this is taken from an Original Aramaic text of Josephus and a Nazarite Essene talking about the Laws of the cosmos/Nature (its Long-but WORTH IT)

Josephus: What is the law of nature?
Banus: It is the constant and regular order of events, by which the Creator governs the universe; as an order which Their wisdom represents to the senses and reason of humans, as an equal and common rule for their actions, to guide them, without distinction of race or religion, towards perfection and happiness.
Josephus: Give a clear definition of the word law?
Banus: An order or prohibition to act, with the express clause of a penalty attached to the infraction, or of a recompense attached to the observance of that order.
Josephus: Does such order exist in nature?
Banus: Yes.
Josephus: What do the words nature and cosmos signify?
Banus: The word nature bears three different signification’s.
1.It signifies the universe, the cosmos, the material world: in this first sense we say the beauties of nature, the riches of nature, that is to say, the objects in the heavens and on the earth exposed to our site; 2.It signifies the power that animates, that moves the universe, considering it as a distinct being, such as the soul is to the body; in this second sense we say, "The intentions of nature, the secrets fo the universe." 3. It signifies the partial operations of that power on each being, or on each category of beings; and in this third sense we say: "The nature of humanity is an enigma; every being acts according to its nature. Wherefore, as the actions of each being, or of each species of beings, are subject to constant and general rules, which cannot be infringed without interrupting and troubling the general or particular order, those rules of action and of motion are called natural laws or cosmic laws.
Josephus: Give me examples of those laws.
Banus: It is a law of nature that the sun illuminates successively the surface of the terrestrial globe; - that its presence causes both light and heat; - that heat acting upon water, produces vapors; - that those vapors rising in clouds into the regions of air, dissolve into rain or snow, and renew instantly the waters of fountains and rivers. It is a law of nature that water flows downwards; that it endeavors to find it's level; that it is heavier than air; that all bodies tend toward the earth; that flame ascends towards the heavens; - that it disorganizes vegetables and animals; that air is essential to the life, etc. Wherefore, as all those and similar facts are immutable, constant and regular, so many real orders result from them for humanity to conform themselves to, with express clause of punishment attending the infraction of them, or for welfare attending their observance. So that if humanity pretends to see clearly in darkness, if one goes in contradiction to the course of seasons, or the action of the elements; if he pretends to remain underwater without being drowned, to touch fire without burning oneself, to deprive oneself of air without being suffocated, to swallow poison without destroying oneself, one receives from each of these fractions of the law a corporeal punishment proportional to ones fault; but if, on the contrary, one observes and practices each of those laws according to the regular and exact relations they have to one, one preserves ones existence and renders it as happy as it can be: and as the only and common end of all these laws, considered relatively to mankind, is to preserve, and render them happy, it has been agreed upon to reduce the idea to one simple expression, and to call them collectively the natural and cosmic laws.
Joseph: what are the essentials of the natural and cosmic laws?
Banus: There can be assigned ten principal ones.
Josephus: Which is the first?
Banus: To be inherent to the existence of things, and consequently, primitive and anterior to every other law: so that all those that humanity has received, are only limitations of it, and there perfection is ascertained by the resemblance they bear to this primordial model.
Josephus: Which is the second?
Banus: To be derived immediately from the Creator, and presented by Them to each one, where as all other laws are presented to us by humans, who may be either deceived or deceivers.
Josephus: Which is the third?
Banus: To be common to all times, and to all countries, that is to say, one and universal.
Josephus: Is no other law universal?
Banus: No: for no other is agreeable or acceptable to all the people of the earth; they are all local and accidental, originating from circumstances of places and of persons; so that if such a person had not existed, or such an event happened, such a law would never have been enacted.
Josephus: Which is the fourth essential?
Banus: To be uniform and invariable.
Josephus: Is no other law uniform and invariable?
Banus: No: for what is good and virtue according to one, is evil and vice according to another; and what one and the same law approves of at one time, it often condemns at another.
Josephus: Which is the fifth essential.
Banus: To be evident and palpable, because it consists entirely of facts incessantly present to the senses, and to demonstration.
Josephus: Are not other laws evident?
Banus: No: for they are founded on past and doubtful facts, on equivocal and suspicious testimonies, and on proofs inaccessible to the senses.
Josephus: Which is the sixth essential?
Banus: To be reasonable, because its precepts and entire doctrine are conformable to reason, and to the human understanding.
Josephus: Is no other law reasonable?
Banus: No: for all are in contradiction to reason and the understanding of humans, and tyrannically impose on one a blind and impracticable belief.
Josephus: Which is the seventh essential?
Banus: To be just, because in that law, the penalties are proportionate to the infractions.
Josephus: Are not other laws just?
Banus: No: for they often exceed bounds, either in rewarding deserts, or in punishing delinquencies, and consider as meritorious or criminal, null or indifferent actions.
Josephus: Which is the eighth essential?
Banus: To be pacific and tolerant, because in the law of nature, all humans being siblings and equal in rights, it recommends to them only peace and toleration, even for errors.
Josephus: Are not other laws pacific?
Banus: No: for all preach dissension, discord and war, and divide mankind by exclusive pretensions of truth and domination.
Josephus: Which is the ninth essential?
Banus: To be equally beneficent to all humans, in teaching them the true means of becoming better and happier.
Josephus: Are not other laws beneficent likewise?
Banus: No: for none of them teach the real means of attaining happiness; all are confined to pernicious or futile practices; and this is evident from facts, since after so many laws, so many religions, so many legislators and prophets, humans are still as unhappy and ignorant, as they were eight thousand years ago.
Josephus: Which is the tenth essential of the natural laws?
Banus: That it is alone sufficient to render people happier and better, because it comprises all that is good and useful in other laws, either civil or religious, that is to say, it constitutes essentially the moral part of them; so that if other laws were divested of it, they would be reduced to unreal and imaginary opinions devoid of any practical utility.
Josephus: Recapitulate all ten essentials.
Banus: We have said that the law of nature is:
1.Primordial
2.Immediate
3. Universal
4. Invariable
5. Evident
6. Reasonable
7. Just
8. Pacific
9. Beneficent
10. Alone Sufficient

