The Edgar Cayce Reader

«Unfortunately, we have all come to think of "psychic" as something very unusual, especially since the dictionary gives as one definition of psychic as follows: "having abnormal powers, especially the power of automatic writing or of conversing in a trance."» — Edgar Cayce despierto abre el primero de los seis capítulos que el Contents le firma quejándose de la acepción que el diccionario da al término, la de poderes anormales, y es contra esa acepción que escribe todo el capítulo.

«If we understood the real meaning of psychic forces, however, we would have a different conception as to the significance of developing such powers within ourselves. Whether we wish to acknowledge it or not, all of us have psychic forces. Whether we want to develop them or not is a different question.» — y enuncia de entrada la tesis del capítulo: las fuerzas psíquicas las tienen todos, y lo que está en discusión no es tenerlas sino desarrollarlas.

«When people go about to develop any special ability or faculty, we know that they go into training with that object in view. One training for the prize ring has certain things that must not be done. In order to develop the ability to use some portion or function of the physical body, specific preparation must be made. One developing the voice trains that special ability or faculty. Certain rules must be followed in order to sing, to play the violin or piano.» — Edgar Cayce despierto argumenta por analogía con el entrenamiento del boxeador, del cantante y del instrumentista: toda facultad se desarrolla con reglas y con abstenciones.

«As we begin to develop such faculties or abilities latent within every individual—such as discernment of color, or the differentiation in how to apply it to visualize or picturize for others something we have seen in nature—these faculties partake of more than just the ability to draw the hand across the palette, the canvas or a piece of paper. Something within is being expressed. What gives the expression? Our psychic forces!» — y adjudica a esas fuerzas lo que en el ejercicio de una facultad excede a la destreza de la mano: lo que dentro se expresa.

«Now let me give you just what "psychic" means and say how it should be properly used. Do not think that every person you hear spoken of as "psychic" has something very peculiar about him; for you are afflicted with the same condition! You are just as peculiar as he; possibly more so.» — el giro con que devuelve el término al lector en segunda persona: quien lo oye está igual de aquejado que aquel de quien se dice que es psíquico.

«Webster gives this primary definition of psychic or psychical: "Of or pertaining to the human soul. Of or pertaining to the living principle in man. Sometimes pertaining to the human soul in its relationship to sense, or to appetite, and the outer visible world as distinct from the spiritual for the rational faculties." The second definition is "Of or pertaining to the mind, the mental contrasted within the physical body."» — y opone a la acepción del principio la definición de diccionario que sí acepta, la que remite el término al alma humana y al principio viviente en el hombre.

«Perception of the physical mind must come through the senses. Development of a faculty within means development of the acuteness of a sense. We know that what we seek to understand or comprehend reaches us physically through the five senses. As we draw comparisons, we get the differentiation and the ability to evaluate tone or color.» — Edgar Cayce despierto hace pasar toda percepción de la mente física por los cinco sentidos, y pone la comparación como el acto del que sale la capacidad de evaluar.

«People are sometimes afflicted with psychic blindness, consisting of an inability to recognize objects as they are seen. I once knew a man who saw everything upside down. He could not see any other way; everything was upside down to him. He was psychically blind!» — acuña ceguera psíquica para la incapacidad de reconocer los objetos tal como se ven, y la ilustra con un hombre que veía todo al revés.

«There are also those who are psychically deaf, which consists of an inability to comprehend the significance of harmony or sounds heard. We have seen people who were able to hear over a telephone but could not hear while sitting in a room talking with anyone; or they could hear while riding on a train but not while walking down the street. That is because some portion of the psychic functioning in the body is deficient.» — y sordera psíquica para la incapacidad de comprender la significación de la armonía o de los sonidos, con los ejemplos de quien oye por teléfono y no en la sala.

«Then we know from these things that there is a definite faculty within our bodies which we may call psychic forces, or psychic powers. This faculty pertains to the soul and also to something physical.» — de los dos defectos deriva la existencia de la facultad: algo que pertenece al alma y a la vez a lo físico.

«Hence the great difference in the French and in "the Grecian definition of psychic. To the French it means "animal" or "carnal"; while the Grecian meaning is "of the soul life." These two meanings are just as foreign to each other as possible!» — y explica la confusión del término por la distancia entre dos sentidos heredados, el francés que lo hace animal o carnal y el griego que lo hace de la vida del alma; el troceo imprime aquí una comilla de apertura suelta.

