I began my journey into the Passage in Consciousness material by studying the discourses that Edgar Cayce gave for himself &endash; the 294 series &endash; and continued on to the 254 series, known as the "work readings," which included many readings that focused on Cayce's psychic process. I subsequently studied the 900, 137 and 3744 series. As I read, I began to notice that Cayce occasionally guided select individuals toward a practice he said would help them make passage through levels of consciousness. Although for years I had studied the Cayce material, I had never noticed these instructions before, perhaps because the method is described in bits and pieces scattered through different readings. Whatever the reason, I was surprised and pleased to have discovered something new, and I was ready to devote all the time and patience needed for the task of gathering and collating Cayce's many comments, descriptions, instructions, and intimations concerning this practice.

The practice was similar to meditation yet quite different. The 294 and 254 series of discourses helped the outer man, Edgar Cayce, to better understand the mechanics of his great ability. They describe the realms he made passage through and how his passage occurred. They explain why he couldn't always give a reading, or had difficulty in giving one, or why something strange happened during a reading &endash; all adding to my greater understanding of the nature of the process. I was even beginning to draw maps of consciousness, adding to them every time I found another detail.

In addition, I studied the discourses for brothers Morton (900) and Edwin (137) Blumenthal, the New York stockbrokers who were generous patrons of the Edgar Cayce work during the 1920s. Edwin's readings instructed him how to do what Cayce did, for he was told he would be able to do a better job than Cayce:

"Q. Will Edwin Blumenthal be able to give psychic readings like Edgar Cayce?

"A. The development is beyond those conditions as given by Edgar Cayce, for they will become conscious conditions to be acted upon by the conscious mind...."

Morton, the elder brother, had a keen mind. Some of the answers to his penetrating questions for the "sleeping" Cayce gave me valuable insights into the nature of consciousness and the process of making passage.

The 3744 series was given for a group seeking to further understand the nature of consciousness and psychic ability. This series gives details about how the inner realms are arranged and how to make passage through them. Morton would often build his questions upon the answers given to the 3744 group, which helped clarify many ambiguities.

At this point you may be thinking that this was a method for giving psychic readings, but it was much more than that. By reviewing all of these discourses as a body of work, I detected that the "sleeping" Cayce was giving seekers maps of the inner levels of consciousness with instructions for making conscious, semi-conscious or unconscious (as Cayce did) passage through these realms &endash; for greater spiritual understanding and discernment. Here's one example:

"The source may be from the subconscious forces of the body itself, or from the realm of spirit force as may surround the body, or a combination of both, or from a universal consciousness that is the source of life itself.... Be satisfied with nothing short of a universal consciousness, guided or guarded by the Lord of the Way, or the WAY itself. In Him is Life! Why be satisfied with a lesser portion than a whole measure?"

In other words, we could achieve several different levels of attunement, but the best level was the highest spiritual level, from which we could gain the better perspective. I set it in my mind to seek to attune to Universal Consciousness, protected and guided by the forces I perceived to be the highest.

Perhaps explaining why the Cayce discourses are considered the best in the world, we have this insight, "...in this body lying here, Edgar Cayce, we find all life in suspension, only portions of the higher vibrations in accord with those vibrations that communicate with the Universal forces." This ability to suspend all individual life-force and to coordinate with the higher vibrations allowed Cayce to communicate with the Universal forces. And that is ultimately what Cayce hoped for with each student of this practice.

His guidance often equated psychic with the soul; for example, "The psychic forces are the projection of the soul development in the earth plane."

Yet, these instructions encouraged passage beyond soul realms into the spiritual realms, equating spirit with God. This fits well with Jesus' teaching to the woman at the well: "God is spirit, and seeks same to worship Him." Readings 281-16 and -31 also correlate this practice with St. John's revelation, saying that John was in deep meditation when he made a breakthrough from normal consciousness into spiritual consciousness; as John said, "I was in the spirit" &endash; and thus began his revelation.

As you might expect, I began practicing this method regularly in hopes of making a passage in consciousness of my own. At first I found the method difficult. I couldn't discern the "landmarks" of Cayce's maps of consciousness, nor could I make the transition he wanted from outer consciousness to deep inner consciousness &endash; even though I had been faithfully meditating for more than twenty-five years.

