11 - Cayce’s Home
One Sunday I was having dinner with friends in New Jersey, about an
hour’s ride from New York City.
There were several people at the table, and somebody had been
talking of making a trip to Europe.
“Be sure to take a bottle of
Cayce’s seasick drops,” a middle-aged man said. His wife nodded her
emphasis. “We never travel without them,” she said. “They are even
more useful than Cayce suggested. In New Orleans recently, Al”—here
she turned to her husband—“Al felt some distress after overeating,
and the thought of getting on the plane made him want to cancel out.
He took the drops, and the nausea disappeared.”
I looked up politely.
“Where do you get these drops?”
“We make them ourselves, from the Cayce formula,” Barbara Anton
“We’ve given them to twenty of our friends.” She laughed.
kind of people who turn green just looking at a boat have found an
end to all their dread about ocean travel, and the same with air or
The drops were a first-aid must. But there was still
another substance they wouldn’t travel without. This was a mild
antiseptic known as Glyco-Thymoline. Cayce had recommended this for
all sorts of packs, douches, and gargles. The husband, Al Anton, a
jeweler, rubbed his hands over his eyes.
“Sometimes, I’ve felt as if
my eyes were coming out of their sockets. Three parts of distilled
water with one part of Glyco-Thymoline, in cotton pads applied to
the eyes for five to ten minutes, and all the ache, sting, and smart
goes out. It’s amazing.”
The rest of the company had looked up with interest. A man sitting
down the table from me put in,
“And don’t forget the witch hazel for
athlete’s foot. There’s nothing better; Cayce certainly knew what he
was talking about.”
How could so many home remedies be put to practical application so
long after Cayce’s death?
“That’s the easiest part of it,” our host
spoke up. “Haven’t you heard of the famous black book? It’s all
there, clarified, collated, and indexed, for anybody that wants it.”
The black book consisted of extracts from diverse readings.
Everything from baldness to stuttering was represented, with tips on
how these conditions could be helped. The book was brought out, and
I dutifully leafed through it, turning to Gly-co-Thymoline, and its
“What should be done to relieve my eyes?” somebody had
asked thirty years before. And Cayce had replied, “Bathe them with a
weak Glyco-Thymoline solution. Use an eye-cup, two parts of
distilled water preferably, to one part of Glyco-Thymoline. This
irritation is a part of the kidney disturbance that has come from
the upsetting in the digestive forces.”
The conversation had become
general, and another woman looked up with a sheepish grin.
know if I should mention this in mixed company,” she said, “but a
little Coca-Cola after the menstrual period does a lot toward
getting me feeling better.”
I suddenly remembered. “But I thought Cayce disapproved of
She smiled. “The Coca-Cola syrup is mixed with water.”
I thumbed through the big black book, to good old Coke. Cayce had
recommended the drink for both men and women, for purifying the
body. Apparently, it helped clear the system of toxics.
Coca-Cola occasionally as a drink, for the activity of the kidneys,”
he told a twenty-nine-year-old woman, “but not with carbonated
water. Buy or have the syrup prepared and add plain water to this.
Take about one half-ounce or one ounce of the syrup and add plain
water. This to be taken about every other day, with or without ice.
This will aid in purifying the kidney activity and bladder and will
be better for the body.”
Cayce hadn’t exactly recommended Coke as a steady diet.
By now, of course, nearly everybody was recalling some miraculous
way that someone had been helped.
“This man I knew,” a woman said,
“threw away his glasses after doing the head and neck exercise.”
There were exclamations of interest, and she continued. “He was
suffering from eye-strain, and somebody mentioned doing this simple
neck-rolling exercise a few times a day. His vision unproved to a
point where the headaches left him and he threw his glasses away in
a week.” It had all happened two years before, twenty years after
Cayce’s death. I remembered now Gladys Davis telling me how a few
simple neck rolls, advised in a reading, had helped her as a young
woman to get rid of her reading glasses, not to return to glasses
until she was fifty, though constantly doing close work.
Again I skimmed through the black book.
“How can I improve my vision?” a fifty-four-year-old woman had asked
Cayce. “The head and neck exercise will be most helpful,” he said.
“Take this regularly, each morning and each evening for six months,
and we will see a great deal of difference.” He then described what
seemed a simple Yoga exercise to an old Yogi like myself. “Sitting
erect, bend the head forward three times, to the back three times,
to the right side three times, to the left side three times, and
then circle the head each way three times. Don’t hurry through with
it, but take the time to do it. We will get results.”
For some, I noticed Cayce suggested a variation of this exercise,
along with a brisk walk.
“Do the head and neck exercise in the open,
as you walk for twenty to thirty minutes each morning. Now do not
undertake it one morning and then say, ‘It rained and I couldn’t get
out,’ or ‘I’ve got to go somewhere else.’”
I put the book aside. Between the conversation and the food, the
table was heavily freighted. My hosts were health faddists and I had
half-surmised they were vegetarians, organic vegetables at that.
But, pleasantly, a thick, sizzling steak was brought on, set off
with a variety of vegetables. As the meal ended, I mentioned my
surprise that they were meat-eaters.
My host laughed.
“Actually,” he said, “we follow what might be
called the Cayce normal diet. Pork was about the only meat he was
dead set against. He was for a little of everything in moderation,
favoring a well-balanced diet full of natural vitamins. He didn’t
believe much in the synthetics. He was full of surprises. For
instance, he felt that coffee, without milk or cream, was a food and
not necessarily harmful. With milk, it formed a leathery substance
inside the stomach, he said, and it was better taken alone than with
He reached for the black book, and turned to coffee.
said, “is a stimulant to the nerve system. The dross from coffee is
caffeine which is not digestible in the system. When caffeine is
allowed to remain in the colon, poisons are thrown off from it. If
it is eliminated, as it is in this individual, coffee is a food and
is preferable to many stimulants.”
My host had made a study of
Cayce’s dietary advice.
“It wasn’t only what he prescribed, but the
way he felt foods should be consumed. The person should always be
relaxed at the table, or the meal would become almost immediately
toxic. As a digestive aid, he recommended a glass of warm water on
rising. Not so hot that it is objectionable, not so tepid that it
makes for sickening, but this will clarify the system of poisons. Occasionally, a pinch of salt should be added to this draught of
It seemed to me that we were getting a little afield. What
was the perfect diet? My host shrugged.
“Even Cayce varied it for
the individual. and his individual needs. He was great for the
shellfish with their natural iodines, as he felt they toned up the
thyroid, and he recommended the lighter meats, fish, fowl, lamb,
fresh vegetables, and fruits.”
This was not at all unusual in the
current nutrition-conscious period, but Cayce had been advocating
this fifty years ago, when hogs, hominy, and grits made pellagra
epidemic in the South.
At times, Cayce outlined an ideal diet, as he did for a six-year-old
“Mornings: whole grain cereals, or citrus fruits, but these
never taken at the same meal; rather alternate these, using one on
one day and the other the next. Any form of rice cakes or the like,
the yolk of eggs.
Noons: some fresh raw vegetable salad. Soups with
brown bread, broths or such.
Evenings: a well-coordinated vegetable
diet, with three vegetables above the ground to one below the
ground. Seafood, fowl, or lamb; not other types of meat Gelatin may
be prepared with any of the vegetables, as in the salads for the
noon meal, or with milk and cream dishes.”
Cayce ruled out fried foods, preferring the roasted, broiled, or
boiled. He didn’t vary the normal diet much for adults, but stressed
the seafoods twice a week, particularly clams, oysters, shrimp, or
“The oyster or clam should be taken raw if possible, while
having the others prepared through roasting or boiling with the use
He advocated “foods of the blood-building type once or
twice a week—pig’s knuckles, tripe, and calves liver, or those meats
of brains and the like.”
He was definitely no vegetarian, for
specifying certain vegetables and fruits, he stressed,
with the occasional eating of sufficient meat for strength, would
bring a well-balanced diet” I found the diet business rather
tedious, but my host observed, “Cayce never believed that you are
only what you eat, but rather what your body does with what you eat,
and what you do with your body and mind.”
My host, on the portly side, had tried one of Cayce’s special diets,
raw apples, for reducing. After three days of all the apples he
wanted, he had dropped twelve pounds, and was well on his way to
pruning off a desired twenty pounds.
“There’s something about the
apples that pulls the water out of the system,” he said.
had been topped off each night with a couple of tablespoonfuls of
olive oil, for cleansing.
I wondered what kind of apples he had eaten.
“Golden, red, purple, Mclntosh, Delicious, Baldwin, Northern Spy. I
kept mixing them up, but they were still apples.”
Hadn’t he gotten weak or hungry?
“All I had to do was eat another apple.”
Cayce was the answer to the cigarette manufacturer’s current
nightmare over cancer. He said that moderate cigarette-smoking—five
or six cigarettes a day—never hurt anybody, and he was an inveterate
smoker himself. They relaxed him.
He saw no harm in an occasional drink, but said wine was the only
alcoholic drink actually helpful.
“Wine is good for all, if taken
alone, or with black or brown bread. Not with meat so much as with
just bread. This may be taken between meals, or as a meal, but not
too much, and just once a day. Red wine only.”
Eventually, the dinner party broke up, all agreeing that Cayce was
affecting more people’s well-being today than he had even while
As the others drifted off, I retired to my room with the precious
black book. I thumbed through the index, stopping at asthma. A dear
friend had a child suffering from this affliction. What could Cayce
do for it?
Here was a girl, thirteen, whose mother had written, “The asthma has
bothered her two and a half years.”
Cayce was as specific as gravity.
“For the asthmatic condition,” he
said, “have those properties made into an inhalant. To four ounces
of pure grain alcohol (not 85%, but pure grain, 190 proof) add: oil
of eucalyptus, twenty drops; benzol, ten drops; oil of turpentine,
five drops; tolu in solution, forty drops; tincture of benzoin, five
drops. Keep in a container at least twice the size, or an eight
ounce bottle with a glass cork. Shake solution together and inhale
deep into the lungs and bronchi, two or three times a day.”