«When we use a word, what do we mean to imply or convey to others? This depends upon the ability of those listening—and also upon our ability to describe, through psychic forces, or through the development obtained through psychic forces. Only like begets like; only like can understand like. It is very hard for an engineer to describe to a musician just what his work is like, or for the musician to describe his work to an engineer. This is because of individual training of physical faculties—but also the portion which gives a perfect understanding or comprehension of those physical faculties: that is, the psychic force.» — Edgar Cayce despierto hace depender la comunicación de la semejanza entre quien habla y quien oye, con el ingeniero y el músico como caso, y pone la fuerza psíquica como lo que da la comprensión de las facultades físicas.

«If you are a musician, you can easily understand what is meant by psychic rhythm. It is the rhythmic form in which the mind tends to perceive monotonously repeated stimulation. That's why we pray and why we should also pray audibly, because the sound stimulates the ability to awaken our senses, in order to arouse the forces which will strengthen the psychic abilities within.» — de ahí saca la prescripción de rezar en voz alta: el sonido estimula el despertar de los sentidos y con él las capacidades psíquicas.

«The finite mind pertains wholly to our faculties or abilities—which may feed the soul, provided we give it whatever may build to sustain its life. But the infinite mind, about which the first question would be, "How can you know the infinite?" cannot be discerned through reason.» — la mente finita se ocupa de las facultades y puede alimentar el alma; de la infinita dice que no se discierne por la razón.

«Thus infinite mind is outside the realm of ordinary reasoning. We can comprehend the infinite only by a faculty that is superior to reason. That faculty is the psychic force. One must enter a state in which the finite self no longer exists!» — Edgar Cayce despierto pone la fuerza psíquica como la facultad superior a la razón por la que se comprende lo infinito, y su condición es dura: entrar en un estado en que el yo finito ya no existe.

«So often we pray as did the old lady who prayed for the hill to be moved; and every morning she looked out and said, "It is still there. I knew it would be."» — la parábola con que ilustra la oración que no espera nada: la anciana que pedía que la colina se moviera y cada mañana comprobaba que seguía ahí.

«We haven't gotten out of our finite reasoning self, so that the infinite can come in and aid. We must develop the faculty between the finite and the infinite, so that the infinite may become a portion of us. We seek to become one with the infinite by the reduction of our soul to its simplest self—its divine essence—and realize this union and identity.» — y la fórmula de la unión que propone, reducir el alma a su yo más simple, su esencia divina, hasta realizar esa identidad.

«Now, we might well go back and question how man developed this personality (finite) and how he lost his individuality, by losing the place he occupied with his Creator, in the beginning. This individuality is ever seeking to find expression through the faculties with which man has been endowed; for through these there may come expressions of the infinite, or God, into our lives.» — distingue personalidad e individualidad: la primera es lo finito que el hombre desarrolló, la segunda lo que perdió al perder el lugar que ocupaba con su Creador.

«We know that we have gradually lost our association, by our inability to close off our outer finite selves. In other words, we have thought so much about ourselves and the supplying of the needs of the physical, that we have gratified the fleshly desires until we have forgotten there is still an association of our soul with its Maker. That association is what we may choose to term psychic forces, or psychic abilities.» — y nombra fuerzas o capacidades psíquicas justamente a esa asociación del alma con su Hacedor, que dice olvidada por atender a lo carnal.

«No one would deny that such faculties may be used by those who lose their physical consciousness; or that they may be discerned in a gathering which has been attuned to influences from within or without.» — concede que las facultades obran en quien pierde la consciencia física o en una reunión afinada, y deja abierto de dónde viene la influencia, de dentro o de fuera.

«All that tends to purify and elevate the mind will assist us in this attainment, and will facilitate the approach and re-occurrence of these happy conditions. There are, then, different roads by which this end may be reached. The love of beauty which exalts the poet; that devotion to the One; that ascent of present science which makes the ambition of the philosopher; that love and those prayers by which some devout and ardent soul tends in its moral purity towards perfection—these all are the great highways conducting to the heights above the actual and the particular, where we may stand in the immediate presence of the Infinite which shines out from the depths of the soul.» — enumera los caminos que dice conducentes a lo mismo —la belleza del poeta, la devoción, la ciencia del filósofo, la oración del alma ardiente— y los llama grandes calzadas hacia lo que está por encima de lo actual y lo particular.

