The Mentorship Program
Visionary Channel of the Imagination
visualizing of any desire as may be held by an individual will come
to pass, with the individual acting in the manner as the desire is
Edgar Cayce 311-6
anyone with great imagination, of course, is intuitive; though oft may be
called by others only imagination--when it is the movement of influences
upon the very active forces of the individual entity.”
Edgar Cayce 1744-1
is the entity capable of seeing, hearing, that which to others does not
appear to exist. Do not
attempt to belittle or dissuade the entity from those impressions that are
coming through from that called imaginative or subconscious force in self. Rather reason with, counsel with, as to the proper
application of the source of that felt, heard, seen, experienced,
and its usefulness as to conditions that arise in the experience of
Edgar Cayce 1911-1 (about a seven year old girl)
Thundering horsemen, angels, a black sun and a moon of blood,
creatures with six wings, seven-headed dragons, all these and more
dramatic images came to John the Beloved as he sat in meditation.
perhaps no more startling example of channeling in the Bible than John’s
Revelation. As if the heavens
opened to him, John was given a vision of things to come.
Cayce interpreted the
Revelation as an accurate portrayal of the what happens in the endocrine
system as every cell in the body develops awareness of the Christ
Consciousness. Although John’s
vision is full of imaginative, symbolic imagery, it’s
nevertheless accurate and educational.
The images reveal an important truth.
The imagination proves itself to be a very important channel of
easy to equate the imagination with imaginary.
By imaginary we usually mean not real. Often we say, “I’m
just imagining it”
when we mean, “It’s
not true! I’m just making it up!”
To realize the full potential of our channeling ability, however,
we must discover that the imagination is a very important connection to a
dimension of life that’s very real.
Through the imagination we can perceive what’s
otherwise unseen, what Cayce calls the invisible forces of
creation. The imagination is
a channel of not only of psychic sensitivity, but also of inspiration and
Understanding the reality of
the imagination may require some imaginative effort on your part.
What Cayce revealed about the imagination is contradicts our usual
way of imagining the difference between what’s real and what’s
This chapter may require extra study.
Boy Who Saw True
When Edgar Cayce was a young child, he had many invisible playmates
to keep him company during his time out in nature.
He learned that no one else could see these little people, except
his mother and one neighbor girl. In
addition to these ethereal inhabitants of the flowers and streams, the
young Cayce once met another visionary companion.
According to the account given
in Thomas Sugrue’s
biography, There is a River, Cayce was thirteen years old at the
time. We know about the
encounter because he discussed it with his mother afterwards.
He was out in his lean-to retreat, where he read the Bible.
He looked up and thought his mother had come to bring him home.
But as she began to speak, the music of her voice and the wings on
her back told him she was someone he didn’t
know. She said she had come
in answer to his prayers and would grant his most favored wish. Thinking of Jesus’s
disciples, he said that he wanted to be able to help people, especially
sick children. Later events proved that his wish had been granted.
Although we usually think of
Cayce as operating as a trance psychic, his ability to see presences that
were invisible to others indicated that he had psychic vision in his
waking state as well. Just
how powerful a channel visionary perception can be became evident in 1952,
when the metaphysical writer Cyril Scott presented to the public a most
unusual book. It’s
the private journal of a young British boy, who kept a diary from the time
he could write until he was about twenty years old.
In the boy’s
later years, his wife urged him to publish it as a book.
He agreed on the condition that it be published anonymously several
years after his death under the title, The Boy Who Saw True. What
this boy saw with his visionary imagination, in fact, echoes much of what
we learn in this book about the perspective of the Cayce readings.
Figure 1 : The Visionary Imagination
The boy’s journal is full of both the ridiculous and the
sublime, written with the kind of innocent candor that children can
express so well. Sightings of
Jesus are mixed in with childish discussions of such topics as moles and
passing gas in church.
