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Divine Intervention at Mount Carmel
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mount carmel A well-known mountain ridge in Palestine, usually called in the Hebrew Bible Hakkarmel (with the definite article), ―the garden‖ or ―the garden-land.‖ In later Hebrew it is known simply as Karmel, and in modern Arabic as Kurmul, or more commonly as Jebel Mar Elias (Mountain of St. Elias). At its extremity, near the sea, Mount Carmel looks like a bold promontory which all but runs into the waves of the Mediterranean. This northwestern end of Carmel is about nine miles southwest of Acre, and in 32°50′ N. lat. And 35° E. long. From this point, the ridge gradually retires from the coast and stretches southeast, ascending for about ten miles to its highest point and then sinking for nearly three miles more. Like its northern, its southern end is marked by a bold bluff above Wady el-Milh. This is the range of mountains which is usually designated under the name of Mount Carmel. The name is also applied at times to the lower hills which, for another twelve or thirteen miles, form the prolongation of the main range and extend to the southeast as far as the neighborhood of Jenin. These lower hills, however, are of a softer formation than the main range of Carmel, and really separate it from the Hill Country, or central longitudinal section of Western Palestine. Hence they should rather be considered as forming a chain of heights distinct from Carmel, and be simply spoken of as hills of Samaria. The three principal summits of the main range of Carmel are far inferior in altitude to those of the mountains of either Galilee or Judea. Its highest peak, a little to the south of the Druse village of Esfiyeh, is only 1810 feet. Next in altitude comes the southeastern summit of Carmel, near the ruins called El Mahraka, and some 1700 feet high; and last, the northwestern promontory or cape of Carmel, where the Carmelite monastery is situated 560 feet above the sea. The general shape of the range is that of a triangle, the apex of which is near the Mediterranean, while the sides, to the east and west, look very different from each other. The western side sinks slowly by long ridges and dales upon that part of the sea-coast which is known as the plain of Saron. The eastern side, on the contrary, is abrupt above the plains of Haifa and Esdrelon, and in many places descends almost by precipices to the River Cison, which flows at the foot of the mountain and is generally

parallel to its axis. Its geological structure is no other than that of the central longitudinal section of Palestine, west of the Jordan. It is made up of the same hard limestone. In it there are numerous caves, and it abounds in flints, geodes, and fossils. On the northeast, igneous rocks break out from a basalt formation which runs through the plain of Esdrelon and extends to the Sea of Galilee. As nearly the whole range of Carmel is covered with abundant and rich vegetable earth, it has still much of that appearance which no doubt was the origin of its name: ―the garden‖ or ―the garden land.‖ Most of the ridge is covered with thickets of evergreens. Besides the pine, its most common trees are the prickly oak, myrtle, lentisk, carob and olive. Carmel is also remarkable for its profusion of aromatic plants and wild flowers.

Mount Carmel, with its wild cliffs and green landscapes became a symbol of beauty for good reason. Its special characteristics also made it a part of religious tradition. It was here that Elijah performed one of his bestknown miracles - bringing down fire from heaven. Its woody heights are tenanted chiefly by the roebuck, leopard, and wild cat. In various places of the range, ancient wine presses can still be pointed out; but the vine is almost entirely extinct except in the neighbourood of Esfiyeh and of the German colony which was established in 1869 near Haifa. Of its former numerous villages but a few are at present inhabited, and only small patches of land around these and near the sea-coast are now cultivated. Besides Esfiyeh, its principal extant villages are Et Tireh, Daliet El Kurmul, and Um Ez Zeinat. Most of the villagers are Druses and Christians. In the present day, Carmel belongs to the Pashalic of Acre. Mt. Carmel is never mentioned in the New Testament; but it is oftentimes spoken of in the Old Covenant. Its conquest is referred to the time of Josue (xii, 22), and its territory is given as forming the southern boundary of the tribe of Aser (xix, 26). Its luxuriant verdure, chiefly caused by the vicinity of the Mediterranean Sea and by abundant dew, was regarded as singularly beautiful; hence the poetical comparison, ―thy head is like Carmel‖, found in the Canticle of Canticles (vii, 5; Heb., vii, 6), and the distinct reference to the ―beauty of Carmel‖ in Isaias (xxxv, 2). As Nabuchodonosor towered proudly above the kings of the earth, so Carmel was prominent above the sea (Jer., xlvi, 18). Its great fertility made it the type of a country which was favoured with the Divine blessing (Jer., 1, 19; Mich., vii, 14); and its devastation was conceived as the surest sign of God‘s severe punishment of His people (Is., xxxiii, 9; Jer., iv, 26; Amos, I, 2; Nah., I, 4). Its woody summits and its tortuous caverns formed a secure hiding place for a fugitive [Amos, ix, 3. See also III (A.V., I) K., xviii, 4, 13]. The sacredness of its heights was well known in ancient Israel. Apparently long before Elias‘ time — how long before cannot now be made out — an altar had been erected in honour of Yahweh on Mt. Carmel, and its ruins

