The Sons of Zadok and The Christian Gnosis
By Rev. John Cole
"The Galilean Master, as he is presented to us in the New Testament, appears in many respects as an astonishing reincarnation of the Teacher of Righteousness. Like the latter, He preached penitence, poverty, humility, love of one's neighbors, and chastity. Like him, He prescribed the observance of the law of Moses, the whole law, but the law finished and perfected, thanks to his own revelations. Like him, He was the Elect and messiah of God, the Messiah redeemer of the world. Like him, He was the object of the hostility of the priests, the party of the Sadducees. Like him, He was condemned and put to death. Like him, He pronounced Judgment on Jerusalem, which was taken and destroyed by the Romans for having Him put to death. Like Him, at the end of time, He will be the supreme judge. Like him, He founded a Church whose adherents fervently awaited His glorious return."
- Andre Dupont-Sommer
Many, if not most, of the scholars dealing with the origin of Christian Gnosticism lead us to the conclusion that the most paramount influence on Gnosticism was mystical Judaism, in particular the Merkavah mysteries and early Kabbalah. The question most often neglected, however, is through what channels this transmission took place.
Within a relatively short period of time in the 1940's, two phenomenal caches of manuscripts were discovered: the Dead Sea Scrolls of Qumran, and the Nag Hammadi Library of Egypt. Not only have these finds become invaluable sources to provide the missing links of transmission between the Essenes and the first Christian Gnostics, but they also give new insights on how early Jewish mysticism influenced later traditions, such as Catharism and Templarism.
More than a century before the New Testament was written, the Essenes were teaching ideas, proverbs, prayers, blessings and even parts of the Sermon on the Mount which Jesus later taught. Even the term New Testament is taken from the Essene term 'the New Covenant'. What became known as the Eucharist or re-enactment of the Last Supper can certainly be traced to the bread and wine communion of the Essenes, known as the Messianic Meal. Let us recall that Jesus raised the 'cup of the New Covenant' in true Essenic fashion, promising His disciples that they would eat and drink with him in His coming kingdom. The Manual of Discipline refers specifically to the Messianic Meal whose basic elements were bread and wine: "And when the table has been prepared for eating, and the new wine for drinking, the priest shall be the first to stretch out his hand to bless the first fruits of the bread and new wine."
One of the most remarkable similarities between the Essenes and the Early Christians was the institution of communal societies that were bonded together by their Apocalyptic visions. Both communities practiced community of goods, liturgical meals, and baptism. The Essenes, as well as the Church of James the Just at Jerusalem, called themselves 'the Poor'.
And He lifted up His eyes on His disciples and said: Blessed are you 'Poor', for yours is the kingdom of God. (Luke 6:20)
For Macedonia and Achaia have been pleased to make some contribution for the 'Poor' among the Saints at Jerusalem. (Romans 15:26)
. . . And they would have us remember the 'Poor', which very thing I was eager to do. (Galatians 2:10)
Listen, my beloved brethren. Has not God chosen those who are 'Poor' in the world to be rich in faith and heirs of the kingdom which he has promised to those who love him? (James 2:5)
And all who believed were together and had all things in common; and they sold their possessions and goods and distributed them to all, as any had need. (Acts 2:44-45)
In relationship to the community of goods, we now have a bit better insight as to why the early Christians were told to give their possessions to the 'Poor'. The hierarchy of Qumran consisted of a council of twelve, similar in some ways to the role of the twelve disciples. Below the Essene council of twelve were the inspectors known as Episcopoi. The roles of the inspectors are especially similar, whose duties included presiding at meetings, in particular eucharistic or communal feasts, they were responsible for the admission of new members to their communities and the administration of communal good. There is little if any doubt that the eschatological ideologies of the two communities were very similar. Both communities held strong expectations that the 'end of days' was soon forthcoming, and ordered their communal beliefs and practices according to this article of faith. The eschatological nature of the two communities can also be seen in some of the major doctrines that they embraced. Both employed dualistic language to describe the options in the universe, being light and darkness. In the Manual of Discipline we find:
God has created man to govern the world, and has appointed for him two spirits in which to walk until the time of his visitation: the spirits of truth and falsehood. Those born of truth spring from a fountain of light, but those born of falsehood spring from a source of darkness. All the children of righteousness are ruled by the Prince of light and walk in the ways of light, but all the children of falsehood are ruled by the Angel of darkness and walk in the ways of darkness.,
For a further elaboration of the Essene ideas on this subject we need look no farther than the Scroll of War of the Sons of Light and the Sons of Darkness, which contains a detailed description of the eschatological final battle of the sons of light and darkness. For readers of the New Testament, these ideas will seem profoundly familiar.
