Читать книгу Edgar Cayce's Story of the Bible - Robert W. Krajenke - Страница 58

Sarah, Rebekah, and Rachel all had the same experience. They had to wait many years before they gave birth to their sons. Other women were fruitful, and they were barren for most of their lives. Why was this? Were they not the chosen channels through which the line of Judah was established, and through which the Prince of Peace was eventually to come? Those who are to fulfill the promises of God must first prepare themselves through patience, humility, prayer, and supplication. They must fist become worthy to receive such a blessing.

Throughout history, the great spiritual leaders have come in answer to prayer and preparation, and through the need expressed by individuals and groups.

The Cayce information on ideals and purposes toward conception and sexual union are extremely significant in this day and time of world turmoil. Millions of people in the earth today seem to have no greater impetus than to fight one another, and to put selfishness and greed above love and service.

This is a continuation of the Edgar Cayce reading on the endocrine gland system, regarding the birth of twins to Isaac and Rebekah:

Then we have that illustration in the sons of Isaac, when there were those periods in which there was to be the fulfilling of the promise to Isaac and Rebekah. We find that their minds differed as to the nature or character of channel through which there would come this promise [Genesis 17:3-8]; when, as we understand, there must be the cooperation spiritually, mentally, in order for the physical result to be the same. Here we find a different situation taking place at the time of conception, for both attitudes found expression. Hence twins were found to be the result of this long preparation, and yet two minds, two opinions, two ideas, two ideals. Hence we find that here it became necessary that even the Divine indicate to the mother that channel which was to be the ruler or that one upon whom would be bestowed the rightful heritage through which the greater blessings were to be indicated to the world, to humanity, to mankind as a whole. [Genesis 25:23]

Hence we find two natures, two characteristics—physically, mentally, spiritually. Here we find what might be termed a perfect channel again and with same a testing—not only of the parents themselves but of the individuals that were begotten under those conditions in which the promise was as clear to them as it had been to Abraham. Here we find, as indicated, there was not a union of purpose in those periods of conception. Hence we find both characteristics, or both purposes of the individuals, were made materially manifest.

What then, ye may well ask, made this difference in the characteristics of the individuals; conceived of the same parents, under the environ or the law from the body of the one; with such a different characteristic made manifest as they grew to maturity?

As indicated, the first cause—that purpose with which the individuals performed the act for conception to take place, or under which it did take place. That is the First Cause! And the growth of that conceived under the same environ, through the same circulation, through the same impulse, was such that—when gestation was finished—one was of the nature or characteristic of the mother, the other was of the nature of indifference with the determination of the father; one smooth as the mother, the other hairy, red, as the father in maturity; and their characteristics made manifest were just those examples of the variations. Though conceived at once, born together, they were far separated in their purposes, their aims, their hopes; one holding to that which made body, mind, and soul coordinant; the other satisfying, gratifying the appetites of the physical and mental without coordinating same through its spiritual relationships to the progenitor or those conditions and environs from which they each drew their desires, their hopes, their wishes.

Do ye think that one received a different instruction from the other? Each received the same, yet their reaction, their choice of that in the environment made physical characteristics that varied in their activity.

Why were the characteristics such that one desired or loved the chase, the hunt, or the like, while the other chose rather the home, the mother, the environ about same? Were these depicted in the very physiognomy of each individual? When they had reached that period when the choices were made, these were manifested. But when did they begin? What gland developed this characteristic in one and not in the other? The cranial and the thymus receiving the varied vibration, one brought harmony—not fear but harmony—with caution; the other brought just the opposite, by this “stepping up” in the rate of vibration. Or, if we were to study these by numbers, we would find one a three, the other a five, yet conceived together . . .

Hence we find there the various forms of manners in which there is illustrated those characteristics that made for individual activity, that prompted the carrying on of that through which the channel of hope might be made manifest.

281-48

Another example regarding twins can be seen in the story of Tamar and Judah in Genesis 38. Because Judah failed in his promise to secure a husband for his widowed daughter-in-law Tamar, she disguised herself as a harlot and sat at a roadside, waiting for Judah to pass.

Judah failed to recognize his daughter-in-law behind her disguise, and went in to her. The result of this union was a set of twins, one of whom became the ancestor of King David and, later, Jesus. Is this a case of the two ideals at the time of conception finding expression? Cayce states in the following Life reading that Tamar’s purposes were in keeping with God’s will. Apparently Judah’s were only for self-indulgence:

Before that we find the entity was in that now known as or called the Palestine land, during those days when the sons of Jacob sought for companions; and to one of the sons of Judah (Er) the entity, Tamar, became the companion.

Owing to the willfulness and the sin of Er, he was taken.¹⁴ There was the command or the seeking that there be the fulfillment of the law of the day; and Judah—in an unknown way—failing, yet the entity sought for that as would keep the issue of the body, and went in unto her own father-in-law; and bore two sons, one becoming then later the father of the fathers of Joseph and Mary—the parents of the Master.

There the entity was condemned, yes; yet her purposes, her desires were reckoned with by the God of mercy as being in keeping with His will and His ways.

Hence there is brought into the experience of the entity again the joys of knowing the Lord hath given, “Thy will, my will, are one with the Creative Forces.”

And there is reckoned through the ages, then, that ye became as one that chose to do above the ways of men when the voice of man rose above thine own sex.

Hence in the experience, judgments are not taken away—if the entity will trust rather in the Lord than in the judgment of men, or the children of men.

For God is the same yesterday, today, tomorrow—yea, forever; and they that come unto Him in humbleness of heart, seeking to know His face and His way, may indeed find Him.

1436-2

This Life reading (1436-2) is one of the most interesting of all the Life readings in the Cayce files. In her next incarnation, Cayce states she was “the woman taken in adultery.” (John 8:3-11) A remarkable similarity can be discerned in these two events when viewed in this connection.