Toward Christain Renewal

Fall 2013

Toward Christian Renewal Aaron J. French

Abstract ledge of the eventful impact of the Christ, nor what it means to become an apostle of the he purpose of this article is to introduce faith. Particularly eclipsed are the mystical T the reader to the types of esoteric Christi- origins of the religion, the history of transmis- anity that have developed out of the ancient sions from esoteric schools, which have poured mystery traditions of Greece, Egypt, and vari- themselves into the melting pot that is Christi- ous other locales. Additionally, it seeks to anity in its current form. These days simply demonstrate how incorporating these esoteric stating “I am a Christian” seems to suffice. aspects into mainstream Christianity will pro- Nevertheless, there exists within the Christian duce a more informed participant of the Chris- religion a system of ideas, linking it to pro- tian faith. By examining the rituals of the mys- foundly potent mysticism and esotericism. tery traditions, principally those of death and This system finds its roots in what is common- rebirth, one can identify a connection between ly known as the mystery traditions, and a prop- Christian practices and the ancient mysteries. er understanding of their correspondences en- In this article, the frayed ends of those tradi- genders a complete and utter renewal (what tions are found to reconstitute in the Christian Paul referred to in Galatians 6:15 as becoming religious system, particularly within its esoter- “a new creature”). ic branches. The writings of Christian esotericists such as Richard Smoley, Antoine Faivre, This is not meant to denigrate mainstream Rudolf Steiner—and even the Universalist phi- Christians, but rather to acknowledge the long losophy of Alain Badiou—are shown to reveal tradition of mysticism in their very midst, as spiritual components absent from mainstream well as to draw attention to the works of Chris- Christianity. Their work provides a roadmap to tian esotericists such as Richard Smoley, An- the true teachings espoused by Christ Jesus, toine Faivre, and Rudolf Steiner. We would i.e. that of self-apostleship or self-initiation. also draw attention to the Universalism of Alain Badiou, and additionally, the history of Introduction esoteric practices incorporated into Christiani- ty and its various branches, including the neo- hristianity is an effectively organized sys- Gnostic churches, in the hope that members of tem of beliefs, yet much of the religion— C the faith can take full advantage of them and including its history, mythology, teachings, enhance their spiritual life—ultimately becom- and symbolism—remains unknown to its prac- ing more informed Christians. titioners. If we look to Paul of Tarsus, the goal of subscribing to the Christian beliefs is to be- ______come an apostle—to be utterly reborn into something new, a self-appointed harbinger of About the Author the “good news.” Alain Badiou, a French athe- Aaron J. French is a Religious Studies and Creative ist and communist thinker, elucidates the pro- Writing undergraduate student at the University of cess in a groundbreaking philosophical work Arizona, where his main areas of interest and re- Saint Paul: The Foundation of Universalism, search include Anthroposophy, Freemasonry, and in which the author gets at the core of what it Christianity. He is also a writer and editor. You can means to be Christian. On the other hand, it read his online column “Letters from the Edge” in seems acceptable among members of the Nameless Digest, where he focuses on the occult, mainstream Christian community to consider spirituality, rogue scholarship, esotericism, and themselves Christians without a true know- speculative fiction. He lives in Tucson, Arizona.

