therefore is the basis of meditation.

Only when we are still may we know God, and when we know Him we are willing to say and mean, Thy will be done." It is then that He sups with us.

In prayer we ask for cleansing; before true meditation we must be clean in body and mind so that we may be fit to meet our Lord. One is a complement of the other.

III. Preparation for Meditation

A. The Physical Body

1. A knowledge, cleansing, and consecration of the physical body

We are miniature copies of the universe, possessing physical, mental, and spiritual bodies. These bodies are so closely knit together that the impressions of one have their effects upon the other two. The physical body is a composite unit of creative force manifesting in a material world. So all- inclusive is the physical body that there is nothing in the universe that we can comprehend that does not have its miniature replica within it. It is not only our privilege but our duty to know ourselves, and to be aware of our bodies being temples of the living God.

Individuals have found throughout the ages that preparation is necessary for deep meditation. For some it is necessary that the body be cleansed with pure water, that certain foods or associations (with man or woman) be avoided, and that certain types of breathing be taken so that there may be an even balance in the whole respiratory system. This produces a normal flow of circulation through the body. Others feel that odors, incantations, sounds, or music are conducive to producing the best conditions. As the current rises through the centers in the body, these outer influences may help to cleanse the thoughts and quiet the mind and body. So-called savages arouse within themselves the passions or thirst for destruction through the battle cry or the use of certain drones or sounds. This is the same force used negatively. (See 440-12 and 281-13.)

The following is an illustration: An engineer, before going into an electric power plant for work, must take off a certain type of wearing apparel and put on another. His mind must be filled with a thorough knowledge and understanding of the mechanism to be handled, lest death and destruction result. How much more is a cleansing and understanding necessary when we seek to attune our bodies to the source of all force? He has promised to meet us within our own sanctuary.

One that goes in unworthily does it to one's own destruction.

While the method may not be the same with everyone, if we would meditate, we must shut ourselves away from the cares of the world and purify our bodies physically. "Consecrate yourselves this day," is given in the law, "that ye may on the morrow present yourselves before the Lord that He may speak through you!" (281-13) as a father speaketh with his children. Have we wandered so far away that we dare not await His presence? Do we not remember He has promised "If ye will be my children I will be your God" and "Though ye wander far away, if ye will but call I will hear"?

We must find that which to our consciousness is the best way of purifying body and mind before attempting to enter into meditation. In raising the image of that through which we are seeking to know the will of the Creative Force, actual creation takes place within us.

When we have found a way to cleanse our bodies so that which is to be raised finds its full measure of expression within, we can readily understand how healing of every nature may be disseminated by thought.

When we have cleansed ourselves in the manner that is to us the best, there will be no fear that our experiences will become so overpowering as to cause any physical or mental disorder. It is when there is no cleansing that entering into such a state brings disaster, or pain, or disease.

2. A study of the glands

When we quiet the physical body through turning the mind toward the highest ideal, there are aroused actual physical vibrations, as a result of spiritual influence becoming active on the sensitive vibratory centers in the body, stimulating the points of contact between the soul and its physical shell. Let us trace this activity.

When we attune ourselves to the Infinite, the glands of reproduction may be compared to a motor which raises the spiritual power in the body. This spiritual power enters through the center of the cells of Leydig glands (located in the genitive system). This center is like a sealed or open door, according to the use to which it has been put through spiritual activities. With the arousing of the image, or ideal, this life force rises along what is known as the Appian Way or the silver cord, to the pineal center in the brain, whence it may be disseminated to those centers that give activity to the whole mental and physical being. It rises then to the hidden eye in the center of the brain system (pituitary body), which is just back of the middle of the forehead. Thus on entering meditation there arises a definite impulse from the glands of reproduction that passes through the pineal to the pituitary gland.

Whatever the ideal of an individual is, it is propelled upward and finds expression in the activity of the imaginative forces. If this ideal is material, there is built more and more into the body a love for, and a tendency towards, things of the earth. If this ideal or image is of a spiritual nature there is spiritual development. Psychic forces are only an awakening of soul faculties through activities in these centers. If an anatomical or pathological study should be made for a period of seven years (which is the cycle of change in all body elements), of an individual who is acted upon through the pituitary gland alone, it would be discovered that such a person trained in spiritual laws would become a light to the world. One trained in purely material things would become a Frankenstein [monster], without a concept of any influence other than material or mental. (See 262-20.)

