Serie B brev nr 9

Magazine Overview

This issue of BREVCIRKELN, titled "DEN STORA PLANEN". III. and subtitled "I världsreligionernas brännpunkt?" (At the focal point of world religions?), delves into the complex relationship between the Dead Sea Scrolls, early Christianity, and ancient religious traditions. The publication date is inferred to be around 1963 based on the reference to "Nya tidsålderns evangelium (NTE)" being published earlier and the context of the Dead Sea Scrolls discoveries.

The Dead Sea Scrolls and Religious Roots

The article begins by addressing the divided reactions within the church and clergy, particularly in America, to the Dead Sea Scrolls. Many believe these findings necessitate accepting that Christianity has roots extending beyond Judaism into ancient Persian, Babylonian, and Egyptian religions. The author questions whether this reaction stems from thoughtlessness or ignorance, referencing the excavations at Ur in Chaldea where biblical accounts of creation and the flood were found to be nearly identical to Babylonian records. The text highlights that Abraham, before his divine calling, was a Chaldean, and it is plausible that he carried oral and written traditions from his homeland. The article posits that these traditions were later illuminated and transformed by ongoing divine revelation throughout Abraham's life.

Professor Millar Burrows of Yale University, in his work "Nya upptäckter om dödahavsrullarna" (New Discoveries about the Dead Sea Scrolls), is cited for his perspective. Burrows counters the view that Christianity is merely a byproduct of historical and social development. He states that while there has always been evidence of connections and influences in early Christianity, and that Christianity is indeed the fruit of a long historical process, this does not preclude divine involvement. Burrows emphasizes the distinction between God's action in history and the historical processes themselves.

The author further ponders whether the figure of Christ would be less radiant if the Dead Sea Scrolls proved that some roots of Christianity could be traced back to the centers of religion and science in Egypt and Babylon.

The Testimony of Coin Finds

The article then shifts focus to the Essenes, a sect previously thought by secular scholars and religious historians to be an isolated community that had developed near the Dead Sea, rooted in Judaism. The author questions this assumption, proposing a working hypothesis that the Essenes' main headquarters might have been in another country, with the Qumran monastery being merely a branch organization.

This hypothesis is presented to explain why some Jews, dissatisfied with the interpretations of the Pharisees and scribes, might have sought out organizations abroad that better met their aspirations. It also suggests that some might have returned to proselytize among their countrymen. While this idea might seem far-fetched, the author argues that closer examination reveals supporting evidence.

Specifically, coin finds in a building connected to the Qumran monastery are discussed. When these finds are collated with known historical facts and statements from "Nya tidsålderns evangelium" (NTE), the Essene problem is presented in a new and surprising light.

Coin Dating and the Essenes

The found coins span a period from approximately 136 BCE to 68 CE, with a notable gap between 37 BCE and 4 BCE. The article explains that historical and archaeological evidence indicates the monastery was uninhabited during the last thirty years before the Common Era. While the whereabouts of the inhabitants during this period are unknown, it is speculated they may have been in Damascus.

The Hermit of Engedi

The existence of the Essenes is historically attested by three authors from the first century CE: Plinius the Younger, Flavius Josephus, and Philon. Plinius's account is brief but significant, placing an Essene monastery in the vicinity of the ruins, coins, and scrolls found at the Dead Sea. He describes the area near Engedi, known for its palm groves and fertility, comparing it to Jerusalem, though now largely in ruins. Near Masada, a cliff fortress, there were many caves, including David's Cave, which was inhabited by the Hermit of Engedi. This hermit is identified as Matheno, an Egyptian priest and master from the temple in Sakkara.

The author then addresses a potential reader's surprise, noting that the mention of this hermit is not from Plinius but from NTE. NTE provides a detailed account of John the Baptist's upbringing, which is sparsely detailed in the canonical Gospels. According to NTE, after Elisabet became a widow, she moved to a relative in the Engedi mountains. When John was seven, Matheno took him into the wilderness, and they lived in David's Cave. Matheno, an Israelite, visited Jewish festivals. When John was nine, they went to Jerusalem, and this occurred after the wicked Archelaus was deposed and exiled.

The narrative in NTE mentions caves and wilderness but not an Essene monastery or "holy men." This is significant because David's Cave is implied to be near the Essene monastery, and NTE later mentions Essenes. When describing John's death, it states his body was retrieved by "holy men" who were John's friends. The context suggests that if the monastery had been inhabited at the time John and Matheno were in the wilderness, it would have been mentioned.

The discrepancy arises because the monastery's apparent lack of habitation at that time seems to contradict the coin finds. Given that the dating of our era is imprecise (Herod the Great died around 4 BCE, shortly after Jesus's birth), John the Baptist would have been at least five to six years old at the beginning of the Common Era. If NTE is accurate, it provides strong evidence that the Qumran monastery was not inhabited during that period or for about five years thereafter.

The Brotherhood's Temple in Sakkara

The article questions Matheno's role in the Engedi caves and his employers. It asks how his work, described as being completed when John was twelve (around 6-7 CE), was considered finished. Was he tasked with guarding the Essenes' secret writings in the caves while the monastery inhabitants were in exile? The text speculates that when they returned in 6 CE, Matheno was released from his duty and returned to his temple, but no definitive answer is provided.