The article explores three subjects, which knowledge was transmitted to the Egyptian combine to form the complex picture of the people by a highly organized priesthood under esoteric structure of Christianity. Enhancing the direction of the pharaohs who were ad- one’s beliefs and aligning them in the proper vanced initiates. way does not involve physical action, contrary Making the transition from ancient Egypt to to what some might believe. Mainstream ancient Greece we again find the practice of Christians have been performing valid rituals mystery religions in the Pythagoreans, Orphic and prayers for hundreds of years, so there is cults, and the Dionysian and Eleusinian mys- no need to devalue the solemnity of their devo- tery schools. It was common practice among tion. The requirement, rather, is an acquisition these groups to experience a premature death of certain information not usually given to in which the candidate was given glimpses of church members (knowledge about the ancient the spirit world or the gods themselves, the end mysteries and esotericism), and a deeper un- result being that of self-identification with the derstanding of the Christ-event (the crucifixion divine. Greeks initiated themselves into secret and resurrection), which would lead to convic- societies and therein acquired the wisdom of tion regarding the Christ-event itself, as well as the cosmos. the self-authorized apostleship espoused by Saint Paul in the New Testament. This practice The secret Pythagorean Society was formed in of self-appointment may equate to the self- Greece around 400 BCE, and it was based on enlightenment and self-initiation systems pop- the belief that everything in the world could be ularized during the New Age Movement. represented as a relationship between the natural numbers. Plato said in his Republic that, The Mystery Traditions above all else, Pythagoras was most famous he intention here is to show the relation- for leaving behind him a way of life. The T ship between Christianity and esoteric members of his school regarded him as a di- methodology, for this relationship can shed vine figure, sent by the gods to benefit human- 1 light on the connection between Christian reli- kind. gion and ancient mystery traditions from an- Those who were initiated into his school made cient Egypt, Greece, and elsewhere. Once that solemn vows both to Pythagoras and to each connection is established, we can explore the other, and together they learned about reincar- idea that something might be missing from the nation and the relationship between man and exoteric practices of mainstream Christianity, the cosmos. It is said that Pythagoras invented and further propound what that something the musical octave, and that his followers re- missing may be, as well as how to incorporate ferred to him as “the harmonic deity,” halfway it into the mainstream traditions. between the gods and man.2 More than likely, mystery traditions have ex- The Orphic, Dionysian, and Eleusinian myster- isted since prehistory. However, one of the ies make up the more pastoral form of the earliest places scholars encounter them is in Greek initiation rites, though no less secretive, ancient Egypt. Mortuary cults initiated their and by no means less emphatic on the re- members into a secret body of knowledge, en- quirement that the candidate give up his or her abling them to experience a symbolic death, old way of life. All of these initiation ceremo- actually to venerate death, before passing into nies offered rewards in the afterlife, as well as the afterlife following their real death. The an enhanced version of their remaining exist- wisdom and supernatural powers these initiates ence on Earth. Orphism centered on the pivotal gained from their premature death experiences figure of Orpheus and the story of his journey were incorporated into every facet of Egyptian to the underworld. Moreover, “Orphics af- society and culture: funerary rites, burial ritu- firmed the divine origin of the soul, but it was als, hieroglyphs, tomb carvings, the mummifi- through initiation into the Orphic Mysteries cation processes, the construction of pyramidal and through the process of transmigration that structures, and cartographic postmortem texts the soul could be liberated from its Titanic in- such as the Egyptian Book of the Dead. This

heritance [sinful portion] and could achieve longer feared death, for they possessed a firm eternal blessedness. Orphism stressed a strict and definite knowing that life force did not standard of ethical and moral conduct. Initiates end, but was merely transformed. purified themselves and adopted ascetic prac- In addition to Egypt and Greece, other mystery tices (e.g., abstinence from eating animal flesh) traditions have flourished, such as the so-called for the purpose of purging evil and cultivating Gnostics, the Jewish Kabba- the Dionysian side [divine lists, and the Manicheans of portion] of the human Paul’s belief was that Persia. The ritual death initi- character.”3 everybody, in effect, was ations in the mystery tradi- The Dionysian and Eleu- dead and living in sin, so tion may possibly find the sinian initiation involved a long as they held to a faintest echo in “born-again” focus on a journey to the conversion experiences of underworld, or the darker blind observance of the evangelical Christians. side of the soul, and the law. The only possibility Christianity and the mystery subsequent return to the of liberation, of real life, traditions share a promise of divine portion, so that the immortality of soul follow- candidate was thencefor- was the subjective expe- ing these death experiences. ward unafraid of death, rience of Christ’s resur- The linking with the Christ is and could unfailingly re- rection, which, for Paul, meant to establish a firm call the event of initiation bond with the divine, as the to revitalize that firm be- was freedom from mate- Christ is the Son of the Fa- lief.4 In succeeding years, riality and rebirth in ther, and after being reborn the Mithraic mysteries the faithful practitioner is . were practiced in the Ro- spirituality now proposed to live within man Empire from about the 1st to the 4th centu- the Christ. This intimate link is unique to ries CE, and they involved the candidate par- Christianity, in contrast to other belief systems, taking in a vast meal modeled after the Chris- but may well have its roots in the mysteries. tian “Last Supper,” following a ceremony in which a bull was slaughtered. “Those who ate The Esoteric and drank of this Mithraic meal thus revital- he difference between exoteric and esoter- ized themselves with the elements representing T ic is best illuminated when the latter is the divine body and blood of the slaughtered explicitly defined, as was accomplished by 5 bull.” Richard Smoley in his book Inner Christianity: 6 Plato’s academy was even a type of lodge, Knowledge that liberates consciousness is with the inscription “Let None But Geometers often described as esoteric. The word “eso- 7 Enter Here” etched above the entrance. Fol- teric” … comes from the Greek esotero, lowing Plato was his pupil Aristotle, who cre- which means “further in.” You have to go ated the Lyceum based on Plato’s model, and “further in” yourself to understand what although both of these schools “did not require this knowledge is about.10 an oath, dietary rule or secret initiation to be admitted,”8 they functioned under the lodge For initiates of the mystery traditions, a proper paradigm, with an aim to “educate disciples, understanding of this body of esoteric philosophers who in the future would occupy knowledge was gained by undergoing the positions of authority in the state and be guid- premature deaths and the subsequent rebirthing ed by true philosophy.”9 As a result of this in the divine—the same concept practiced and training, members obtained illuminating promulgated by Christ Jesus and incorporated knowledge or gnosis. In this case: knowledge into Christianity. This fact has been lost on of the spirit world and the immortality of the many mainstream Christians, who feel the act soul. Initiates of the mystery traditions no of proclaiming the born-again quality suffices,

