The Purpose and Work of the Order

Herald the Coming of The Lord: One of the Main Purpose of the Order, is to Herald the Coming of The Lord.

That the Glory of God may be Manifested in the Earth:
That the Glory of God may be manifested in the earth. Not the glory of a man, nor of a son of man, but the glory of the Father, thy Father; "My Father, as I rest in Him, as I labour with thee." Be ye patient, be ye long-suffering, if ye would find the Way. For: "I am the Way, the Truth and the Light; by Me ye may approach the Throne", and he that climbeth up some other way but deludes himself and is lost in the maze of those material activities of others in the Spheres of confusion! Simple the way, Truth the light! These are but words to many. Make them as frontlets upon thy brow, that those who meet thee, even in the way, may be Directed Aright!

What is the task and work of the Order?
The Order of the Good News, has been tasked to apply those teachings and tenets that sought to bring to man a better understanding of the close relationship between the Creative Forces and that created, between man and man, and man and his Maker.Only those who have been called may truly understand.

Who then has been called?
Whosoever will make him or herself a channel may be raised to a blessing.

When will the changes to the planet happen?
When Vega will be the North Star at midnight above the North Pole, the northernmost star.

 May The Laws Of The Creator Be Manifested In The Physical World

The desire, the belief, for as has been given on that, they who would approach the throne must believe that He is.
And there must be that quickening, that awakening, from within, would any individual, any group, any class, any mass of people or peoples, gain that entrance?
And through the door meet, one another in.
He that climbeth up some other way is not of that fold.
For he has heard that voice and answered.
Without money, position or fame, but the innate desire to serve and to give that others may have the awakening from within.
All knowledge is to be used in the manner that will give help and assistance to others, and the desire is that the laws of the Creator be manifested in the physical world.
For God is Spirit and they that worship Him must worship in spirit and in truth and, as has been made manifest in the flesh, with all power, all knowledge.
As has been said, man must overcome through the knowledge and association of that knowledge with God's word made manifest in the flesh.
The last to be overcome is death, and the knowledge of life is the knowledge of death.
Any who may seek knowledge is seeking the greatest gifts of the gods of the universe, and in using such knowledge to worship God renders a service to fellow man.
For, as given, the greatest service to God is service to his creatures; for, as shown in the Holy One, without spot or blemish, yet gave Himself that others through Him might have the advocate to the approach to the Father without fear; in that He had passed through the flesh and the rules of the earthly, fleshly existence, taking on all the weaknesses of the flesh, yet never abusing, never misusing, never misconstruing, never giving to others a wrong impression of the knowledge of the universe; never giving any save loving brotherhood; the desire to stand in the place of him that would receive condemnation for wrong committed by or in the body; never relying on any who would bring reproach for knowledge, or place such conditions in the hands of him who disregards such understanding of God's laws.
Him who was given to the world as an ensample and made Himself of no estate that He might give, give, give to all peoples, no matter what clime, what race, what colour.
They that would seek Him earlier will find Him and, in time, have life and have life more abundantly.
Be thou faithful unto the end, and thou wilt wear a crown of life, for it has been given unto those who would seek His way will find it and those who would gain an understanding will find the burdens of life easier in time.
Remember all of our brothers, and we would stand in place of Him.
The day of the Lord is at hand and he that will, may be that channel for giving to those who seek a better understanding into the ways of light, for as the light shines from afar into the darkened lives of human experience, whether that experience be hindered by those ills of which flesh is heir or whether troubled by those realities that have become stumbling-blocks, these are they that bespeak of the truths in life itself. For life is real and earnest, for it is of the Creator itself.
Know in whom you believe. Know in what you believe. Know the author of thy belief.
Who is the author of thy salvation? Who is the author of thy faith, of thy hope, of thy aspirations? Man? What man? Only he, who has made the test in giving himself in the service of his fellow man.


The Work of the Order

The Order works not for individual but a universal benefit for the brotherhood of man; realizing the brotherhood of man, the fatherhood of God.
In mind and in body, in gaining an understanding of that attempted by The Order, that man may make manifest his love for God and man.
As ye have begun in an active service for self and for others through a cooperative way and manner, seek ye through those sources as may give that understanding to each in their respective knowledge And understanding for their part as an integral unit of a whole to present a light to a waiting world. As ye seek ye shall find, as ye knock so will it be opened. As ye practice, not preach! as ye practice, so will thy activities be. Let thy yeas be yea and thy nays be nay. Be not unstable in things thou doest, for thou hast asked that thou be Guided by that that may Give a light to a dying world, not an individual, a world!

In Respecting Individual Association with the Work of the Order

We find this as varied as individuals, yet each, that is already or may become associated with same, will find those words of the apostle to the Master, that each may present their bodies a living sacrifice, which is a reasonable service. To some there has been given the ability to serve as Prophets; some as Teachers; some as Ministers; some in one manner, some in another; which are spiritual gifts, and of the same source, when applied in that manner that brings service to then fellow man; for in sending the Son into the world, as flesh, becoming the Son of Man, man's service to God becomes then fellow service to fellow man, and through same exemplifying God's gift to the world. In the associations, then, as individuals, there is seen as manifested through an individual who becomes to the group that are so interested in serving man as the exhorter or teacher; to others as the explainer, or speaking in tongues; to others as counsellor, and to others as minister to the Bodily ills of man, each, then, may serve in that way and manner as is suited to their station, position, and gifts of the Creator, through the way and manner each have applied same in the flesh. In that of progress: First in the position from which better service may be rendered; again in the numbers and the desire of those increased who would serve through such channels. Then, there is needs that this may be kept up, and the service in way and manner be given better impetus, through the abilities of those who would join in to cooperate, not only with individuals, as individuals, but to those forces through and by whom such cooperation is given; for, as has been given, the results speak for themselves.

In the Manner of Conducting such Work

Oft will it be learned, by the study of phenomena of people's actions, that seemingly all forces in the Universe are used to bring about that which is good. For it has been said: “I will harden the heart of Pharaoh, that he will not let my children go”. Through this same seed came the Son of Man, and through these same trials that the forefathers passed the burdens and sins of the world was laid upon that Son. Then, through the trials, the temptations, the besetters of evil from within and from without, may any work that is His (God's) to be expected to grow, and in that manner become polished bright, and a shining light unto the world. Yet were He the Son, He learned obedience through the things which He suffered. Then, let thine yeas be yea, thy nays be nay, but little by little, line upon line, Minister, even as it is given thee. Not in exaltation of self in Any of those phases of desire as respecting the selfish exaltation, but rather in humbleness of spirit, serving the weaker, that the Strength Of the Lord be made Manifest in and through those offices. Each should, then, be made aware that they are but channels through which each Trustee, each Minister, each Teacher, each Interpreter, may assist those who present themselves for the study, that they may Glorify Him, and there will be added unto the number such as are called; for those whom He called did He Predestine, that they might through such offices be given the Opportunity to make Manifest the Experiences as are Given Them.

From Acorns Great Oaks Grow

The Son of Man was the Babe in the Manger. The beginning of all great institutions, of all great things, begin first in the mind of individuals who are in touch with Infinite Forces. "The silver and the gold is mine" saith the Lord. Begin, as was given to the prophet of old: "What hast thou in hand?" and this same rod, cast before Pharaoh, brought the plagues to the nation. The same spread over the sea divided same. The same brought consternation when smiting the rock, and said: "Shall I (not shall God) give this stubborn and stiff-necked people?" Then, use that thou hast in hand, in the direction in which same may be applied in that same way and manner, that the great aid, succor, and help, may be given to the mental and the body deficiency, and that the ways of the wicked may be pointed out, and that many, may find the Lord, for He is not afar off, but dwells within thine own heart. "This day I have set before thee good and evil. Choose thou", whom thy peoples, thy mind, thy body, will serve; for, as has been given: "I present my body a living sacrifice, which is a reasonable service."