were repaired by that prophet as soon as this could be done with safety (III K., xviii, 30). It was the ridge of Carmel that the same Prophet Elias chose for the assembly of the people, such assemblies being usually held at some holy place (III K., xviii, 19 sq.). Again, in IV K., iv, 23, there is a manifest allusion to the custom or resorting to Carmel for the celebration of the new moon and of the sabbath. From various passages of Holy Writ it has been inferred that this sacred mountain was the actual place of residence of both Elias and Eliseus (Cf. IV K., ii, 25; iv, 25, 27, etc.); and, as a matter of fact, Elias grotto and the cavern known as the School of the Prophets are still pointed out. There is likewise some reason to believe that the incident tole of Elias in IV K., I, 9-15, took place on the mountain of Carmel. In this passage our English translation speaks indeed of the prophet as sitting down on ―a hill‖, when he caused fire to come down from heaven on the two ―fifties‖ and their respective captains who had been sent by King Ochosias to put him under arrest. But the rendering of the original Hebrew word by ―a hill‖, which would naturally suggest a place different from the mountain range of Carmel, is very probably a defective one. The Hebrew expression rather means ―the mountain‖ with an implicit reference to Mt. Carmel, since that expression, in connection with Elias, is used for that range only, with the exception of Sinai, which, of course, is not intended in IV K., I, 19-15. However this may be, there is another incident in Elias‘ life which Holy Writ distinctly places on the ridge of Carmel, and on account of which that mountain has been, and will ever be, particularly renowned. The event is narrated in detail in III K., xviii. It was that of a public contest between Elias, the great champion of Yahweh worship, and the prophets of Baal, the Phoenician deity whose cult had lately been fully organized by the wicked Achab in the new capital of the Northern Kingdom. For two years a severe drought, foretold by Elias, had prevailed in Israel. Yet it had not sufficed to convince the people that Yahweh, not Baal, was indeed the true God. In the third year, when the drought was about to be broken, Elias, according to the Lord‘s command, met King Achab, and obtained from him that all the people be gathered together with the prophets of Baal unto Mt. Carmel. There, in the presence of all, he, the only surviving prophet of the Lord, proposed that the God who would consume by fire a bullock laid upon wood and with no fire under it be alone recognized as God. The challenge was accepted. In vain did the four hundred and fifty prophets of Baal call upon their sun-god till noon, nay even till the time of the evening sacrifice. It was now the turn of Elias. Having repaired an ancient altar of Yahweh by means of twelve stones, the prophet disposed the wood, laid a bullock upon it, and got filled with water the trench which he had dug around the whole. His prayer to Yahweh was heard. The fire from heaven consumed all, to the very water in the trench, and all the people seeing this worshipped, saying: ―Yahweh is God. Yahweh is God.‖ Then followed in rapid succession, the slaying of all the prophets of Baal who had been brought down to the brook Cison; Elias‘ prayer on the top of Carmel for rain and his repeated bidding to his servant: ―Go up and look toward the sea‖; the arising of a cloud, the forerunner of a violent storm; the king‘s prompt departure for Jezrahel, lest he should be stopped by the rain; and lastly, Elias‘ swift running before Achab to the entrance of Jezrahel.

