[First posted in 2012; why a repost at this time?
Well, in the country where we, Sinaites, are based, there is a religious phenomenon that recurs at this time every year. This is the procession in heart of old Manila where devotees of the statue of Jesus the Nazarene is paraded at the heart of old Manila; check out these articles:
- QUIAPO FIESTA 2020: Feast of the Black Nazarene Traslacion …
https://www.pinoyadventurista.com/2019/12/quiapo-fiesta-feast-of-black-nazarene…
This blog article covers the Feast of the Black Nazarene 2020 Schedule of Activities, Traslacion Procession Route, Important Safety Reminders and more! The image of the Black Nazarene or Hesus Nazareno is one of the most revered in the Philippines. It is the image of a miraculous dark-skinned and
- Philippines’ feast of Black Nazarene off to solemn start …
https://www.catholic-sf.org/news/philippines-feast-of-black-nazarene-off-to-solemn-start
Catholic News Agency PHILIPPINES — Devotees of the Black Nazarene crowded outside the church of Manila’s old Quiapo district on the last day of the year to mark the start of an annual feast that usually attracts millions of people. An estimated 64,000 crowd joined the thanksgiving procession for the Black Nazarene midnight of Dec. 31.
- Feast of the Black Nazarene 2020 Procession Route, Traffic …
https://outoftownblog.com/feast-of-the-black-nazarene-2020-procession-route-traffic…Manila, Philippines — The Feast of the Black Nazarene is a yearly event that is greatly anticipated by devotees. It has been believed that if you have a wish that you want to have granted, you will need to participate in the procession for it to come true, and there have been numerous stories…
So, this is a good introduction to the topic of this post; here is the original introduction when it was first posted in 2012:
In the interest of resource sharing, we are featuring only Chapter 1 of this book; again, enough to whet your appetite to get a copy for your library, if you want to learn more. While the discoveries of the authors of this book led them to shed their Christian faith, it did not lead them to the same path we, Sinaites, have rediscovered. Where it did lead them, you have to find out for yourself. Reformatting and color-coding ours.]
The complete title of this book is :
The Jesus Mysteries: Was the “Original Jesus” a Pagan God?
Authors: Timothy Freke and Peter Gandy
It has an interesting dedication:
This book is dedicated to the Christ in you.
Source: downloadable as an ebook from amazon.com.
Contents
Chapter 1 The Unthinkable Thought
Chapter 2 The Pagan Mysteries
Chapter 3 The Diabolical Mimicry
Chapter 4 Perfected Platonism
Chapter 5 The Gnostics
Chapter 6 The Jesus Code
Chapter 7 The Missing Man
Chapter 8 Was Paul a Gnostic?
Chapter 9 The Jewish Mysteries
Chapter 10 The Jesus Myth
Chapter 11 An Imitation Church
Chapter 12 The Greatest Story Ever Told
Notes
Bibliography
Who’s Who
Index
Copyright Page
———————————————————–
Chapter 1 The Unthinkable Thought
Jesus said,
“It is to those who are worthy of my Mysteries
that I tell my Mysteries.”
The Gospel of Thomas
On the site where the Vatican now stands, there once stood a Pagan temple. Here Pagan priests observed sacred ceremonies, which early Christians found so disturbing that they tried to erase all evidence of them ever having been practiced. What were these shocking Pagan rites? Gruesome sacrifices or obscene orgies perhaps? This is what we have been led to believe. But the truth is far stranger than this fiction.
Where today the gathered faithful revere their Lord Jesus Christ, the ancients worshipped another godman who, like Jesus, had been miraculously born on December 25 before three shepherds.
In this ancient sanctuary Pagan congregations once glorified a Pagan redeemer who, like Jesus, was said to have ascended to heaven and to have promised to come again at the end of time to judge the quick and the dead.
On the same spot where the Pope celebrates the Catholic mass, Pagan priests also celebrated a symbolic meal of bread and wine in memory of their savior who, just like Jesus, had declared:
He who will not eat of my body and drink of my blood,
so that he will be made one with me and I with him,
the same shall not know salvation.
