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Mythology Quotes

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Mythology Quotes

“Therefore, even for those lucky souls who receive the grace of experiencing a transcendent truth directly, the religious myth remains an important reminder; an important link to transcendence that infuses meaning into earthly life after one’s cognitive vantage point returns to the intellect. The pointing finger now says: ‘Look! You’ve been there! Never forget what you knew to be true then!”

PhilosophySpiritualityMythology
Book:More Than Allegory: On Religious Myth, Truth And Belief
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“The world can be validly construed as a forum for action, as well as a place of things. We describe the world as a place of things, using the formal methods of science. The techniques of narrative, however – myth, literature, and drama – portray the world as a forum for action. The two forms of representation have been unnecessarily set at odds, because we have not yet formed a clear picture of their respective domains. The domain of the former is the 'objective world' – what is, from the perspective of intersubjective perception. The domain of the latter is 'the world of value' – what is and what should be, from the perspective of emotion and action. The world as forum for action is 'composed,' essentially, of three constituent elements, which tend to manifest themselves in typical patterns of metaphoric representation. First is unexplored territory – the Great Mother, nature, creative and destructive, source and final resting place of all determinate things. Second is explored territory – the Great Father, culture, protective and tyrannical, cumulative ancestral wisdom. Third is the process that mediates between unexplored and explored territory – the Divine Son, the archetypal individual, creative exploratory 'Word' and vengeful adversary. We are adapted to this 'world of divine characters,' much as the 'objective world.' The fact of this adaptation implies that the environment is in 'reality' a forum for action, as well as a place of things. Unprotected exposure to unexplored territory produces fear. The individual is protected from such fear as a consequence of 'ritual imitation of the Great Father' – as a consequence of the adoption of group identity, which restricts the meaning of things, and confers predictability on social interactions. When identification with the group is made absolute, however – when everything has to be controlled, when the unknown is no longer allowed to exist – the creative exploratory process that updates the group can no longer manifest itself. This 'restriction of adaptive capacity' dramatically increases the probability of social aggression and chaos. Rejection of the unknown is tantamount to 'identification with the devil,' the mythological counterpart and eternal adversary of the world-creating exploratory hero. Such rejection and identification is a consequence of Luciferian pride, which states: all that I know is all that is necessary to know. This pride is totalitarian assumption of omniscience – is adoption of 'God’s place' by 'reason' – is something that inevitably generates a state of personal and social being indistinguishable from hell. This hell develops because creative exploration – impossible, without (humble) acknowledgment of the unknown – constitutes the process that constructs and maintains the protective adaptive structure that gives life much of its acceptable meaning. 'Identification with the devil' amplifies the dangers inherent in group identification, which tends of its own accord towards pathological stultification. Loyalty to personal interest – subjective meaning – can serve as an antidote to the overwhelming temptation constantly posed by the possibility of denying anomaly. Personal interest – subjective meaning – reveals itself at the juncture of explored and unexplored territory, and is indicative of participation in the process that ensures continued healthy individual and societal adaptation. Loyalty to personal interest is equivalent to identification with the archetypal hero – the 'savior' – who upholds his association with the creative 'Word' in the face of death, and in spite of group pressure to conform. Identification with the hero serves to decrease the unbearable motivational valence of the unknown; furthermore, provides the individual with a standpoint that simultaneously transcends and maintains the group.”

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Book:Maps of Meaning: The Architecture of Belief
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“Our culturally sanctioned notions of truth are meaningless concepts, idols of delusion. We’ve been chasing ghosts, mirages conceived and maintained entirely in the human intellect through circular reasoning and projections. This delusion pervades the way we relate to each other and the world. It underlies everything, from ethics to legislation, from trade to religious dogma, from our neuroses to street revolutions. In all these domains we scramble to find external references to ground the truth of the matter. A meaningless quest this is. We’ve become completely entranced by our own projections and lost ourselves in a hall of mirrors.”

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Book:More Than Allegory: On Religious Myth, Truth And Belief
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“[The present moment] is a singularity that births all existence into form. It seeds our mind with fleeting consensus images that we then blow up into the voluminous bulk of projected past and future. These projections are like a cognitive ‘big bang’ unfolding in our mind. They stretch out the intangibility of the singularity into the substantiality of events in time. But unlike the theoretical Big Bang of current physics, the cognitive ‘big bang’ isn’t an isolated occurrence in a far distant past. It happens now; now; now. It only ever happens now.”

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Book:More Than Allegory: On Religious Myth, Truth And Belief
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“Existence only appears substantial because of our intellectual inferences, assumptions, confabulations and expectations. What is actually in front of our eyes now is incredibly elusive. The volume of our experiences - the bulk of life itself - is generated by our own internal myth-making. We conjure up substance and continuity out of sheer intangibility. We transmute quasi-emptiness into the solidity of existence through a trick of cognitive deception where we play both magician and audience. In reality, nothing ever really happens, for the scope of the present isn’t broad enough for any event to unfold objectively. That we think of life as a series of substantial happenings hanging from a historical timeline is a fantastic cognitive hallucination.”

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Book:More Than Allegory: On Religious Myth, Truth And Belief
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“Instead of contemplating our experiences in an open and self-reflective manner, trying to sense their symbolic meaning in a way analogous to how a therapist analyzes dreams, we continuously search for external references in a futile quest to determine their ‘validity.’ In doing so, we close ourselves up to reality and proceed to tirelessly chase our own tails. You see, there is nothing more to the world than experience itself. What meaning can there be in trying to determine the ‘validity’ of an experience?”

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Book:More Than Allegory: On Religious Myth, Truth And Belief
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“When we had unsettling dreams as children, our parents would try to reassure us with that fatidic statement: ‘Forget about it, it was just a dream!’ That was a seminal moment in the process of our entrancement. It was then and there that we began to learn that an experience is either bigger than ourselves - the ‘real world out there’ - or so insignificant that it should be dismissed without a thought. It was then and there that we began to slice away huge chunks of our mental lives and throw them in the garbage bin, while elevating other chunks - the ones that weren’t just dreams - to the status of oppressive external tyrants... It inculcates the notion that each and every experience is to be categorized as either nothing or other; that each and every experience must either be killed or exiled. By doing this, we surrender intimacy with our own lives and become estranged from ourselves… Whether we reject or project the reality of an experience, we isolate ourselves from it. We avoid responsibility for it. Perhaps most importantly, we circumvent the need to identify with it. But in doing all this we become, at best, small and insignificant ourselves: What is left for us to be? Ironically, thus, our neurotic attempt at self-preservation is precisely what causes the existential despair from which we succumb.”

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Book:More Than Allegory: On Religious Myth, Truth And Belief
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