Edgar Cayce's Tales of Ancient Egypt. John Van Auken

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      The Cayce readings tell how there were no families, as we know them today. The people lived in groups. Many of the females of the tribes were housed for the evening in buildings connected with the temples while many of the males were housed in buildings connected with the palaces. The females were the channels of incarnating souls to grow the nation while the males were the muscle to run, build, and defend the society. The living quarters were laid out in tiered layers, like a step pyramid. Each hall had three-to-four-tiered floors. The private sleeping rooms were small, monastic-like cells, 7′ x 9′ with 8′ to 10′ ceilings. All items, such as blankets, rugs, and linens, were handmade.

      These tiered halls of private rooms were connected to huge chambers in the center of the structure for group gatherings assembled for the purposes of education, exercise, special ceremonies, services, and recreation. There were special halls and chambers for conceiving, birthing, and raising children—these were very active in those times for growing the population was a high priority. There were also special halls and chambers for initiations into the sacred teaching and ceremonies. There were halls for conducting the training to produce skilled workers, artisans, and educators needed to build and sustain this growing society. According to Cayce, the buildings were designed and built to demonstrate the three types of relationships: individuals to individuals, individuals to the creative forces through personal attunement to the divine and cosmic forces, and masses of individuals to the creative forces during group gatherings for attunement. God was an integral part of everyday life, as revealed in the extant carvings, paintings, and writings we have of the ancient Egyptians.

      According to Cayce, Ra-Ta’s spiritual focus and the king’s secular focus allowed for the first intentional and cooperative separation of church and state. Cayce said that each person received one gold piece for a day’s work, from the king to the growers of grain. All shared equally. There was a national spirit and purpose among these early people, despite some differences in ideas and purposes.

      Ra-Ta oversaw the building of temples while the king oversaw the building of palaces, monuments, dwellings, and storehouses. The young king opened mines in the mountains of Nubia and as far away as Ophir (biblically called Kadesh, today called Persia or Iran). These mines brought huge quantities of gold, silver, iron, lead, zinc, copper, tin, and the like into the coffers and smelting facilities of Egypt. Stonemasons were trained. Quantities of granite, limestone, and sandstone were quarried and prepared for the massive building projects.

      The high priest gathered a team around him to manage the services in the temples. His innate celestial awareness helped him find priests and priestesses who could accept the ideas of unseen worlds beyond this physical world and metaphysical concepts of the mind and spirit rather than just the body and matter. He sought those who intuitively sensed the existence of and were willing to use pathways and centers within the physical body to develop their metaphysical consciousness and abilities. He sought those who accepted that there were activities that occurred between incarnate lives and that this bigger view of soul life needed to become a part of one’s whole experience rather than only viewing one’s existence to be a personal, physical life. He sought those who could accept and would use opportunities for soul activity in the higher realms during sleep cycles, dreaming states, and deep meditations.

      Ra-Ta was teaching that this inner life was important and worth knowing and developing. However, most of the natives held more strongly to the material outer life and the enjoyment of it rather than seeking some unseen inner life. The natives of the Black Land were a materialistic people. Ra-Ta brought a new teaching, one difficult to comprehend from a strictly worldly perspective. Even so, the people remembered how he had manifested remarkable abilities during his early years in the Black Land and how he had led people on archaeological expeditions that found very ancient artifacts of First Creation peoples. His reputation grew, and many natives not only began to listen to him but also attempted to understand his strange ideas and mystical practices. Adding to this was the support of the high priest by their scribe-sage, who helped the people appreciate the high priest’s ideas and methods.

      Ra-Ta taught that prior to the evolution of matter, there was an involution into matter from out of pure spirit and energy and that there was a deeper part of each person that was spirit, energy, and mind, living beyond and within the body. He gathered a little band of what we would call today archaeologists. He had them uncover archaeological evidence to support his teachings about the lost history that would demonstrate the existence of the children of God, the fallen angels of the Nephilim, and humanlike beings of the First Creation that were the ancestors of the incarnate people in this Second Creation. These archaeological artifacts of spiritual realities caused many to come to him to learn more. Some of them even committed themselves to the rigors of his temple training and initiations.

      In the temples, exercises for increasing spiritual awareness and attunement to the universal forces were taught and practiced. Several stages of initiation and enlightenment were established. Aspiring priests and priestesses proceeded to advance through these body-changing, mind-changing courses and tests.

      The early phases of training were in a place Cayce called the “Temple of Sacrifice,” where cleansings and purifications were the focus, mostly relating to perfecting the body as an ideal temple for the soul and soul’s mind. Here the metaphysical channels and centers within the human body were activated and utilized. These channels are known in yoga as the sushumna, ida, and pingala, and the centers are referred to as chakras and lotuses. Activating these was a goal of temple training. But in some bodies there needed to first be a correction or cleansing because these had become contaminated or dysfunctional through misuse or abuse in earlier incarnations.

      The next phases of training were in a place Cayce called the “Temple Beautiful.” In this temple spiritual enlightenment and attunement to celestial forces were the focus as well as becoming aware of and enlivening each soul’s unique purpose for incarnating and thus, discovering his or her mission or career in this incarnation.

      It was believed that the body, when cleansed and trained, could help the soul and mind maintain a connection with the heavenly influences while doing good in the earthly realm. The concept that the human body is designed for both physical and metaphysical experiences was known in these very ancient times as evidenced by a much later text, the Yoga Sutra by Patanjali. He wrote down what was previously passed on orally in the ancient temples. His treatise explained that within the human body are pathways and energy centers that may be stimulated in such a manner as to bring about nonphysical consciousness. Patanjali (pronounced pa-tan-ja-lee) published the secrets of our bodies and showed how to use these to experience altered states of consciousness—something that had, heretofore, been exclusive to the initiates in temple life.

      Patanjali explained the most fundamental principle: a unity happens when an entity realizes its oneness with the Source and expanse of life with the Whole. He explained that the “unity happens when there is stilling of the movement of thought. In the light of stillness . . . self is not confused or confined. Then, the seer or the harmonized intelligence—which is ignorantly regarded as the separate experiences of sensations and emotions, and the separate performer of actions—is not split up into one or the other of the states or modifications of the mind.” (Samadhi Pada 1, Sutras 1-10)

      Thus, according to Patanjali, union occurs when an individual perceives that he or she is not simply an individual, but also universal and one with the Whole, the All. This is realized in the deepest stillness when the form-shaping, identity-focused mind is quiet, clear, and alert. Then the inner and the outer are united. In Sanskrit yoga actually means union.

      In addition to these training phases, Ra-Ta’s temples developed СКАЧАТЬ