This is the first work to trace the origins of religion to the "Agricultural Revolution." It does so by identifying the enigmatic psychoactive drugs employed by the Indo-European religion. Through the ancient Vedic literature, the archaeological record, and through chemistry, this work identifies the ingredients and the method of preparation employed to produce the Soma of the Rig-Veda, Haoma, and the Kykeon. A contribution to both the history of science and the history of religion, Soma shows that the dawn of civilization was the product of the cultivation of cereals which enabled early man to exchange a nomadic life of hunting and gathering for a sedentary one, giving rise to settlements that would eventually become city-states and nations. The work reveals that this civilizing revolution was not only the origins of science, but also the origins of religion. The author presents literary evidence from the Vedas, Brahmanas, and Vedic ritual texts to identify the source of the ritual sacrament called Soma (or Madhu, "Mead"), and he describes the chemical processes that rendered it non-toxic. In addition, he shows that the ancient literature of the Greeks and the chemistry indicate a similar method was employed to produce the hallucinogenic kykeon of the Greek Eleusinian Mysteries, the center of Greek civilization. The work also explores the ethnographic relationship between the Indo-European priesthood (that included the priests of ancient Greece) and the Indo-Aryan priesthood, a branch of the Indo-Europeans that included the Soma-drinking Vedic priests of India. The identification of Soma is a solution to one of the greatest mysteries in the history of religion. The chemistry is consistent with the chemistry of the Greek kykeon, another important and unsolved question in the history of religion, which like Soma, has appeared to many as unsolvable. Finally, through the Greek and Roman classics the work demonstrates the relationship between the Indo-Aryans and Indo-Europeans as well as the similarities of traditions among the priesthoods extending throughout the great civilizations of the ancient world. The book also contains scientific evidence for the production of the 'Philosopher's Stone' briefly addressed in Shelley?s earlier book, Science, Alchemy and the Great Plague of London.

Seeking to identify the plant origins of the early sacramental beverages Soma and Haoma, this study draws a connection between the psychoactive properties of these drinks and the widespread use of cannabis among Indo-Europeans during this time. Exploring the role of these libations as inspiration for the Indian Rig Veda and the Persian Avestan texts, this examination discusses the spread of cannabis use across Europe and Asia, the origins of the Soma and Haoma cults, and the shamanic origins of modern religion.

This essential student textbook consists of seventeen sections, all written by leading scholars in their different fields. They cover all the religious traditions of Southwest Asia, Southeast Asia, Central Asia, Tibet, and East Asia. The major traditions that are described and discussed are (from the Southwest) Hinduism, Jainism, Buddhism, Sikhism and Islam, and (from the East) Taoism, Confucianism and Shinto. In addition, the tradition of Bon in Tibet, the shamanistic religions of Inner Asia, and general Chinese, Korean and Japanese religion are also given full coverage. The emphasis throughout is on clear description and analysis, rather than evaluation. Ten maps are provided to add to the usefulness of this book, which has its origin in the acclaimed Encyclopedia of Religion, edited by Mircea Eliade of the University of Chicago.

Mystical experience is not really understood in our modern Western culture, but we have a rich history and traadition that can be traced from remote ages to the present day. It is a phenomenon common to all religions and races, differing in manifestation, but sharing a similar foundation#8212the realization from personal experience that all things are interdependent, that the source is One. The mystical experience is often brief, immediate, maybe mysterious#8212a last experience that rbings all-embracing emotion (love) into the bounds of concrete reality. Bruno Borchert brings mysticism into sharp focus by exploring ideas and concecpts from world religions and explaining Christian mystics in history, in perspective, and through art. He takes us from Zoroaster to European alchemists, explores the Hellenistic world, the feminine world-view, and the experience of God shard by saints and well-known mystics such as St. Theresa and St. Francis. Modern approaches explored by psychologists like Jung and Maslow, and the contemporary search for mystical love make this a necessary book for people who want to understand the spiritual path.

This book sheds new light on the evolution and transformation of polytheistic religions. By applying economic models to the study of religious history and by viewing religious events as the result of rational choices under given environmental constraints, it offers a political economy perspective for the study of Indo-European polytheism. The book formally models the rivalry or competition among multiple gods in a polytheistic system and the monotheistic solution to this competition. Presenting case studies on the transformation and demise of various polytheistic religions, it highlights the pivotal role of the priestly class in driving religious change and suggests a joint explanation for the demise of Greco-Roman religion and the resilience of Hinduism and Zoroastrianism. It will appeal to scholars of the economics of religion and religious history and to anyone seeking new insights into the birth and death of religions, and the birth of monotheism in particular.

Eschatology in the Indo-Iranian Traditions traces the roots of the belief in life after death from the earliest religious beliefs of the Indo-European people, through its first textual emergence among the Indo-Iranians. Tracing the Indo-Iranian concepts of the nature and constitution of man, with special reference to the doctrine of the Soul and its transmigration, the book demonstrates the profound nature of the physical, ethical, spiritual, and psychological ideals embodied in these thought systems as preserved in the Indian and Iranian scriptures. The central issue was death and the journey to the afterlife. Exploring the characteristic features of Indo-Iranian religions provides a better understanding of the development of eschatological beliefs in later religions in the same way that the Zoroastrian apocalyptic beliefs point to genetic historical relations among Judaism, Zoroastrianism, Christianity, and Islam. This comparative study enriches our understanding of the antecedents of afterlife beliefs and creates enthusiasm for further in-depth research into the Indo-Iranian religion as a system, acknowledging its genetic historical connections with both earlier and subsequent traditions. Eschatology in the Indo-Iranian Traditions has wide-ranging appeal to upper undergraduate and graduate courses in comparative religion, Asian studies, philosophy, and Indian and Iranian studies.

In many of the world's religions, both polytheistic and monotheistic, a seemingly enigmatic and paradoxical image is found--that of the god who worships. Various interpretations of this seeming paradox have been advanced. Some suggest that it represents sacrifice to a higher deity. Proponents of anthropomorphic projection say that the gods are just "big people" and that images of human religious action are simply projected onto the deities. However, such explanations do not do justice to the complexity and diversity of this phenomenon.In Religion of the Gods, Kimberley C. Patton uses a comparative approach to take up anew a longstanding challenge in ancient Greek religious iconography: why are the Olympian gods depicted on classical pottery making libations? The sacrificing gods in ancient Greece are compared to gods who perform rituals in six other religious traditions: the Vedic gods, the heterodox god Zurvan of early Zoroastrianism, the Old Norse god Odin, the Christian God and Christ, the God of Judaism, and Islam's Allah. Patton examines the comparative evidence from a cultural and historical perspective, uncovering deep structural resonances while also revealing crucial differences.Instead of looking for invisible recipients or lost myths, Patton proposes the new category of "divine reflexivity." Divinely performed ritual is a self-reflexive, self-expressive action that signals the origin of ritual in the divine and not the human realm. Above all, divine ritual is generative, both instigating and inspiring human religious activity. The religion practiced by the gods is both like and unlike human religious action. Seen from within the religious tradition, gods are not "big people," but other than human. Human ritual is directed outward to a divine being, but the gods practice ritual on their own behalf. "Cultic time," the symbiotic performance of ritual both in heaven and on earth, collapses the distinction between cult and theology each time ritual is performed. Offering the first comprehensive study and a new theory of this fascinating phenomenon, Religion of the Gods is a significant contribution to the fields of classics and comparative religion. Patton shows that the god who performs religious action is not an anomaly, but holds a meaningful place in the category of ritual and points to a phenomenologically universal structure within religion itself.

This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1974.