Читать книгу Edgar Cayce on the Mysterious Essenes - John Van Auken - Страница 8

It was a surprise to everyone present when the so-called “Sleeping Prophet,” Edgar Cayce, began giving a trance-state discourse about a soul group called the Essenes (pronounced, es-scenes), stating that they played a major role in the spiritual journey of humankind. Except for a few scholars and ancient-history buffs, no one on the planet had heard of the Essenes—that is until 1947 when the Dead Sea Scrolls were discovered in caves in Qumran. And that discovery occurred two years after Cayce’s death in 1945, so he was teaching about a group that had not yet been discovered—revealing more about the so-called “Akashic record” and how all is recorded on this etheric film, this “collective mind,” and can be read if one’s own mind can tune into it, as Cayce’s did.

The physical Dead Sea Scrolls were found north of legendary Masada, along the northwestern shore of the Dead Sea. And though the Bible mentions Pharisees and Sadducees, it does not mention Essenes by name. Yet, we now know that the Essenes were deeply involved in Jewish and early Christian activities.

Historical records of the Essenes have given us some insight into this mysterious soul group, who were sometimes called Nazarenes, having originally come from Nazareth. The primary historical sources containing information about the Essenes are from these classical writers and their documents:

•Flavius Josephus: The Wars of the Jews (ca. 75CE), The Antiquities of the Jews (ca. 94CE), and The Life of Flavius Josephus (ca. 97CE).

•Philo Judaeus (ca. 20–54CE): Quod Omnis Probus Liber, Hypothetica in Eusebius, Praeparatio Evangelica, and De Vita Contemplativa.

•Pliny the Elder (died ca. 79CE): Natural History.

•Epiphanius of Salamis: Panarion (ca. 378CE).

According to these records, the Essenes were a large group of serious spiritual seekers, and though their scrolls were found in Qumran, their headquarters was on Mount Carmel. (Epiphanius of Salamis, Panarion 1:18, and Josephus, The Wars of the Jews)

Mount Carmel is a coastal mountain range, twenty-four miles long, in northern Israel in the hills of Galilee and the Golan Heights, overlooking the Mediterranean Sea. There are many caves in this mountain range as well as lush vegetation, making it a historically ideal place for those seeking refuge from the authorities or the general population. In the Book of Amos, a prophetic book of the Hebrew Bible, Mount Carmel was a place of refuge for Elijah and Elisha. (Amos 9:3) The biblical Book of Kings states that an altar to God was built on this mount in ancient times and Elijah rebuilt that altar during his time. (II Kings 2:25) And it was at this altar that Elijah challenged four hundred and fifty priests of Baal to a contest to prove whose god was the one true God. (I Kings 18:19-46) In the story, the Baal priests could not get their god to respond to their pleas, but Elijah’s prayers brought fire down upon the altar and much needed rain to the mount. Even as far back as the 1400s BCE, Egyptian Pharaoh Thutmose III considered the mount to be a holy site in the Canaanite territories! (Cheyne and Black, Encyclopedia Biblica) Pythagoras actually visited the mountain and considered it to be one of the most holy of all mountains. According to Roman historian Tacitus, there was an oracle on Mount Carmel that Emperor Vespasian consulted during his reign. Tacitus also confirmed that there was an altar there—an altar that had no images and did not have a temple around it. (Jewish Encyclopedia: “Carmel, Mount”)

According to Edgar Cayce (254-109), the Essenes were the continuation of the legendary “School of the Prophets” begun by the High Priest Melchizedek, who broke bread and drank wine with Abraham (Genesis 14:18). The school was further developed by the prophet Samuel around 1020 BCE in Ramah, a town about four miles northwest of Jerusalem. (I Samuel 19:18-24) And this school was revived by Elijah on Mount Carmel around 860 BCE.

