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By reading Orphic theology together with Eleusinian ritual practice, the mysteries emerge as a structured mystagogy of transformation: a disciplined passage from forgetfulness (Lethe) to knowledge (aletheia), from mortality to participation in the divine.
Passages from M. J. Vermaseren (1963) and D. Jason Cooper (1996) exploring the symbolism, ritual functions and initiatory significance of the Corax grade in the Mithraic mysteries.
The Cilician pirates incorporated significant divine feminine elements, notably Anahita, into their Mithraic practices, profoundly influencing the initiation rites within the Roman Empire.
Peter Mark Adams: ‘The initiation was a frightening experience that caused some people to panic as a flood of otherworldly entities swept through the ritual space.’
This article revisits the Mithraeum of S. Maria Capua Vetere, one of the most complete and artistically refined Mithraic sanctuaries in the Campanian region, situating it within its archaeological, iconographic, and ritual-historical contexts.
The concluding book of Apuleius’ Golden Ass (or Metamorphoses), where Lucius, the story’s protagonist, undergoes initiation into the mysteries of Isis and Osiris.
Shared meals, offerings and ceremonies of initiation brought the mysteries into the lives of his worshippers. Within the mithraeum, members took their places in a community whose activities recalled the deeds of the god and reflected the order of the heavens…
Recontextualizing the Initiation rituals of the Roman Mystery Cult of Mithras.
Commentary on the Mithraic ritual of the “Great Magical Papyrus of Paris”, originally published in UR in 1927 by EA, Leo, Luce and P. Negri.
Mithraic ritual from the “Great Magical Papyrus of Paris”. First direct translation from the Greek by “Luce”, with an introduction by Julius Evola and other members of the Ur Group.