The Esoteric Quarterly ignoring the longstanding tradition of the mys- itual. We find this prevalent in the Christian tery schools, which demands a true and utter concept of Creationism, which posits that the self-renewal, so that the proper link with divin- world was created by God and that evidence of ity can be established. His hand is discernible everywhere. Referring to John 1:3, “All things were made by him; However, for reasons which history has made and without him was not anything made that clear, the esoteric forms of Christianity have was made.” Nature is therefore, like a vibrating been secretly and lovingly nurtured in many cosmic string, which manifests the creative underground streams. In recent times, it has powers of the Word, or the Logos, in every- been nurtured by Rudolf Steiner and his An- thing. Referring to Steiner again, the hierar- throposophy, Anna Kingsford, Annie Besant, chical system of angels in his Christian philos- Arthur E. Waite, and Geoffrey Hodson. The ophy work downward through the One, or qualities needed for any tradition to be consid- God, through various spirits of form, astrality, ered esoteric are six fold, as put forth by An- and etheric forces, until reaching the physical toine Faivre, French esotericist and scholar, world where everything that is “made” be- and also one of the first Religious Studies pro- comes an expression of the divine.13 fessors to discuss esotericism in an academic arena. Faivre’s six essential components for a Imaginations and Mediations refer to the use practice to be called esoteric are listed below: of images and symbols (imaginative works), such as the Christian iconography, and how 1) Correspondences these images mediate events on the physical 2) Living Nature plane from spiritual realms. We need only consider the power of the symbol of the crucifix- 3) Imaginations and Mediations ion to find this component in Christianity. Ar- 4) Experience of Transmutation thur E. Waite implemented the Rose Cross symbol, the cross with a blooming rose at the 5) The Praxis of Concordance center, for his esoteric Christian order The Fel- 6) Transmission lowship of the Rosy Cross, and he also incorporated other Christian symbolism into the These components and their relevance are Rider-Waite Tarot deck, which he co-created summarized as follows.11 By Correspondenc- with Pamela Colman Smith. es, Faivre refers to the correlation between realms of the spirit (or Heaven) and all the ma- The Experience of Transmutation is Faivre’s terial parts of the universe. This relates to the term for the transformation of a thing from its creative powers of the Word, or Logos (Greek lower state into a higher one (i.e. from a sinner for word), and the first passages of the Gospel to a saint), usually by means of the death proof St. John. In the case of Anthroposophy, cesses. The Christ most explicitly embodies Steiner takes the Word in the first passages of this in the resurrection on the third day, a state St. John and reverts to the Greek, taking the Christians should endeavor to emulate, and following passage “the word (Logos) was with which, according to Rudolf Steiner, is the fore- God, and the word (Logos) was a God” to running condition that all human beings will mean that the structuring power inherent in the eventually achieve by developing their spiritu- Logos is indeed the functionality of the al constitution and receiving the Resurrection Christ—His purpose is structuring our Body, i.e. immortality. Transmutation is also thoughts in the manner of clear thinking— the end result of alchemy, in which a base me- Ordo ab Chao, or “Order Out of Chaos”—so tallic substance (such as lead) is elevated to the that we might approach the spirit world cor- state of gold. Christians endeavoring to live rectly during this time, and not be diverted by like the Christ are thought, in esoteric circles, fantasy.12 to pursue a similar state of spiritual elevation. By Living Nature, Faivre suggests that spirit By The Praxis of Concordance, Faivre refers exists in all matter, organic and inorganic. In to the common denominator found in all reli- other words, that everything is alive and spir- gions; that all religions spring from the same