In the Bible there are over twenty mentions of the School of the Prophets and groups of prophets working together. Here are a few key ones: In 1 Samuel 19:19-24 we have, “Then Saul sent messengers to take David, but when they [the messengers] saw the company of the prophets prophesying, with Samuel standing and presiding over them, the Spirit of God came upon the messengers of Saul; and they also prophesied. When it was told to Saul, he sent other messengers, and they also prophesied. So Saul sent messengers again the third time, and they also prophesied.” Later in chapter 10:5-6 we find this, “Samuel said to Saul, ‘Tell the servant to pass on before us, and when he has passed on stop here yourself for a while, that I may make known to you the word of God. [Samuel then said] You will come to the hill of God where the Philistine garrison is; and it shall be as soon as you have come there to the city, that you will meet a group of prophets coming down from the high place with harp, tambourine, flute, and a lyre before them, and they will be prophesying. Then the Spirit of the Lord will come upon you mightily, and you shall prophesy with them and be changed into another man.’” In Ezra 5:2 we have this, “Then Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak arose and began to rebuild the house of God which is in Jerusalem; and the prophets of God were with them supporting them.” 2 Kings 2:3 has this passage, “Then the sons of the prophets who were at Bethel came out to Elisha and said to him, ‘Do you know that the Lord will take away your master [Elijah] from over you today?’ And he said, ‘Yes, I know; be still.’” And in verse 15, “Now when the sons of the prophets who were at Jericho opposite him saw him, they said, ‘The spirit of Elijah rests on Elisha.’ And they came to meet him and bowed themselves to the ground before him.” In 1 Kings 18:4 we gain some idea of just how many prophets there were, “When Jezebel destroyed the prophets of the Lord, Obadiah took a hundred prophets and hid them by fifties in a cave, and provided them with bread and water.”

The name Essene is Greek, and though it is and continues to be attributed to the communities at Qumran and Mount Carmel, none of the scrolls contain this name and there is no evidence that the communities ever used the name Essene!

The origin of the name is difficult to trace, but we do have some information that leads us to the term “Essene.” Philo used Essaioi, and according to his etymology it signifies “holiness.” (Quod Omnis Probus Liber, XII. 75-87.) And the Essenes were considered to be a most holy community. In Pliny the Elder’s Latin text it is Esseni. (Natural History, 5:73) And even though the scrolls never used any singular name to identify their community, they did refer to themselves by various descriptive terms, such as “the Keepers of the Covenant” and “Doers of the Law.” Interestingly, “Doers of the Law” in Hebrew is Osei ha-Torah, and Osei (meaning “to do”) is a form of Osim (meaning “doers”) and is pronounced oseem. Thus the “Doers of the Law” may have been called “the Oseem” (phonetically), leading us possibly to “Ossenes”—and in fact, Epiphanius wrote about a Judaic sect called “Ossenes.” (Panarion, 1:19.) This may have been the Hebrew source for the Greek name Essenes.

Even so, there is much confusion and misinformation about these people, and much of it appears to come from the classical historians.

Baigent and Leigh gave many examples of the misunderstanding and confusion over the Essenes. (The Dead Sea Scrolls Deception, p. 170) Here are some obvious misunderstandings:

•According to the classical historians, the Essenes were celibate; yet researchers of the Qumran area found the graves of women and children and a scroll titled “Community Rule” which contained regulations governing marriage and the raising of children.

•Strangely, the classical writers that I listed above never mentioned the solar calendar used by the Essenes, yet it was profoundly different than the established lunar calendar used by the Jews of that time. How could they miss this striking detail?

•Philo wrote that the Essenes did not have animal sacrifice, which was practiced by orthodox Jews at the Temple in those times; yet the Qumran caves contained a scroll called the “Temple Scroll” containing precise instructions for conducting animal sacrifice.

•Josephus declares that Herod the Great honored the Essenes, yet the scrolls indicate otherwise, identifying Herod and his dynasty among their enemies.

•Classical writers identified the Essenes as pacifists, yet among the scrolls at Qumran is a “War Scroll,” clearly indicating otherwise. And Qumran was a fortified site and the community had a forge for making weapons.