Way and Manner of Serving Mankind

Direct that, that, shall be given as a message to the world, and to individuals. Let each work in this manner:

"May the words of my mouth, the meditation of my heart, the deeds of my hands, the thoughts and expression of my mind, be acceptable in thy sight, my Lord, my redeemer."

Each, each, each; shall approach that source of advice in their own concept of service desired to be rendered. Not that the individual should give another individual their concept of what the other thinks, or how desires the other to serve God. Let this mind be in each that would associate, or that would serve: This is My work in a manner as attempting to better serve my fellow man, in understanding the issues of life, and my association, my brother's association and relation to his Creator. Let each ask that they may serve together, in better cooperation, and there will be given, through these sources, the way, the manner, the position, each would serve the better. Individuals must first seek that they be of service. Service rarely seeks individuals. God has given every man his abilities. Man seeks to apply same to God's service. This is God's work. There has been given to each, that they, each, as individuals, have a portion, a part, a service to render. Let each desire to cooperate in such service, for each may be sure that each man is held responsible or accountable for the deeds and the thoughts done in the body. The same may be said of each individual who already would serve. Let each seek to serve, and the position, the conditions surrounding same, will be given, and these may be very sure. For the abilities of the body lies within self, to be made compatible to those things as have been set forth. Association, socially, financially, and mentally, of the individual are peculiarly fitted for same, will he apply them.

Practical Christianity

Cooperation is Practical Christianity in action; as in the ministry of the practical things of life, so in the lessons these must be Living words, that they may touch the hearts, the minds, the souls of others. In thine ministry, then, see that each line, each thought, is a Practical thing, Living, having its being, in Him. While there will not be the reversal of the capitalistic system, there is to be the establishment more and more of the cooperative basis, local, state, county, nation and international activities. Cooperation must form the basis of activities, and is to be applied not only in the home but in corporations, in mines, in manufacturing, in the nations, more and more. Thus the great opportunity, the great privilege an individual may enjoy in Urging such cooperation; not in a dictatorial manner, but as the means in which there is to be brought closer cooperation, and peace and harmony out of the chaos that will naturally arise when there is the returning to normalcy. Know, then: Cooperation, coordination, brotherly love, forbearance, patience, persistence, these are the foundations not only of the spiritual life but of the secular life, and the cooperation or corporation life. If these are adhered to, God giveth the increase, ever! Not man's abilities or man's sharp practices by creating or producing a hardship upon any portion of any organization! These only make for those things that eventually turn upon itself and destroy it!

The Work that Insures Progress

Those activities which bring individuals minds towards universal peace.

The Work that Insures Regression

Self-aggrandizement or Self-indulgence.

The Building of the Third Temple

Remembering that as of old, they laboured one with another, for they all had a mind to work for the building up of an house to establish His Name there.


Comment on the "De vita contemplativa"

Emil Schürer comments: "Περι βιου θεωρητικου η ικετωον αρετων. De vita contemplativa (Mangey, ii. 471-486). — Eusebius twice cites the title in the following form (H. E. ii. 17. 3 and ii. 18. 7): περι βιου θεωρητικου η ικετων. The αρετων added at the end must therefore be expunged. Eusebius, H. E. ii. 17, gives full information concerning the contents, comp. also ii. 16. 2. This composition has, since the time of Eusebius, enjoyed special approbation in the Christian Church. Christian monks being almost universally recognised in the 'Therapeutae' here described.

"This treatise is except for a few digressions a highly eulogistic account of an ascetic community known to Philo and settled near Alexandria. The Therapeutae are differentiated from the others in that while the Essenes exemplify the practical they represent the contemplative life. Therapeutae admit women freely to such communal life as they have. The Essenes of course observe frugality. The Therapeutae, he argued, are said by the author to have been found in many places. This kind, he says is found in many parts of the world, particularly in Egypt, and the best of them find a home in a certain spot which he proceeds to describe. But when we look back to find who this kind are it appears that they are religious enthusiasts who give up their property and family ties. That this type of character existed in Philo's time we might take for granted even if we did not have, and it would not be surprising to find them occasionally organizing themselves into communities which would not necessarily attract much attention. Eusebius, Hist. Eccl. ii. 17 discovered in the Therapeutae a picture of the first Christian converts. After noting the traditional evangelization of Alexandria by St. Mark, he declares that no one could possibly doubt that Philo was referring to the first generation of his converts. In the renunciation of their property, in their study of the scriptures including the writings of men of old which are clearly the gospels and apostolic writings and commentaries on the Old Testament such as Paul used — in their festal meetings which are a description of Easter celebrations, and the officials who manage these meetings in whom we may see bishops, priests and deacons, no one can possibly fail to see the first Christians." - F. H. Colson writes (Philo, vol. 9, pp. 104-108)

On the Contemplative Life or Suppliants

"I. (1) Having mentioned the Essenes, who in all respects selected for their admiration and for their especial adoption the practical course of life, and who excel in all, or what perhaps may be a less unpopular and invidious thing to say, in most of its parts, I will now proceed, in the regular order of my subject, to speak of those who have embraced the speculative life, and I will say what appears to me to be desirable to be said on the subject, not drawing any fictitious statements from my own head for the sake of improving the appearance of that side of the question which nearly all poets and essayists are much accustomed to do in the scarcity of good actions to extol, but with the greatest simplicity adhering strictly to the truth itself, to which I know well that even the most eloquent men do not keep close in their speeches. Nevertheless we must make the endeavour and labour to attain to this virtue; for it is not right that the greatness of the virtue of the men should be a cause of silence to those who do not think it right that anything which is creditable should be suppressed in silence; (2) but the deliberate intention of the philosopher is at once displayed from the appellation given to them; for with strict regard to etymology, they are called Therapeutae and Therapeutrides, {1} {from therapeuoµ, "to heal."} either because they process an art of medicine more excellent than that in general use in cities (for that only heals bodies, but the other heals souls which are under the mastery of terrible and almost incurable diseases, which pleasures and appetites, fears and griefs, and covetousness, and follies, and injustice, and all the rest of the innumerable multitude of other passions and vices, have inflicted upon them), or else because they have been instructed by nature and the sacred laws to serve the living God, who is superior to the good, and more simple than the one, and more ancient than the unit; (3) with whom, however, who is there of those who profess piety that we can possibly compare? Can we compare those who honour the elements, earth, water, air, and fire? to whom different nations have given different names, calling fire Hephaestus, I imagine because of its kindling, {2}{the Greek is exapsis, as if eµphaistos were also derived from aptomai, being akin to apheµ.} and the air Hera, I imagine because of its being raised up, {3}{the Greek word is hairesthai, to which Heµra has some similarity in sound.} and raised aloft to a great height, and water Poseidon, probably because of its being drinkable, {4}{the Greek word is poton, derived from 3rd sing. perf. pass. of pinoµ pepotai, from the 2nd sing. of which Peposai, poseidoµn may probably be derived.} and the earth Demeter, because it appears to be the Mother{5}{the Greek word is meµteµr, evidently the root of Deµmeµteµr.} of all plants and of all animals. (4) But these names are the inventions of sophists: but the elements are inanimate matter, and immovable by any power of their own, being subjected to the operator on them to receive from him every kind of shape or distinctive quality which he chooses to give them. (5) But what shall we say of those men who worship the perfect things made of them, the sun, the moon, and the other stars, planets, or fixed-stars, or the whole heaven, or the universal world? And yet even they do not owe their existence to themselves, but to some creator whose knowledge has been most perfect, both in mind and degree. (6) What, again, shall we say of the demi-gods? This is a matter which is perfectly ridiculous: for how can the same man be both mortal and immortal, even if we leave out of the question the fact that the origin of the birth of all these beings is liable to reproach, as being full of youthful intemperance, which its authors endeavour with great profanity to impute to blessed and divine natures, as if they, being madly in love with mortal women, had connected themselves with them; while we know gods to be free from all participation in and from all influence of passion, and completely happy. (7) Again, what shall we say of those who worship carved works and images? the substances of which, stone and wood, were only a little while before perfectly destitute of shape, before the stone-cutters or wood-cutters hewed them out of the kindred stuff around them, while the remainder of the material, their near relation and brother as it were, is made into ewers, or foot-pans, and other common and dishonoured vessels, which are employed rather for uses of darkness than for such as will bear the light; (8) for as for the customs of the Egyptians, it is not creditable even to mention them, for they have introduced irrational beasts, and those not merely such as are domestic and tame, but even the most ferocious of wild beasts to share the honours of the gods, taking some out of each of the elements beneath the moon, as the lion from among the animals which live on the earth, the crocodile from among those which live in the water, the kite from such as traverse the air, and the Egyptian iris. (9) And though they actually see that these animals are born, and that they are in need of food, and that they are insatiable in voracity and full of all sorts of filth, and moreover poisonous and devourers of men, and liable to be destroyed by all kinds of diseases, and that in fact they are often destroyed not only by natural deaths, but also by violence, still they, civilised men, worship these untameable and ferocious beasts; though rational men, they worship irrational beasts; though they have a near relationship to the Deity, they worship creatures unworthy of being compared even to some of the beasts; though appointed as rulers and masters, they worship creatures which are by nature subjects and slaves.