source. In Freemasonry, specific rituals are In his book on inner Christianity, Smoley ex- performed as to forge a common chain of un- plains the significance of metanoia in the fol- ion within all religions, and even theosophist lowing passage: Annie Besant, who authored Esoteric Christi- In ordinary life, attention is directed out- anity, or The Lesser Mysteries helped to de- ward, toward the world of sensations, velop a Co-Freemasonry in order to accentuate thoughts, and feelings. With a certain shift this spiritual commonality. Sadly, this may be in attention, the mind is directed within, the area where mainstream Christianity is most toward the center of being, beyond all lacking, as other forms of religions are often thoughts and representations, where God thought of as spiritual enemies, to be avoided meets the individual self … changes are rather than studied and compassionately ac- likely to develop organically out of an in- cepted. crease in consciousness. As you see and Finally, Faivre’s Transmission refers to the understand more of the inner worlds, love, practice of spiritual knowledge being promul- kindness, and compassion become more gated by means of a teacher, which in Christi- spontaneous and natural.14 anity relates to the importance of church and clergy, while in esoteric circles transmission is The Subjective and Saint Paul accomplished, as mentioned, by way of graded crucial component needed for Christianity initiations, such as is practiced in Freemason- A to be esoterically effective is an emphasis ry. Intimate imparting of specific information on the subjective experience of the divine, ensures the information will have the desired which must occur on the very deepest psycho- esoteric effect, rather than a superficial, exo- logical level. For all the mystery traditions of teric one. Christ did the same thing and is the Egypt and Greece, this was the purpose of the proper example by which to follow, as is re- premature death ritual: to create a living and counted in Matthew 13:10-11: “And the disci- subjective experience within the initiate, to ples came, and said unto him, Why speakest which he might refer back on occasion and thou unto them in parables? He answered and reflect. Reverence toward the subjective was said unto them, Because it is given unto you to thought to enhance the “I” or the inner part of know the mysteries of the kingdom of heaven, a person, helping to strengthen and develop it. but to them it is not given.” In esoteric Christianity, this is the motivation In summary, incorporating Faivre’s six essen- of Christ’s mission on Earth. We may even tial components into Christian practice can posit that the voice Moses heard in the burning help to foster the turning of one’s attention bush alluded to this mission: I AM THAT I “further in” to that esoteric place, which is our AM—which actually points to this emphasis personal link to the divine, and which, follow- on the subjective, or inner form, as the true ing the born-again experience, is meant to be practice of Christianity. properly nurtured and developed. Exoteric Paul of Tarsus, originally named Saul of Tar- forms of Christianity place their focus on the sus prior to his mystical experience, had a lit- afterlife, on immortality in Heaven, but when erally blinding vision of Christ on the road to we look at this ideological belief esoterically a Damascus. He underwent the classic death and greater understanding emerges. The faithful born-again experience, leading to a direct assert that they gain admission into the afterlife communication with the divine, establishing by repenting for their sins. However, that is an his own subjective link to God. Paul, a staunch exoteric interpretation. The word repentance adherent of Jewish Law, had been heading to comes from Greek metanoia, which more liter- Damascus in order to confront the Christian ally means something like a “change of mind cults practicing there; but after his vision, in- or direction”—in this case, directing “further stead of returning to Jerusalem or continuing in.” on to Damascus, he retreated into Arabia for

