For myths, like dreams, arise out of the imagination. Now, there are two orders of dream. There is the simple, personal dream where you get tangled up in your own twists and resistances to your life, the conflict between wish and prohibition, the stuff of Freudian analysis, and so forth, all of which I will . . . → Read More: Myths, Like Dreams, Arise Out of the Imagination
Myths derive from the visions of people who have searched their own most inward world. Out of the mess, cultural forms are founded. Consider, for example, the great mythic image on which the whole medieval civilization was founded: the myth, that is to say (and it is a myth, a great one, the appeal of . . . → Read More: Myths Derive from the Visions of People
The phantasmagorias of dream and vision are of “subtle matter.” Extremely fluent and mercurial, they are not illuminated, like gross objects, from without, but are self-luminous. Moreover, their logic is not that of Aristotle. In dream, we all know, the subject and object are not separate from each other-though they seem so to the dreamer-but . . . → Read More: Participation mystique: mythological cosmologies are functions of dream and vision
But not only in the higher cultures; even among the so-called primitives, priests, wizards, and visionaries interpret and reinterpret myth as symbolic of “the Way”: “the Pollen Path of Beauty,” as it is called, for example, among the Navaho. And this Way, congenial to the wholeness of man, is understood as the little portion of . . . → Read More: The Way of the individidual is the microcosmic reiteration of the Way of the All and of each.