One of the first stages of the practice is to "subjugate" the physical consciousness to the control of one's soul and subconscious mind. Subjugation literally means "to put under a yoke." I find it very interesting that the ancient Sanskrit word for yoke is "yoga." Could Cayce be selecting this word purposefully? If so, then we are to learn the yoga of setting aside our outer nature and putting it under the control of our inner nature, and finally attuning our inner nature to the Universal. Here are several quotes on subjugation:

"[When] the physical is subjugated or laid aside, we find the soul forces give the information, and the body is under the subjugation of the soul and spirit forces."

"...the physical condition is subjugated to the psychical or spirit and mental forces of the body, and these produce the abnormal conditions...."

"That lying between the soul and spirit forces within the entity ... is reached more thoroughly when the conscious mind is under subjugation of the soul forces...."

"When the physical body lies in slumber, we find the organs [of the body] ... are subjugated, [and] the life-giving flow and the subconscious forces acting, and the soul forces ready for that communication...."

"...through the universal consciousness or cosmic consciousness from the very abilities of the entity Edgar Cayce to wholly subjugate the physical consciousness as to allow the use of the physical organs that may be attuned to all realms that pertain to psychic or mental or spiritual influences in the realms about the entity."

I had spent most of my life thinking of myself as the being found in my personality and conscious mind, so it was very difficult to set this so completely aside as to turn over control to some deeper being within or beyond my personality. It took me several weeks of practicing twice a day before I could sense this deeper me within me. It turned out to be extremely subtle, yet clearly distinct. Here is an early experience:

I was slowly awakening from a night's sleep, dreaming, and very much aware that I was dreaming and exactly what I was dreaming. I was very comfortable, continuing to go through the dream in my mind. Then I got up and went to the bathroom. When I returned to my bedside to write the dream in my journal, I was surprised that I could not remember the dream. It was completely gone, as though I had never had it. As I lay down, I began to do the passage in consciousness practice in an effort to recapture the dream, as well as understand how I could have lost it so quickly and completely. When I got to a certain level in the practice, as though from out of nowhere, the dream came to me. This was a clear example of the distinction between the inner me, who had had the dream and with whom I was very comfortable, and the outer me, who did not have the dream but took control of consciousness when I moved the body to leave the room. I didn't remember the dream because the me that is in charge of moving the body is not the me who had been dreaming. For the first time I realized just how thin yet opaque the veil is between these two levels of consciousness. The shift in consciousness was so subtle that I didn't notice it. I was not able to discern when I was in one consciousness and not in the other. I also realized how familiar I was with my inner self, my soul. It was me. Of course, so was the outer me. Yet they were separate and distinct &endash; even the contents of "their" minds was different. When I was in my dreaming self, I considered it to be me. I said, "I am dreaming." When I was in my outer, everyday self, I also considered it to be me. Yet these parts of my being with which I was familiar and comfortable were separate and distinct.

As I learned to discern the outer me from the inner me (my personality from my individuality or soul) the practice began to take off. I began to see and feel what Cayce was teaching. Subjugation of the personality and conscious mind to the individuality (soul) and the subconscious mind was becoming a clearer, more identifiable shift or "turning," as St. John described in the Revelation.

In 3744-1 we are told, "With the submerging of the conscious to the subconscious, the personality of the body and/or the earthly portions are removed and lie above the other body." On one occasion in New York City, Cayce was giving a "World Affairs" discourse for a group of people that were sitting in a circle around him. While the reading was going on, one of the participants wrote another question down and reached across Cayce's "sleeping" body to hand the question to the conductor, but he struck something above the body that no one in the room could see. When he hit this invisible something, the reading stopped and Cayce's body rose straight up onto his feet like a board, his hands still over his solar plexus. It was as though levels or pulleys had raised him up to his feet, foris legs and back did not bend, and he rose stiff from the couch to a standing position. Some thought it was like levitation.

In another instance, "by the mere disturbing of the body that rests above the natural body," Cayce's physical body almost turned a somersault; his head bent over to where his feet usually were. They rolled him back over and kept trying to give him the wake-up suggestion. Eventually, he awoke feeling fine.