The Esoteric Quarterly three years. Not much is known of Paul during age, class or creed, meant that to become an this time, but it can be supposed that he was adherent of the Christian faith was to become developing and nurturing his inner connection an apostle. But what does becoming an apostle with Christ. When he does return to Jerusalem, involve? Certainly, it does not connote becom- he proclaims himself a “new creature,” a per- ing a prophet in an Old Testament sense of the son wholly reborn in Christ, who no longer word where an individual awaits signs and accords obedience to Jewish Law, but has symbols from a supernatural or divine being. found his liberation from all spiritual authority Neither is it the same as becoming a wise man in the sole fact that Christ has been brought in the Greek sense of mastering the logical ap- back from the dead. Paul held so fast to this plication of reason. In order to become an belief, adhering to its proclamation even in apostle, as Badiou says, public and placing all importance on the … it is not necessary to have been a com- Christ-event, that it eventually became, for panion of Christ, a witness to the [Christ] him, the only possible means of salvation. event. Paul, who claims his legitimacy from In his provocative book on Saint Paul, French only himself, and who, according to his philosopher Alain Badiou delineates the course own expression, has been “called to be an of Paul’s intellectual development, from ardent apostle,” explicitly challenges the preten- Pharisee and follower of Jewish Law, to be- sion of those who, in the name of what they coming the passionate proclaimer of Christ’s were and saw, believe themselves to be resurrection. As Badiou rightly points out, fol- guarantors of truth. He calls them “those lowing Paul’s subjective experience of the di- who are most esteemed,” and seems, for his vine, the burgeoning apostle was utterly re- own part, not to share this esteem. He also born, a “new creature,” liberated from material adds, “What they were makes no difference bonds of the flesh by clinging to the subjective to me; God shows no partiality” (Gal. 2:6). truth that Christ had been raised; in other An apostle is neither a material witness, nor words, by having unshakable faith. a memory.16 As Badiou explains: So what, then, is it? It is the living proclamation of Christ risen from the dead, a subjective Faith publicly acknowledges that the truth that is available to all people, that lives in subjective apparatus commanded by the the proclaimers’ souls, and grants freedom law is not the only possible one. But it be- from flesh and everlasting life in spirit. comes apparent that faith, confessing the Badiou, a communist and atheist, offers an resurrection of one man, merely declares a intriguing angle, in that he reveals how Paul possibility for everyone. That a new assem- likens the Christ-event to a communistic coup blage of life and death is possible is borne d'état, an overthrowing of the old rule and a out by resurrection, and this is what must founding of a new system—a self-governing be declared … Faith says: We can escape system, in this case—in which event as a his- powerlessness and rediscover that from torical fact speaks for itself. Such an event is which the law separated us. Faith prescribes similar to marking and celebrating a day of a new possibility, one that, although real in independence or the establishment of a social- Christ, is not, as yet, in effect for every- ist regime in a newly liberated country, in one.15 which the event from then on serves as the Thus, Paul’s belief was that everybody, in ef- continuing renewal of the free condition. For fect, was dead and living in sin, so long as they the Pauline Christians, the Christ-event had held to a blind observance of the law. The only happened; Christ was resurrected; therefore, possibility of liberation, of real life, was the those who kept faith in that event could also be subjective experience of Christ’s resurrection, resurrected. There was no proving or disprov- which, for Paul, was freedom from materiality ing, no arguing or rebutting—only a subjective and rebirth in spirituality. That this possibility proclamation of the event—which itself grant- was available to all people, regardless of herit- ed all the validating authority needed.

Thus, “When Christ dies, we, mankind, shall and mysterious person in whom we subsist cease to be separated from God, since by filiat- before the eyes of God. The “I” that works ing Himself with the sending of his Son, He in the world, thinks about itself, observes enters into the most intimate proximity to our its own reactions and talks about itself is thinking composition.”17 In other words, pro- not the true “I” … It is at best the vesture, claiming Christ dead on the cross and resur- the mask, the disguise of that mysterious rected is all the authority needed, all the saving and unknown “self” whom most of us never grace required, all the work necessary, for the discover until we are dead.18 [Here we see deed is done and the historical event is held, that the author is aware of the contempla- subjectively, as true. So therefore, liberation in tive tradition.] spirit is accessible to every person, as long as they reach out and claim it, necessitating the Conclusion famous statement by Paul in Galatians 2:20: “I n the West, and much of the rest of the am crucified with Christ: nevertheless I live; I world, Christianity remains a driving socie- yet not I, but Christ liveth in me: and the life tal force. Yet we can see from this elucidation which I now live in the flesh I live by the faith that much of its inherent power and emphasis of the Son of God, who loved me, and gave on the subjective experience, or inner world, himself for me.” has been polluted, lost, or forgotten— As we can see, Paul was truly a different per- particularly among mainstream Christians. The son after his experience on the road to Damas- true origins of the faith have been misplaced, cus, and he was able to draw on this subjective misinterpreted, and misrepresented. However, visionary experience for the rest of his life. in some esoteric circles the inner form of Indeed, his vision guided the content of his Christianity is on the rise, a positive symbol thinking from then on. This account of Paul that true Christian practice is approaching harkens back to the mystery school traditions, more people. The various Rosicrucians and whose rites were intended to give the candidate Martinists, to say nothing of the Gnostic tradi- a direct experience of God, and thus obliterate tions and contemplative branches of Christiani- any and all fears about death. Clearly, this is ty (such as monastic orders), as well as the the driving force behind the beliefs in Christi- Pentecostals’ emphasis on a direct personal anity, along with Christ’s command that we all experience of God through baptism with the love one another. Sadly, the vision-granting Holy Spirit—are all proof that esoteric Christi- emphasis on the subjective, the rebirthing rite’s anity is starting to free itself from the mist- culmination, is missing from mainstream shrouded underground. Indeed, as with Rudolf Christianity, as those who experience oneness Steiner’s Anthroposophy and Waldorf schools, with God and mystical visions are often esoteric Christian ideas are reaching more shunned or castigated. Such instances of sup- people, even in younger age groups. What is pression may have their purpose. However, a more, popular neo-Gnostic churches such as proper understanding of these experiences may the Gnostic Church of L.V.X. in New York be lost to outer forms of the religion, which City, the Ecclesia Gnostica in Los Angeles, could explain why “unsound” or “crazy” mys- and the Liberal Catholic Church, center their tical events have not been properly managed. practices and ritual services on the sacraments, which are viewed by their members as being Smoley highlights a passage illuminating the successors of the ancient mysteries. By re- emphasis on the subjective in Inner Christiani- calling initiation rituals and philosophical be- ty. The quote comes from Thomas Merton, the liefs taken from the mystery traditions of an- celebrated twentieth-century Trappist monk: cient Egypt and Greece, these new forms of …the superficial, external self which we worship introduce people to the ideas of eso- commonly identify with … is not our real teric Christianity, and hopefully their populari- self. It is our “individuality” and our “em- ty will continue to increase, so mainstream pirical self” but it is not truly the hidden

