Dr. [
2067]'s manuscript:
THE MYSTIC SOCIETY OF ESSENES by [
2067], Ph.D.
The Essenes were a unique and fascinating group of men and
women whose chief purpose in life was to become temples of
the Holy Spirit that they might receive a special revelation
from the Almighty, and thus be the means of bringing the
promised Messiah into the world. History declares that
their desire was fulfilled, that Jesus was born in the fold
of their organization, and that He and John the Baptist, with
many other Biblical characters, were members of the Essene
communities both in Palestine and in other lands.
Since this group of mystics, prophets, healers, and miracle
workers contributed so much to the origin and spread of
Christianity in their making of history and the fostering
of its course, it seems somewhat surprising that intelligent
people know so little about this branch of the Great White
Brotherhood. The Freemasons, however, find pure Christianity
in Essenism and consider it to be the most important
fraternity the world has ever seen. Dating back at least
to the time of Moses and designated at various times and
places as Nazarites, School of the Prophets, Hasidees,
Nazarenes, Essenes, Therapeutae, Brethren in White Clothing,
Contemplative Ones, Ministers of Peace, Friends, and the Pure
and Silent Brethren, this mystic group not only prepared for
the birth of the Messiah, but distinguished itself in many
other ways. The Essenes were the first to proclaim the
equality of all mankind and to denounce slavery; they were
the first socialists to organize a community high above the
standards of their times; they were also the first communists
to encourage the ownership of all things in common, as well
as the first mystic sect in all Jewish history.
Although the purpose of this paper is to give briefly from
ancient and modern sources the principal historical facts
concerning this society of mystics, it is of interest to note
in passing that much additional and confirmatory material on
the Essenes may be found in the Life Readings given during
the past forty years by Edgar Cayce of the Association for
Research and Enlightenment, Inc. Through the Life Readings
several formerly declared to have been Essenes have been
located, and among them are some who were vitally concerned
with the preparations for the birth of Jesus, with His
protection during His flight into Egypt, with His training
in the Essene community to which He and His parents belonged,
and later with his education in Essene schools abroad. These
records bear out in detail the historical references brought
down through the centuries by such authorities as Josephus,
Philo, Pliny, Solinus, Prophry, Epiphanius, Eusebius, the
Talmud, Midrashism, the Bible, and many other witnesses both
ancient and modern.
Although historians differs as to details they are generally
agreed upon the more important facts concerning the Essenes.
For example, they agree that this pioneer mystic order was of
"dateless antiquity" as Pliny declares. The Talmud speaks of
the brotherhood as "the holy community in Jerusalem", while
Strabo mentions the "Essenes in Heliopolis with whom Plato
and Eudoxus consulted". Josephus considers them "the
oldest of ascetics," and and tells us that they believed
in reincarnation, in the resurrection, the the communication
with angels, and says that it was from "Egypt that their
doctrines spread abroad." For a time Josephus was a member
of the Order of Essenes. Philo calls the mystic brotherhood
"champions of virtue, a race by themselves more remarkable
than any other in the wide world." Epiphanius, famous church
historian of the fourth century, declares that "Jesus joined
the Essenes", and that "for their healings they sometimes
used a Book of Remedies attributed to King Solomon." Every
Jew, it seems, according to Josephus, had to belong to one
of the three sects, the Sadducees, Pharisees, or the Essenes.
He notes that while Jesus spoke scathingly of the scribes,
Sadducees, and Pharisees, he never uttered a word against
the Essenes, although as a member of the Brotherhood with
His cousin John His teaching differed in some details from
that of the Essenes. And again, Solinus affirms that "the
Essenes who differ from all other nations in their marvelous
constitutions, have according to my opinion been appointed
by divine Providence for this mode of life. Money they know
not, and connubial pleasures they have renounced, yet they
are the richest of all men."
To turn for a moment to representative modern historians,
we find Dean Prideaux in writing on the descendents of
the Essenes in a work entitled THE OLD AND NEW TESTAMENTS
CONNECTED, notes that the Essenes absolutely antedated the
Holy Scriptures, and absolutely condemned slavery which both
the Old and New Testaments allowed. He believes that this
proclaiming of freedom and equality will be recognized
unanimously by the civilized world as one of the glorious
features of Essenism anticipating the spirit of Christianity
and the philosophy of the twentieth century. Dr. Graetz in
his book on the HISTORY OF THE JEWS, says "The Essenes first
proclaimed the kingdom of heaven", that "John the Baptist
lived the life of a Nazarite, belonged to the Essenes,
took up his abode with the other Essenes near the waters
of the Jordan, awaiting penitents. Those penitents who were
baptized joined at the same time the Essenic Order. When
the Jewish nation would confess its sins and bathe in the
Jordan the Messiah would not tarry long in His coming." The
historian Ginsburg, in his book THE ESSENES, THEIR HISTORY
AND DOCTRINE says "The purpose of Jesus, the Essene, was to
effect a great moral revolution. From the age of twelve to
thirty He was in the Essene colonies and conceived the plan
which He intended to carry out. There He was educated until
He was sent out by His Order to effect a great moral
revolution. His object in life was to bring about a
reformation in Judaism by the means of Essenism, and He
Himself was a pliant tool in their hands, although He taught
a somewhat modified Essenism." It is C. D. Ginsburg who
declares, "It cannot be doubted that our Savior Himself
belonged to this holy brotherhood." And again, one of the
most painstaking, scholarly, and historical researches, that
by A. A. Schutz on THE ESSENES, compiled from the numerous
records of the Literary and Philosophic Society of Liverpool
in 1896, finds the above statements, together with many
others that will be mentioned, confirmed in the ancient
documents written in Hebrew, Greek, and Aramaic.
Several of the references declare that the Essenes were a
branch of the illuminated brotherhood or Great White Lodge
which had its birth in the country of Egypt during the years
preceding Amenhotep the Fourth, Pharaoh of Egypt and the
great founder of the first monotheistic religion, who
encouraged and supported the existence of a secret
brotherhood to teach the mystic truths of life. The several
mystic schools of Egypt which were united under one head
constituted the Great White Brotherhood, but branches of
these schools assumed different names in different parts of
the world, in accordance with the language of each country
and the peculiarities of the general religious and spiritual
thought of the people. In Old Testament times, for example,
the Essenes were known as the Nazarites or seers of the
School of the Prophets; in Engeddi and Alexandria the
members of the Brotherhood assumed the name of Essenes or
Brethren of the White Clothing, while in Greece they were
known as Therapeutae or healers or physicians.