Without realizing it, he has
psychic eyes. He sees gnomes
playing in trees that make him laugh. He cries over the death of a loved one, yet he sees the dead
as alive. He wonders about
this paradox himself and figures it’s because of the crying that goes with saying goodbye.
He complains about grownups who tell him not to lie, but get angry
and deny it when he sees the truth and says it.
This boy had the ability to
thoughts. They appeared to him as images surrounding the person.
For sometime, he thought this was a normal ability that every one
had. He tells the story of a
woman who visited his house. He saw a strange looking man above her
shoulder. He asked her, “Why
have you got an old gentleman sticking to you?”
She jumped in astonishment at the remark. He described him for her, and when he mentioned a red mark (a
scar) on his cheek, she involuntarily replied, “Why
that was Mr.--”
and looked at him uncomfortably. A few days later she questioned him about
it, and that was when he discovered that not everyone saw these visions.
He was also able to tell her about her past based on the images he
saw around her.
Cayce would have us understand
that thoughts are things. They’re
alive, they affect those around us. Thoughts
are one element of the unseen forces and can be seen through the
connected to one another through the subconscious mind.
This particular boy, and he’s certainly not unique in this capacity, experienced
this connection through the imagination.
His imagination saw true.
The boy was perpetually sick
as a child, had to drop out of school and had a home tutor.
His tutor took an interest in what the boy saw after the boy told
him what he saw about the tutor’s
past. From then on, when the
tutor would visit, the boy would tell the tutor what the spirits he saw
were saying. The tutor would
write down these remarks, then go over them with the boy for his lesson
On several occasions, the boy
saw Jesus standing at the foot of his bed.
On one evening he wrote, “His
lights were so lovely, all gold and pink and blue and green and yellow
like the rainbow we saw through the window that time.
He looked as if he wanted to comfort me for the horrid day I
had....This is the third time I’ve seen him, but I wish he’d
On one of these visits, Jesus
promised to visit the boy one day when the tutor was present, because he
wanted to tell the boy some things that the tutor would have to explain to
him. The first time the three
of them met, Jesus explained to the boy that he wasn’t
really Jesus, but was someone who had been the boy’s
teacher through many lives, that he was called an Elder Brother.
The tutor had a background in Eastern Philosophy and was able to
explain to the boy what the teacher had meant.
The boy remarked that the voice of this spirit teacher was
certainly more gentle than the preacher in church.
Once while listening to music
the boy had a very realistic daydream of himself sitting in a cave, being
attended to by a servant, or a student.
He writes that his Elder Brother explained to him that these were
memories. On other occasions,
a student of the Elder Brother appeared to him.
He explained that he was asleep in another part of world, thousands
of miles away, coming to visit in his astral body.
This student explained that the boy also traveled in sleep and
sometimes they met.
The Cayce readings describe
exactly the same type of communication between people while they sleep.
Many of our dreams are actual visits with others.
On occasion, the boy would see
his dead grandfather. Sometimes his grandfather provided helpful advice.
The boy asked his Elder Brother why his grandfather didn’t know, however, about living many lifetimes.
The Elder Brother replied, “Imagine
not that those who shed the mortal body become possessed of all knowledge.
If you go to a strange country and dwell in a town, do you on that
account acquire knowledge of and belief in all the religions and
philosophies of that country?”
Cayce often remarked that
become any smarter after they die, except to discover that there is life
The Elder Brother had many
other teachings. Considering
the complexity of the topics, they were remarkable for their simplicity.
His explanation of karma is similar to the non-judgmental approach
given in the Cayce readings. The
Elder Brother said, “The
ordinary man on earth usually saddles himself with business ties, social
ties, family ties,and a thousand duties and responsibilities which he can’t
get out of, and which tie him to a given place. He may take a yearly
holiday, but sooner or later he has to return to resume his business
activities, pay and collect his debts, and fulfill all this other
obligations. Having in the
first place created all those responsibilities, he has to go through with
them whether he likes it or not.”
He explained that the soul has to return to teach itself wisdom
through having experiences.