The Esoteric Quarterly

Christians can eventually find their way to these ideas. 7 Victor J. Katz, A History of Mathematics: An In the end what is required is the proper under- Introduction (New York, NY: HarperCollins, 1993), 67. standing of Biblical stories, Christian icono- 8 graphy, particularly the words of the Christ “The Academy Versus The Lyceum”-The and their esoteric meaning, and an emphasis on Thin Tweed Line. http://www.humanstudy.- org/history/2012-03-pauley-b.html. Last ac- the subjective experience of the resurrection. cessed July 9, 2013. Only by cultivating such an inner mood, such a 9 “Plato's Academy.” http://ptta.pl/pef/haslaen- definite knowing of the divine, can we fully /a/academyplato.pdf. Last accessed July 9, understand the Christian religious experience 2013. as it was intended to be experienced—i.e. eso- 10 Richard Smoley, Inner Christianity: A Guide terically. to the Esoteric Tradition (Boston, MA: Shambhala, 2002), 2. 11 Antoine Faivre, Access to Western Esoteri- 1 John Dillon and Jackson Hershbell, Iamblich- cism (Albany, NY: State University of New us, On the Pythagorean Way of Life (Toronto, York, 1994), 10-14. 12 CA: Scholars Press, 1991), 14. This is a general summation of Steiner’s com- 2 David V. Barrett, A Brief History of Secret plex esoteric Christian philosophy. Anyone in- Societies (New York, NY: Carroll & Graf, terested in pursuing his ideas further is di- 2007), 9. rected toward Steiner’s Christianity as Mysti- 3 The Columbia Electronic Encyclopedia, 6th cal Fact and The Christian Mystery. 13 edition, Columbia University Press, 2012. Al- See The Spiritual Hierarchies and the Physi- so see http://www.infoplease.com/encyclo- cal World; Reality and Illusion by Rudolf pedia/society/orphic-mysteries.html. Last ac- Steiner, Hudson, NY: Anthroposophic Press, cessed June 31, 2013. 1996. 14 4 “Eleusinian Mysteries,” . http://en.wikipedia.- Smoley, Inner Christianity, 5. 15 org/wiki/Eleusinian_Mysteries. Last accessed Alain Badiou, Saint Paul: The Foundation of July 9, 2013. Universalism (Stanford, CA: Stanford Univer- 5 Marvin W. Meyer, The Ancient Mysteries sity Press. 2003), 88. 16 (New York, NY: Harper & Row, 1987), 8. Ibid., 44. 17 6 Florian Ebeling, The Secret History of Hermes Ibid., 69. 18 Trismegistus: Hermeticism from Ancient to Thomas Merton, New Seeds of Contemplation Modern Times (Ithaca, NY: Cornell Universi- (New York, NY: New Directions, 1962), 7. tyPress, 2007), 129.