«The adherence to the developing of the ability to see and appreciate the beautiful, the pure, and the lovely in everything and everybody we contact —everything within the scope of what affects our body, mind and heart— will develop in us the abilities to be in closer attunement with the Infinite. And this is developing our psychic abilities within.» — y cierra igualando desarrollar lo psíquico con educar la capacidad de ver y apreciar lo bello, lo puro y lo amable en todo y en todos.

«There is also such a thing as psychic medicine, that department of science which treats of mental disease. If the psychic forces are not developed, there's something wrong with the mental abilities, something wrong with the abilities to comprehend.» — ata el desarrollo de esas fuerzas a la salud mental, y nombra medicina psíquica al departamento de la ciencia que trata la enfermedad mental.

«Because the ability to feed our souls (and that is why we are here) depends upon our ability to supply ourselves from our surroundings with that which will enable us to develop the power of» — y da al paso la razón de estar aquí, alimentar el alma con lo que el entorno provee; el tramo se corta en el límite de plana y sigue con *comprehension within*.

«When we attempt to be very close to—or even on speaking terms with— our God, do we expect an answer? When we pray, do we always expect to get an answer? We must lose the finite self and be willing to be used, in whatsoever way or manner He sees fit.» — Edgar Cayce despierto hace de la oración una pregunta sobre si se espera respuesta, y pone como condición perder el yo finito y consentir en ser usado.

«The answer comes to each one of us, as to whether these abilities are worth developing or not.» — la respuesta a si vale la pena desarrollar esas capacidades la remite a cada quien; lo que sigue, ya en la plana siguiente, funda la facultad en un derecho de nacimiento.

«means, then we know it is a faculty which exists—has existed, and is ours by birthright; because we are sons and daughters of God. We have the ability to make association with the Spirit; for "God is Spirit and seeks such to worship Him."*» — el cierre del capítulo, que arranca en la plana anterior: la facultad es de nacimiento por ser hijos e hijas de Dios, y la asociación se hace con el Espíritu; el troceo conserva el asterisco de la llamada de nota.

«*See John 4:23 June 30, 1932» — el pie del capítulo da la referencia bíblica de la llamada y lo data: es una charla del 30 de junio de 1932, no una transcripción de lectura, y esa fecha es la que separa esta voz de la del trance.

«Enoch walked with God, and he was not; for God took him." He was not found among his brethren, because his faith was counted to him for righteousness. If our faith or if our abilities for that psychic faculty we all possess have been so abused and we have allowed them to be ridiculed because we see visions or hear things; then we have built a barrier which prevents the faculties latent within each individual from developing us toward the Infinite.» — cita a Enoc como caso de la fe contada por justicia, y sostiene que dejar ridiculizar la facultad por ver visiones u oír cosas levanta la barrera que impide desarrollarla; el volumen repite esta cita bíblica más adelante con otra puntuación.

«Mind reading, or mental telepathy, does exist; we know that. We experience it ourselves every day. Many of us have had the experience of thinking about someone—and that person calls us on the phone. Again, we may have been speaking about certain people, and they walk in the door.» — Edgar Cayce despierto abre el segundo de sus capítulos dando por sabida la telepatía y fundándola en la experiencia diaria: pensar en alguien y recibir su llamada.

«This kind of thing happened to me just a few days ago. We were discussing a subject. As far as I knew, there was no reason on earth for the person involved to come to my home; but as we were speaking of him and his abilities, it happened that he appeared right then.» — y da el caso propio más reciente, con la reserva de que no había razón en la tierra para que el aludido fuera a su casa.

«What caused this? Was it chance—just an everyday occurrence? Or was it that the thought-vibrations between our minds and his mind brought about the conversation?» — deja la pregunta por la causa en forma de disyuntiva —azar o vibraciones de pensamiento entre las mentes— sin responderla todavía.

«My experiences have taught me that practically every phase of phenomena may be explained by activities of the subconscious mind. First, let me tell you one of my own experiences along these lines—an experiment I have never repeated! In telling you why not, I can give you my ideas as to how mental telepathy should and should not be used.» — la tesis del capítulo en boca de Edgar Cayce despierto: casi toda fenomenología se explica por actividades de la mente subconsciente, y el experimento que va a contar es el que no repitió nunca.