Under attitudes and emotions, to which I next turned, Cayce
translated a whole course in psychosomatic medicine into a few
simple paragraphs. My host, a well-known healer himself, had marked
“Here is the root of nearly all illness—Cayce was a
generation ahead of his time.”
I read where Cayce told a man whose
simmering resentments had affected his health:
influence the physical conditions of the body. No one can hate his
neighbor and not have stomach or liver trouble. No one can be
jealous and allow the anger of same and not have upset digestion or
heart disorder. Neither of these disorders is present here, and yet
those attitudes have much to do with the accumulations which have
come gradually, tendencies towards neuritic-arthritic reactions.”
was all part of an emotional backwash, hindering the healthy flow of
glands, blood, lymph, and nerves.
“Stiffness at times is indicated
in the locomotories; a nausea, or upsetting of the digestive system;
headaches seem to arise from a disturbance between liver and the
kidneys themselves, though usually the setting up of better
eliminations causes these to be eased.”
All these were symptoms, not
cause. Then came the crux of all Cayce healing,
“There is within
self all healing that may be accomplished for the body.
For all healing must come from the Divine. For who healeth thy
diseases? The source of the universal supply.”
He put it all on the
individual and his outlook.
“How well do you wish to be? Are you
willing to coordinate with the Divine influences which may work in
and through you by stimulating the centers latent with nature’s
activities? For all of these forces must come from the one source,
and the applications are merely to stimulate the atoms of the body.
For each cell is as a representative of a universe in itself.”
From my own Yoga, I knew pretty well what Cayce was saying. With
Yoga had come a new positive state of mind, a freedom from illness,
a reliance on strength. Pains, aches, colds disappeared. The head
and neck rolls, similar to those advocated by Cayce, had dissolved
an arthritic stiffness in my neck resulting from a whiplash injury.
In my new tranquillity, I was more tolerant, less critical, more
productive and energetic. Nearing fifty, I was keenly aware of a
well-being I had never known before. Each cell of my being seemed
proudly confident of its ability to maintain its integrity. A
Virginia Beach physician, viewing a brief Yoga demonstration, had
observed, “You can stave off the inevitable but eventually you will
need a doctor.”
And the Yogi had replied with equal conviction,
“Only for the death certificate.” He was sure of his health, for he
drew on the universal supply. Still skimming through the black book,
I came upon the heading baldness. It appeared to me that if Cayce
could have cured baldness, he could have named his own price and
never gone without Yet, there were some who insisted the readings
had halted premature loss of hair. Cayce’s advice on hairgrooming
had chiefly helped those whose hair loss was sudden, indicating some
striking deficiency in body chemistry.
A twenty-six-year-old youth
had turned desperately to Cayce.
“Is there any chance of restoring
my hair? I am the only one of six brothers who is going bald.”
“Yes,” Cayce replied. “There is a lack of activity of the glands in
the thyroid areas. This causes a weakness in the activities to nails
and hair over the body.”
The treatment was sweeping.
“We would take
small dose of Atomidine to purify the thyroid activity. Take one
drop each morning for five days in succession. Then leave off for
five days. During that period give the scalp a thorough massage with
crude oil, using the electrically driven vibrator with suction
applicator. This should be done very thoroughly, not hurriedly and
should require at least thirty to forty minutes for the massage with
the crude oil and then the application of white Vaseline and the
Then begin the first of the next week with the Atomidine, one drop each morning for five days. During the next five
days (now the middle of the week) give another crude oil shampoo
following with the white Vaseline and the vibrator treatment. Leave
these off then for two weeks. Then have another complete series, but
between each two series allow two weeks to elapse. Doing these, we
will find that in six or eight months, it will begin to stimulate
the activities for the growth of hair over the scalp and the body.
“Use the diets that carry iodine in their natural forms. Use only
kelp salt or deep sea salt, plenty of seafoods. Not too much sweets.
The egg yolk but not the white of egg should be taken. These will
bring better conditions to the body.”
For another person with a dry scalp, losing his hair prematurely, he
advised massaging the scalp once every twelve days with hog lard,
allowing it to soak twenty minutes before washing it out with tepid
water and a dandruff remover. He had several diet recommendations:
“Eat the soup from the peelings of Irish potatoes, take raw
vegetables such as lettuce, celery, watercress, radishes, onions,
mustard greens and all of those that may be prepared as salad and
the like. Carrots will make better conditions in combination with
these for the sparkle of the eye and the general vision.”
thicken the hair?” somebody else asked.
“Massage the scalp with crude oil,” he replied, “cleansing it with a
twenty percent solution of grain alcohol. This will thicken the hair
and bring better conditions to the scalp.”
Cayce never completely
lost his sense of humor.
“What should the individual now do,” he was asked, “to cause the
hair to grow in the front of the forehead?”
“You won’t have much brains there, and hair, too,” he replied drily,
but added seriously, “This may be assisted, though, by using any
vapor rub, or the use of Listerine will keep the hair in a healthy
The same person asked again, “What causes the scalp to itch?”
“Irritation, produced by the accumulations in the system. The
digestion is bad, and the nerves on edge.
Use the Listerine twice a week on the hair.”
I had gone through much of the black book when my host dropped in
for a good-night chat,
“I don’t want to run this into the ground,” he
said, “but if there had been more Cayces around, a lot of doctors
would be out of business. Take the common cold; nothing causes more
misery and disruption than colds and flu, yet I haven’t had a cold
in thirty years.”
I surveyed his robust figure appraisingly.
“Maybe your resistance is
better than most.” He laughed. “Naturally, but I avoid the
situations Cayce told me to avoid, and I keep alkaline. Cayce once
suggested that people give themselves a litmus paper test. If they
turned blue, they were all right. Pink, and they had an acid
condition, usual forerunner of a cold.”
He picked up the black book,
turning to Common Cold.
His finger stopped at “susceptibility.”
“A body,” he read, “is more susceptible to a cold with an excess of
acidity. An alkalizing effect is destructive to the cold germ. An
extra depletion of the vital energies produces a tendency for excess
acidity. At such periods, if an individual comes in contact with one
sneezing or suffering with cold, it is more easily contracted.”
The whole mechanics of cold causation were explored. Cayce went into
drafts, sharp changes in temperature, unusual changes in clothing,
“All of these affect the circulation by the depletion of
the body-balance, body-temperature, or body-equilibrium. Then if the
body is tired, worn, overacid—or more rarely, overalkaline—it is
more susceptible to a cold, as, too, from being in a warm room,
overheated. When overheated there is less oxygen, which weakens the
circulation of the lifegiving forces that are destructive to any
germ or contagion.”
My host looked up pertly.
“I always keep my rooms cool, stay away
from drafts, dress lightly during the winter, and don’t do any heavy
eating or drinking that would turn my stomach acid. And no
sweets—they’re the worst.”
I couldn’t help but smile. “You don’t have time to think of much
He growled. “I don’t have tune to be sick.”
His mood changed. “You
know, I knew Cayce quite well. He read for me a number of times.
Generally, he would give me a life reading or advise me on business
problems. I was seldom under the weather because I did maintain the
hygiene he recommended.”
As we chatted, I recalled a learned doctor friend expounding on a
recent theory that equalization of body temperature was important in
forestalling colds. And yet here was Cayce saying a generation or so
“Much may also depend upon the body’s becoming immune to
sudden temperature changes, by the use of clothing to equalize the
pressure over the body. One that is often in the open and dresses
according to general conditions, or the temperatures, will be less
susceptible than one who bundles up too much.”
Vitamins, he said, could be used judiciously during the cold season,
as a preventive, not after the infection had taken hold. “For that
which may be helpful may also be harmful, if misapplied, whether by
the conscious activity in a body or by an unconscious activity in
the assimilating forces of the system.”
Analyzing body resistance, Cayce stressed that the system functioned
as a unit, drawing on one area to shore up another; therefore it
helped to have a natural reservoir of vitamins and minerals to tap
My host explained,
“So often people get over their colds only to
come down with a secondary infection, because they depleted
themselves. That’s why Cayce stressed rest in the first days of a
To show how body repair works, Cayce used this analogy:
there is a bone fracture, the body of itself creates that element
needed to knit this fracture or broken area. Yet it does not supply
or build as much of such an element during the periods when the
fracture does not exist. Hence when it exists, unless there is an
abundant supply of that which is needed by or from that which is
assimilated, other portions of the body will suffer.”
In treating a cold, there should be an over-all approach.
get one’s feet wet and yet have a cold in the head, One may also get
the head wet and still have a cold in the head.”
therapy would be generally accepted today.
“Do not attempt to go on,
but rest. For there is the indication of an exhaustion somewhere,
else the body would not have been susceptible.”
vulnerability to secondary infection was explored.
“Then, too, the
inflammation of the mucous membranes tends to weaken the body, so
that there is the greater susceptibility in the weakened portions of
the body throughout the special areas of influences of the lymph and
the head, throat, lungs, intestinal system. If there has been an
injury in any of the structural portions of the body, causing a
weakness in those directions, there is a susceptibility for harmful
effects from such a cold.”
Different colds were treated differently.
“In correcting a cold, determine where the weakness lies. Is it from
lack of eliminations, which causes many ailments? Hence quantities
of water, as well as an alkalizer, as well as a booster to
assimilating forces, are beneficial toward producing a balance, so
that the cold and its consequences may be the more readily
Cayce really hadn’t contributed much on colds that a
sensible doctor wouldn’t. My host smiled.
“Cayce only knew the
cures, when there was a cure. The system with a cold was a system
run down; the cold, sniffles, sore throat, or what have you, was
only the symptom, generally a warning signal.”
“You mean Cayce was like the doctor who let a cold develop into
pneumonia so he could cure it?”
“Oh, Cayce could knock out a cold
quickly, when the basic resistance was strong.”
