Toward a Deeper Meditation. John Van Auken

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       4

       The Trinity and Oneness

      “They are one; as the Father, the Son and the Holy Spirit are one.” Having stated this important principle, Cayce, from his deep trance state, then separates the Trinity into three distinct parts (2420-1):

      1. God as the Father, Creator, Maker

      2. The Son as the Way, the Mind, the Activity, the Preserver

      3. The Holy Spirit as the motivative force—or as the destroyer or the maker alive

      The first thing that strikes me after reading this is how perfectly it fits with ancient Hinduism, especially as Cayce identifies the Son with “the Preserver,” and the Holy Spirit with “the destroyer.” In classical Hinduism, God’s three parts are:

      1. Brahma, the Creator

      2. Vishnu, the Preserver

      3. Shiva, the Destroyer (of illusion and ignorance)

      Shiva is often depicted sitting in meditation, with the water of life flowing from high on the mountaintop to a crescent moon on the crown of his head, a serpent is coiled around his neck (kundalini), a trident in one hand (power over negative forces), and his body is covered in ashes (indicating the need to die to physical gratifications in order to awaken to spiritual resources).

      In another reading, Cayce differentiates the Trinity, using the microcosm of our composition: body, mind, and soul (1747-5):

      1. Father-God is as the body, or the whole

      2. Mind is as the Christ, which is the way

      3. The Holy Spirit is as the soul, or—in material interpretation—purposes, hopes, desires

      In the macrocosm, these would likely be Father as the Cosmos, Son as the Universal Consciousness, and Holy Spirit as the motivative force driving the Universe.

      Returning to the microcosm, Cayce tries to help us grasp the difficult concept that physical life is a shadow of spiritual life. In this next reading, he develops this idea using Genesis (note: “these” refers to the parts of the Trinity):

      These, then, in self are a shadow of the spirit of the Creative Force. Thus the Father is as the body, the mind is as the Son, and the Soul is as the Holy Spirit. For it is eternal. It has ever been and ever will be, and it is the soul made in the image of the Creator, not merely the physical or mental being but with the attributes [of the Creator]. For, as is given in the beginning: God moved and said, “Let there be light,” and there was light, not the light of the sun, but rather that of which, through which, in which every soul had, has, and ever has its being. For in truth you live and love and have your being in Him. “These considerations, then, each in analyzing of self, each has its part in your own physical consciousness, yes.”

      5246-1

      In another reading, he approaches it this way (1158-12):

      Material things are the shadows of that which is spiritual in its essence. Now you experience that H₂0 is water—everywhere! Then water is water, and a part of the whole, with all the essential elements that make for the ability of manifestations in bringing life, in quenching the thirst. And it becomes active thus in whatever sphere or phase it finds itself; whether in the frigid, as ice; in the temperate, as water; or in that phase as steam. Yet everywhere—in every phase—its activities are the same!

      Our physical bodies are solid matter (ice), our mental and emotional bodies are fluid (liquid), and our soul/spirit bodies are cloud-like (vapor). All three are the same—water in different forms and conditions: solid, liquid, and vapor! The Water of Life is therefore in our bodies, minds, and souls. All are here with us.

      In readings 3143-1 and 5657-11, Cayce equates gaseous states with spiritual conditions and realms, noting that we came out of the gaseous condition (vapor) into matter (solid) and are now moving out of matter toward the more ethereal, vaporous, gaseous condition of spirit and soul.

      How do we become more conscious of the Spirit’s, the Holy Spirit’s, presence within us, within our little spirits? Cayce gives us the answer, a difficult answer. We may, on occasion, perceive the Spirit through our five physical senses, but the better way and therefore the one we must strive for is through “spiritual intuitive forces”: “It partakes of the spiritual intuitive forces as comes from close communion with the Holy Spirit, the promised Comforter, the consciousness of the Christ.” (262-15)

      We need to budget time in our lives for this communion. From such communions come the all-important “spiritual intuitive forces.” But this won’t work if we simply attempt to talk to the Holy Spirit from our outer, conscious mind. We must learn to listen, I prefer feel, from our deep inner mind and heart, the Holy Spirit’s message. That is where true communion occurs.

      Here it is important to understand that Cayce taught that “Christ is not a man.” (991-1) Jesus is the man and Christ is the Spirit. The Christ Spirit was within Jesus, and even Jesus credited his gifts and wisdom to this Spirit in John 14 and 15.

      God’s spirit with us is the Emmanuel (literally, “God with us”) of the ancient prophecies. According to these prophecies, a messiah (literally, “anointed one”) was to be sent from God into the earth to awaken and bring salvation and resurrection to all souls. The disciple John begins his gospel with a poetic vision into the role and influence of this messiah. It begins, “In the beginning was the Word ….” Actually, in the original Greek, this text reads, “In the beginning was the Logos …” Logos means much more than the English term word. It means the divine, rational principle that governs and develops the universe. There is an incident in John’s gospel in which Jesus actually uses two Greek words for word, giving emphasis to the greater meaning behind logos. Jesus was in an argument with the Pharisees and scribes of the Temple and had made the famous statement, “Before СКАЧАТЬ