The boy asked how a soul might
come to not have to return for another life. The Elder Brother explained
that besides paying off debts and not doing any more evil, one needed to
learn to do good for its own sake, like the way an artist labors in
love at his work, with no expectation for reward.
Echoing Cayce, he told the
boy, “Strong desires act somewhat like a boomerang; you hurl
them forth into time in the shape of desires, and they come back to you in
the shape of fulfillments.” He
explained that incompleted strong desires bring you back to the planet to
fulfill them. Fame, for
in itself bad, but the attachment to fame, or what we might call
dependency, creates bondage. True
happiness is found within, he said.
The Elder Brother introduced
the boy to another teacher, who was called a Lama.
teachings were also quite similar to what we have learned from Cayce:
matter the color of the light shining through the colored glass, the sun
is the same...and so it is with the one SELF shining through a myriad
individual selves, which are as but the coloured windows through which the
sun of the SELF doth shine.”
The boy grew up to become a
successful businessman and had continued contact with the Elder Brother
for the duration of his life. In his afterword to the book, the editor notes that people
who have studied the boy’s account have speculated that the Elder Brother, the
teacher, spoke like an evolved master.
The important thing to note,
however, is that the boy didn’t
channel this wisdom by going into trance.
In a normal state of consciousness, through the powers of
imaginative vision, the boy experienced his lessons like normal
conversations with a teacher.
How can the imagination be
such a channel of psychic sensitivity?
As we attempt to understand this apparent paradox, we will see that
the imagination is our one organ of perception that does tune to the
the aspect of our mind that is itself most closely akin to the invisible
forces of creation.
in the Imagination of God
To understand the relationship between the imagination and the
creative forces, Cayce would have us first reflect upon the Biblical
statement that we’re
created in the image of God. One
way to interpret this statement is to say that we look like God.
Cayce explains that our being like God doesn’t
mean that our body has a physical appearance that resembles God.
Instead it means that, as souls, we’re
functioning models of God. One
basic way we function like God is that, like God, we create through our
In fact, that it’s God’s
the source of Creation is another interpretation to being created in the
image of God. It’s
an interpretation that Cayce would have us ponder. Out of the mind of God came images. Those images are us, the souls that we are.
Can you imagine it?
Tune up your own imaginative
powers and try to get a feeling for what it might be like to be a figment
in the imagination of God--a figment to which God gives free rein--free
It might help if you were to
contemplate for a moment what it’s
like to have something in your imagination.
Imagine an animal, a dog, for example, standing in front of you.
Give the animal free will to do as it pleases.
control it. Giving it life
without controlling it’s not that easy. Try
it. It will give you more
respect for God’s channeling ability.
As you watch the dog in your
imagination, notice if the dog knows that it’s
a figment, a creation, of your imagination.
Try to make mental contact with the dog. Can the dog become aware of you?
Can it become aware of the fact that you’re
creating it? How might this
come about without your forcing the issue, without your taking away the
To make it more interesting,
allow this dog to continue to exist in your imagination for the next week.
Let it do as it pleases. See
what it does. Perhaps it will
discover something that you find interesting, perhaps it will alert you to
a danger that you were unaware of. If
you can give the dog free will to explore as it chooses, chances are that
it will do something that will surprise you, that will extend the range of
your awareness. Believe it or
not, Cayce indicates that we can play a similar role for God. Our conscious minds, and their inquisitive contact with the
sensory world of materiality, function as an organ of God’s
perception and self-discovery.
In his later years, Carl Jung
had a dream that gave him a feeling for what it was like to be created in
the imagination of God. He
tells the dream in his autobiography, Memories, Dreams and Reflections.
In his dream he enters a temple where he discovers a very old,
ancient man who’s
meditating. And he realizes
in the dream that this as this ancient one meditates images are arising in
imagination. Jung himself is
a dream of this ancient one.
Creative Power of Visualization
We use the word, “imagination,”
as we do the word, “dream,”
in several different ways. Besides
meaning a region of inner experience, to think new thoughts or sense the
realms of possibility, it also refers to inventing and creating.
