Shall we join our voice to those who write of a great Perennial Philosophy, which, from time out of mind, has been the one, eternally true wisdom of the human race, revealed somehow from on high? How came this, then, with all its symbols, to the Sioux? Or shall we seek our answer, rather, in . . . → Read More: The Question of Cross-Culturally Shared Motifs
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This recognition by Durkheim of a kind of truth at the root of the image-world of myth is supported, expanded, and deepened by the demonstration of the psychoanalysts that dreams are precipitations of unconscious desires, ideals, and fears, and furthermore, that the images of dream resemble–broadly, but nevertheless frequently to the detail–the motifs of folk . . . → Read More: Mythology is psychology, misread as cosmology, history, and biography “The symbols of the higher religions may at first sight seem to have little in common,” wrote a Roman Catholic monk, the late Father Thomas Merton, in a brief but perspicacious article entitled “Symbolism: Communication or Communion?” “But when one comes to a better understanding of those religions, and when one sees that the experiences . . . → Read More: Symbolism: Communication or Communion? [The Hero with a Thousand Faces] had been a work based on a contemporary study of the mythologies of mankind, with only here and there passing references to the phenomenology of dream, hysteria, mystic visions, and the like. Mainly, it was an organization of themes and motifs common to all mythologies; and I had had . . . → Read More: Imagery of schizophrenic fantasy matches mythological hero journey “The characteristic effect of mythic themes and motifs translated into ritual, consequently, is that they link the individual to transindividual purposes and forces.” (MLB 57) |
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