When we began to uncover such extraordinary similarities between the story of Jesus and Pagan myth, we were stunned. We had been brought up in a culture which portrays Paganism and Christianity as entirely antagonistic religious perspective. How could such astonishing resemblances be explained? We were intrigued and began to search farther.
The more we looked, the more resemblances we found. To account for the wealth of evidence we were unearthing we felt compelled to completely review our understanding of the relationship between Paganism and Christianity, to question beliefs that we previously regarded as unquestionable and to imagine possibilities that at first seemed impossible. Some readers will find our conclusions shocking and others heretical, but for us they are merely the simplest and most obvious way of accounting for the evidence we have amassed.
We have become convinced that the story of Jesus is not the biography of a historical Messiah, but a myth based on perennial Pagan stories. Christianity was not a new and unique revelation but actually a Jewish adaptation of the ancient Pagan Mystery religion. This is what we have called The Mysteries Thesis.
It may sound far-fetched at first, just as it did initially to us. There is, after all, a great deal of unsubstantiated nonsense written about the “real” Jesus, so any revolutionary theory should be approached with a healthy dose of skepticism. But although this book makes extraordinary claims, it is not just entertaining fantasy or sensational speculation. It is firmly based upon the available historical sources and the latest scholarly research.
While we hope to have made it accessible to the general reader, we have also included copious notes giving sources, references, and greater detail for those who wish to analyze our arguments more thoroughly.
Although still radical and challenging today, many of the ideas we explore are actually far from new. As long ago as the Renaissance, mystics and scholars saw the origins of Christianity in the ancient Egyptian religion. Visionary scholars at the turn of the nineteenth century also made comparable conjectures to our own. In recent decades, modern academics have repeatedly pointed toward the possibilities we consider. Yet few have dared to boldly state the obvious conclusion that we have drawn. Why? Because to do so is taboo.
For 2,000 years the West has been dominated by the idea that Christianity is sacred and unique while Paganism is primitive and the work of the Devil. To even consider that they could be parts of the same tradition has been simply unthinkable. Therefore, although the true origins of Christianity have been obvious all along, few have been able to see them, because to do so requires a radical break with the conditioning of our culture.
Our contribution has been to dare to think the unthinkable and to present our conclusions in a popular book rather than some dry academic tome. This is certainly not the last word on this complex subject, but we hope it may be a significant call for a complete reappraisal of the origins of Christianity.
The Pagan Mysteries
In Greek tragedies the chorus reveals the fate of the protagonists before the play begins. Sometimes it is easier to understand the journey if one is already aware of the destination and the terrain to be covered. Before diving deeper into detail, therefore, we would like to retrace our process of discovery and so provide a brief overview of the book.
We had shared an obsession with world mysticism all our lives which recently had led us to explore spirituality in the ancient world. Popular understanding inevitably lags a long way behind the cutting edge of scholarly research and, like most people, we initially had an inaccurate and outdated view of Paganism. We had been taught to imagine a primitive superstition, which indulged in idol worship and bloody sacrifice, and dry philosophers wearing togas stumbling blindly toward what we today call science. We were familiar with various Greek myths, which showed the partisan and capricious nature of the Olympian gods and goddesses. All in all, Paganism seemed primitive and fundamentally alien. After many years of study, however, our understanding has been transformed.
Pagan spirituality was actually the sophisticated product of a highly developed culture. The state religions, such as Greek worship of the Olympian gods, were little more than outer pomp and ceremony. The real spirituality of the people expressed itself through the vibrant and mystical “Mystery religions.” At first underground and heretical movements, these Mysteries spread and flourished throughout the ancient Mediterranean, inspiring the greatest minds of the Pagan world, who regarded them as the very source of civilization.
Each Mystery tradition had exoteric Outer Mysteries, consisting of myths, which were common knowledge, and rituals, which were open to anyone who wanted to participate. There were also esoteric Inner Mysteries, which were a sacred secret known only to those who had undergone a powerful process of initiation. Initiates of the Inner Mysteries had the mystical meaning of the rituals and myths of the Outer Mysteries revealed to them, a process that brought about personal transformation and spiritual enlightenment.
