Jesus belongs to the previous chapter (on history). However, for Cayce
this is history of an entirely different order, owing to the intense spiritual
meaning with which it is charged. Cayce's elaborations on the New Testament
accounts are no less spiritually suggestive than his incorporation of those
accounts. His identification of the Jesus soul's earlier incarnations ties
the Bible together with other Cayce material in a manner illustrative of
the workings of karma. His descriptions of the Essenes of Mount Carmel
hold that group up as an ideal for others who would clear a path for Christ.
His mention of Jesus's studies in Egypt, Persia, and India suggest the
essential compatibility of Eastern and Western religions. Finally, his
Christology makes the Christ spirit not only an ideal toward which to aspire,
but a living presence which guides all those who "name the name."
A. Jesus's past lives
According to Cayce, Jesus and Adam were different incarnations of the same soul, as were Eve and the Virgin Mary (Jesus's twin soul). Thus was Jesus able to atone for the "sin of Adam".
A. When he fell in Eden. [2067-7]
A. In the beginning as Amilius, as Adam, as Melchizedek, as Zend, as Ur. as Asaph, as Jesus--Joseph--Jesus. Then, as that coming into the world in the second coming .... [364-7]
As with Adam and Eve, Cayce interprets the biblical references to Enoch (364-8) and Melchizedek literally, as reliable accounts of historical figures. Interestingly, these two incarnations are also attributed to Jesus by "Visel, the Goddess of Wisdom. or the Holy Breath" as she commands Dowling to write the Aquarian Gospel:
Enoch, too, has a distinguished literary history encompassing several pseudepigraphal works as well as some Kabbalistic writings, in addition to his brief mention in Genesis 5:18-24 (which concludes, "And Enoch walked with God: and he was not, for God took him"). These describe the fall of the angels into materiality, take the title character on several heavenly voyages, reveal to him the future up to the time of the messiah, and teach him about such traditional topics as angelology and the divine throne-chariot. Ethiopic Enoch introduces Enoch to a messianic figure referred to as "the Son of Man," and the proto-Kabbalistic (Hebrew) Apocalypse of Enoch shows him transfigured into the angel Metatron. In the canonical New Testament, Enoch is mentioned in Hebrews 11:5 and Jude 14-15, with the latter passage apparently quoting from the pseudepigaphal Enochian literature (thereby lending it a certain legitimacy in the eyes of someone like Cayce who is committed to the reliability of the Christian Bible).
" Hermes" of the Cayce readings probably belongs in the same company as Melchizedek and Enoch, although he is not a biblical figure and in any case Cayce never specifically names him as a previous incarnation of Jesus. (312) The readings have him design and build the Great Pyramid (5748-5) under the direction of Ra Ta. Apart from the Cayce readings. a connection between a Hermes and Egypt is also found in the Hellenistic writings attributed to Hermes Trismegistus, which are of Egyptian provenance. In the first book, Hermes is referred to as Poimandres,"shepherd of men." In another curious Christian parallel, he says "the Word which came forth from the Light is the Son of God" (1,6). Here, Hermes teaches that human nature consists of such divine elements as Nature, Light, Mind, and Life: and that by recognizing them we may return to the invisible, immaterial world of Truth. During the Renaissance the newly-translated philosophy of the Hellenistic Hermetic literature mixed freely with astrology, alchemy, Kabbalah. and magic, so that "Hermeticism" eventually came to mean a kind of occult tore. In Freemasonry and Theosophy, this was combined with a revival of interest in ancient Egypt. For example, the 1607 Inago Jones document traces Masonic tore to the children of the antediluvian patriarch Lamech by way of Hermes Trismegistus, who recorded the fraternity's wisdom on obilisks and pyramids for posterity.
"Ur" is elsewhere said to be "rather a land, a place, a city" that somehow guided or influenced Jesus, rather than an actual person (564-9). Outside of the Cayce readings, of course, "Ur of the Chaldees" is remembered primarily as the native city of Abraham (Genesis 11:31).
Perhaps the syllable sounded more mysterious as the result of its German meaning ("primordial").