Elijah's Cave The scene marked out alike by tradition and by natural features as the place of this glorious victory of Yahweh and Elias over Baal and his prophets is the south-eastern extremity of Mt. Carmel, the part of the mountain nearest to, and most accessible from Jezrahel. The place now known as El Marahka, ―the burning‖ or ―the sacrifice‖, is very probably the spot on which stood the altar of Yahweh which Elias repaired. It is marked by shapeless ruins whither Druses of neighboring villages come to perform a yearly sacrifice. Its position, at the south-eastern point of the ridge, easily allowed the altars thereon erected to be seen by Achab and the priests of Baal and the multitude who stood on a wide upland sweep close beneath it. Not far from it there is a well always supplied with water even in the driest seasons, from which Elias could draw the water with which he could fill the trench around his altar. On the lower declivities of the mountains is a mound called Tell El Kassis, which means ―the hill of the priest‖, or ―of the priests‖, which may mark the place where the prophets of Baal were put to death.

The brook Cison which runs at the foot of Carmel was no doubt absolutely dry after the two years‘ drought, so that the multitude could easily go across its bed to witness Yahweh‘s victory on Mt. Carmel, and King Achab hasten across it to Jezrahel before the threatening storm should fill it with water and render it impassable. The corpses of the slain prophets of Baal were hurled down into the Cison, and when the brook was changed by the storm into an impetuous torrent, they were carried swiftly to the Mediterranean Sea. From the slaughter by the side of the river, the prophet of the Lord ―went up‖ again to El Marahka, and there prayed fervently for the breaking of the drought. There, too, he naturally bade his serv ant to ―go up and look toward the sea‖ for while from the place where he prayed the view of the Mediterranean is intercepted by an adjacent height, the height itself may be ascended in a few minutes and a full view of the sea be obtained

from the top. Finally, both Achab and Elias having rushed down to the plain, safely crossed the Cison before the rain could interfere with them, because at this point the river is very close to Mt. Carmel. Thus it can readily be seen that the traditional site of the public contest between Elias and the prophets of Baal fulfils all the conditions required by the sacred narrative. The last Scriptural reference to the Carmel range is found in the opening chapter of the deutero-canonical book of Judith. There we find stated that the inhabitants of Carmel were numbered among the peoples of the Western districts whom Nabuchodonosor threatened with destruction, should they venture to deny him help in his present conflict with powerful enemies (Judith, I, 8, in Vulgate and in Septuagint). There also we are told that despite his menaces, they all, ―with one mind‖, refused to obey his orders, whereupon the Assyrian king swore to avenge himself of them (Judith, I, 11, 12). In ancient times the sacredness of Carmel seems to have been known to other nations besides Israel. Thus in the list of places conquered by the Egyptian King Thothmes II, there is a probable reference at No. 48 to the ―holy headland‖ of Carmel (See also Nos. 49, 96, in ―Records of the Past‖, new series, V, 47, 50). In the fourth century B.C. the neo-Platonic philosopher Iamblicus, in his life of Pythagoras, speaks of Mt. Carmel as ―sacred above all mountains and forbidden of access to the vulgar‖. The great Roman historian, Tacitus, mentions an altar as erected there without temple or image: ―tantum ara et reverentia‖; and Suetonius, in his ―Lives of the Caesars‖, narrates that before making war against the Jews Vespasian went to Carmel and consulted the oracle of its god. After the destruction of Jerusalem by Titus (A.D. 70), the Jews did not lose sight of the mountain of Carmel and of its connection with Elias. In the twelfth century of our era Rabbi Benjamin of Tudela writes as follows in the narrative of his journey to Palestine: ―Under the mountain of Carmel are many Jewish sepulchres, and near the summit is the cavern of Elias upon whom be peace. . . . On the summit of the hill, you may still trace the site of the altar which was rebuilt by Elias of blessed memory, in the time of King Achab, and the circumstances of which is about four yards‖. Rabbis of the thirteenth and following centuries make similar references to Elias in connection with Mt. Carmel; and it is well known that in the eighteenth century the Jews used to join with the Mohammedans and the Christians to celebrate the feast of that holy prophet on the mountain which bears his name, ―Jebel Mâr Elîas‖. As we have seen, the traditional site of Elias‘ contest is still held sacred by the Druses. But it is Christianity which, through its pilgrims and its Carmelite monks, has chiefly contributed to preserve the sacred memories of Mt. Carmel. The best positions from which to view the extensive prospect are furnished by the flat roof of the Carmelite monastery at the north-western end of the mountain, and by the platform of the chapel recently erected by the Carmelites at its south-eastern extremity. References: WRIGHT, ―Early Travels in Palestine‖ (London, 1848); ROBINSON, ―Biblical Researches‖ (Boston, 1841), III; GUERIN, ―Description de la Palestine, etc.‖ (Paris, 1876), II; CONDER, ―Tent Work in Palestine‖ (London, 1889); THOMSON, ―The Land and the Book‖ (New York, 1882), II; SMITH, ―Hist. Geogr. Of the Holy Land‖ (New York, 1906). FRANCIS E. GIGOT Transcribed by Larisa Vidmar Thank you for your research Brother Jim, Arch Bishop of the Essene Nazarene Church of Mt. Carmel
OCT