The philosophers of the ancient world were spiritual masters of the Inner mysteries. They were mystics and miracle-workers, more comparable to Hindu gurus than dusty academics. the great Greek philosopher Pythagoras, for example, is remembered today for his mathematical theorem, but few people picture him as he actually was—a flamboyant sage, who was believed to be able to miraculously still the winds and raise the dead.
At the heart of the mysteries were myths concerning a dying and resurrecting godman, who was known by many names. In Egypt he was Osiris, in Greece Dionysius, in Asia Minor Attis, in Syria Adonis, in Italy Bacchus, in Persia Mithras. Fundamentally all these godmen are the same mythical being. As was the practice from as early as the third century BCE, in this book we will use the combined name Osiris-Dionysus to denote his universal and composite nature, and his particular names when referring to a specific Mystery tradition.
From the fifth century BCE philosophers such as Xenophanes and Empedocles had ridiculed taking the stories of the gods and goddesses literally. They viewed them as allegories of human spiritual experience. The myths of Osiris-Dionysus should not be understood as just intriguing tales, therefore, but as a symbolic language, which encodes the mystical teachings of the Inner Mysteries. Because of this, although the details were developed and adapted over time by different cultures, the myth of Osiris-Dionysus has remained essentially the same.
The various myths of the different godmen of the Mysteries share what the great mythologist Joseph Campbell called “the same anatomy.” Just as every human is physically unique yet it is possible to talk of the general anatomy of the human body, so with these different myths it is possible to see both their uniqueness and fundamental sameness. A helpful comparison may be the relationship between Shakespeare’s Romeo and Juliet and Bernstein’s West Side Story. One is a sixteenth-century English tragedy about wealthy Italian families, while the other is a twentieth-century American musical about street gangs. On the face of it they look very different, yet they are essentially the same story. Similarly, the tales told about the godmen of the Pagan Mysteries are essentially the same, although they take different forms.
The more we studied the various versions of the myth of Osiris-Dionysus, the more it became obvious that the story of Jesus had all the characteristics of this perennial tale. Event by event, we found we were able to construct Jesus’ supposed biography from mythic motifs previously relating to Osiris-Dionysus:
- Osiris-Dionysus is God made flesh, the savior and “Son of God.”
- His father is God and his mother is a mortal virgin.
- He is born in a cave or humble cowshed on December 25 before three shepherds.
- He offers his followers the chance to be born again through the rites of baptism.
- He miraculously turns water into wine at a marriage ceremony.
- He rides triumphantly into town on a donkey while people wave palm leaves to honor him.
- He dies at Eastertime as a sacrifice for the sins of the world.
- After his death he descends to hell, then on the third day he rises from the dead and ascends to heaven in glory.
- His followers await his return as the judge during the Last Days.
- His death and resurrection are celebrated by a ritual meal of bread and wine, which symbolize his body and blood.
These are just some of the motifs shared between the tales of Osiris-Dionysus and the biography of Jesus. Why are these remarkable similarities not common knowledge? Because, as we were to discover later, the early Roman Church did everything in its power to prevent us perceiving them. It systematically destroyed Pagan sacred literature in a brutal program of eradicating the Mysteries—a task it performed so completely that today Paganism is regarded as a “dead” religion.
Although surprising to us now, to writers of the first few centuries CE these similarities between the new Christian religion and the ancient Mysteries were extremely obvious. Pagan critics of Christianity, such as the satirist Celsus, complained that this recent religion was nothing more than a pale reflection of their own ancient teachings. Early “Church fathers,” such as Justin Martyr, Tertullian, and Irenaeus, were understandably disturbed and resorted to the desperate claim that these similarities were the result of diabolical mimicry. Using one of the most absurd arguments ever advanced, they accused the Devil of “plagiarism by anticipation,” of deviously copying the true story of Jesus before it had actually happened in an attempt to mislead the gullible! These Church fathers struck us as no less devious than the Devil they hoped to incriminate.