II. (10) But since these men infect not only their fellow countrymen, but also all that come near them with folly, let them remain uncovered, being mutilated in that most indispensable of all the outward senses, namely, sight. I am speaking here not of the sight of the body, but of that of the soul, by which alone truth and falsehood are distinguished from one another. (11) But the therapeutic sect of mankind, being continually taught to see without interruption, may well aim at obtaining a sight of the living God, and may pass by the sun, which is visible to the outward sense, and never leave this order which conducts to perfect happiness. (12) But they who apply themselves to this kind of worship, not because they are influenced to do so by custom, nor by the advice or recommendation of any particular persons, but because they are carried away by a certain heavenly love, give way to enthusiasm, behaving like so many revellers in bacchanalian or corybantian mysteries, until they see the object which they have been earnestly desiring. (13) Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds. (14) The Greeks celebrate Anaxagoras and Democritus, because they, being smitten with a desire for philosophy, allowed all their estates to be devoured by cattle. I myself admire the men who thus showed themselves superior to the attractions of money; but how much better were those who have not permitted cattle to devour their possessions, but have supplied the necessities of mankind, of their own relations and friends, and have made them rich though they were poor before? For surely that was inconsiderate conduct (that I may avoid saying that any action of men whom Greece has agreed to admire was a piece of insanity); but this is the act of sober men, and one which has been carefully elaborated by exceeding prudence. (15) For what more can enemies do than ravage, and destroy, and cut down all the trees in the country of their antagonists, that they may be forced to submit by reason of the extent to which they are oppressed by want of necessaries? And yet Democritus did this to his own blood relations, inflicting artificial want and penury upon them, not perhaps from any hostile intention towards them, but because he did not foresee and provide for what was advantageous to others. (16) How much better and more admirable are they who, without having any inferior eagerness for the attainment of philosophy, have nevertheless preferred magnanimity to carelessness, and, giving presents from their possessions instead of destroying them, so as to be able to benefit others and themselves also, have made others happy by imparting to them of the abundance of their wealth, and themselves by the study of philosophy? For an undue care for money and wealth causes great waste of time, and it is proper to economise time, since, according to the saying of the celebrated physician Hippocrates, life is short but art long. (17) And this is what Homer appears to me to imply figuratively in the Iliad, at the beginning of the thirteenth book, by the following lines, -

"The Mysian close-fighting bands, And dwellers on the Scythian lands, Content to seek their humble fare From milk of cow and milk of mare, The justest of Mankind."{6}{il. 13.5.}

As if great anxiety concerning the means of subsistence and the acquisition of money engendered injustice by reason of the inequality which it produced, while the contrary disposition and pursuit produced justice by reason of its equality, according to which it is that the wealth of nature is defined, and is superior to that which exists only in vain opinion. (18) When, therefore, men abandon their property without being influenced by any predominant attraction, they flee without even turning their heads back again, deserting their brethren, their children, their wives, their parents, their numerous families, their affectionate bands of companions, their native lands in which they have been born and brought up, though long familiarity is a most attractive bond, and one very well able to allure any one. (19) And they depart, not to another city as those do who entreat to be purchased from those who at present possess them, being either unfortunate or else worthless servants, and as such seeking a change of masters rather than endeavouring to procure freedom (for every city, even that which is under the happiest laws, is full of indescribable tumults, and disorders, and calamities, which no one would submit to who had been even for a moment under the influence of wisdom), (20) but they take up their abode outside of walls, or gardens, or solitary lands, seeking for a desert place, not because of any ill-natured misanthropy to which they have learnt to devote themselves, but because of the associations with people of wholly dissimilar dispositions to which they would otherwise be compelled, and which they know to be unprofitable and mischievous.