«While I was operating a photographic studio, a young lady was working in my studio who was really a musician, yet she had become interested in photography and in the phenomena as manifested through me. We had many discussions about the various phases of these phenomena.» — sitúa la escena en su estudio fotográfico, con la ayudante música interesada en los fenómenos que dice manifestarse a través de él.

«"You couldn't get my brother to come up here," she said, "and I know you couldn't get Mr. B. to come here, either, because he dislikes you."» — las dos personas que la ayudante elige por imposibles, una de ellas por aversión declarada hacia él.

«I told her that before twelve o'clock the next day her brother would not only come up to the studio, but he would ask me to do something for him. "And the next day before two o'clock," I told her, "Mr. B. will come here."» — Edgar Cayce despierto fija de antemano plazo y contenido de la prueba, incluido que el hermano le pediría algo.

«At ten o'clock the next day, I came in and sat down. I sat in meditation about thirty minutes, just thinking about the boy; yet I wondered if perhaps I hadn't overstepped myself in saying he was going to ask me to do something for him, because his sister had told me that he didn't have any patience with the work I did.» — la ejecución, media hora de meditación pensando en el muchacho, y la duda propia dicha dentro del relato: temía haberse excedido al anunciar la petición.

«After about half an hour of this concentrated thought, I saw the boy pass on the street below, then turn and come up on the steps. He stood there a few seconds, looking up the steps—then walked away. In a few minutes, he turned in again and came up the steps to the second floor.» — y el detalle que da por resultado: el muchacho pasa, se vuelve, sube, se detiene mirando la escalera, se va y vuelve a entrar.

«The boy sat on the edge of the table, turning his hat around in his hands. Then he said, "Well, I hardly know—but I had some trouble last night at the shop, and you've been talking so much about Mr. Cayce, I just wondered if he couldn't help me out." His sister almost fainted!» — lo que el muchacho dice al llegar, que apenas sabe por qué está ahí, y la razón que se da a sí mismo: un problema en el taller la noche anterior.

«I told her I wouldn't be in when Mr. B. came, because he disliked me so much; and that he wouldn't know why he had come in. She told me afterwards that he did come in about twelve thirty, after I had gone out. She asked him if she could do anything for him. He said, "No, I don't know what I'm doing here—I just came up," and walked out.» — la segunda mitad del experimento, con la particularidad que Edgar Cayce despierto subraya: el hombre entró sin saber por qué había venido.

«For the many hundreds of thousands of people who have become intrigued with, and who have benefited from, Edgar Cayce, this book will be a basic, invaluable addition to their Cayce reference library.» — la solapa sitúa al destinatario del volumen entre quienes ya se interesaron por Edgar Cayce, y lo ofrece como pieza de una biblioteca de referencia sobre él.

«The almost fifteen thousand telepathic-clairvoyant readings of the late Edgar Cayce include material on an exceptionally wide variety of subjects.» — la solapa cifra el archivo en casi quince mil lecturas y llama telepático-clarividente a lo que contiene; la Introducción dará una cuenta distinta, algo más de catorce mil.

«While in general it falls into the categories of mental, physical, and spiritual, the research breaks down into studies in the fields of psychology, parapsychology, philosophy, religion, history, pre-history, and medicine.» — y reparte la materia en tres categorías —mental, física y espiritual— antes de listar los campos de estudio en que dice desglosarse.

«Certain portions of this book have appeared under the following copyrights: Copyright © 1967 by The Association for Research and Enlightenment, Inc.: Cast Out Fear; Genetics, Past and Present; Clues to the Mystery of Egypt; Psychoanalysis and the Edgar Cayce Readings; Reincarnation and the Teaching of Poetry; The Mysteries; Wisdom» — la plana de derechos declara que el volumen se compone de piezas con copyright propio anterior, y da la lista de 1967 por sus títulos.

«Copyright © 1968 by The Association for Research and Enlightenment, Inc.: LSD and the Cayce Readings; Health in Your Life Design; Peace in Our Time; Thy Perfect Peace; To Lead Out; Karma, Our Jot and Tittle» — y la lista de 1968, en la que figuran tres títulos —Reincarnation and the Teaching of Poetry, Thy Perfect Peace y To Lead Out— que el Contents de este volumen no imprime.

«Paperback Library is a division of Coronet Communications, Inc. Its trademark, consisting of the words “Paperback Library” accompanied by an open book, is registered in the United States Patent Office.» — la misma plana declara de quién es división el sello y describe su marca registrada.