Other Christian commentators have claimed that the myths of the Mysteries were like “pre-echoes” of the literal coming of Jesus, somewhat like premonitions or prophecies. this is a more generous version of the diabolical mimicry theory, but seemed no less ridiculous to us. There was nothing other than cultural prejudice to make us see the Jesus story as the literal culmination of its many mythical precursors. Viewed impartially, it appeared to be just another version of the same basic story.
The obvious explanation is that as early Christianity became the dominant power in the previously Pagan world, popular motifs from Pagan mythology became grafted onto the biography of Jesus. This is a possibility that is even put forward by many Christian theologians. The virgin birth, for example, is often regarded as an extraneous later addition that should not be understood literally. Such motifs were “borrowed” from Paganism in the same way that Pagan festivals were adopted as Christian saints’ days. This theory is common among those who go looking for the “real” Jesus hidden under the weight of accumulated mythological debris.
Attractive as it appears at first, to us this explanation seemed inadequate. We had collated such a comprehensive body of similarities that there remained hardly any significant elements in the biography of Jesus that we did not find prefigured by the Mysteries. On top of this, we discovered that even Jesus’ teachings were not original, but had been anticipated by the Pagan sages! If there was a “real” Jesus somewhere underneath all this, we would have to acknowledge that we could know absolutely nothing about him, for all that remained for us was later Pagan accretions! Such a position seemed absurd. Surely there was a more elegant solution to this conundrum?
The Gnostics
While we were puzzling over these discoveries, we began to question the received picture of the early Church and have a look at the evidence for ourselves. We discovered that far from being the united congregation of saints and martyrs that traditional history would have us believe, the early Christian community was actually made up of a whole spectrum of different groups. These can be broadly categorized into two different schools. On the one hand there were those we will call Literalists, because what defines them is that they take the Jesus story as a literal account of historical events. It was this school of Christianity that was adopted by the Roman Empire in the fourth century CE, becoming Roman Catholicism and all its subsequent offshoots. On the other hand however, there were also radically different Christians known as Gnostics.
These forgotten Christians were later persecuted out of existence by the Literalist Roman Church with such thoroughness that until recently we knew little about them except through the writings of their detractors. Only a handful of original Gnostic texts survived, none of which were published before the nineteenth century. This situation changed dramatically, however, with a remarkable discovery in 1945, when an Arab peasant stumbled upon a whole library of Gnostic gospels hidden in a cave near Nag Hammadi in Egypt. This gave scholars access to many texts which were in wide circulation among early Christians, but which were deliberately excluded from the canon of the New Testament—gospels attributed to Thomas and Phillip, texts recoding the acts of Peter and the 12 disciples, apocalypses attributed to Paul and James, and so on.
It seemed to us extraordinary that a whole library of early Christian documents could be discovered, containing what purport to be the teachings of Christ and his disciples, and yet so few modern followers of Jesus should even know of their existence. Why hasn’t every Christian rushed out to read these newly discovered words of the Master? What keeps them confined to the small number of gospels selected for inclusion in the New Testament? It seems that even though 2,000 years have passed since the Gnostics were purged, during which time the Roman Church has split into Protestantism and thousands of other alternative groups, the Gnostics are still not regarded as a legitimate voice of Christianity.
Those who do explore the Gnostic gospels discover a form of Christianity quite alien to the religion with which they are familiar. We found ourselves studying strange esoteric tracts with titles such as Hypotasis of the Archons and The Thought of Norea. It felt as if we were in an episode of Star Trek —and in a way we were. The Gnostics truly were “psychonauts” who boldly explored the final frontiers of inner space, searching for the origins and meaning of life. These people were mystics and creative free-thinkers. It was obvious to us why they were so hated by the bishops of the Literalist Church heirarchy.
To Literalists, the Gnostics were dangerous heretics. In volumes of anti-Gnostic works—an unintentional testimony to the power and influence of Gnosticism within early Christianity—they painted them as Christians who had “gone native.” They claimed they had become contaminated by the Paganism that surrounded them and had abandoned the purity of the true faith. The Gnostics, on the other hand, saw themselves as the authentic Christian tradition and the orthodox bishops as an “imitation church.” They claimed to know the secret Inner Mysteries of Christianity, which Literalists did not possess.