Why these differences? Modern researchers believe it is due to various divisions within the greater Essene community, and Edgar Cayce agrees. Even Josephus acknowledges that some Essenes did indeed marry and have children, while others were celibate. (The Wars of the Jews, Book II, Chapter 8) Some Essenes may have been pacifists and some zealot warriors. The Scriptures themselves acknowledge the presence of zealots among the population, even among the followers of Jesus.

But the best reason may be that the classical writers never had access to the inner community because anyone who wanted to become a member had to endure a three-year qualifying period!

There is some indication that segments of the greater Essenes community may have actually maintained relationships with the orthodox Jews at the main temple in Jerusalem and some with the non-Jewish authorities, including Herod the Great. The Essenes may have infiltrated these potentially dangerous groups in order to keep tabs on them and their plans, avoiding any surprising changes that might endanger their community.

Another reason for confusion among the classical historians is that there were many religious communities living in Roman Judea at that time, and despite their differences many were called Essenes (meaning something akin to “holy ones”). The Qumran and Mount Carmel communities were placed in the same collective pool with all the others who were ascetic, mystical, and messianic. Josephus numbered the Essenes in the thousands, possibly because of this broad use the term Essene, and considered them to be the third major sect of Judaism at that time—the other two being Pharisees and Sadducees: “For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for each other than other sects have.” (The Wars of the Jews, 2:124)

According to Josephus, the Essenes had settled “in large numbers in every town” in Judea. Philo speaks of “more than four thousand” Essaioi living in “Palestine and Syria,” (Quod Omnis Probus Liber. XII.75) and “in many cities of Judaea and in many villages and grouped in great societies of many members.” (Hypothetica. 11:1, in Eusebius. Praeparatio Evangelica, VIII) [Note: Palestine was the Roman name for the region, biblically it was Canaan.]

In Edgar Cayce’s discourse numbered 254-109, he translated the name Essene to mean something akin to “expectancy” in English. And since the Essenes were considered by almost every classical record to be a “messianic” community, Cayce’s word choice would seem appropriate. “Expectancy” clearly indicates that they believed in the prophecy of a messiah that was given to Daniel by the archangel Gabriel in chapter 9 of the biblical Book of Daniel (9:25-26). But Cayce explained that there was a bigger vision among these souls. He went on to explain that those who are seekers and “students of spirituality” and the “phases of spiritual evolution” have an “expectancy of a new order, of a fulfilling of or a return to those activities that may bring about the time for redemption of the world.” This worldview fits as well, because the Essenes had satellite communities as far away as India. (Manimekalai, by Merchant Prince Shattan, verse (gatha) 27)

Cayce continued explaining that the Essenes felt that the basis of human instruction and direction needed to be not so materialistic and commercial but more spiritual because ultimately human souls are eternal spiritual beings. And as such, we are destined to be celestial beings who are only temporarily incarnating terrestrially. We temporarily live in this physical world as terrestrial beings, and though it is intentional and purposeful, our true nature and destiny is as spirit-souls with higher celestial minds.

This Cayce reading goes on to indicate that it is important to enable individuals and groups to prepare themselves to be channels through which the more perfect way may be seen and understood. Thus, the need for the “School of the Prophets” as was begun by the high priest Melchizedek, the “King of Salem,” who broke bread and drank wine with Abraham (Genesis 14:18), and later by the prophet Samuel (I Samuel 10 and 19) and developed further by the prophet Elijah, ultimately leading to the establishment of the sect of the Essenes and their temple at Mount Carmel. (I Kings 18) Some believe that this temple was initially near the cave in which Elijah heard God’s “still, small voice.” (I Kings 19:12)

According to Cayce, the initial purpose of the Essenes was individual preparation for spiritual birth. Jesus gave this same teaching to Nicodemus when he stated the importance of being born again—physical birth was only half of the whole human journey, one also had to be born of the Spirit. (John 3) This was true because all humans are eternal spirit beings and only temporarily physical ones. A secondary purpose was to prepare enlightened people to go out into the world as light bearers to counterbalance the soul-crushing darkness of selfishness, materialism, and worldliness.