«INTRODUCTION: WHO WAS EDGAR CAYCE? by Hugh Lynn Cayce HOW TO DEVELOP YOUR PSYCHIC ABILITY by Edgar Cayce MENTAL TELEPATHY» — el Contents abre adjudicando la Introducción a Hugh Lynn Cayce y separándola con dos puntos del resto de las entradas.

«PEACE IN OUR TIME by Violet M. Shelley PSYCHOANALYSIS AND THE EDGAR CAYCE READINGS by Dudley Delany HEALTH IN YOUR LIFE DESIGN by Roy D. Kirkland, D.O.» — la primera tanda de firmantes del Contents, con los grados académicos tal como el volumen los imprime.

«THE ESSENES AND MOUNT CARMEL - by Violet M. Shelley DREAM SEMINAR by W. Lindsay Jacob, M.D.» — la entrada de los esenios arrastra un guion suelto del escaneo antes de la firma, que se conserva tal cual.

«KARMA—OUR JOT AND TITTLE by Mary Ann Woodward THE THEORY OF OUT-OF-BODY TRAVEL from the Edgar Cayce Readings» — el Contents alterna capítulo firmado y extracto sin firma, y esa alternancia es la que reparte las voces del volumen.

«CLUES TO THE MYSTERY OF EGYPT by Violet M. Shelley ADVICE ON AUTOMATIC WRITING from an Edgar Cayce Reading» — la única entrada del Contents que dice *from an Edgar Cayce Reading*, en singular: el capítulo de la escritura automática transcribe una sola lectura.

«LSD AND THE CAYCE READINGS by William A. McGarey, M.D. THE MEANING OF WISDOM from the Edgar Cayce Readings» — las dos últimas entradas del Contents, con el capítulo del LSD firmado por un médico y el de la sabiduría sin firma.

«The ten books which have been written about him have totaled more than a million in sales, and more than ten other books have devoted sections to his life and talents.» — Hugh Lynn Cayce abre midiendo la literatura previa sobre su padre por ventas y por número de libros, antes de plantear la pregunta del título.

«In June, 1954, the University of Chicago held him in sufficient respect to accept a Ph.D. thesis based on a study of his life and work: in this thesis the graduate referred to him as a "religious seer."» — y pone una junto a otra las dos maneras en que se lo nombró el mismo mes: la tesis doctoral que lo llamó vidente religioso

«In June of that same year, the children's comic book House of Mystery bestowed on him the impressive title of "America's Most Mysterious Man!"» — y el tebeo que le dio el título de hombre más misterioso de América; Hugh Lynn Cayce las yuxtapone sin decidir entre ellas.

«Even as a child on a farm near Hopkinsville, Kentucky, where he was born on March 18, 1877, Edgar Cayce displayed powers of perception which seemed to extend beyond the normal range of the five senses. At the age of six or seven he told his parents that he was able to see and talk to "visions," sometimes of relatives who had recently died.» — la Introducción data el nacimiento y sitúa en los seis o siete años lo que llama visiones, incluidas las de parientes muertos hacía poco.

«His parents attributed this to the overactive imagination of a lonely child who had been influenced by the dramatic language of the revival meetings which were popular in that section of the country.» — y consigna la explicación que los padres dieron —imaginación de niño solo, influido por el lenguaje de los avivamientos— sin suscribirla ni descartarla.

«A group of physicians from Hopkinsville and Bowling Green, Kentucky, took advantage of his unique talent to diagnose their own patients. They soon discovered that Cayce only needed to be given the name and address of the patient, wherever he was, and was then able to "tune in" telepathically on that individual's mind and body as easily as if they were both in the same room. He needed, and was given, no other information regarding any patient.» — Hugh Lynn Cayce describe el procedimiento tal como dice que los médicos lo encontraron: bastaban nombre y domicilio del paciente, sin más datos.

«One of the young M.D.'s, Dr. Wesley Ketchum, submitted a report on this unorthodox procedure to a clinical research society in Boston. .On October 9, 1910, The New York Times carried two pages of headlines and pictures. From that day on, invalids from all over the country sought help from the "wonder man."» — y data en el informe de Wesley Ketchum a una sociedad de Boston y en la portada del New York Times del 9 de octubre de 1910 el paso de la práctica local a la demanda nacional; el troceo imprime un punto suelto antes de *On October*.