As we explored the beliefs and practices of the Gnostics we became convinced that the Literalists had at least been right about one thing: the Gnostics were little different from Pagans. Like the philosophers of the Pagan Mysteries, they believed in reincarnation, honored the goddess Sophia, and were immersed in the mystical Greek philosophy of Plato. Gnostics means “Knowers,” a name they acquired because, like the initiates of the Pagan Mysteries, they believed that their secret teachings had the power to impart Gnosis—direct experiential “Knowledge of God.” Just as the goal of the Christian initiate was to become a Christ.
What particularly struck us was that the Gnostics were not concerned with the historical Jesus. They viewed the Jesus story in the same way that the Pagan philosophers viewed the myths of Osiris-Dionysus—as an allegory that encoded secret mystical teachings. This insight crystallized for us a remarkable possibility. Perhaps the explanation for the similarities between Pagan myths and the biography of Jesus had been staring us in the face the whole time, but we had been so caught up with traditional ways of thinking that we had been unable to see it.
The Jesus Mysteries Thesis
The traditional version of history bequeathed to us by the authorities of the Roman Church is that Christianity developed from the teachings of a Jewish Messiah and that Gnosticism was a later deviation. What would happen, we wondered, if the picture were reversed and Gnosticism viewed as the authentic Christianity, just as the Gnostics themselves claimed? Could it be that orthodox Christianity was a later deviation from Gnosticism and that Gnosticism was a synthesis of Judaism and the Pagan Mystery religion? This was the beginning of the Jesus Mysteries Thesis.
Boldly stated, the picture that emerged for us was as follows. We knew that most ancient Mediterranean cultures had adopted the ancient Mysteries, adapting them to their own national tastes and creating their own version of the myth of the dying and resurrecting godman. Perhaps some of the Jews had, likewise, adopted the Pagan Mysteries and created their own version of the Mysteries, which we now know as Gnosticism. Perhaps initiates of the Jewish Mysteries had adapted the potent symbolism of the Osiris-Dionysus myths into a myth of their own, the hero of which was the Jewish dying and resurrecting godman Jesus.
If this was so, then the Jesus story was not a biography at all but a consciously crafted vehicle for encoded spiritual teachings created by Jewish Gnostics. As in the Pagan Mysteries, initiation into the Inner Mysteries would reveal the myth’s allegorical meaning. Perhaps those uninitiated into the Inner Mysteries had mistakenly come to regard the Jesus myth as historical fact and in this way Literalist Christianity had been created. Perhaps the Inner Mysteries of Christianity, which the Gnostics taught but which the Literalists denied existed, revealed that the Jesus story was not a factual account of God’s one and only visit to planet Earth, but a mystical teaching story designed to help each one of us become a Christ.
The Jesus story does have all the hallmarks of a myth, so could it be that that is exactly what it is? After all, no one has read the newly discovered Gnostic gospels and taken their fantastic stories as literally true; they are readily seen as myths. It is only familiarity and cultural prejudice that prevent us from seeing the New Testament gospels in the same light. If those gospels had also been lost to us and only recently discovered, who would read these tales for the first time and believe they were historical accounts of a man born of a virgin, who had walked on water and returned from the dead? Why should we consider the stories of Osiris, Dionysus, Adonis, Attis, Mithras, and the other Pagan Mystery saviors as fables, yet come across essentially the same story told in a Jewish context and believe it to be the biography of a carpenter from Bethlehem?
We had both been raised as Christians and were surprised to find that, despite years of open-minded spiritual exploration, it still felt somehow dangerous to even dare think such thoughts. Early indoctrination reaches very deep. We were in effect saying that Jesus was a Pagan god and that Christianity was a heretical product of Paganism! It seemed outrageous. Yet this theory explained the similarities between the stories of Osiris-Dionysus and Jesus Christ in a simple and elegant way. They are parts of one developing mythos.