For many centuries before the dawn of the Christian Era,
the Essenes, as active bands of workers, maintained two
principal centers, one in Egypt on the banks of Lake Maoris,
and the other in Palestine at Engeddi near the Dead Sea. The
branch in Palestine had to contend with the depotism of the
rulers of the country and the jealousy of the priesthood.
These conditions forced the Palestine group to hold
themselves in greater silence and solitude than they had
been accustomed to in Egypt. Before they moved from their
small buildings and sacred enclosure at Engeddi, to the
ancient buildings on Mount Carmel, their principal activity
seemed to be the tanslation of ancient manuscripts and the
preservation of such traditions and records as constituted
the foundation of their teachings. When they came to change
their location their greatest problem was the secret
movement of their manuscripts. Fortunately they succeeded
in preserving the rarest of the manuscripts that came out
of Egypt, together with their ancient traditions, stories,
and teachings. It is from these that we derive most of our
knowledge regarding the Essenes and the Great White
Brotherhood. It is from these documents that we learn that
from one of the holy women set aside, as a possible mother
of the Messiah, the Savior would be born and within an
Essene community. They expected Him to be a reincarnation
of the greatest of their past leaders. The doctrine of
reincarnation was not only an established belief among these
mystics, but also among the most orthodox of the Jewish
people and of all peoples during the Old and New Testament
times. The Bible declares time and again the truth of
reincarnation. The Essenes believed that the greatest among
them were the greatest because of previous preparation,
previous existence, and previous attainments. They
naturally looked for the great Master to come out of the
past, and as He did with the words upon His lips, "Before
Abraham I am." Through their highly evolved knowledge and
intimate psychic contact with Cosmic Consciousness the
Essenes were well informed of coming events. They kept
continually before them the Scriptural prophecy, "For among
thy brethren I shall raise one who shall guide my people."
The meaning of the mysterious word "Essene," the
characteristics of this secret brotherhood, a picture of
how they lived, what they believed and thought, together
with their absorption into Christianity is a story of intense
interest to all modern students of mysticism and sacred
literature. Before we can properly understand and appreciate
the history and real story of the birth and life work of the
Master Jesus, we must have an understanding of the ancient
organizations and schools which contributed to the
preparation for His coming.
Since the term "Essene" was not popularly known, only the
learned knowing it, it is easy to account for the lack of
references to the Essenes in most of the popular histories
or writings of the time. The Essene attire was so
distinctive and unique that among the populace they were
often known as "the brethren in white clothing", for after
initiation each member adopted a robe of white composed of
one piece of material, such as the "seamless garment" worn
by the Master Jesus. Silence seemed to be the motto of the
Brotherhood. When they did speak they were well trained in
the value of vowel sounds and the use of their voices in
incantations. They were soft-spoken in conversation and
were often known as "the soft-speaking men." Those who
were called "the healers" or "physicians" spoke softly
to their patients using certain vowel sounds without any
evidence of a formula. They often performed the greatest of
cures by the simple laying on of hands or by instructing the
patient to retire to the silence of his home while the cure
was concluded in a psychic manner. Some historians claim
that the word "Essene" comes from the Egyptian word "kashai"
which means "secret". There is a Jewish word of similar
sound, "chsahi" meaning "secret" or "silent" and this word
would naturally be translated into assaios or "Essene",
denoting "secret" or "mystic." Even Josephus found that
the Egyptian symbols of light and truth are represented by
the word "choshen" which transliterates into the Greek as
"Essene". A branch of the organization established by the
Greeks translated the word "Essene" as being derived from
the Syrian word "assaya", meaning physician, into the Greek
word therapeutes, having the same meaning. While most of
the members of the Essenes were healers or physicians, the
organization was devoted to many other humanitarian practices
besides the art of healing, and not all of its members were
physicians in any sense.
There are twenty or more explanations of the mysterious
term, deriving the word Essene from holiness, piety, the
mysterious, silent, reticent ones to those endowed with
the gift of prophecy, or performers of the law, the stout
or strong and pure race. Epiphanius declares that the
Essenes borrowed their name from Jesse, the father of David,
and were called Jesseans. By others they were known as
"seers", "puritans", "the retired", and some thought the
name was derived from "essa, a town situated beyond Jordan."
Still others thought the word was derived from the Chaldee
root "to be strong", "bound together or associated",
so-called because of their strength of mind to endure
suffering and to subdue their passions. Again, they were
known as "observers of the law of purity and holiness", "the
reticent ones to whom the scrolls were entrusted." Philo's
dictionary of Hebrew names gives the meaning of "Essene" as
"those in silence"; still other possible meanings include
"blameless ones", "mystics whose secret lore was given in a
whisper", "sin-fearing", "men entrusted with the
administration of alms". The Essenes had a chamber in the
Temple where they deposited their gifts of charity in
secret, whence the respectable poor drew their "support in
secrecy". From these Essenes the "Gate of the Essenes" in
Jerusalem derived its name. They also had in every city for
their charity a special chamber for their charity box, so
that money could be deposited and taken in secret - a thing
that could only be done upon the presumption that the money
belonged to all alike. Each city had its administrative
body consisting of its best men who took charge of the
collection and distribution of charity and who established
hospices in various communities for the care of the sick,
especially during epidemics of famine or disease. These
places were called "Bethsaida". We find in this feature
of their work the origin of the hospices and hospitals which
became well-known some centuries later. A special staff of
workers was connected with these places and were called
hospitalers. The Essenes likewise had their rescue homes in
various communities, and at the entrance of most cities they
had a place called "a Gate" where strangers or those in need
of something to eat or of guidance would be cared for
temporarily.