When Cayce removed his personality and earthly portions of his being, which were a thought-form body, and remained connected with his physical or "natural" body. If one struck or disturbed the thought-form body it affected the physical body.

The readings explain that Cayce removed these aspects of himself from his body so that his soul and deeper mind could move more freely into the Universal Consciousness. Cayce said humanity didn't even use personality in the early periods on Earth (Lemuria and Atlantis). This is a development that came later. When entities met in the early periods on Earth, they were actually speaking directly to the soul, the whole of their being. Personality is of this dimension, Cayce says, and so he removes the personality and the earthly portions. For Cayce it was the earthly Edgar Cayce, which needed to get out of the way for the purer communication to occur.

As I continued practicing &endash; to my great surprise &endash; I too began to feel this removal and suspension of my personality and earthly portions above my physical body. For the first several months I would lie down during a session. Later, when sitting up, I'd feel my personality and earthly portions in front of my body.

It was quite amazing to realize that personality is such a small portion of the total me. "When the subconscious controls, the personality is removed from the individual, and only other forces in the trinity [are] occupying the body and using ... its elements to communicate, as in this body here [Edgar Cayce]."

The Cayce readings explain that in the early periods personality development occurred because of a shift from inner conception (as the legendary Isis conceived Horus) to outer conception or breeding (as Adam and Eve conceived Cain and Abel). Ultimately, Mary, the mother of Jesus, reawakened to this ability in conceiving Jesus as the angel Gabriel explained, "the power of the Most High will overshadow you." Spiritual beings could conceive physical bodies using inner mental forces. But humans breed by attracting another physical body to join with them. Therefore, humans want to project an appealing outer body and personage, or what we have come to know as personality. This union of consciousness with the projected apsect of the self drew us out into a more defined and developed personality. Thus, consciousness of the deeper aspects of our being were submerged in the "un-" or "sub-" conscious, virtually lost to the conscious self.

This concept changed my consciousness. I was breaking open to new vistas with almost every practice. Yet I noticed in my everyday life that certain activities or people could quickly pull me back into my personality. When this happened I became more narrowly focused, experiencing life from self only. However, when I was in my individuality (my soul self), my feelings and thoughts were more holistic. It seemed that I wasn't so self-centered, but more "group" or collectively sensitive.

I also began to experience some of the physical changes that accompanied Cayce's readiness to give a reading. Just as Gertrude Cayce watched for Edgar's breathing to become deep and his eyes to begin the "rapid eye movement" (REM) associated with entering the dream state, so I noticed that my "turning" from outer consciousness to inner consciousness was accompanied by a shift in my breathing pattern and stimulation to my closed, carnal eyes &endash; as though they were seeing something while yet closed. When Cayce's breathing had shifted, his eyes were in REM, and his personality had been removed, Gertrude would give the suggestion to his subconscious to give the information being sought, and his soul would begin the passage to get the requested information. It was also at this point that I would know that I had indeed subjugated my outer self to my inner self's control, and I would give myself the suggestion to begin the next stage.

The next stage is to raise the subconscious to a higher level, moving toward spirit or God-consciousness. As one moves closer to this level, one has to do with the individuality and subconscious mind what was done with the personality and conscious mind &endash; subjugate them to the control of the spirit being and superconscious mind. Now here's where consciousness gets very uncertain. Edgar Cayce was not conscious of this transition. When he gave a discourse, his outer self would not be aware of any of the inner experience. Edwin Blumenthal was told that he "would be able to bring same to consciousness from the physical standpoint" and his conscious mind would be able to act upon the experience and guidance gained. Of course, he was told that this would not occur immediately &endash; there would at first be "lapses" in consciousness, then semi-consciousness, but eventually total consciousness of the entire process. Edwin had a tendency to resist lapsing in consciousness, trying not to fall asleep. But discourse 137-5 told him "not [to] warn or fight against [these lapses] when entering the silence, and through such lapses will the first development show." Cayce also instructed seekers not to "build barriers" that the subconscious would have to overcome, but "lend the assistance to the subconscious forces to direct."

