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The common core thesis contends that mystical experience is an ultimate non-sensuous experience of unity of all things. It can be identified within major faith traditions, whether explicitly religious or not. Its roots are in the work of William James who explored mystical experience outside the limits imposed by what he perceived as only a provisional natural science assumption of the newly emerging discipline of empirical psychology. Following the explicit phenomenological work of Walter Stace, the phenomenology of a universal core to mystical experience has been operationalized and an explicit psychometric measure developed to allow empirical assessment of the claim to a common core to mysticism. It is the linkage of psychometric approaches to the work of James and Stace that is now known explicitly as the common core thesis. The common core thesis needs to be delineated from the perennialist thesis popularized by Aldous Huxley in which there is postulated not only a common core experience, but also values and practices claimed to be associated with this experience if not directly derived from it. Psychometric and empirical evidence for the common core thesis is substantial and continues to accumulate. The common core thesis is restricted to mystical experience and assumes that this experience seeks to express itself in various faith traditions, whether religious or not, but is not restricted to or defined adequately by the culture or language with which this experience is interpreted. Unlike the perennialist thesis, the common core thesis does not assume that any common theology, philosophy, or practice necessarily follows from mystical experience.

Article

Ivana Petrovic

Ancient Greek religion was a polytheistic religion without a book, church, creed, or a professional priestly class. Due to the extraordinarily rich regional varieties in cult, fragmentary evidence and conjectural interpretations of it, conflicting mythological accounts, and the span of time treated, not a single absolute statement can be made about any aspect of Greek religion and exceptions exist for every general rule stated here. Since Ancient Greeks perceived all aspects of nature as either divine or divinely controlled, and all aspects of individual and social life were thought to be subject to supernatural influence, paying proper respect to the gods and heroes was understood to be a fundamental necessity of life. Since no aspect of individual or social life was separate from “religion,” scholars refer to Ancient Greek religion as “embedded.”1 The closest Ancient Greek comes to the English word “religion” are the noun thrēskeia (“acts of religious worship, ritual, service of gods”) and the verb thrēskeuō (“to perform religious observances”). Basic components of religious worship were the construction and upkeep of divine precincts, statues, altars, and temples, the observance of festivals, performance of sacrifices, bloodless offerings and libations, prayer, hymning, and observance of ritual abstinences and purifications. The closest Greek equivalents to “belief” were eusebeia (“reverent piety,” “respect”) and pistis (“trust in others” or “faith”).2 Both words could qualify a relationship between humans, as well as a relationship between humans and a supernatural entity. Since the Ancient Greeks did not have authoritative or divinely sent books of revelation, there was no script telling them what or whom to believe in and outlining the reasons why. The Greeks did not have professional priests who preserved, interpreted, and disseminated religious norms.3 However, Greek literature is brimming with gods, and the stories about the gods, which they (and we) call “myths,” were not only in all their texts, but everywhere around them: depicted on their pottery, painted on their walls, chiseled on the stones of their buildings.4 In the public space, there were countless divine statues, and the temples, altars, sacred groves, and divine precincts were everywhere around them. Ancient Greeks learned about the gods by hearing, watching, and doing: by seeing their parents perform a sacrifice, by observing them as they prayed, swore an oath, or performed libations, by participating in processions, singing and dancing in the chorus, eating the sacrificial meat in the sanctuaries, and by drinking wine, the gift of Dionysus. Ancient Greeks had no immediate need for theodicy, for the gods could be either benevolent, or angry, and their benevolence was perceived as a sign that the worship the community offered was appropriate, whereas natural catastrophes, crippling defeats in wars, or epidemics were interpreted as manifestations of divine anger, provoked by some human error or misstep.5 Ancestral gods and heroes and the traditional way of worshipping them formed the cornerstone of Greek religiosity.