«As an open-membership research society, it continues to index and catalogue the information, initiate investigation and experiments, and promote conferences, seminars and lectures. Until now its published findings have been made available to its members through its own publishing facilities.» — lo que Hugh Lynn Cayce dice que la A.R.E. hace con ese archivo: indexar, catalogar, iniciar investigación y experimentos, y promover conferencias y seminarios, publicando hasta entonces solo para sus miembros.

«Now Paperback Library has made it possible to present a series of popular volumes dealing with those subjects from the Edgar Cayce readings most likely to appeal to public interest.» — y la razón editorial de esta serie, dicha sin rodeos: los asuntos de las lecturas con más probabilidad de interesar al público.

«This publication was established in January of 1966 as one of the services for Association membership, now numbering many thousands who are scattered all over the world.» — la revista de la que salen los artículos se data en enero de 1966 y se declara servicio para los miembros de la asociación.

«Later, by sleeping with his head on his schoolbooks, he developed some form of photographic memory which helped him advance rapidly in the country school.» — el episodio de la memoria adquirida durmiendo sobre los libros de la escuela; la Introducción dice en el renglón siguiente, ya en la plana 8, que la facultad se desvaneció y que la escolaridad acabó en séptimo grado.

«These readings constitute one of the largest and most impressive records of psychic perception ever to emanate from a single individual. Together with their relevant records, correspondence and reports, they have been crossindexed under thousands of subject-headings and placed at the disposal of psychologists, students, writers and investigators» — la Introducción describe el archivo como uno de los mayores registros de percepción psíquica salidos de una sola persona, y lo declara indexado y puesto a disposición de psicólogos, estudiantes, escritores e investigadores; el tramo se corta en el límite de plana. El troceo parte aquí *cross-indexed* por el guion de fin de renglón y la herramienta devuelve la forma unida; la lectura restituida es *cross-indexed*.

«References 1. Milman, D.H.: "An Untoward Reaction to Accidental Ingestion of LSD in a 5-Year-Old Girl," JAMA 201: 143-147 (Sept. 11, 1967).» — el capítulo del LSD cierra con veinte referencias numeradas, que son el único aparato bibliográfico del volumen; la primera es el caso de la niña que abre el artículo.

«10. Newland, C.A.: My Self and I (New York: New American Library of World Literature, Inc., 1963). 11. Clark, F.M.: Beyond the Light (New York: Vantage Press Inc., 1958). 12. Puharich, A.: The Sacred Mushroom (New York: Doubleday and Co., Inc., 1959). 13. Weil, G.; Metzner, R.; and Leary, T., eds: The Psychedelic Reader (New York: University Books, Inc., 1965).» — las cuatro monografías sobre lo psicodélico que William A. McGarey nombra en el cuerpo, con The Psychedelic Reader de Weil, Metzner y Leary entre ellas.

«20. Farnsworth, D.L., and Prout, C: "Marijuana and LSD," The Bulletin, San Francisco Medical Society 40» — la última de las veinte referencias del capítulo del LSD, la del dictamen sobre la ruleta de drogas, que el volumen imprime ya en la plana 164.

«Out of the wealth of material in the Cayce files grew the Association for Research and Enlightenment, Inc., and its affiliated organizations, the A.R.E. Press and the Edgar Cayce Foundation.» — la sección final del volumen, sin firma, describe la A.R.E. y sus organizaciones afiliadas; es aparato y no lectura.

«The Foundation is engaged in the complicated task of indexing and crossindexing the hundreds of subjects discussed in the readings. Because of their age, the papers are rapidly deteriorating, and they are now being microfilmed for safekeeping and duplicated for ready reference. The subject matter almost blankets the field of human thought; from the value of peanuts to the building of the Great Pyramid; from how to get rid of pinworms to prophecy of the future.» — y describe el trabajo de la fundación, con los papeles deteriorándose y microfilmados, y el alcance de las materias del cacahuate a la Gran Pirámide. El troceo parte aquí *cross-indexing* por el guion de fin de renglón y la herramienta devuelve la forma unida; la lectura restituida es *cross-indexing*.

«The Association for Research and Enlightenment is an open-membership, nonprofit organization chartered under the laws of the Commonwealth of Virginia to carry on psychic research. It is devoted to the study of the readings and conducts numerous experiments in psychic phenomena. It also cooperates in the fields of medicine, psychology and theology.» — la A.R.E. se declara organización sin fines de lucro constituida en Virginia para hacer investigación psíquica.