Morton thought the spirit and its companion, the superconscious mind, would descend into the earthly consciousness, but the readings said the opposite was required. One had to ascend into the superconsciousness, otherwise one would only experience the projections from these higher realms. Here are some highlights from this discussion:

"Q: What is this spirit entity in the body, Morton Blumenthal, and how may he develop it in the right direction?

"A: This is only the portion that develops other than in earth's plane. Spirit entity. For soul's development is in the earth's plane &endash; the spirit entity in the spirit plane.

"Q: Does the spirit entity have a separate consciousness apart from the physical, and is it as the consciousness of Morton Blumenthal when he dreams, or has visions, while asleep?

"A: The spirit entity is a thing apart from any earthly connection in sleep ... the earthly, or material consciousness is ever tempered with material conditions; [while] the superconsciousness, the consciousness between soul and spirit, ...partakes of the spiritual forces principally. In consciousness we find only projections of subconscious and superconscious, which conditions project themselves in dreams [and] visions, unless [one] enters into the superconscious forces.

"Q: Does the spiritual entity, after leaving this earth's plane, have full realization of the physical life or experience through which it passed while on earth's plane?

"A: It may, should it choose."

The readings explain that associated with this transition from soul to spirit, and from subconscious mind to superconscious, is an identifiable sensation of "expansion" and "universalization." It wasn't long before I knew what the readings were talking about. I felt as though I had opened the door from the finite world to the infinite universe. My mind felt as though it rapidly expanded, containing a portion of everything that ever existed. I could see how Cayce could get information on just about anything and anyone. Physically, I noticed my head being drawn back and my body extending as though it too were expanding. The readings identified these sensations as indicators of progress.

From this point on, one actually "leaves" the microcosm of "an entity," as the Cayce discourses call it, and enters into the Universal forces, or aspects of God's being. The first level is the Universal Mind and the Personal God. According to the discourses, this is also the level of the "Communion of Saints" or "Community of Seekers." Often Cayce's spirit would ascend to this high level of consciousness to receive the "Book of Life" for someone seeking a reading. The "Keeper of the Records" would give him the book and often guide him as to what should or should not be read. Occasionally, other souls or spirits would help with the discourse, or even contribute their own perspective or advice.

If you are familiar with Cayce's description of his own passage in consciousness, you know that in the lower levels of consciousness (lower realms of the soul) discarnate souls were trying to distract him from his mission. At the middle levels (upper realms of the soul) Cayce would see others living life as though there had been no death. These souls neither distracted him nor helped him. Then Cayce would reach a higher level of consciousness (the spiritual realms) in which souls would help him with his mission. At this higher level, as I said, we come into the Communion of the Saints, the Community of Seekers, and the collective consciousness of all those who love God-consciousness and have attuned themselves to God.

One of the keys to Edgar Cayce's success with making direct passage through dimensions of consciousness into the Universal Consciousness was the use of a powerful suggestion to do so. Cayce rarely recommended books, but one he did recommend was Laws of Psychic Phenomena by Hudson, whose first law is that the subconscious is always amenable to a suggestion. This is best done as we feel the subjugation of control to the subconscious occurring. At this point in the practice the subconscious is present and receptive to suggestion. Remembering that Cayce said the subconscious is the mind of the soul, I used this suggestion (and still do): "Arise my soul and enter into the spirit and mind of God &endash; the infinite, universal mind and spirit of God." I would imagine God's infinite nature until I could feel it. It was expansive, vast, all-inclusive. Eventually, I would feel myself expanding into this infinite, universal condition, leaving all individual, finite sensations behind. Then, I would connect with God completely. I actually felt like I was expanding into God, becoming infinite and undefined as a person. God and I were one. Not that I was God, but rather that I was completely connected with God. At this point I stopped directing the practice and became receptive to God's spirit and mind. Cayce warned that we may have a tendency to tell God how best to enliven and enlighten us. We must resist this urge. Therefore, I was and am careful to become receptive, no longer driving the practice. I use the affirmation that Cayce recommended: "Not my will but Thy will be done in and through me." I then feel God flow into me. It was and remains an amazingly rejuvenative, revitalizing, revivifying experience &endash; like plugging into the electrical power source of the Universe and being recharged.