When Martin Luther King, Jr. announced, “I
have a dream!” he meant dream in the visionary sense of being able to
imagine a possibility so vividly that he felt called to help it achieve
realization in the physical world.
People of such imagination are
no idle daydreamers. They are
active channels for their visions. Their innovative images come to life in new products and
services as well as revolutionary theories and social structures.
Where would we be without the active imagination of Thomas
Jefferson, the Wright brothers, Thomas Edison, Einstein, Ghandi and
countless others? Although
the activity of the imagination often upsets the social order of the
status quo, it’s a powerful force in shaping the world.
Without imagination, we are
insurmountable national or world problems, we seek leaders with vision,
not only to invent solutions, but also to guide us in their
implementation. In our
personal lives, we use our own imagination in no less an actively creative
We have already studied the
power of the mind to create reality.
In chapter four we learned that “Mind
is the Builder,” that what we think, we become. Through its pattern
making ability, the mind channels spiritual energy into physical
sometimes used the term, the “imaginative forces”
to describe the power of the mind’s
patterning process. If you
look at the circumstances of your life today, notice how much you can
recognize as being the product of something you previously had held in
The act of visualization--holding
the product of the imagination firmly in mind and acting as if it
will materialize--harnesses and shapes the imaginative forces to create in
physical reality. Through visionary daydreaming, the imagination seeks out new,
creative patterns of possibility. Through
visualization, the imagination acts as a channel for their creation in
In the years since Cayce
revealed to us this possibility, social scientists have confirmed the
importance of a person’s
self-image in shaping behavior and the self-fulfilling influence of
expectations in shaping the outcome of one’s
efforts. Medical science has
now confirmed that we can, indeed, use mental imagery to control the
workings of the body. Experiments
have shown that the power of vizualization extends down to even the level
of the single, individual cell!
What is this active power of
the visualized image? Cayce
tells us that imagery is the language of the subconscious mind, that
portion of the mind that rules the body and steers most of our actions.
Imagery is the process of experiencing in patterns rather
than in linear, logical thought. Mental
images, whether felt, seen, or thought, exert their power through their
holistic pattern of meaning. Logical
thought has the power to refine our awareness in a sharply focused manner.
Images have the power to move us, their patterns working on
us in many ways simultaneously.
Try, for example, to tell your
mouth to become wet. Say to
over and over. See how much
response you get. Now try
using an image. Imagine
holding half a lemon in your hand. Imagine
squeezing it until beads of juice appear on its surface.
Bring that lemon to your mouth and suck the juice.
If you can imagine it, you’ll
see what I mean. Your mouth
gets very wet! While a
thought only makes you think, an image touches and affects your whole
Today, every teacher of some
system for “how
to be a success”
preaches the power of positive imagery.
Respected corporate advisers, such as Dr. Charles Garfield, author
of Peak Performers: The New Heroes of American Business echo Cayce’s
advice about setting an ideal, visualizing a goal, then acting as if it
were coming to pass. Imagination
The boy who saw true could
future simply by examining the forms and figures hovering around the
head. He was seeing their thought forms, etheric patterns of
activity in the imaginative forces that were at work creating the person’s
in this realm of etheric forces that the imagination is a channel of
Etheric Field of the Imaginative Forces
nothing as powerful as an idea whose time has come.”
Such statements turn our world inside out. They suggest that the
world of the mind is more real than the world of physical objects.
view of the world (and most spiritual traditions share this view), the
physical world is but a fleeting shadow, an effect, an end product, of the
patterned projection of spiritual energy.
Recall Cayce’s formula for channeling creation, “Spirit
is the Life, Mind is the Builder, the Physical is the Result.”
Cayce, Plato, Carl Jung and
Rupert Sheldrake, each in different terminology, envisioned a fourth
dimension, the realm of the Mind “at
as governing the visible realm, or the physical world.
