Mystery Religions [antikvár]

Introduction An extraordinary variety of paths was open to the Mediterranean and European peoples in the last centuries before, and the first centuries after Christ. The subjects of the Roman Empire enjoyed a freedom of choice in religious matters unparalleled until modern times. The similarity goes further: so far, indeed, that it seems almost as though the present epoch is an accelerated recapitulation of the earlier one. In such a case it is possible to use past history as a lens through which to view more clearly our own age - and vice versa. In both epochs we see the old religions degenerating through loss of genuine enthusiasm (in the original sense of the term). Priests and ministers cling to their rituals out of fear or habit, and have nothing to teach the people but morality. The old Roman religion had grown as fossilized and uninspiring as modern 'Churchianity', yet the alternatives of agnosticism or atheism, while useful as a cleansing reaction, left the soul as bleak then as they do now. In answer to its need, illumination comes from another direction: lux ex Oriente. In those days it was the cults of Asia Minor, Egypt and the Near East that shed their light over the Empire; in these it is especially the discovery of the Far Eastern religions, in all their variety, which brings new life to the aspirations of those Westerners who are receptive to them. They proclaim that the sole purpose of life is spiritual development, for which each can find a means best suited in nature and level. Of course this could lead a modern person back to Christ, but then it would be with a new understanding and in a new relationship. Theory is transformed into experience, and mysteries - 'the hidden things' - become the central concern of life. Too long have we learnt about ancient religion from unbelieving academics or from Christian chauvinists, divorcing it on the one hand from life and on the other from faith. I have the highest respect for the industry and dedication of our archaeologists and classicists, but not for the attitude that approaches the Mysteries in the same spirit as the classification of potsherds. Already the study of living religions is