During the rising of the currents along this silver cord and in these centers, a body may become conscious of distinct vibrations. There are three principal motions that correspond to the three- dimensional concept of the conscious mind: namely, the backward and forward, the side to side, and the circular movements. These sensations may be very real. They may cause an apparent vibration or motion in the body itself that is simply a movement within the body, without outward effect.
Another very common sensation is that of the current or vibration passing up the spine or through the body from the feet upward, or vice versa. These may also be accompanied or followed by a lightness, or slight dizziness. It may also be pointed out here that the reactions within individuals may differ, for the composite vibrations of a body acted upon by spiritual thought differ in various individuals. The important point is that a definite, physical reaction, in sensitive centers, takes place.

3. A study of vibrations

Before entering further into the discussion of meditation, it would be well to outline a few elementary principles of vibration which will enable us to better understand many of the terms used, and some of the experiences we may have. Science teaches us that all matter is in motion, and that the difference in various forms of matter is due to the difference in the rates of vibration.
For example, we know that by increasing the molecular activity of water by heating we can produce another form of matter called steam; that is, the particles of matter in the steam are vibrating (moving) at a faster rate of speed than the particles in water. Now, our bodies are made up of particles of matter which have been taken into them, such as food, air, et cetera. Various parts of our bodies are composed of different types of matter, vibrating at different rates of speed.

The nervous system, for example, is highly sensitive. Our bones are of denser structure than our blood, muscular tissue denser than membrane, and so on. The combination of the vibrations of all of these different parts forms a general rate of vibration for the body. This is constantly changing. Illness of any kind causes discordant vibrations. The higher the rate of vibration, the more sensitive the body is to influences of any kind.

As we go deeper in the study of meditation, we become conscious, through application, of these various vibrations in and through the body and mind. As we attempt deep meditation, spiritual forces within and without the body-mind will at first be limited by the five senses of perception, for only through these can we recognize any manifestation in this plane. Even when we have learned to lay the physical aside entirely and explore wider realms, the concepts brought back with us must be clothed in three-dimensional terms to be consciously understood.

Vibrations which are emanations of life from within are material expressions of a spiritual influence, a force that emanates from life itself. When a vibration arises, it may act only upon centers within the human body that are sensitive to vibrations, else they may not become apparent.
These, spiritualized, are emanations which may be sent out as thought waves, as a force in the activity of universal or cosmic influence, and thus have their effect upon those toward whom, by suggestion, they are directed.

Let us consider the effect of thought upon the body in relation to vibration. All thoughts are constructed at different vibratory rates. As the food we take into the body is important from the standpoint of structure, so thoughts are important as factors that build up the mental pattern.
Mind is the builder. It is the construction engineer that molds even the actual physical matter in its higher vibratory forms. We should therefore never use thought vibrations by attempting to make ourselves other than a channel to help others.

B. The Mental Body

1. The purging of self

Let us consider what takes place in the mental body during meditation. The mind is the builder, the physical the result. The mind partakes of both the physical and the spiritual. Most of us are aware of only a part of the mind; this we call the conscious mind. Even in the field of psychology, recent investigations have revealed little beyond a bare glance at what is called the subconscious, the storehouse of memory and the ever-watchful supervisor of the regular functions of the body.There is still another division of the mind. This may be called the activity of the superconscious, or soul - mind. (These are only names that we use in trying to clarify for our imperfect understanding the meanings of different functions of one force.)

Through meditation we seek to allow our mind to function normally. Through the will we ask the mind of our physical bodies to cease its wanderings and center itself upon the ideal, which will be presented to the higher mind. This ideal becomes the basis for the activity which results.

If the ideal and purpose we hold are in accord with the superconecious mind, that which will be of help and value to the physical mind and body will be transmitted into consciousness through some channel of the five senses. Proof of this higher mental activity will come to each of us as we seek to understand. If, however, the ideal and purpose are out of harmony with the soul-mind, the opening of the door between the physical and spiritual will result in turmoil within, striking at the weakest point.

