Of all the at least somewhat confusing bodies of commentary found in the Cayce readings, there are few that compare in head scratching potential with those made about “lapis.” Since few stones are also so glowingly recommended, many have bent their intelligence to the task of solving this little mystery. Those who wish to play detective themselves will appreciate a sketch of the facts.

In the world of semiprecious stones, there are at least three kinds of lapis which may or may not be the objects of our quest. Lapis lazuli, regarded by ancient
alchemists as the stone of heaven, is noted for its many rich shades of blue, often accompanied by a grayish matrix and tiny flecks of pyrite. Few stones have been more highly valued, especially by the mystically oriented cultures of ancient Egypt and China.

Lapis linguis occurs in various shades of blue as well, as its other name, azurite, denotes. Found in the upper oxidized portions of copper deposits, it is usually linked with malachite. Azurite was reportedly considered a stone of great power in ancient Egypt, where it was used for spiritual guidance, clairvoyance and healing.
Lapis ligurius, or malachite, is a green, often banded, copper ore that derives its name from the Greek word for mallow, a plant with bright green leaves. Malachite has been a favorite since ancient times for its protective, healing and cosmetic uses.

There are close to 30 Cayce references, by name, to these types of lapis, making it the most recommended general category of stone in the readings. Lapis lazuli was especially valued for its strengthening, healing and spiritualizing influences, as the following comments show:

Keep something blue, and especially the color and emanations of the lapis lazuli, not the slick or polished nature, but of that nature that the emanations from same may give life and vitality (2132-1).

Upon thy body wear the lapis lazuli, which bringeth strength to thy weakened and faltering body at times. The vibrations... may again bring in the consciousness the awareness that life itself, health itself, cometh from the Creator (2564-3).

So may…those vibrations... with metals such as come in the lapis lazuli, make for the raising of the attunement in self through meditation (707-1).

This if encased and worn upon the breast would bring healing, and decisions for the entity, because of the very vibrations that such create in their activity (2282-1)

Several readings, as in the one just quoted, advised that the lapis be enclosed in a transparent substance such as crystal or glass. Apparently this would have the effect of making the vibrations less intense:

As to stones,—have near to self, wear preferably about the body, about the neck, the lapis lazuli, this preferably encased in crystal. It will be not merely as an ornament but as strength from the emanation which will be gained by the body always from same (1981-1).

The lapis lazuli would be very good for the body, if it were worn in crystal next to the skin (2376-1).

Lapis linguis, lapis lazuli. This as we find might be said to be a part of that same composition referred to, for it carries that vibration which will give strength to the body. Well that this be preserved between thin layers of glass or such compositions, else its radiation is too great (1931-2).

Much like lapis lazuli, lapis linguis was recommended by Cayce to promote mental clarity, deeper meditations, and even the development of psychic abilities. It seems no coincidence that the name is a Latin term meaning “speaking stone:” Of particular value to those who are interested in things psychic!

[It will]…aid an individual in its contact with the higher sources of activity (440-2)!

Those that are of a psychic turn may hear…those vibrations giving off, or the singing or talking stones—as they have been called in places (440-11).

The lapis linguis also would bring to the entity much, if it were worn about the body, keeping low the fires of passion—from materiality that there may be greater mental and spiritual development of this entity in the experience (559-7).

Hence, as we find the wearing of the stone lapis linguis would be as an aid in its meditative periods, and would become as a helpful influence. (1058-1).

Although the blue tones seem vastly favored, green lapis ligurius was sometimes suggested for properties such as healing and protection: Not that these should be merely considered as good luck stones that the entity should wear about self often, or most always,—but the lapis ligurius would bring much that will act in that manner as would be termed a PROTECTIVE influence…This is the green stone, you see,—the crystallization of copper and those influences that are creative within themselves (1931-1).

The lapis lazuli, worn close to the body would be well for the general healh. [It’s]… an erosion [corrosion?] of copper, but this encased in a glass would be well. The color is green. Hence the entity should ever be as a healing influence to others (3416-1).

Wait a moment—lapis lazuli, GREEN? Are we scratching our heads yet? Consider the readings that refer to lazuli, linguis and copper as though they were all describing the same stone—perplexing because lapis lazuli is not a copper derivative: For the entity should ever wear about the body the lapis lazuli or the lapis linguis for these will bring strength to the body (691-1)...

The lapis lazuli stone would be well to wear about the body. This is as a chrysalis to be sure of copper, thus the very natures of same produce those emanations... in which the environ is made for keeping holy things holy, and material things in their proper relationships. For it acts as it were as a storage of energies for the inner self
(880-2).

We find that it would be very helpful for the entity to wear upon the body a piece of stone that is of the lapis lazuli variety, but the essence or fusion of copper, not as a charm but as a helpful force in the vibrations that will coordinate with the body (1651-2).

To compound the confusion just a tad further, a series of readings suggested locating a huge specimen of lapis in the New York Museum of Natural History in order to listen to it “sing.” Here, Cayce asserted that the composition of this stone was “not lapis linguis, but LAPIS (440-9)!” Strangely, all other readings in this series refer specifically to lapis linguis or azurite. So, what’s an investigator to do with all these discrepancies? When faced with terminology problems of this magnitude, could it be that it’s time to rethink the terms themselves? In that case, the problem becomes basically one of associating a mineral description with the proper name. We're looking for a copper derivative that is soft, blue or occasionally green in color, related to lapis linguis and ligurius, and found in Arizona.

The stone that actually matches all these characteristics is chrysocolla, a rarer form of copper with the brilliant blues and aquas of a tropical shore. Chrysocolla has always sung for me.Of course there’s no way to prove in a court of law that this was what the readings had in mind, or in what percentage of cases. It’s entirely possible that in some instances, lapis lazuli or azurite was exactly what was meant. But there are two things we know for sure, beyond any shadow of a doubt: Cayce’s source could be extremely literal at times, and both names have the same meaning: “blue stone.”