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#JosephCampbell #quote #Mythology In the last third of the 19th century, the buffalo were slaughtered en masse. . . [For the North American Indians] The whole social mythology lost its central image. The rights in the songs and dances–they had no reality anymore. It was all referring back to a time that wasn’t there. And . . . → Read More: Use Religious Symbols to Turn Inward #JosephCampbell #quote #Mythology The World Tree
Now, as I’ve said, these themes are universal. Of course, they occur with different historical inflections here, there, and elsewhere; just so, they’ll occur with different inflections in your life from those in anyone else’s. For every mythological symbol, there are two aspects to be distinguished: the . . . → Read More: Mythological Symbols as Universal Themes #JosephCampbell #quote #Freud Primitive societies insist on the mythological attitude, as the Oriental societies. These cultures encourage the child to interpret the world in terms of the mythological patterns. Those years of adolescence are the critical years, and there the years that in traditional Oriental societies do not produce the little scientific mind, the mind . . . → Read More: Indigenous Cultures Interpret the World in Terms of the Mythological Patterns The way that mythologies work their magic is through symbols. The symbol works as an automatic button that releases energy and channels it. Since the mythic systems of the world include many symbols that are practically universal, the question comes up: Why? And how does the universal symbol come to be directed towards this, that, . . . → Read More: How Symbols Work; Imprints or Stereotypes? Adolphe Bastien was a very great German medical man, traveler, and anthropologist back in the 19th century; in the 1860s, the University of Berlin created their chair of anthropology in his name. Bastion had traveled a great deal, paying considerable attention to the customs of the people he encountered. The universal and local aspects of . . . → Read More: Elementary vs. Ethnic ideas We are in a period that Nietzsche called the period of comparisons. There is no longer cultural horizon within which everybody believes the same thing. In other words, each one of us is thrown out into the forest of adventure with no loss; there is no truth that has been presented in such a way . . . → Read More: Nietzsche’s period of comparisons The elements (the bricks) of this marvelous dream-the tree at the world center, the crossing there of the two roads, the world hoop (+), the world mountain, the guides, the world guardians, and their tokens, magical powers, etc.–are such as are known to mythologies of many orders. The landscape and the animals involved, on the . . . → Read More: Myths as collective and individual dreams… 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 |
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