Knowing when to do things in the practice is important. Waiting to give the suggestion until one can sense that subjugation of control to the subconscious and soul-self is happening, as indicated by a shift in your breathing pattern, is vital. Therefore, when I feel my breathing getting deeper or simply "shifting," then I give myself the suggestion. I repeat it over and over, not by rote, but with feeling and expectancy, until I feel the rising and expanding into the Infinite, the Universal. Then I connect completely, or "plug in." This is the stage where I stop using the suggestion and begin the affirmation, "Not my will but Thy will be done in and through me." I feel the Infinite, the Universal flow into me. At some point, I feel filled with the Spirit and Mind of God, and "flow" shifts to oneness, peace, and stillness. I abide in this with out moving until something indicates that this practice session is ending.

The imaginative forces are useful when attempting to make passage in consciousness. Cayce often referred to these as helpful and important to reaching beyond the physical.

As my practice has developed and I have become aware of reaching the Universal level, I too feel the interconnectedness of everything or the "relativity of all force," as 3744-1 describes it. With the subtlest inquiry I feel I can receive a universal response. It is a wonderful place for a predominantly material person to be even partially conscious &endash; just being there changes me. I come back nourished, comforted, and at complete peace with myself and my life. At the same time I am fired up with the determination to fully realize this expansiveness in my entire consciousness, integrating all levels of my being into one wonderful, fully interconnected whole.

In some of his readings Cayce indicates that our spiritual selves have known this level of attunement and oneness before but chose to leave it. This always troubled me. I watched carefully to see if I would begin to drift away even after experiencing the Presence of God directly. Sure enough, it was amazing how outer life and self-interests gradually, subtly creept into my consciousness, and before long I was back into physical life with all its activities and stimulations and not setting aside time for the attunement. Now, I simply do not let my outer self's fascinations with the world eliminate the budgeted time for attunement. It's a discipline, a very important and worthwhile discipline.

One of the most immediate results of this practice was a marked increase in my dreaming, dream recall, and the vitality of my dreams. It was as though my outer self had made a breakthrough into the world of my inner self, and now my inner self was going to make a breakthrough into my outer world, as well. More on this in Section Three.

Let's review the fundamental steps of this practice:

Removing the earthly portion and the personality is one of the first steps in each session. This leaves the body open and free of the lower levels of being and consciousness.

Deep within the body is the autonomic nervous system in which the subconscious abides. The subconscious operates many of the systems of the body: breath, heart rate, hormone balance, digestion, and so on. The subconscious is the mind of the soul. Turning over control of the whole system to the subconscious mind and the soul-self is the next important step. When the systems are under subjugation to the soul and subconscious, the breathing pattern will shift. This is the time to give the subconscious the suggestion to rise up into the higher dimensions of the Spirit and Mind of God.

The spirit realms are more expansive than the lower realms, and we will feel ourselves expanding as we rise into these higher realms &endash; as indicated by the V-shaped diagrams in this book. The lower levels are focused at the bottom tip of the V, and the higher realms are at the expansive top of the V. As we feel ourselves moving into the infinite, universal dimensions of God's presence, we must make a complete connection and shift from the directive suggestion to the receptive one: "Not my will but Thy will be done in and through me." Then, allow the Infinite to flow into us. Eventually, we will feel oneness and peace. Abide here until there is some indication that the session is ending.

Cayce explains that in order for this practice to reach its full potential, we must live our outer lives in a manner reflecting our inner attunement. We cannot be attempting to attune to God while cursing, hating, or ignoring everyone around us. These are not separate realities. They are one. We are separating and defining them for the purpose of greater understanding and awareness. But, as Cayce would often say at the end of his readings on these level of consciousness, they are nevertheless one. Separation and oneness existing simultaneously is a paradox. It's like the paradox of feeling our privacy and separateness from the All-Knowing, All-Present Mind of God. We certainly feel alone. But there is truly no way we can be outside of the Whole or even separately alone within its all-knowing mind. Yet, it certainly feels that way. Cayce explained that "the individual becomes lost IN the Whole."