So it is necessary to purify our minds if we would meditate. Think of what we should do to have our God meet us face to face. Would we say, "Many are not able to speak to God, many are fearful"?
(281-41) Have we gone so far astray that we cannot approach Him who is all-merciful? He knows our desires and needs, yet He can supply us only according to the purposes within ourselves.

Then let us purify our bodies, our minds, and consecrate ourselves in prayer. Let us put away from us hate, greed, and malice, and replace them with love and mercy. Let there be in our hearts humbleness, for we must humble ourselves if we would know Him. Let us come with an open, seeking, contrite heart desiring to have the way shown us. Then let us seek to enter.

2. The attunement of self to the Whole

Attunement depends upon soul development. Physically, the radio may be an illustration. The attunement on any radio may be somewhere near the same point of another, but on no two, even when sitting side by side, will it be the same, for the position of the sets alters that. So in attuning our consciousness to the Divine, each of us must make the attunement according to our own development. Attunement, like all attainments in creation, is a growth. "In my Father's house are many mansions [states of consciousness]... I go and prepare a place for you...that where I am [in consciousness], there ye may be also [in consciousness]."

Proper attunement is necessary for true meditation. A perfect attunement may be made with the Ideal, the Infinite, when we make our minds and our wills one with His in word, action, intent, and purpose. Let us pray, "Father, not my will but Thine be done in and through me," (262-3) and mean it.

How may we know we are not in attunement? It is when we have lost interest in our fellow human beings. To be out of harmony with our neighbor is to be out of harmony with our Maker. Does not the Bible say, "If thou bring thy gift to the altar, and there remembereth that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." Thou shalt love the Lord thy God with all thy heart...and thy neighbour as thyself."

C. The Spiritual Body

1. The soul

It is through meditation that we may become aware of the existence of the spiritual forces within, that we unlock the door between our physical and spiritual bodies. Through this door come impulses from the soul, seeking expression in the physical.

Our souls are endowed with many faculties that are limited and bound by our impressions in the physical. The soul is always present, always willing to express its true purpose, its true
relationship with the Creator. Through meditation we make this possible; we open the way.

Some say that we are not conscious of possessing a soul. We should know that each of us is a soul. This body in which we live is only our house for the moment, and then out of it we go on to other states of consciousness and other experiences.

The fact that we hope, that we have desires for better things, that we are able to be sorry or glad, indicates activities of the mind that take hold upon something that is not temporal in nature, something that does not pass away at the death of the body. Such mental activities come from the spiritual center of our being, the soul. God breathed the breath of life into Adam and he became a living soul.

Then, each is a soul endowed with the attributes of God, possessing the power of creation, of being one with the Father, a joint heir with the Son.

2. The ideal

There are as many types of meditation as there are individuals who meditate. For some it is an escape from the trials of the world; for others it is an access to knowledge; for still others it is an approach to God. Various forms of meditation exist, each with its adherents. But the real significance is in the ideal and purpose. The sweetest incense or the most beautiful music will not lift a selfish heart into the presence of the Creator, It is much more important that our minds be free of malice, hate, greed, and selfishness, than that some complex form for meditation be observed. Let us not become involved and confused by material means to meditation, but rather consider first the fundamental reason for it and make that reason in harmony with the highest desire we can conceive.

There are definite changes that take place within us when we enter into true or deep meditation. There is physical activity, through the imaginative or impulsive powers. The sources of impulse are aroused by shutting out thoughts pertaining to activities or attributes of carnal forces. Changes naturally take place when there is an arousing of those stimuli within us which have the seat of the soul as a home. If the ideal, the image, the mark of a high calling, is a standard which is in accord with the highest aspiration of service which we can recognize, then we bear the mark of the Lamb, the Christ. As we raise this, we are able to enter into the very presence of the Creative Force.
(See 281-13.)

Some of us have so overshadowed ourselves by abuses of the mental attributes of the body that only an imperfect image may be raised within.

If our aims of meditation are only to still the physical, the direct method should be used. But
this is not usually the case. A higher state of spiritual consciousness is the aim and purpose of deep meditation. It is important, therefore, that attention be fixed upon the ideal which is to be raised. The physical quiet of the human organism will follow as a natural result, and there will be a growth of unity, of inner feeling, rather than separate, broken points of consciousness. Now, in fixing attention upon the ideal there should be created a desire to reach the highest possible state of awareness of which the whole being is capable. This does not mean fixation upon the words of an affirmation, but a strong desire that the meeting with the inner self and God be unobstructed and unmarred by other distractions. The quieting of the body should result from an inner spiritual effort rather than from a fixation of consciousness on outer stimuli.