He turned to a
reading Cayce gave for a man with a heavy cold thirty years before.
The subject was a New York industrialist, who didn’t give in easily
to anything. His secretary had requested the reading, saying her
boss was so choked up he couldn’t speak above a whisper.
Cayce got right to the remedy.
“Take first an eliminant, or about
eighteen hundred drops [two bottles of Castoria] but not at once.
Take it in very small doses, a half teaspoonful every half hour.
After the first bottle has been taken in these proportions, then
take the Turkish bath; first the sweats, then the salt rubs, then
the alcohol rub after the oil rubs. Keep more of an alkaline diet.
No white bread. Principally use fruit juices, and citrus fruit
juices at that. A little coffee without cream may be taken as a
stimulant or a little whiskey and soda later in the evening. The
body should feel physically fit by morning.”
Apparently it worked. For here was the subject’s report tacked on to
“I felt miserable, but after taking the day’s rest and
the bottle of Castoria, and the rubs, I could talk the next morning
and was at work all day.”
The rubs had concentrated on the lower dorsal and lumbar area,
though the cold manifested itself in the nose and throat. It was all
the same body.
My host skimmed through the black book.
“Cayce told them how to look
pretty, grow hair, clear up their kidneys, get rid of their
migraines. But people hate to do anything about themselves. Women,
for instance, just want to sit down in a chair and let somebody coat
them with cosmetics, when essentially, real beauty stems out of good
One brief passage illustrated Cayce’s attitude toward vanity.
“How can people avoid aging in appearance?” he was asked.
“The mind,” he replied drily.
The questioner, a thirty-two-year-old woman, persisted, “How can
sagging facial muscles be avoided?
Cayce relented. “By massage and the use of those creams as indicated
[Black and White Genuine] over the chin and throat, around the eyes
and such conditions of sagging. Occasionally, the use of the
Boncilla or mud packs would be very! good.”
He elaborated for a
“About twice a month the mud packs, face and
neck, across the shoulders and upper portions about the neck;
especially extending over the area of the thyroids, as an astringent
and as a stimulation for better circulation throughout the system.”
Cayce had a special preparation for the girlish complexion and told
a thirty-two-year-old woman, whose skin was beginning to dry, how to
use it. The treatment amused my host.
“I know a dozen women who look
ten years younger because of the preparation, and the exercise they
get rubbing it into their skin,” he said with a chuckle.
“For a good complexion for the skin, the hands and arms and body as
well,” Cayce said, “prepare a compound to use as a massage by self,
at least once or twice a week. To six! ounces of peanut oil, add
olive oil, two ounces; rose water, two ounces; dissolved lanolin,
one tablespoonful. This would be used after a tepid bath in which
the body has remained for at least fifteen to twenty minutes, giving
the body then, during the bath, a thorough rub with any good soap,
to stimulate the body forces. Sweetheart, or any good Castile soap,
or Ivory, may be used.
“Afterwards, after shaking it well, massage with this solution,
which will be sufficient for many times. Pour some in an open
saucer, dipping fingers in same. Begin with the face, neck,
shoulders, arms, and then the whole body would be I massaged
thoroughly with the solution, especially in the area of the limbs,
in the areas that are across the hips, across the diaphragm. This
will not only keep a stimulating effect with other treatments
(hydrotherapy, and osteopathy) taken occasionally, and give the body
a good base for the stimulating of the superficial circulation, but
the solution will aid in keeping the body beautiful, as to being
free from any blemish of any nature.”
Topping this off, the tissues
of the face could be patted, an act more beneficial, Cayce said,
than any facial exercises.
My host handed back the black book. “Have you any friends with
halitosis?” he said lightly. “I got rid of mine with Cayce.”
As I turned to Halitosis, he finally bade me good-night. “Don’t
sleep too late,” he said cheerily.
“Cayce said mind and body develop from conscious stimulation of
I wondered what Cayce had to say about
“The condition of halitosis,” he
said, “is produced from the stomach and from the throat and larynx.
In the blood supply, in the lungs proper, the body does not receive
sufficient carbon. Hence the whole body is under strain at times and
this interferes with the blood supply having sufficient properties
to supply the organs in their functioning and in keeping coagulation
effective in the system, where organs use the force and energy in
their functioning. Hence, non-elimination often shows and through
this same condition brings much of the condition exhibited in the
intestines and stomach of the catarrhal condition.”
I had always
thought of halitosis as something pertaining simply to the mouth,
and here was Cayce again insisting that the body functioned as a
unit, malfunctioning where outer circumstances and inner conditions
combined to provoke a weakness.
The cure conformed with Cayce’s belief of over-all toughening.
“First take that which will give an incentive for correction in the
body through the digestive organs, as well as through the mental
reaction in the system.”
But there had to be other incentives.
“Unless the body desires to improve itself, it will continue to
enjoy poor health.”
The subject was a longtime hypochondriac.
Elsewhere, he was more specific. “Get rid of bad breath by making
better conditions in the eliminations. Take Glyco-Thymoline as an
intestinal antiseptic, two, three times a day put six drops of
Glyco-Thymoline in the drinking water.
“This is a condition of poisons being thrown off into the lungs
[into the body forces] from the changing in cellular activity of
lymph forces that become fecal.”
Hypochondria was something Cayce
dealt with constantly, but he didn’t give, out placebos or coddle
anyone. And though some doctors, without knowing his work, insisted
that many of his cures came through the power of suggestion, they
themselves acknowledged they had rarely, if ever, cured anybody with
To Cayce, there was no incurable ailment; the patient had to be
ready, and the therapist knowledgeable. He was familiar with
incurable migraine headaches, and where many; thought these the
result of a nervous, tense disposition, Cayce noted this was again
only the symptom, not the cause. But even a Cayce could do little
with long-sufferers who clung desperately to their illnesses,
fancied or otherwise. Earlier that very day I had a long talk with a
friend of forty-five or so who had complained proudly, I suspected,
of migraine headaches for years. Ever since I had known her, she had
used them as an excuse for long periods of bedrest, with her
telephone off the receiver, and a cluster of pillboxes on her night
Recovered periodically from an attack, she would close her eyes and
“I don’t see how I can ever go through another one.” Then she
would look up and say brightly, “They’re incurable, don’t you know,
and nobody knows what causes them—nobody.”
According to the black book, my migraine friend was wrong. Cayce
seemed to know all about migraines, even to the sage advice,
activities mentally, keep optimistic, even when everything goes
There were several migraine cases, and all, I noted, stemmed not
from pressures within the head, but the abdominal area.
migraine headaches, as in this case,” Cayce said, “begin from
congestions in the colon. These poison cause toxic conditions which
make pressures on the sympathetic nerve centers and on the
cerebrospinal system. And these pressures cause the violent
headaches, and almost irrational activities at times. These should
respond to colonic irrigations. But first, we would X-ray the colon
and find area in the. ascending and transverse colon where there are
fecal forces that are as cakes.”
I wondered if this was what was bothering my lady friend, and
whether Cayce’s remedy would help.
“There will be required several
full colonic irrigations, using salt and soda as purifiers for the
colon; and we will find that these conditions will be released. The
first cleansing solution should have two level teaspoonful of salt
and one level teaspoonful of soda to the gallon of water,
body-temperature. Also in the rinse-water, body-temperature, have at
least two tablespoonfuls of Glyco-Thymoline to the quart and a half
Additionally, in his mass attack on disease, Cayce recommended the
use of a radioactive appliance, along with an hour of meditation for
“Keep the attachment plates very clean, polishing
them with the emery paper each time before attaching to the ankle
and the wrist, and polishing them each time when taking them off.”
He also recommended osteopathic adjustments to relax the neck area,
and in the sixth dorsal, the midback; and in the lower back, the
“Do these,” Cayce said, “and we should bring help for
This particular migraine sufferer reminded me of my friend. She just
wouldn’t recognize the possibility of a cure.
“Is any of this trouble due to allergy?” she asked.
I could almost see Cayce shrug in his sleep. “Some of it is due to
allergy, but what is allergy? These are the effects of the
imagination upon any influences that may react upon the olfactory or
the sympathetic nerves. If we will cleanse the system as we find, we
should bring better conditions.”
The subject apparently couldn’t
believe that those terrible racking pains in his head came from
another part of the anatomy.
“What mental factor,” he persisted, “is
responsible for the disturbance to the subject’s head?”
Cayce was adamant
“Those pressures, as indicated, between
sympathetic and cerebrospinal system, and these arise from condition
in the colon. X-ray the colon, and you’ll find I made a mental note
to Xerox the Migraine pages and present them to my friend the next
time she proudly invoked her own incurable migraine. It might at
least quiet her. I was about to close the black book when a flipping
page stopped me. Menstruation. As one twicemarried, I had
experienced the reflected agonies of woman’s periodic cramps and
headaches until I felt somehow guilty that I was not similarly
oppressed. Therefore, I read with more than normal curiosity what
Cayce had to say.
“Please explain fully the reason for cramps at menstruation?” a
sufferer asked. “Contraction of the uterus,” the admirably concise
Cayce replied. “And this is caused by the muscular forces that
supply nourishment to the ovarian channels and the Fallopian tubes.
Hence, have those osteopathic relaxations and the general
body-building conditions indicated, that would be necessary for
This didn’t seem at all difficult, once the woman concerned took the
vitamin and iron supplements needed to balance out a diet
Now came the second of the monsters—menstrual headaches. How many
hapless males had suffered through these!
“Why are there headaches at the time of my monthly period?” a
forty-year-old female queried. Cayce likened the cause to that of
“These are part of the clogging that is a part of the
general eliminating system. There are channels or outlets for the
eliminating of poisons, that is, used energies, where there is the
effect the activity of the circulation upon foreign forces taken
breath, taken in dust, taken in particles of food or those
activities which come from such as these—from odors or the like.
These all, by segregating of same in system, produce forces
necessary to be eliminated.