Do not be mismated with unbelievers. For what partnership have righteousness and iniquity? Or what fellowship has 'Light and Darkness'? (2 Corinthians 6:14)
Again Jesus spake to them, saying, "I am the light of the world; he who follows me will not walk in darkness, but will have the light of life." (John 8:12)
The light shines in the darkness and the darkness has not overcome it. (John 1:15)
The light is with you a little longer. Walk while you have the light, lest the darkness overtake you; he who walks in the darkness does not know where he goes. While you have the light, believe in the light, that you may become sons of light. (John 12:35-36)
And this is the judgment, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone who does evil hates the light, and does not come to the light, lest his deeds should be exposed. (John 3:19-20)
But you are a chosen race, a royal priesthood, a holy nation, God's own people, that you may declare the wonderful deeds of him who called you out of darkness into his marvelous light. (I Peter 2:9)
He who says he is in the light and hates his brother is in the darkness still. He who loves his brother abides in the light, and in it there is no cause for stumbling. But he who hates his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes. (I John 2:9-11)
JOHN THE BAPTIST
We are told in the New Testament of John the Baptist, the great harbinger of Christianity that, "The word of the Lord came to John, the son of Zachary, in the desert" (Luke 3:2). We might initially think that the 'desert' might mean a desolate place in general; however, this most probably referred to a particular place, being the area near Qumran. In fact, the Essenes often called their community at Qumran "the desert," and furthermore, the region where John conducted his baptismal mission was only two miles from the Essene community. The New Testament Gospels apply the words of Isaiah to John: "The voice of one crying in the 'desert'; prepare the way of the Lord, make straight in the wilderness the paths of God." In the Essene Manual of Discipline we find, "Prepare ye the way of the Lord, make straight in the wilderness the paths of our God."
In the relationship of Jesus to the 'desert' found in Luke 1:80, "The child grew, and was strengthened in spirit and was in the 'desert' until the day of his manifestation in Israel." I doubt that Luke meant that the young Jesus grew up literally in the middle of the desert. We are also told that John came from a priestly family, as did a great deal of the Essenes, who called themselves the 'Sons of Zadok'. In many of the Essene hymns we find allusions to preparing the way of the Lord in order to give a knowledge (Gnosis) of salvation.
We also know from the New Testament that John ate locusts. The Essene Damascus Document even states how locusts are to be prepared for consumption (roasted). Also in assuming that John and, for that matter, Jesus, were not married and perhaps celibate, we must remember that the Essenes practiced ascetic celibacy, indicating that John nor the Essenes were aligned with mainstream Judaism.
Possibly the strongest connection of John to the Essenes will be found in their practices and beliefs concerning eschatology in relationship to baptism. Both stated that the coming judgment of the world was imminent, and that penance by means of baptism was the way of preparation, and the method of entry into the Essene community as well as the Christian community.
THE ESSENES AND THE GNOSTICS
To find hints of Essenism in Christian Gnosticism, we may conveniently begin with Simon Magus, who is considered by many to be the father of Gnosticism. Simon was a disciple of Dositheus, who was clearly an Essene. He was described as a 'Son of Zadok,' and lived near Damascus which was a habitation of Essene exiles. Dositheus was not only a disciple of John the Baptist, but also became chief of John's sect after his death. Also, Dositheus appears as the revealer in the 'Three Steles of Seth,' in which connection it should be noticed that, according to some heresiological reports, he also played the role of godfather in the formation of the Gnostic schools, rather than Simon.