The Jesus Mysteries Thesis answered many puzzling questions, yet it also opened up new dilemmas. Isn’t there indisputable historical evidence for the existence of Jesus the man? And how could Gnosticism be the original Christianity when St. Paul, the earliest Christian we know about, is so vociferously anti-Gnostic? And is it really credible that such an insular and anti-Pagan people as the Jews could have adopted the Pagan Mysteries? And how could it have happened that a consciously created myth came to be believed as history? And if Gnosticism represents genuine Christianity, why was it Literalist Christianity that came to dominate the world as the most influential religion of all time? All of these difficult questions would have to be satisfactorily answered before we could wholeheartedly accept such a radical theory as the Jesus Mysteries Thesis.
The Great Cover-Up
Our new account of the origins of Christianity only seemed improbable because it contradicted the received view. As we pushed farther with our research, the traditional picture began to unravel completely all around us. We found ourselves embroiled in a world of schism and power struggles, or forged documents and false identities, of letters that had been edited and added to, and of the wholesale destruction of historical evidence. We focused forensically on the few facts we could be confident of, as if we were detectives on the verge of cracking a sensational “whodunit,” or perhaps more accurately as if we were uncovering an ancient and unacknowledged miscarriage of justice. For, time and again, when we critically examined what genuine evidence remained, we found that the history of Christianity bequeathed to us by the Roman Church was a gross distortion of the truth. It was becoming increasingly obvious that we had been deliberately deceived, that the Gnostics were indeed the original Christians, and that their anarchic mysticism had been hijacked by an authoritarian institution which had created from it a dogmatic religion—and then brutally enforced the greatest cover-up in history.
One of the major players in this cover-up operation was a character called Eusebius who, at the beginning of the fourth century, compiled from legends, fabrications, and his own imagination the only early history of Christianity that still exists today. All subsequent histories have been forced to base themselves on Eusebius’ dubious claims, because there has been little information to draw on. All those with a different perspective on Christianity were branded as heretics and eradicated. In this falsehoods compiled in the fourth century have come down to us as established facts.
Eusebius was employed by the Roman Emperor Constantine, who made Christianity the state religion of the Empire and gave Literalist Christianity the power it needed to begin the final eradication of Paganism and Gnosticism. Constantine wanted “one God, one religion” to consolidate his claim of “one Empire, one Emperor.” He oversaw the creation of the Nicene Creed—the article of faith repeated in churches to this day—and Christians who refused to assent to this creed were banished from the Empire or otherwise silenced.
This “Christian Emperor then returned home from Nicaea and had his wife suffocated and his son murdered. He deliberately remained unbaptized until his deathbed so that he could continue his atrocities and still receive forgiveness of sins and a guaranteed place in heaven by being baptized at the last moment. Although he had his “spin doctor” Eusebius compose a suitably obsequious biography for him, he was actually a monster—just like many Roman Emperors before him. Is it really at all surprising that a “history” of the origins of Christianity created by an employee in the service of a Roman tyrant should turnout to be a pack of lies?
Elaine Pagels, one of the foremost academic authorities on early Christianity, writes:
It is the winners who write history—their way. No wonder, then, that the traditional accounts of the origins of Christianity first defined the terms (naming themselves “orthodox” and their opponents “heretics”); then they proceeded to demonstrate—at least to their own satisfactions—their triumph was historically inevitable, or, in religious terms, “guided by the Holy Spirit.” But the discoveries [of the Gnostic gospels] at Nag Hammadi reopen fundamental questions.
History is indeed written by the victors. The creation of an appropriate history has always been part of the arsenal of political manipulation. The Roman Church created a history of the triumph of Literalist Christianity in much the same partisan way that, two millennia later, Hollywood created tales of “cowboys and Indians” to relate “how the West was won” not “how the West was lost.” History is not simply related, it is created. Ideally, the motivation is to explain historical evidence and come to an accurate understanding of how the present has been created by the past. All too often, however, it is simply to glorify and justify the status quo. Such histories conceal as much as they reveal. To dare to question a received history is not easy. It is difficult to believe that something that you have been told is true from childhood could actually be a product of falsification and fantasy. It must have been hard for those Russians brought up on tales of kindly “Uncle Joe” Stalin to accept that he was actually responsible for the deaths of millions. It must have strained credibility when opposing his regime claimed that he had in fact murdered many of the heroes of the Russian revolution. It must have seemed ridiculous when they asserted that he had even had the images of his rivals removed from photographs and completely fabricated historical events. Yet all these things are true.