However, Cayce alerts us that the Essenes were not a homogenous group but, like the Christian Protestant faith, had many denominations, many branches of varying beliefs, rules, rituals, and lifestyles. At various times and places these differing branches were called Nazarites, School of the Prophets, Hasidees, Therapeutae, Nazarenes, and even the Great White Brotherhood (though the name may imply males only, Cayce revealed that sisters were members of this brother-sisterhood as well). Some of these denominations even had Gentiles among their membership! You recall how the apostle Peter was shocked when the Holy Spirit descended upon uncircumcised, pork-eating, partying Gentiles! (Acts 10:45) Cayce also taught that the Essenes considered women to be equals with men, and even allowed them to serve in temple ceremonies: “This was the beginning of the period where women were considered as equals with the men in their activities, in their abilities to formulate, to live, to be channels.”(254-109) Interestingly, there is confirmation of this in the scriptures when the baby Jesus is shown to a female prophet at the temple. (Luke 2:36-38) There is only one temple that would have allowed such a thing to occur, and it had to be the Essene temple on Mount Carmel.

This same discourse of Cayce’s states that they “joined [the community] by dedication—usually by their parents. It was a free will thing all the way through, but they were restricted only in the matter of certain foods and certain associations in various periods—which referred to the sex, as well as to the food or drink.”

The readings explained that Jesus did not just suddenly appear but was the result of nearly three-hundred years of Essene efforts to prepare the way for the coming of the promised Messiah Spirit and the Messiah Consciousness into the earth! The Essenes had read the scriptures carefully. They knew that God had promised a maiden would conceive and birth a sacred boy that would be known as “God with us” (Isaiah 7:14, Emmanuel). And the archangel Gabriel had prophesied the coming of an “Anointed One” to challenge the world in Daniel 9:25-26. Therefore, the Essenes where looking for a special young woman who would be the channel of a light teacher from God.

Cayce was asked to describe the process of selection and the training of those set aside as holy girls and possible mothers for the “Anointed One” (Messiah in Hebrew and Christ in Greek). He explained that all candidates were first “dedicated” by their parents; then later the individuals needed to make a commitment “through growths as to whether they would be merely channels for general services . . . or special services.” At various times the leadership of the Essenes would put out a call for special services. In the case of the birth of the Messiah, twelve young girls were chosen from many who had been dedicated by their parents and then personally committed themselves to a special service. Cayce’s readings describe how they were restricted from activities and associations that normal young women enjoyed, especially as relate to the prevailing concepts of what an ideal women was: attractive beauty, sensual, and sexually learned. Such ideas were not a part of the daily training and experiences for these girls. They did not beautify themselves to appeal to men. Rather, they spent their time in spiritually uplifting activities, such as lessons in the true origin and destiny of humanity as souls, lessons and discussions concerning the original creation and the purpose for woman, of divine service as channels of light into this world, of creative, uplifting movement and music that aroused and raised the soul and mind rather than the lusts of the body, lessons and practice with praying and singing, caring for others, doing good in the community, and practicing the “Fruits of the Spirit.” (Galatians 5:22) They were very busy girls.

Cayce’s reading stated that the life’s work of the Essenes, from very early times, “were given to alms, good deeds, missionary activities—as would be termed today.” The reading also indicates that many Essene trained individuals, including many women, eventually lived busy lives in the everyday community, even in the households of wealthy and important citizens. Shockingly, a trained Essene woman served in the household of Herod! For example, in Herod’s palace his third wife’s assistant was a trained member of the Essenes! The reading states: “Through the manner and conduct of life of that individual [the assistant], and the associations and activities, the entity [Herod’s third wife] gained knowledge of that group’s activities [the Essenes].” The wife sought out a secret meeting with one of the Essene wise men and learned the fundamentals of the faith and daily practice.

