The Passion of the Christer

This is HISTORICAL FICTION
About what really happened at the garden of Gethsemenie
From mystery cult and medical forensics point of view.

Book: The New Mystery Testament
Story: The Orphic Passion of the Lestes

The Passion of the Christer

Prologue

Since 800BCE we have literature and medical texts that speak of the practice of christing, which means to apply a medicinal salve or unguent. This was later reframed to spiritual anointing sometime after 100CE new testament writers, after the person (0-30CE) who took the common drug term for themselves, however people like Galen (157-216CE) continued to use that term in his contemporary medical texts while serving as court physician. Like Bob the builder, Jesus was the christer, and Jesus was the christed one - he both took and gave drugs, so that he and other may "see" and "hear" what the drugs connected them to, that Aionic realm.

Jesus is but one of many many prophets chipping away at the entrenched system, under the guise of monotheism.

Chapter 1: Initiation - The Garden of the Aion

In the olive grove of Gethsemane, beneath the silent stars, a Master prepares for the ultimate rite. This master, Jesus the Christer, plays the role of Drakon, the sacred guardian of the mystery. But, without any temple endorsement, he's rogue, a prophet profaning the mystery to gain followers, a secret agent paid and educated to chip away at the entrenched system. Tonight he's initiating himself into the mystery. Cloaked not in armor, but in flesh vulnerable, he had self-administered the sacred venom: a complex, polythronic theriac blending the power of ἔχιδνα (echidna), δίψας (dipsas), and the purple essence of πορφύρα (porphura).

This christed poison was the gateway to the Aion, the timeless void beyond mortal ken, a doorway to system reboot, a rebirth after initiatory death. Yet the venom demanded balance — a living antidote, and for that, the Master relied on one of his νεανίσκος (neaniskos), the naked boy, the acolyte whose pure serum countered poison’s lethal grasp. The other νεανίσκος (neaniskos) stood watch.

But as the dark shadows of the Roman swat descended, torchlight blazing, the neaniskos fled naked, stripped of the medical grade linen that held a cream meant to induce the antivenom, leaving the Master alone in his crucible.

Chapter 2: Arrested Drakon Defensive Lestes

“Why do you come at me as a Lestes (λῃστής)?” the Master asked, defensively — the Lestes (λῃστής), a pirate, a trafficker of souls, plunderer of booty, the crosser of the limits of boundaries. He was no revolutionary, stasiastēs, he was a divine outlaw in a world ruled by natural law.

Bound and betrayed, abandoned by his own, the Master walked the path of the crucified, flanked by two other λῃσταί — traffickers in common, but strangers ultimately. Yet none were as marked by poison, as pierced by venom’s shadow.

We know from Caesar, that crucifixion is punishment reserved for Lestes (λῃστής), kidnappers, traffickers of souls.

Chapter 3: The Vinegar Salvation Attempt

Before he gave up the spirit, a sponge soaked in ὄξος (oxos), vinegar of sour potency, was lifted on a reed to his parched lips. This was no simple comfort — it was a desperate antidote, a medicinal attempt to quench the venom’s burn and restore balance between poison and cure.

Yet the sacred antivenom serum of the neaniskos was absent, stolen by fate and Roman steel. The Master’s body surrendered to death’s dominion, trapped in the agon of poison without salvation.

Chapter 4: The Magical Cry of the Lestes

When the Master cried out upon the cross, his voice pierced the air:

“Ἠλί, Ἠλί, λαμὰ σαββαχθανί” — a phrase laden with hidden meaning.

In the sacred tongue of the Greek mysteries, Ἠλί invokes Helios, the radiant sun god, source of light and life.

The fragments σαββα (host) and χθανί (cthonic) call to mind the depths of the earth — chthonic realms, the dark soil where the cthonic host Bacchus sleeps.

The fragments σαββαχ (the Bacchus) and θανί (thonaton death) - the dead Bacchus.

Strangely, perhaps this is why this term is magical (it's in the PGM), the dual meaning adds conceptual power to the word, outlining the mechanism of action for this magic word.

The phrase can simply be read as a lament for the dying god:

“Helios, Helios, your Bacchus is dead.” Or
"Helios, Helios, your cthonic host"

These words resonate with ancient Greek magical papyri (the PGM), embedding the Master’s Aionic journey within the kosmic dance of death and rebirth — the solar god’s invokation, the Bacchic rite of transformation.

Chapter 5: Venom Thirst and Missed Suffocation

Hung on wood as the sky darkened, the Master gasped in a terrible thirst — the venom’s fire burning within. His limbs failed, and the crowd awaited the slow extinguishing of breath common to crucifixion victims. But this was no ordinary death.

When the soldiers came to break the legs of the hangers, to speed along that suffocation, they found him already lifeless, spared that brutal final act. The other λῃσταί still breathed, but the Master had died first — the venom completed its work before the rib-crushing suffocation could claim him.

Chapter 6: The Death that Opens the Aion

The death of the Master was not meant as defeat but as initiation. As kosmic passage into the Aion, that trip of the rift of unity mind into the timeless place. Death brings that experience for all of us briefly at the end, but the theriac here is the inducer of a death experience normally survivable with the planned antidote. The death inducer was well known in the cult and earlier Echidnaic temple practices. His disciples, scattered and mourning, awaited the re-emergence that the mystery promised: a rebirth after death, visions and voices delivering knowledge to educate the soul, the initiate resurrected during their same lifetime to start living anew, thinking as a god would, free of fear, understanding the kosmos, that structure of all things.

But death was evident. Not initiatory death. But final death. It happens sometimes in this business. The drug's path near the orbit of death caressed a little too closely this time.

Chapter 7: The Three-Day Death That Was Not Death

The venom’s power was cunning and precise — it did not seize life swiftly, but lulled the Master into a coma of three days, a near-death trance beyond mortal comprehension.

Though his breath seemed stilled and his heart silent to all observers, beneath the veil, his vital forces moved slowly, deliberately — the poison’s design to elude death’s final claim and Roman scrutiny alike.

The Master’s resurrection was not a myth or invention but the natural emergence from this profound coma, the revival of life after crossing the threshold of death. This was the true victory over the Aion, the return from the timeless void, that trip at the rift, awake and transformed.

Epilogue: The Mystery Revealed

Thus ends the Passion of the New Hellenic Mystery Testament — a tale not of simple martyrdom or political rebellion, but of sacred poison and antidote, of ritual death and resurrection. The λῃστής is both outlaw, pedophile and liminal guide; the boy νεανίσκος, the bearer of life’s elixir, and the rest of the boy νεανίσκος apostles. The purple thread of πορφύρα stains the rite, weaving royal and divine Aionic experience into the mortal psyche, that soul education.

The mystery calls: in venom, vision; in death, rebirth; and in the void of the Aion, eternal life.

All this fits perfectly with the Orphic Vox mystery cult context we’ve identified and now established, emphasizing the ritual death, poison, vision, and rebirth cycle, with Jesus as the Christed Drakon enacting this sacred drama.