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Every disorder is embedded within multiple sociocultural aspects, and in mental disorders they acquire paramount significance. Nonetheless and despite the cultural diversity of ancient and modern societies, the consistency of psychiatric reactions to combat stress throughout history is remarkable. The situation in ancient Greece was quite different from the contemporary one. Hippocratic physicians turned a blind eye to a series of worrying conditions they could neither explicate nor treat, but enlightened laypeople noticed mental disorders disregarded by physicians and even looked for ways to assuage them. In ancient Greece, fear, panic, and ensuing short-term psychological consequences were well-known to military men who tried to prevent them by some methods that are considered to be efficient even today. Nonetheless, long-term mental disorders following exposure to battle were almost entirely ignored. The 5th century BC sophist Gorgias seems to be the only author who discussed their nature. Combat-related mental disorders existed more than 2000 years ago, as they do today, and the idea that they could be prevented by means of social conditioning proved to be false. The fact that some modern therapeutic approaches appear to have been used in Greece is reassuring: it suggests that modern Western attitudes to psychological treatment of trauma are not entirely culturally dependent, but rely on universal human processes and may therefore be applied to the treatment of trauma with patients from different cultural traditions. Awareness of the persistence of combat psychological trauma in history may provide insights to different professionals: historians may identify and comprehend allusions to combat trauma in their sources, while mental health professionals may use ancient history to broaden their understanding of the effects of trauma and related treatment.

Ancient Greece was unique in its attitude to alteration of consciousness. Various altered states of consciousness were commonly known: initiates experienced them during mystery rites; sacred officials and enquirers attained them in the major oracular centres; possession by various deities was recognized; and some sages and philosophers practised manipulation of consciousness. From the perspective of individual and public freedom, the prominent position of mania in Greek society reflects its openness and acceptance of the inborn human proclivity to experience alterations of consciousness, which were interpreted in positive terms as god-sent. These mental states were treated with cautious respect, but never suppressed or pushed to the cultural and social periphery, in contrast to many other complex societies, ancient and modern.

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The paper focuses on embodied mystery experiences of initiates in ancient Greek mystery cults. Four main questions are addressed: what kind of experience was considered the core of Greek mystery initiations, how was this experience attained, in what way did it influence the life of the initiates, and what real‐life experience could prompt the idea of mystery initiations. Mystery initiation may be defined as ersatz‐death, a rehearsal of the real one. Modelled as it seems on near‐death experiences, these rites comprised alterations of the initiate's state of consciousness. For trivial events to be remembered by the mystai as revelations, they were brought to a state of heightened sensitivity and perhaps also suggestibility. The knowledge of life and death thus acquired was a holistic and ineffable sensation, rather than a learnt doctrine: in Aristotle's words, the initiates were ‘not to learn anything, but rather to experience and to be inclined’.