Cayce identifies "Zend" (also spelled "Zen", "Zan","Sen". or "San") as the father of Zoroaster (991-1), and as a source of inspiration for the Zend-Avesta (288-29). Actually. the word Zend in Zend-Avesta means "commentary, "(313) and in any case the work by that name is a relatively late Middle Persian commentary on the Avesta. Also, in reality Zoroaster's father was Pourushaspa, of the clan Spitaman. (314) It would appear that despite the sleeping Cayce's fascination with ancient Iran, he did not actually know very much about that country, but based his readings on a fantasized version of it inspired by the Book of Esther and Matthew's story of the Magi. Interestingly, Steiner in his gospel commentaries makes one of the Jesus children (the "Solomon Jesus" from Matthew) an incarnation of Zarathustra. Anyway, according to the readings, Zend was the son of Uhjltd (a previous incarnation of Cayce) and Ilya (Gladys Davis), who was a niece of Croesus. Together they had defied their Icing in order to found a Silk Route oasis called Toaz or Is-Shlan-doen (which he translates as "the City in the Hills and the Plains"),(315) just southwest of the present-day Shushtar in western Iran. Besides Zend, Uhjldt and Ilya also had a daughter named Uldha and a son named Ujndt.
Turning to the remaining biblical characters, the story of Joseph would have appealed to Cayce for its Egyptian location, its endorsement of dream guidance, and also for Joseph's escape from the pit (anticipating Jesus's resurrection). The appeal of Joshua (who is not listed in the passage above, cf. 5749-14) is more difficult to account for given his notorious genocidal tendencies. (316) Cayce saw Joshua as a member of a family which had produced many adept spiritual counselors (1737); and also as a scribe for Moses, who psychically dictated much of the material from the books traditionally attributed to him (e.g. 5023-2). thus explaining how he could have managed to include such details as the creation of the universe and his own death. The readings give little information about Asaph, the music director and seer who served under David and Solomon. Jeshua (an incarnation of Jesus not listed above), the high priest who helped organize the return from exile and the rebuilding of the temple (as recounted in the books of Ezra and Nehemiah) (317) is claimed by Cayce to have compiled and translated the books of the Bible (5023-2). If these characters (as Cayce describes them) have anything in common, it is their role as psychic revelators.
Note that "Joshua", "Jeshua", and "Jesus" are really the same name. That is, the name "Jesus" is a Latinization of the Aramaic Jeshua or Yeshua, which is in turn taken from the Hebrew Yehoshua, or Joshua. (Jesus was thus named after the Old Testament hero.) So Cayce has assigned the soul-entity Jesus the same name for three separate incarnations! Eddy had noted the connection between the names "Jesus" and "Joshua" in Science and Health; (318) Cayce elsewhere reports that Jesus was registered by his Essene school under the name of "Jeshua" (2067-7).
As for the Second Coming, Cayce sometimes interprets this as an internal. psychic event within the individual seeker (as in his commentary on the Book of Revelation), and sometimes as the actual return of Jesus Christ in particular. In discussing the massive geological changes predicted for this century, he adds that "these will begin in those periods from '58 to '98. when these will be proclaimed as the periods when His light will be seen in the clouds" (3976-15). While this passage might be interpreted psychologically, elsewhere Cayce insists that Jesus will return in the flesh (5749-4). As it happens, early twentieth-century Kentucky was the scene of great premillennialist excitement (although the Disciples of Christ were largely postmillennialists), and several of the Cayce readings imply a premillennialist perspective. For example:
B. Jesus the Essene
The readings claim that Mary, Joseph, and Jesus were affiliated with an Essene community based on Mount Carmel, which was a continuation of a "school of the prophets" begun by Elijah, Elisha, Samuel, and ultimately Melchizedek (254-109). The Essenes are not mentioned in the Bible--Cayce's generation would have known about them from Josephus, Philo, and Pliny the Elder. While the word "Essene" is never used in the Qumran texts (a.k.a. the Dead Sea Scrolls), most scholars accept that the Qumran sectarians were either identical or closely related to the Essenes of the classical authors. Nevertheless, the Dead Sea Scrolls were not discovered until 1947, so Cayce could not have been influenced by them.(319) According to the Cayce material, the Essenes were an esoterically-inclined religious community consisting of both Jews and Gentiles, men and women. whose purpose was to prepare for the coming of the messiah. The word "Essene," we are told, means "expectancy" (254-109). (Scholars have advanced several theories as to the origins of the Essenes' name, though never this one.) Following Josephus' observation that the Essenes were known for fortune-telling, Cayce has them spending their time recording experiences of "the supernatural or out of the ordinary experiences; whether in dreams, visions. voices, or what not" (1472-1). The Essenes were "students of what ye would call astrology, numerology, phrenology, and those phases of the study of the return of individuals, or incarnation…." (5749-8).
Apart from the glaringly anachronistic reference to phrenology, how accurate is Cayce's description of the Essenes in light of the Qumran material? The scrolls give the impression of an authoritarian, highly regimented community intent on controlling every aspect of its members' lives. The Manual of Discipline specifies that members were to turn over all money and property to the community after a year's probation, and lists a bewildering variety of offenses which merit lengthy punishment or expulsion. The Qumran sectarians were located at about a four-hour walk from the nearest town (Jericho), probably out of a desire to "be separated from all the men of error who walk in the ways of wickedness. (320) The sect's theology stressed the dichotomy of good and evil--in members' personal lives. in the half-mythical conflict between the "Teacher of Righteousness" and the "Wicked Priest," in the separation of the Qumran sect from the outside world, and in an anticipated final war between the sons of light and the army of Belial (from the War Scroll). It may be that the members of the Qumran community were not typical of Essenes elsewhere, and that more liberal Essene groups (it would certainly be hard to imagine more conservative ones) congregated in the towns and cities. As for the Jesus connection, James Charlesworth has edited a good introductory volume on the problem of Jesus' relationship to the Qumran sect. (321) In brief, the scholarly consensus seems to be that whe there are many intriguing points of similarity between Jesus and the Qumran community. the differences are just as profound. For example, the Qumran sectarians would certainly not have approved of Jesus' relatively relaxed moral standards (e.g. enjoying the company of prostitutes and tax collectors), although similar groups elsewhere may have been more understanding. Also. an equally impressive roster of similarities could be mustered on behalf of competing interpretations making Jesus into a proto-Pharisee, Zealot, Cynic sage, folk magician, or a lapsed follower of John the Baptist.
The idea that Jesus was an Essene dates back to the German enlightenment. and came from rationalists who sought to deny the authority of traditional Christian doctrine. As early as 1717, one Humphrey Prideaux mentions the idea in connection with the Deists. In 1800, there appeared a four-volume Jesus novel by Karl Heinrich Venturini which speculated that Joseph of Aramathea, Nicodemus, and Jesus were Essenes. Jesus's disciples, however, were not fully initiated and therefore misunderstand his message. Venturini's fictional plot was seriously advanced by Karl Friedrich Bahrdt (1741-1792), a professor of Halle, Prussia who named the Masons as the Essenes' modern continuation. (322)
A number of occult gospels confirmed that Jesus had been a member of the Essenes, and hence of the Great White Brotherhood. Typical themes include white robes (mentioned by Josephus), mastery of the healing arts (an exaggeration of Philo's observation that they cared for the sick), and a quasi-Masonic hierarchy (an extrapolation from Josephus' comment that their order consisted of four classes). For example, there is The Crucifixion of Jesus, by an Eye Witness, of unknown authorship (first published in 1849). This work was supposedly copied in translation from a Latin manuscript in a Greek monastery in Alexandria. Goodspeed traces it back to nineteenth-century German Masonic circles. (323) According to The Crucfixion of Jesus, John the Baptist was an Essene, and Jesus also joined that order. White-robed Essenes were mistaken for angels during the annunciation to Mary; made arrangements for the flight into Egypt (cf. Cayce reading 1010); and later supervised the resurrection, which was actually accomplished through the Essenes' advanced healing arts. Cayce largely adopts the perspective of the Aquarian Gospel and H. Spencer Lewis with regard to the Essenes. The 4quarian Gospel portrays the Essenes as cosmopolitan types with contacts as far afield as Egypt, Greece, Persia, India, Chinaand Tibet. Cayce, like Dowling, identifies the Essenes with the Great White Brotherhood:
A. In general, yes. Specifically, not altogether.
They were known at times as some of these; or the Nazarites were a branch or THOUGHT of same, see? Just as in the present one would say that any denomination by name is a branch of the Christian- Protestant faith, see? ... The movement was NOT an Egyptian one, though ADOPTED by those in another period--or an earlier period--and made a part of the whole movement. They took Jews and Gentiles alike as members-yes. [254-109]
Cayce says that, due to her great virtue, Mary was chosen by the Essenes for intensive spiritual training in preparation for the conception of the messiah. Mary's election as mother of the messiah occurs during a special ceremony in the temple at Mount Carmel, in which an angel leads her by the hand to the altar:
A. Three years.
Q. In what manner was she chosen?
A. As they walked up the steps! [5749-7]
Q. How old was Mary at the time she was chosen?
A. Four, and as ye would call, between twelve and thirteen when designated as the one chosen by the angel on the stair. [5749-8]
C. Jesus's world tour
According to Cayce, at age sixteen the young Jesus returned abroad ("returned" because of Matthew's account of the flight into Egypt) to begin his education-first a brief trip back to Egypt, then three years in India, and finally a year in Persia. The idea of Jesus traveling to these exotic places has obvious appeal to those steeped in Theosophical lore, who interpret his teachings along the lines of doctrines taken from Eastern religions.