Patterns in the Mind--images--exert a shaping influence upon energy
as energy precipitates into physical form.
The process by which a pattern precipitates an idea into the brain
of the conscious mind is the same process that precipitates an idea into
the manifest forms of nature. Cayce
called this influence, this force exerted by patterning, the “etheric”
force or the “imaginative
reason the imagination is able to see these invisible forces is
because the imagination is the activity of those patterning forces.
because, as Cayce explains, the perceiver and the perceived have the
same ONE source: the imagination!
This connection, by the way,
between imaginative seeing and imaginative creating also
exists within the endocrine system of the body. Recall from chapter five that these glands govern the
transformational bridge between mind and matter, between energy as spirit
and energy as physical events. We
actually experience this bridge, Cayce points out, through our feelings.
Feelings are sensitive to the spirit as well as being physical
sensations. Cayce further
notes that images in the imagination arise first from feelings. If
think you imagine well, begin with sensing feelings!
Recall also from chapter five that Cayce revealed that there was a
connection between the activity of the light sensitive pineal gland and
the Leyden gland. This
hormonal connection reflects the link between the third eye of visionary
seeing and the reproductive creativity of manifestation.
Times of heightened visionary imagination correspond to times of
intensified creative feelings.
The Boy Who Saw True Envisions a Fairy in the Flowers
The Boy Who Saw True Envisions a Man in the Woman's Future
We can now explain how the boy who saw true used the psychic
sensitivity of the imagination to see what he saw in the etheric realm. Figures 2 and 3
are diagrams of the spiritual, mental and physical realm, and their
corresponding superconscious, subconscious and conscious levels of the
In Figure 2 we see the
situation of the boy seeing gnomes or fairies. These so-called beings are
the activities, at the etheric level, of the imaginative forces patterning
the forms in nature. The
domain of these forces is the subconscious mind.
The subconscious mind of plant life connects with the subconscious
mind of the boy. With his
imagination, the boy sees, through the channel of the subconscious mind,
the imaginative forces shaping the plants.
His imagination experiences these in the pattern of gnome activity,
a personalization of the patterning of the imaginative forces.
In Figure 3 we see the
situation of the boy seeing the thought forms “sticking
to” his visitor. These
thought forms are etheric patterns of the imaginative forces in the
visitor’s subconscious mind.
These patterns are about to be manifested in the visitor’s
physical life, in events that will soon come to pass. With his imagination, the boy sees, through the channel of
the subconscious mind, these thought forms and is able to predict the
If the imagination sees the
etheric forces, what do the eyes see?
The imagination isn’t
an alternative to seeing physical realyity with the eyes. Instead it’s
actually the psychic, intuitive foundation, the receptive and formative
background of the ability of the physical eyes to see.
We do our seeing with the mind’s eye,
not the eyeballs. We cannot
see what we cannot first imagine. Imagination
is more basic than seeing. What
our eyes see adds but physical detail to what our imagination has already
grasped through intuition.
Perceptual illusions are good
places to experience how our mind affects what we see more than the eyes
do. In the example shown in
Figure 4, what you imagine seeing will determine the pattern
of information gathering your eyes will follow in perceiving the pen
lines. Where your eye focuses
depends upon whether you pattern that information search by imagining that
looking at a young woman or an old hag.
Which do you imagine seeing?
Which Woman Do You Imagine Seeing?
This illusion, developed by Professor E. G. Boring, of Harvard
University, is but one of many examples that psychologists use to
demonstrate that perceiving is a creative act.
This surprising equating of seeing and creating is what Cayce means
when he says that it’s the same source that creates manifestations that also
experiences them. It’s
why the word visionary means both perceptive and creative.
Perceiving and creating reality are soul mates!
I know it’s hard to understand.
By the time you finish this chapter and the next, however, you may
appreciate more why it’s worth the effort to try to understand this puzzling
relationship between perceiving and creating.