NTE describes Matheno's work in Engedi's mountain regions as completed, after which he traveled with John to Egypt, resting only upon reaching the temple in Sakkara in the Nile Valley. For many years, Matheno was a master at this "Brotherhood's temple." There, he spoke of John's life and mission to the sons of men, and the hierophant welcomed the forerunner, calling him Brother Nasiren. John spent eighteen years within these temple gates, learning the duties of a forerunner.

The term "Brotherhood's temple" raises questions about which brotherhood is being referred to. The article explains that a "hierophant" was the highest priest and overseer of a mystery temple, often associated with a pyramid. This suggests a connection between the Engedi findings and the pyramids of Sakkara, possibly Zoser's pyramid, though certainty is lacking.

In the Mediterranean region, there were at least two branches of this mystery organization: the Essenes by the Dead Sea and the Therapeutae in Egypt. However, the "profane" literature knows little about them due to their secret order rules and the general obscurity of history.

No findings at Qumran suggest the availability of Egyptian documents, but the possibility of foreign influence on some scrolls cannot be entirely ruled out. The article notes the lack of any theories on this matter.

However, another factor strongly supports the proposed connection: scholars emphasize that "Brotherhood" is a common designation for the Essene community found in the Dead Sea Scrolls. The author expresses a desire for archaeologists to find documents in Sakkara that would prove a temple's connection to the Qumran sect.

Parallels with NTE and Sadducee Fragments

The article notes numerous surprising correspondences between the content of the Dead Sea Scrolls and the statements in NTE. It is significant that NTE was written forty years before the ruins, coins, and scrolls were discovered at Qumran. A key point mentioned is that near the location where NTE states Jesus visited the "Brotherhood's temple in Heliopolis" (Biblical 'On', mentioned in connection with 'Joseph in Egypt'), the so-called Sadducee fragments were found. These fragments are considered by researchers to be a later copy but are undoubtedly of the same origin as the Dead Sea Scrolls.

"His Angel's Face"

The quote "In all their distress, no distress, for his angel's face saved them" (from Isaiah 63:9) is presented. The author asserts that this quote, and not Williamson's "Secret of the Andes," originates from deeper sources, suggesting that Broder Philips' book draws from these more profound origins.

"Secret of the Andes" and "Brotherhood of Mt Shasta"

Returning to the initial point of investigation, the article references a Danish review of "Secret of the Andes." The review dismissed the book as highly fanciful, citing the account of Archangel Michael's visit to Canada in 1956 as proof of the author's alleged humbug. The author defends the book, arguing that the presence of "angelic messages" is a sign of its documentary authenticity, meaning it presents an existing, albeit secret, brotherhood, its history, current work, and mission.

Professor Millar Burrow is mentioned again, noting that the Dead Sea Scrolls reveal a consistent trait among the Essenes: their recognition of four "face angels" – Michael, Gabriel, Raphael, and Uriel – as concrete realities. They received messages from these angels, and the angels appeared to them. This aligns with Broder Philip's description of the "Seven Rays Brotherhood" as "the Essenes of the Andes," and thus it is logical that "Secret of the Andes" features messages from these four angels.

Thedra's Dedication and "Brotherhood of Mt Shasta"

The article includes a dedication from "Thedra" to "(my name)," dated 1963, referring to the "beloved abbot at the monastery at Lake Titicaca" and offering comfort during a time of waiting for prophecies to be fulfilled. This dedication is found in a small blue booklet titled "Jorden mottager Guds söner" (The Earth Receives God's Sons) by "The Aryan."

In response to the Danish review's claim that "Brotherhood of Mt Shasta" was fantasy, the author initiated an investigation. By obtaining addresses of UFO enthusiasts from an American "Newsletter," the author inquired about the book. Most respondents had no knowledge of it, while others had heard of it but not read it. Eventually, the author was offered opportunities to purchase the book but declined, having received information suggesting it was a novel rather than a factual account.

The author received numerous helpful responses to their inquiries, including addresses. Through this process, the author obtained the address of a person they had long wished to contact. This person is identified as Thedra, who, according to McCoy's book, received messages from higher planes. The author notes the advantage of being able to contact individuals referenced by McCoy to verify his claims.

The author received a kind reply from Thedra, who sent several writings, including the dedication booklet from 1963. These writings frequently mention the monastery at Lake Titicaca and "The Seven Rays Brotherhood." The author intends to revisit these writings, which contain much interesting information, and their ongoing research into "the Brotherhood of Mt Shasta."

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the historical and spiritual connections between ancient religions and the origins of Christianity, particularly through the lens of the Dead Sea Scrolls and the Essene community. The magazine appears to adopt an investigative and open-minded stance, exploring unconventional hypotheses and seeking corroborating evidence from various sources, including historical texts, archaeological findings, and esoteric writings. There is a clear interest in bridging the gap between established historical narratives and alternative interpretations, particularly those involving spiritual or mystical elements and potential extraterrestrial or higher-dimensional influences, as suggested by the references to angelic messages and brotherhoods.