08

Life of Jesus
Origin of the Essenes No Comments »

It's recorded in the Bible Mary is the mother of Jesus. Jesus was born in Bethlehem. Galilee was his childhood home. Jesus‘ mother was Mary. Two of the Gospels, Matthew and Luke, but not Mark or John, are interpreted to allege that Joseph was Jesus‘ foster father, and that Jesus‘ biological father was the Holy Spirit, who mystically caused Mary to conceive, giving rise to a virgin birth. The other two Gospels, Mark and John, make no mention of Joseph at all, but in their first chapters refer to Jesus as the son of God. Nothing is certain about Jesus‘ childhood or young adulthood. Certain events are mentioned in the various Gospels, but there is no common agreement. The Gospel of Mark reports that Jesus had brothers, that he was ―Mary‘s son and the brother of James, Joseph, Judas and Simon,‖ and also suggests that Jesus had sisters. The Jewish historian Josephus and the Christian historian Eusebius (who wrote in the 4th century but quoted much earlier sources now unavailable to us) refer to James the Just as Jesus‘ brother. Some churches reject this interpretation, saying that they were Jesus‘ cousins, which the Greek word for ―brother‖ used in the Gospels would allow. The Gnostic Acts of Thomas identifies the Apostle Thomas as Jesus‘ twin brother. Other churches suggest that these were step brothers, children of Joseph and a previous wife who died before Mary was betrothed to him. This tradition probably originates with the Protevangelion of James, traditionally ascribed to James the Just and certainly dated sometime in the late 1st to middle of the 2nd century. Some have interpreted Gnostic texts like the Gospel of Philip to suggest that Mary Magdalene was the wife of Jesus. The Roman Catholic and Eastern Orthodox traditions do not record any wife of Jesus; the Roman Catholic hagiography of Mary Magdalene says that she traveled to France and lived the life of an ascetic. The Eastern Orthodox synaxarion says that she continued preaching the Gospel in various places, eventually settling in Ephesus to work with John the Evangelist. The Evangelists do not describe much of Jesus‘ life between birth and the beginning of his ministry, except that as a young teen he instructed the scholars in the temple. The apocryphal Infancy Gospels describe the child Jesus performing miraculous works. The 19th-century Russian scholar Nicolai Notovich suggested, based on a document he claimed to see in a Ladakh monastery, that Jesus traveled the world, including India, as an adolescent and youth, and was exposed to religious traditions such as Buddhism. However, the monastery Jesus is alleged to have studied at in India was not built until the 16th century, and there is no independent evidence confirming the story. This theory is not considered orthodox by any major Christian church.