III. (21) Now this class of persons may be met with in many places, for it was fitting that both Greece and the country of the barbarians should partake of whatever is perfectly good; and there is the greatest number of such men in Egypt, in every one of the districts, or nomi as they are called, and especially around Alexandria; (22) and from all quarters those who are the best of these Therapeutae proceed on their pilgrimage to some most suitable place as if it were their country, which is beyond the Mareotic lake, lying in a somewhat level plain a little raised above the rest, being suitable for their purpose by reason of its safety and also of the fine temperature of the air. (23) For the houses built in the fields and the villages which surround it on all sides give it safety; and the admirable temperature of the air proceeds from the continual breezes which come from the lake which falls into the sea, and also from the sea itself in the neighbourhood, the breezes from the sea being light, and those which proceed from the lake which falls into the sea being heavy, the mixture of which produces a most healthy atmosphere. (24) But the houses of these men thus congregated together are very plain, just giving shelter in respect of the two things most important to be provided against, the heat of the sun, and the cold from the open air; and they did not live near to one another as men do in cities, for immediate neighbourhood to others would be a troublesome and unpleasant thing to men who have conceived an admiration for, and have determined to devote themselves to, solitude; and, on the other hand, they did not live very far from one another on account of the fellowship which they desire to cultivate, and because of the desirableness of being able to assist one another if they should be attacked by robbers. (25) And in every house there is a sacred shrine which is called the holy place, and the monastery in which they retire by themselves and perform all the mysteries of a holy life, bringing in nothing, neither meat, nor drink, nor anything else which is indispensable towards supplying the necessities of the body, but studying in that place the laws and the sacred oracles of God enunciated by the holy prophets, and hymns, and psalms, and all kinds of other things by reason of which knowledge and piety are increased and brought to perfection. (26) Therefore they always retain an imperishable recollection of God, so that not even in their dreams is any other object ever presented to their eyes except the beauty of the divine virtues and of the divine powers. Therefore many persons speak in their sleep, divulging and publishing the celebrated doctrines of the sacred philosophy. (27) And they are accustomed to pray twice every day, at morning and at evening; when the sun is rising entreating God that the happiness of the coming day may be real happiness, so that their minds may be filled with heavenly light, and when the sun is setting they pray that their soul, being entirely lightened and relieved of the burden of the outward senses, and of the appropriate object of these outward senses, may be able to trace out truth existing in its own consistory and council chamber. (28) And the interval between morning and evening is by them devoted wholly to meditation on and to practice of virtue, for they take up the sacred scriptures and philosophise concerning them, investigating the allegories of their national philosophy, since they look upon their literal expressions as symbols of some secret meaning of nature, intended to be conveyed in those figurative expressions. (29) They have also writings of ancient men, who having been the founders of one sect or another have left behind them many memorials of the allegorical system of writing and explanation, whom they take as a kind of model, and imitate the general fashion of their sect; so that they do not occupy themselves solely in contemplation, but they likewise compose psalms and hymns to God in every kind of metre and melody imaginable, which they of necessity arrange in more dignified rhythm. (30) Therefore, during six days, each of these individuals, retiring into solitude by himself, philosophises by himself in one of the places called monasteries, never going outside the threshold of the outer court, and indeed never even looking out. But on the seventh day they all come together as if to meet in a sacred assembly, and they sit down in order according to their ages with all becoming gravity, keeping their hands inside their garments, having their right hand between their chest and their dress, and the left hand down by their side, close to their flank; (31) and then the eldest of them who has the most profound learning in their doctrines, comes forward and speaks with steadfast look and with steadfast voice, with great powers of reasoning, and great prudence, not making an exhibition of his oratorical powers like the rhetoricians of old, or the sophists of the present day, but investigating with great pains, and explaining with minute accuracy the precise meaning of the laws, which sits, not indeed at the tips of their ears, but penetrates through their hearing into the soul, and remains there lastingly; and all the rest listen in silence to the praises which he bestows upon the law, showing their assent only by nods of the head, or the eager look of the eyes. (32) And this common holy place to which they all come together on the seventh day is a twofold circuit, being separated partly into the apartment of the men, and partly into a chamber for the women, for women also, in accordance with the usual fashion there, form a part of the audience, having the same feelings of admiration as the men, and having adopted the same sect with equal deliberation and decision; (33) and the wall which is between the houses rises from the ground three or four cubits upwards, like a battlement, and the upper portion rises upwards to the roof without any opening, on two accounts; first of all, in order that the modesty which is so becoming to the female sex may be preserved, and secondly, that the women may be easily able to comprehend what is said being seated within earshot, since there is then nothing which can possibly intercept the voice of him who is speaking.

IV. (34) And these expounders of the law, having first of all laid down temperance as a sort of foundation for the soul to rest upon, proceed to build up other virtues on this foundation, and no one of them may take any meat or drink before the setting of the sun, since they judge that the work of philosophising is one which is worthy of the light, but that the care for the necessities of the body is suitable only to darkness, on which account they appropriate the day to the one occupation, and a brief portion of the night to the other; (35) and some men, in whom there is implanted a more fervent desire of knowledge, can endure to cherish a recollection of their food for three days without even tasting it, and some men are so delighted, and enjoy themselves so exceedingly when regaled by wisdom which supplies them with her doctrines in all possible wealth and abundance, that they can even hold out twice as great a length of time, and will scarcely at the end of six days taste even necessary food, being accustomed, as they say that grasshoppers are, to feed on air, their song, as I imagine, making their scarcity tolerable to them. (36) And they, looking upon the seventh day as one of perfect holiness and a most complete festival, have thought it worthy of a most especial honour, and on it, after taking due care of their soul, they tend their bodies also, giving them, just as they do to their cattle, a complete rest from their continual labours; (37) and they eat nothing of a costly character, but plain bread and a seasoning of salt, which the more luxurious of them to further season with hyssop; and their drink is water from the spring; for they oppose those feelings which nature has made mistresses of the human race, namely, hunger and thirst, giving them nothing to flatter or humour them, but only such useful things as it is not possible to exist without. On this account they eat only so far as not to be hungry, and they drink just enough to escape from thirst, avoiding all satiety, as an enemy of and a plotter against both soul and body. (38) And there are two kinds of covering, one raiment and the other a house: we have already spoken of their houses, that they are not decorated with any ornaments, but run up in a hurry, being only made to answer such purposes as are absolutely necessary; and in like manner their raiment is of the most ordinary description, just stout enough to ward off cold and heat, being a cloak of some shaggy hide for winter, and a thin mantle or linen shawl in the summer; (39) for in short they practise entire simplicity, looking upon falsehood as the foundation of pride, but truth as the origin of simplicity, and upon truth and falsehood as standing in the light of fountains, for from falsehood proceeds every variety of evil and wickedness, and from truth there flows every imaginable abundance of good things both human and divine.

V. (40) I wish also to speak of their common assemblies, and their very cheerful meetings at convivial parties, setting them in opposition and contrast to the banquets of others, for others, when they drink strong wine, as if they had been drinking not wine but some agitating and maddening kind of liquor, or even the most formidable thing which can be imagined for driving a man out of his natural reason, rage about and tear things to pieces like so many ferocious dogs, and rise up and attack one another, biting and gnawing each other's noses, and ears, and fingers, and other parts of their body, so as to give an accurate representation of the story related about the Cyclops and the companions of Ulysses, who ate, as the poet says, fragments of human flesh, {7}{odyssey 9:355.} and that more savagely than even he himself; (41) for he was only avenging himself on those whom he conceived to be his enemies, but they were ill-treating their companions and friends, and sometimes even their actual relations, while having the salt and dinner-table before them, at a time of peace perpetrating actions inconsistent with peace, like those which are done by men in gymnastic contests, debasing the proper exercises of the body as coiners debase good money, and instead of athletes (athleµtai) becoming miserable men (athlioi), for that is the name which properly belongs to them. (42) For that which those men who gain victories in the Olympic games, when perfectly sober in the arena, and having all the Greeks for spectators do by day, exerting all their skill for the purpose of gaining victory and the crown, these men with base designs do at convivial entertainments, getting drunk by night, in the hour of darkness, when soaked in wine, acting without either knowledge, or art, or skill, to the insult, and injury, and great disgrace of those who are subjected to their violence. (43) And if no one were to come like an umpire into the middle of them, and part the combatants, and reconcile them, they would continue the contest with unlimited licence, striving to kill and murder one another, and being killed and murdered on the spot; for they do not suffer less than they inflict, though out of the delirious state into which they have worked themselves they do not feel what is done to them, since they have filled themselves with wine, not, as the comic poet says, to the injury of their neighbour, but to their own. (44) Therefore those persons who a little while before came safe and sound to the banquet, and in friendship for one another, do presently afterwards depart in hostility and mutilated in their bodies. And some of these men stand in need of advocates and judges, and others require surgeons and physicians, and the help which may be received from them. (45) Others again who seem to be a more moderate kind of feasters when they have drunk unmixed wine as if it were mandragora, boil over as it were, and lean on their left elbow, and turn their heads on one side with their breath redolent of their wine, till at last they sink into profound slumber, neither seeing nor hearing anything, as if they had but one single sense, and that the most slavish of all, namely, taste. (46) And I know some persons who, when they are completely filled with wine, before they are wholly overpowered by it, begin to prepare a drinking party for the next day by a kind of subscription and picnic contribution, conceiving a great part of their present delight to consist in the hope of future drunkenness; (47) and in this manner they exist to the very end of their lives, without a house and without a home, the enemies of their parents, and of their wives, and of their children, and the enemies of their country, and the worst enemies of all to themselves. For a debauched and profligate life is apt to lay snares for every one.

