Читать книгу Edgar Cayce's Story of the Bible - Robert W. Krajenke - Страница 66

Throughout the story of Joseph, the writer keeps emphasizing that God was with Joseph. However, it was the God in Joseph which did the works. His great ability at dream interpretation was simply the natural expression of the Divine Within going out to meet the needs and circumstances of the moment. God is in all and “with” everyone who seeks to do His bidding.

Joseph is the first physical, or flesh, incarnation of the soul who had been Adam, Enoch, and Melchizedek—three experiences which Cayce described as “in the perfection” (5749-14). Why, when he was a “living soul” with mind and Spirit attuned to the Creator, did he enter into the chaos of the earth plane, taking on a body of emotions and physical drives and desires that could, would—and did—separate him from this Oneness? As the Savior, it was necessary for him to undergo all the experiences of man:

. . . would that all would learn that He, the Christ Consciousness, is the Giver, the Maker, the Creator of the world and all that be therein! And ye are His, for ye are bought with a price, even that of passing through flesh as thou, that He might experience and know all thy thoughts, thy fears, thy shortcomings, thy desires, the dictates of the physical consciousness, the longings of the physical body. Yet He is at the right hand, is the right hand, is the Intercessor for ye all. Hence thy destinies lie in Him.

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Cayce listed the life of Joseph as among the seven major incarnations of the Christ-consciousness in the development of the man Jesus.

The weaknesses of the flesh are evident in some aspects of Joseph’s life. He inherited his mother’s attitude of superiority. This is reflected in Joseph’s relationships with his brothers. He expected them to be humble before him. His ego also shows when, in Genesis 42, he accuses his brothers of being spies. He must have felt a bitterness and vindictiveness, and wanted to retaliate for some of the suffering they had caused him.

The divine is more apparent in Joseph than his weaknesses. The following Life readings show Joseph’s influence on several entities and the spiritual awakenings this association created within them. Truly do they show and anticipate Joseph’s development as the Savior and Redeemer, able to bring all who follow Him back to their spiritual source.

An elderly Protestant woman, an authoress and lecturer was told:

. . . the entity was in the Egyptian land, in that period when there were the preparations for the peoples of another land entering—or the days when Pharaoh of that period was aroused to activity by the voice of Joseph, the wanderer in that realm.

There we find the entity was among the daughters of that Pharaoh—in the name Kotapet.

In the experience the entity gained much through not only the mental application of those tenets of that messenger who came to save, as it were, a people as well as himself, but—as that entity was the messenger of the living God among those in a disturbed world—the entity caught that vision of the universal love as might be exemplified in the relationships of a people, of a nation—and not as in self-indulgence or self–aggrandizement for the passing appetites, or for those things that made for the laudation or the enslavement of any that material blessings might be in the experience of a few.

Hence we find again the entity giving of self in giving the expressions of mercy and grace among a people disturbed by those activities which had been as of a race consciousness in that sojourn.

In the present from the experiences in that sojourn, then, we find the great abilities in giving in word, in messages—that may be a part of the mental consciousness of the many—those things that will bring universal peace, universal love within the hearts and the realms of those who may take heed by the mental experience of this entity.

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A middle-aged Christian Scientist was told she had been among the princesses of Egypt. Influenced by Joseph’s teachings, she devoted herself to teaching the lower caste, or classes.

. . . the entity was in the land now known as the Egyptian, during those periods when there was the understanding gained by the ministrations and activities in the days when Joseph ruled in that land. The entity then was among the princesses of Egypt, and of that king who made for the establishing of that closer relationship to those who had chosen to serve the living God, rather than to serve their own selves.

For the entity was acquainted with and oft associated with Joseph, the incarnation of Him whom the entity later served so well in Thessalonica! There the entity gained through the experiences in aiding those who were of the low degree or caste to become acquainted with the forces and powers that brought the greater comprehension and activities of the people in that sojourn.

Hence we will find in the present experience a lesson in the life of Joseph that is nowhere else gained in the writing of the Old Testament.

Then the entity was in the name Zerlva.

In the present application of self in respect to the lessons, the innate forces gained there, it is seen that there are the abilities to question with those who are seeking here and there for a greater comprehension of what the experience in materiality is all about—that which will give them, as then, an insight into the fact that it is the practice of the principle of patience that gives the development. For as He gave, “In patience ye become aware of your souls.”

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A follow-up reading for this entity supplies another page in Edgar Cayce’s story of the Old Testament:

Mrs. Cayce: You will have before you the life existence in the earth plane of [1825] . . . and the earthly existence of this entity in Egypt as Zerlva, a princess of the king’s household that established closer relationship to those who had chosen to serve the living God. You will also give a fuller explanation of the entity’s experience there, and of her associations with Joseph and the knowledge of the truth and accomplishments gained there . . .

Mr. Cayce: In those periods when there had been the raising of Joseph from the keeper in the prison to a place of authority close to the king, then the entity—Zerlva—was a princess of the second wife of the King of Egypt in that period. His name is given here in the Exodus itself.

The entity in those periods was acquainted with the family of Joseph’s wife; and thus became a worshiper of the one God.

After the famine and the restoration of the princess and the princes of Egypt, and the high priests of the various groups or cults, the entity then interested self in the activities of those peoples that sought gold and silver, and the gems that became a part of the regalia of the princess and prince of the Egyptian people, and that became a part of those things sought that were loaned to the children of Israel when they went out of Egypt. [Genesis 15:14; Exodus 3:21-22, 12:35–36]

This early period, though, was some several hundred years before this gold was turned to the Israelites by the Egyptians. But it was a portion of this same gold that was loaned to the children of Israel when they were led out.

