Author Topic: Edgar Cayce on Meditation  (Read 1514 times)

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Edgar Cayce on Meditation
« on: August 17, 2012, 10:57:16 PM »
In prayer we speak to God, in meditation, God speaks to us.

MEDITATION

1. INTRODUCTION

In this material world we are conscious of the phenomena 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 worth while. 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.
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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 men. 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 is 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."

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."

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 man 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 that we may be fit to meet our Lord. One is a complement of the other.
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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 man 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 that there may be an even balance in the whole of the 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 thought 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.

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. He that goes in unworthily, does it to his own destruction.

While the method may Dot be the same with all, yet, if we would meditate, we must shut ourselves away from the cares of the world and purify our bodies physically. "Sanctify thy body," is given in the law, "for tomorrow the Lord would speak with thee," 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 have wandered far away, if ye will 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 that they will 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 Lydigian glands (located in the genitive system). This Lydigian 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 of the 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 builded 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, without a concept of any influence other than material or mental.

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 will be well to outline a few elementary principles of vibration which will enable us better to 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 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 nevr use thought vibrations by attempting to make ourselves other than a channel to help others.




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 his own development. Attunement, like all attainments in creation, is a growth. "In my Father's house are many mansions" (states of consciousness). "I go to 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," and mean it.

How may we know we are not in attunement? It is when we have lost interest in our fellow man. To be out of harmony with our brother 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 man 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.

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.



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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, 0 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 developed by 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 men.

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.
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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. Breath in through the right nostril three times and exhale through the mouth. Breathe in three times through the left nostril and exhale through the right nostril. Then, either with the aid of low music or incantation which carries the self deeper into a sense of oneness with the creative force 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.




Experiences

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 in voice, feeling, sight, and a consciousness of oneness with the Whole.

POSTED ON 8-2-11
CONCLUSION IS NEXT

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 one, the second state 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." 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 brother? 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. "Be not afraid; it is I," 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?
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