Jesus began His ministry after the death of John the Baptist. Jesus began his public ministry some time after he was baptized by John the Baptist,who perhaps unwittingly inspired Mandaeanism. Jesus began preaching, teaching, and healing. There is no firm evidence for when his ministry started or how long it lasted. The detailed nature of Jesus‘ spiritual teaching cannot be fully agreed because accounts are fragmentary and because he made extensive use of paradox, metaphor and parable; making it unclear how literally he wished to be taken and precisely what he meant. Jesus did preach the imminent end of the current era of history, in some sense a literal end of the world as people of his time knew it; in this sense he was an apocalyptic preacher bringing a message about the imminent end of the world the Jews knew. Jesus opposed stringent interpretations of Jewish law, and preached a more flexible understanding of the law. His teachings show an inclination to following a teleological approach, in which the spirit of the law is more important than the letter of the law, and the Gospels record him as having many disagreements with the Pharisees. Although the interpretations of the law by the Sadducees were in most cases much stricter than Pharisee interpretations of the law, and the Sadducees were the dominant authority at that time, yet the Gospels record no sign of Jesus having much disagreement with their views (although it was, according to the Gospels, the priests – aligned with the Sadducees – who ultimately arrested Jesus). A few modern scholars thus believe that Jesus may have been an Essene (a sect with whom he shared many views); and that later Christian transcribers cast him as an enemy of the Pharisees, because when Christians and Jews came into conflict in later years the Pharisees had become the dominant sect of Judaism. This view receives some support in Acts of the Apostles, because Jesus‘ apostles were generally attacked by Sadducees but were sometimes protected by Pharisee liberal interpretations of Jewish law.

A select few modern Bible Scholars believe Jesus to have been an Essene. Jesus increasingly gained followers as his fame grew, though within his lifetime Jesus‘ core following remained no more than a small religious sect. Jesus had by the time of his death taught a number of his disciples or apostles to preach his teachings and perform faith healing to both Jews and Gentiles alike. In his role as a social reformer Jesus threatened the status quo. He was unpopular with many Jewish religious authorities. According to the Gospels, this was because he criticized them, and, moreover, because some of Jesus‘ followers held the controversial and inflammatory view that he was ―The Messiah‖. It is not clear from strict analysis of the original Gospel texts that Jesus made this claim about himself, but he did not deny it.

Neither is it wholly clear to scholars that when Jesus spoke of being ―Son of God‖ he meant this to be taken literally as Christians believe, rather than metaphorically in the sense that we are all children of God. Scholars currently suggest that whether Jesus claimed to be a political rebel or not, Jewish authorities would very likely have feared that his activities would provoke a riot in Jerusalem – something Roman authorities absolutely forbade. Jesus came with his followers to Jerusalem during the Passover festival. He was involved in a public disturbance at the Temple in Jerusalem when he overturned the tables of the moneychangers and broke open the cages of animals to be sacrificed. At some point later, he was betrayed to the Jewish religious authorities of the city – either the full council (Sanhedrin) or perhaps just the High Priest – by one of his apostles, Judas Iscariot. The High Priest of the city was appointed by the government in Rome and the current holder of the post was Joseph Caiphas. The Romans ruled the city through the High Priest and Sanhedrin, so often the Jewish authorities of the city had to arrest people in order to obey Roman orders to maintain the peace. Jesus‘ disciples went into hiding after he was arrested. Jesus was crucified by the Romans on the orders of Pontius Pilate, the Roman Governor of Judea in Jerusalem. The Gospels state that he did this at the behest of the Jewish religious leaders, but it may have been simply that Pilate considered Jesus‘ ability to incite public disturbance as a potential Messiah to be a threat to Roman order. Pilate was known as a harsh ruler who ordered many executions for lesser reasons during his reign (then again, he‘d been in trouble twice with his Roman superiors for being too harsh in his rule). Furthermore, the plaque placed on the cross was used by the Romans to detail the crime of the crucified individual. In the case of Jesus the plaque reads ―Iesvs Nazarenvs Rex Ivdaeorvm‖ (INRI)–‖Jesus of Nazareth, King of the Jews‖, indicating that Jesus was crucified for the crime of rebelling against the authority of Rome by being declared the ―King of the Jews‖. All the Gospel accounts agree that Joseph of Arimathea, variously a secret disciple or sympathiser to Jesus, and possible member of the Sanhedrin, arranged with Pilate for the body to be taken down and entombed. According to most accounts Jesus‘ mother, Mary, and other women, notably a female follower of Jesus, Mary Magdalene, were present during this process.
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Infinite Garden of Mankind
Origin of the Essenes No Comments »