IV. The Forces

In meditation, more than at any other time, we become conscious of the forces. We refer to them as psychic, occult, intuitive, universal, and so on. These are only names designating the various functions of God. "Hear, О Israel: the Lord our God is one Lord."

Let us consider, for an example, intuitive force that arises from experiences of our whole being. It can be developedby introspective activities of our conscious mind, until it is able to bring to bear such experiences upon our daily lives. We call this "entering into the silence."

Those who by constant introspection are able to bring to the surface their experiences as a whole are called "sages" or "lamas." When this ability is made practical by an individual and yet remains spiritual in aspect, such an individual becomes a master.

There is much to be gained in the study of the forces through meditation, introspection, or entering into the silence. It is well to have a thorough knowledge of the subject, but never pretend to be mysterious about it. Jesus lived simply, doing good among His fellow human beings.

As we, in meditation, open ourselves to the unseen forces that surround the throne of grace,beauty, and might within ourselves, let us throw around us the protection found in the thought of the Christ. When our minds are on God, the Christ, who is our Ideal, we need not worry about destructive results. Remember the promise, "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." "It is I; be not afraid."

It is when we hold the right ideal that our problems are solved and stumbling blocks become stepping-stones.

V. Methods of Meditation

We must learn to meditate just as we learn to walk or talk or to develop any physical attribute. We must direct our consciousness through desire, controlled by will.

The following suggestions are offered as an outline that may be used by each individual. We are all capable of choosing the form that is most pleasing, most suitable, and most fitting for us as individuals. Our various developments fit us to accept and understand different forms. For some, the simplest approach is the best; for others, a complicated procedure is necessary. There must be a spiritual intent and purpose, a true desire to seek His will, not ours, as we enter in. God is spiritual force and must be sought through a spiritual ideal, set by Him who perfected the way, and who thus became the Way. Let His principles be the guide in the formation of the ideal, the image, that is raised within.

Cleanse the body with pure water. Sit or lie in an easy position, without binding garments about the body. Three times breathe in through the right nostril and exhale through the mouth; three times breathe in through the left nostril and exhale through the right nostril. Then, either with the aid of low music or an incantation which carries the self deeper into a sense of oneness with the creative forces of love, enter into the Holy of Holies. As self feels or experiences the raising of this, see it disseminated through the inner eye (not carnal eye) to that which will bring the greater understanding in meeting every condition in the experience of the body. Then, we may listen to the music that is made as each center of the body responds to the new Creative Force that is being disseminated, each through its own channel. We will find that, little by little, meditation will enable us to renew ourselves physically, mentally, and spiritually. (See 281-28.)


1. In meditation some individuals experience a vibratory sensation which seems to move the body from side to side, or backward and forward. This may become a circular motion within the body, bringing a fullness and whirling sensation in the head.

2. Other individuals feel a coolness upon the head and forehead.

3. Some sense a pulsation in the lower part of the spine. This may come from nerve impulses flowing through the body from the lower genitive centers to other gland centers which control various activities of the physical body. Let us not force these, but so conduct our minds and the activities of our bodies as to leave ourselves channels for such expressions.

4. Others experience a vibration running up through the body and ending in a sensation of fullness in the head. When we are able to raise within ourselves vibrations that pass through the whole course of the attributes of physical attunements to the disseminating center, or spiritual eye, then our bodies become magnets that may, if properly used, bring healing to others, with a laying on of hands.

5. A sensation to the eyes is indicative of a healing vibration. Healing of every sort must come first in self before it can be raised in another.

6. A voice speaking to an individual is a manifestation of an awakening within self of the abilities to associate, connect, and communicate with those influences from without self. Then, as given of old, if there will be held and magnified within the consciousness of self the desire for that Voice, that Presence, which would aid in bringing the various consciousnesses to self, the experiences will be from the universal influences or from His messenger. Magnify this in self and for self. Be mindful that it is not clothed in some other power.

7. Then, finally, there is the passing into the presence of that which may materialize invoice,feeling, sight, and a consciousness of oneness with the Whole.

