Hercules Invictus Re-Interviews

Michael Crahart

Founder of the

Hercules: Thank you for granting this second interview Michael. I have read the sacred constitution of Sol Invictus & Magna Mater, which is posted on the Hellenismos Aionios Facebook page and would like to understand what you are building a little bit better.

Michael: Thanks for the opportunity to expand on my previous brief interview with a more in depth response.

The vision of Hellenismos Aionios is to develop the idea proposed by Emperor Julian and previous emperors for a reformed Pagan church. His idea was taken from Apollonius of Tyana's first century reform.

Julian's 'Two Orations' to the Sovereign Sol and the Mother of the Gods, comprise a manifesto that provides the philosophical basis for the syncretism of all remaining mystery religions at that time into one state supported public religion.

Ecclesia Sol Invictus is the realization of Julian's dream of a Mithraic Church.

Hercules: Hellenismos Aionios honors Sol Invictus and Magna Mater. Can you provide us with a broad introduction to these deities and how they are worshiped?

Michael: Sure. Sol Invictus and Magna Mater can be seen as the God and Goddessof the mysteries. The male and female polarity of the godhead.

They are fully identified as Mithras and Anaitis,the Lord and Lady as the supreme manifestation of the divine personality.

These may of course be worshiped in many forms and by many names chief of which are the Seven emanations of Mithras, which we recognize as the seven great planetary divinities.

The aim of Mithraism is to experience thegnosis of Mithras in all his forms and to ascend up through the Seven heavens to the Empyrean.

Hercules: Can you please explain the term Roman Orthodoxy as it applies to Hellenismos Aionios?

Michael: The terms Mithraic Orthodoxy and Orthodox Mithraism have been adopted in place of 'Roman Orthodoxy', the meaning being the same.

Orthodoxy is the deliberate attempt to bring something of the Orthodox culture of the Hellenistic world, minus the Christian element, forward. Which is, I think, something that we in the West overlook.

Orthodoxy (Greek-Ortho=True/Doxa=Glory).isn't just, or really, about doctrine, it's a spiritual culture of devotion based on the personal experience of knowledge. It's a very theurgic life aimed at achieving personal Gnosis.

Also in the Zoroastrian tradition Orthodoxy is liberal, in contrast to the new conservative Islamic influenced interpretations.

So paradoxically Orthodoxy provides the foundation, rather than the negation of, freedom and personal development.

Orthodoxy was developed in response to our members requests for some sort of definition between Neopaganism and the New-Age. Members have constantly expressed concern that New-Age relativism and idealism has compromised Neopagan traditions. Some feel their work is devalued by the lack of clarity which allows less quality.

Mithraic Orthodoxy provides that clarity without being restrictive.

Hercules: What is the perennial path of Theosis?

Michael: Theosis is the process of becoming divine. By uniting with the godhead, through the mystics rites, we ourselves become divine.

Alright so the aim is Theosis and the means to achieve that is through liturgy-theurgy and Gnosis which means by engaging with the gods through the prayers, offerings, symbols, associations and celebrations, we lift the mind upwards into communion with the divine and the direct personal experience of the gods which that brings.

Hercules: How do Liturgy, Theurgy and Gnosis define the Orthodox path?

Michael: In this context, Orthodoxy can be understood as 'true glory' rather than true doctrine, is about preserving and protecting the freedom of the personal path, within the natural constraints of the faith as a historical community.

In practice this means innovating freely with the use of core primary sacred texts as a foundation.

Hercules: How would the designation Byzantine Paganism apply?

Michael: Byzantine is medieval Paganism. It begins with Julian with roots extending back to Vespasian.

During the Byzantine period the faith went underground and continued up until the time of Plethon when it was reintroduced to the West. During this time Mithraism began to morph into Freemasonry.

The term helps to differentiate between the Roman Civic religion of the early Republic and the solar religion of the late imperial period.

So rather than saying we're Roman or Greek, we would say we're Byzantine Pagans, it avoids confusion hopefully.

Hercules: Thank you Michael! I am very much looking forward to our next discussion!