Meditation and Visualization - Part 1

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READING 3374-1

Reading 3374-1 describes a way of meditating that uses quiet attention and gentle visualization, not force or effort. The purpose is not to analyze ideas, but to open the heart so the presence of Christ can be experienced inwardly. The reading begins by saying, “Open thy heart to God, surrounding self with the consciousness of the promises of the Christ” (3374-1). This means the first step is simply becoming still and receptive, letting go of tension, and placing the attention on trust rather than thought.

Instead of starting with images, the meditation begins with a promise. The reading gives the words, “If ye love me, ye will keep my commandments, and I and the Father will come and abide with thee” (3374-1). These words are meant to be felt, not just repeated. As the promise settles into the mind and body, the person becomes inwardly prepared for visualization.

Only after this inner attunement does visualization begin. The reading says, “Visualize the coming of the Christ as He spoke in the day by the sea” (3374-1). This is not about creating a detailed picture, but about placing oneself quietly within the scene. The person allows simple impressions to arise—being near the water, hearing the voice, feeling calm presence—without trying to control the experience.

As this connection deepens, ordinary images of nature may arise. The reading explains that remembered words can bring “the greater realization of the beauties of water, the loveliness of clouds in the sky, of the storm, the snow, the sleet, the hail” (3374-1). These are not symbols to interpret, but natural ways the mind recognizes closeness to divine promise. Nature becomes a gentle reminder of presence rather than something to analyze.

The reading also addresses why a person may seem to lose awareness quickly during meditation. It says, “If there is the attuning of self, the surrounding of self with the Christ-Consciousness, be not afraid” (3374-1). This loss of awareness is not a problem if it happens peacefully. However, the reading warns that if fear appears, it is a sign to stop and return to calm awareness, saying, “If there is the experience and fear creeps in… be fearful” (3374-1).

To keep the meditation grounded, the reading gives a closing focus: “Let thy meditation be… ‘Here am I, O God! Use me, send me.’” (3374-1). This brings the experience back into daily life. The purpose of the meditation is not escape or visions, but willingness, service, and a quiet sense of being guided.

Overall, the reading teaches that meditation should be gentle, faithful, and centered on love rather than effort. As it says, “Keep ever faithful to that, of the beauty that is wrought even from the contemplation” (3374-1). The result is a growing awareness of closeness, peace, and purpose that continues beyond the meditation itself.

READING 1992-3

Reading 1992-3 explains that meditation and visualization can help the body because the mind directly influences physical life. It says that “the MIND acts upon the resuscitating forces of the physical being, by and through suggestion” (1992-3). This means that focused thought, when sincere, can help renew strength and balance in the body. Healing is not only physical treatment, but also the way the mind and spirit work together with the body.

The reading reminds us that the true self is not just the physical form. It says, “the REAL being is the spiritual import, intent and purpose” (1992-3). Because of this, meditation works best when it recognizes that spiritual forces are already part of the physical body. The purpose of meditation is not simply to repeat words, but to bring mind, body, and spirit into cooperation.

Visualization is described as a way of directing energy. The reading explains that meditation involves “a centralizing, a localizing of the mind upon those portions of the system affected, or upon the activities needed for the physical being” (1992-3). This means gently focusing attention on areas that need strength, balance, or healing, while holding a calm and hopeful awareness. This focused attention helps influence and guide the body’s natural forces.

The reading emphasizes sincerity. It says the process works only if it is “kept in sincerity; not merely said as rote, but that said being put into practical application” (1992-3). In other words, meditation must be lived, not just spoken. The thoughts held in meditation should show themselves in daily actions, attitudes, and relationships with others.

As part of meditation, the reading advises opening oneself to spiritual influence. It says, “OPEN the mind, the being, to the influences about same; surrounding self with the consciousness of the healing that is in the Christ-Consciousness, the Christ-awareness” (1992-3). This means allowing a sense of divine healing presence to surround and fill both mind and body, rather than forcing results.

The prayer given in the reading becomes the center of the meditation: “LORD, USE THOU ME - MY BODY, MY MIND - IN SUCH A WAY AND MANNER THAT I, AS THY SERVANT…” (1992-3). This prayer turns attention away from self-concern and toward service. By offering body and mind to be used for good, the individual aligns with healing forces that benefit both self and others.

The reading concludes that meditations like this “will bring those forces and influences for helpful experiences for the body” (1992-3). The goal is not control, but cooperation—allowing healing, strength, and balance to arise naturally through openness, faith, and purposeful living.

EDGAR CAYCE READINGS

Before that the entity was in the Holy Land during those experiences when the Master walked in the earth.

The entity was among those children who gathered first that day when He stood beside the sea and later spoke from Peter's boat. The entity was then a girl in the early teens who heard those words of the Master. When it allows itself in the present, these words can bring into the experience the greater realization of the beauties of water, the loveliness of clouds in the sky, of the storm, the snow, the sleet, the hail. All of these speak to the entity of the closeness, the loveliness of the Master's promises to the children of men.

