Julian, labelled an apostate and heretic (I love heretics), has been unfairly ridiculed, and even worse ignored by history. He was in fact well educated, a noted philosopher and spiritual man. The power of the church that his Uncle Constantine created only 40 years earlier cemented Julian’s place in the history, because he exposed their falsehood. What little of his writings that survive are ignored or dismissed. Many people like myself have become attracted to ancient Egyptian Wisdom, Pagan Mysteries, Astrotheology, Hermeticism, Neo-Platonism and other schools of philosophical thought, including Gnosticism, convinced their esoteric secrets are the actual way to true ”gnosis.” Julian was an Initiate into the Pagan Mysteries who tried to stop the insanity of exoteric Christianity. He detailed the ‘fabrication of the Galileans’ in three books, of which only fragments exist. (Power destroys that which threaten their power. It happens all the time. History is written by the conquerors). I am finding out that the truth is very different from the belief. We were taught, and remained trapped in, the belief. As the old Roman Maxim states: “Let those who wish to be deceived, be deceived.”
The following was truncated from a free pdf I found online. For those interested in this subject, the URL to the full pdf is toward the end of this post.
Everything that Julian undertook must be judged in the light of his initiation into the Eleusinian Mysteries (and history has been at great pains to misrepresent his actions in every possible way). In order to form a true estimate of such a personality as Julian we must give due weight to the effects of this initiation. What spiritual benefit had Julian derived from his initiation into the Eleusinian Mysteries? Through direct spiritual perception he learned the secrets of cosmic and world evolution, the spiritual origin of the world and how spiritual forces operate in the planetary and solar systems. He learned to understand certain things which were quite incomprehensible to his contemporaries (with the exception of a few Greek initiates), namely, the relation of solar influences and the Being of the Sun to the old Hermes-Logos. He understood the meaning of the Pythagorean maxim: “Thou shalt not speak against the Sun!” This does not refer, of course, to the physical sun but to the Spirit which is concealed behind the Sun. He knew that the ancient sacred traditions ascribed the origin of the world to the spiritual Being of the Sun and above all that man must recover his relation to the spiritual Sun if he is to penetrate to the source of his existence.
Julian therefore was aware of the ancient Sun-Mystery. He realized that the physical sun is but the external form of a spiritual Sun which can be awakened in the soul of man through initiation, and when awakened can reveal to him the intimate connection between the universe and the historical life of man on Earth. It was clear to Julian that the world can never be ordered on a basis of rationalism, that only those who are able to be in touch with the Sun Logos are in any way fitted to have a voice in the ordering of the world. He had to recognize that the movements of the celestial bodies and the great historical movements of mankind are governed by a common law.
Remember that up to the time of Constantine, in large sections of the population the last remnants of ancient cults had been preserved. Today the question of miracles is a real thorn in the side of Biblical exegesis, because people refuse to read the Gospels from the standpoint of the age to which they, the Gospels, belong. The question of miracles raised no problems for the contemporaries of the Evangelists, for they were aware of the existence of rites and ceremonies from which men derived spiritual forces which they were able to control.
If we are really honest and sincere we cannot say that the notions afforded by Christian dogma about Christ and His mission will take us very far. If Christian ideas are not powerful enough to envisage an Earth which is not the graveyard of humanity, but the seed-bed of a transformed humanity, if we cannot envisage Earth evolution differently from the natural scientists of today who predict that life on the Earth will one day become extinct, then all our conceptions of Christ are vain. For even if we believe that Christ has brought new life to the Earth, it is difficult for us to imagine that matter can be so spiritualized that we can envisage it as capable of being transmuted from its present earthly condition to its future condition. We have need of far more powerful ideas in order to be able to conceive of the Earth’s metamorphosis to the Jupiter condition.
If we bear this point of view in mind, we can appreciate at its true worth Julian’s essay which was directed against Pauline Christianity. It is a remarkable document, not so much for its contents, but for its similarity to certain writings of the nineteenth century. This may seem paradoxical, but the facts are as follows: Julian’s polemic against Christianity musters every kind of argument against Christianity, against the historical Jesus and certain Christian dogmas, with passionate sincerity. And when we compare these arguments with the objections raised by the liberal theology of the nineteenth century and the later theology of the adherents of Drews against the historicity of Christ, when we consider the whole field of literature of the eighteenth and nineteenth centuries which reveals most careful, painstaking and thorough philological investigation, there are endless repetitions, so that one has to consult whole libraries — we find that we can piece together certain guiding principles. The leading critics began to undertake a comparative study of the Gospels and found many discrepancies in the texts. But all these critical methods were already anticipated by Julian. The nineteenth-century criticism offered nothing new that was not already known to Julian. Julian spoke out of a natural creative gift whilst the nineteenth-century criticism displayed enormous industry, great erudition and downright theological sophistry.