This practice will help change that.

STEP-BY-STEP GUIDE
For Making Passage in Consciousness
Here are the major steps:

1. Select a place and budget a time for the practice. Go to that place and time daily. Allot a minimum of 30 minutes, preferably an hour.

2. Begin with stretching exercises. Stretch by reaching up high with your arms and hands while on your tiptoes. Alternate reaching to the ceiling with one hand then the other, like a cat stretching on a carpet. After a few of these stretches, bend over and touch your toes, stretching your joints, limbs, and spinal column. Continue the alternating motion with these toe-touching stretches. Now, do the Cayce head-and-neck exercise: tilt your head forward, touching your chin to your chest. Feel the stretch down your back and spine as your head goes forward. Do this slowly three times. Now, left up your chin and tilt your head back three times, feeling the stretch down the front of your body and spine. Now, tilt the head to the right shoulder three times, feeling the stretch down the left side. Then, tilt it to the left shoulder three times, feeling the stretch down the right side. Now, rotate the head three times clockwise and then three times counterclockwise. The key is to feel the stretches all the way down your spine.

3. Now, do Cayce's breathing exercise: Deeply inhale through your right nostril by press your left nostril closed with your finger, filling your lungs, and feeling strength throughout your body as you inhale. Hold the breath for a moment. Then, exhale slowly and completely through your mouth. Pause with empty lungs for a moment. Then, repeat the inhalation through the right nostril, filling the lungs, and feeling strength. Do a total of three of these breaths. Next, inhale through the left nostril while feeling yourself opening to the Source of Life (press your right nostril closed with your finger). Hold the breath for a moment. Exhale slowly through the right nostril, not the mouth, by pressing your left nostril closed with your finger. Pause with empty lungs for a moment. Do this breath three times. During the first part of this breathing exercise (inhaling through the right nostril and exhaling through the mouth) you should feel strength, during the second part (inhaling through the left nostril and exhaling through the right nostril) you should feel uplifting and opening of the spiritual forces of the body. It's good to have fresh air in the room while doing this breathing exercise to bring more oxygen into the circulatory system and brain.

4. Now, get in a relaxed position you can maintain for the whole session. If you decide to lie down, then you must cover your solar plexus with your hands (this is Cayce's instruction). If you decide to sit up, then you do not have to be concerned with this. Place your hands wherever they are most comfortable - in your lap or on your legs, palms up or down or cupped together. It's up to you. But when lying down, you must cover your solar plexus.

5. From here on you will need your imaginative forces. Imagine the following:
Remove your earthly portions and personality from your body. With your mind's eye, see your mental hands moving the earthly portions and personality out of your body to a place in front of your body. Hold them there. You can let them back in later. For now you are clear of them. Your body feels lighter and open, ready for your soul to come forth.

6. Now, subjugate control of your body to your soul and subconscious mind. They are perfectly capable of handling this assignment. See, feel, know your soul and subconsciousness mind are taking control of the system. An indication that this is occurring is a shift in your breathing, usually to deeper, steadier, slower breathing. Feel yourself turning over control to your subconscious and soul.

7. Once you feel the subjugation and deeper breathing, inspire your soul and subconscious to ascend and expand into the mind and spirit of God, the Universal Consciousness and Infinite Spirit. Use a directive suggestion, such as: "Arise my soul and enter into the Presence of God, the Mind and Spirit of God; the infinite, universal consciousness of God." Feel yourself rising up, feel the expansiveness and the buoyancy of the spirit of the Source of all life. Direct yourself to become universal and infinite. Imagine it. See it. Feel it. Know it is happening.

8. Draw your head back slightly and allow your soul and subconscious mind to expand through dimensions of consciousness &endash; upward and outwardly expanding into God's infinite presence. Keep the "movement" upward and outwardly expanding until you feel yourself becoming a part of the whole of the universal consciousness, like a drop of water becoming aware of the ocean of water within which it exists.

9. When you sense the infinite presence of God, connect with It. Plug into It. Hold on and maintain a connection with It. Attune yourself to the Infinite Oneness or God.