It’s this equation of the imagination with reality that
explains why, as we’ll see, there’s
so much overlap between someone channeling a spirit and someone pretending
to do so. Acting as if something were true has the effect of making it
Psychic, Inspired Imagination
Sometimes, when you give the imagination free reign, it proves to
be inspired, or psychic. You
may feel like you’re
making it up,” creating it yourself. Yet you may later discover that your imagination was being
receptive to patterns outside your personal storehouse of knowledge.
The creativity of the imagination can be shaped by psychic
influences. Whether you look
at it as inspired or psychic, in both cases, the imagination can be a
channel of patterns originating outside the boundaries of your own
experience. As Cayce pointed
out, creativity, psychic, and inspiration have the same source--the soul.
As you lie next to a tree
daydreaming, you assume your thoughts are your own.
Your imagination spins images and stories based on your past
experiences and your hopes and fears for the future.
your own private world, right? Not exactly.
While daydreaming, your imaginative illusions may often reflect a
psychic influence. Patterns
from someone else’s
thoughts and feelings could well be patterning your own daydream.
ESP researchers have found that one person’s
thoughts can exert a subliminal influence upon the daydream patterns of
another person. The
even suspect it! Subconscious
minds are connected.
Sometimes, the superconscious
mind exerts an inspirational, psychic influence on the imagination.
It happened for me when I was preparing the dream tent for the
incubation ceremonies I described in chapter five.
As I set out to erect the tent, it suddenly occurred to me that I
had assigned myself the task of creating a shrine.
Out of a simple cloth tent I was to create the vibrations of a
sacred sanctuary for people to decorate as their own special place.
How could I expect people to imagine that the tent could be special
if I didn’t erect it myself in a sacred manner?
even imagine how to do that, but somehow I had to make it up.
I decided that my only option
was to enter meditation and attune to the ideal of the holy, sacred
shrine. After coming out
of meditation, I engaged in the action equivalent of inspirational
writing. By acting as if my
intuitive responses were the actions of an experienced holy person, I
allowed myself to channel sacred tent erecting behaviors.
I didn’t know what I was doing, but I had to ignore that fact.
I allowed myself to improvise as my imagination dictated.
As evidenced by the special dreams that people had while sleeping
in this tent, it seemed that my tent erecting process was truly inspired
by the archetypal ideal of the shrine I had hoped to channel.
A couple of years later, I
found other, corroborating evidence of the inspirational dimension to what
I had done. Studying the
accounts of Native American rituals involving sacred spaces, I discovered
that many of the experiences I had while erecting the tent were extremely
similar to traditional rites. I
had enacted, in many details, an archetypal pattern of behaviors having to
do with sanctification and purification of a ritual location.
My imagination had proved to be a channel of patterns in the
universal mind. Through a
process of pretending and role playing in a meditative frame of mind, my
imagination channeled something from beyond my conscious knowledge.
Imagination Through Pretending
Many readers may fear that they can’t
use the channel of the imagination because they can’t visualize. It’s a natural concern, but unfounded.
We all visualize. We can’t see without imagery. What most people mean when they say that they can’t
visualize is that their images aren’t
as clear or visual as what they see with their eyes.
The solution is easy, if you’re willing to accept it: Simply pretend!
how it works. Instead of
trying to visualize your arm immersed in warm water, for example, pretend
that your arm is immersed in warm water.
Take a moment and put your arm on the table, or on the side of the
chair. Then pretend that
your arm is resting in a dish of warm water.
What does it feel like to pretend that your arm is in warm water?
If you study what happens,
what mental processes you perform, you will probably be able to confirm
what I’m about to describe.
Perhaps you feel that your pretending isn’t
a very vivid experience. If
so, what is it that you’re
paying attention to that helps you feel that your pretending isn’t
Children pretend all the time.
concern themselves with how vivid their pretending is, or whether its
occuring through images or thoughts, or even that their pretending is
different than reality. They’re
too busy playing in their pretend world to notice any of that.
They become absorbed in their pretending.
It becomes real.
Is it possible that you aren’t allowing yourself to become absorbed in your
pretending, but are holding some part of yourself in reserve?
If you devote more of your attention to comparing the quality of
your pretending to what you think it should be like, or to how you
experience external reality, then you can’t
expect your pretending to be very vivid.
Learn a lesson from children
and the secret of creativity discussed in the last chapter.
Focus less on the product and more on enjoying the process.
Allow yourself to become aborbed in your pretending and your
imaginative channel will grow in vividness and vitality.
You don’t have to be a professional debunker of claims of the
paranormal, like the Amazing Randi, to have a laugh over what I’m
suggesting. I can hear such a
sarcastic remark, “First you suggest that imagination is the same as
reality. Now you’re
saying that if you can’t imagine the reality you want, just pretend that you
I can’t expect a materialist perspective to accept the
primacy of the mind over physical reality.
Yet there’s something in their criticism that does need to be
examined. That is, how we can
distinguish between imagination in the service of wish fulfillment and
imagination as a psychic channel of inspiration? It’s
the role of ideals to help us invoke imagination in the service of truth
rather than our desires.
some pretending we’ve all done. Pretend
that you’re asking your boss for a raise, or you’re
asking a friend for a favor. This
kind of daydreaming is quite common.
When you have such a daydream, how do you get the other person in
your imagination to act? In
our daydreams, we play the role of all the people involved.
In playing a role, we enter through our imagination into the
character of another person. We
set ourselves aside and channel the spirit of that character.
Roles themselves are something we naturally adopt.
We play the role of friend, worker, spouse, or parent.
When we play such a role, we’re
the channel of that relationship. We
give ourselves in the spirit of the relationship defined by the role.
Sometimes we can be possessed by our roles.
met a school teacher who treats everyone like a student, or a lawyer who
deals with every situation like a courtoom contest.
Other roles allow us to
express things that we didn’t
even know we had in us. Have
you ever put on a Halloween costume and found yourself getting caught up
in the spirit of your character? Have
you ever had the opportunity to put on a Santa Claus costume to discover
just how wonderful you can be with children? In the Miracle of
Thirty Fourth Street, the man who claimed to be Santa Claus was so
convincing in that role that he actually manifested the spirit of
Christmas! Actors find that they sometimes play roles that become very
inspiring for themselves as well as their audience.
What started as pretending and acting became a channel of a quality
of spirit. Imagination
Role of the Higher Self
Roles can be tools to use to enter certain states of awareness.
What would it be like to play the role of your higher self?
formula for being a channel of our higher selves is to attune to our
ideal, set self aside, and let the ideal express itself.
Imagine what it might be like, then, to have the opportunity to
play the role of someone who personified the ideals of your higher self.
The use of masks and costumes
among aboriginal peoples around the world testifies to the power of roles
as a channel of the spirit of higher values. When we put on the mask, we
hide our own face. It allows
us to get out of the way, to forget about our own personality.
When we put on the costume, it allows us to attune to the spirit of
the role. It’s
like stepping inside of the ideal itself and becoming it.
In aboriginal rituals, the
people might dance while wearing the skins of animals.
They believe that the spirit of that animal descends upon them and
takes over the body. They say
that the spirit mounts the dancer.
The use of the word mount has two meanings.
the sexual connotation, of the union of energies. There’s also the channeling connotation, that the person’s
body has become a vehicle for the spirit to ride. The two connotations both reveal that the essence of
channeling the spirit of a role is to become one with that role. It’s
the same principle we learned in studying intuition. It applies equally well to the use of the imagination as a
In the dream incubation
ceremony described in chapter five, I asked the dreamers to make masks to
represent their higher self figures. When they wore their masks, they attuned to the spirit of the
ideal their higher self role represented, and enacted it.
It proved to be an inspiring form of channeling.
Playing the role of a higher
self figure inspires a more superconscious mentality than the person’s ordinarily thought processes.
When in the service of an ideal, the imagination serves as a
channel of inspiration.