Constantine who inaugurated the exoteric side of Western culture and Julian the Apostate who, when the times were out of joint (for him), attempted to take up the struggle against the exoteric side of Western evolution. It is a curious phenomenon that if anyone with a knowledge of the occult facts that can still be found in ancient writings — makes a study of Christian dogma, for example the origin of the Mass, or if ritual and dogma are studied in the light of the occult knowledge from ancient writings, we discover a most extraordinary thing. What lies behind these dogmas and cult acts? As countless authors who have studied these questions from this standpoint have come to the conclusion that in ritual and dogma a large residuum of paganism has been preserved or has survived, so that an attempt was made for example by the French writer Drach, who was an authority on Hebraism, to demonstrate that the dogma and ritual of the Catholic Church were simply a revival of paganism. And others attempted to show that certain people were at pains to conceal from the faithful the fact that the dogmas and ritual of the Church were imbued with paganism.
Julian had received a strict Christian education; during his internment in Cappadocia he began to doubt the validity of Christianity and when sent to Athens in 354, the intellectual centre of Greece, he secretly abandoned Christian beliefs. His treatise “Against the Galileans” (referred to here) summarizes his polemical arguments against Christianity. Briefly they are as follows: Knowledge of God is natural to man and does not come by teaching. The story of Eden in the Old Testament is a fable and the account of Creation is inferior to that of Plato. The idea of a jealous God and a chosen people is unacceptable. The Mosaic law is barbarous; the Decalogue common to all nations. No man is better for reading the Jewish scriptures. The New Testament is full of inconsistencies. Matthew and Luke disagree on the genealogy of Jesus. Peter and Paul were hypocrites. Matt. IV, 5, is illogical and in Luke XXII, 42-47, since the disciples were asleep, who could have told him the story of the angel? The Christians were fanatics and cheerfully massacred heretics. By contrast the Greeks were mild and forbearing, they were superior in wisdom and intelligence. Christianity has achieved little or nothing in the fields of science, astronomy, arithmetic and music. The achievements of Plato, Socrates, Aristides, Thales, Lycurgus, Agesilaus and Archedemus, the Sibyls, the Delphic Oracle and the pagan Mysteries surpassed anything that Christianity had to offer.
PS: Julian is said to have died in battle. He was stabbed with a spear (apparently a kontos – heavy cavalry lance), the weapon piercing his side and rupturing his intestines. Julian was carried away from the battle, and was examined by his personal physician, Oribasius. Initially it looked as though the Emperor would survive, but late in the evening the wound began to bleed profusely, and Julian died.
Several legends surround the death of Julian. Ammianus tells us that he knew he was dying, but, a philosopher to the end, gave a discourse to his attendants. Another tradition claims that Julian’s last words were ‘you have won, Galilean!’
Controversy surrounded the issue of just who killed Julian. (look what happened to Hypatia, and countless others who challenged the church authority). Theories circulated almost from the moment the Emperor died – possible suspects included a Persian horseman, a ‘Saracen’ auxiliary in either Roman or Persian service, or a Roman legionary who was disgusted with the retreat from Ctesiphon, or with Julian’s paganism. Ammianus largely avoids the issue, whereas Libanius describes the murderer as a Taienos, a Greco-Syrian word denoting an Arab. The church historian Philostorgius blames a ‘Saracen’ lancer in the Persian army, who was vengefully cut down by Julian’s companions immediately after striking the blow.
The question of who killed Julian – and why he fought unarmored in the first place – will remain one of history’s mysteries. What cannot be denied, is that Julian made the last great effort to redeem pre-Christian classical religion and philosophy. Soon came The Dark Age, which can be blamed on the egotistical materialistic (non-spiritual) writings of Augustine, who was as much a Saint as Constantine.
It is my belief Christianity set mankind back thousands of years. Paganism is a better, more logical ‘religion.’ Today, science and religion have split and both have their own self-destructive fundamentalism and dogma. This is undeniably a result of Christianity. The gnosis of the esoteric teachings of the original Christians must be rediscovered. The hypnotic spell of Christian exoteric belief has to be broken.