And such is the power of all these attributes of perfection and truth, that when in their disputes the theologians can agree upon no article of belief, they recur to the natural and cosmic laws, the neglect of which, say they, forced God to send from time to time prophets to proclaim new laws; as if God enacted laws for particular circumstances, as men do; especially when the first subsists in such force, that we may assert it to have been at all times and in all countries the rule of conscience for every one of sense or understanding.
Josephus: If, as you say, it emanates immediately from the Creator, does it teach Their existence?
Banus: Yes, most positively: for, to any one whatever, who observes with reflection the astonishing spectacle of the universe, the more one meditates on the properties and attributes of each being, on the admirable order and harmony of their motions, the more it is demonstrated that there exists a supreme Intelligence, a universal and identic Mover, designated by the appellation of God; and so true it is that the natural and cosmic laws suffice to elevate one to the knowledge of the Creator, that all which humans have pretended to know by supernatural means, has constantly turned out ridiculous and absurd, and that they have ever been obliged to recur to the immutable conceptions of natural and cosmic reasons.
Josephus: Then it is not true that the followers of the natural and cosmic laws are atheists?
Banus: No: it is not true; on the contrary, they entertain stronger and nobler ideas of the Divinity than most other people; for they do not sully Them with the foul ingredients of all the weaknesses and passions entailed on chaotic humanity.
Josephus: What worship do they pay to Them?
Banus: A worship wholly of action; the practice and observance of all the rules which the supreme wisdom has imposed on the life of each being; eternal and unalterable rules, by which it maintains the order and harmony of the universe, and which, in their relations to man, constitute the natural and cosmic laws.
Josephus: Were the natural and cosmic laws known before this period?
Banus: It has been at all times spoken of; most legislators pretend to adopt it as the basis of their laws; but they only quote some of its precepts, and have only vague ideas of its totality.
Josephus: Why?
Banus: Because, though simple in its basis, it forms in its developments and consequences, a complicated whole which requires an extensive knowledge of facts, joined to all the sagacity of reasoning.
Josephus: Does not instinct alone teach the natural and cosmic laws?
Banus: No; for by instinct is meant nothing more than that blind sentiment by which we are actuated indiscriminately towards everything that flatters the senses.
Josephus: Why, then, is it said that the natural and cosmic laws are engraved in the hearts of all people?
Banus: It is said for two reasons: first, because it has been remarked, that there are acts and sentiments common to all people, and this proceeds from their common organization; secondly, because the first philosophers believed that people were born with ideas already formed, which is now demonstrated to be erroneous.

P.S-theres more to it,but i think this is Enuff for now.Selah

Essene Rasta