The princess cared for those records that were kept for the peoples during that period, and became one loved not only by her own people but by the sages or older members of the household of the children of Israel. For it was the Israelites that the entity used for or entrusted with the activity of the mining of its holdings in the upper portion, or the southernmost portion of Egypt, in the hills and the mountains there.

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The city of Heliopolis—or On—was a great Egyptian center of culture and learning. Joseph married the daughter of the high priest of this city, and thus was in a position to be exposed to and represent the very best in the arts and schooling of this flourishing civilization. This city later became known as Alexandria. A teen-age Jewish girl was told in her reading that she had been the daughter of the high priest, and wife of Joseph:

. . . the entity was in the land now known as Egypt, when there were those turmoils that arose with those activities just before the periods of the famines in the land.

There the entity was that one whom Joseph chose as the companion, of all the peoples that were a part of his experience—the daughter of the high priest of Heliopolis.

Thus we find that the entity came under those tenets, those truths which were so much a part of her companion.

In the experience the entity gained throughout; in the abilities to make adjustments for the peoples of various beliefs, various activities—that brought peace and harmony throughout the sojourn in that land.

With the entrance of Joseph’s father, the entity then—Asenath—studied what had been a part of the customs of the early patriarchs—Isaac, Abraham—who had been those who had brought such satisfaction, such an awareness.

Hence, as has been first indicated, the deep convictions of the spirit as may make alive in materiality are innate in this entity; and, with deep meditation, these may be aroused to mental and material activity in the entity’s relationship to others—as a helpful influence to all.

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Everyone who came in contact with Joseph was influenced by him. With the arrival of Jacob in Egypt, carrying with him the legends and teachings of his ancestors, perhaps Pharaoh and others began to realize the real source of Joseph’s abilities. An elderly Protestant widow was told she had been in Pharaoh’s household during the time of Joseph. The reading speaks of a new teaching, or understanding, introduced to the people.

. . . the entity was in the Egyptian land, during those periods when there were those uprisings, when the activities and changes were wrought by the entrance and the raising of Joseph to position in the land.

The entity then was of the household of Pharaoh, who brought things to pass by the activities in that land. Thus we find the acquaintance with a new religious force, the new undertakings by peoples, and the variations between the spirit of an activity and the reality in physical manifestation (which is so seldom understood), or between the corporal and the spiritual.

In that experience the entity made manifest much of judgment, much of kindness, much of patience, and brought those activities that made for the greater expression, greater expansion, greater understanding through those trying periods of those peoples.

The name then was Tekla. The entity rose in authority and in power, and throughout the period of its experience in all the earth there were economic, social, religious developments for all those peoples.

In the present we find that power, might—by position, by association—should never be abused, but used to the glory of the Creative Force as prompted the entity through that experience.

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The interpretations of the names of Joseph’s two sons (Genesis 41:51-52) indicate how deeply he felt the suffering and outrage of his slavery and bondage. His anger is also shown in his accusation of his brothers as spies. Yet, as the following reading suggests, the deeper motivations in his relationships with his brothers was to return good for evil. Joseph tested his brothers. By concealing his identity and making all the trouble he did before revealing himself, his brothers had time to realize they were meeting their own sins. (Genesis 42:21)

The condition of the inner-man is reflected outwardly in weather patterns, climate changes, and other aspects of the environment. This concept, found in the Cayce readings, is supported by many passages in the Bible. In the following, a suggestion is made that the seven years of famine were karmic in nature, a reflection of the sins of the people. A Quaker teacher, and student of metaphysics, was told:

. . . the entity was in the Egyptian land, during that period when there were sore distresses being brought about by the sins of the peoples—and when Joseph was in the land.

There we find the entity was among the daughters of Pharaoh who ruled in that experience; coming in contact with Joseph and Joseph’s interpretation of a living God.

This aroused in the experience of the entity, as Princess Teheru, the longing for a greater understanding, greater interpretation, as material blessings were shown. And the tendency for the entity to turn these into such became a stumbling block.

Yet, as there were those expressions of activities in which there were material blessings, there was love manifested. When there was given that understanding to the Princess as to how Joseph had made himself known to his brethren, and thus had asked Pharaoh—through the pleadings of the entity—that he might seek his father in his old age, and to his brethren give good for evil, there came another awakening to the entity in those experiences when there were such activities that the peoples brought those forces into the founding of what may indeed be called the Society of Magicians. This was founded, not for that purpose into which same has been turned, but by the offices of this entity.

Again, beware of that which holdeth not wholly to the spirit of the Christ, as it may be made manifest in the lives and hearts of men everywhere.

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Joseph’s abilities as a dream interpreter came through his attunement with the divine, or God within him. The other magicians attempted to decipher dreams through patient study of the known laws and rules. Because Joseph was attuned to the Highest, he was able to succeed when the others failed.

One entity was told he was one of the magicians in Pharaoh’s court:

. . . the entity was in the Egyptian land, during those periods when there were the activities in which the land was ruled by an unknown entity—through unusual circumstances—which brought to the experience of the entity the unusual experiences.

For, the entity was among the magicians of Pharaoh’s court during the period of Joseph’s rise to power, and through those periods in which there was the consummation of the changing to the various conditions that arose in might and power through those periods. This brought that temperament, that tendency latent and manifested, for the questionings of powers, influences, and forces that direct human experience.

The name then was Tep-Lepan. The entity gained, the entity lost; gained during the periods of deeper thought and meditation, lost in the period of grudges, the period of attempt to apply necromancy as related to the magic, or the reasonings.

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