
As I have already mentioned, a website called
Pagan Origins of the Christ Myth summarizes scholarship which strongly suggests that Jesus Christ owes much of his symbolism to mystery religions and fertility myths then prevalent in the Greco-Roman world. There may have been a charismatic Jewish rabbi named Jesus, who inspired a local following, but I am persuaded that much of his myth was indeed borrowed, consciously or unconsciously, from other sources, especially the idea of personal salvation through the death and resurrection of a God-man. The similarities are too striking, in my opinion, although I'll admit that resemblance may not constitute 'proof'. (Neither does it 'invalidate' Christianity as a spiritual path, though it does help to temper the Christian tendency towards intolerance and exclusivity. More on that later.)
The POCM website is particularly useful for its carefully selected bibliography of the scholarly literature. In this essay, I will summarize the Introduction from Marvin. W. Meyer's book
The Ancient Mysteries (University of Pennsylvania Press, 1987), and then I will follow with some personal thoughts on how this relates to Christianity. Meyer's book is the only one-volume anthology of selected ancient texts relating to the mystery religions (or 'mysteries'), and it has been praised by other leading scholars. Therefore I consider Meyer to be as trustworthy a source as any to glean whatever hard facts are available regarding these mysterious mysteries, since much that is available on the internet is unreliable. His Introduction is only 14 pages, so this can hardly be the last word on the subject, but it is a good beginning.
Meyer starts out by describing a religious crisis during the Hellenistic period (which began with the death of Alexander the Great in 323 B.C and predates the rise of the Roman Empire
and Christ by a few centuries). Although he is specifically discussing Greek religion, his remarks apply to the entire Mediterranean world, which was now under the influence of Greek culture. Basically, the old Greek gods no longer seemed credible and no longer provided spiritual sustenance to many of the people. Those gods had been closely associated with civic virtues, back when Greece was a loose and quarrelsome confederation of proud city-states, before being swallowed up by the new empire. Furthermore, the old gods displayed less-than-divine character traits, such as jealousy, lust and anger, which no longer appealed to a more reflective mentality. The rational thinking fostered by Athens during its Golden Age (5th century B.C.) also took its toll on traditional religious belief, sometimes resulting in agnosticism or atheism, which could lead to public censure and even death. Finally, the very creation of a vast empire extending all the way to Afghanistan introduced many new religious ideas and rituals. Civilization became more cosmopolitan.
The mysteries were popular though secretive religious ceremonies which satisfied the new spiritual thirst for inner redemptive experience. Often of ancient origin, they were widespread throughout the Hellenistic world and drew on Gods from many cultures: Greek, Syrian, Anatolian, Egyptian, and Persian. The word 'mystery' comes from the Greek word
myein, meaning 'to close', as in closing the lips or the eyes. Profound spiritual secrets were revealed which could lead to a mystical rebirth. As with the Brahmins of India, such wisdom could not be revealed to outsiders; hence the closing of lips to ensure secrecy. Thus, we possess little information regarding the secret rites and their revelations. Another interpretation of 'mystery' was that the initiate closed his eyes to mundane knowledge, only to open them again to see higher truths. Nocturnal ceremonies with flickering torches were sometimes used to create the proper atmosphere. The gnostic knowledge could be quite vivid and visual, in some sense, though we lack details. For example, the highest stage of the important Eleusian mysteries, held near Athens, was called the
epopteia or 'beholding'. Clement of Alexandria, a church father, gives us this quote from Pindar,
"Blessed is one who goes under the earth [dies] after seeing these things. That person knows the end of life, and knows its Zeus-given beginning," The mysteries were generally associated with the cult of a Mother Goddess of fertility and harvest, such as Demeter, goddess of grain, in whose honor the Eleusian mysteries were held, or Dionysos, god of the vine and debauchery, whose presence was also felt in wild vegetation and in the sap of forest trees, according to Plutarch's
On Isis and Osiris. Throughout the world, and since time immemorial, agrarian societies have celebrated the cycle of harvest through the symbolism of the death and rebirth of some divinity, who sometimes had to be propitiated with sacrifices, such as food, wine or animals, to ensure the next harvest. Such ceremonies within the Mediterranean world included worship of Demeter, whose daughter Persephone (or Kore the 'maiden') was kidnapped by Hades, god of the underworld, where she was retrieved by her grieving mother, though only for part of the year, which is why we have the seasons; or of the Syrian goddess Atargatis, dating back to the second millennium B.C., whose lover the fertility God Baal died and rose each year along with the plants; or the Asian Adonis, a god of vegetation, known as Tammuz in Babylonia, Assyria and Phoenicia, whose sister Ishtar (Astarte) bought him back from the underworld each year, again resulting in seasons; or the Anatolian Attis or the Egyptian Osiris, who were also gods whose death and rebirth were linked with the seasons and the harvest. Just as Kore was resurrected by Demeter, Baal by Atargatis, and Adonis by Ishtar, so was Attis resurrected by Cybele and Osiris by Isis. Not surprisingly, many of these gods and goddesses were identified with each other.