VI. (48) And perhaps some people may be inclined to approve of the arrangement of such entertainments which at present prevails everywhere, from an admiration of, and a desire of imitating, the luxury and extravagance of the Italians which both Greeks and barbarians emulate, making all their preparations with a view to show rather than to real enjoyment, (49) for they use couches called triclinia, and sofas all round the table made of tortoiseshell, and ivory, and other costly materials, most of which are inlaid with precious stones; and coverlets of purple embroidered with gold and silver thread; and others brocaded in flowers of every kind of hue and colour imaginable to allure the sight, and a vast array of drinking cups arrayed according to each separate description; for there are bowls, and vases, and beakers, and goblets, and all kinds of other vessels wrought with the most exquisite skill, their clean cups and others finished with the most elaborate refinement of skilful and ingenious men; (50) and well-shaped slaves of the most exquisite beauty, ministering, as if they had come not more for the purpose of serving the guests than of delighting the eyes of the spectators by their mere appearance. Of these slaves, some, being still boys, pour out the wine; and others more fully grown pour water, being carefully washed and rubbed down, with their faces anointed and pencilled, and the hair of their heads admirably plaited and curled and wreathed in delicate knots; (51) for they have very long hair, being either completely unshorn, or else having only the hair on their foreheads cut at the end so as to make them of an equal length all round, being accurately sloped away so as to represent a circular line, and being clothed in tunics of the most delicate texture, and of the purest white, reaching in front down to the lower part of the knee, and behind to a little below the calf of the leg, and drawing up each side with a gentle doubling of the fringe at the joinings of the tunics, raising undulations of the garment as it were at the sides, and widening them at the hollow part of the side. (52) Others, again, are young men just beginning to show a beard on their youthful chins, having been, for a short time, the sport of the profligate debauchees, and being prepared with exceeding care and diligence for more painful services; being a kind of exhibition of the excessive opulence of the giver of the feast, or rather, to say the truth, of their thorough ignorance of all propriety, as those who are acquainted with them well know. (53) Besides all these things, there is an infinite variety of sweetmeats, and delicacies, and confections, about which bakers and cooks and confectioners labour, considering not the taste, which is the point of real importance, so as to make the food palatable to that, but also the sight, so as to allure that by the delicacy of the look of their viands, {8}{the remainder of this section originally appeared in section 55. The material has been reordered to reflect the Loeb sequence.} they turn their heads round in every direction, scanning everything with their eyes and with their nostrils, examining the richness and the number of the dishes with the first, and the steam which is sent up by them with the second. Then, when they are thoroughly sated both with the sight and with the scent, these senses again prompt their owners to eat, praising in no moderate terms both the entertainment itself and the giver of it, for its costliness and magnificence. (54) Accordingly, seven tables, and often more, are brought in, full of every kind of delicacy which earth, and sea, and rivers, and air produce, all procured with great pains, and in high condition, composed of terrestrial, and acquatic, and flying creatures, every one of which is different both in its mode of dressing and in its seasoning. And that no description of thing existing in nature may be omitted, at the last dishes are brought in full of fruits, besides those which are kept back for the more luxurious portion of the entertainment, and for what is called the dessert; (55) and afterwards some of the dishes are carried away empty from the insatiable greediness of those at table, who, gorging themselves like cormorants, devour all the delicacies so completely that they gnaw even the bones, which some left half devoured after all that they contained has been torn to pieces and spoiled. And when they are completely tired with eating, having their bellies filled up to their very throats, but their desires still unsatisfied, being fatigued with eating. (56) However, why need I dwell with prolixity on these matters, which are already condemned by the generality of more moderate men as inflaming the passions, the diminution of which is desirable? For any one in his senses would pray for the most unfortunate of all states, hunger and thirst, rather than for a most unlimited abundance of meat and drink at such banquets as these.

VII. (57) Now of the banquets among the Greeks the two most celebrated and most remarkable are those at which Socrates also was present, the one in the house of Callias, when, after Autolycus had gained the crown of victory, he gave a feast in honour of the event, and the other in the house of Agathon, which was thought worthy of being commemorated by men who were imbued with the true spirit of philosophy both in their dispositions and in their discourses, Plato and Xenophon, for they recorded them as events worthy to be had in perpetual recollection, looking upon it that future generations would take them as models for a well managed arrangement of future banquets; (58) but nevertheless even these, if compared with the banquets of the men of our time who have embraced the contemplative system of life, will appear ridiculous. Each description, indeed, has its own pleasures, but the recorded by Xenophon is the one the delights of which are most in accordance with human nature, for female harp-players, and dancers, and conjurors, and jugglers, and men who do ridiculous things, who pride themselves much on their powers of jesting and of amusing others, and many other species of more cheerful relaxation, are brought forward at it. (59) But the entertainment recorded by Plato is almost entirely connected with love; not that of men madly desirous or fond of women, or of women furiously in love with men, for these desires are accomplished in accordance with a law of nature, but with that love which is felt by men for one another, differing only in respect of age; for if there is anything in the account of that banquet elegantly said in praise of genuine love and heavenly Venus, it is introduced merely for the sake of making a neat speech; (60) for the greater part of the book is occupied by common, vulgar, promiscuous love, which takes away from the soul courage, that which is the most serviceable of all virtues both in war and in peace, and which engenders in it instead the female disease, and renders men men-women, though they ought rather to be carefully trained in all the practices likely to give men valour. (61) And having corrupted the age of boys, and having metamorphosed them and removed them into the classification and character of women, it has injured their lovers also in the most important particulars, their bodies, their souls, and their properties; for it follows of necessity that the mind of a lover of boys must be kept on the stretch towards the objects of his affection, and must have no acuteness of vision for any other object, but must be blinded by its desire as to all other objects private or common, and must so be wasted away, more especially if it fails in its objects. Moreover, the man's property must be diminished on two accounts, both from the owner's neglect and from his expenses for the beloved object. (62) There is also another greater evil which affects the whole people, and which grows up alongside of the other, for men who give into such passions produce solitude in cities, and a scarcity of the best kind of men, and barrenness, and unproductiveness, inasmuch as they are imitating those farmers who are unskilful in agriculture, and who, instead of the deep-soiled champaign country, sow briny marshes, or stony and rugged districts, which are not calculated to produce crops of any kind, and which only destroy the seed which is put into them. (63) I pass over in silence the different fabulous fictions, and the stories of persons with two bodies, who having originally been stuck to one another by amatory influences, are subsequently separated like portions which have been brought together and are disjoined again, the harmony having been dissolved by which they were held together; for all these things are very attractive, being able by novelty of their imagination to allure the ears, but they are despised by the disciples of Moses, who in the abundance of their wisdom have learnt from their earliest infancy to love truth, and also continue to the end of their lives impossible to be deceived.