«The active membership of the A.R.E., as it is usually called, is made up of people of all religious faiths and many nationalities, including foreign countries. Strangely, they all seem to be able to reconcile their faiths with the philosophy emerging from the Cayce readings. They come from all walks of life; there are doctors, lawyers, ministers, artists, businessmen, teachers, students, working people, housewives.» — y describe a sus miembros como gente de todas las confesiones, con la observación de que todos parecen reconciliar su fe con la filosofía de las lecturas.

«The Association, governed by a board of trustees, conducts conferences at the Virginia Beach headquarters and regional conferences in New York, Dallas, Denver, Los Angeles and other large cities.» — con el gobierno por junta de fideicomisarios y las conferencias regionales por ciudades.

«The Association and its affiliated organizations occupy a large, rambling, three-story frame building of shore architecture. Standing on the highest elevation at Virginia Beach, the building and grounds take up a full city block and face the Atlantic Ocean, a block away. A new building has been constructed which houses a lecture hall, class rooms, offices and the A.R.E. Press.» — la descripción del edificio de Virginia Beach, que es lo más cercano a una fotografía que el volumen ofrece.

«To the skeptic there is an appropriate answer: in the words of Abraham Lincoln, "No man has a good enough memory to be a successful liar!" for forty-three years.» — la única respuesta al escéptico que el volumen ofrece, una frase atribuida a Abraham Lincoln sobre la memoria del mentiroso, seguida del plazo.

«OTHER EXCITING BOOKS FOR A MORE COMPLETE UNDERSTANDING OF EDGAR CAYCE, THE SLEEPING CLAIRVOYANT VENTURE INWARD by Hugh Lynn Cayce (53-370, 600)» — el catálogo editorial que cierra el volumen rotula a Edgar Cayce el clarividente dormido, y abre con el libro de su hijo.

«The son of Edgar Cayce, the most amazing psychic of modern times, takes you into the unexplored world of the unconscious. "I would place this book high on any required reading list for people interested in psychic matters." — Gina Cerminara, author of Many Mansions» — la reseña de ese título identifica a Hugh Lynn Cayce como hijo de Edgar Cayce, con un elogio firmado por Gina Cerminara.

«EDGAR CAYCE ON REINCARNATION by Noel Langley (54-559, 750) Composed largely of Edgar Cayce's own words, EDGAR CAYCE ON REINCARNATION explores the many startling facets of the concept of man having more than one life. Treating reincarnation not as an occult fantasy but as a feasible effect of Christianity, he shows how modern man may achieve immortality.» — la reseña del catálogo declara que ese libro trata la reencarnación no como fantasía ocultista sino como efecto viable del cristianismo.

«EDGAR CAYCE ON ATLANTIS by Edgar Evans Cayce (54-656, 750) Edgar Cayce reveals the mysteries of the strange lost continent—and predicts where and when it will rise again! A "must" for anyone interested in the fascinating civilization of Atlantis.» — la del volumen sobre la Atlántida, firmado por otro hijo, anuncia dónde y cuándo volverá a emerger.

«EDGAR CAYCE ON PROPHECY by Mary Ellen Carter (54-699, 750) Includes hundreds of predictions on domestic, international, psychological and scientific affairs from the celebrated Life Readings of Edgar Cayce. Told mainly in Cayce's own words, EDGAR CAYCE ON PROPHECY is an informative, illuminating guide to the basic readings of America's most famous, most authenticated seer.» — y la del volumen de profecía llama a Cayce el vidente más famoso y más autenticado de América.

«EDGAR CAYCE ON DREAMS by Harmon Hartzell Bro, Ph.D. (54-776, 750) Edgar Cayce shows you how to use your dreams to achieve the same selfunderstanding, happiness and success he gave to others in his famous "Life Readings." By following Cayce's techniques of dream interpretations, you will be able to: * predict the future * discover hidden personal talents * relieve nervous tensions * make money * rear children wisely * develop your ESP * discover your past lives * gain insight into your destiny in this life— and beyond» — la última entrada del catálogo promete, en lista con viñetas, predecir el futuro, hacer dinero, criar hijos y descubrir vidas pasadas: es el registro del editor y no el de las lecturas. El troceo parte aquí *self-understanding* por el guion de fin de renglón y la herramienta devuelve la forma unida; la lectura restituida es *self-understanding*.