Keep ever faithful to that, of the beauty that is wrought even from the contemplation. Again and again, read the different versions proclaimed by Matthew, Mark and John as to what those passages mean to man.

The entity was known as Mary; not of the holy women. For the entity later was among those very much in love with John Mark, until the questionings of Peter and Barnabas brought about dissuasions.

The entity later added to the helpers in the churches, in the various activities during the latter portion of the experience, even coming into the Grecian activities; almost being a missionary itself.

You almost did this time, for you came near to marrying one, didn't you?...

(Q) What is the best procedure to use in leading my morning devotional group?

(A) Open thy heart to God, surrounding self with the consciousness of the promises of the Christ - "If ye love me, ye will keep my commandments, and I and the Father will come and abide with thee." And as this is felt and spoken in body, in mind, visualize the coming of the Christ as He spoke in the day by the sea.

(Q) Would appreciate advice and counsel on my meditation periods; and why do I seem to go unconscious so quickly - is this advisable?

(A) If there is the attuning of self, the surrounding of self with the Christ-Consciousness, be not afraid. If there is the experience and fear creeps in, as it did in those closed places when ye were questioned by Paul, be fearful.

But let thy meditation be, as given, "Here am I, O God! Use me, send me."

3374-1

(Q) Is there a meditation that can be used for building the body and keeping it in good condition? Please explain how this might be accomplished?

(A) Just as the suggestions may be used that have been made to the body through some of the treatments outlined, - the MIND acts upon the resuscitating forces of the physical being, by and through suggestion. Just so there may be the realization that spiritual forces are a part of the whole physical being. For, the REAL being is the spiritual import, intent and purpose, see? Thus a meditation, a centralizing, a localizing of the mind upon those portions of the system affected, or upon the activities needed for the physical being, INFLUENCES, directs the principal forces of the system. And it does resuscitate, if kept in sincerity; not merely said as rote, but that said being put into practical application through the experiences and associations with others, - and especially this entity as it works with the developing minds, may see such reactions.

In the meditations, then, OPEN the mind, the being, to the influences about same; surrounding self with the consciousness of the healing that is in the Christ-Consciousness, the Christ-awareness.

Thus:

LORD, USE THOU ME - MY BODY, MY MIND - IN SUCH A WAY AND MANNER THAT I, AS THY SERVANT, MAY FILL THOSE LIVES AND HEARTS AND MINDS I MEET - DAY BY DAY - WITH SUCH HOPE AND FAITH AND POWER IN THY MIGHT, THAT IT MAY BRING THE AWARENESS OF THY PRESENCE INTO THE EXPERIENCE OF OTHERS AS WELL AS MYSELF.

Such as these will bring those forces and influences for helpful experiences for the body.

1992-3

The Personal Approach to Meditation

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Edgar Cayce taught that meditation must be personal. It is not something that can be copied exactly from another person, because each soul approaches God in its own way and at its own pace. True meditation begins within, not through imitation or external form. Cayce explained this clearly when he said, “Let the body enter within self, for in the quiet alone and in this way commune with the Father in Spirit.” (39-4) Meditation begins in stillness, sincerity, and inner honesty. It is not about technique, posture, or performance, but about genuine inner communion.

Cayce reassured seekers that there is no need to force results or chase dramatic spiritual experiences. Meditation is not meant to overwhelm or impress. He said, “The way, the how, the manner, will be opened… not to excess, but to that sufficient to meet the needs of the hour.” (39-4) This teaches that meditation unfolds naturally and wisely. What comes during meditation is exactly what is needed at that moment—no more and no less. The personal approach values patience and trust rather than pressure or expectation.

One of Cayce’s strongest teachings is that no one else can define your exact method of meditation. He emphasized personal responsibility and inner guidance, saying, “Each soul, each entity should of its own volition and desire perfect that approach which to the self answers that need within.” (2441-2) Meditation must answer a real inner need, not follow someone else’s formula. Cayce compared this to love, explaining that spiritual connection cannot be taught step-by-step: “No one may tell another how to fall in love.” (2441-2) Just as love must be felt and discovered personally, meditation must grow naturally from within. Borrowed experiences or copied methods weaken sincerity.

Preparation, Cayce taught, is also personal—but it matters deeply. Each person must prepare in a way that clears the mind and conscience. He advised, “Purify self; as in any manner that is in keeping with that as would to the mental self separate self from worldly things.” (1089-8) This does not mean following a single ritual or rule. It means entering meditation with a quieter heart, fewer distractions, and a sincere intention. Cayce added, “Enter in thy inner chamber, thine own conscience, and there pray in secret.” (1089-8) True preparation happens inwardly. Meditation becomes meaningful when it begins with honesty and humility.