They call themselves "ministers of peace", "friends", and
stood for peace in every way. The Biblical words of Jesus,
"Agree with thine adversary on the way", were literally
carried out by them. In any disagreement with strangers they
would gladly pay any price rather than enter into an argument
or have any strained relationships. For this reason they
were well thought of by other sects even though their
religious practices were severely criticized. Some called
them "the pure-minded" who fitted themselves in every way
to speak God's name. The Essenes claimed to possess, from
the founders of the Synagogue, the correct pronunciation and
the magic spell of the Holy Name by which they could achieve
miracles as did the men of old. Like other Hebrew proper
names, the name of God is more than a mere distinguishing
title. It represents the Hebrew conception of the divine
nature or character and of the relation of God to His people.
the Name represents the attributes which He bears and which
are revealed through His acts to His people. Any new
manifestation of His interest or care gives rise to a new
name. Even to make mention of Yahweh's Name is to assert
confidence in His strength. The Lord said, "My Name is in
him". God's Name excites certain emotions. The forty-two
letter Name of God is Azilut or "Animation". The Cabbalists
added the forty-five letter Name which is equivalent in
value to the sentence referring to Yahweh, "What is His
Name", found in Proverbs 30:4. The numerical value of the
letters is counted. A combination of God's
seventy-two-letter Name appears in the Urim and Thummim,
consisting of the names of the twelve Patriarchs and the
twelve Tribes of Israel. When the Urim and Thummim were
consulted in regard to any matter, the divine Name lit up
the letters which were brought into relief or into such a
combination as to make the answer to the question asked
intelligible. Creation is said to have occurred by the
manipulation of the sacred letters forming the divine Names.
The Essenes used the word "god" in their mystic prayers and
rites and had a voluminous esoteric literature on these
matters. They felt the need of being absolutely pure,
truthful, honest, upright, virtuous, chaste, and charitable
in their continual purification of the soul. Magic power
was known only to the initiated. Their mysteries made them
cognizant of the names of the angels, the angelic world, and
of employing its ministry. The constant purification and
the study of their prophetic writings gave these
"pure-minded ones" the powers of prediction. The same mystic
writings revealed the remedies in plants and stones for the
healing of the body. It should be emphasized that
communication with the angels and the secret traditional
literature with its teachings concerning mysterious remedies
are frequently referred to in apocalyptic literature. For
example, in the Book of Enoch and in the Book of Jubilees
there is much about communication with angels and of the
"seers" who received angelic instruction and revelations. In
the Book of Jubilees the angels are distinctly represented as
teaching Noah all "herbal remedies for diseases." This
knowledge is also claimed to have been given to Moses.
Undoubtedly the BOOK OF REMEDIES ascribed to Solomon which
the Essenes used contained much of this earlier revelation.
The seamless white robe worn by these "pure-minded ones"
was also a symbol of inward purity, a freedom from the
distracting, degrading influence of matter, and a result
of higher fellowship with the Divine.
But whence came these Essenes? It has been suggested that
these teachers and preachers of the secrets of the new and
deeper phases of religion were found at different times under
various names, that in the Old Testament times, the Essenes
mentioned in the Book of Judges are called the Nazarites;
in Kings they are called the School of the Prophets; in the
Maccabean times they were called the Hasidees. During this
period Jewish theosophy, until then the spiritual diversion
of a chosen and select few, became the popular passion of
whole groups of people. The Jewish group rose to full tide
in the midst of this strange and curious brotherhood later
known as the Essenes. Scholars have declared that these
Mystics of the White Clothing were the first systematizers
and practitioners of an occult science which later went by
the name of Cabbalah. They have interpreted their name to
mean "those who are engaged in secret things." It was in
the time of Christ that this unbroken line of interpreters
of the veiled truths of spiritual realities became known as
the Essenes. They claim Mosaic origin for their brotherhood.
Even Abraham, "the humble one", and all doers of works of
benevolence learned it from God, their Father in heaven, so
tradition has it; thus the brotherhood may antedate Moses.
The Israelites under Moses were driven out by Amasis I,
founder of the eighteenth dynasty, and with this event
materialism superseded the things of the spirit. After
this expulsion from Egypt, the mystic Shepherd Kings gathered
in a place named Avaris and remained there for a time, the
Egyptians not being able to dislodge them. Later they passed
through the wilderness into Syria and into a country now
known as Judea where they entered a city afterwards called
Salem and where much later Melchizedek bestowed upon Abraham
the mystic rites of the Order later known as the Essenes.
Many centuries afterwards this same city was known as
Jerusalem. Thus we note that the Essenes are "ageless,
of dateless antiquity" as Pliny tells us - "thousands of
years they existed before" his time. Some historians claim
that the ancient Order went by its new name "Essenes" during
the second century before Christ. History mentions them in
the days of Johathan, the Maccabean, B.C. 166. Later in
the reign of Aristobulus I, B.C. 106, they are mentioned
in connection with the prophecy concerning the death of
Antigonus uttered by Judas the Essene, together with the
statement that up until that time no prophecy of the Essenes
had ever failed - nor has any prophecy of their failed since,
so far as is known. Again, Ewald's Jewish History, among
other histories, states that "the Essenes, or the people
who left the great community to live a holy life with the
permission and under the direction of the law, were to
be found in Israel from the remotest times and were formerly
known as Nazarites."
Although historians differ among themselves in details, they
are generally agreed that the essential characteristics of
the Essenes included their conviction that fate governs all
things, their absolute confidence in Jehovah's will being
manifested in whatever comes to pass, although free will
is not denied; their unqualified belief in prophecy and
the ability to see coming events; their belief in
preexistence or reincarnation; their uniformly holy and
unselfish life; their abstinence from visiting the Temple
or in taking part in bloody sacrifices; their unbounded
love of virtue and their contempt for earthly fame, riches,
pleasure; their industry and temperance, the latter including
a vegetarian diet and abstinence from intoxicants; their
modesty and simplicity of life; their contentment of mind
and cheerfulness of temper; their love of order and
abhorrence of even the semblance of falsehood; their
benevolence and philanthropy; their love for the brethren
from whom they never concealed anything, and their following
peace with all men; their hatred of slavery and war; their
aversion to taking oaths or to swearing or to anointing with
oil; their tender regard for children, and reverence and
anxious care for the aged; their attendance on the sick, and
readiness to relieve the distressed; their investigation
of plants and minerals for healing, their miraculous cures,
and the perishing of many of their secret doctrines when
they were absorbed into Christianity; their humility and
magnanimity; their firmness of character and ability to
subdue their passions; their heroic endurance under the
most agonizing suffering for righteousness sake, and their
cheerful looking forward to death as releasing their mortal
souls from the bonds of the body to a state of bliss with
their Creator. All these qualities have no parallel in the
history of mankind. No wonder that the Jews of different
sects, the Greeks, the Romans, Christian historians and pagan
writers all alike lavish the most unqualified praise on this
holy brotherhood. Very remarkably do these "Mystic Ones",
these "Contemplative Men" exemplify the lessons which Christ,
whom they are said to have sent out from their Order into the
world, propounds in the Sermon on the Mount beginning with
the Beatitudes.
Even Herod the Great could find no fault with the "Brethren
of the White Clothing" and showered many favors upon them,
and even excused them from the taking of oaths, even the
oath of allegiance. They gained favor with the King of Judea
because of their exactness in prophecy. History states that
there was a certain Essene named Menahem who was celebrated
not only for his uprightness but also for the foreknowledge
of the future. When he once met Herod as a boy going to
school, he addressed him by the name of "King of the Jews".
Herod thought that Menahem did not know him, or that he
jested, and so reminded him that he was of common origin
with no chance of becoming king. But Menahem smiled on
him most friendly and clapped him on the back with his
hand, saying, "Thou wilt, nevertheless, be king and will
begin thy reign happily, for God has found thee worthy of
it. Remember the blows Menahem hath given thee as being the
symbol of the change of thy fortune. For this assurance will
be salutary for thee when thou wilt love justice and piety
toward God and equity toward thy citizens. However, I know
that thou wilt not be such a one, for I can perceive it all.
Thou wilt obtain an everlasting reputation, but thou wilt
forget piety and justice. Thou wilt not be concealed from
God, for He will visit thee in His wrath for it, towards the
end of thy life." Herod, it seems, paid very little
attention to the Essene's prophecy at the time, as he had
no hope of its fulfillment. But soon afterwards when
advanced to the dignity of king, he ordered Menahem to come
before him. He regarded the Essene as being endowed with
higher powers than ordinary mortals, gave him his hand, and
from that time on continued to honor the Essenes.
History abounds in the fulfilled prophecy of the Mystic
Order. Judas, the Essene, was another example. One day
in the Temple surrounded by his pupils whom he initiated
into the apocalyptic art of foretelling the future, he saw
Antigonus pass. Judas prophesied a sudden death for him at
a definite hour on a certain day, in a very special place -
all of which occurred as predicted. Likewise, Simon, the
Essene, probably the one mentioned in the second chapter
of Luke, was a very holy man whose prophecies also came
true, among many others. So holy were the members of the
Essene communities that they developed not only exactness
in prophecy, but also magnetic personalities, accompanied,
of course, by clean bodies, clean habits, clean raiment.
Moreover, they developed such beautiful auras that on some
occasions these auras became visible to the profane.
History informs us that of all the sects of the ancient days,
the Essenes were the most exclusive. They usually located
their secret societies in small towns or on the border of the
desert apart from the crowded hives of humanity. There in
communities of small villages outside the walls or limits
of practically every city where they existed, they waited
patiently, yearning for "the kingdom of God eternal in the
heavens", as they fed the fires of their devotion in the
fellowship or worship of their mystic Deity. In the Essene
community each member had his own little house and garden.
Marriage was not forbidden among them, as was commonly
supposed by many historians. Their ideals concerning
marriage, however, were very high and only those who
were well-mated and whose mating was approved by the higher
officials were permitted to marry. The most advanced groups,
however, those who took the highest degrees, refrained from
marriage. "Some", as Jesus explained, "made themselves
eunuchs for the kingdom of heaven's sake." Women were
permitted to become associate members of the Brotherhood,
and in a few cases were allowed to enter the early grades
of study of the work. The Essenes did not consider women
to be inferior mentally or spiritually, but the Essene branch
of the Great White Brotherhood was an organization of men to
carry on man's work throughout each community. But sisters,
mothers, and daughters of the men in each Essene community
were permitted to be a part of the community. Those of the
women who were not married, and who did not care to marry,
often adopted orphan children as their own, and in this way
carried on a form of humanitarian work for the organization.
There were no servants, of course, for servitude was unlawful
- each household was cared for by its own members. The
Essenes apparently agreed that civilization decayed in
proportion to the number of servants or slaves, and that
the fall of a civilization is due not only to inequalities
in the civilization, but to the fact that the people in the
upper classes do not experiment or work with their hands,
but delegate all physical work to servants, and thus fail
to advance.
The Alexandrian community of Essenes lived in scattered
houses near enough to afford mutual protection when
necessary, but not too close to disturb the solitude which
was so greatly prized by these "contemplative ones." Each
house contained a chamber devoted to prayer and meditation.
These "silent ones", "seers", "healers" during the week lived
and worked apart and meditated in silence, but on Saturday
they prayed and ate in common. Their so-called feasts where
no flesh was served and only cold water was drunk (especially
those held on the eve of Pentecost), were famous and
formed a contrast to Greek revels. At these feasts the
philosophical discourse was the chief feature. This was
followed by hymns and by antiphonal and joint singing with
choral dancing in imitation of Moses and Miriam at the Red
Sea. The Essene physicians treated their charges by keeping
them quiet, free from anxiety and fear, and by giving them
rest and good cheer and the benefits of medicinal help found
in plants and stones. Though interested in the welfare
of the state, the Essenes despaired of the reality of the
Kingdom of God under the existing political situation. For
them, the Kingdom was not to be established through political
or ecclesiastical institutions. It must be revealed from God
out of heaven. He would send to them His Chosen One, whom He
had selected from the foundation of the world, and He would
be the center of a great quiet peaceful kingdom of spirits.