There are many and diverse flowers: who shall say that one is best because its color is purple, or that one is favored because its stalk is long and slender? Though the brothers be of different complexion, yet do they all toil in the vineyard of the Earthly Mother, and they all do lift their voices together in praise of the Heave

nly Father. Gospel of Peace.

What can we derive from the above thought shared with us by Jesus in the Gospel of Peace records? I believe truth is truth regardless of source. I believe there is one God regardless of the many different religions and denominations within those religions. Each religion has a piece of the truth and I believe it is a continuation in the same revelation of truth from God. There is only one God, there is only one truth. There can only be one truth, but of course we see different aspects of this truth or different parts of it over different times, in our history and individual maturity. I like the analogy that the founder of our faith used when he said,‖Be still and know I am God.‖ Religion is like a school. You go to the first class and you learn the simple things. So as we are taught the very simple things of our religion, that there is God, that we must be good, we must be kind to each other. First from God, to Adam, (then man fell away from God) and then to Enoch, known as the father of the Essenes who walked with God. With Enoch began the journey back to the original plan that God revealed to him in the Heavenly bodies. Then Enoch gave to us a picture of where we should be in our journey towards God. These basic teachings went down through history, as Enoch taught his son, who taught others the way of the God of Light (James 1:17) and so on. But this truth was taught in graduating classes. After first grade you go to second grade. Once you go to the second class, You don‘t ignore what you just learned but build upon its truths. So when the Lord came he taught compassion in a way that was a higher standard, but it was still the same truth. He said you can not believe in me and not believe unless you believe in Moses. You can‘t say I believe in Christ but not Moses. Because they all speak the Words of God, from the same source. To accept one you should accept them all. All teach the same basic morals. No religion says war is a good thing. No religion says to hurt animals for the sake of hurting and maiming. They all say be kind to animals, some stress it more than others but it is all basically the same teaching. Each teacher teaches in a way that is suited to the age of mankind. As mankind has the ability to travel the earth, they see each other, their religions and can see they are close similarities in their religious beliefs. You have the red (Indians of Americas ), you have the brown ( Aborigines in Australia) with their religion, the yellow ( Chinese in China) Buddahs with their religion and so on. The point is each is as a flower in the garden of God. ―The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field.‖ Isaiah 40:6. Notice all goodliness. All goodliness it says once again. All goodliness is as a flower of the (His) field. All people are as grass, (every religion, every race) but the goodliness of those individuals ―is as the flower of the field.‖ Isn‘t it time we saw the goodliness of each others beliefs and rejoice that the flowers of the field are not all like us, (dandelions?) but rather the field is full of tulips, dogwood, crape myrtle, roses, daffodils (and more and with many variations and characteristics) each blooming and bringing forth its beauty at a time appointed by God. Why are we so judgmental of what others believe? Can we not rejoice as God does in the goodliness of mankind‘s acts as he favors the goodly, beautiful and fragrant ―flowers‖ from His Infinite Garden for His pleasure and delight? Even Isaiah understood this beautiful concept, may we also. ―You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge the other, you are condemning yourself, because you who pass judgment do the same things.‖ Romans 2:1 Peace Unto You, Sister Catherine
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The Nazarenes of Mount Carmel An Esoteric Spiritual Order
Origin of the Essenes No Comments »