Cayce emphasized that meditation should shape everyday life, not remain separate from it. The personal approach is not measured by how meditation feels, but by how life changes afterward. He said, “Let that thou meditatest upon be not so much in the way, the manner of activity, but that every activity may be directed by the consciousness of the Christ Spirit directing such activity.” (705-2) Meditation is successful when it brings guidance into daily decisions, relationships, and responsibilities.

He strongly warned against comparing one’s meditation experiences with those of others. Many people become discouraged or blocked because they expect their experience to look like someone else’s. Cayce said, “There is sought that this or that, which may have been reported to have happened to another, must be the manner of happening to self.” (705-2) This mindset creates resistance rather than openness. Instead of striving for signs or proof, Cayce advised letting go of expectations: “Let self loose, as it were… Do not try, or crave, or desire a sign.” (705-2) Meditation works best when approached with trust, openness, and simplicity rather than demand.

Cayce also made it clear that what is gained in meditation must be expressed through living. Inner growth that does not flow outward is incomplete. He said, “All thou hast learned… is manifested in that thou givest out.” (705-2) True spiritual growth shows itself through kindness, patience, understanding, and service—not through private experiences alone.

He offered a personal structure that individuals may adapt, focusing on surrounding oneself with divine awareness and becoming a channel for guidance rather than seeking self-glory. He gave this prayerful intention: “As I surround myself with the consciousness of the Christ-Mind… be purified to become the channel through which He may direct me.” (1947-3) But Cayce emphasized that meditation does not end when silence ends. The real test comes afterward: “Then each day live… in the same manner as ye prayed.” (1947-3) Meditation is completed in daily life.

Finally, Cayce summarized the entire teaching in one clear statement: “The activities of meditation are personal.” (1158-25) Some individuals need more preparation, some less, but sincerity, patience, and consistency matter more than form. The personal approach honors individuality while remaining rooted in spiritual purpose.

Edgar Cayce taught that meditation is deeply personal. You don’t need someone else’s method, experience, or results—only sincerity, patience, and a willingness to live what you receive. When meditation is personal, it becomes natural, steady, and truly life-shaping.

SELECTED READINGS ON THE PERSONAL APPROACH TO MEDITATION

“Let the body enter within self, for in the quiet alone and in this way commune with the Father in Spirit.” 39-4

Meditation begins inwardly and quietly. True communion happens when a person turns within, not through outward methods or performance.

“The way, the how, the manner, will be opened… not to excess, but to that sufficient to meet the needs of the hour.” 39-4

Meditation unfolds naturally over time. You receive what you need when you need it, without forcing results.

“Each soul, each entity should of its own volition and desire perfect that approach which to the self answers that need within.” 2441-2

No single meditation method fits everyone. Each person must discover the approach that truly works for them.

“No one may tell another how to fall in love.” 2441-2

Spiritual connection is personal and cannot be taught by formula. Meditation must grow from genuine inner feeling.

“Purify self; as in any manner that is in keeping with that as would to the mental self separate self from worldly things.” 1089-8

Preparation for meditation should clear the mind and conscience. The method can vary, but sincerity matters.

“Enter in thy inner chamber, thine own conscience, and there pray in secret.” 1089-8

True preparation happens inwardly. Meditation is a private, honest meeting within oneself.

“Let that thou meditatest upon be not so much in the way, the manner of activity, but that every activity may be directed by the consciousness of the Christ Spirit.” 705-2

Meditation should guide daily life. The personal approach is proven by how a person lives, not by technique.

“There is sought that this or that, which may have been reported to have happened to another, must be the manner of happening to self.” 705-2

Comparing experiences blocks growth. Expecting the same results as others creates resistance instead of openness.

“Let self loose, as it were… Do not try, or crave, or desire a sign.” 705-2

Meditation works best without pressure or expectations. Trust allows inner guidance to emerge naturally.

“All thou hast learned… is manifested in that thou givest out.” 705-2

Spiritual growth is shown through actions. Meditation is meaningful when it improves how you treat others.

“As I surround myself with the consciousness of the Christ-Mind… be purified to become the channel through which He may direct me.” 1947-3

A personal meditation may include prayerful intention. The goal is becoming a channel for guidance, not self-glory.

“Then each day live… in the same manner as ye prayed.” 1947-3

Meditation continues into daily life. What is gained inwardly should be lived outwardly.

“The activities of meditation are personal.” 1158-25

Meditation is individual by nature. Each person’s needs and preparation will differ.

“The preparations for same, to some individuals, are just as necessary as the meditation itself.” 1158-25

Some people need more preparation than others. The personal approach respects individual differences.

“The attitude of the individual is the greater incentive for such.” 1158-25

Sincerity and attitude matter more than form. A willing heart is the key to meaningful meditation.