One dominant connecting link between the Essenes and the Gnostics is the Book of Enoch. The Book of Enoch was suppressed by the church and accused by later church 'fathers' to be a product of Gnostic writers, until many Pre-Christian copies were found at Qumran. It was considered to be too essenic for the Christians, and too Christian for the Jews. It was popular in the second century with Barnabus and Athenagoras, and in the third century with Clement of Alexandria, Irenaeus and Tertullian, but from the fourth century onward it fell into discredit, and under the ban of Hilary, Jerome, and Augustine, it generally passed out of circulation and became lost to Western Christianity. If Qumran was the mother of Christianity, then Enoch was the father. The verifiable connection of Enoch and Gnostic literature are too numerous to list here and deserve a specific work dedicated to this matter. We can say, however, that the French Gnostic Church had realized this connection long before the Dead Sea Scrolls were discovered. In 1907 Bishop-Primate John Bricaud stated that the Book of Enoch, along with the Primitive Kabbalah, was a major part of the ancient Gnosis that was committed to writing.
There is, in fact, a great deal of common literature among the Essenes and the Gnostics. The Odes of Solomon were especially popular with the Valentinian Gnostics, as is evidenced within the Pistus Sophia. Among the Odes of Solomon we find one of the Essene thanksgiving Psalms that were found at Qumran, and thought by some to have been written by the Teacher of Righteousness.
The Testament of the Twelve Patriarchs was also a common work, even though the Christian versions underwent certain changes in order to christianize this piece of literature, which is perhaps the greatest of all works of pseudepigrapha. Most significant of all, however, is the fact that so much of the New Testament writings, especially Paul and John, can be found dispersed throughout the Dead Sea Scrolls.
The next step that we should take is to trace Essene thought within the development of Gnosticism throughout the last two millennia. In the middle ages, the Cathars made use of a certain book, 'Bariaam and Joasaph,' as did the Essenes. This book has strong hints of the Story of Buddha, which shows a common admiration for eastern thought.
A name that will be found in so many western esoteric traditions is that of Melchizedek. We find that this name is prevalent not only among the Essenes and Gnostics, but holds a great significance among the Templars, who were agents of the Gnosis. The name Melchizedek is derived from the Hebrew 'Melki Tzaddiq.' meaning king or ruler of righteousness. According to the bible, Melchizedek was born without father or mother. To the Templars this meant that he was not born on this planet but was a spiritual being who came from elsewhere. The bible states that Melchizedek gave Abraham bread and wine after the latter had conquered the kings of Edom. In the Templar tradition, this relates to a symbolic act of the highest importance. The giving of bread and wine to Abraham is just another way of saying that because Abraham had conquered the warring elements within himself, he had reached the stage where he was ready to take another step on the ladder of evolution. By direct transmission of some type, Melchizedek initiated Abraham into a new level of consciousness and awareness. The bread and wine administered by Melchizedek was, of course, the source of the communal meal of the Essenes and the Eucharist of the Christians. To the Templars, therefore, Melchizedek is one of the key figures of the Order of the Temple. He was the father figure to the Templars in the same way that Hiram Abiff is the father figure within the tradition of Freemasonry. At Chartres, on the great French Cathedrals, where construction was sponsored by the Templars, an impressive stone carving and a beautiful stained glass window pay homage to Melchizedek, the father of the Eternal Priesthood.
In conclusion, the Order of the Temple not only considered the Essenes to have been heirs and guardians of the Priesthood of Melchizedek, they also held a tradition that John the Baptist, Jesus, and their parents (whom their tradition held to be Essenes) were also.
Hence the group we refer to here as the Essenes, which was the outgrowth of the periods of preparations from the teachings of Melchizedek, as propagated by Elijah and Elishas and Samuel. These were set aside form preserving themselves in direct line or choice for the offerings of themselves as channels through which there might come the new or divine origin.
Edgar Cayce (reading 254-109)
Zacharias at first was a member of what you would term the orthodox priesthood. Mary and Elizabeth were members of the Essenes, and for this reason Zacharias kept Elizabeth in the mountains and in the hills. Yet where there was the announcing of the birth and Zacharias proclaimed his belief, the murder, the death, took place.
Edgar Cayce (reading 5749-8)
THE SUPPRESSION
Within the last decade or so in America, Gnostic Churches have been springing up in great numbers, as heretical weeds that will not and cannot be suppressed. In bookstores, books on Gnosticism and the Dead Sea Scrolls can be found side by side, as they most rightfully should be. There seems to be a rising tide, a tide of the need of truth dawning within our new age of Aquarius as there was in the dawn of the age of Pisces when the Essenes and Gnostics flourished side by side.
The Dead Sea Scrolls have been hidden from the public for far too long. It is ironic that they have been suppressed by the 'Ecole Biblique,' a branch of the Dominican Order. Once again, the villainy of Rome has attempted, through its channels. to give us a new dark age. Fortunately, the genocidal fires of the Inquisition have temporarily expired and the torture chambers deemed illegal. I truly believe that it was by Divine Providence that the finds of Qumran and Nag Hammadi were protected until such time that they could be safely recovered. It is now not only up to the scholars, but also the students of Primitive Christianity, to weave the threads of truth together. In closing, let us remember that wonderful Theosophical motto; 'There is no religion higher than truth.'
BIBLIOGRAPHY
John Allegro, The Mystery of the Dead Sea Scrolls. (New York, Gramercy Publishing Co. 1956.)
Michael Baigent & Richard Leigh. The Dead Sea Scrolls Deception. (New York, Summit Books. 1991)
John Bricaud, The Esoteric Christian Doctrine. (Barbados, Universal Gnostic Church. 1990.) English translation of 1907 French Edition.
Jean Danielou, The Dead Sea Scrolls and Primitive Christianity. (New York, Mentor Omega. 1958.)
Jeffrey Furst, Edgar Cayce's Story of Jesus. (New York, Coward-McCann.1969.)
Rev. Dr. Charles Francis Potter, The Lost Years of Jesus Revealed. (New York, Fawcett Gold Medal.1962.)
Hugh Schonfield, Secrets of the Dead Sea Scrolls. (New York, Thomas Yoseloff. 1957.) The Essene Odyssey. (Rockport, Massachusetts, Element. 1984.)
Hershel Shanks, Ed., Understanding the Dead Sea Scrolls. (New York, Random House. 1992.)
"The Galilean Master, as he is presented to us in the New Testament, appears in many respects as an astonishing reincarnation of the Teacher of Righteousness. Like the latter, He preached penitence, poverty, humility, love of one's neighbors, and chastity. Like him, He prescribed the observance of the law of Moses, the whole law, but the law finished and perfected, thanks to his own revelations. Like him, He was the Elect and messiah of God, the Messiah redeemer of the world. Like him, He was the object of the hostility of the priests, the party of the Sadducees. Like him, He was condemned and put to death. Like him, He pronounced Judgment on Jerusalem, which was taken and destroyed by the Romans for having Him put to death. Like Him, at the end of time, He will be the supreme judge. Like him, He founded a Church whose adherents fervently awaited His glorious return."
- Andre Dupont-Sommer
Many, if not most, of the scholars dealing with the origin of Christian Gnosticism lead us to the conclusion that the most paramount influence on Gnosticism was mystical Judaism, in particular the Merkavah mysteries and early Kabbalah. The question most often neglected, however, is through what channels this transmission took place.
Within a relatively short period of time in the 1940's, two phenomenal caches of manuscripts were discovered: the Dead Sea Scrolls of Qumran, and the Nag Hammadi Library of Egypt. Not only have these finds become invaluable sources to provide the missing links of transmission between the Essenes and the first Christian Gnostics, but they also give new insights on how early Jewish mysticism influenced later traditions, such as Catharism and Templarism.
More than a century before the New Testament was written, the Essenes were teaching ideas, proverbs, prayers, blessings and even parts of the Sermon on the Mount which Jesus later taught. Even the term New Testament is taken from the Essene term 'the New Covenant'. What became known as the Eucharist or re-enactment of the Last Supper can certainly be traced to the bread and wine communion of the Essenes, known as the Messianic Meal. Let us recall that Jesus raised the 'cup of the New Covenant' in true Essenic fashion, promising His disciples that they would eat and drink with him in His coming kingdom. The Manual of Discipline refers specifically to the Messianic Meal whose basic elements were bread and wine: "And when the table has been prepared for eating, and the new wine for drinking, the priest shall be the first to stretch out his hand to bless the first fruits of the bread and new wine."
One of the most remarkable similarities between the Essenes and the Early Christians was the institution of communal societies that were bonded together by their Apocalyptic visions. Both communities practiced community of goods, liturgical meals, and baptism. The Essenes, as well as the Church of James the Just at Jerusalem, called themselves 'the Poor'.
And He lifted up His eyes on His disciples and said: Blessed are you 'Poor', for yours is the kingdom of God. (Luke 6:20)
For Macedonia and Achaia have been pleased to make some contribution for the 'Poor' among the Saints at Jerusalem. (Romans 15:26)
. . . And they would have us remember the 'Poor', which very thing I was eager to do. (Galatians 2:10)
Listen, my beloved brethren. Has not God chosen those who are 'Poor' in the world to be rich in faith and heirs of the kingdom which he has promised to those who love him? (James 2:5)
And all who believed were together and had all things in common; and they sold their possessions and goods and distributed them to all, as any had need. (Acts 2:44-45)
In relationship to the community of goods, we now have a bit better insight as to why the early Christians were told to give their possessions to the 'Poor'. The hierarchy of Qumran consisted of a council of twelve, similar in some ways to the role of the twelve disciples. Below the Essene council of twelve were the inspectors known as Episcopoi. The roles of the inspectors are especially similar, whose duties included presiding at meetings, in particular eucharistic or communal feasts, they were responsible for the admission of new members to their communities and the administration of communal good. There is little if any doubt that the eschatological ideologies of the two communities were very similar. Both communities held strong expectations that the 'end of days' was soon forthcoming, and ordered their communal beliefs and practices according to this article of faith. The eschatological nature of the two communities can also be seen in some of the major doctrines that they embraced. Both employed dualistic language to describe the options in the universe, being light and darkness. In the Manual of Discipline we find:
God has created man to govern the world, and has appointed for him two spirits in which to walk until the time of his visitation: the spirits of truth and falsehood. Those born of truth spring from a fountain of light, but those born of falsehood spring from a source of darkness. All the children of righteousness are ruled by the Prince of light and walk in the ways of light, but all the children of falsehood are ruled by the Angel of darkness and walk in the ways of darkness.,
For a further elaboration of the Essene ideas on this subject we need look no farther than the Scroll of War of the Sons of Light and the Sons of Darkness, which contains a detailed description of the eschatological final battle of the sons of light and darkness. For readers of the New Testament, these ideas will seem profoundly familiar.
Do not be mismated with unbelievers. For what partnership have righteousness and iniquity? Or what fellowship has 'Light and Darkness'? (2 Corinthians 6:14)
Again Jesus spake to them, saying, "I am the light of the world; he who follows me will not walk in darkness, but will have the light of life." (John 8:12)
The light shines in the darkness and the darkness has not overcome it. (John 1:15)
The light is with you a little longer. Walk while you have the light, lest the darkness overtake you; he who walks in the darkness does not know where he goes. While you have the light, believe in the light, that you may become sons of light. (John 12:35-36)
And this is the judgment, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone who does evil hates the light, and does not come to the light, lest his deeds should be exposed. (John 3:19-20)
But you are a chosen race, a royal priesthood, a holy nation, God's own people, that you may declare the wonderful deeds of him who called you out of darkness into his marvelous light. (I Peter 2:9)
He who says he is in the light and hates his brother is in the darkness still. He who loves his brother abides in the light, and in it there is no cause for stumbling. But he who hates his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes. (I John 2:9-11)
JOHN THE BAPTIST
We are told in the New Testament of John the Baptist, the great harbinger of Christianity that, "The word of the Lord came to John, the son of Zachary, in the desert" (Luke 3:2). We might initially think that the 'desert' might mean a desolate place in general; however, this most probably referred to a particular place, being the area near Qumran. In fact, the Essenes often called their community at Qumran "the desert," and furthermore, the region where John conducted his baptismal mission was only two miles from the Essene community. The New Testament Gospels apply the words of Isaiah to John: "The voice of one crying in the 'desert'; prepare the way of the Lord, make straight in the wilderness the paths of God." In the Essene Manual of Discipline we find, "Prepare ye the way of the Lord, make straight in the wilderness the paths of our God."
