Читать книгу Mushrooms, Myth and Mithras - Carl Ruck - Страница 11

As a classic example of the Mystery religions that were so common in ancient spiritual life, little was known by outsiders regarding the details of the Mithraic initiation or of the finer points of their mythological exegesis. These were primarily oral, centered on a foundational myth which imparted a profound meaning and significance through a complex process of initiation. If there is one unifying constant among these religions, it is that almost without exception they ritualized a sacred meal (or potion, as in the case of Eleusis) that induced an intense spiritual experience for the initiates. Amongst the Vedic, Mazdean, Isaianic, Orphic, Hellenic, Christian, et cetera. religions, the central Mystery revealed to and experienced by the prepared celebrant was the mythos, a kind of indoctrination guiding the mystai through a profound spiritual trance during which the “story” became reality.

The myths and icons of such cults contained their own mysteries that could be revealed liturgically or through insight to the adept. Such works of art, though often considered crude or amateurish by critics, represent graphically the Mystery for those who have “eyes to see.” The apocalyptic story, for example, is clearly intended as a simple exoteric version of the central entheogenic Revelation of the religion. This Apocalypse found a much more complex, subtle, secretive development within the cult that was imparted in the course of initiation through the progressive stages of the Mystery.

Although very little in the way of written sources has survived the ravages of time and zealous religious suppression, sporadic references to Mithras and Mithraism are common in ancient texts. There are also about six hundred brief inscriptions and graffiti, many of which are simple dedications or fragmentary and damaged. Mithraism is also mentioned occasionally in the writings of the Christian Fathers, including the Acts of the Martyrs. All of this provides a basis for uncovering what actually was experienced in the subterranean banqueting halls.

The similarities in the archaeological record clearly indicate that these subterranean sanctuaries with their restricted elite congregations of initiates were not suitable for ordinary banqueting. A sequence of various magical foods programmed the ascending stages of the initiate’s acceptance into the confraternity of members. The iconography and mythical traditions of Mithraism identify one of these as the primary and ultimate botanical sacrament.