Hence in all the ways of the teachers the entity was trained.
From Persia he was called to Judea at the death of Joseph, and then into Egypt for the completion of his preparation as a teacher.
He was with John, the Messenger, during the portion of the training there in Egypt.
Then to Capernaum, Cana, and those periods of the first preparation in the land of the nativity.
The rest you have according to Mark, John, Matthew and Luke; these in their order record most of the material experiences of the Master. [5749-7]
Purportedly the account of traders returning to Ladakh from Israel in the first century A.D. the text begins by summarizing the exodus of the Jews from Egypt, Israel's lapse into sin during the prophetic period, and the subsequent Roman occupation. But God has mercy on one poor couple (Mary and Joseph), whom he rewards by giving them a son, Issa (which is the Qu’anic name for Jesus). All is well until the boy turns thirteen and the parents arrange a marriage for him. Issa
out towards Sind, with the object of perfecting himself in the divine word and of studying
the laws of the great Buddhas. [IV. 12- 13] (327)
violated custom by giving teachings to the lower castes (V. 6-11); rejected the authority of the Vedas and Puranas (V. 12); denied the Trimurti and the incarnation of Para-Brahma as Vishnu, Shiva, and other gods (V, 14); belittled idolatry (V, 20-21); and barely escaped with his life. In Nepal, he grew proficient in Pali and spent six years studying Buddhist sutras. After that he returned to Rajputana and made his way westward, pausing along the way to condemn human and animal immolation (VII. 14), sun-worship (VIII, 9), the dualism of good and evil (VIII. 15), and the Zoroastrian priesthoood (VIII, 20-22). The Zoroastrian priests responded by seizing him by night and abandoning him to the wilderness, hoping in vain that he would be devoured by wild beasts.
Issa made his way back to Palestine at the age of twenty-nine, the point at which the gospel narratives resume. No miracles are reported--earlier (VII, 5). Issa had rebuked those who demanded miracles for failing to recognize that nature is full of such. The only really new element is his lengthy, spirited discourse on the dignity of woman, which begins: "Respect woman, for she is the mother of the universe, and the truth of all divine creation lies in her" (XII, 10). Issa appears critical of the temple priesthood, but respectful of the Roman authorities. Curiously, Pilate is presented as the villain, whereas the Jewish priests and elders attempt to protect Issa. It is the priests and elders, not Pilate, who wash their hands in order to demonstrate their nonresponsibility for his execution. (Notovitch was the son of a rabbi.) In this version, Issa does not rise from the dead. Rather, Pilate moves his body in order to forstall an insurrection; hence the empty tomb.
Shortly after the book's publication, several articles critical of Notovitch appeared in a journal called The Nineteenth Century. The first (published in October 1894) was authored by none other than Friedrich Max Müller who, however, did not actually visit Hemis to investigate. The second (April 1896) was a report by one J. Archibald Douglass. a teacher in Agra who did make the trip to Ladakh. According to Douglass, the abbot of Hemis revealed in an interview that no one answering to Notovitch's description had been there (although evidence in favor of Notovitch later surfaced); that he knew nothing of the many esoteric subjects which his counterpart in Notovitch's book had expounded upon (and it must be admitted that Notovitch does have his chief lama say many things which seem quite out of character); and that in all his years as a monk, the abbot had never heard of any Tibetan work mentioning Jesus. When asked to comment on Notovitch's story, the abbot responded with the statement, "Sun, sun, sun, manna mi dug," which is allegedly Tibetan for "Lies, lies, lies. nothing but lies!" (In fact it is certainly not Tibetan and, as Kersten points out, it does not appear to represent any recognizable Asian language, although it is conceivable that Douglass simply wrote it down the way he thought he heard it.) A number of other travelers were later to claim first-hand knowledge of the Issa manuscripts, but their testimony has not been sufficient to dispel skepticism. In case anyone is still inclined to believe the Issa manuscript, I would point out that the supposed history of the text does not seem very well thought through (why would first-century traders from Israel include the bulk of the Old Testament as a part of their account of Issa's life?), and that its author makes a number of historical and cultural errors (the Jain religion is not named after a god called "Jaine"; Pali is not the language of Nepal) consistent with the suggestion that he is a nineteenth-century European.
The tale of Jesus's journey across Asia grew with successive retellings. For example, the Oahspe Gospel sends him on a camel-caravan to the Caucasus region, but stops far short of India (Jesus travels to Britain instead). Cayce's account is much closer to that given in Aquarian Gospel, which is much more heavily dependent upon Notovitch. According to Dowling, Jesus' travels begin when Hillel, after their meeting in the temple, is so impressed that he recommends him to an Indian prince named Ravanna, who becomes his patron and accompanies him (with his parents' permission) to Jagannath. Jesus' intinerary after that is much the same as in Notovitch but with a few added excursions-- Benares, "Kapivastu" (probably Kapilivastu), Lhasa (where he spends time in a Tibetan temple learning to read ancient manuscripts from the sage " Meng-ste, " whose name sounds like that of Meng-tse, a.k.a. Mencius), Leh, Kashmir, Lahore, Sind, Perseopolis (where he visits the tombs of the Three Wise Men). Ur of Chaldea, Babylon, Nazareth, Athens, Delphi (where he pays his respects to the oracle), and Heliopolis (where he is given a series of initations culminating in a degree called "THE CHRIST"). John the Baptist also gets initiated in Egypt, just as he does in the Cayce readings (5748-5). Lewis's account(328) reads like an abridged version of Dowling's.
the inherently ridiculous parts of the story, of which there are many,
could Jesus really have visited India? Trade did flourish along Jesus's
route as indicated by Cayce, Dowling, and Notovitch. Although few travelers
would go the entire distance, Jesus's nea-rcontamporary Apollonius of Tyana
is said to have journeyed to India, where he studied the philosophy of
the "gymnosophists." Even so, the fact that the trip was theoretically
Jesus does not mean that it actually happened; the crucial question is
whether there is any convincing evidence of his journey. Unfortunately,
the earliest texts containing the story are from the nineteenth century--far
too late to be of any practical value. An alternative approach is to demonstrate
Indian influences on early Christianity, using only those historical sources
which are generally regarded as admissible. Gruber and Kersten attempt
this, and propose quite a number of intriguing textual, philosophical,
and iconographic parallels. (329) At the same time, just India and later
Palestine both gave rise to texts containing some similar-sounding ideas,
does not mean that Jesus carried those ideas from India to Palestine. Other
possibilities include proverbs and stories passing from person to person
along the trade routes; Indian travelers spreading their traditional lore
in the Near East; or the great minds thinking alike.
D. Cayce's Christology
Like the majority of the Metaphysical writers, Cayce makes a distinction between Jesus and Christ. In brief, Christhood is the goal which all of us should strive after. Jesus was simply the first person to achieve it-our "elder brother," as it were, and the pattern for our own spiritual growth. The distinction between Jesus and Christ is made by Mary Baker Eddy in Science and Health, (330) although she does not urge us to seek Christhood for ourselves as practically all of the New Thought writers do. Syncretic teachers tended to accept this interpretation of Christhood, perhaps because it resonated well with the concept of Buddhahood and encouraged a mystical, inner-directed perspective. For example, in the following passage from The Aquarian Gospel,Jesus is addressing the Silent Brotherhood:
What I have done all men can do, and what I am all men shall be. [178: 45, 46]
Of those writers who accepted the principle that Jesus was the first person to achieve Christhood, only a few address the problem of just where this leaves other great founders of religions (such as the Buddha, who lived long before the historical Jesus). For example, Spalding:
A. This is just one.
Q. Mohammedanism, Confucianism, Shintoism, Brahmanism, Platonism, Judaism.
A. As has been indicated, the entity--as an entity--influenced either directly or indirectly all those forms of philosophy or religious thought that taught God was One... In all of these, then, there is that same impelling spirit... whether this is directing one of the Confucius' thought, Brahman thought, Buddha thought, Mohammedan thought, these are as teachers or representatives.... [364-9]
In any case, the readings describe non-Christian religions as "stepping stones" to "knowledge of the Son":
A. As He gave, he that receiveth a prophet in the NAME of a prophet RECEIVES the prophet's reward, or that ABILITY that that individual spiritual force M.AY manifest in the life of the individual.... Hence, as we find, each in their respective spheres are but stepping-stones to that which may awaken in the individual the knowledge of the Son in their lives. [262-14]
Even this would
be quite a liberal theory by turn-of-the-century Protestant standards,
however, since the heathen not only escape damnation but are treated identically
with Christians by the laws of karma. The key benefit provided by Christianity
would appear to be its dissemination of the teachings of Jesus, which are
helpful but not necessary to salvation. We may further surmise that although
other religions possess authentic teachings of the Christ spirit, Christianity
represents a purer distillation of this message, otherwise Cayce would
have regarded all religions equally. In any case, Cayce's practice of affirming
the centrality of Christ alongside the worth of all world religions is
anticipated by Freemasonry as well as most New Thought denominations.
310. Pauly's Realencyclopaedie, entry for "Amelius."
311. Levi H. Dowling, Aquarian Gospel, p. 15.
312. 281-10 states that the Jesus-entity incarnated as a contemporary of Ra Ta. Since the readings' Hermes is by far the most interestingy and mysterious figure from this period for whom no twentieth-century Incarnation was ever assigned, many Cayceans have concluded that Hermes was a previous Incarnation of Jesus.
313. Mary Boyce, Zoroastrians: Their Religious Beliefs and Practices, p. 94.
314. Ibid., p. 17.
315. Genesis 19: 29 refers to the destruction of Sodom and "all the cities of the plain." Perhaps this (or Proust's appropriation of it) is the inspiration for Cayce's name for his Persian city.
316. Glenn Sandurfur (Lives of the Master, p. 110 ff) ventures the intriguing observation that the respective careers of Jesus and Joshua followed remarkably similar geographic paths. with memorable stops at Jericho/the Jordan. Hazor/Capernaum. and Aijalon/Emmaus. (However Jesus, unlike Joshua, did not shy away from entering Jerusalem.) Sandurfur's explanation is that Jesus met his previous karma by performing healings in those very places where Joshua had killed. Such a link may have occurred to Cayce as well, although in cold reality such parallels might be better explained as the result of the gospel writers trying (consciously or otherwise) to fit Jesus into the patterns of previous culture-heroes.
317. In line with his speculations about Jesus' fulfillment of Joshua's karma. Glenn Sandurfur (Lives of the Master, p. 129) notes that whereas Jeshua made a point of rejecting Samaritan generosity (towards the rebuilding of the temple). Jesus centered a parable around it.
318. Mary Baker Eddy, Science and Health,p. [t.k.]
319. Cayceans (e.g. Jeffrey Furst in Edgar Cayce's Story of Jesus, p. 30) often hall the readings' description of a community of Essenes near the Dead Sea (1391-1) as a successful prophecy. In fact. Cayce's wording is ambiguous. and in any case the Dead Sea location is given by Pliny. Cayceans also point to the fact that the readings claim (correctly, in light of Qumran) that the Essenes admitted women. whereas the ancients say that they did not. However, Josephus knew of a sect of marrying Essenes.
320. Manual of Discipline, in Willis Barnstone, The Other Bible, p. 214.
321. James Charlesworth, Jesus and the Dead Sea Scrolls.
322. Per Beskow, Strange Tales About Jesus: A Suney of Unfamiliar Gospels, pp. 47-48).
323. Ibid., p. 49: also Edgar Goodspeed, Strange New Gospels, p. 21.
324. H. Spencer Lewis, Mystical Life of Jesus, pp. 25, 27, 41.
325. In Willis Barnstone, The Other Bible, pp. 385-92.
326. Ibid., p. 392 n. 1.
327. In Elizabeth Clare Prophet, The Lost Years of Jesus, pp. 196-97.
328. H. Spencer Lewis, Mystical Life of Jesus, pp. 180-183.
329. Elmar Gruber and Holger Kersten, The Oriqinal Jesus: The Buddhist Sources of Christianity.
330. Mary Baker Eddy, Science and Health,chapter 11, p. 33, statement XII.
331. Thomas Troward, The Edinburgh and Dore Lectures On Mental Science, p. 167.
332. Baird T.
Spalding, Life and Teachings of the Masters of the Far East, vol.
I. p. 7.
Cayce's Secret, Part 1
June 7, 2003