Author of “Many Mansions”
@ 1957, William Sloane Assoc., New York

Chapter 9, The Book of Revelation

People of the Christian faith are sometimes shocked at the multiple names that the Hindu scriptures give to God; they conclude that Hindus worship a pantheon of gods, rather than just one, and recoil at the thought. Actually, however, each of the Hindu names for God carries a different shade of philosophic meaning and refers to a different aspect of God’s infinite reality.

When we begin to think deeply upon the human body we find that here, too, one name, one image, one analogy cannot suffice to represent the full reality. This is not to be wondered to, perhaps. If it is true, as occultists have long maintained, that the body is a microcosm or small universe, which corresponds point by point to the big one, then it becomes apparent that the body, like the universe, like God, must also have an infinite number of aspects.

We can think of the body as a vehicle, as a chariot, or as a machine; as a mirror, as a reflection, as a crystallization; as a garden, as a city, ass a kingdom; as a house, as a garment, as an envelope. Or we can think of it as the Scientologists do, in more technological analogies, as an electronic instrument; as a tape-recording device; as an assemblage of electrical force-fields. None of these similitudes or labels is adequate to the reality, but all of them have a certain important validity and a certain usefulness in our learning how to understand and handle ourselves.

In carrying to its logical, natural conclusion the data of the Cayce records, we have seen earlier how the body in its appearance and structure can be regarded as a book, legible with varying degrees of correctness by the self who inhabits it and by other persons; for the real seer, who knows the secret code in which it is written, it is a veritable Book of Revelation.

One arrives at the analogy almost inevitable, even after only a partial acquaintance with the Cayce life-reading data. But interestingly enough, one discovers on further study that Cayce himself uses the book analogy, . though in a slightly different sense, in a surprising group of readings which have to do with the last part of the New Testament----the Apocalypse or the Book of Revelations.

Tom Paine called this a “book of enigmas”; another more caustic critic, Thomas Jefferson, referred to it as “the ravings of a manic.” Even the most devout of biblical students will agree that most of the book seems obscure.

There have been many, numerous conflicting attempts at systematic interpretation of this enigmatic document. The many interpreters fall into four accepted main types: They are referred to as follows:

1. The “Praeterists”.

Those who believe that it was a prophecy of Jewish history or the history of the Christian church in the Roman times, and that it has already been fulled.

2. The “Futruists”

those who believe that the clysmic events related in the book are supposed to happen just before the second coming of Christ;

3. The “Historical” and/or “Continuous,

those who believe that some of the prophecies have been fulfilled, some are now being fulfilled, and some will be fulfilled in the future;;

4. The “Spiritual”

those who do not approve of the emphasis upon the time element in the other three groups, but who stress the moral and spiritual elements in the book, and read it as ideas rather than as events..

The Cayce interpretations falls more nearly into the fourth group, but it makes quite an extraordinary departure from orthodoxy.

It was in 1930 that there first appeared a reference to a hidden meaning locked within the seemingly confused imagery of the book. It appeared in a reading taken for a young girl who was suffering from a severe case of nervous instability. A description was given of the girl’s physical condition, and then this remark was made: “For with pressure in the lumbar and sacral region there is an activity to those forces which operate through the pineal gland to the upper portions of the body which correspond to those forces spoken of in the Book of Revelations. It would be good for the doctor here to read Revelations----and understand it!----especially in reference to this body.”

This mention of the Book of Revelation in connection with a girl’s physical condition roused the curiosity of the girl’s family and the people of the Cayce staff. But the pressure of daily work and business, and the urgent demands of the sick and suffering precluded investigation into the full implications of this strange allusion-------until 1933. It was not until then that the interest aroused by those cryptic words was to be pursued in earnest!

A group of students in the Norfolk area began to obtain a series of readings on matters of general interest and it was decided to ask further questions on the Book of Revelations. Out of this project came a strange series of readings. One is tempted, in fact, at first to discard them as an area perhaps where Cayce’s clairvoyance went sadly off the beam , or----to change the analogy----where his interior television set, so to speak, received only wavy lines and dashes instead of the usual clear-cut images.

And yet, several images (ideas) emerge from these readings which are attention-arresting, which seem psychologically plausible (if one’s approach to psychology, that is, is on a non-materialistic basis), and which cannot be summarily dismissed when one considers them in relation to other psychological data, both from the Cayce work and other sources.

According to Cayce, the exiled John had a strange inner experience while in meditation one Sunday on the island of Patmos (“I was in the spirit.” he said, “on the Lord’s day........”) It was an experience in consciousness, a vision; and it had to do, not primarily with a prophetic preview of cataclysmic world events, as is so frequently thought, but rather with what might be called an illumination experience, or a transformation of the self.

John proceeded to record his experience afterward in a cipher or key, deliberately calculated to mislead those who might suppress the document if they knew its true meaning, and thus to protect its hidden message for those who might later find the key.

All the strange, weird, fantastic talk of churches and candlesticks, beasts and horses, elders and lambs are not to be taken in a literal or even a prophetic sense: they refer rather to some portion of the human body, with respect to the spiritual development of its indwelling spirit!

When John says, for example, in the fourth verse of the first chapter: “John to the seven churches which are in Asia: Grace be unto you, and peace.....” he is actually addressing, not the church congregations scattered through Asia Minor (it seems that there were more than seven churches at that time in any case), but rather the seven gland centers of the human body: The pineal, pituitary, thyroid, thymus, adrenal, “lyden”, and gonad glands.