We eliminate principally through the activity of the lungs, of
course, and the perspiratory system, the alimentary canal, and the
kidneys. Then, in the case of women, as here, we find that such
periods the menstrual flow cause congestion in certain areas until
flow is begun, or until there is the beginning of the let-up of
same. This then, clogs some portions of the system. The headaches
are the signs or warnings that eliminations are not being properly
Most of this, in this body, con from the alimentary canal and
conditions that exist in portions of the colon itself, as to produce
a pressure upon those centers affected from such periods. Hence the
suggestion for the osteopathic corrections, which aid but which do
not eliminate all of those conditions which are as accumulations
through portions of the colon. Consequently, the colonic irrigations
are necessary occasionally, as well as the general hydrotherapy and
Cayce apparently felt his subject needed more than
physical advice, for he counseled, “Keep the mental attitude of a
useful, purposeful life, using the abilities to be helpful to
others.” In other words, stop complaining!
With some regret I put the black book away. But I did not forget it,
not completely. A month later, my lady friend with the migraines
phoned to complain about her inexplicable, incurable headaches. I
suggested she would perhaps be interested in reading what Cayce had
to say about migraine cure. She had read about Cayce and had been
duly impressed by the reports of his wizardry. But now she seemed
strangely reserved and skeptical.
“Cayce,” I pushed on, “said migraine could be cured if the sufferer
cleaned himself out, got osteopathic adjustments of the spine, and
improved general mental attitude. Would you care to see his report?”
The long-sufferer drew in her breath sharply.
“How ridiculous,” she cried. “Nobody can cure migraine, nobody.” As
she rang oft, I recalled a line from the black book. What was it
Cayce had said? Oh, yes, here it was: “For that builded, that held
in the mental image of one, becomes the condition.”
And so it was.
In Cayce-land, another way of saying Virginia Beach, Cayce home
remedies were as common as saying hello. Even the Geologist, in the
midst of his earth changes, was familiar with some. “Every time the
kids get pinworms, my wife grates some raw cabbage and feeds it to
them, for breakfast, lunch, and dinner. By bedtime, or the next
morning, the pin-worms are gone.” The cabbage was all they took that
day except for tea, also recommended.
“Cayce,” the Geologist observed, “said that one cabbage leaf killed
a hundred thousand pinworms.”
Pokeweed was another great favorite of Cayce’s, and it was used
regularly by the faithful as a purifier.
“Boil it up,” a Cayce
follower said, “and it tastes better than spinach and Kale, while
doing the work of sulphur and molasses.” He laughed. “It’s a funny
thing, but at a meeting of the Virginia agricultural association
recently, they told everybody how to grow more corn by killing the
surrounding pokeweed, and the pokeweed will do you more good than
the corn ever could.”
Wherever I turned in Cayce-land somebody
seemed to be following Cayce. In one household, I noticed that
steamed leaf lettuce and sliced raw tomatoes were practically dinner
staples. The tomatoes, a hostess advised, were the richest of
vegetables in vitamins.
Edgar Cayce had said so. As for the lettuce,
it was served only in the evening for a very good reason.
effect is so immediately sedative that my husband falls asleep at
I was inclined to treat this lightly, until I read elsewhere that
doctors abroad had just discovered that lettuce had narcotic effect,
taken in quantity.
Many householders in the Tidewater belt around Virginia Beach were
familiar with Cayce table tips.
“To lose weight the easy way,” a
slimmed-down housewife reported, “merely take a half-glass of
Welch’s natural grape juice a half-hour before each meal. It
satisfies the body’s craving for sugar, and will break the habit of
This housewife also fancied gelatin salads, with such raw vegetables
as watercress, celery, lettuce, tomatoes, carrots
“The gelatin,” she
pointed out, “acts as a catalyst to increase natural absorption of
vitamins in vegetables. Cayce said with the Knox gelatin the vitamin
intake from the vegetables was seven times what it would be
Like my friends in New Jersey, the housewife thumbed
through the Cayce black book for an explanation.
“It isn’t the
vitamin content in the gelatin,” Cayce explained, “but its ability
to work with the activities of the glands, causing the glands to(
take from that which is absorbed or digested the vitamin that would
not be active, if there were not sufficient gelatin in the body.”
Oddly, even among oldsters who didn’t look favorably to exercise, I
found that the head and neck exercise had its converts. And the
younger element had profited equally. Tom Hungerford, a middle-aged
Chicago business executive, tried the simple exercise because of his
dissatisfaction with bifocal glasses just prescribed.
was so transforming that he still marvels at it.
“Though it seemed a
bit odd that such an exercise could have any effect on the eyes,” he
said, “I decided I’d rather do anything than wear bifocals. So I
took them off and started the exercise.”
There followed a six month
period of hardly being able to see anything very well without his
glasses, but Hungerford, believing in Cayce, persisted.
gradually,” as he continued the exercises twice daily, “came a
clearing, and better sight than I’d had since my teens.”
testimonial was glowing indeed.
“This was all five years ago, and I
have not worn any glasses since. I don’t even have a restriction on
my driver’s license anymore.”
In his enthusiasm, he has given the exercise to nearly a hundred
“Some said it would not work [and it did not]; but it did
work for an airline employee in Hawaii, and her mother. And it did
work for a seventy-nine-year-old man in Las Vegas who was about to
lose his driver’s license, and who, on last report, could read the
morning paper without his glasses.”
It not only helped vision, the
enthusiastic Hunger-ford said, but cleared up the chronic sinus of
one friend, and stopped the migraine headaches of another.
Like Cayce, latter-day disciple Hungerford has found that “that held
in the mental image of one, becomes the condition.”
“It seems to boil down to the fact that for those who
believe in it and do it regularly, it works—for the eyes and for
other things as well.”
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12 - The Dream World
For many, the dream world is more revealing than the world of
“In every man,” Hugh Lynn Cayce once observed,
“there exists a vast expanse, unfamiliar and unexplored, which
sometimes appears in the guise of an angel other times a monster.
This is man’s unconscious mind, and the language we call dreams.”
Although little of Edgar Cayce’s psychic power apparently has rubbed
off on the son, Hugh Lynn, as directed by in sleeping father, has
carried on diligently with the A.R.E research effort, establishing a
dream seminar at Virginia Beach, where psychiatrists and
psychologists analyze dreams that the elder Cayce had casually
interpreted in his sleep.
During his lifetime, Cayce gave six hundred psychic readings on
dreams, some of the most notable his own. The Cayce dream readings
dealt chiefly with the interpretations of individual dreams, but the
symbols and suggestions he advanced for using one’s own dreams to
advantage still apply. Studying his father’s dream readings, Hugh
Lynn concluded that dreams are not only a doorway to the
unconscious, but can be readily opened by anyone who can recall his
own dreams and wants to know what they mean.
From experience, the younger Cayce has discovered this doorway is as
available to the average person as a pencil and pad at his bedside
table. At first, on waking, he may not remember a single fragmentary
dream, but in time his unconscious will get a prod from the waiting
pencil and pad, and will go to work for him, opening wide the
possibilities of a whole new area of self-exploration.
own dreams,” Edgar Cayce stressed, “a person may gain more
understanding of those forces that go to make the real
existence—what it’s all about and what it’s good for—if the
individual would but comprehend the conditions being manifested.”
Dreams, of course, are a concomitant of sleep, and Cayce’s
description of sleep gives ample indication that this hiatus in the
waking life of the individual is designed for more than mere rest of
mind and muscle.
In sleep, the subconscious mind, more powerful than
the conscious, as hypnotism has shown, reviews whatever has passed
through the conscious mind, and distills in dreams whatever warnings
or messages it finds necessary.
“Sleep,” observed the sleeping Cayce, “is that period when the soul
takes stock of what it has acted upon, from one rest period to
another; drawing comparisons, as it were, that make for harmony,
peace, joy, love, long-suffering, patience, brotherly love, and
kindness—fruits of the spirit; or hate, harsh words, unkind thoughts
and oppressions which are fruits of Satan. The soul dreaming either
abhors what it has passed through, or it enters into the joy of its
Edgar Cayce may very well have been the only living man who ever
used his own subconscious consciously to interpret the dreams
channeled through that subconscious. Through a desire to understand
dreams of his own that remained vividly in Ms consciousness, he
began to take interest in the dreams of others.
In some dreams he saw an immediate symbology, which antedated by
years the symbology generally accepted by the psychiatric
Back in January 1925, in perhaps the earliest dream for
which he sought an interpretation, Cayce visioned a close associate
and himself standing together in a rocky area. There were many knots
of people standing around, but they were separated from him and
other groups by streams of running water. Incongruously, as dreams
so often seem, Edgar Cayce at this point saw a fish jump out of the
water. He tried to catch it, but in the attempt the fish was broken
into fragments and he set about to put the pieces together.
All through that day and the next, the dream stayed with Cayce. It
vaguely troubled him, made him uneasy. But think of it as he would,
it didn’t seem to suggest anything that made sense. Finally, he went
into trance, and the suggestion was put to him by his wife that he
analyze and interpret the dream. The ever-present Gladys Davis was
there to record the interpretation for posterity. Out of this dream
came interpretations of symbols useful today to anyone with similar
As Cayce said:
“In the dream of water, with the
separating of the acquaintances and the body, we find the
manifestation again of the subconscious forces, the water
representing the life, the living way, that separates those of every
walk of life and exists about each entity or group, building that
which radiates in a spiritual sphere, the deeds done in the body.”
His explanation, with symbology now generally accepted, continued:
“In the fish is the representation of Him who became the Living Way,
the Water of Life, given for the healing of the nations; in the
breaking, in the separation there will yet be brought the force that
will again make this the Living Way, the perfect representation of
the force necessary to give life to all.”
As Cayce saw it, this
dream came under the heading of spiritual guidance. The fish, of
course, symbolized Christ, almost universal symbol, and water, life.
Peace would ye come out of war—yet war would come.
The dreams fell into four general headings. Some dealt with the
problems of the physical body, others with self observation, psychic
perception and spiritual guidance. The most common dreams appear to
stem from the body itself, the dream being the reaction to improper
diet, lack of exercise, faulty regimen—the body registering its
protest with the unconscious mind through the dream medium. One of
these rather ordinary types of dreams was recorded on waking by one
of two brothers who had been counseled by Cayce to study their
He had the pencil and pad handy, and after writing the dream
down, took it to Cayce.
“I dreamed my brother and I with our wives
were out on a party with B. B. I fell asleep at the table. We got
home very late. My brother left the car, and walked home. He and I
stopped to look at a bottle of milk that was marked ‘undistilled
To Cayce the message was plain. He interpreted it almost literally.
It was a warning to the dreamer, Cayce said, that his body was
suffering from late hours (asleep at the table) and irregular diet—undistilled
milk obviously referring to impure milk.
The brother was seen as more carefully disciplined— leaving the car
and going on ahead, rather than taking the chance, apparently, of
riding with somebody who had overly imbibed. Seeing the milk also
was a warning to change the milk supply. For in reply to a specific
question about the part dealing with the milk, Cayce had stated,
“Change from the present supply, for this shows adulterations in
Many dreams, as Cayce pointed out, dealt with self-study. They
included wish fulfilment dreams, suppressions, symbolic conflicts
between good and evil in our natures, and work or family problems.
Often these dreams had a prophetic quality, and were couched in
horrible imagery to underline the gravity of the warning. Time after
time, Cayce unraveled the tangled threads of dreams, psychically
interpreting situations subsequently confirmed in ensuing
developments. One of the most provocative dreams was that of a
businessman in Florida, disturbed by the vivid reality of the dream,
and a guilty conscience.
He had heard of Cayce through a neighbor, whose health had been
aided by one of Cayce’s distant readings, and was delighted that he
wouldn’t have to lift an arm to get help— just send the dream in
with a request for an interpretation.
With meticulous detail, the dreamer, a married man with two
children, described a nightmarish dream:
“I was standing in the backyard of my home—had my coat on. I felt
something inside the cloth on the cuff of my left-hand sleeve. I
worked it out, but it was fastened in the cloth and broke off as it
came out, leaving part in. It proved to be a cocoon, and where
broken a small black spider came out. The cocoon was black and left
a great number of eggs—small ones—on my coat sleeve, which I began
to pull off. The spider grew fast and ran away, speaking plain
English as it ran, but what I do not remember, except that it was
saying something about its mother. The next time I saw it, it was a
large black spider which I seemed to know was the same one grown up,
almost as large as my fist—had a red spot on it, otherwise was a
“At this time it had gotten into my house and had built a web all
the way across the back inside the house and was comfortably
watching me. I took a broom, knocked it down and out of the house,
thinking I’d killed it, but it did more talking at that time. The
next time I saw it, it had built a long web from the ground, on the
outside of the house in the backyard, near where I first got it out
of my sleeve—and it was running up toward the eave fast when it saw
me. I couldn’t reach it but threw my straw hat in front of it and
cut the web and the spider fell to the ground, talking again, and
that time I hacked it to pieces with my knife.”
Perhaps because of a boyish loathing of spiders, I was fascinated
with this dream. I had stumbled across it, shortly after my own
introduction to the Cayce readings, and wondered what the
psychoanalysts would make of it, and how it would tally with Cayce’s
interpretation. I copied the dream, and took it to a distinguished
psychoanalyst, who had studied with the first of the great dream
merchants—Sigmund Freud. I told him none of the particulars of the
dream. It might have been dreamed yesterday or the day before, for
all he knew. I did not tell him that Cayce had already made an
interpretation—in fact, made it some thirty-five years before.
learned psychoanalyst studied the dream text care fully, and then
gave his analysis. The dreamer, he said, was destructively obsessed
with the thought of breaking up his home. His views of women,
including his wife, had beer formed from a childhood resentment of
his mother, and this transference was behind the breakup—the web or
cocoon being the nest or home, the spider the obvious homebreaker
After he finished, I showed him the Cayce reading. He had heard
vaguely of Cayce, and he read the Cayce interpretation with
interest, inasmuch as he accepted the psychic as having been
“In my work with Dr. Freud,’ he said,
“there were many examples of clairvoyant and precognitive dreams. It
even made a believer of Freud.”
Cayce’s report, intriguingly, tallied with that of the
psychoanalyst’s, only Cayce’s delved far more extensively—and
prophetically—into the home situation. He clearly saw the dreamer
straying from his marital vows and warned that continuation of a
clandestine relationship would ruin both home and business.
Cayce’s explanation of the dream was as explicit as the dream was
cryptic: “In this dream, there is seen the symbolic conditions of
those forces as are being enacted in the life of this body.
is seen, both the spider and the character of same are as warnings
to the body as respecting the relations of others who would in this
underhanded manner take away from the body those surroundings of the
home—that are in the manner of being taken—unless such a stand is
taken. For, as is seen, the conditions are of the nature
emblematically shown by the relations of this body with this other
body [the woman]; that its relations at first meant only the casual
conditions that might be turned to an account of good, in a social
and financial manner; yet, as has been seen, there has come the
constant drain on the entity, not only in the pocket, but in the
affections of the heart, and now such threaten the very foundations
of the home; and, as seen, threaten to separate the body from the
home and its surroundings; and unless the entity attacks this
condition, cutting same out of the mind, the body, the relations,
the conditions, there will come that condition as seen.”
no way of consciously knowing that the businessman had entangled
himself in a financial way with his secretary, who had brought some
shady backing into the business enterprise. Originally, as it
developed, their relationship had been confined to business, but
then had developed until he was, in fact, considering leaving his
wife and family. At this point, as Cayce saw, there was still time
And so Cayce viewed the dream as being of a warning
nature, and so gave warning:
“Prepare self. Meet the conditions as a man, not as a weakling—and
remember those duties that the body owes first to those to whom the
sacred vows were given, and to whom the entity and body owes its
position in every sense; as well as the duty that is obligatory to
the body or those to whom the entity, the body, should act in the
sense of the defender, rather than bringing through such relations
those dark underhanded sayings, as are seen, as said by that one who
would undermine, as well as are being said by those whom the body
may feel such relations are hidden from; yet these have grown to
such an extent as may present a menace to the very heart and soul of
the body of this entity.”
In other words, the wife, too, was aware
of the situation. The reading closed with an injunction rare for
As might almost be expected of one who had gotten himself into this
scrape, the businessman did not heed the warning. He kept on with
his secretary, and lost wife, home, family, and business. However,
following a divorce, he did marry the other woman. He was now so
impressed by Cayce’s insight, that with his newfound wife he took
himself to Virginia Beach to place himself at the disposal of the
Cayce could give him no advice, except to profit by the
mistakes of the first marriage. He started a new business in the
North, consulted Cayce regularly, and managed maritally and
business-wise, until his death recently.
Long before the psychoanalysts, Cayce had discovered a psychic
content to dreams, similar in prophetic insight to the
seven-fat-years-and-seven-lean interpretation given the Pharaoh’s
dream by Joseph and of the handwriting-on-the-wall clarification by
the prophet Daniel. The prophetic or precognitive dream might
revolve around mundane things. As a matter of fact, Cayce,
interpreting one such dream, warned the dreamer to get out of the
stock market, and predicted an unprecedented stock market crash in a
The forecast was made in April 1929; six months later— Black Friday,
October 29, 1929, the market collapsed.
The dreamer, a Wall Street broker, had kept a daily record of his
dreams, in accordance with an advisory from Cayce. Each morning,
Cayce interpreted the dreams that the man had the night before. The
dreamer listened closely, as a rule, because he had made a fortune
buying and selling stocks with Cayce.
On March 5, 1929, the Wall Streeter had his first dream reflecting
misgivings about the bull market.
He jotted his dream down on a
night-table pad and phoned it into Cayce.
“Dreamed we should sell
all our stocks including box stock [one considered very good]. I saw
a bull following my wife, who was dressed in red.”
Cayce took this bull right by the horns.
“This is an impression of a
condition which is to come about, a downward movement of long
duration, not allowing latitude for those stocks considered very
safe. Dispose of all, even box, great change to come.”
The dreamer was apparently sensitizing his own subconscious channels
for precognitive dreams by a conscious effort to remember them each
morning. On April 6, a month after the first market dream, the
broker had another provocative dream.
The dream was shorter, but considerably more complex than the first.
“Dreamed a young man was blaming me for murder of a man. A gang
asked, ‘Is there anyone else in the world who knows this?’ I
answered, ‘K. Cornell.’ Saw dead man. Gang started to administer
poisonous hypodermic which had been used on dead man. I felt needle
and expected death.”
The dreamer awoke, startled. And then fell back into a troubled
sleep. By this time his dream apparatus was so linked up to his
conscious that he dreamed his own interpretation of the dream.
“This,” he wrote, “represented fight going on in Reserve Board—stock
That same day, Cayce prophetically clarified the
“There must surely come a break where there will be panic in
the money centers, not only of Wall Street’s activity, but a closing
of the boards in many other centers and a readjustment of the actual
specie—higher and lower quotations to continue for several moons
while adjustments are being made—then break.”
What followed is
history. After the October crash, exchanges were closed in Wall
Street and elsewhere. There was a major adjustment in the specie—the
United States and a number of other countries going off the gold
Cayce’s interpretation of the symbolism involved in the first dream
would now be generally accepted. The red dress was obviously a
danger warning, the bull a bull market, on its way out. Ironically,
the wife was on the way out, too, divorcing the dreamer shortly
thereafter. In the second dream, Cayce went along with the “gang”
identified as the Federal Reserve. The hypodermic needle was
construed as a “hypo” for a sinking market. The attack was on the
dreamer’s financial stability, and spelled his death financially.
The apparent reference to the well-known actress, Katharine Cornell,
went unexplained. But certainly, Cayce had scored a bull’s-eye.