VIII. (64) But since the entertainments of the greatest celebrity are full of such trifling and folly, bearing conviction in themselves, if any one should think fit not to regard vague opinion and the character which has been commonly handed down concerning them as feasts which have gone off with the most eminent success, I will oppose to them the entertainments of those persons who have devoted their whole life and themselves to the knowledge and contemplation of the affairs of nature in accordance with the most sacred admonitions and precepts of the prophet Moses. (65) In the first place, these men assemble at the end of seven weeks, venerating not only the simple week of seven days, but also its multiplied power, for they know it to be pure and always virgin; and it is a prelude and a kind of forefeast of the greatest feast, which is assigned to the number fifty, the most holy and natural of numbers, being compounded of the power of the right-angled triangle, which is the principle of the origination and condition of the whole. (66) Therefore when they come together clothed in white garments, and joyful with the most exceeding gravity, when some one of the ephemereutae (for that is the appellation which they are accustomed to give to those who are employed in such ministrations), before they sit down to meat standing in order in a row, and raising their eyes and their hands to heaven, the one because they have learnt to fix their attention on what is worthy looking at, and the other because they are free from the reproach of all impure gain, being never polluted under any pretence whatever by any description of criminality which can arise from any means taken to procure advantage, they pray to God that the entertainment may be acceptable, and welcome, and pleasing; (67) and after having offered up these prayers the elders sit down to meat, still observing the order in which they were previously arranged, for they do not look on those as elders who are advanced in years and very ancient, but in some cases they esteem those as very young men, if they have attached themselves to this sect only lately, but those whom they call elders are those who from their earliest infancy have grown up and arrived at maturity in the speculative portion of philosophy, which is the most beautiful and most divine part of it. (68) And the women also share in this feast, the greater part of whom, though old, are virgins in respect of their purity (not indeed through necessity, as some of the priestesses among the Greeks are, who have been compelled to preserve their chastity more than they would have done of their own accord), but out of an admiration for and love of wisdom, with which they are desirous to pass their lives, on account of which they are indifferent to the pleasures of the body, desiring not a mortal but an immortal offspring, which the soul that is attached to God is alone able to produce by itself and from itself, the Father having sown in it rays of light appreciable only by the intellect, by means of which it will be able to perceive the doctrines of wisdom.

IX. (69) And the order in which they sit down to meat is a divided one, the men sitting on the right hand and the women apart from them on the left; and in case any one by chance suspects that cushions, if not very costly ones, still at all events of a tolerably soft substance, are prepared for men who are well born and well bred, and contemplators of philosophy, he must know that they have nothing but rugs of the coarsest materials, cheap mats of the most ordinary kind of the papyrus of the land, piled up on the ground and projecting a little near the elbow, so that the feasters may lean upon them, for they relax in a slight degree the Lacedaemonian rigour of life, and at all times and in all places they practise a liberal, gentlemanlike kind of frugality, hating the allurements of pleasure with all their might. (70) And they do not use the ministrations of slaves, looking upon the possession of servants of slaves to be a thing absolutely and wholly contrary to nature, for nature has created all men free, but the injustice and covetousness of some men who prefer inequality, that cause of all evil, having subdued some, has given to the more powerful authority over those who are weaker. (71) Accordingly in this sacred entertainment there is, as I have said, no slave, but free men minister to the guests, performing the offices of servants, not under compulsion, nor in obedience to any imperious commands, but of their own voluntary free will, with all eagerness and promptitude anticipating all orders, (72) for they are not any chance free men who are appointed to perform these duties, but young men who are selected from their order with all possible care on account of their excellence, acting as virtuous and wellborn youths ought to act who are eager to attain to the perfection of virtue, and who, like legitimate sons, with affectionate rivalry minister to their fathers and mothers, thinking their common parents more closely connected with them than those who are related by blood, since in truth to men of right principles there is nothing more nearly akin than virtue; and they come in to perform their service ungirdled, and with their tunics let down, in order that nothing which bears any resemblance to a slavish appearance may be introduced into this festival. (73) I know well that some persons will laugh when they hear this, but they who laugh will be those who do things worthy of weeping and lamentation. And in those days wine is not introduced, but only the clearest water; cold water for the generality, and hot water for those old men who are accustomed to a luxurious life. And the table, too, bears nothing which has blood, but there is placed upon it bread for food and salt for seasoning, to which also hyssop is sometimes added as an extra sauce for the sake of those who are delicate in their eating, for just as right reason commands the priest to offer up sober sacrifices, (74) so also these men are commanded to live sober lives, for wine is the medicine of folly, and costly seasonings and sauces excite desire, which is the most insatiable of all beasts.

X. (75) These, then, are the first circumstances of the feast; but after the guests have sat down to the table in the order which I have been describing, and when those who minister to them are all standing around in order, ready to wait upon them, and when there is nothing to drink, some one will say ... but even more so than before, so that no one ventures to mutter, or even to breathe at all hard, and then some one looks out some passage in the sacred scriptures, or explains some difficulty which is proposed by some one else, without any thoughts of display on his own part, for he is not aiming at reputation for cleverness and eloquence, but is only desirous to see some points more accurately, and is content when he has thus seen them himself not to bear ill will to others, who, even if they did not perceive the truth with equal acuteness, have at all events an equal desire of learning. (76) And he, indeed, follows a slower method of instruction, dwelling on and lingering over his explanations with repetitions, in order to imprint his conceptions deep in the minds of his hearers, for as the understanding of his hearers is not able to keep up with the interpretation of one who goes on fluently, without stopping to take breath, it gets behind-hand, and fails to comprehend what is said; (77) but the hearers, fixing their eyes and attention upon the speaker, remain in one and the same position listening attentively, indicating their attention and comprehension by their nods and looks, and the praise which they are inclined to bestow on the speaker by the cheerfulness and gentle manner in which they follow him with their eyes and with the fore-finger of the right hand. And the young men who are standing around attend to this explanation no less than the guests themselves who are sitting at meat. (78) And these explanations of the sacred scriptures are delivered by mystic expressions in allegories, for the whole of the law appears to these men to resemble a living animal, and its express commandments seem to be the body, and the invisible meaning concealed under and lying beneath the plain words resembles the soul, in which the rational soul begins most excellently to contemplate what belongs to itself, as in a mirror, beholding in these very words the exceeding beauty of the sentiments, and unfolding and explaining the symbols, and bringing the secret meaning naked to the light to all who are able by the light of a slight intimation to perceive what is unseen by what is visible. (79) When, therefore, the president appears to have spoken at sufficient length, and to have carried out his intentions adequately, so that his explanation has gone on felicitously and fluently through his own acuteness, and the hearing of the others has been profitable, applause arises from them all as of men rejoicing together at what they have seen and heard; (80) and then some one rising up sings a hymn which has been made in honour of God, either such as he has composed himself, or some ancient one of some old poet, for they have left behind them many poems and songs in trimetre iambics, and in psalms of thanksgiving and in hymns, and songs at the time of libation, and at the altar, and in regular order, and in choruses, admirably measured out in various and well diversified strophes. And after him then others also arise in their ranks, in becoming order, while every one else listens in decent silence, except when it is proper for them to take up the burden of the song, and to join in at the end; for then they all, both men and women, join in the hymn. (81) And when each individual has finished his psalm, then the young men bring in the table which was mentioned a little while ago, on which was placed that most holy food, the leavened bread, with a seasoning of salt, with which hyssop is mingled, out of reverence for the sacred table, which lies thus in the holy outer temple; for on this table are placed loaves and salt without seasoning, and the bread is unleavened, and the salt unmixed with anything else, (82) for it was becoming that the simplest and purest things should be allotted to the most excellent portion of the priests, as a reward for their ministrations, and that the others should admire similar things, but should abstain from the loaves, in order that those who are the more excellent person may have the precedence.