It is easy to believe that something must be true because everyone else believes it. But the truth only comes to light by daring to question the unquestionable, by doubting notions which are so commonly believed that they are taken for granted. The Jesus Mysteries Thesis is the product of such an openness of mind. When it first occurred to us, it seemed absurd and impossible. Now it seems obvious and ordinary. The Vatican has constructed upon the site of an ancient Pagan sanctuary because the new is always built upon the old. In the same way Christianity itself has as its foundations the Pagan spirituality that preceded it. What is more plausible than to posit the gradual evolution of spiritual ideas, with Christianity emerging from the ancient Pagan Mysteries in a seamless historical continuum? It is only because the conventional history has been so widely believed for so long that this idea could be seen as heretical and shocking.
Recovering Mystical Christianity
As the final pieces of the puzzle were falling into place, we came across a small picture tucked away in the appendices of an old academic book. It was a drawing of a third-century CE amulet. We have used it as the cover of this book. It shows a crucified figure which most people would immediately recognize as Jesus. Yet the Greek words name the figure Orpheus Bacchus, one of the pseudonyms of Osiris-Dionysus. To the author of the book in which we found the picture, this amulet was an anomaly. Who could it have possibly belonged to? Was it a crucified Pagan deity or some sort of Gnostic synthesis of Paganism and Christianity? Either way it was deeply puzzling. For us, however, this amulet was perfectly understandable. It was an unexpected confirmation of the Jesus Mysteries Thesis. The image could be that of either Jesus or Osiris-Dionysus. To the initiated, these were both names for essentially the same figure.
The “chance” discovery of this amulet made us feel as though the universe itself was encouraging to us to make our findings public. In different ways the Jesus Mysteries Thesis has been proposed by mystics and scholars for centuries, but has always ended up being ignored. It now felt like an idea whose moment has come. We did, however, have misgivings about writing this book. We knew that it would inevitably upset certain Christians, something that we had no desire to do. Certainly it has been hard to be constantly surrounded by lies and injustices without experiencing a certain amount of outrage at the negative misrepresentation of the Gnostics, and to have become aware of the great riches of Pagan culture without feeling grief that they were so wantonly destroyed. Yet we do not have some sort of anti-Christian agenda. Far from it.
Those who have read our other works know that our interest is not in further division, but in acknowledging the unity that lies at the heart of all spiritual traditions—and this present book is no exception. Early Literalist Christians mistakenly believed that the Jesus story was different from other stories of Osiris-Dionysus because Jesus alone had been a historical rather than a mythical figure. This has left Christians feeling that their faith is in opposition to all others, which it is not. We hope that by understanding its true origins in the ongoing evolution of a universal human spirituality, Christianity may be able to free itself from this self-imposed isolation.
While the Jesus Mysteries Thesis clearly rewrites history, we do not see it as undermining the Christian faith, but as suggesting that Christianity is in fact richer than we previously imagined. The Jesus story is a perennial myth with the power to impart the saving Gnosis, which can transform each one of us into a Christ, not merely a history of events that happened to someone else 2,000 years ago. Belief in the Jesus story was originally the first step in Christian spirituality—the Outer Mysteries. Its significance was to be explained by an enlightened teacher when the seeker was spiritually ripe. these Inner Mysteries imparted a mystical Knowledge of God beyond mere belief in dogmas. Although many inspired Christian mystics throughout history have intuitively seen through to this deeper symbolic level of understanding, as a culture we have inherited only the Outer Mysteries of Christianity. We have kept the form, but lost the inner meaning. Our hope is that this book can play some small part in reclaiming the true mystical Christian inheritance.