When he says that he turned and saw seven golden candlesticks, and “ the midst of the seven candlesticks, one like unto the Son of man......” he means that he saw these seven centers, spiritually illumined, and the Christ consciousness active in the midst of them.

When he speaks a little later of the four and twenty elders, seated around the throne, he is referring to the head (called the throne because the higher gland centers, the pineal and pituitary, are there located) and the twenty-four cranial nerves which control the senses of the body. When he says that the “elders fell down” he means that the senses fall down or become subservient to spiritual powers.

When he speaks of the four beasts, he is referring to the four animal aspects of man: the desire for self-preservation, food, sex, and self-gratification; when he speaks of the four horses, he is speaking of the four basic driving emotions (Cayce does not clearly specify which four)

But, most basically important of all is the concept of the seven churches, seven candlesticks, seven angels, and seven stars, as in one way or another to the seven primary endocrine centers and to their etheric counterpart known as “Chakras” in Hindu yoga; and the book with the seven seals is the human body, each “seal” or center of which must be spiritualized before it cen be “opened” or vivified. When this opening does take place, the soul knows the truth of its being, and it begins to be free.

There is so much more material in this set of readings, purporting to interpret the floods, thunder, earthquakes, clouds, sickles, voices, smoke, plagues, vials, etc., which are the complicated subject matter of the rest of the Book of Revelation.

The details of this interpretation need not concern us here, they are an elaboration of and extension of the basic ideas already referred to, and can be absorbingly interesting only to those who enjoy the unraveling of a complicated cipher or to those who are profoundly interested in exploring the matter completely.

But for the general reader or student, the most intriguing general concept that emerges is this: that, the Book of Revelation may be, as Cayce puts it, a “study of the self, and the self’s relation to the universe and universal forces.” and that the endocrine glands constitute an inner system which has profound psychological and spiritual significance, even beyond those significances which we have already seen in the previous chapters.

Sooner or later the person who accepts the concepts of reincarnation and karma asks the inevitable questions:

How can we get free of the mess we are in?,

and How can we get out of the seemingly endless treadmill of birth and death and suffering?, and

How can we get loose of the tangled skein of Karma?

There are a number of practical answers to those questions, and we shall deal with some of them in a later chapter. But, one answer at least, both theoretical and practical, is to be found, --------if Cayce is to be believed (as thousands do) in the Book of Revelations.

The first book of the Bible, the Book of Genesis, purports to be the story of man’s creation. It is only appropriate that the Book of Revelation, which is the last book of the Bible, should concern itself with man’s safe return to his source. Both books have been misunderstood and have, indeed, been far from clear to begin with: what was intended symbolically has been interpreted literally, and the original wheat has also, in all probability, been mingled, through much translation and retranslation, with chaff. But, if the Cayce interpretation is in its general lines correct, we see then that the “redemption” of man comes through and in his body, involving a total transmutation of that body.

In order to make of it a perfect thing we must come into conscious relationship, downward, with every component part of our vehicle, and also into conscious relationship, upward, with our Source.

This awareness and this conscious relationship can only be achieved by overcoming the sense of materiality which causes us to equate ourselves with the body, and the irresponsibility, indifference, ignorance, inertia, or gross sensualism which permits us to regard the body as anything but the divine object and opportunity that it is.

We find that we can add, then, to our analogies for the body----and we do this, not as a literary exercise, but because each analogy gives us a tool by which we can better and more intelligently handle it. The body is not only as vehicle, a mirror, a garden, a dwelling place, a garment, a book, an electronic recording device. The body is also a testing ground, where stresses and strains are placed upon the psyche to determine its measure of strength, just as stresses and strains are placed upon automobiles in the giant factories of Detroit, to determine whether or not they are excellent enough to be entrusted with human life.

“For each soul meets itself,” says Cayce, “in that phase of its experience in which the errors occurred.” The body, then, is the place obviously where the sins of the body must be faced and redeemed; and it also becomes ultimately and more subtly the place where the sins of the mind must be faced and redeemed also, because the body is the objectification of the mind.

But more than a testing ground, the body is also a developing ground, a kind of gymnasium, so to speak, where the psyche is given an opportunity to develop its spiritual muscles. And when the rudimentary testings and developments have taken place, then the body finally becomes a meeting ground----the meeting place where the human meets the divine, and there is a downflow of power (into the purified vials), and man finally feels himself to be free at last!

It was this final stage that John presumably experienced on the Island of Patmos, and then wrote about in the Book of Revelation.

When Buddha said: “In this very body, six feet in length, with its sense-impressions and its thoughts and ideas, are the world, the origin of the world, and the ceasing of the world, and likewise the Way that leads to the ceasing thereof,” he was expressing precisely the same idea that is given us by Cayce interpretation of the Book of Revelation.

“Church!” exclaimed Tom Paine contemptuously, repudiating the rigid theological orthodoxies of his time, “My mind is my church!”

The mind can indeed be our church----and not only in the rational sense of intellectual inquiry that Tom Paine meant. But so too can the body. On the authority of Christ himself we are told that our body is the temple of the living spirit. But because of much repetition some of us have lost the singular force of the statement. My body is my church1 we can exclaim (instead of temple), or even, My body is my cathedral! And we can so this with new wonder, perhaps, and new realization of its import.

The body must be kept clean and holy; it must be regarded with the reverence that is due to all life; each detail of its wonderful architecture must be seen to be symbolic of some aspect of thought; and each of its intricate and beautiful parts must ne regarded as aspects or stations on the spiral of an ever-evolving consciousness.

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