XI. (83) And after the feast they celebrate the sacred festival during the whole night; and this nocturnal festival is celebrated in the following manner: they all stand up together, and in the middle of the entertainment two choruses are formed at first, the one of men and the other of women, and for each chorus there is a leader and chief selected, who is the most honourable and most excellent of the band. (84) Then they sing hymns which have been composed in honour of God in many metres and tunes, at one time all singing together, and at another moving their hands and dancing in corresponding harmony, and uttering in an inspired manner songs of thanksgiving, and at another time regular odes, and performing all necessary strophes and antistrophes. (85) Then, when each chorus of the men and each chorus of the women has feasted separately by itself, like persons in the bacchanalian revels, drinking the pure wine of the love of God, they join together, and the two become one chorus, an imitation of that one which, in old time, was established by the Red Sea, on account of the wondrous works which were displayed there; (86) for, by the commandment of God, the sea became to one party the cause of safety, and to the other that of utter destruction; for it being burst asunder, and dragged back by a violent reflux, and being built up on each side as if there were a solid wall, the space in the midst was widened, and cut into a level and dry road, along which the people passed over to the opposite land, being conducted onwards to higher ground; then, when the sea returned and ran back to its former channel, and was poured out from both sides, on what had just before been dry ground, those of the enemy who pursued were overwhelmed and perished. (87) When the Israelites saw and experienced this great miracle, which was an event beyond all description, beyond all imagination, and beyond all hope, both men and women together, under the influence of divine inspiration, becoming all one chorus, sang hymns of thanksgiving to God the Saviour, Moses the prophet leading the men, and Miriam the prophetess leading the women. (88) Now the chorus of male and female worshippers being formed, as far as possible on this model, makes a most humorous concert, and a truly musical symphony, the shrill voices of the women mingling with the deep-toned voices of the men. The ideas were beautiful, the expressions beautiful, and the chorus-singers were beautiful; and the end of ideas, and expressions, and chorussingers, was piety; (89) therefore, being intoxicated all night till the morning with this beautiful intoxication, without feeling their heads heavy or closing their eyes for sleep, but being even more awake than when they came to the feast, as to their eyes and their whole bodies, and standing there till morning, when they saw the sun rising they raised their hands to heaven, imploring tranquillity and truth, and acuteness of understanding. And after their prayers they each retired to their own separate abodes, with the intention of again practising the usual philosophy to which they had been wont to devote themselves. (90) This then is what I have to say of those who are called Therapeutae, who have devoted themselves to the contemplation of nature, and who have lived in it and in the soul alone, being citizens of heaven and of the world, and very acceptable to the Father and Creator of the universe because of their virtue, which has procured them his love as their most appropriate reward, which far surpasses all the gifts of fortune, and conducts them to the very summit and perfection of happiness." - Philo of Alexandria (c. 20 BCE – 50 CE) in "De Vita Contemplativa".


Truths and Tenets

The work of each member of the Order is in aiding in the distributing of those tenets that built for the return of the considering man's relationship to creation, man's relationship to his fellow man. Through the application of self to those abilities in healing, those abilities in guiding aright without thought of self-aggrandizing, may the individual give those lessons, those tenets, those counsels in man's relationship to his Maker, man's relationship to man, that will bring for contentment, harmony and peace in this experience. And bring for the entity the continued development towards the ideal. “Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine.” - Exodus 19:5
“As ye sow, ye must reap.” Tenets of freedom of activity, as to the tenets and activities pertaining to the proper relationships of various activities or groups. The Lord looks not on the outward appearance but upon the heart. In the present, make the applications especially in those tenets of those in that experience, and there will come through such activity the greater joy, the greater understanding, the greater comprehension of the purposefulness of the life of the Master as a man in the earth. Keep the faith as in Him: “The Lord is His name!”
Be that that is self at all times, in all places. When there is the opportunity to inject, or project, that philosophy of life that is builded in self from the beginning. Remember those injunctions: “Put them in the hearts of thy children, that when they sit at meat, or when they rise to play, those tenets of the living God will be in Their thoughts by night and by day.” Bind them upon thy doorposts, put them about those places where they - when they ask questions of themselves, as they must - will know who, how, where, when He led them into those promises that materially brought the promise of all that was beautiful, but being rejected in the Spirit as was given brought those of dissension, and the desire to flee from the wrath that appeared. So act day by day that, as He has given thee, today, will ye hear His voice: “Today, will ye try with me, I will be your God; yea, I will be your companion, your aide.”
Keep much in the way and manner as of those tenets of old, that made for the All inclusiveness of man's relationship to the Creative forces - as may be made manifest in the experiences of man; for in Him is the light, and the light is that which shines even in the darkness, bringing to that within that maketh the whole body free - and if ye be free in Him, then ye are free indeed; for to him that hath shall be given, that the light may shine abroad in the lives of others as in days of yore. The establishing's of the aid to the young, the development for the love of the records, of those tenets that would aid the most Unlearned to Make an advancement for their own offspring. Know ye the Lord thy God is One. Know that He hath prepared a way. Know that He hath not willed that any soul should perish, but hath made the way plain, through Him who came into the world that man might have access to the Father. Know that He is indeed the way, the truth and the light, and they that would climb up some other way deceive themselves and would become robbers, robbing themselves of the assurance that He came that ye might have life and have it more abundantly. As ye live those precepts that are His; that is, ye shall love the father as thyself, with all thy heart, with all thy mind, with all thy body, thy neighbour as thyself, ye manifest His glory, not justify self in any manner but rather glorify that spirit which He made manifest, who thought it not robbery to make himself equal with God, who hath called thee to be as brethren with Him; not as a servant but equal with Him, that He with the Father may abide with thee always; giving that peace which cometh with the abiding presence of Him in thy consciousness. Then, as ye manifest before thy fellow man, as ye do unto the least of thy fellow man, ye do unto thy Lord, thy God. This is the fear of the Lord and the beginning of wisdom. Not that knowledge alone is the way. Though it may be power, such power may be used to self's undoing. For, there is a way that seemeth right to the children of men, yet the end may bring death. He is God, He is Saviour, He is the Master of Life, not of death. He is God of the living, not of the dead. In the application of those tenets, those principles, in dealing with others, they may be manifested in the fruit of the spirit; patience, long-suffering, gentleness, kindness, brotherly love. These are manifestations of the spirit of that Christ. In self they may grow, as is the ability in self to come to that knowledge, that awakening of His promises abiding ever in thee. And such administration of love may bring healing, in body, in mind, to others. This is the mission, this is the purpose that ye may establish in Him; not of thyself but in Him. For as He abideth in thee, thus may there be aroused to activity in the mind, in the heart, in the purpose of others that which is ever creative, living, the spirit of eternal love and joy and hope. For He has given; yea, hath by His own will and self established same: “If ye will ask in my name, believing, doing, Being that ye ask for, that the Father will do; that He - that You - may be glorified in and through me.”
That is the purpose, that is the way. For He is the way, the truth and the light. Then, let not thy heart be troubled, neither let it be afraid, but putting on the whole armour that is manifested in Him, study to show thyself approved unto Him, a workman not ashamed, rightly dividing the words of knowledge from the words of truth; manifesting wisdom in thy choice, and choose life, day by day. Thus ye may come to that throne of grace and mercy and light, in Boldness. And thus may ye bring to thyself, to others, the knowledge; yea, the wisdom of serving the living God. As ye seek the door is opened. For as He hath given: “Behold I stand at the door and knock. If ye will open, I will come and abide with thee.”
Know there was not anything made, that was made, that did not pass through Him. That abiding consciousness, then, will bring the knowledge of and the wisdom in applying same.