Here’s a segment of Cayce’s discourses on Essene practices and the birth of Jesus:

Please describe the Essene wedding, in temple, of Mary and Joseph, giving the form of ceremony and customs at that time.

(A) This followed very closely the form outlined in Ruth [one of only two biblical books named after a woman, the other being Esther]. It was not in any way a supplanting but a cherishing of the sincerity of purpose in the activities of individuals.

When you read the biblical book of Ruth, you do not find any wedding ceremony; rather, you find an older landowner named Boaz honoring the selflessness of the maiden Ruth in caring for her widowed mother-in-law Naomi. Boaz also honors the customs and rules of his community by allowing a younger suitor who, according to tradition, has first right to marry Ruth and take ownership of Naomi’s deceased husband’s land. The younger suitor does not accept the offer, so Boaz is free to marry Ruth, whom he cherishes because of her sincerity of purpose the Cayce’s reading indicates.

Shifting now to Cayce’s reading 2067-11, Cayce speaks to how the maid Mary was among the chosen ones to serve as channels of the Messiah and how she was “indicated” on the stairway to the altar of Mount Carmel’s temple by “the hovering of the angel.” This angel also made the “annunciation” of Mary as the chosen one to her mother Anna and to Judy, the Essene priestess who became one of the main teachers of the young Jesus (we’ll learn more about her in a later chapter).

There will be much more on the Essenes and Mary in chapter 6. Here, though, is a fundamental statement by Cayce about this community:

Hence the group we refer to here as the Essenes, which was the outgrowth of the periods of preparations from the teachings by Melchizedek, as propagated by Elijah and Elisha and Samuel. These were set aside for preserving themselves in direct line of choice for the offering of themselves as channels through which there might come the new or the divine origin, see?

254-109

Could we have an Essene group today? Could we have a School of the Prophets? We suspect not. First of all, modern society today is generally against cults—even delineations of the faith are beginning to breakdown, moving toward a more ecumenical view of religious diversity. Secondly, given today’s attitudes, most people do not dedicate their children to churches or organizations, especially secret ones. Thirdly, there is a worldwide demand for more regulatory oversight of organizations and groups, and more transparency into their internal activities and handling of young people, especially children. And given the world’s anxiety with terrorists, sleeper cells, cults, especially of a religious nature, it would be unlikely that such a group could form today without a least some serious “watch-dog” group interference, if not the local or national government agency getting involved.

However, Western beliefs in individual freedom allow people to get into whatever interests they desire, no matter how unusual they are, as long as they do not threaten the fabric of society. Even so, terrorism is cutting into the broader freedoms as governments and groups feel the need to be more aware, prepared, and preemptive.

The wisdom that came through Edgar Cayce consistently guided him and his little band of visionaries to not form a cult or schism of any kind. The guidance was to first apply the concepts and practices in their own lives and then present them to others as “see for yourself,” sharing the benefits experienced but never attempting to push the information on others or draw others into a cabal. Over these past many years, the A.R.E. has continued to make opportunities available to seekers of better health, greater consciousness, and heightened spirituality, while allowing for as much individual variations as possible without leaving the foundational concepts that came through Cayce’s amazing discourses and the faiths they were built upon.

The breadth of topics covered by the readings has made for a diverse organization with a massage and hydrotherapy school, a transpersonal psychology and leadership university, annual conferences on everything from ancient mysteries to modern remote viewing, from energy medicine to intuitive medical analysis, from mystical, universal forms of Judaism and Christianity to the physics of God!

The little organization that began with one amazing psychic, Edgar Cayce, has grown into an international association of seekers with diverse cultural, national, educational, and spiritual backgrounds and perspectives—each retaining his or her own inner source of revelation and guidance. This open association of seekers allows for much diversity with one overarching and underlying ideal: There is one infinite source of life, and there is an ultimate oneness of all souls from and in that one source. Common among these seekers is a belief that eventually evil, violence, hatred, and hierarchical dominance will vanish, leaving only goodness, love, and mutual appreciation for one another.