There was at the time an inward distress in men's hearts
at the wide-spread materialism, and a despairing struggle
in Jewish life for something better. Decaying Judaism
attracted attention and awakened the apprehension of the
thoughtful men of the day - such men as Cicero, Tactitus, and
Josephus who often spoke of the facts of their decadent
times. Both Judaism and paganism were in the last stages
of decay. Rabbis were talking of the coming of a deliverer.
The popular idea, not the Essene, was that this deliverer
would sweep the legions of Augustus from their land, marvels
would be accomplished, and armies would descend from heaven,
fight and overcome Rome. At the touch of God's winds white
flour would drop from the ripened heads of wheat like manna
of old. From a single grape, wine would be drawn as from a
cask. Jerusalem would become greatly enlarged and miraculous
buildings would be erected. There would be no more sickness
or pain or anything to mar the happiness of the new kingdom.
Expectation was rife among the Semetic races, while the cry
of the pagan was voiced by Seneca, "Ah, if one might only
have a guide to truth." The Essenes knew that the fullness
of time was near. Hebrew religion, Greek wisdom, Roman
politics had failed, and in failing had prepared the way
for the coming of Jesus, the Nazarite or Essene.
The beliefs and customs of the Essenes were so closely linked
together that in their communities their conduct was a
reflection of their convictions. They considered that they
could reach perfection only through a gradual growth in
holiness brought about by strict observance of the Levitical
laws contained in the Pentateuch, mortifying the flesh
and lusts thereof. Thus they believed they would be
brought into closer communion with the Holy One of
Israel. Strictness in enforcing the rigid Mosaic laws
and Levitical purity ultimately compelled the Essenes
to withdraw altogether from the society of their Jewish
brethren, to live apart from the world and apart from any
one who did not follow their strict manner of life and thus
would contaminate them. The great fear of coming in contact
with anything impure that would hinder their spiritual
communion with their Creator caused certain branches of
the Essene Order to abstain from marriage. These looked
with pity upon their weaker brethren who could not be
"like the angels of heaven, neither marrying nor given
in marriage." These weaker ones were allowed to take wives
under certain restrictions, but, as has been noted, they
could never advance to the highest orders of the
brotherhood, for they were not among those who were willing
to become "eunuchs for the sake of the kingdom of heaven",
as Christ expressed it. Since historians declare that
celibacy was the rule of the Essenes, the ranks of the
brotherhood were necessarily filled with recruits from
the Jewish community at large, and by children who were
educated most carefully and were taught the practices of
the order - it was believed that of such the kingdom of
heaven was being built.
Every adult candidate had to pass through a novitiate of
two stages extending over a period of three years before
he could finally be admitted to the order. Upon entering
the first stage, or twelve-month period, the novitiate
was required to cast all his possessions into the general
treasury. He then received a copy of the regulations of
the brotherhood, as well as a spade with which to bury his
excrement, an apron used at the lustrations, and a white
robe to don at meals - these were the symbols of purity
set forth in Deuteronomy 23:
12-14. During the whole of
this period the novitiate was considered an outsider, as
was the historian Josephus himself who did not go beyond
this first stage, was not admitted to the common meals as
a probationer, yet who had to observe during this period
the ascetic rules of the society. When the probation period
was satisfactory, then the candidate was admitted to the
second stage of two years, during which time he shared in
the common meals, but not in the lustral rites. When this
period was satisfactory, then the novitiate became an
associate or a full member of the brotherhood, being allowed
to partake of the common or sacrificial meal. Before he
was admitted into close fellowship, however, he had to bind
himself by a solemn oath to observe love to Jehovah, love
to all mankind, love of virtue, purity of character which
implied humility, love of truth and hatred of falsehood,
strict secrecy towards outsiders (so as not to divulge the
secret doctrines to any one), and perfect frankness with
the members of the order. Finally, he had to be careful
to preserve the books belonging to the order, the names
of the angels, and the mysteries connected with the
Tetragrammaton, as well as the other names of Jehovah and
of the angels found in the theosophy and cosmognony which
play so important a part among the Jewish mystics and
Cabbalists. There were eight different stages of
development possible of attainment. In the first stage
bodily purity was attained; in the second, celibacy or
imposed abstinence from connubial intercourse; in the third,
inward of spiritual purity; in the fourth, all anger and
malice had or be banished and a meek, lowly spirit
cultivated; in the fifth was the culminating point of
holiness; in the sixth, the Essene became the temple of the
Great Spirit and could prophesy; in the seventh, he was able
to perform miraculous cures and raise the dead; and finally
in the eighth stage he attained to the position of Elijah,
the forerunner of the Messiah. Probably no religious system
has ever produced such a community of saints so eager for
purity and spiritual attainments. The Essenes founded not
only a new sect, but almost a new religion.
The people of these secret societies wore a common type of
dress, engaged in common labor, united in common prayers,
partook of common meals, deposited their earnings in a
common treasury, devoted themselves to works of charity,
for which each had the liberty to draw from the common funds
at his own discretion, except in the case of relatives. And
as has been noted they showed rare benevolence to all people,
especially to the poor, the sick, the aged, and to strangers.
In every city there was a special official from the
brotherhood to extend hospitality to strangers, to supply
funds for food, travel, and for other needs - thus they
served their fellow men as minister, prophet, and physician.
They interpreted dreams, exorcised devils, and performed
miracles, bringing peace to the soul, healing to the body,
and guidance through the predictions which never failed.
Their holy and beautiful lives were exemplified in the words
of the Master when He said, "He that loseth his life for My
sake shall find it, but he that saveth his life shall lose
it." In renouncing the temporal side they won the glory of
that which is eternal. They regarded the body as the soul's
prison house. They bore their hardships and trials
rejoicing, having learned that wisdom and self control are
crystalized pain. The teaching held paramount was the
complete control of all passion and emotion, the importance
of which was stressed in the very beginning of the training
of neophytes. They not only forgave their enemies But sought
to benefit them. Their heroism during the reigns of various
kings and rulers is described by Josephus who declared that
they were not afraid to die, and often preferred death to
mortality.