The Work of Healing

As He has given in the examples of the manners and means in which He as a man, as an active influence in a material world, went about healing those that were ill in body, in mind; so with the proper understanding, with the proper interpretation of those things that hinder, the manner in which the individual may seek, thus may the individuals, the group, those as a unified force and influence seeking to help, bring to those who seek through the channel as Glad Helpers, to those that would know His face, those promises in the lives of individuals. For He gave, which is the better, which is the easier, which is the greater, to say "Thy sins be forgiven thee, or to say Arise, take up thy bed and walk?" Healing, as has been given, whether from influences in nature that have been instilled for the benefits of man throughout his activity in a material world, or whether moved by the spirit of life itself that manifests in a consciousness of His presence abiding in and about the individual activity, is all of the same source. Whether it be in the application of those influences that would separate, as He hath given, "If thine eye offend thee, pluck it out. If thine hand offend thee, cut it off."  What meaneth these? that there may be in the experience of individuals those influences that become necessary in the material world for the separation of those bodily forces that have become, as it were, entangled in the influences about the individual, the influences brought on by individual activity, influences magnified by associations in the influences and activities of an individual. These then become as those forces that He hath given thee, "Who maketh afraid?" Those that let their mind dwell upon what others may say, upon how the world looketh upon the activity, these alone become afraid. Hence as He gave to those that saw, that understood, that comprehended that He was of the Spirit, "Of myself I can do nothing, but the spirit of the Father that worketh in and through me." So may ye as individuals not of thyselves but in allowing thy minds, thy bodies, thy purposes, thy aims be guided in that direction, be a channel through which the Spirit of Truth, the Spirit of Life, the Spirit of Creative Influences or God through Christ work in thee! These be the manners in which ye may bring help to those that seek, to those that are afraid, to those that have been overcome, to those who have stumbled, to those who have erred. For the Spirit maketh alive. The letter killeth but the spirit maketh alive. Keep the faith as He hath given:

"That ye ask in my name, that will I do, that the Father may be glorified in thee, in me." - John 14:13

Hence as ye ask in His name, as the Father willeth, there may be brought to bear in the experience of the individual not so much of that which satisfies the ego, that which maketh for exaltation of self, that which maketh for being wellspoken of alone; rather ask that as the Father seeth the individual hath need of. These be the manners, these be the ways, these be the means which ye as individuals, as a group, may aid others. Just giving a loving word. For hath He not given, "He that giveth a cup of water in my name shall in no wise lose his reward"? lose that touch with the Master? Keep ye in touch with Him in thy purpose, in thy heart, in thy mind. For He hath loved thee and hath promised that He will come and abide with thee. He will bring that to thee that will give thee the more perfect understanding of that estate He had with the Father before the world was, before those experiences in the earth. And He will bring peace, harmony, understanding, glory in thy own experience. For though the heavens and the earth may pass away, though that thou hast builded in thy material world may appear to come to naught, though thy friends may forsake thee, though the very few may be in thy own experience as faithful, yet art thou faithful? Hast thou kept the way? Thinketh thou it were easy that those kept not awake for one hour, when the cares of the world, the experiences of unjustness were being piled upon Him? When ye because of a harsh word, a seeming unjustness have turned against this or that individual, when ye have separated thyself, when ye feel a hardship against another, think of thy Master. Then ye may indeed know that His promises are sure. For He hath borne the blame of the world upon His mind, His body In The Flesh; yet He hath promised to stand between thee and those things that would make thee afraid. For the way is easy when ye look to Him. Be ye joyous then in the fact, in the truth, in the knowledge, in the understanding that Thy Brother, thy Saviour, would be, will be, Is nigh unto thee when ye pray, when ye seek that help, aid, health and harmony may be in the experience of thy neighbour. For as ye do it unto the least ye do it unto Him. For He, the Maker, He that hath bought each soul with the price of the knowledge that He underwent all the laws of a material world that ye might have access to Him, is the source of all thy knowledge. Can ye comprehend the heart of God, to give His loved ones? Can ye comprehend how that thy prayer may save the sick, may bring harmony? As ye are in harmony the experiences come to thee. Be not faithless. Rather let the heart of God through Christ encompass thee. Let thy purpose, thy aim, thy desires be one with Him. For he that hath saved a soul hath indeed covered a multitude of errors in self. Be not discouraged then, for was He discouraged? Hath He not promised to be thy stay, thy strength? Trust ye in Him. For while it is yet light in thy experience, work that ye may show forth thy life, thy being, thy purposes, as one with His. That there have been in thy experience those moments, those hours of joy even as with Him in His experience, that there have been and will be those moments, those hours of sorrow, those hours as of neglect, these be the natural laws in a material world, in which man finds himself entangled in the various influences that beset him upon every side. The weaknesses of the flesh, the weaknesses of desire, the weaknesses of those influences that are as appetites that have become as cultivated forces and require and desire an individual satisfaction. Yet there be only in Him that which is the true bread of life, that true water of life, the true increase in the vine, in thy life. Ye are His. He hath chosen thee for a carrier of good tidings to those that are sick, to those that are in sorrow, to those that are afraid. Be ye then indeed Glad Helpers in His name. Through Him much may be accomplished, realized by those of thy conscience. Meet Him oft in the temple of thy body, knowing He is the author, He is the finisher. And if thy life is disturbed, if thy heart is sad, if thy body is racked with pain, it is thine bungling of the laws that are as universal as Life itself. Life is of God; it is through Him that ye may know, then, its purposes. And thy experiences are as given of old, "Those He loveth He chasteneth, He purgeth, that they may bring forth fruit Worthy of thy Lord, thy Master."

Be not afraid, it is thy Lord that would guide thee, that would direct thee, in all thy ways. For He Is the Giver of all good and perfect gifts. Pray ye the Lord.

The Work of the Members of the Order

Open thine hearts to those of the unseen forces that surround the throne of grace, beauty, and might, and throwing about self that protection that is found in the thoughts of Him, so may the activities be that bring about the work that may be accomplished, the thought as may be made active in the lives of others, the health, the prosperity even that may be brought to those through those efforts of individuals, group, as an active force With Him In this material plane. Begin with making of self, and self's Own efforts, as naught but a channel of blessings from the Source of good to others. And these may bring those activities in body, in mind, that will be in keeping with that through which an individual may contribute to the welfare of the world, of its own State, its own Nation, its own Community.

The Ministry of Healing (PDF)

Emunctologists Therapeutae; Doctors of Health

The Health Professional Staff, and the members of The Hospitallers Order of the Good News, are trained in Emunctology. Emunctologist are Hydropaths, who have been clinically trained also in Neuropathy, applying well known Therapeutics. Emunctologists are also called Therapeutae or Doctors of Health. The term Therapeutes means one who is attendant to God.

Please Note: The information presented here is not intended to provide "medical trade advice nor medical trade treatment", in lieu of appropriate care by a primary health care provider. The Hospitallers Order of the Good News, is Absolutely Not related, Nor affiliated, Nor trained, Nor qualified, Nor member of any so-called organization, either public or private calling themselves: “Medical Authorities”, “Medical Associations”, "Medical Board", "General Medical Council", etc... The staff, and members of the Hospitallers Order of the Good News have Nothing to do with the Medical Trade, Nor the Pharmaceutical Industry.

Page Content: The content presented in these pages are given freely with the intention to be used for both Research & Educational purposes on the several Sciences of Health. The information freely given as a form of Charity, does Not constitute Nor it is intended to be constructed as so-called "medical trade science" or "medical trade advice".

Treatment Versus Cures: The Hospitallers Order of the Good News, offers in a Charitable Manner Treatments, Not cures. The Order Teaches that: "Nature Heals Itself." Thus
the Hospitallers Order of the Good News does Not offer cures, only offers Treatments. All cures come from God who Is The Lord Christ.

"The Lord He Is God"


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