Dreams of death are particularly disturbing to many. But for Cayce
this was often a hopeful symbol.
On June 23,1925, a subject was so shaken by a dream that he could
“Dreamed I died.” Cayce was reassuring. “This is the
manifestation of the birth of thought and mental development
awakening in the individual. This, then, is the awakening of the
subconscious, as manifested in death of physical forces.”
I must admit I was not always satisfied with Cayce’s
interpretations. A Virginia woman, of Anglo-Saxon heritage, was
having a physical reading for a condition of obesity, hemorrhoids,
and a kidney disorder, when she threw in a request for a dream
interpretation. It had come to her in 1932, before Hitler’s rise,
and when things were relatively quiet on the international scene.
Looking back, it seemed rather evidential of the hard times Britain
was soon to have.
The dream follows:
“My husband and I seemed to be in a large
dwelling, and looking out toward the sky we saw large black circles
floating through the air. We thought this very strange, and soon
discovered that the circles looked like black auto tires or large
truck tires. Suddenly, out of the sky a big black machine,
resembling the large caterpillar machines used during the World War,
came down to earth.
We said we had better get out of the place, for we realized it was
the intention of this machine to crush people to death. Too, we
realized that it meant troublous tunes, so we tried to get out of
its way as quickly as possible. We walked down to the river front,
and there saw a British ship tied up at the wharf. Someone said it
had fired on the lone watchman while in his office on the wharf, but
found out later that the watchman had fired on the British
ship—which seemed to please us very much. We realized there were
troublous times in the making, and I was very much afraid. We walked
further down the long wharf, and saw many more British ships.”
It seemed to me, looking back on what had happened up to and through
World War II, that this was a plain warning of the division in
England before the war, with Winston Churchill the lone watchman,
giving and taking cross fire from his embattled British colleagues.
Or could it be Britain standing alone, resisting the destruction
from the sky, including clusters of rockets and massive bombers,
until that lone ship, Britain, had become many British ships—many
Cayce caught the difficulties Britain would be in, but Ms
explanation was rather general.
“This is a prophetic vision relating
to those peoples that were mostly shown [the British], as to the
straits to which those peoples would pass, are passing. The fear
that was felt would be the natural tendency, knowing and feeling the
relationships of that land [Britain] to the whole world, as related
to the self’s own associations.
“The conditions seen, as from whence the aid or power came, as if
from on high, in the form of circles that increased as they
ballooned in their action through the heavens, indicate the way,
character or manner this people would aid themselves, in the appeal
to the spiritual than to the power of force that was implied by the
act of the lone watchman.”
Certainly, on reflection, it could be said that Churchill and
Britain put their faith in God, but it seemed to me a prophecy about
a war, dealing with a dream as detailed as this one, should have
been more specific as to what the upshot of it all was going to be
I mentioned my dissatisfaction, or disappointment, to one of the
A.RE.’s dream experts, Everett Irion.
He looked at me with obvious surprise.
“Don’t you see? Cayce was looking at the broad side of it. For in
the last analysis, it was the spirit of the English that made them
hold out, when practically everybody else had collapsed before the
“But why,” I asked, “were these people of obvious English background
pleased in their dream to see a British ship fired upon?”
“I would have to know more about their own frame of
reference, and what these symbols meant to them. It could very well
have been that the firing on the ship, say by Churchill, the lone
watchman, conveyed the feeling that the British Navy, then
downgraded by the appeasers, was to be jolted by this ‘attack’ into
some recognition of the realities of the situation. This would
certainly have pleased any Anglophile.” He laughed. “I’m trying to
reason this; Cayce of course saw it intuitively, and certainly the
intuitive should have a better grasp of the subconscious.”
dream was prophetic, was the foreseen event then fixed? After a
dream which was clearly precognitive, materializing a year later
when she walked into a room and saw the same people and furnishings
she had envisioned in sleep, Gladys Davis asked Cayce to explain how
it was that dreams came to fulfillment.
“Are such conditions set at
the time dreamed of,” she asked, “and why would one dream of any
Cayce replied that the law of cause and effect was immutable, that
as “thought and purpose and aim and desire are set in motion by
minds,” the result is certain and fixed, and therefore foreseeable.
“For its end, then, has been set in that He, the Giver of the
heavens and the earth and those things therein, has set the end
The dreamer had tuned into a particular cycle of activity, Cayce
suggested, because of her interest in the people involved.
but attuning an individual mind to those individual storehouses of
experience that has been set in motion. At times, there may be a
perfect connection, at others there may be the static of
interference by inability of coordinating the own thought to the
experience or actuality or fact set in motion.”
There were different
reasons for different dreams.
“Those experiences that are visioned
are not only as has been given to some, to be interpreters of the
unseen, but to others as prophecy, to others healing, to others
exhortation, yet all are of the same spirit.”
has been placed in the Cayce readings on the psychic content of our
dreams. In fact, as Hugh Lynn Cayce observed from his own study, the
dream state may be the safest, quickest way for most of us to become
aware of extrasensory perception, an agency of our own subconscious.
Telepathy, clairvoyance, precognition, all seem commonplace in the
dream world; all they require is the proper interpretation. And
Edgar Cayce was that interpreter.
In December 1926 a woman came to Cayce with a disturbing dream about
a friend she had not seen in years. In her dream, her friend, Emmie,
had committed suicide.
Cayce went into trance and explained that the dream was telepathic
rather than prophetic or literal.
“Such conditions had passed
through this mind—or it had contemplated such conditions. They have
A check was made of Emmie, and it developed that she had seriously
contemplated suicide at one tune. But the crisis had passed.
It was an odd dream, since the dreamer had apparently tuned into a
thought that had been dismissed and buried away, and which was no
longer in the conscious circuit of the other’s mind. How then had
the dreamer reached out and drawn in this information? It was real
enigma, even granting that ESP was a reality.
Cayce was asked to
indicate how this telepathic message had originated. His explanation
may well apply to all psychic dreams:
“Other dreams there are, a
correlation between mentalities or subconscious entities, wherein
there has been attained, physically or mentally, a correlation of
individual ideas or mental expressions, that bring from one
subconscious to another actual existent conditions, either direct or
indirect, to be acted upon or that are ever present.”
pointed out, tune was only an illusion at best
“Hence we find
visions of the past, visions of the present, visions of the future.
For the subconscious there is no past or future—all is present. This
would be well to remember in much of the information as may be given
through such forces as these.”
In the normal frame of reference, it
was difficult to gauge the source of some telepathic dreams.
However, if Cayce was infallible, as some suggest, then certainly
evidence can be adduced for the survival of not only life, but of
life interested in what it has left behind of friends and family on
this terrestrial plane.
One dreamer, back in September 1926, reported to the sleeping Cayce:
“My mother appeared to me.
She said, ‘I am alive.’”
Cayce, still somnolent, cut in, “She is alive.”
The dreamer appeared a little more shaken by the interruption than
by the dream, but bravely continued on. His mother had then enjoined
in the dream,
“Something is wrong with your sister’s leg or
shoulder. She ought to see a doctor about it.”
Psychic researchers, crediting the psychic quality of the dream,
might accept it as a dramatization of the dreamer’s subconscious,
rejecting it as evidence of a surviving spirit. But not Cayce. In
advising the dreamer to heed the dream warning, he stressed:
mother, through the entity’s own mind, is as the mother to all in
the household. Warning, then, of conditions that may arise, and of
conditions existent. Then, warn the sister as regarding same.”
The brother knew nothing of any physical difficulties his sister was
having. He checked, without telling her about the Cayce reading, and
she mentioned, rather surprised, that her leg and shoulder were
Mother—or perhaps the subconscious self, tuned to the sister’s
subconscious—had known what it was talking about. And so had Cayce.
The dream state, when body and mind are relatively quiescent, is
apparently the best channel for psychic messages.
Some people, who have no apparent psychic ability, waking, become
surprisingly attuned in the sleeping phase. At one point, the Cayce
home in Virginia Beach was virtually a dream laboratory,
establishing precognition for even the most dubious who followed the
dream readings. One young woman alone, in four years, had eight
readings, analyzing more than three hundred dreams, a large number
of these foreshadowing precognitive experiences with remarkable
On June 6, 1925, this married twenty-one-year-old woman’s
dream record visualized a nameless girl friend (obviously self) at a
dinner table making violent love to an old friend. Cayce warned of a
return to an old admirer, and several years later, a checkup
disclosed, the dreamer broke up her marriage to marry her admirer.
The admirer then walked out on her, making the warning most apropos.
According to Cayce, virtually everything is dreamed before it
happens, and so it was hardly a surprise to him that he was able to
anticipate through her dreams practically everything of major
account that was to happen to this woman in the next thirty years.
On June 7, 1925, she had a perfectly wretched dream. She dreamed of
a weak-minded child, though she had no children at this time.
Cayce was never more prophetic, and tactful. “Any condition,” he
stated, “is first dreamed before becoming reality.”
It took a while for this dream to materialize, and the woman may
very well have forgotten it. Then one day, some twenty-five years
later, one of her children, now an adult, became a mental case.
There was a method to her dreaming. She kept a pencil and pad at her
bedside, and her dreams increasingly remained with her as she
awakened. On July 18, 1925, she had a dream that her husband wasn’t
coming home any more. It hardly required a Cayce to sense trouble
ahead on this one, though he did convey the warning. Five years
later her husband stopped coming home—to her home, anyway. They were
More and more, as she kept a dream record, the woman’s dreams seemed
clearly to be prophetic. On December 27, 1925, for instance, she
dreamed that she and her sister were at her mother’s bedside. The
mother was unconscious, and both the dreamer and her sister were
sobbing, “Don’t leave us.” It was again an almost literal warning,
this time of her mother’s death. Although her marriage appeared
tranquil on the surface, there was obviously considerable suppressed
material for the subconscious to brood over. For on July 17, 1926,
she dreamed explosively of her relationship with her husband. She
saw herself traveling on a boat with him. It was raining, and a
flash of lightning struck the boat. The boiler blew up.
