Читать книгу Edgar Cayce's Story of the Bible - Robert W. Krajenke - Страница 72

And it came to pass in those days, when Moses was grown up, that he went out among his brethren, and saw their oppression; and he saw an Egyptian beating a Hebrew, one of his brethren of the Children of Israel.

And he looked this way and that way, and when he saw that there was no man watching, he slew the Egyptian and hid him in the sand. (Exodus 2:11-12)

Using this episode as it is presented in the Bible, Cayce and his Bible students drew the following conclusions:

“According to Egyptian law, Moses should not have taken the Hebrew’s side. This incident shows his sympathies were entirely with the Hebrews. Moses had a violent temper. This is indicated in many instances throughout his life.

“Although he was trying to help them, the Hebrews resented it and taunted Moses with their knowledge of the slaying. This is the attitude of many today who are in trouble and yet resent any interference.

“Who told Pharaoh about the slaying? It must have been one of the Hebrews, someone who had no more understanding of Moses’ purposes than the one who disputed with him. To the Hebrews, Moses was an Egyptian. They did not know he was one of them, who wanted to help his people. Perhaps they thought it was a personal malice ,which prompted Moses to kill the taskmaster. He did it so quickly, in a fit of temper, the Hebrews never knew the real reason.”

Just as Cayce suggested to his Bible class, perhaps the real reason for this murder has never been known or understood. The version we have in the Scripture is framed in such a way that it highlights Moses’ love for and involvement with the Hebrews. Yet a different story of this same incident is told in a Life reading given for an attractive twenty-year-old woman:

Before this, we find the entity was in that period when many changes were brought to a people throughout the world.

The entity then was in that land now known as Egyptian, during the period when the princess Hatherpsut (the entity’s mother) was in power; and the entity’s name was Sidiptu, hence a sister of that leader Moses, the lawgiver of Israel.

During the reign of the mother, the entity was associated with those people later despised on account of the love (physical) that the mother found in association with a peoples.

And the entity was then pledged to one of the leaders of Israel, in the house of Levi; and being despoiled by an Egyptian, it was this one that the brother, Moses, slew, hence causing that disruption which brought—at the latter period of the mother’s and the entity’s sojourn in the land—a new pharaoh to the ruling of the peoples; this one coming then from the mountain or southern land of an almost divided land over this incident in the entity’s experience.

While the entity may be said to have gained and lost, gained and lost through the experience, under the tutelage of those peoples with whom the brother was associated—as did the entity’s mother—much understanding was brought of the legends of a people that had been called for a particular service.

This is noteworthy of interest, then, in the entity’s experience in the present; that to the entity, one that has had an experience that deals with the universal manifestation of a spiritual or unseen power is sacred to the entity.

Hence another reason for precaution in self, as the developments come—and will come, if there will be the application of self in the mysteries of the unseen that may come for self.

And it is well that self, when contemplating and meditating, surround self with the environs of an oriental nature; for the dress itself should ever be rather the robes or loose clothing about the body. There should ever be something that is old, something that is plaid; something that bespeaks of either the scarab, bull, or serpent; with the perfumes of the East.

But know that these are but those things that will make for the arousing of the inner self, and not the force that arises; rather a material element for the producing of same.

And the abilities from the experience of the entity in Egypt may be brought forward in the present, in aiding to give much to peoples that seek for the development of self and of their relationships with the Creative Forces and their relationships to their fellow man.

For, the wisdom of Hatherpsut may be in the entity in the present experience as a builder in a mental, a commercial, or a material way.

The spirit of the mother in that experience, then, may yet aid and guide in the present; beautiful in body, beautiful in mind in the experience, yet turned the world upside down!

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The Edgar Cayce readings admonished many individuals to be either hot or cold—good or bad—but be and do something. God can work with desires and emotions, no matter at what level, as long as they are in action. But He cannot work with energies that have become static or lukewarm. (See Revelation 3:14–16.)

Although the anger that resulted in the taking of a life cannot be condoned, the necessity to flee took Moses to a place where there could be the further unfolding of his own consciousness, and of his destiny. The flight from Egypt took Moses to the land of Midian, where he married into the household of Reul, a priest of that land. (Exodus 2:15–22)

The Eastern sages have a saying that “when the pupil is ready, the teacher appears.”

Reul is also called Jethro, an honorary title connected with his office as priest. Reul is also referred to as a prince of Midian, and the Midianites were descendants of Abraham. Jethro must have been well versed in the lore, legends, and teachings concerning Abraham. He no doubt was familiar with the prophecy in Genesis 15:12–15, concerning the years of bondage.

Now that this period was nearly over, we wonder how the priest interpreted the strange events which led an Egyptian prince of Hebrew blood to his tent. Perhaps Reul had already been prepared through dream or vision and recognized Moses as the channel through which the prophecy of deliverance would be fulfilled. As a shepherd, alone in the midst of nature for long periods of time, Moses had ideal conditions in which to absorb the teachings of his father-in-law, and to meditate upon his destiny. While his people in Egypt “groaned under their oppression” and began to build the desire to be free, Moses was preparing himself for the part he was to play.