Although tortured and distorted, burned, torn to pieces at
times, they went through all kinds of instruments of torture,
but could not be compelled to blaspheme their legislator,
to eat what was forbidden, to break any of their principles,
to flatter even once any of their tormenters, or to shed
a tear. They smiled on their persecutors in their pains,
laughed to scorn those who tortured them, and resigned up
their souls with great alacrity as expecting to receive them
again. They believed that their bodies were corruptible and
that the matter that composed them was not lasting - that
their souls were immortal, proceeded from a more subtle
ether, and had been drawn into their bodies as into prisons
by some natural longing. When they were set free from the
bonds of long servitude in the flesh they rejoiced and
mounted upward; evil souls went to dark and gloomy abodes
below.
These disciples of Moses of which Philo and others tell us,
steeped themselves in mystic lore and practiced a theosophic
system which they believed would hasten the coming of the
Messianic kingdom. Their ranks were constantly swelled by
the thousands of new comers who resorted to them because of
their own disappointment with the world. In these peaceful
communities these souls weary with lusts of the flesh found
that rich and poor were treated alike, that there were no
masters or servants, and they the Essenes called no man
master on earth, but all ministered to the needs of all
alike. They did not lay up treasure of silver or gold
or use money. Among all men they were without money or
possession, yet they were the richest of all because they
had few wants and lived frugally and righteously, all free
serving one another equally. To them all things were
determined by destiny and nothing could befall them that
was not foreordained. "All is in God's hands and everything
is foreseen" was one of their mottos.
The Essenes were vegetarians, ate nothing that breathed the
breath of life, and did not even wear woolens; neither did
they use oil or expectorate. They would not eat anything
offered to idols or pass through gates where images were
placed. On account of their purity of life they were very
healthy and many of them lived to be over a hundred years
old.
Every adult member of the brotherhood was assigned at the
time of his initiation a definite mission in life, and this
mission had to be adhered to regardless of all obstacles and
temptations even to the sacrifice of his life. Some chose
to be healers, physicians, artisans, farmers, teachers,
missionaries, carpenters, translators, scribes; other chose
the tending of flocks and rearing of bees, preparing of
food, making articles of dress, or weaving. Whatever the
occupation chosen it had to be something constructive and
not destructive. There were never in the organization any
gunsmiths, slaughterers of cattle or sheep, or any engaged
in any practice or business that destroyed the least of any
living thing. History emphasizes that no maker of arrows,
darts, spears, swords, helmets, breastplates or shields, no
manufacturer of arms, of engines of war, nor any man whatever
who made things belonging to war, or even such things that
might lead to wickedness in times of peace could ever be
found among the Essenes. Again, no trading was allowed or
anything by which money was made, only barter. Pliny, among
other historians, declares that the Essenes would "not even
dream of carrying on traffic, innkeeping, or navigation, for
they repudiate every inducement of covetousness." But all
peaceful, non-commercial occupations were in keeping with
their purpose in life. While the members of the order were
very industrious and worked from sunrise until sunset, they
devoted the evening hours to the study of the mysteries of
nature and of revelation and of the celestial hierarchy.
Abundant time was possible for this, since each member of
the community took his share of the work in the department
in which he excelled, and since they toiled only for their
necessities and not for laying up sums of money.
This peaceful, industrious group of people living in
well-kept buildings, usually within a sacred or
well-protected enclosure, elected their own president,
judges, and officials, and considered themselves free to act
only in regard to helping those in trouble and showing
charity to the poor. They believed in passive obedience to
the powers ordained by God. Their ordinary, everyday
affairs were regulated by a committee or council of judges,
one hundred in number who met once a week to regulate the
activities of the organization and to hear the reports
of the workers in the field. All disagreements, all
complaints, all tests and trials went to this council.
Before any decision could be reached it had to be unanimous.
One of the regulations indicates that the Essenes were
necessarily cautious in expressing their opinions of one
another or of those outside of the group. They were not
critical of the lives of those who were trying to reform, and
they adhered strictly to one of their rules, "Judge not, lest
ye be judged." Trials were conducted by juries, composed,
not as our juries are of twelve persons, but by a majority of
the community, or of at least a hundred members who had to be
unanimous in their verdict. The brother who was found guilty
of walking disorderly was excommunicated, yet he was not
regarded as an enemy, but was admonished as a brother and
received back after due repentance. Since it was contrary to
the practices of the Essenes to procure or eat anything from
those outside the order, lest the person become defiled, it
was necessary for a person to repent soon or starve to death.
Excommunications, however, were almost unknown.
The Essenes rose before daylight and did not speak a word to
anyone until after sunrise. To them the sun was an emblem
of Divine Light to which they offered traditional forms of
prayer as if beseeching it to rise. With the following
words they began their hymn of national praise for the
renewal of the light of day:
"He in mercy causes His light to shine upon the earth
and upon the inhabitants thereof; and in His goodness
unfailingly renews every day. How innumerable are Thy
works, O Lord! Thou hast made them all in Thy wisdom.
The earth is full of Thy possessions, O King, Thou art
the only exalted One from everlasting, the praised, the
glorified, the extolled since the days of yore. Lord
of the universe in Thy great mercy have mercy upon us."
After prayer and meditation, each Essene betook himself to
work, according to the directions of the overseers, and
remained at work until the fifth hour or about eleven o'clock
when the labor of the forenoon regularly terminated. All
again assembled, had a baptism in cold water, donned their
white garments, the symbol of purity, and then made their
way for their ceremonial meal to the dining room which they
entered with as much solemnity as they would a temple. The
meal was a common one; each took his seat according to the
order of age. Those of the brethren who were bakers and
cooks placed before each person a little loaf of bread and
a dish of the most simple food, consisting of vegetables.