There were purely masculine versions of the myth, such as Mithras slaying the bull, but again the blood of the bull is associated with fertility, as shown by surviving artwork. The cult of Mithras appealed to soldiers in the Roman Empire.
Notice the key theme of the death and rebirth of a god or goddess. (Already, we cannot help but think of Jesus.) The rebirth of the divinity is originally associated with the harvest, but over time it acquires a personal significance for those seeking spiritual salvation, either in this life or the next. It is natural to appeal to the very power that is believed to cause fertility in nature and to adapt that to the individual condition. The participants in the mysteries acquired the salvific power in ways that are not clear, since secrecy was well preserved. There were ritual fastings and purifications (including baptisms with water similar to Christianity). Hymns were sung and sacred dances performed. Dramatic reenactments of a myth may have inspired the audience to feel that they shared in it. Or the consumption of sacred food and wine was believed to provide spiritual nourishment, sometimes literally the body of the god, just as in Christianity. In Mithraism, where the flesh and blood of the sacrificed bull were consumed in the form of bread and wine, the similarity to the Christian Eucharist was so pronounced that it caused embarrassment to the Church father Justin Martyr, who declared it the work of the devil. Such angry condemnations are quite revealing! And in several ancient texts associated with the mysteries, such as Apuleius'
The Golden Ass, the initiates are even declared to be reborn, yet another similarity to Christianity. Further similarities include the virgin birth and crucifixion of the God-man, miracles, and more, as detailed on the POCM site, which quotes the following 'smoking-gun' words from Justin Martyr:
When we say that the Word, who is the first-birth of God, was produced without sexual union, and that He, Jesus Christ, our Teacher, was crucified and died, and rose again, and ascended into heaven, we propound nothing different from what you [the pagans] believe regarding those whom you esteem sons of Jupiter.Meyer goes on to quote a vivid literary fragment attributed to Plutarch, who compares the experience during the mysteries (probably those at Eleusis) to death and rebirth:
At first there is wandering, and wearisome roaming, and fearful traveling through darkness with no end to be found. Then, just before the consummation (telos), there is every sort of terror, shuddering and trembling and perspiring and being alarmed. But after this a marvelous light (phos) appears, and open places and meadows await, with voices and dances and solemnities of sacred utterances and holy visions. In that place one walks about at will, now perfect and initiated and free, and wearing a crown, one celebrates religious rites, and joins with pure and pious people. Such a person looks over the uninitiated and unpurified crowd of people living here, who are packed together and trample each other in deep mud and murk, but who hold on to their evil things on account of their fear of death, because they do not perceive the good things that are in the other world.The initiates may have actually felt transformed, or they may simply have received secret knowledge guaranteeing salvation in the future. No doubt many of them were simply socializing. Plato said that many joined the ceremonies but that few were true
mystoi. At any rate, the ceremonies must have been very stimulating in some way to be so popular. The processions could resemble a modern Mardis Gras. If nothing else, Plutarch's description may show that the mysteries prepared one for death, not unlike the
Tibetan Book of the Dead.
Meyer finishes by quoting from Aristotle, who sums up the mysteries by declaring that the initiates did not actually learn anything but rather had an ecstatic and transforming experience. In general, mysticism is more of an experience than any kind of formal knowledge which can be spoken. My belief is that a 'higher state' of illumination or consciousness is potentially within us, as part of our spiritual nature, but must usually be aroused or revealed, either through meditative practices or through symbolism and ritual. These exercises simply suppress mundane thinking and make the mind receptive to an ecstasy which is already within but hidden.
Whatever may be 'spiritual' in Christianity probably works on this principle, in my opinion. That is, the Jesus myth, derived from the Greco-Roman cultural environment, may simply be another 'spiritual tool' to arouse the mystical state of mind. It could be called a 'mind-trick' or perhaps a 'suppression of mind trick'. This is not meant as a criticism. The ordinary ego-based mind is concerned with gratifying the body and puffing up its self-image, which is a hindrance to the manifestation of the latent divine experience. Any spiritual technique that opens the door to the inner garden is valid if it works. (For example, devotion to Jesus would work like devotion to any other symbolic representation of divinity, by suppressing the ego-mind and focusing and purifying consciousness.) The fault of Christianity is its intolerance, its overemphasis on dogma, and its refusal to see parallels in other religions. (This tradition originated with the Roman emperor Constantine in the 4th century A.D., who crushed the 'pagan' religions and made Christianity the official religion. Despite a few setbacks, the new order prevailed and was inherited by the Church, which is modeled in many ways on the Roman Empire.) Finally, to say that the religious experience is 'within' is not to denigrate it as 'merely psychological'. Rather, it is to affirm our essential identity with the divine, obscured only by ignorance.