It was into the ancient and mystical B'nai-Amen Temple of the Nazorean that Jesus was born; as it is written: "He shall be called a Nazorean!" (Matthew 2:23). The Nazarenes of Mount Carmel is an esoteric spiritual Order which fully embraces the deeper levels of the ancient Nazorean ‗Way‘ of Jesus the Christ. We are a modern resurrection of the ancient Nazorean Christians. There were anciently two branches of Essenes – the Ossaeans and the Nazorean. The southern Ossaeans were known as the B‘nai-Zadok, or ―Children of Zadok.‖ The northern Nazorean were known as the B‘nai-Amen, or ―Children of God.‖ The B‘nai-Amen lived in and around Nazorean Temples such as the one on Mount Carmel and the smaller one in the Essene Quarter of western Jerusalem (now known as the ―Church of the Apostles, or Cenacle). The Nazorean had no intentions on the main Jerusalem Temple or in restoring its animal sacrifice cult. The Nazorean abhorred all animal sacrifice and rejected, as forgeries and fictions, all Jewish scriptures that encourage such barbaric practices. The Nazorean also had a different calendar than the Qumran B‘nai-Zadok, a different set of scriptures, a different ―Teachers of Righteousness,‖ and a different and more positive attitude toward marriage and women. It was into the ancient and mystical B‘nai-Amen Temple of the Nazorean that Jesus was born; as it is written: ―He shall be called a Nazorean!‖ (Matthew 2:23). This B‘nai-Amen Temple was the advanced level of the Nazorean Covenant which brought forth the ―Chosen Ones,‖ and is that advanced level of truth which Jesus has again restored and is again seeking to make available to all righteous Nazorean who wish to espouse its fullness. The Nazarenes of Mount Carmel consists of men and women of high moral character, dedicated to studying and teaching the ancient mysteries of the higher aspirations of the soul and applying the Nazorean teachings of Jesus, the Nazorean. We are also dedicated to preserving the original texts as best we can. We do not condone tampering with the manuscripts of antiquity. The Nazarenes of Mount Carmel in North America stands alone, separate and autonomous, or rather, autocephalous. The Order has no origination from nor association with any other Order claiming the Essene and/or Nazorean name in the United States, Canada or Europe. * Essene – An ancient term of the sect of Judaism which birthed, raised and then followed the Master – Yeshua (Essene Jesus). Noted for their vegetarianism, communal living and healing art practices. * Nazorean – Denotes those under a special vow of holiness wherein one‘s whole life is consecrated upward

toward purity and perfection. Nazorean were also noted for their abstinence from social drinking. Essene villages near Mount Carmel were filled with Nazorean, hence the village name of Nazareth. * Mount Carmel – A spiritual stronghold of the northern Essene movement. A place spoken of in reverence by ancient Egyptian Priests, a place where Pythagoras (the father of mathematics and philosophy) studied, the place of the Oracle and Altar of Elijah the Prophet, a place where Yeshua (Jesus) is said to have been taught and a place whence a remnant of Hebrew speaking followers of Yeshua inspired the formation of the Catholic Carmelite Order. * Yahshua – Phonetic spelling of Yeshua. * Ha Mashiakh - The Messiah, The Anointed or The Christ, the title of Yeshua in his role as anointed Savior. Above info taken and shared by site: www.essene.com Read more about The Essene Gospels of Peace below. Gospel of Peace Book One Gospel of Peace Book Two Gospel of Peace Book Three Gospel of Peace Book Four Continue onto the Origins of the Old Testament

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