Sometimes there were also palm berries, hysop - only water
was drunk. The repast commenced with the minister or Sacedos
who invoked Jehovah's blessing upon it. A mysterious silence
was observed during the meal which had every characteristic
of a sacrament, and may have been designed to take the place
of the sacrifice which they refused to offer in the Temple
- sending only their tithes. The minister concluded the
meal by offering thanks to the Bountiful Supplier of all
their wants. This was their signal for dismissal. After
their withdrawal, they put off their sacred white garments,
dressed themselves in their working clothes, resumed their
several employments under their self-chosen overseers, until
evening, when they assembled again to partake of the common
meal. They received earnings, presents, or rewards for labor
through stewards. These remunerations were placed in the
common treasury, from which they could all draw as much as
they thought proper for the relief of the distressed and for
compassion upon those who were not even of the brotherhood,
if they so desired. Such was their manner of life during
week days. Every phase of their existence meant a continual
purification of the soul.
The Sabbath day was observed with the utmost rigor, since the
Essenes took special care not to be guilty of "neglecting the
assembling of themselves together as the manner of some is" -
words that are attributed later to Saint Paul. Ten persons
constituted a complete and legal number for divine worship
in the synagogue, and in the presence of such an assembly
utmost reverence and respect were maintained and no Essene
would even expectorate in such presence. In the synagogue,
as in the dining hall, each took his seat according to age
and properly attired. There were no ordained ministers
with exclusive rights to conduct the services, but any one
who desired to do so took up the Scriptures and read them,
while another who had much experience in spiritual matters
expounded what was read. The distinctive ordinances of the
brotherhood as well as the mysteries connected with the
Tetragrammaton and the angelic worlds were the prominent
topics of Sabbath discussion.
The similarities between Essenism and Primitive Christianity
are very striking. Both organizations had the same belief
in communism, in baptism or bathing, in the power of
prophecy, in pre-existence or reincarnation, in the
resurrection and immortality, in the casting out of devils,
healing of the sick, the working of miracles, the power of
prayer and of God's name, in destiny, fatalism, or that all
things can occur only in the fullness of time and can be
foreseen, and in the equality of all mankind. Both the
Essenes and the early Christians had the same aversion to
ordinary marriage for conjugal pleasures - this aversion was
also enhanced by a firm belief in the Messianic event. They
had the same denunciation for the rich and the exaltation
of the poor, the hard-working, and virtuous; also the same
system of organization, the same rules for travelling
brethren delegated to charity work, and above all the same
love feasts or brotherly meals. Among other similarities
were the aversion to taking oaths, swearing, or eating
anything that had been contaminated, such as food offered
to idols. There are, however, some dissimilarities between
the two organizations, for Jesus taught a somewhat revised
form of Essenism in that he did not hold to extreme
asceticism or rigid Sabbath observance.
Among the numerous examples of the similarities between
Essenism and early Christianity it may be of interest briefly
to recall a few of the words of the Master Himself, the words
of Him whom many of the historians declare, "It cannot be
doubted that our Savior Himself belonged to this holy
brotherhood". The salutation of the Essenes was "Peace
be with you." The New Testament records that these were
the words of Christ used on several occasions, and
particularly at the time of His materialization to His
disciples in the upper room after His resurrection from
the so-called dead. Incidentally, the Essenes when uttering
this salutation often folded their arms, with their right
hand over the heart and the left hand over the right breast.
Again, Jesus said, "Swear not at all; let your conversation
be Yea, yea, and nay, nay." The Essenes also objected
seriously to taking oath, and were even excused from the
oath of allegiance by Herod the Great whom without oaths
could trust the integrity of this brotherhood. Christ
commended that elevated spiritual life, by word of mouth
and by example, which enabled men to abstain from marriage
for the sake of the kingdom of heaven, and which cannot be
obtained "by all men, except those to whom it is given." He
speaks of those "who for the kingdom of heaven's sake have
made themselves eunuchs." The Essenes also frowned on the
ordinary types of marriage and declared that the highest
degrees could not be attained by married brethren. As
likewise with the Essenes who exalted the poor, and
denounced the rich, so with Christ when He said to the rich
young man, among other instances, "Go and sell that thou
hast and give to the poor and come and follow me."
Afterward He said to the disciples, "It is easier for a
camel to go through the eye of a needle than for a rich man
to enter the kingdom of God." The Essenes demanded that
those who joined them should sell all their possessions, and
seek God, purity, virtue, soul development, and an
opportunity to be of service to mankind; while Jesus urged
His disciples to "seek first the kingdom of God and His
righteousness", and forbade the laying up of treasures on
earth. Among the Essenes who recognized the perfect
equality of all classes of people, and who permitted no
slavery or servitude, no one was allowed to call another
"master" on earth. Jesus held to these same principles and
said, "He that is greatest among you shall be servant of
all." Again, as humility was an outstanding characteristic
among the Essenes so with Christ who said, "Why call ye me
good? There is none good but God"; and furthermore,
"Greater things than these ye shall do." He commended the
"poor in spirit." The same type of miracles performed by
the Essenes were performed by Christ - healing the sick,
casting out demons, foretelling coming events, raising the
dead. The Master used the same methods as the Essenes when
sending his disciples on a journey with no extra coat, and
without script or purse. Both repudiated war, yet they took
weapons with them on perilous journeys, and Christ enjoined
his disciples to do likewise when He said, "He that hath a
garment, let him sell it and buy a sword." With the Essenes
the Master declared that events take place at predicted
times only, and are prearranged as matters of destiny - this
knowledge is reflected in His words, "In the fullness of
time", and "My time is not yet come", "As a man sows, so
shall he reap." The Brothers of the White Clothing also
believed in pre-existence or reincarnation; so with the
glory He had with the Father before the foundation of the
world; He declared, as recorded of Him in Matthew 11:14 and
in other passages, that His cousin, John the Baptist, was the
reincarnation of Elijah, and that he had attained to that
spirit and power which the Essenes strove to attain. The
Essenes were separatists, feeling themselves defiled if they
had to live with the Sadducees and Pharisees; likewise Jesus
said, "Beware of the leaven of the scribes, Pharisees,
Sadducees", denouncing them continually. Community of goods
obtained among the Essenes, as was also the case among the
Master and His disciples. Judas had the bag, and from it was
taken what was needed for the support of the group or for
charity. Of the early Christian community in Jerusalem it is
written, "And all that believed were together and had all
things common." The Essene continence in eating, drinking,
and fasting which Christ before His baptism continued in the
desert, was not, however, continued throughout the rest of
His life, neither did He demand this asceticism of His
disciples. But like the Essenes who did not sacrifice in the
Temple He declared that the Lord would have mercy and not
sacrifice, and that God was not to be worshipped in any
special place, not in Mount Gerazim or yet in Jerusalem, for
"the true worshippers of the Father shall worship Him in
spirit and in truth." The "silent ones" enjoined reticence
even to the point of death; similarly, Christ said on various
occasions, "See that thou tellest no man." Both the
Essenes and early Christianity urged love to God and
neighbor, a following of virtue and righteousness. The
Lord's Supper of the early church was a regular meal similar
to the sacred daily meals of the Essenes. The same may be
said of the form of baptism John, the Essene, in appealing to
sinners, to be regenerated by baptism inaugurated a new
movement which led to the rise of Christianity and to the
words of the early church, "He that believes and is baptized
shall be saved." Baptism was necessary to enter the Essene
Order. The words of the Master, "He that loseth his life
shall save it" point to the Essenes as their natural source,
along with all the other points mentioned, in that the
Essenes counted righteousness of far greater importance than
physical existence, were not afraid of death, and often did
die in agony under the hand of their tormentors and
persecutors rather than relinquish their principles. That
courage in suffering with which the Christ himself went into
death and which He requested of His followers was the same as
that of the Essenes.
Finally, the Essene idea of the Messiah and the Messianic
kingdom, as indicated in the later part of the Book of
Enoch written about 64 B.C. is practically the same as that
expressed by Jesus Himself. The Essenes did not think of
the coming Messiah as a mighty worldly king at the head of
Israel's hosts to subdue or destroy the enemies of the
theocractic people in order to re-establish the throne of
David in great splendor and power, but rather they thought
of the Messiah as a great spiritual leader, the center of
a large, quiet, blessed kingdom of spirits, whose highest
commander is God, the Lord of the spirits, who is surrounded
by a thousand times a thousand and ten thousand times ten
thousand angels. The citizens of this kingdom are the
righteous, the saints, the elect ones, separated by the
Lord's foreordination from sinners, as light and darkness
have been separated by Him everlastingly. But of them all,
God, before the foundation of the world, has chosen one, who
like the others is a son of man and a son of woman, whose
portion has been to overcome all things before the Lord of
the spirits in rectitude to eternity; He is the Just One in
whom righteousness dwells, the truly righteous One in the
highest sense - the Chosen One, the Son of Man, the Anointed
One. In the spirit world, according to the Book of Enoch,
there dwells a female spirit known as the Spirit of Wisdom,
who after she has looked in vain for a dwelling place among
men has returned and taken her place among the angels. In
the Chosen One dwells the Spirit of Wisdom, the Spirit of
Him who imparts understanding and the Spirit of Power and
Justice. From thence the Divine Wisdom reveals to the Son
of Man those righteous and holy ones who dwell on earth,
whose portion the Lord of the Spirits preserves because they
have hated and despised this world of injustice. These are
the humble who have chastened their bodies, who loved God
and did not love gold and silver or any of the riches of the
world, but rather gave their bodies over to torture; and who
since they have existed did not long for terrestrial food,
but considered themselves a breath that passes away. Thus
they lived, were often tried of God, but their spirits were
found in cleanliness to praise His name. The time of their
reward will come, the Book concludes - the chosen are saved
even though wars of destruction come upon the land. They
will come forth from all quarters of the earth and be an
imperishable blessing and light to dwell with the Son of
Man throughout all eternity.
Christ and the Christian congregation or organization,
according to historians, proceeded from the Essenes. Life
in the Essene communities and in the Essene schools in
various sections of the world, fill the gap, or the hidden
years of Christ's life which the evangelists of the Bible
try to bridge by the words, "And he increased in wisdom and
statue and in favor with God and man." The literature of
the Essenes together with other ancient records now partially
known to some historians bridges that period of Christ's life
from twelve until thirty years of age. Mary and Joseph were
high initiates in the Essene community in Palestine. They
were guided and guarded and watched over during their flight
into Egypt as well as when they returned to Galilee. Jesus'
initiation is said to have taken place at Jutha near the
great castle of Masseda - He was recognized as an Essene by
his white seamless robe and by His baptism, and known as the
Chosen of God, and begotten of the Eternal Spirit, according
to the ancient traditions and writings. He was versed in the
things of nature and of wisdom, and was brought up in the
Essene Brotherhood. During His life in the Essene colonies
or communities He conceived the plan which He intended to
carry out, until finally He was sent out by His Order to
effect a great moral revolution. His object in life was
to bring about a reformation of Judaism by means of Essenism,
although as time advanced He taught a modified Essenism.
The Essenes found in Judea and Egypt were absorbed into the
Christian sect after the ascension. Says the historian
Graetz in his HISTORY OF THE JEWS, voicing the findings of
many other historians, "Jesus thus appropriated to Himself
the essential features of Essenism, so that Christianity
is nothing but an offshoot of Essenism. The Essenes were
not heard of after A.D. 40." Historians proceed to show
that the relationship between Essenism and Christianity
are similar to those of parent and child. How could it
be otherwise with its Founder an Essene and its forerunner,
John the Baptist, also a member of the Order? John was the
first to proclaim the kingdom of heaven. The term "Baptist"
means nothing else than that he was an Essene, one who
cleanses his body daily in spring water - the water also
being declared to have the power of spiritual cleansing
as well. He lived the life of a "Nazarite", which means
he belonged to the Essenes who were formerly called
"Nazarites". He lived near the Jordan in the desert
country of the Essenes, baptizing penitents who joined
the Essene Order at the same time.
The Essenes drew from all classes and assimilated their
environment. They did not succumb to it, but rather imposed
their mark on their contemporaries so impressively that they
conquered. The ascetic practices of the communistic group
were a means to an end - the practice of virtue and the
cult of saintliness being part of the teaching of Judaism
was absorbed later into the new group under the name
"Christians". The Essene converts, after the preaching
of the Messiah, became the good Christians or the good Jews,
and started on the long trail of gradual loss of identity
into the harmonious background of universal Christianity.