In the relationship of Jesus to the 'desert' found in Luke 1:80, "The child grew, and was strengthened in spirit and was in the 'desert' until the day of his manifestation in Israel." I doubt that Luke meant that the young Jesus grew up literally in the middle of the desert. We are also told that John came from a priestly family, as did a great deal of the Essenes, who called themselves the 'Sons of Zadok'. In many of the Essene hymns we find allusions to preparing the way of the Lord in order to give a knowledge (Gnosis) of salvation.
We also know from the New Testament that John ate locusts. The Essene Damascus Document even states how locusts are to be prepared for consumption (roasted). Also in assuming that John and, for that matter, Jesus, were not married and perhaps celibate, we must remember that the Essenes practiced ascetic celibacy, indicating that John nor the Essenes were aligned with mainstream Judaism.
Possibly the strongest connection of John to the Essenes will be found in their practices and beliefs concerning eschatology in relationship to baptism. Both stated that the coming judgment of the world was imminent, and that penance by means of baptism was the way of preparation, and the method of entry into the Essene community as well as the Christian community.
THE ESSENES AND THE GNOSTICS
To find hints of Essenism in Christian Gnosticism, we may conveniently begin with Simon Magus, who is considered by many to be the father of Gnosticism. Simon was a disciple of Dositheus, who was clearly an Essene. He was described as a 'Son of Zadok,' and lived near Damascus which was a habitation of Essene exiles. Dositheus was not only a disciple of John the Baptist, but also became chief of John's sect after his death. Also, Dositheus appears as the revealer in the 'Three Steles of Seth,' in which connection it should be noticed that, according to some heresiological reports, he also played the role of godfather in the formation of the Gnostic schools, rather than Simon.
One dominant connecting link between the Essenes and the Gnostics is the Book of Enoch. The Book of Enoch was suppressed by the church and accused by later church 'fathers' to be a product of Gnostic writers, until many Pre-Christian copies were found at Qumran. It was considered to be too essenic for the Christians, and too Christian for the Jews. It was popular in the second century with Barnabus and Athenagoras, and in the third century with Clement of Alexandria, Irenaeus and Tertullian, but from the fourth century onward it fell into discredit, and under the ban of Hilary, Jerome, and Augustine, it generally passed out of circulation and became lost to Western Christianity. If Qumran was the mother of Christianity, then Enoch was the father. The verifiable connection of Enoch and Gnostic literature are too numerous to list here and deserve a specific work dedicated to this matter. We can say, however, that the French Gnostic Church had realized this connection long before the Dead Sea Scrolls were discovered. In 1907 Bishop-Primate John Bricaud stated that the Book of Enoch, along with the Primitive Kabbalah, was a major part of the ancient Gnosis that was committed to writing.
There is, in fact, a great deal of common literature among the Essenes and the Gnostics. The Odes of Solomon were especially popular with the Valentinian Gnostics, as is evidenced within the Pistus Sophia. Among the Odes of Solomon we find one of the Essene thanksgiving Psalms that were found at Qumran, and thought by some to have been written by the Teacher of Righteousness.
The Testament of the Twelve Patriarchs was also a common work, even though the Christian versions underwent certain changes in order to christianize this piece of literature, which is perhaps the greatest of all works of pseudepigrapha. Most significant of all, however, is the fact that so much of the New Testament writings, especially Paul and John, can be found dispersed throughout the Dead Sea Scrolls.
The next step that we should take is to trace Essene thought within the development of Gnosticism throughout the last two millennia. In the middle ages, the Cathars made use of a certain book, 'Bariaam and Joasaph,' as did the Essenes. This book has strong hints of the Story of Buddha, which shows a common admiration for eastern thought.