10. Then, shift from seeking with your will power, guide yourself to now become receptive to God's will. Use an affirmation, such as: "Not my will but Thy will be done in and through me." Feel God's will, God's Spirit, flowing into you. Allow it to permeate every cell of your body, every portion of your mind, every aspect of your soul. (Despite the thrill of it, you must try to subdue emotion and personalness. Stillness and universalness are necessary for ideal attunement.)

11. Once your body, mind, and soul are fully imbued with this Life Force, abide silently there. Attempt to stay conscious or at least semi-conscious. If sleep overtakes you, awake slowly, sensing your deeper mind's perceptions rather than your outer mind's. At first, this may be difficult. Losing consciousness, like falling asleep, is a natural tendency at this stage. But eventually, you'll be able to maintain consciousness. Your breathing may be very shallow, almost not moving. Abide here. Cayce says that there is a magic in this silence. Allow that magic time to do its work.

12. When you sense that the session is concluding, then gradually begin to make your way back into physical life, bringing with you the spirit, energy, and essence of this attunement, this oneness with the Infinite. Feel yourself moving back into the body. Take a deep breath to aid you in drawing yourself back into the body. But bring the spirit, energy, and essence of the attunement. Take another breath and draw the higher self back into the body and this dimension of life.

13. Now, begin to balance the energies for proper functioning in physical life by equally distributing the energy throughout your body, not leaving supercharged energy in the upper portions (the head, neck, and shoulders). Imagine moving the energy to every portion of your body and mind &endash; balanced, equally distributed. Cayce said that the internal organs of the body play a role in this balancing. Feel the energy in your lungs, liver, kidneys, intestines, glands, and skin. The brain is already full of energy. Let the energy now move from the brain to the other organs in order to regain equilibrium. This is an important step. Cayce suffered physically when he did not do this rebalancing. Take time to do it well.

14. Now let your daily actions, thoughts, and words reflect your attunement, not in a pious or better-than-thou manner, but in a natural, loving, cooperative manner. Watch your dreams. This practice will ignite dreaming. (For tips on dream recall see the Article on Dreams.)

With a little practice we can deeply attune ourselves to God and retain that spirit, energy, and essence in our daily lives.

As you can see by the technique, it does require some time. Cayce advised setting aside an hour for the practice. In the first year that I practiced this it would take me about thirty minutes to see, feel, and know the first nine steps; now it takes about five minutes, leaving the rest of the time to be in the universal, infinite condition. Rebalancing also used to take much longer than it does now. Sometimes I would find myself an hour later still "out of it" and with energy in my head. Nowadays, just the realization of this seems to distribute it, and my body seems to know how to do this quickly. Training. The more you practice, the more you develop your body, mind, and spirit to know and understand the finite condition and the infinite condition. There was a time when I thought I would be walking around with a glowing aura and radiating a higher vibration, but the overall experience is really quite natural and normal when balanced and integrated into your life and the whole of your being. One can be here, projected into individualness, or there, expanded into universalness. After a while, even when in individualness you feel the universalness. It's wonderful but much more natural and normal than I expected. However, Cayce always taught that it would be, saying that we were in the infinite, universal condition prior to incarnating into this dimension, this world. Therefore, returning to the other condition will not feel supernatural but natural.

I usually practice once or twice a day, in the morning and evening. Most often I practice in my bed as I'm preparing to sleep for the night. As the session ends, I let myself fall asleep. This works well, as long as you are not so tired that you cannot maintain consciousness long enough to reach oneness with God. The morning session has more energy and vitality to it, leaving me charged-up for the day. Nowadays, I can complete the full process in about twenty to thirty minutes, sometimes faster. But every few days I stay in the deeper condition for an hour. It always allows the "magic silence" to better imbue me with the vitality, peace, and clarity of God's spirit and mind.

Cayce warned that it is important to apply this experience in everyday life. Outer life is important to your soul's mission here. We must be up and doing, experiencing life and helping others. Cayce often instructed us to let God come through us into this dimension, into the lives of people around us. Not in a pompous manner but by naturally applying the fruits of the spirit: kindness, gentleness, patience, understanding, etc.