 The ritual that has survived much better and that still contains the meaning of a central initiation mystery for the devout is the Catholic practice of the elevation of the chalice. It has been described by Dr. Jung in his transformation symbolism in the mass. The lifting up of the chalice in the air prepares the spiritualization of the wine. This is confirmed by the invocation to the Holy Ghost that immediately follows. The invocation serves to infuse the wine with Holy Spirit, for it is the Holy Ghost who begets, fulfills and transforms. After the elevation, the chalice was, in former times, set down to the right of the host to correspond with the blood that flowed from the right side of Christ. The ritual of communion is everywhere the same, whether it is expressed by drinking of the cup of Dionysus or of the Holy Christian chalice. But the level of awareness each brings to the individual participant is different. The Dionysiac participant looks back to the origin of things, to the storm birth of the God who is blasted from the resistant womb of Mother Earth. In the frescoes of the Vila de Mistere in Pompeii, the enacted right evoked the God as a mask of terror reflected in the cup of Dionysus offered by the priest to the initiate. Later, we find the winnowing basket with its precious fruits of the earth and the phallus as creative symbols of the God's manifestation as the principle of breeding and growth. In contrast to this backward look with its central focus on nature's eternal cycle of birth and death, the Christian mystery points forward to the initiate's ultimate hope of union with a transcendent God. Mother nature with all her beautiful seasonal changes has been left behind, and the central figure of Christianity offers spiritual certainty, for he is the Son of God in heaven. Yet the two somehow fuse in the figure of Orpheus, the God who remembers Dionysus but looks forward to Christ.