A name that will be found in so many western esoteric traditions is that of Melchizedek. We find that this name is prevalent not only among the Essenes and Gnostics, but holds a great significance among the Templars, who were agents of the Gnosis. The name Melchizedek is derived from the Hebrew 'Melki Tzaddiq.' meaning king or ruler of righteousness. According to the bible, Melchizedek was born without father or mother. To the Templars this meant that he was not born on this planet but was a spiritual being who came from elsewhere. The bible states that Melchizedek gave Abraham bread and wine after the latter had conquered the kings of Edom. In the Templar tradition, this relates to a symbolic act of the highest importance. The giving of bread and wine to Abraham is just another way of saying that because Abraham had conquered the warring elements within himself, he had reached the stage where he was ready to take another step on the ladder of evolution. By direct transmission of some type, Melchizedek initiated Abraham into a new level of consciousness and awareness. The bread and wine administered by Melchizedek was, of course, the source of the communal meal of the Essenes and the Eucharist of the Christians. To the Templars, therefore, Melchizedek is one of the key figures of the Order of the Temple. He was the father figure to the Templars in the same way that Hiram Abiff is the father figure within the tradition of Freemasonry. At Chartres, on the great French Cathedrals, where construction was sponsored by the Templars, an impressive stone carving and a beautiful stained glass window pay homage to Melchizedek, the father of the Eternal Priesthood.
In conclusion, the Order of the Temple not only considered the Essenes to have been heirs and guardians of the Priesthood of Melchizedek, they also held a tradition that John the Baptist, Jesus, and their parents (whom their tradition held to be Essenes) were also.
Hence the group we refer to here as the Essenes, which was the outgrowth of the periods of preparations from the teachings of Melchizedek, as propagated by Elijah and Elishas and Samuel. These were set aside form preserving themselves in direct line or choice for the offerings of themselves as channels through which there might come the new or divine origin.
Edgar Cayce (reading 254-109)
Zacharias at first was a member of what you would term the orthodox priesthood. Mary and Elizabeth were members of the Essenes, and for this reason Zacharias kept Elizabeth in the mountains and in the hills. Yet where there was the announcing of the birth and Zacharias proclaimed his belief, the murder, the death, took place.
Edgar Cayce (reading 5749-8)
THE SUPPRESSION
Within the last decade or so in America, Gnostic Churches have been springing up in great numbers, as heretical weeds that will not and cannot be suppressed. In bookstores, books on Gnosticism and the Dead Sea Scrolls can be found side by side, as they most rightfully should be. There seems to be a rising tide, a tide of the need of truth dawning within our new age of Aquarius as there was in the dawn of the age of Pisces when the Essenes and Gnostics flourished side by side.
The Dead Sea Scrolls have been hidden from the public for far too long. It is ironic that they have been suppressed by the 'Ecole Biblique,' a branch of the Dominican Order. Once again, the villainy of Rome has attempted, through its channels. to give us a new dark age. Fortunately, the genocidal fires of the Inquisition have temporarily expired and the torture chambers deemed illegal. I truly believe that it was by Divine Providence that the finds of Qumran and Nag Hammadi were protected until such time that they could be safely recovered. It is now not only up to the scholars, but also the students of Primitive Christianity, to weave the threads of truth together. In closing, let us remember that wonderful Theosophical motto; 'There is no religion higher than truth.'
BIBLIOGRAPHY
John Allegro, The Mystery of the Dead Sea Scrolls. (New York, Gramercy Publishing Co. 1956.)
Michael Baigent & Richard Leigh. The Dead Sea Scrolls Deception. (New York, Summit Books. 1991)
John Bricaud, The Esoteric Christian Doctrine. (Barbados, Universal Gnostic Church. 1990.) English translation of 1907 French Edition.
Jean Danielou, The Dead Sea Scrolls and Primitive Christianity. (New York, Mentor Omega. 1958.)
Jeffrey Furst, Edgar Cayce's Story of Jesus. (New York, Coward-McCann.1969.)
Rev. Dr. Charles Francis Potter, The Lost Years of Jesus Revealed. (New York, Fawcett Gold Medal.1962.)
Hugh Schonfield, Secrets of the Dead Sea Scrolls. (New York, Thomas Yoseloff. 1957.) The Essene Odyssey. (Rockport, Massachusetts, Element. 1984.)
Hershel Shanks, Ed., Understanding the Dead Sea Scrolls. (New York, Random House. 1992.)