VI. Conclusion

If self-development is our aim, then we must begin just where we are. It will do no good idly to wish to be in some other condition or surrounding; for, unless we have mastered our present state, the second will be worse than the first. The first and last obstacle to overcome is understanding ourselves. Until we are fully aware of all that constitutes our existence we have no right to say that this or that is the aim and goal of life. Our capacities and abilities are of the highest creation. Let us not fool ourselves by accepting anything but the fullest expression of consciousness.

Meditation is the safest and surest way to understand ourselves. It is the key to the door which is closed on the real world for most of us. Let us study and know ourselves. It is a command, an entreaty. Let us dare to seek, not blindly, but with faith, that we may find "the noble self." (See 281-7.) Our approaches and results may differ, but the same understanding, the same point of consciousness, and the same state of awareness are the ultimate goals. Two attitudes are essential:

1. A strong desire to seek truth.

2. A constant, consistent effort to move forward.

Let us be continuous and regular in meditation. Broken periods of meditation will accomplish little. Be active in holding the ideal, and be regular in awakening the inner self.

In the end, the reward is well worth the effort expended. Most of us waste hours each day when just a few moments spent in daily search within would bring more peace and joy, and more true happiness, than any physical activity. Then let us first seek the kingdom of heaven. Where is the kingdom of heaven? It is within. What He gave of old is as true today as it was in the beginning. Let us call on Him and know that our bodies are temples of the living God. There He has promised to meet us.

Are we afraid? Are we ashamed? Have we so belittled our opportunities, have we so defamed our own bodies and our own minds that we are ashamed to have our God meet us within our tabernacles? If such is the case, let us set our houses in order.

There are spiritual centers in our bodies which are points of physical contact between the physical organism and the soul. These connections are just as real as the nerve centers and fibers which carry impulses from one of the sense organs to the brain. There is a bowl that must one day be broken, and a cord that  must one day be severed from the physical body of each individual. The ultimate goal of each soul's searching is a greater awareness of God. Through meditation we may increase this awareness in daily life and prepare the way for the change called death to bring us another step forward toward the goal.

What is our God? Are we ambitious only as to whether we shall eat tomorrow or as to wherewithal we shall be clothed? We are of little faith and of little hope who allow such to become the paramount issues in our consciousness. Know we not that we are His? We are of His making. He has willed that we shall not perish, but has left it with us as to whether we become even aware of our relationships with Him. In our houses, our bodies, there are ways for the approach-through the desire to know Him. We put that desire into activity by purging our bodies and our minds of those things that we know, or even conceive of, as being hindrances. It has been given of old that it was not for those who would descend from heaven to bring us a message, or those who would come from over the seas, but that we would find Him within our own hearts and consciousnesses.

Would we ask God to do for us what we would not do for our neighbor? If we would, we are selfish and cannot know God, for as we do it unto the least of our brethren, we do it unto our Maker.
These are not mere words-they can be experiences, if we seek to know Him. He is not past finding out. If we would know Him, we must turn to Him; look, hope, and act in such a way that we expect Him, our God, to meet us face to face. "It is I; be not afraid," said He who came to those seeking to know their relationship with their Maker.

Many of us become afraid because of the things that we hear, and we say, "I do not understand, I do not comprehend." Why? Have we so belittled ourselves, our bodies, our minds, and our consciousnesses that we have seared and made of no effect those opportunities within us to know our Maker?

Let us purify our bodies and our minds. Let us consecrate ourselves in prayer. Let there be humbleness in our hearts, for we must humble ourselves if we would know Him, and come with an open, seeking, contrite spirit, desirous of having the way shown to us.

When we are shown the way, let us not turn away, but be true to the vision that is given us. He will speak, for His promise has been "When ye call I will hear and will answer speedily." Then when He speaks, let us open our hearts and our minds to the opportunities and glories that are ours. We can accept them through attuning our consciousnesses to the Christ Consciousness in meditation.
Then we can say and mean it, "Let others do as they may, but as for us, we will worship-yea, we will serve - the living God."

Even in those times of greatest trial He is not far from us. He is closer than our right hand. He stands at the door of our hearts. Will we bid Him enter, or will we turn Him away? (See 281-41.)

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