To Cayce, this was again a clear warning of an impending marital
blowup. By this time, this young woman was becoming so clearly
psychic in the dream state that admirers of Cayce wondered whether
they had not found a potential disciple in the young matron. On
November 17, 1926, for instance, she saw her cousin being married.
It was literal as all that. Cayce read the dream as precognitive.
The cousin was married several months later. Cayce was for everybody
dreaming. As a clue to people interested in evaluating their own
dreams, he suggested that the dream could be typed by its very
He was asked once, by a subject,
“Are my dreams ever
significant of spiritual awakening?” and he replied in rhetoric a
bit more diffuse than usual:
“As experienced by the entity, there are dreams and visions and
experiences. When only dreams [without any spiritual message] these
too are significant, but rather of the physical health. In visions
where there are spiritual awakenings, these are seen most often in
symbols or signs. In training yourself to interpret your visions,
the expressions of eye, hand, mouth, posture, or the like must be
understood in your own language. When these are then symbolic, know
the awakening [of the spirit] is at hand.”
The trouble with dream symbols, of course, was that they varied with
the individual outlook. So as Hugh Lynn Cayce has so aptly pointed
out, each individual to interpret his own dreams—in the absence of a
Cayce—must realize that the symbol for one intellect is not always
the symbol for another.
Out of the Cayce dreamology, though, certain common symbols appear
to have almost standard reference:
Water—source of life, spirit, unconscious; boat—voyage of life;
fire—wrath, cleansing, destroying; dead leaves—body excrement or
drosses; mud, mire, tangled weeds—needed purification or cleansing;
naked image—exposed, open to criticism; and fish—an almost universal
symbol of Christ, Christian, or spiritual food.
A person, identified or otherwise, often represents what the dreamer
feels toward that person; clothing, the manner or way in which one
person appears to another, usually the dreamer. Different animals
reflect some phase of self, as the individual dreamer feels about
that animal. If he thinks about the fox as being tricky, and then
dreams of a fox, he may regard himself deep down inside as being a
rather shady person, and this may indicate great inner conflicts of
which his conscious mind knows nothing.
Different races, groups,
associations influence or color the animal connotation. For the
Hindu, or those steeped in Yoga or Oriental culture, the dreamed
snake is both a symbol of wisdom and sex. The bull, for some, may
symbolize the sex glands, and hence sexual activity.
The Cayce “dream book” flows on. Self-revealing dreams, stemming as
they do from wish fulfillment, suppressed desires, and other worries
and conflicts, are replete with symbolism. A gorilla may represent
man’s lower animal nature; a madman, unrestrained anger; a ship’s
captain, the steady helmsman—the higher self, sound principles; a
house where one once lived, may relate to a traumatic experience
there; a rough road, the experiencing of harsh travails.
are not up to directly facing the ugly side of our natures, hence
the protective symbolism that makes it possible for dreams to be
unpleasant without startling us into blood-curdling nightmares. The
following dream, self-revealing in nature, was significantly
The dreamer wrote it down carefully, not missing a single
detail in the transfer from pillow to pad:
“A policeman was leading
a man who had his two hands tied up across his chest. The policeman
led him up to the gallows, about which a great crowd of people were
gathered. Just as they were about to slip the noose over his head he
slipped down a long slide, the policeman clinging to him. The man
crawled desperately and speedily on his stomach, through the milling
crowd, thus escaping the policeman.”
The dreamer elaborated on the
“I could see his black nude form as he crawled very
quickly along the ground. Finally, he came into a yard of a brick
house, still crawling on his stomach very fast. He continued in this
manner until he bumped his head on the brick wall of the house. This
threw him backwards and stunned him. As he lay there on his back, an
old woman came out of the house and regarded him. She started toward
him and as she did so, the man stood up and the back of him suddenly
appeared to me as a nude Negro, with an animal tail attached. He
resembled both a Negro and an animal.”
The dreamer was a forty-eight-year-old woman, whose son was about to
marry a Southern girl. She felt she had no strong prejudices against
Negroes, but had dwelt consciously, in view of the impending
marriage, on the lynching problem in the South, some thirty years
ago. The Cayce dream reading made the dark figure, the Negro who at
the same time seemed an animal, a symbol which was turned inward for
an examination of the self—actually, the center of nearly every
remembered dream. What the Negro represented to the woman was
symbolic only in reflecting her own hidden attitudes, dramatically
revealing the prejudices she was concealing from herself as well as
“In taking on the animal form,” Cayce explained, “the entity sees in
itself a still more dreaded condition. In the opening part of the
dream the entity sees the dark figure as someone bringing trouble to
itself by its own doing. This truth escapes as it were from the mass
criticism, and then is halted by the wall. As it stands up, the
entity recognized the self—or the lower nature of self. The woman is
admonished [in the dream] to study ‘all the elements of truth’: even
those about self which become ‘troublesome’ and ‘obnoxious.’”
As it developed, the woman admitted she was strongly disturbed
within herself by the thought of sexual relations between blacks and
whites and yet this feeling made her darkly ashamed of herself, so
that she herself, dream-wise, became the Negro she secretly
deplored. Once acknowledging the truth, she seemed more at ease
about the problem, to the point, anyway, where she no longer dreamed
The Cayce readings revealed a certain consistency in the inherent
symbolism of dreams since, in the dominant white Anglo-Saxon
culture, the average person in the mainstream of society—at work,
school, or play—is exposed to pretty much the same attitudes and
outlooks, whether or not he accepts them.
The symbolism of the dark animal figure, conveying an impression of
sinister, unbridled power, cropped up with striking frequency in
dreams analyzed by Cayce, and as Cayce saw them—correctly, the
psychoanalysts now tell us—the figures revealed an unfavorable side
of the individual, which the conscious blocked, and the unconscious
This might be an apparent prejudice, as with the woman who dreamed
of the Negro, or suppressed animalistic sex urges, or greed, bad
temper, envy, anything obviously negative impairing the individual’s
own regard for himself. A middle-aged woman brought a typically
nightmarish dream to Cayce.
She was considerably agitated, for the
dream had been violent, and perhaps prophetic:
“My husband, his
mother, and I were living together in a house in New Jersey. I heard
much shooting and excitement. All of the windows of our house were
open and it was raining and storming outside. We rushed to close and
lock them. Some terrible wild man seemed to be running through the
town shooting and causing great trouble, and the police were chasing
Cayce was able to reassure the woman. She had no storm to
worry about, no fireworks, no explosive shooting. All the
excitement, all the pent-up storm was in her. She had a rotten
disposition, and unless she learned to curb it, was headed for
Or as Cayce put it:
“The large man, the bugaboo, that comes
to the entity in these emblematical [symbolic] conditions here
presented, and as seen in others, is in self and self’s temper.
Because the symbols must be seen in the dreamer’s own perspective,
he may interpret them better than anybody else if he understands the
symbology. Some symbology, of course, is general. As the house was
the body in a Cayce dream reading, a burning house could be anger,
or it could be the end of a marriage, if the house burned down, as
it would then be all-consuming.
One dream can express many different
things. A Norfolk housewife, interested in the work of the A.R.E.,
dreamed that her home was burning. All she saw left was the number,
912. She had had other precognitive dreams before that had
materialized—a girl friend’s divorce, a relative’s getting in
trouble with the police. The day after her dream, she walked into a
shop to pick up a dress and puzzled by the significance of the
numerals, she related what she had dreamed.
The number caught the proprietor’s ear.
“What did you say those
“Nine-twelve,” she repeated.
He checked through some papers, and then his eyes widened. “Why
didn’t you tell me about this yesterday?” he said in an angry voice.
The girl shrugged, “What difference would it make?”
“What difference? I would have won two thousand dollars, it’s the
She explained that she didn’t know about such things.
“You were supposed to come in for that dress yesterday,” he said
accusingly. He threw the suit across the counter at her. “Next time
you dream of three numerals, tell somebody about it.”
Weeks later, studying up on dreams, the girl wondered whether the
rest of it was prophetic, too. Her own marriage had just gone up
with the flaming house.
As interpreted by Cayce, many symbols were of an obvious nature,
easy to adapt to dreams, generally. Missing a train or bus—hurry up
to get life in order; barbed wire entanglement or rough
highway—difficulties along the way; one shoe, a poor foundation;
right turn, the correct course; left turn, the wrong; beaver, an
industrious person or job; mud, scandal or dirty linen; rabbit,
timidity or sex; a wall a barrier to new ideas, lack of
open-mindedness. In the same vein, repairing an old house indicated
changing concepts, crossing a stream or river the beginning of a new
A baby or child, generally, meant a new start, or if
associated in the dreamer’s conscious mind with problems, it could
signify small problems. In Norfolk, in a tavern known as Gigi’s, the
proprietress, Mrs. Sally Coty, had been dreaming precognitively ever
since she could remember.
But when she saw children in her dreams,
it didn’t mean anything creative, it meant problems, small problems,
because her children had always represented small problems to her.
“I dream of a child, and the next day, I know I’m going to have
trouble, a little trouble—like the health authorities or the liquor
authorities coming in to complain about something.”
She tried to
close off her dreams, but it wouldn’t work.
She, too, had had a dream about a number once, but it was in New
York City, when she had a store on Mulberry Street, and she knew
what to do about it. She was in a state of emotional strain when the
dream came. She was going into a hospital for major surgery, and had
been told that her hospitalization insurance did not apply. She
needed more than a thousand dollars, and had nowhere to turn for the
On this particular night she had dreamed of a number-4-11-66—and was
musing about it, when she looked out through the window of her store
onto the street. There standing idly, where she had never seen him
before, was a man named Charlie, a runner for the Italian lottery,
which was big in the neighborhood.
She went to the door.
“What are you doing out there Charlie?”
“I have the day off,” he said.