Channelers who ask their
spirit guides whether or not they’re
really spirits or a product of the person’s imagination often receive the reply that it doesn’t
matter. The two alternatives,
the spirit guide explains, are the same.
Cayce would have us understand
that when you attune to a certain frame of mind, you draw information from
the subconscious and the superconscious that corresponds to that frame of
mind. Whether you’re
channeling wish fulfillments or inspiration depends upon whether or not
the frame of mind corresponds to an ideal or simply a desire.
Role playing your higher self, an ideal frame of mind, can be a
valid form of channeling.
Visionary Guidance from the Higher Self
What do you suppose happened when Cayce went into his psychic
trance? On a couple occasions
he described what he experienced while entering that special state of
description contained the two types of symbols that formed the scenario of
the dream incubation ceremony. He
said that he had visions of going to a special place, the Hall of the
Akashic Records. There he met an old man who handed him a book containing the
needed information about the person seeking the reading.
In one of his psychic readings
he described this special place. He
“the walls are jasper, the ceilings are beryl, the doors are
beryl, the floors are pure gold, the light is the Lamb.
The shape is not square, not perpendicular....Much is here that may
be given to those that seek to know the mysteries of those influences that
go to make up that which impels man in his activity in the earth”
Clearly, it was a very special place.
In contrast to this beautiful description of the Hall of Records,
describe the person who brought him the records beyond calling him an “old
man.” We may
assume that the old man was one of Cayce’s
symbols for his higher self. Although
in the trance state, Cayce described his journey as an elevation of
conscious personality experienced it as a symbolic journey to a special
place to meet an esteemed benefactor, the Keeper of the Records.
Having an imaginary journey
that proves to be of value wasn’t
an experience unique to Cayce. The
boy who saw true experienced similar adventures in his daydreams.
You too can learn to receive guidance from such an inspirational
You know what it’s like to have imaginary conversations with your
friends, spouse or boss at work. Why
not have one with an inspiring teacher?
In exploring inspirational writing, we discussed how you can have
question and answer sessions with your higher self. You can engage this same process in a daydream.
Think of a special place where
like to meet with your higher self figure.
Imagining being in that place will put you in the mood of your
ideal. While you’re
there, basking in the wonderful vibrations of your power spot, imagine
seeing your higher self figure approach you.
Experience the person’s
special qualities and what it’s
like to be in that person’s
presence. Pour your heart out
to your higher self, expressing what’s
on your mind. Then simply
listen as your higher self responds.
If you practice this method,
find that your imagination will provide you a very convenient channel of
guidance. You can experiment with endless variations of this basic
approach. An excellent
resource for imagination techniques is Dr. Mike Samuels’
book, Seeing with the Mind’s Eye.
You can intensify the process
by playing music to accompany your daydream. As we’ve
learned earlier, music can create a bridge to connect you with the
infinite reaches of the imagination and the superconscious mind.
To learn more about the use of music with the imagination, you’ll want to read Traveler in Inner Space.
Written by music therapist Carol Bush, it describes what can happen
when you add music to your daydreaming and gives many suggestions about
particular musical pieces to evoke specific mood states.
What could be more natural than curling up on the couch while your
favorite symphony is playing and becoming absorbed in an uplifting
Learn to trust in your
imagination. If you can give
your imaginal dog a long leash, you’ll
find, like the boy who saw true, that the imagination is a channel of
wonderous teachings and guidance.
Meditation teaches you to become a channel of the spirit, of
inspiration. Through inspirational writing, you learn how to express
yourself while in a meditative state of mind.
Working with the creative arts, especially music, you can attune
yourself even more gracefully to the superconscious realm.
With your imagination, you have a vehicle that knows no limits. To intensify your channeling experiences even further, you
can learn to use self-hypnosis to become totally absorbed in your ideal
state of consciousness. Now
we entering the domain of trance channeling and you’re
well prepared for this next stage of your adventure learning to channel
your higher self.