According to the Bible, when Jesus returned to Galilee he came again to the
seashore and called to Peter and Andrew, and James and John, that they should
leave their nets and follow him. And he came to the place where the customs
were collected, and spoke to Matthew, a keeper of the custom, or tax collector,
that he should follow him. And these, from this time on, stayed close in the
association with the Master.
With these and others of his disciples he came to Cana and Capernaum, and
throughout Galilee, teaching the Word of the Father, healing all kinds of
diseases, and cleansing many of the demons or devils or unclean spirits with
which they were possessed.
The Gospels abound with the stories of such healings. They were considered
miracles-yet there was also his promise, "He that believeth on me, the works
that I do; shall he do also."
From the Cayce readings comes information which may provide greater
understanding of the underlying principles of healing, the spiritual laws that
both make possible these "miracles" that Jesus performed, and make possible the
fulfillment of that promise.
All life, Cayce said, is the manifestation of Creative Forces or the expression
of Divine influences in a material world. And that same power that creates is
the power, the only power, that can bring healing. All healing forces are
within, and all healing is the attuning of each atom of the body, each reflex
of the brain, to the awareness of the Divine that lies within each atom, each
cell. The power is in Him, the Creator. The power needed by all is the
realization of abiding in His presence.
Then, through the complete realization of the presence of the Father, the
Creative Force abiding within, the awareness that "I and the Father are one,"
came the power of Jesus to perform the miracles of healing, to so affect the
consciousness of the individual as to allow that healing to take place. Yet
material applications were sometimes necessary, as in the case of the blind
man, whose eyes Jesus annointed with clay mixed with spittle. For the
consciousness of the individual had to be taken into consideration, and
"applications from without," as Cayce said, "are merely to create within a
coordinating mental and spiritual force."
These principles explain, somewhat, the relation of sin to illness, inasmuch as
sin affects the consciousness of the individual as to his relationship to the
Creator.
Cayce refers, in other cases, more directly to the relationship of the
forgiveness of sin to the healing of illness. "There were many instances," he
said, "where individual healings by the Master were of the nature as to be
instantaneous, as that when he said to him sick of the palsy, 'Son, thy sins be
forgiven thee.' When the questions came, as he knew they would, he answered,
'Which is it easier to say, 'Thy sins be forgiven thee,' or 'Take up thy bed
and go unto thine house?' Immediately the man arose, took up his bed and went
into his house! Here we find it was not by the command, but by his own
personage. For the question was not as to whether he healed, but as to whether
he had the power to forgive sin. The recognition was that sin had caused the
physical disturbance.
"Then these are part of the experience of each and every soul in their search
for, in their relationships with, their fellow man."
"The Master in many cases forgave sins in healing individuals," Cayce said.
"For sins are of commission (entrustment) and omission (missing). Sins of
commission were forgiven, while sins of omission were called to mind, even by
the Master."
As the Master's fame and popularity increased, according to the account in the
Gospels, so too-among some-factions did opposition and hatred. The Pharisees
and the Herodians began to plot together how they might find cause to put him
to death. For the Herodians, that political party which favored the rule of
Herod and the dependence upon Rome, feared Jesus' influence with the people.
And because he healed on the Sabbath, thus (in the eyes of the Pharisees, those
so righteous in their own opinion) breaking the Sabbath, they condemned him-and
especially were they outraged when he called himself the Son of God.
How are we to interpret this statement of the Master, that he was, that he is
the Son of God? In several of the readings of Cayce explanations of this are
given:
"As we have given and as was given by him, in the beginning he was the Son-made
the Son-those of the Sons that went astray; and through the varying activities
overcame the world through the experience."
By this it would seem that he, Jesus, was not the only son. Indeed, both the
Bible and the Cayce material indicate that we, each one, may be considered as
the sons of the Creator. Yet Jesus was referred to in the Bible as the "only
begotten Son." This apparent discrepancy may be better understood by considered
the following statements made by Cayce:
"When there was the beginning of man's advent into the plane known as the
earth, and he became a living soul, amenable (agreeable) to the laws that
governed the plane itself, as presented, the Son of Man entered the earth as
the first man, the son of man, the Son of God, the Son of the First Cause
making manifest in a material body. This was not the first spiritual influence,
spiritual body, spiritual manifestation in the earth, but the first man-flesh
and blood; the first carnal house, the first body amenable to the laws of the
plane in its position in the universe.
"For the earth is only an atom in the universe of worlds. And man's development
began through the laws of the generations in the earth…Hence, as there came
the development of that first entity of flesh and blood through the earth
plane, he became indeed the Son-through the things which he experienced in the
varied planes, as the development came to the oneness with the position in that
which man terms the Triune.
"In that the man, Jesus, became the ensample of the flesh, manifest in the
world, and the will one with the Father, he became the first to manifest same
in the material world, Thus, from man's viewpoint, becoming the only, the first
begotten of the Father, religious forces."
According to the Gospel of John, at the time that Jesus so angered the
Pharisees by calling himself the Son of God he also made a wonderful promise:
"The dead shall hear the voice of the Son of God, and they shall live." And
soon came the first fulfillment of that promise-the raising up of the daughter
of Jairus.
This girl, according to Cayce, was named Toupar, and the story of the family is
given in some detail. Her mother, Maipah, "was among the daughters of the
children of Ishmael. And the associations, the wedding with Jairus in the early
portions of Maipah's experience in the earth plane came about through the
journeying of Jairus with those influences established in the western portion
of the country now known as Turkey.
"There was quite a variation as to the position of women in a household such as
that of Maipah and those in the household of those in authority, as was Jairus,
because of his position politically. He was not merely the captain of a guard
or of a garrison, but as one who was in authority pertaining to the supplying
of the commercial, the social and the political relationships of the land, when
Maipah joined in the activities in portions of that now known as the Galilean
land."
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