She took out three one-dollar bills. “Here,” she said, “are three
numbers, will you play them in the lottery for me?” She considered
his appearance a “sign.”
The lottery was decided at the end of the week, and this was a
“I’ll be back Thursday,” Charlie said.
She didn’t care to explain she was going into the hospital. “Take it
now,” she insisted.
He finally agreed.
“That weekend,” the dreamer recalled, “my brother phoned me at the
hospital, and said, ‘Charlie’s looking for you—he’s got $1,500 for
The numbers had come through. While Cayce is gone, dreams
live on at the A.R.E. After attending a dream seminar at Virginia
Beach, a young man kept a record of his dreams, interpreting them
according to his own frame of reference and standard symbols
mentioned by Cayce. What he did with one dream, apparently anyone
can do with his own dreams, perhaps opening up a new realm of
insight into one’s life. The following dream was analyzed months
after the study project.
The young man, in his early twenties, saw himself standing at the
ocean, fishing. The water was clear but turbulent. Standing next to
him on the sand was a small figure, a replica of himself, weeping.
His larger self caught a fish, an orange-hued flounder, and gave it
to the smaller self, who promptly stopped crying. But the flounder
flopped out of the smaller figure’s hands, landing in a clump of
bushes, and the small self began to cry again.
The dream’s larger self poked through the bushes for the fish, but
as he parted the foliage, discovered the fish being eaten by two
animals, a white rabbit and a beaver. The beaver ran off, vanishing;
the rabbit leaped into the ocean, swam about for a while, then
returned tired and bedraggled. After writing down the dream, the
young man studied each symbol separately, passing over some whose
meaning was not readily clear, then coming back to them in a day or
two. After two days of intermittent study, he had compiled a list of
symbols, relating each symbol to his own feeling about it, hoping in
this way to find out what was stirring in his unconscious mind.
He began with ocean.
“I have read that water means spirit or source
of life, or the unconscious.”
• Fishing — act of seeking in the spiritual realm.
• A fish — something out of the spiritual realm.
• The self (larger) — myself as I am now in the physical.
• Smaller self — could this be my childhood? was I starved or hungry
in childhood? (sobbing over not getting the fish).
• Crying — wanting something, stopped crying with fish.
• Fish got away — lost something which started smaller self crying
• Beaver — work like a beaver.
• Rabbit — timid.
This was the first listing. Reworking his dream, the young man began
to form a discernible pattern:
• Ocean — whatever the ocean stood for—spiritual source of life or
the unconscious—it was beautifully clear, but turbulent.
• A fish — a fish was the symbol used by early Christians; could
this mean Christ, or spiritual food?
• The self (larger) — I seem to be seeking, or fishing, as I am now
doing in real life, for direction for my life and solutions to my
• The self (smaller) — this isn’t a child. It is an exact duplicate
of me. Can this be the part of me which needs spiritual food, small,
undeveloped, a part of me that is crying out and is satisfied when
given the fish? Maybe this is not my childhood (as first thought),
but rather part of me as I am now, which needs help.
• Fish got away — somehow my spiritual food is getting away.
• Beaver — when I think of a beaver, I think of work. Maybe this is
The dream could not be properly analyzed without knowing more of the
young man’s situation. He was working in a factory at the time,
making parts for missiles, was troubled about making munitions that
might be destructive one day, and had taken to hanging out with bad
company, using profanity carelessly and drinking at bars after work.
Consequently, a bickering relationship had developed at home with a
In a very real sense, it then became apparent to the non-psychic
dream interpreters, that the beaver (his work) was actually eating
up his spiritual food.
Like many essentially idealistic, puritanically schooled young
Americans, he blocked out sex symbolism—and the symbolism was rather
obvious in the white rabbit. He had written subsequently that he had
raised them as a boy. “Sometimes I liked them. A lot of times it was
hard work taking care of them.”
What he apparently meant, it developed from questioning, was that he
was intrigued by the rabbit’s sex habits, and he had apparently
learned something from watching them. His sex attitude—the
rabbit—could be consuming his spiritual food—the fish.
Reviewing the dream, and the thought process connected with its
interpretation, it would seem, offhand, a great deal of bother for
one dream. However, the dream, with its interpretation, did have
something to do with reshaping the young man’s life. It got him
thinking about himself, about the warning he had apparently
received, and he acted on it. He quit his job (the beaver ran away),
and got another he considered more constructive.
He took stock of his marriage, the sex habits that endangered that
marriage (the rabbit swam around for a while) and attempted to
reform. Dreaming had awakened him, and perhaps saved his marriage.
Only recently—1965—the A.R.E. held its first seminar on dreams. It
was supervised by Dr. W.
Lindsay Jacob, a Pittsburgh psychiatrist, who has helped patients by
analyzing their dreams; and Dr. Herbert B. Puryear, a clinical
psychologist at Trinity University in San Antonio.
Both had studied
the Cayce dream readings, both found dreams an invaluable channel
for resolving the inner conflicts of the emotionally torn. Just as
Cayce had pointed out the relevance of all dreams, Dr. Puryear, too,
observed, “No dream comes from nowhere.” The emotionally disturbed
dreamed recurringly of being engulfed by water, or of violent
accidents, or even atomic attack; the last often characteristic of a
brooding depression bordering on the suicidal.
What Cayce had said about dreams forty or fifty years before,
science—and advanced science, at that—was now postulating.
physical, psychical, and spiritual are reflected in different kinds
of dreams,” Dr. Jacob pointed out.
Flying saucers, for instance,
could mean something beyond our comprehension, a wheel an expression
of spirituality, a camel the subconscious, an automobile the
dreamer’s own body; his higher-self, a clergyman, judge, law
officer, or an old man with a white beard. They all had significance
for the students of dreams.
About thirty persons of various ages joined in the dream seminar.
The young and eager seemed particularly with it Some college
students, who had hitchhiked across the country to participate,
lyrically reported a series of dreams within dreams. This was a
device, expert Everett Irion passed on, to apprise the subconscious
of a psychic message, usually precognitive. Other dreams revealed
the students involved in ego-releasing conflicts to better
understand themselves. This was the new generation that accepted the
psychic as readily as travel to the moon, and their enthusiastic
openness apparently induced significant dreaming.
Much was learned in the seminar about dreaming. When the dream was
unpleasant, the subconscious would often block off all dreaming. A
youthful-appearing grandmother, who ordinarily dreamed regularly,
suddenly could not remember her dreams, no matter how many conscious
suggestions she gave herself, or how diligently she put pad and
pencil at her side. While others in the dream class cheerfully sat
around and recalled their dreams, she had nothing to report
Nevertheless, during the night, when each sleeping member of the
seminar was under personal observation, her eyeballs were seen
moving under closed lids, a telltale sign of dreaming.
Just as the
eyelids stopped quivering, she was awakened, so that her dreams
would be fresh in her memory, but she could only shake her head. She
could remember nothing. The class good-naturedly accused her of
blocking. Everett Irion, conducting the class, tried to get her to
recall the last dreams she had, thinking they might provide a clue.
Searching her mind, she finally recalled a fragmentary dream she had
shortly before the seminar began, a week previously. And then she
remembered still another dream. Obviously, she had begun blocking,
as soon as the seminar opened, not wanting to discuss her dreams
with anybody, nor touch on a situation that might have been stirring
Only recently, she disclosed under group questioning, she had been
going through a bit of an emotional crisis. Her granddaughter, who
had been living with her for some time, had just been taken back by
the mother, and the grandmother was heartsick and lonely. She was
yearning for the child, so much so that she broke into sobs just
talking about it
The dreamer was a Mrs. Belva Hardy, a youngish
middle-aged type, and a well-known teacher of music. She was
interested in dreams, generally, and quite willing to explore her
own with me. She remembered both dreams well now. The most
significant vision came the night she checked into A.R.E.
headquarters for the dream seminar. She called it the Porpoise
Dream. Two porpoises were playing in the water, in a setting similar
to the Marine Land of the Pacific. They were leaping and gamboling
about and talking together; they were extremely happy. Meanwhile,
Belva was standing on the bank, watching. Suddenly somebody came by
with a straw hat turned upside down—passed the hat in front of her
and asked her to give some food to the porpoise.
She dropped three
kernels of corn into the hat and said,
“Be sure to bring it back
because I don’t have much.”
Even to a neophyte, the meaning seemed apparent Evidently, Belva’s
dream subconscious had been triggered by the approaching dream
conference, and her subconscious had dredged up the problem. It was
obvious who the porpoises were, and she, Belva, was on the
sidelines. Next, Belva dredged up her fragmentary dream:
couple is silhouetted some distance from me. The young lady is
dressed in blue. The dream said, ‘Don’t bother to write this one
down—there is more coming.’”
She was already blocking.
After this fragment, Belva went dreamless four straight nights.
Everett Irion pointed out that if dream material is ignored or
suppressed, the individual does not dream for a while. In some
detail, Irion had clarified the symbology of the Porpoise Dream. The
Pacific signified peace; corn was the highest spiritual food, the
three kernels representing Father, Son, Holy Ghost, and when Belva
said, “Be sure to bring it back,” this very clearly meant that she
wanted the child back.
The obvious interpretation had also struck
her. The two porpoises were her daughter and granddaughter. Their
reunion was an extremely happy one, and they were enjoying each
other. She should cut her own ties, and bless the situation. This
would free her mind, including the distracted subconscious, and
prepare her for whatever was best for her.
Belva got the message. She sat down and prayed, and her prayers were
for what was best for the child. Permeating good will, she
subsequently visited her daughter and the child in California. The
daughter reacted with similar warmth and understanding. When the
conversation got around to the child’s schooling, the daughter
suggested, surprisingly, that the girl might do better in an Eastern
“I had broken my hold on the child,” Belva observed, “and
now I found her coming back to me—this time for her own good and not
to fill my own little needs.”
At last report, the child was with the
grandmother again, and Belva was dreaming good solid dreams every
She had nothing to keep from herself.
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