There is less danger of a cleft reality experience arising in a natural environment. In field and forest, and in the animal world sheltered therein, indeed in every garden, a reality is perceptible that is infinitely more real, older, deeper, and more wondrous than everything made by people, and that will yet endure, when the inanimate, mechanical, and concrete world again vanishes, becomes rusted and fallen into ruin. In the sprouting, growth, blooming, fruiting, death, and regermination of plants, in their relationship with the sun, whose light they are able to convert into chemically bound energy in the form of organic compounds, out of which all that lives on our earth is built; in the being of plants the same mysterious, inexhaustible, eternal life energy is evident that has also brought us forth and takes us back again into its womb, and in which we are sheltered and united with all living things.
We are not leading up to a sentimental enthusiasm for nature, to "back to nature" in Rousseau's sense. That romantic movement, which sought the idyll in nature, can also be explained by a feeling of humankind's separation from nature. What is needed today is a fundamental reexperience of the oneness of all living things, a comprehensive reality consciousness that ever more infrequently develops spontaneously, the more the primordial flora and fauna of our mother earth must yield to a dead technological environment.
Mystery and Myth
The notion of reality as the self juxtaposed to the world, in confrontation with the outer world, began to form itself, as reported in the citation from Benn, in the southern portion of the European continent in Greek antiquity. No doubt people at that time knew the suffering that was connected with such a cleft reality consciousness. The Greek genius tried the cure, by supplementing the multiformed and richly colored, sensual as well as deeply sorrowful Apollonian world view created by the subject/object cleavage, with the Dionysian world of experience, in which this cleavage is abolished in ecstatic inebriation.
Nietzsche writes in The Birth of Tragedy:
It is either through the influence of narcotic potions, of which all primitive peoples and races speak in hymns, or through the powerful approach of spring, penetrating with joy all of nature, that those Dionysian stirrings arise, which in their intensification lead the individual to forget himself completely.... Not only does the bond between man and man come to be forged once again by the magic of the Dionysian rite, but alienated, hostile, or subjugated nature again celebrates her reconciliation with her prodigal son, man.
The Mysteries of Eleusis, which were celebrated annually in the fall, over an interval of approximately 2,000 years, from about 1500 B.C. until the fourth century A.D., were intimately connected with the ceremonies and festivals in honor of the god Dionysus.
These Mysteries were established by the goddess of agriculture, Demeter, as thanks for the recovery of her daughter Persephone, whom Hades, the god of the underworld, had abducted. A further thank offering was the ear of grain, which was presented by the two goddesses to Triptolemus, the first high priest of Eleusis. They taught him the cultivation of grain, which Triptolemus then disseminated over the whole globe. Persephone, however, was not always allowed to remain with her mother, because she had taken nourishment from Hades, contrary to the order of the highest gods. As punishment she had to return to the underworld for a part of the year. During this time, it was winter on the earth, the plants died and were withdrawn into the ground, to awaken to new life early in the year with Persephone's journey to earth.
The myth of Demeter, Persephone, Hades, and the other gods, which was enacted as a drama, formed, however, only the external framework of events. The climax of the yearly ceremonies, which began with a procession from Athens to Eleusis lasting several days, was the concluding ceremony with the initiation, which took place in the night. The initiates were forbidden by penalty of death to divulge what they had learned, beheld, in the innermost, holiest chamber of the temple, the telesterion (goal). Not one of the multitude that were initiated into the secret of Eleusis has ever done this. Pausanias, Plato, many Roman emperors like Hadrian and Marcus Aurelius, and many other known personages of antiquity were party to this initiation. It must have been an illumination, a visionary glimpse of a deeper reality, an insight into the true basis of the universe. That can be concluded from the statements of initiates about the value, about the importance of the vision. Thus it is reported in a Homeric Hymn: "Blissful is he among men on Earth, who has beheld that! He who has not been initiated into the holy Mysteries, who has had no part therein, remains a corpse in gloomy darkness." Pindar speaks of the Eleusinian benediction with the following words: "Blissful is he, who after having beheld this enters on the way beneath the Earth. He knows the end of life as well as its divinely granted beginning." Cicero, also a famous initiate, likewise put in first position the splendor that fell upon his life from Eleusis, when he said: " Not only have we received the reason there, that we may live in joy, but also, besides, that we may die with better hope."
How could the mythological representation of such an obvious occurrence, which runs its course annually before our eyes—the seed grain that is dropped into the earth, dies there, in order to allow a new plant, new life, to ascend into the light—prove to be such a deep, comforting experience as that attested by the cited reports? It is traditional knowledge that the initiates were furnished with a potion, the kykeon, for the final ceremony. It is also known that barley extract and mint were ingredients of the kykeon.
Religious scholars and scholars of mythology, like Karl Kerenyi, from whose book on the Eleusinian Mysteries (Rhein-Verlag, Zurich, 1962) the preceding statements were taken, and with whom I was associated in relation to the research on this mysterious potion [In the English publication of Kerenyi's book Eleusis (Schocken Books, New York, 1977) a reference is made to this collaboration.], are of the opinion that the kykeon was mixed with an hallucinogenic drug. [In The Road to Eleusis by R. Gordon Wasson, Albert Hofmann, and Carl A. P. Ruck (Harcourt Brace Jovanovich, New York, 1978) the possibility is discussed that the kykeon could have acted through an LSD-like preparation of ergot.] That would make understandable the ecstatic-visionary experience of the DemeterPersephone myth, as a symbol of the cycle of life and death in both a comprehensive and timeless reality.
When the Gothic king Alarich, coming from the north, invaded Greece in 396 A.D.
and destroyed the sanctuary of Eleusis, it was not only the end of a religious center, but it also signified the decisive downfall of the ancient world. With the monks that accompanied Alarich, Christianity penetrated into the country that must be regarded as the cradle of European culture.
The cultural-historical meaning of the Eleusinian Mysteries, their influence on European intellectual history, can scarcely be overestimated. Here suffering humankind found a cure for its rational, objective, cleft intellect, in a mystical totality experience, that let it believe in immortality, in an everlasting existence.
This belief had survived in early Christianity, although with other symbols. It is found as a promise, even in particular passages of the Gospels, most clearly in the Gospel according to John, as in Chapter 14: 120. Jesus speaks to his disciples, as he takes leave of them: