“ Celestis, Divinitus, Insania, Vero .” Maybe, like me, you’ve also recently devoured the mythological black comedy TV series KAOS  on Netflix where the deities of the Greek pantheon are revealed to be the ones who originally put the “funk” into the term “dysfunctional family.” And, like me, maybe you too have thoroughly enjoyed the Greek myths being reimagined, with Hera shown to be as calculating and ruthless as Zeus, Eurydice seemingly content in the underworld and not particularly desiring a rescue by Orpheus, and Persephone adoringly doting on Hades and willingly being married to him.  This month the MythBlasts have focused on unpacking the term bliss , and I want to do this via the Dionysus character in KAOS  (played by Nabhaan Rizwan). In doing so, I’m mindful of the following Joseph Campbell quotation. He wrote in The Hero’s Journey : “If your bliss is just your fun and your excitement, you’re on the wrong track. I mean, you need instruction. Know where your bliss is. And that involves coming down to a deep place in yourself” (253). These words and this sentiment will become apparent in the course of my commentary.  ​ Spoilers ahead We find Dionysus in Episode 1 bored with being the god of pleasure, madness, and wild frenzy. Tired of being perceived as a lightweight and a disappointment, he wants a promotion. At the Fate of Falafel food truck, Dionysus innocently asks the vendor if he likes his job because he says he’s bored of his.   Vendor: What do you do?  Dionysus: I work for my dad. But he doesn’t take me seriously. I could do more with the humans.  Vendor: Huh?  Dionysus: The ... people. I’m good with them. I like them. I just want to get more involved. I want more responsibility.  Vendor: You mean like moving to HR or something?  Dionysus: HR, exactly. Yes.  Vendor: Well, tell him how you feel.   Dionysus: Yeah, it doesn’t really work like that with him. He doesn’t really do emotions. So Dionysus heads up to Mount Olympus and asks his father, Zeus (Jeff Goldblum) for a promotion, “ Just make me the god of love, or ... or, uh, war. Wisdom. I don’t know. Something serious. Something proper with influence. ” But he’s sharply rebuked and finds himself back at the falafel cart. Complaining about Zeus’ attitude towards him, Dionysus receives these words of wisdom from the vendor: “Find a purpose for yourself, not your father.” Soon after at a concert by Orpheus (Killian Scott), Dionysus is utterly moved by the performance of his song “Eurydice,” the musician’s passionate offering to his muse that professes his absolute undying love for her. He then appears bereft and heartbroken at Eurydice’s funeral when we then hear a voiceover from Prometheus (Stephen Dillane), “ Dionysus has found his purpose. Helping Orpheus. ” So what may we take from this? Well, “true” bliss is never solely self-seeking. Dionysus discovering a purpose–wanting to help Orpheus be the first mortal to bring someone out of the underworld because he feels how Orpheus’ love for Eurydice is greater than death–is him following his bliss. Though Dionysus eventually needs to explain his decision to his furious father. “ I gave your watch to the Fates so that a mortal could get his wife back from the dead. … And he failed the quiz, but he loved his wife. I’ve never seen anything like it. … the more I saw of him, of his love, the more I just ... I wanted him to be able to get her back.” Bliss is a state of a co-existence Genuine bliss always involves an element of service because our potential can only become fully actualized when it’s in service to something greater than ourselves. But bliss isn’t just about existing in selfless service. It’s also present when the psyche has arrived at a state of integration, harmony, and wholeness. Campbell’s invitation of “coming down to a deep place in yourself” won’t–on its own–automatically lead you to bliss, because   service to others, or to a noble ideal or even self-sacrifice, are essential elements of bliss too. Furthermore, bliss can’t just self-generate or exist on its own. It mostly often emerges through being in enriching relationships with other people, or with the Divine, or with animals. Bliss can also be felt when we’re in a sacred relationship with our own creativity, or when we’re steeped in prayer, or immersed in nature. And yes, human relationships often include a lot of messiness, despair, and sorrow, but the potential for bliss exists even there ... and indeed everywhere.  Service to others, or to a noble ideal or even self-sacrifice, are essential elements of bliss   Ethical hedonism  Seeking bliss isn’t the craving for it as a peak state. It’s also not about fixating on bliss as an end goal while dismissing the process and ignoring who you’re becoming (character development) along the way. Also, bliss is not a pass for selfish, reckless, hedonistic behavior with absolutely no regard of the consequences for oneself or for others. But it doesn’t need to be boring or moralistic. Following your bliss in a more rounded sense can be a highly exalted, explorative process. A euphoric inner quest can be as rapturous as any experience in the outer world. Either way, inner or outer bliss in this richer context is not simply given to us on a silver platter (as much as we sometimes wish it were!).  Pathways to bliss We each have our own path to bliss. The most important thing to remember though is that we are all on a path. And this path is not just a journey; it’s a process of becoming. In this, it isn’t the mere exhilaration of simply feeling blissful (i.e. the naïveté of a “bliss bunny”). The vibrant resonance of bliss cries out for multi-dimensional depths, profound embodiment, and relational capacities. It’s also a state of being that requires commitment, nurture, and work, but it’s not about the hustle culture with its endless “rise and grind” attitude. Yes, an ongoing focused attentiveness is required for cultivating this state. Yet on some occasions, bliss is miraculously and graciously bestowed on us as if from the realm of the gods or from one’s Higher Self or Daimon.   Following your calling In an interview on netflix.com  describing the character of Dionysus, Rizwan states, “He’s kind of not got a life. He’s just out here partying and everyone else has gone off and got proper jobs. The god version of proper jobs, which is part of Dionysus’ dilemma. He wants something real to do in the world. He feels something deeper.” As I alluded to earlier, our genius gets expressed when it’s in service (or even sacrifice) to others, so when Dionysus turns his back on partying to help someone else, his genius– his Daimon–is awakened, and therefore his capacity for bliss awakens too. We could also note that in this respect the word sacrifice  derives etymologically from a Latin term meaning “make sacred.” And as Moyers succinctly states in Episode 4  of Joseph Campbell and The Power of Myth with Bill Moyers , “From death comes life; from sacrifice, bliss.” Bliss co-exists with sacrifice, not outside of it.  All the best things are human   In the final KAOS  episode, Zeus berates his son with this tongue lashing: “ ... human love, that needy, cloying, unsophisticated stuff that they experience, it’s not somethin’ to be admired. … It’s ... It’s weakness. … You’re a god. We’re gods. We don’t bleed. We don’t die. And, uh, we don’t love anything lesser than ourselves. ” The gods who do not love anything lesser than themselves can never progress because they can never self-actualize into a higher level of their being or potential. In all of this, we should remember that human beings aren’t one-dimensional. We contain multitudes: love and indifference, trust and betrayal, light and shadow, order and chaos, death, rebirth, and renewal. And precisely through experiencing and feeling these multitudes, we evolve. Returning now to Zeus’ words above, human love is not a weakness. Not in the slightest. And as Persephone (Rakie Ayola) comfortingly says to Dionysus after the tirade from the king of the gods, “ Maybe the better part of you is human. ” Being human means being willing to experience all the blissful perfections, imperfections, contradictions, and sacrifices that a mortal life and journey holds. Let us be thankful to the gods for this. “ Vero! ” MythBlast authored by: Kristina Dryža  is an ex-futurist, author, TEDx speaker, archetypal consultant, one of the Joseph Campbell Foundation’s Editorial Advisory Group, and a steward for The Fifth Direction. Based between Australia and Lithuania, her work focuses less on the future and more on the unknown. Presence. Not prediction. What’s sacred? Not only what’s next. Kristina is passionate about helping people to perceive mythically and sense archetypally to better understand our shared humanity, yet honor the diverse ways we all live and make meaning. To learn more about Kristina, you can view her TEDx talk: Archetypes and Mythology. Why They Matter Even More So Today   https://www.youtube.com/watch?v=2o4PYNroZBY&t=525s This MythBlast was inspired by  The Power of Myth  Episode 4, and Myth and Meaning Latest Podcast In this episode, we’re joined by the legendary John Densmore , the rhythmic force behind one of the most iconic bands in rock history, The Doors. From his early days as a young musician in Southern California, John has always been captivated by the primal call of the drum—a heartbeat that transcends time and culture. In this conversation we discuss his relationship with Joseph Campbell, and explore his deep connections to music, spirituality, and the creative process that has fueled his remarkable career. Listen Here This Week's Highlights "So, I have a little word: “Follow your bliss.” The bliss is the message of God to yourself. That’s where your life is." -- Joseph Campbell Myth and Meaning , 161 Sacred Place (see more videos) Subscribe to the MythBlast Newsletter

I once attended a workshop that included a day spent reliving one’s teenage years. Participants were divided into high schools and assigned a variety of tasks: adopting a school mascot and motto, painting papier-mâché masks to reflect a school identity, writing a class song, and competing against other schools in a variety of silly, playful contests. A lot of triggers there, but also lots of laughter and fun for all involved . . . except for one couple in their seventies, who seemed at a loss. Yuki and Miko had traveled from Japan for this workshop. Their formal education followed a far different trajectory than those of us born in the United States, which made it difficult for them to relate to the assigned activities. With no shared cultural experience to draw on, they were quiet, reserved, almost painfully shy, in contrast to the casual and convivial informality of their schoolmates. Nevertheless, Yuki and Miko gamely volunteered to represent their school in the dance competition, to the song “Bye, Bye, Miss American Pie.” Rehearsal, however, proved awkward and stiff, despite helpful tips and demonstrations from others––no rhythm, no flow, no sense of joy to their movements. That evening, when the elderly couple stepped up and the lights dimmed, they surprised everyone by donning the full face masks they had painted earlier––and then, as the first notes sounded, Yuki and Miko vanished, replaced by two young, lithe masked dancers who twirled, dipped, bounced, and boogie-woogied through the high energy portions of the piece, then segued into a supple, sinuous, sensual embrace as the music slowed, bodies swaying as one, like two high school sweethearts at the prom. The music stopped. Yuki and Miko removed their masks, bowed, and all forty participants burst into cheers and applause. There was momentary speculation they were professional dancers who had fooled us all; how else could they have spontaneously performed such an intricate, elaborate, well-choreographed dance? Miko, who had a somewhat better command of English than her husband, smiled at the idea. “That not us. Too embarrassing to do alone, and never around people.” Then just who were we watching? “The masks. The masks danced for us!" Acting “as if” The masks of God invite us in the direction of the experience of God; they are composed, you might say, to fit the mentality and spiritual condition of the people to whom these masks are directed. In the naive relationship of popular religion, people actually think that what I’m calling a mask of God is God—but they are intermediates between divorce from God and movement toward the mystery. ( Myth and Meaning: Conversations on Mythology and Life 74) How does Joseph Campbell arrive at this metaphor of the mask? Is it simply a clever literary device, no more than instructive analogy? Or does the mask worn in rituals present an embodied experience, serving as the vehicle for archetypal energies that actually transform the wearer? Masks have long provided a gateway to other dimensions, other realms, beyond the senses. According to Campbell, “The mask motif indicates that the person you see is two people. He’s the one wearing the mask and he is the mask that’s worn—that is, the mask of the role” ( Goddesses: Mysteries of the Feminine Divine 37). This is very much the way an actor dissolves into a role. The mark of a good actor is to become the character they portray. The audience meets the actor more than halfway; when we watch a movie or attend a play, we expect to suspend our disbelief. We know that Harrison Ford isn’t really a dashing and daring archaeologist, and Nicole Kidman no southern belle, but we go along with the pretense. If the actors are skillful and the drama well written, then we are able to enter into this “play world,” experiencing the adventure and its accompanying emotion as if they are real. It’s not surprising to learn that the earliest theatrical productions in ancient Greece evolved from sacred rituals –– which brings us back to masks, for the actors in these plays wore masks. (That is not unique to Greece: the same can be said for the development of theater in many parts of Asia; even today, in Japan, masks are worn in Noh plays). Initiation The masks that in our demythologized time are lightly assumed for the entertainment of a costume ball or Mardi Gras—and may actually, on such occasions, release us to activities and experiences which might otherwise have been tabooed—are vestiges of an earlier magic, in which the powers to be invoked were not simply psychological, but cosmic. For the appearances of the natural order, which are separate from each other in time and space, are in fact the manifestation of energies that inform all things. (Campbell, The Historical Atlas of World Mythology: The Way of the Animal Powers , Part I, 93) According to Campbell, the mask serves as a conduit for the community to powers which transcend the individual. But the mask is also used in many cultures as an agent of individual transformation. Masks have the power to transform even when they are not worn. A classic scene appears on a wall fresco preserved beneath volcanic ash in the Villa of Mysteries in Pompeii. A youth bends over and peers into a silver bowl held up by a bearded figure, generally thought to be playing the role of Silenus, the satyr who served as teacher to Dionysus. The youth is told to look in the metal bowl to see his own true face––but the bowl acts as a concave mirror. Behind the lad an assistant holds up a mask; instead of his own face, the initiate is shocked to see the face of old age: ”the whole body of life from birth to death.” Campbell explains the significance of this reveal: Now suppose one of his friends, before he went in there, had said to him, “Now look, this guy in there is going to have a bowl and he is going to tell you that you’re going to see your own face. You’re not! He’s got another fellow there who’s holding this mask thing up behind you so that what you will see is nothing more than a reflection.” If this happened, there would be no initiation. There would be no shock. This is why mysteries are kept secret. An initiation is a shock. Birth is a shock; rebirth is a shock. All that is transformative must be experienced as if for the first time. ( Mythos I: The Shaping of Our Mythic Traditions, Episode 3: “On Being Human”) Masks within masks The indigenous tribes in the American Northwest, from the Kwakiutl to the Haida, are known for their Transformation Masks. This is a double mask, with the outer mask usually in the form of an animal. After fasting in the woods, then dancing into a frenzy in the lodge house, the masked dancer reaches a state of ecstasy and opens the hinged outer mask to reveal the interior: the image of an ancestral spirit. The dancer experiences a double transformation, identifying not just with the Animal whose mask he wears, but also with the Ancestor. The masked dancer enters a realm that once was and yet still is, a dimension where humans and animals are able to change form, hidden behind the world of waking reality. The wearer experiences the unity of all life: hunter and hunted; animal, human, and ancestral spirit––these are but masks for the one Life that animates All. Are such realizations possible today? After all, ceremonial masks seem somewhat archaic in this secular age––art objects to be collected, rather than tools for transformation. Surely, we have moved beyond the magic and the mystery today. And yet, my thoughts keep returning to Miko and Yuki. Their masks put them in touch with something greater than themselves, beyond their lived experience, that connected them with everyone in the room ... which may be why “mask” is such an apt metaphor for myth: Myths are the “masks of God” through which men everywhere have sought to relate themselves to the wonders of existence. (Campbell, The Hero’s Journey: Joseph Campbell on His Life and Work xx) MythBlast authored by: Stephen Gerringer has been a Working Associate at the Joseph Campbell Foundation (JCF) since 2004. His post-college career trajectory interrupted when a major health crisis prompted a deep inward turn, Stephen “dropped out” and spent most of the next decade on the road, thumbing his away across the country on his own hero quest. Stephen did eventually “drop back in,” accepting a position teaching English and Literature in junior high school. Stephen is the author of Myth and Modern Living: A Practical Campbell Compendium , as well as editor of Myth and Meaning: Conversations on Mythology and Life , a volume compiled from little-known print and audio interviews with Joseph Campbell. This MythBlast was inspired by  The Power of Myth  Episode 6, and The Hero's Journey Latest Podcast Joseph Campbell speaks at Cooper Union in New York in 1964 on the many functions of ritual and how it shapes the individual, the consequences of the degradation of ritual, and the role of creativity in ritual. Host, Brad Olson, offers an introduction and commentary after the talk in this episode of the Pathways podcast. Listen Here This Week's Highlights "Myths are the “masks of God” through which men everywhere have sought to relate themselves to the wonders of existence." -- Joseph Campbell , The Hero's Journey, xx The Hidden Dimension (see more videos) Subscribe to the MythBlast Newsletter

“From very early—around four or five years old—I was fascinated by American Indians, and that became my real studying. I went to school and had no problems with my studies, but my own enthusiasm was in this maverick realm of the American Indian mythologies.” —Joseph Campbell ( The Hero’s Journey , 6) The maverick realm of Native American mythologies ignited the transcendent passion for mythology that Joseph Campbell is known for. The Native American spirit inspired Campbell to study myth and beyond; it revealed to him a world of wonder and philosophic insight. After all, as Aristotle famously put it, “a man who is puzzled and wonders thinks himself ignorant (whence even the lover of myth is in a sense a lover of Wisdom, for the myth is composed of wonders).” ( Metaphysics 982b19) Native American Mythologies extend their wonders and wisdom far south of the border, spreading mythography across three subcontinents: North, Central, and South America. If we were to travel with native leaders across these native lands, we would experience a variety of rituals and customs, strange languages and symbolism, all bearing testimony to the rich creativity of the indigenous mythological imagination. At the same time, we would also be struck by a fundamental sense of agreement, a common-sense wisdom, everywhere shared by indigenous peoples across the Americas—and beyond. The wisdom of the peoples Struck by this remarkable archetypal sympathy among Native peoples, Chief Oren Lyons—a faithkeeper of the Turtle Clan, esteemed member of the Onondaga Council of Chiefs, Haudenosaunee (Six Nations Iroquois Confederacy)—gives testimony to this profound accord of Native American Wisdom. When he visited the Maya in Central America, despite not knowing the language, the specific dances, or rituals, somehow “I know what’s going on,” said the Iroquois Chief. “It’s always the same,” he continued, “Thanksgiving to the creation. Thanksgiving to the life-giving forces of the earth” (“ Tree Media: Oren Lyons on the Indigenous View of the World " 15:20-52). There is a shared font of wisdom that unites indigenous peoples across the earth. Rather than a secret anti-rational or “mystical” doctrine reserved for the privileged few, however, the Wisdom of the Peoples gives itself out as the plainest of rational common sense. Otherwise it would not be of the people. There is a shared font of wisdom that unites indigenous peoples across the earth As Chief Lyons reiterated, it comes down to the most elementary lessons of human coexistence, such as the principle of sharing, about which the Council of Iroquois Nations found themselves in “profound agreement,” summing up their treaty in the emblem: “one dish, one spoon.” Everyone deserves one dish, one spoon. No one should go without. Food and shelter, healthcare and education, are all human rights and not privileges for those who can afford them. Understand, we are all in the same boat, etc. Such are the simple lessons we used to pass to our children: don’t think only about yourself, learn to share; don’t fight, make peace. Be grateful to the earth. Respect the natural environment and its biodiversity, your elders, etc. These lessons seem so childishly simple, and yet, as Chief Lyons observes, everything in our capitalist culture is hell-bent on giving us the “opposite instruction”: think only about yourself; care only for your private gains and benefits; amass more wealth and power; be content to serve your corporate masters, and do not concern yourself with the fate of others. “And they’re rewarded for that” ( 14:00-15:07 ), says the Chief Elder, thus underlining the madness of so-called Western civilization. For the sake of this narcissistic lifestyle, representing the triumph of hyper-individualism, our society rewards sociopaths, liars, thieves, and scoundrels. Dismantling the colonial gaze This is not a controversial claim. All native people across the globe are in full agreement with a growing consensus among young people: our system, in its current shape, causes a lot more harm than good. Placing profits over people, it is committed to the destruction and ruthless exploitation of our environment, our labor, and our very souls. There is nothing that is not for sale within the frameworks of global capitalism, including the human soul. Rather than promoting “democracy” and “freedom,” the interests of a tiny minority takes precedence over the common good—nay, even over the survival of entire peoples, life forms, and ecosystems. There is something absolutely crazy about the system, something that runs against the exercise of reason and common sense. It is no wonder that its ideological matrix profits from the irrationalist “mythic” core of our belief systems and pet theories. Power centers do not want a population to think rationally, to think critically, structurally, about the economic logic of the system that determines and shapes our entire society. It does not want us to see through the basic ideological fantasy that underlies it, namely, the Hobbesian idea that human beings are fundamentally selfish and greedy, and badly in need of a Master. Enemy of the state If we are true seekers of Native American wisdom, however, we cannot get on board this irrationalist bandwagon which opens the door to a narcissistic appropriation of myth as a tool for our success in a capitalist system. We need to be critically aware that this narcissistic appropriation of the other is an extension of the colonial gaze that already frames our study of mythology. As we approach native cultures, we must wrestle with our own unconscious prejudices and beliefs, powerful ideological fantasies that have been driven into us since we were children playing cowboy and Indians. This objectifying and exoticizing gaze is itself derived from hegemonic power structures and material conditions which we take for granted in the West. These economic and political structures have a powerful ideological or “spiritual” hold over Western readers, who are in every way predisposed—or “educated”—to side with imperialist projects of any description. Smuggling the colonial gaze into the study of Native American Wisdom, we do not notice the fatal contradiction inherent in the “metaphysical” violence of our objectifying quest. The patronizing adoration of indigenous culture, the dismissal of their common-sense wisdom as childish or archaic—all speak to the symbolic violence of this colonial gaze. But this violence of cultural appropriation is only an offshoot of the quite real, murderous violence that has always accompanied colonial projects throughout their history. Placing Native bodies in the killing fields of genocidal conquest, the colonial gaze is by definition in full support of imperialist domination over Native peoples and their lands. As the all-seeing eye of “Western interests” with its well-funded capacity to unleash hell on earth, the imperial gaze is ready to annihilate anyone standing in its way—not excluding women and children, schools and hospitals. Accelerating climate catastrophe and socio-economic breakdown, supporting genocidal wars and courting nuclear holocaust, this disastrous mindset is driving us today, full force, to the literal brink of extinction. In the ideological matrix of cultural capitalism, Native American wisdom can only appear as the enemy. Chief Lyons expressed as much when he said that “the American structure” is everywhere giving us “instructions” to go directly against the principle of sharing, that is, against the communitarian sense and socialist vision of the Wisdom of the Peoples. Within the hegemonic space of this selfish culture, “you have an instruction that’s contrary—v ery contrary to this concept [of sharing]” ( 15:08- 15:17 ). How do we subvert and dismantle the colonial cage? Not without a revolution of thought and vision. MythBlast authored by: Norland Téllez is an award-winning writer and animation director who currently teaches Animation and Character Design courses at Otis College of Art and Design, Cal State Fullerton. He is also conducting a Life Drawing Lab at USC School of Cinematic Arts. He earned his Ph.D. from Pacifica Graduate Institute in 2009 with a dissertation on the Popol-Wuh of the K’iche’ Maya, which he is currently translating and illustrating in its archetypal dimensions as the Wisdom of the Peoples. You can learn more at norlandtellez.com . This MythBlast was inspired by  The Power of Myth  Episode 6, and The Hero's Journey Latest Podcast Welcome to the fourth season of Pathways with Joseph Campbell! This episode entitled, "The Psychological Basis of Freedom", was recorded at Bennett College in North Carolina in 1970. Host, Bradley Olson introduces the episode and gives commentary after the lecture. Listen Here This Week's Highlights "Black Elk was a Lakota Oglala Sioux who had in his youth a mystical vision of the destiny before his people. He saw “the hoop of his nation,” as he called it, as one of many hoops, and all the hoops interlocking, and all of them expressing the same humanity. The hoop of his little nation had to be opened out and become one of many, many hoops of many, many nations." -- Joseph Campbell , Myth and Meaning , 24 Joseph Campbell — Jung, Pedagogy, and Projection of the Shadow (see more videos) Subscribe to the MythBlast Newsletter

Life among the luminous As the sixth of seven children, I grew up surrounded by people who towered over me and performed feats of astonishing creativity and capacity. My brother was a centaur riding his motorcycle. Dad designed a car wash machine, penciling mysterious schematics of circuitry onto flattened cardboard boxes, as Hephaestus might if he owned a gas station. Mom floated on air when she executed swan dives into the lake, and, in winter, on the frozen pond behind the house, she skated circles around me—forward and backward—like a water spirit of the north. My four older sisters drew, painted, baked, photographed, sewed, played basketball, softball, and piano, and regaled me with stories they invented on the spot. One sister would materialize as though out of nowhere to give me magical elixirs—a bottle heated to just the right temperature, a tiny cup of “jello juice” she scooped from the mixing bowl before the liquid gelatin went into the fridge. I can still taste that sweet, warm, red nectar. When my younger sister arrived, she glowed like the divine child with eyes of clear blue quartz and gleaming coppery hair. It all felt miraculous. Stunning. I had blundered into a pantheon of powers greater than myself, and I adored them all, exactly the way I would so many goddesses and gods. I had blundered into a pantheon of powers greater than myself, and I adored them all, exactly the way I would so many goddesses and gods. With no language to describe it, I was experiencing my family’s transparence to transcendence, as Joseph Campbell calls it ( The Hero’s Journey: Joseph Campbell on His Life and Work , 51). My child’s eyes let me see what Campbell calls “the radiance of the presence of the divine” ( The Power of Myth , 267). That radiance shone through my family as though through a cluster of suns. Unfortunately, I was hopelessly opaque.   When the light dims So there I was, handed from giant to dazzling giant, tossed in the air like a squealing beach ball, spun in circles then set down to fall over in the grass, laughing with giddy dizziness—much the way religious experience leaves me feeling. But I had no awareness of my own talents. I couldn’t sense Campbell’s radiance shining through me. This luminosity, for Campbell, occurs especially in the experience of art, poetry, myth, and religion ( The Power of Myth , 277, 283, 259, 285)—all of which are fields of human creativity. I knew it existed, because I’d seen it from the outside, but I had no experience of it myself. All I had was a desperate desire to participate in the fun everyone else was having. Before long my siblings started going off to college, marriages, jobs, journeys. I wept at the airport when we dropped them off. It was like I lost God, every single time. I self-medicated with books—another form of creative marvel which I had no idea how to make. I longed to write stories, the way the Brontë sisters did. But no one taught me how, not in high school, not in college. So, after graduating, I read about narrative structure. I attended writing classes and conferences. I joined writing groups, and I wrote terrible stories, one after another after another. Ten full years of this went by, and then one day I came across Ray Bradbury’s book Zen and the Art of Writing , in which he advises aspiring writers to write one story a week every week for a year. Well, why not? Nothing else had worked, so I rolled up my sleeves. The first week, I wrote a terrible story. The second week, a horrible story. Weeks three, four, five, and six: awful story after awful story. My settings lacked vitality. Plots petered out. Characters lay flat on the page, stubbornly refusing to stand up and do anything. Looking back, I must have been as stubborn as they were. My grim determination would not let me give up, no matter how much I despaired over each failure. Stubbornness, meet surrender In the seventh week of my Bradbury challenge, I had a vague idea for a character and setting. The first few pages filled up decently well, but the middle slowed down. Words dried to a trickle. Then they stopped. I had no idea what came next. The sun had gone down, and it was a Thursday—late in the week, late in the day, late in my soul. Why was I unable to write a story? None of my siblings would struggle like this, not with their array of talents. But it was time to make supper, so I gave up. This story would be another swing and a miss. I turned off my computer and trudged down the shadowy staircase from my office to the kitchen, letting gravity do most of the work. Downstairs, the windows were squares of the evening’s deepening blue, the furniture all but invisible in the dark. As I stepped off the last stair, I flipped the switch for the kitchen lights, as I always did. Unlike other times, though, this time when the kitchen lit up, so did the story’s ending. There it was, all at once, and it was perfect. Perfect! I loved it! Surprising yet inevitable, it fit the previous pages like a key in a lock, and I had not invented it. The story’s ending arrived in my mind all on its own, at the same moment as that burst of light. Electrical light and story light flooded me both at once, along with a feeling of indescribable joy and impossible delight, wordless, timeless, thrilling, alive. If a camera had recorded that moment, it might have captured Eureka photons beaming from my ears, somewhere on the light spectrum just this side of indigo. The radiance. The divine. Still breathless, I wrote up the ending. That was my first published story. But while I edited, I was looking over my shoulder. Who or what had come up with that ending? It certainly wasn’t me. A creativity credo  I was thirty-five when that story’s ending burst in and lit up my imagination. That’s thirty-five trips around the sun before I found a situation where the radiance could shine through. Afterwards, it became more accessible. That’s why I believe creativity can be cultivated. But chasing the mystery of how that insight happened became more urgent for me than writing more stories. The embodied sensation of light was so overwhelming, so benefic, that I found myself in graduate school learning about creativity and creation myth. I never solved the mystery, and I never will, but I learned that creation myths represent creativity metaphorically, masking the radiance in stories about forces that pour into the world, stop us in our tracks, break through sometimes in the experience of art, myth, and religion. I believe Campbell is right that mythic images represent our spiritual potential, and encountering them, thinking about them, actually activates them in our lives ( The Power of Myth , 273). If goddesses and gods embody and evoke cosmic powers, creator deities embody and evoke creativity. And because creator deities are sacred, so is creativity. My siblings remain bathed in wonder to me. I’ll never stop trying to earn my place among them. I have come to believe their exploits were, in fact, so many acts of God, and I believe our birthright—yours, mine, and everyone’s—is to radiate and create. MythBlast authored by: Joanna Gardner, PhD , is a writer, mythologist, and magical realist whose research and teaching focus on creativity, goddesses, and wonder tales. Joanna serves as director of marketing and communications for the Joseph Campbell Foundation and is the lead author of the Foundation's book Goddesses: A Skeleton Key Study Guide .  She is also an adjunct professor in Pacifica Graduate Institute’s Mythological Studies program, and a co-founder of the Fates and Graces , hosting webinars and workshops for mythic readers and writers. To read Joanna's blog and additional publications, you are most cordially invited to visit her website at joannagardner.com . This MythBlast was inspired by  The Power of Myth  Episode 6, and The Hero's Journey Latest Podcast Pathways Bonus: The Psychological Basis of Freedom Q&A In this bonus Q&A episode, Campbell answers questions about the nature of freedom, the origins of religion, following one's bliss, living out of one's center, and aesthetic arrest. It is taken from the Q&A session after his lecture, "The Psychological Basis of Freedom", recorded at Bennett College in North Carolina in 1970. Listen Here This Week's Highlights "Just as anyone who listens to the muse will hear, you can write out of your own intention or out of inspiration. There is such a thing. It comes up and talks. And those who have heard deeply the rhythms and hymns of the gods, the words of the gods, can recite those hymns in such a way the gods will be attracted." -- Joseph Campbell The Hero’s Journey, 147 Kundalini Yoga - The God Syllable "AUM" (see more videos) Subscribe to the MythBlast Newsletter

During a recent wellbeing fair, I attended a mental health workshop on preventing burnout. Surprisingly, I learned that over half of US employees express feelings of burnout (websites below), a startling enough trend that companies are working to mitigate its effects. Some time later, while listening to Episode 24 of The Podcast with a Thousand Faces , I heard Dr. Ben Rogers, Assistant Professor of Management & Organization at Boston College, explain how his ongoing research on the psychological benefits of framing one’s life within the pattern of the Hero’s Journey could be used to help alleviate burnout (48:40-50:37). This insight stirred my curiosity. Perhaps in addition to reducing the impact of burnout on the current workforce, a mythological take on burnout could offer insight and meaning to the experience. This MythBlast is the beginnings of such an endeavor. The call to adventure The Hero’s Journey begins with the call to adventure, a moment that marks a change in the hero’s life. The hero can refuse the call to adventure or willingly enter into the ordeal, either way they sense that change is happening. Beyond this point everything will be different. Soon after the call to adventure, the hero comes to the first threshold–a space that marks the end of the known domain. Beyond this crossing lies an unknown world of both promise and peril. To enter into this unchartered territory, the hero faces a threshold guardian. Innumerable characters or elemental agents serve as threshold guardians in myth. Ogres, dragons, and monsters are some of the mythic images of threshold guardians, all of which are entities that halt the hero’s journey. Joseph Campbell states that these “custodians bound the world in the four directions–also up and down–standing for the limits of the hero’s present sphere, or life horizon” ( Hero with a Thousand Faces , 64). Beyond this point is the initiation that will broaden the hero’s experience and expand the hero’s consciousness. Thus begins the transformation of the hero. But first, they must overcome the threshold guardian to prove worthy of transformation. Burnout as a threshold guardian If one were to characterize burnout in the Hero’s Journey, it would be a threshold guardian. Like a sorcerer transfixing the hero with the illusion of boundless assignments, burnout stops the momentum forward, halting the journey with tasks and fruitless labor. Myths present images of what one might imagine burnout to feel like. Studies show that the stress of constant work leaves people feeling cynical, losing their sense of achievement and connection to the driving forces within ( World Health Organization ). People have too much to do, and thus the vitality of life has been dampened by exhaustion and overwhelm. One could see the Greek goddess Psyche feeling such overwhelm when tasked by Aphrodite to sort barrels of grain by nightfall. Cynicism and the loss of achievement could be imagined in the Greek myth of Sisyphus whose ordeal is to push a boulder up a hill until he almost reaches the top, only for the boulder to roll back down to the bottom of the hill so he can begin the endeavor all over again. The task saturation of constant work can feel like the emotional and physical weight described in these myths. Burnout as a threshold guardian is a seemingly benevolent custodian whose snare traps the hero. The hero completes each task only for another to be placed before them, stuck in an ongoing cycle and thus not progressing on the journey. Remedies for burnout often include stress management, diet and exercise, rest, or time away from work. While these are worthy endeavors, the root of burnout seems deeper. Even if we step away from the hamster wheel of task overload, the tasks await our return. Breaking the spell of burnout requires perspective to see the mechanisms at work in our lives in order to regain one’s center, the source of the call to life which began the adventure in the first place. Campbell expresses in Episode 1 of the Power of Myth , “ The Hero’s Adventure ,” that we are all “living in terms of a system, and this is the threat to our lives, we all face it, we all operate in our society in relation to a system. Now, is the system going to eat you up and relieve you of your humanity? Or, are you going to be able to use the system to human purposes” (27:00-27:25). In other words, can we maneuver within the system enough to maintain our sense of self? If not, then it’s time to step out of the system for a time in order to find our center and regain a bird’s-eye view of the greater journey. The system has limited our growth causing us to lose the vitality of feeling alive. Burnout is the system eating you up. Dispelling burnout’s hold The challenge then is to first identify the burnout and recognize its hold on us. Often in the hero’s journey, threshold guardians are clearly identified as an adversary that the hero battles directly. Burnout’s secret weapon is the quiet way it consumes us. Some of the most difficult threshold guardians to pass through are the quiet and insidious ones that bind us while we aren’t even conscious of their presence. The mundane tasks that slowly drain one's energy, quietly restricting our soul in the tedium of what appears to be important, maintaining the illusion of grandeur with empty achievements–like food that doesn’t nourish or water that doesn’t alleviate thirst–the too-much-ness that life brings when we try to do it all. Once identified, the trance of burnout is dispelled and can either be aligned with the greater human cause or slayed altogether by wielding the immense power of the word “no.” As with the Hero’s Journey, to cross the threshold into the domain of transformation, the hero has to pass the threshold guardian by strategy, wit, or strength. One can trick the guardian, or beguile them to change their ways, or slay them–whatever the encounter, something must change in order to cross the threshold. Determining the best way to interact with this threshold guardian requires self-inquiry. Are the tasks at hand in line with the heroic endeavor, or detracting from it and allowing the system freedom to consume one’s life? For Psyche, sifting the grain is one venture of many on her journey to gain immortality. The monotonous and overwhelming task of sorting grain is a laborious task that is one step of a greater journey. For Sisyphus, however, the ordeal of pushing the boulder up the hill is never-ending. He is stuck forever in a cycle of finishing one task just to start another with no greater purpose to his labor. For Psyche, burnout is a trial; for Sisyphus it's a torment. In the day-to-day grind, it’s challenging to see the difference between tasks that are moving us forward on the journey and tasks that have us walking in place. Fear of the unknown, societal commitments, or misplaced desire yearning for something that is not necessarily tied to the greater cause of the adventure can keep us in stasis. We lose ourselves in the endeavors of the moment rather than holding the center within us that guides us forward on our path. Burnout then becomes a sign asking us to come back to our center to attain an outlook that encompasses the bigger story at play. Like a threshold guardian, burnout then is something to recognize and overcome. The dragon to slay, the ogre to trick, or the sleeping spell from which to awaken. Finding meaning in the mundane Infusing burnout with a sense of mythic meaning may not alleviate the issue at hand, but seeing our day-to-day lives mythically does have a way of pulling one out of the grind and offering perspective. The patterns at play in our lives can sometimes appear less daunting when we can place those experiences within a grand archetypal pattern understood by many. The patterns at play in our lives can sometimes appear less daunting when we can place those experiences within a grand archetypal pattern understood by many. Burnout, as the name suggests, snuffs out our fire, the vitality that enlivens us with the feeling of being alive. Beyond this threshold guardian is a domain in which to expand consciousness, a playground of exploration. On the other side of the threshold is a rekindling of the life-spark. Taking the first step into this unknown realm takes a tremendous amount of strength. Many never embark on the journey because the status-quo is just too comfortable. The system whispers in our ear that it is better to deal with burnout than failure. The call to adventure beyond the threshold is the call of the life-spark within each of us. The minute we step away from all the tasks demanding our time, someone comes in to replace us. The system will replace us. But our life is ours alone. No one can live it but us. MythBlast authored by: Stephanie Zajchowski, PhD is a mythologist and writer based in Texas. She serves as the Director of Operations for the Joseph Campbell Foundation and is a contributing author of Goddesses: A Skeleton Key Study Guide. Stephanie is also a co-founder of the Fates and Graces, hosting webinars and workshops for mythic readers and writers. Her work focuses on the intersection of mythology, religion, and women’s studies. For more information, visit stephaniezajchowski.com This MythBlast was inspired by  The Power of Myth  Episode 6, and The Hero with a Thousand Faces Latest Podcast Dr. Reedy has a Ph.D. in Marriage and Family Therapy. Brad has broadcast over 1,300 webinars on parenting since 2007, and hosts the podcast “Finding You” He is also the author of two books on parenting and self-discovery: The Journey of the Heroic Parent and The Audacity to Be You. Brad has developed an accessible and liberating approach to adolescents, young adults, and their parents. His powerful ability to use his own story and stories from the thousands of families he has treated, offers hope to families suffering from mental health, addiction, and stage-of-life issues. Brad is a co-founder and the Executive Clinical Director of Evoke Therapy Programs, which provides therapeutic services for adolescents, young adults, parents, families, and individuals looking to gain greater intimacy in their relationships. In the conversation, he and John Bucher of the Joseph Campbell Foundation, talk about Brad’s life and work, storytelling and its role in a therapeutic setting, how myths can be used in parenting, and how Campbell’s work has been an important guide in Brad’s life. Listen Here This Week's Highlights "All life has drudgery to it ... In Zen, however, even while you're washing the dishes, that's a meditation, that's an act of life. Sometimes the drudgery itself can become part of the hero deed. The point is not to get stuck in the drudgery, but to use it to free you." -- Joseph Campbell Pathways to Bliss , 156 Slaying The Dragon (see more videos) Subscribe to the MythBlast Newsletter

The theme for the MythBlast Series this month is The Message of the Myth: Art and Artists, so I’d like to take a look at transforming emotion into art, particularly those emotions we are reluctant to express or even acknowledge to ourselves, let alone to others. So let me first say this as unambiguously as I can, if you’re struggling with depression, reach out to your doctor, to a therapist, to a loved one who can support you to find the right treatment for your depression. What I want to explore in this essay is what Sigmund Freud understood as common unhappiness; Fernando Pessoa called it disquiet; William Wordsworth heard the still, sad music of humanity. In his 1895 book, Studies on Hysteria, Freud wrote this: When I have promised my patients help or improvement by means of a cathartic treatment I have often been faced by this objection: “Why, you tell me yourself that my illness is probably connected with my circumstances and the events of my life. You cannot alter these in any way. How do you propose to help me, then?” And I have been able to make this reply: “No doubt fate would find it easier than I do to relieve you of your illness. But you will be able to convince yourself that much will be gained if we succeed in transforming your hysterical misery into common unhappiness. With a mental life that has been restored to health you will be better armed against that unhappiness.” ( Studies on Hysteria , Vol. 2, 270) Transforming hysterical misery into common unhappiness is no small thing. What Freud called hysterical misery is a defensive response to the awareness, conscious or not, that there is so much life one cannot even begin to live it all. For the hysteric, life has become cumbersome, incomprehensible, and in some curious way, unspeakable; it’s impossible to talk about. The unwillingness to accept life on its own terms creates the intense psychological suffering Freud describes. Transforming such abject misery, becoming “better armed against that unhappiness” may be hard to imagine, but such a transformation is where the art comes in. In King Lear , Shakespeare tells us that “When we are born, we cry that we have come to this great stage of fools” (Scene IV, Act 6). We cry because we have indeed come into this world of fools, and ourselves not least among them; we cry because we have won the role of a human being in the great play of life, and whether it is a tragedy or a farce is, it seems to me, entirely up to us. Art as epiphany In his late work “Art as Revelation,” a section in his unfinished magnum opus The Historical Atlas of World Mythology, Campbell discusses the effects of “proper art” upon the individual: “One is held, on the contrary, in aesthetic arrest, a moment of sensational (aesthetic) contemplation, as before a recognized revelation, or in Joyce’s language, an ‘epiphany’” (p. 19). The key then, as I see it, is to approach our lives, all of our experiences no matter how prosaic or chaotic, all our fears, our griefs, our pain, as well our joys, as we would approach a great work of art. Théodore Gericault’s painting, The Raft of Medusa , hangs in the Louvre Museum, and I admit I lingered looking at this painting for the better part of a morning. The Mona Lisa hangs in a room not far away, and laying eyes upon her requires patience, as great crowds fill the accordion-like rope lines in the room, cameras at the ready, straining to get a glimpse of this legendary woman before the allotted fifteen seconds or so of viewing time are up and docents move you along. She is beautiful enough, certainly, but she’s not the best painting in the museum; I don’t think she’s even the best Davinci in the Louvre, and like certain reality TV stars, she’s famous mostly for being famous, and no particular epiphany occurred from my encounter with her. But that’s not the case with Gericault’s masterpiece, the epiphany accompanying it virtually reaches out and seizes one by the throat. First, it’s immense, at 16 feet by 23 feet, its figures are life-size, and the figures in the foreground are more than life-size. Because of its enormity, the detail the artist renders is astonishing; the fear, despair, starvation and suffering are viscerally recognizable, etched onto the life sized-faces of the literally overwhelmed, desperate, ship-wrecked survivors clinging to a makeshift raft, while the two men attending the dead reflect a dejected futility. Looking at this painting I immediately understood Joyce’s remarks about epiphany, gripped as I was by a profound, involuntary sense of pity. James Joyce's theory of art In Portrait of the Artist as a Young Man , Joyce lays out his theory of art: “Pity is the feeling which arrests the mind in the presence of whatsoever is grave and constant in human sufferings and unites it with the human sufferer” (Chapter 5). Pity is not an emotion of implicit superiority of the kind which Mr. T referenced when he uttered his catch phrase, “I pity the fool…” Rather, pity is a sympathetic sorrow evoked by the suffering of others. Pity is compassion, pity is empathy, pity is pathos—literally, what befalls one—that projects the observer into the world the art portrays. The Raft of Medusa certainly invites both pity and pathos—not just for the poor survivors on the raft who, by the way, apparently still hold out hope for rescue and try desperately to get the attention of some distant passing ship. One is moved to pity for the fact of human suffering itself, something each of us knows all too well in our own secret ways, precisely because we have come to this great stage of fools. Joyce further proposes that “Terror is the feeling which arrests the mind in the presence of whatsoever is grave and constant in human sufferings and unites it with the secret cause” ( Ibid ). The secret cause is one’s own fate, one’s own life exactly as one has lived it; the secret cause is ultimately one’s own death: cold, impassive, mortality. To experience the rapture of life we must consciously and intentionally move beyond the personalization of the epiphany, of which would be pity, to the universal human truth, the terror of the realization that we are mortal and we will die. That is the familiar psychic territory in which we encounter terror. If we are able to encounter the terror of our own mortality the same way we encounter “proper art” that terrifies, if we regard the circumstances of our lives as art (as though we ourselves were the pitiable crew of the Medusa), we elicit the sublime epiphany that reconciles us with our own mortality, as well as the circumstances of our own lives exactly as they are. We make the surprising discovery that this life we live, life with all its abundant sufferings and barely sufficient joys, is heart-breakingly beautiful. If we are able to encounter the terror of our own mortality the same way we encounter “proper art” that terrifies, we elicit the sublime epiphany that reconciles us with our own mortality. Epiphanies are not states of being; we can’t occupy the sublime for very long at all until we’re thrown back into the problems of living. We return to them, not with dread nor with hysterical misery, but with that recurring melody of the still, sad, music of life playing in the background, evoking the vaguely dissatisfied, bittersweet sense of common unhappiness. Acknowledging the common unhappiness of life has a salutary, restorative effect when we find ourselves in the grip of the pain of living. Pierrot knows as much by the end of the 1965 Jean-Luc Godard film, Pierrot Le Fou and reflects, rather wistfully, “Life is sometimes sad, but it’s always beautiful.” Beauty is the aesthetic epiphany Joyce refers to, and it functions as a homeopathic remedy for the pain of living; it’s the healing alchemy of like curing like. Beauty, because it is always too fleeting, because each encounter with it is thoroughly novel and personally reconfiguring, creates an aesthetic seizure that works on us consciously to a degree, but much more so unconsciously. What seizes us at first is a barely perceptible sensation of intimate strangeness, the paradoxical disclosure of terrible beauty adorning all life, the full realization of which depends more on mythos than logos . It is a potentially life changing validation of the perplexing nonpareil, the uncommon common life. To feel beauty we must be willing to feel pity and pain, even terror. No pity, no terror, no beauty. For those willing to welcome beauty and its occasionally troublesome collaborators, life holds no misery. In a world that so often exposes us to catastrophes and terrible suffering, common unhappiness is an uncommon achievement. If you have suicidal or other thoughts of self-harm, please reach out to professionals for help, or call 988, which is now the three-digit dialing code that routes callers to the 988 Suicide & Crisis Lifeline. Thanks for reading. MythBlast authored by: Bradley Olson, Ph.D .  is an author, speaker, and a psychotherapist. He serves as the Publications Director for the Joseph Campbell Foundation, as well as the Editor of the MythBlast Series and the host of JCF's flagship podcast, Pathways With Joseph Campbell . Dr. Olsonholds a Ph.D. in Mythological Studies from Pacifica Graduate Institute. Dr. OIson is also a depth psychologist in private practice in Flagstaff, Arizona, where he has lived since 1995. Dr. Olson has graduate degrees in psychology from the University of Oklahoma. Dr. Olson offers mythic life coaching at What's Mything in Your Life ( bradleyolsonphd.com ). This MythBlast was inspired by  The Power of Myth  Episode 2, and Pathways to Bliss Latest Podcast Dr. Reedy has a Ph.D. in Marriage and Family Therapy. Brad has broadcast over 1,300 webinars on parenting since 2007, and hosts the podcast “Finding You” He is also the author of two books on parenting and self-discovery: The Journey of the Heroic Parent and The Audacity to Be You. Brad has developed an accessible and liberating approach to adolescents, young adults, and their parents. His powerful ability to use his own story and stories from the thousands of families he has treated, offers hope to families suffering from mental health, addiction, and stage-of-life issues. Brad is a co-founder and the Executive Clinical Director of Evoke Therapy Programs, which provides therapeutic services for adolescents, young adults, parents, families, and individuals looking to gain greater intimacy in their relationships. In the conversation, he and John Bucher of the Joseph Campbell Foundation, talk about Brad’s life and work, storytelling and its role in a therapeutic setting, how myths can be used in parenting, and how Campbell’s work has been an important guide in Brad’s life. Listen Here This Week's Highlights I think of mythology as the homeland of the muses, the inspirers of art, the inspirers of poetry. To see life as a poem and yourself participating in a poem is what the myth does for you. -- Joseph Campbell Joseph Campbell and the Power of Myth, with Bill Moyers, 6 Hell & Transcendence Q&A (see more videos) Subscribe to the MythBlast Newsletter

Let me begin by saying what I always say when asked to condense the entirety of my studies in mythology and depth psychology into a small package: “If you want a healthy soul, do your art.” Although I’ve never heard the concept plainly spoken like that, for decades its theme has been lurking in the background, pervading the rooms of all the seminars and classes, the pages of the articles and books. And regardless of the breadth or disparity of topics, the association of art and psychological well-being arise with remarkable frequency. You may have noticed above that I reworded what was originally “healthy soul” to “psychological well-being.” This is not an arbitrary conflation but rather a necessary maneuver to accommodate the more practically-minded—and for whom I often rephrase my original rendering to: “If you want a healthy psyche, do your art.” Really, I do this simply to give the concept a more realistic “from the neck, up” kind of gloss. After all, what’s a soul, anyway? Ironically, the Greek word psyche  translates literally into “soul,” but that aspect is all but forgotten in common Western usage. There are, however, two exceptions to this that I can think of: mythology and depth psychology. On that note, whenever the word psyche  occurs in this piece, feel free to associate it with “neck-up content,” but know that I intend to mean, equally, soul —which I will address in more detail below. Sadly, many who hear my little “healthy soul/do art” formula will shrug their shoulders and say things like, “So you’re saying it’s good to be creative? Well, that’s nothing new.” Or, “Yeah, didn’t Columbia do a study on that? painting lowers blood-pressure or something?”  Fair enough. In a world like this, it is clearly a necessity to honor the practical. After all, time is ticking, we’ve got lives to manage. Agreed! But bear in mind that one-sidedness in practical matters confines psyche to the shallow water when it is in the deeps that she thrives.  Art for art’s sake And I speak here of the process alone, without any concern for the product or quality thereof. It is the “doing” that is so crucial—something about the conscious giving-of-oneself to the task that makes it personal, that adds depth. Perhaps this partially explains why Jung was so adamant (if not downright aggressively insistent) that his paintings were NOT art.   I can only guess that, for him, his “rendered imagery” was more of what could be called a journey into the soul. Or, if you prefer, a journey through the contents of the psyche—through both the conscious and (especially) unconscious strata—and all to the purpose of, in his own words, “kindle a light in the darkness of being” which we can also call, simply, individuation ( Memories, Dreams, Reflections , 326). I ask myself, however, am I reducing the making of art to therapy? As in “art therapy?” In part, yes. But I think that by making therapy the focus, one paradoxically flattens the depth of its affect. I’m really attempting to touch something deeper, less prone to the compartmentalization of thought or the reach of words—but again, I’ll get to this, or rather try to, when I get to soul , below.  Nonetheless, for now, I think it’s advantageous that the notion of “therapy” be moved out of the center (in an effort to invite more  of its affect!), and that the resulting void be filled with notions of soul. While, as a fringe benefit, let’s just remember and appreciate that healing is an inescapable consequence  of making art—call it “therapy-blind-to-itself,” or “inadvertent therapy” because as all artists know, when you do your art you cannot run fast enough to escape the sense of well-being that accompanies it. Some words towards soul So, there is something richer at stake, beyond even the healing—or wellness-virtue—but not so far beyond as to be a matter of pure being which just conveniently slides the whole question into the transcendent or ontological. Besides, that would be a conceptual and philosophical move, and not an artistic one. Rather, as artists (which by the way is everyone, whether it’s gardening or how you fold the laundry), we want to stay within the confines of matter, the realm of “stuff,” right here in this so-called mundane miracle called life on Earth, with all the complexities and problems and enigmas that accompany it.  The soulful artist is less concerned with conceptual explanations or solutions to problems than with heeding the drive to explore the unknown. The soulful artist is less concerned with conceptual explanations or solutions to problems than with heeding the drive to explore the unknown .  I’d even venture that when the artist has made the unknown familiar, they do not make residence there, but pull stakes and venture on to new uncharted territory. As mentioned above, psyche/soul thrives in deep water. It is her myth—and her means of making myth. In his   Pathways to Bliss , Joseph Campbell addresses this soulful drive in artists as “mythic-seizure,” which he contrasts against the rational:   The beginning of a mythic world or a mythic tradition is a seizure—something that pulls you out of yourself, beyond yourself, beyond all rational patterns. It is out of such seizures that civilizations are built … [and] the work of any artist who has given his life to producing these things … come[s] from mythic seizure. (153) But let’s not dismiss the practical—so, time for a definition-attempt at soul. In response to this impossible question I offer a direction that has much helped me, inspired by the work of depth psychology’s three chief heavyweights (in my opinion): Jung, von Franz, Hillman. In lieu of abstract denotations, which essentially tell us nothing about anything (as far as the soul’s concerned), these three frequently go at it by juxtaposing soul  with spirit . Please mind that these are merely general “directions,” replete with exceptions, and quite far from any kind of precise finality. That said: spirit is up; soul is down, just as our notion of heaven is up in the sky, while mortal life is down here on earth. Spirit connotes height, ethereality, transcendence and light, whereas soul connotes depth, gravitas, matter and darkness. Spirit connotes ontological “being” removed from matter (more or less), whereas soul’s concern leans into matter. To employ the four elements (as metaphors): Spirit rises like air and burns like fire; whereas soul deepens into earth and pours down like water. To conclude this egregiously brief gloss of “what soul is,” and to provide a concrete sample from the perspective of art, consider the depth and magnitude of soul in African-American poet Langston Hughes’s extraordinary 1921 poem “The Negro Speaks of Rivers”: I’ve known rivers: I’ve known rivers ancient as the world and older than the flow of human blood in human veins. My soul has grown deep like the rivers. I bathed in the Euphrates when dawns were young. I built my hut near the Congo and it lulled me to sleep. I looked upon the Nile and raised the pyramids above it. I heard the singing of the Mississippi when Abe Lincoln went down to New Orleans, and I’ve seen its muddy bosom turn all golden in the sunset. I’ve known rivers: Ancient, dusky rivers.  My soul has grown deep like the rivers. The myth in soul   As the soul leans into matter and the field of life (perhaps in the business of carrying spirit into creation), likewise myth leans into soul—and pours back out of it. Let us say the soul exudes myth, like residual mist from a waterfall or warmth from the sun, giving us—the blind—a means of tracking it. And for some reason we come closest to seeing or touching it (so to speak) when it’s expressed in the graver terms I provide above.  In short, it seems the soul needs (to some degree) “troubled” water—or in the words of Hughes, “muddy” or “dusky.” This is what I like to call “the messiness of myth”—the complexity, heaviness, and even oddness that affirms its accuracy to life . Perhaps it renders a familiarity that psyche can readily embrace and integrate. Perhaps, also, it renders a familiarity she can hone upon in her imaginative power. In like fashion, we can embrace the messes of life that come and  we can hone our souls upon them. Yes, there’s something about the mess that stirs the soul and offers the artist in all of us the opportunity to engage and do our art .  MythBlast authored by: Craig Deininger has been a regularly featured writer for the JCF since 2018. He has taught at many institutions including Naropa University, Studio Film School in Los Angeles, and the University of Massachusetts at Amherst, where he earned an MFA in Poetry. He also earned an MA and PhD in Mythology and Jungian Psychology from Pacifica Graduate Institute in California. He has balanced his scholarship with a long history of (what he calls) "fieldwork," ranging from commercial fishing in Alaska, building trail for the Forest Service in the Rockies, commercial farming in the midwest, years of construction and landscaping across the country and, of course, countless outdoor misadventures in backpacking, rockclimbing, mountain biking, and the like. He ranks himself in the top 99% of the world population in the art of digging a hole with a shovel and acknowledges his inflation for thinking this. His poetry has appeared in several literary magazines including The Iowa Review, and his first book of poetry Leaves from the World Tree, was co-authored with mythologist Dennis Slattery and published by Mandorla Books. This MythBlast was inspired by  The Power of Myth  Episode 2, and Pathways to Bliss Latest Podcast In this episode of The Podcast with a Thousand Faces, we welcome the incredible Shelly Tygielski . Shelly is a mindfulness teacher, community organizer, producer, philanthropist, author, activist, public speaker, and former corporate executive. At the onset of the COVID-19 pandemic, Shelly founded Pandemic of Love, a grassroots mutual aid movement that has connected millions of people worldwide and facilitated $200 million in direct donations. She is the author of two books, “Sit Down To Rise Up: How Radical Self-Care Can Change the World” and “How We Ended Racism: Realizing a New Possibility in One Generation,” co-authored by Justin Michael Williams which debuted as a #1 Amazon bestseller in October 2023. In 2022, Shelly co-founded Partners in Kind, a production company that aims to highlight important issues through powerful storytelling to inspire social change. Shelly combines her corporate skills with mindfulness principles to drive social justice and support communities affected by trauma. Her dedication to radical self-care and community building has made her a leading figure in the mindfulness movement. In the conversation, Shelly and JCF's Tyler Lapkin explore Shelly’s inspiring journey, her transformative work, and the power of storytelling for a more compassionate world. Listen Here This Week's Highlights “Art is a message to you of your own being. ” -- Joseph Campbell Myth and Meaning An Experience of Being Alive (see more videos) Subscribe to the MythBlast Newsletter

“In the West, you have the liberty and the obligation of finding out what your destiny is. You can discover it for yourself. But do you? … A very common experience is a student who has all kinds of possibilities and talents and essentially limitless money and becomes nothing more than a dilettante. ” [my italics] (Joseph Campbell, Pathways to Bliss ) “Lord Ronald said nothing; he flung himself from the room, flung himself upon his horse and rode madly off in all directions.” (Stephen Leacock, Nonsense Novels) We can avoid landing on the path to our authentic selves in any number of obvious ways (e.g. denial, laziness, fear), but Campbell raises a more insidious and subtle trap–becoming dilettantes in our own lives. We have to be careful about definitions here. Being a dilettante isn’t the same thing as wandering aimlessly. Wandering aimlessly is one of the best ways to find your path, like Parsifal letting go the reins of his horse. That kind of wandering is central to Daoist thought and appears in western symbolism, for example, as The Fool from the Tarot. That’s not what we’re talking about. Campbell is directing our attention to a cunning kind of threshold guardian that keeps one from wandering–and from an authentic life–by rewarding the urge to ride “madly off in all directions.” History offers a buffet of scholarship regarding the search for an authentic life–the life you author as your own–especially in the work of Søren Kierkegaard, the father of existentialism. Campbell’s description of “the dilettante” is a perfect gloss on what Kierkegaard called a “knight of infinite resignation,” from what is probably one of the most dangerous books ever written, Fear and Trembling .* In ways familiar to any reader of Campbell, Kierkegaard imagines a taxonomy of stages through which any human must pass on the journey from merely accepting a moral compass provided by family and society, to questioning it and then, finally, seeking out and embracing the truth about our lives. He describes these stages as “resignation,” “infinite resignation,” and “faith.” Monomythically speaking, these might be translated as “ignoring the call,” “dithering endlessly about the call,” and finally “accepting the call and everything it implies.” * This is a book that has turned hardened atheists into Christians and evangelical Christians into atheists. Resignation You’ve probably noticed that, everywhere you look, people are ready to resign themselves to lives determined by others: by parental pressure (“You’re going to be a doctor!”), economic realities (“I needed this job just to survive”), or by the temptations of money and power (“Wow, you can make a lot of money in corporate law and military contracts!”). With sufficient financial reward, resigning yourself to a fate assigned by others can be sweet. You might need spiritual insulin later, but it can be delicious and satisfying in the short run. But it’s still not your life. You’d still be living inauthentically. Let’s say you see through this circumstance and recognize the hollowness of the life you’ve accepted. What do you do then? You go looking for alternatives, which begins to sketch the predicament (and trap) faced by the Dilettante. Here’s Kierkegaard’s analysis. Infinite Resignation Infinite resignation is that moment when we realize we have more options about who or what we can be, beyond what society has planned for us. The moment can be exhilarating: a seemingly infinite number of alternatives, each more beautiful than the last, ablaze before us in a whirlwind of sparkling possibilities. Wow. But now there’s a problem: how do you choose? When you have a million options, choosing one can feel impossible. Overwhelmed, we can either retreat, fall back to our preexisting, hollow and unsatisfying lives or–and here comes the Dilettante–we can resign ourselves to this infinity of choices by searching, not for our authentic lives, but for even more options, endlessly collecting pretty shells from along the water margins of our fate. In the language of the Hero’s Journey, this is not only a failure to answer the call, but a clever way of avoiding it altogether. In the language of the Hero’s Journey, this is not only a failure to answer the call, but a clever way of avoiding it altogether. Kierkegaard says that those who live their lives floating in the shimmering dust devil of infinite alternatives, what he calls “knights of infinite resignation,” look like beautiful dancers, suspended in mid-air. Look at ‘em up there. They’re cool. They can do “whatever they want” because all their options are ever present. But –and now the other shoe falls– because they can do anything at all, they never do anything at all. They never land. Never landing spares them the initiations–and the anxiety!–required for a fully authentic life. Following your true path is not always sweetness and light. Campbell notes, quite rightly, that “being a shaman is no fun,” for instance, but avoiding that call is worse. Campbell writes: “... those who choose to refuse the call don’t have a life. Either they die, or, in trying to lead more mundane lives, they exist as nonentities, what T. S. Eliot called ‘hollow men’” ( Pathways , 113). And that’s the downside: the inevitable crash landing. They have to come down eventually and the ground, metaphorically speaking, is unfamiliar territory. They’ve spent a lifetime avoiding the consequences of landing on a specific career, or life-partner or, well, a life–and landing makes clear what they’ve lost. What’s most interesting (or alarming) here is that this life of never landing seems preferable to a fully-lived and authentic existence. If you’ll pardon a terrible but wonderful pun, Peter Pan remained in Never Land because growing up posed the threat of a responsible, adult, authentic relationship with Wendy. The temptation to cling to life as a candy store of choices, of Neverland -ing, is the most devious kind of threshold guardian yet. So, what is to be done? How do we navigate beyond this kind of charming threshold guardian? Kierkegaard’s answer is a subtle take on the notion of faith. Faith For Kierkegaard, the solution to infinite resignation is not to fall back into the roles assigned to us by social convention, but to go forward into what he calls “faith”–something that requires a leap rather than a deliberative choice. We’d need a few hours and a glass of wine to unpack everything Kierkegaard has to say about faith, but consider the difference between people who 1) make deliberate and careful choices about the life they want, and 2) those who “find their calling.” Navigating life guided solely by reasonable choices seems always to be missing something–something deeper. This is especially true when those choices are conditioned by money or fame or status, rather than by the calling of those chthonic, subterranean tides tugging at the tectonic undercurrents of our lives. Failure to listen to them eventually produces earthquakes in our expectations, and we land with a thump. Faith, by contrast, requires embracing the paradox of moving beyond the Dilettante’s wasteland of infinite choices into a zone of exhilarating (and sometimes terrifying) anxiety–what Campbell would characterize as being Master of The Two Worlds: a recognition that finding our path means going where there is no path. Never landing lands us in Neverland . But if we accept the paradox of landing on our Path and engaging the burdens of the quest, the reward is a life we ourselves author–and the Grail of authentic existence. Thanks for musing along. MythBlast authored by: Mark C.E. Peterson, Ph.D. is Emeritus Professor of Philosophy and Religious Studies at the University of Wisconsin-Washington County and past president of the International Society for the Study of Religion, Nature, and Culture ( ISSRNC.org ). Philosopher, gadfly, poet, cook, writing along the watermargins of nature, myth, and culture. A practitioner of taijiquan and kundalini yoga for over 40 years, Dr. Peterson is also a happy member of the Ukulele World Congress. This MythBlast was inspired by  The Power of Myth  Episode 2, and Pathways to Bliss Latest Podcast In this bonus episode, Campbell discusses his "favorite definition of mythology". He also speaks to the four functions of myth, how a moral order relates to mythology, and finally retells the myth of the tiger and the goat. There is no information as to where or when it was recorded. Listen Here This Week's Highlights “What if you want to gain some idea of what your myth is while you are living it? Well, another way to try to discern your destiny—your myth—would be to follow Jung’s example: observe your dreams, observe your conscious choices, keep a journal, and see which images and stories surface and resurface. Look at stories and symbols and see which ones resonate.” -- Joseph Campbell Pathways to Bliss , 112 The Four Functions of Mythology (see more videos) Subscribe to the MythBlast Newsletter

I'm a dilettante. My governing word is “curiosity.” - Ian Hacking Let me begin by saying that I enthusiastically embrace my status as a dilettante; my doctoral dissertation was on the virtues of frivolity as a way into imagination, pulling from Kant’s work on the “purposefulness of purposelessness.” Often, when I am seeking inspiration for an article or a talk, I’ll go on a meandering quest to find an unexpected spark of wonder or rebellion, from etymological gleanings or a fortuitous quote. A Philosophical Paradox This quote from philosopher Ian Hacking did the trick. Hacking was a prodigious and vastly curious thinker, in the arguably most dilettante field in the world: philosophy), whose thinking spanned science, math, phenomena, probability, metaphysics, and human nature, and more. He has inspired and goaded scholars in a wide range of fields to shake out un-regarded assumptions about their thought constructs. He was also a nominalist, which might simply be defined as the notion that the world is made exclusively from particulars and any universals are of our own making. As a mythologist, I find the idea of a curious dilettante philosopher who dives into the world of metaphysics and challenges ideas about what does and doesn’t actually exist really tempting. For me, the most enduring definition of myth comes from Sallustius, in his treatise on fourth-century Hellenic paganism, On the Gods and the Cosmos : "Myth is what never was but always is" and “Now these things never happened, but always are.” In this definition, myth becomes that which is simultaneously least and most true, sitting in the duality of what is real and what is not, and combined with the energy of metaphor–to transfer–finding insights and meaning in the abstract connections between ideas. For me, this is the heart of the logos that sits within mythos and is its greatest strength. On A Razor and an Ass However, building on the work of medieval philosopher and theologian William of Ockham (1288-1348) and philosopher Jean Buridan (1300-1358), various forms of nominalism challenge the ideas of universals and abstract objects. Ockham, of course, remains in modern awareness through his Razor, which pop culture has translated as “the simplest explanation is usually the best one.” A more nuanced version of the idea that is bandied about in philosophical circles, though also not in precisely Ockham’s words, is Entia non sunt multiplicanda praeter necessitatem , which translates as "Entities must not be multiplied beyond necessity." Much of the work in mythology, particularly when perceived through lenses such as those shaped by C.G. Jung and his work on the collective unconscious, as well as Joseph Campbell’s instinct as a literature scholar to look for larger patterns, multiply entities with ruthless enthusiasm. However, I believe that the cold light of questioning those multiplicities that the nominalists encourage is a viable discipline. In a field that can get rather repulsively precious about its broad embrace of the meta, a dash of the empiric can be precise and demanding. As I think about this, I feel the tug of the concrete. It holds its own allures. I find myself frozen between the binaries, wondering which might bring clearer understanding. I find myself frozen between the binaries, wondering which might bring clearer understanding. Like Ockham, Buridan has also stayed with us, not in a razor’s edge, but in the conundrum of an ass, faced by two equally delectable piles of hay. This image emerged long before Buridan’s work, but it was re-energized in a satirical reduction of his work on empiricism, determinism and free will. From a particularly irreverent portion of my dissertation; a dictionary of words both frivolous and frivolously defined: Buridan’s Ass Starve with reason Flourish without Sometimes to act Is better than doubt Melander, The Pointless Revolution: Frivolity and The Serious Business Of Subversive Creativity. 2005. Unpublished. Towards Curiosity and Wonder I think that Ian Hacking would challenge the idea that these must be binary. He characterized himself as a transcendental nominalist, which in itself is a delicious bit on non-binary ontology. Philosopher Peter Kügler illuminates how this actually connects into the logic of the non-empirical, in an article on ontological relativism and transcendental nominalism, stating: Transcendental nominalism construes the pre-conceptual as an experience of individuals. Following a suggestion by Dominik Perler, we may understand this experience, which medieval nominalists called “sensory intuitive cognition”, as encoding information about individuals in analog form … Conceptual schemes classify individuals, particularly objects of experience. They do not structure an unstructured something, nor do they “carve nature at the joints.” (269-278) And from Ian Hacking himself, in his obituary in the New York Times: Even in retirement, Professor Hacking maintained his trademark sense of wonder. In a 2009 interview with the Canadian newspaper The Globe and Mail, conducted in the garden of his Toronto home, he pointed to a wasp buzzing near a rose, which he said reminded him of the physics principle of nonlocality—the direct influence of one object on another distant object—which was the subject of a talk he had recently heard by the physicist Nicolas Gisin. Professor Hacking wondered aloud, the interviewer noted, if the whole universe was governed by nonlocality—if “everything in the universe is aware of everything else.” “That’s what you should be writing about,” he said. “Not me. I’m a dilettante. My governing word is ‘curiosity.’” In the spirit of the dilettante (and the ass, of course), I wonder if the answer is to toss all of the hay up into the air and eat with relish. Perhaps the methodology is less important than the question itself. Be curious. And eat. MythBlast authored by: Leigh Melander, Ph.D . has an eclectic background in the arts and organizational development, working with inviduals and organizations in the US and internationally for over 20 years. She has a doctorate in cultural mythology and psychology and wrote her dissertation on frivolity as an entry into the world of imagination. Her writings on mythology and imagination can be seen in a variety of publications, and she has appeared on the History Channel, as a mythology expert. She also hosts a radio who on an NPR community affiliate: Myth America, an exploration into how myth shapes our sense of identity. Leigh and her husband opened Spillian, an historic lodge and retreat center celebrating imagination in the Catskills, and works with clients on creative projects. She is honored to have previously served as the Vice President of the Joseph Campbell Foundation Board of Directors. This MythBlast was inspired by  The Power of Myth  Episode 2, and Pathways to Bliss Latest Podcast In this episode of The Podcast with a Thousand Faces , we welcome the incredible Shelly Tygielski . Shelly is a mindfulness teacher, community organizer, producer, philanthropist, author, activist, public speaker, and former corporate executive. At the onset of the COVID-19 pandemic, Shelly founded Pandemic of Love, a grassroots mutual aid movement that has connected millions of people worldwide and facilitated $200 million in direct donations. She is the author of two books, “Sit Down To Rise Up: How Radical Self-Care Can Change the World” and “How We Ended Racism: Realizing a New Possibility in One Generation,” co-authored by Justin Michael Williams which debuted as a #1 Amazon bestseller in October 2023. In 2022, Shelly co-founded Partners in Kind, a production company that aims to highlight important issues through powerful storytelling to inspire social change. Shelly combines her corporate skills with mindfulness principles to drive social justice and support communities affected by trauma. Her dedication to radical self-care and community building has made her a leading figure in the mindfulness movement. In the conversation, Shelly and JCF's Tyler Lapkin explore Shelly’s inspiring journey, her transformative work, and the power of storytelling for a more compassionate world. Listen Here This Week's Highlights "Then there is the problem of what’s known as the generalist against the specialist. Just as in medicine, sometimes it’s better to go to a generalist than to a specialist—depends on what your problem is. A specialist can come up and say, in all seriousness, “The people in the Congo have five fingers on their right hand.” If I say, “Well, the people in Alaska have five fingers on their right hand,” I’m called a generalist. And if I say that the people in the caves in 30,000 B.C. had five fingers on their right hand, I’m a mystic!" -- Joseph Campbell Myth and Meaning 237-238 Jung, the Self and Myth (see more videos) Subscribe to the MythBlast Newsletter

Two most interesting interpretations of the origin of humans: religion says we are made of dust (some of us from the rib), and Darwin says we share common ancestry with apes. There is also a third one, whimsical but very prominent today–we are the progeny of the extraterrestrials who planted their seeds in the ancient civilizations. Whatever you believe, human development has been scientifically theorized to start some two million years ago. How did our ancestors develop abilities to address the problems they were facing? In order to survive, these first hunter-gatherers and cave artists had to communicate. Communication begins with the living world and art with the appearance of humans. The first people to band together for survival in ancient times were the first syncretic artists. They did not just invent fish stories around the fire for entertainment, but were spiritually connected with the world around them, creating a magical reality that extends to the energy fields where "drawn buffaloes are killed buffaloes." Power-off ritual Performing the first rituals, the psychoanalysts of that era–the shamans–became the first artists. Music, painting, and performing arts, as well as the first letters originate from the stories and rituals of the Stone Age. These rituals begin with an understanding of the concept of death. "The oldest evidence of something resembling mythological thinking comes in connection with graves," says Campbell in his conversation with Bill Moyers in the series The Power of Myth . He affirms that, around 50,000 BCE, “We have evidence of a ritualized burial, with sacrifices and with the grave gear, which certainly indicated that the experience of death started something” ( The Hero’s Journey , 86). Ancient burial ceremonies are the first evidence of human thought around which stories and rituals were formed. Ritual is the revival of a myth with the active participation of all members of the community, and some of the most widespread in the world are the rituals of death and sacrifice, birth, growing up, and weddings. These rituals very much resemble the defragmentation and cleanup of a modern computer system, while the final ritual–the ritual of death–is comparable to the formatting and rebooting to the initial settings and finally pressing the power-off button of the system. Early people explained the cycle of life and the “power of powering-off” with myths and rituals. By participating in a ritual, one participates in a myth. Campbell generalized his notion about the importance of the death rite for society as a whole, remarking in Myths to Live By , “Individual death and the endurance of the social order have been combined symbolically and constitute the nuclear structuring force of the rites and, thereby, society” (23). However, he says that today we no longer have rituals. We have replaced myths with New York Times–news of the day. A society without rituals becomes barbarian, and young people do not grow up, because they don’t defragment themselves until their later years. We pride ourselves on being a wise species while often oversimplifying and trivializing the power of unobservable planes of mythology. We pride ourselves on being a wise species while often oversimplifying and trivializing the power of unobservable planes of mythology. Rituals are symbolically preserved by religions nowadays, but Campbell believed that today's rituals are too mild relative to the meaning they are supposed to convey. Religious or national holidays are almost the same everywhere: fanatical shopping, excessive cooking and eating, visiting relatives, and gratitude for returning to the peace and quiet of individuality and daily routine. For example, the sacrificial offering in Islam practiced during the holiday Eid al-Fitr nowadays somewhat reduces the weight of experiencing Abraham's/Ibrahim's sacrifice. In most Islamic countries, believers pay money to the butcher to slaughter a sheep, camel, or cow for them, without having any contact with the animal or the sanctity of the sacrificial process. Stories about animal sacrifices, warriors, and the diet of the first people are a process through which respect is paid to the cycle of life and in which, allegorically and anagogically, one comes to the realization that we are all the same and that everything is connected. "We are made of star stuff" is a famous quote by Carl Sagan, richly interpreted by astrophysicist Neil deGrasse Tyson , who speaks of atoms as an integral part of all of us. We are made of those same particles found in the first stars, thus making the Universe live in us and vice versa. We are the stars, and we are the Universe–all one and all connected by the same power of energy and matter. Nitrogen, hydrogen, oxygen, and carbon are integral elements of life on Earth, as well as the energy created from the Big Bang. The connection of subatomic particles can be compared to the mythologically invisible, which supports the visible world, as temporality in eternity and movement in time that takes place in Axis Mundi. Campbell himself referred to the theme of mythology as the notion “that there is an invisible plane supporting the visible one, and whether it is thought of as a world or simply as energy that differs from time and time, and place to place” ( The Power of Myth, 90). First storytelling refers to this invisible plane.  Lies that keep us alive The origins of storytelling can be found in cave rituals around fire and the first syncretic art from which all the arts as we know them today are born. Prehistoric man dances, sings, paints and acts, practicing syncretic rites of the concept of his mythic consciousness. Myth is understood here as a conception of consciousness, while ritual is its action. This mythical concept and ritual action, make communication between the members of the tribe in a syncretic combination of artistic expression so that art evolves later into the experience completely opposed to reality and separated from that initial syncretism of the magical consciousness of early Homo sapiens . Art has become a lie, a game, a metaphor, and a pretense, unlike the original rituals, which reflected the invisible planes to our consciousness. That magical consciousness through archetypes has remained to this day an inseparable part of what differs our starry molecules from other species.  The first stories were created in Paleolithic caves where Homo sapiens  created culture. We have replaced the cave and the light of the fire in modern times with an altar in the center of our living room that emits photons from flat screens amusing us with stories which have mythological ancestry. The multitude of worlds that we discovered and created in the narrative patterns of the first myths, we have today translated into the entertainment industry. Binge-watching series from the comfort of the sanctity of our living room is just a remnant of our innate desire to experience the myth and adventure we call life. Miracles in movies and series are offered to us on the altar in our living room, without us having to make any effort. The question is when they will be replaced by other technological content, which will include cinematic means of expression, virtual reality, metaverses, and artificial intelligence. In the 2024 series 3 Body Problem , based on the 2008 Chinese bestselling trilogy by Liu Cixin, humanity must prepare for destruction by a high-tech species coming from outer space. The reason they want to destroy us is–the story of RED RIDING HOOD! This highly advanced species does not understand why the wolf was lying to the grandmother. For them: “This story is a lie about a liar. A liar is someone not to be trusted. We communicate what is known." Far more technologically advanced than us, but devoid of the ability to lie, these aliens are a metaphor for our future with artificial intelligence and neurolinks as envisioned by author and philosopher Alan Watts . In his future, human beings will be connected by neural connections, and every thought and desire will be open and accessible to everyone. It sounds scary, but we are already living the prototype of this vision with social networks and the Internet. We are well on our way to erasing what makes us “lying humans,” with the help of artificial intelligence, algorithms, and silicon networks. In our living room with myths in front of a flat screen, we are slowly creating a civilization completely devoid of rituals and mystical experiences.  3 Body Problem  species are not capable of understanding the story of the Lying Wolf, imagination in fairy tales or fantasy, grasping the concepts of play, metaphors, or anything non-factual. We humans are not to be trusted, because we tell stories. A Homo liar who understands and enjoys the story of Little Red Riding Hood cannot survive in a world of algorithms that is deprived of myths and rituals. There is no place for defragmentation cycles and mystical power-off experience in it. But that world is exactly what makes us a wise species– Homo sapiens . If we renounce the experience of the invisible that supports the visible world, stories that anagogically lead us to mystical knowledge, lies that interpret the truth, artists who preserve myths, and natural cycles of life–then we renounce ourselves, we lose our connection with the stars from which we are all built.  MythBlast authored by: Dr. Lejla Panjeta is a Professor of Film Studies and Visual Communication. She was a professor and guest lecturer in many international and Bosnian universities. She also directed and produced in theatre, worked in film production, and authored documentary films. She curated university exhibitions and film projects. She won awards for her artistic and academic works. She is the author and editor of books on film studies, art, and communication. Her recent publication was the bilingual illustrated encyclopedic guide – Filmbook , made for everyone from 8 to 108 years old. Her research interests are in the fields of aesthetics, propaganda, communication, visual arts, cultural and film studies, and mythology. https://independent.academia.edu/LejlaPanjeta This MythBlast was inspired by  The Power of Myth  Episode 3, and Romance of the Grail Latest Podcast In this episode entitled "Interpretation of Symbolic Form" which was recorded around 1970, Joseph Campbell delves into the meaning of symbolic forms and narrative. In the lecture, he explores how symbolic forms point to the human capacity for the transcendent experience. Host, Bradley Olson introduces the episode and gives commentary after the lecture. Listen Here This Week's Highlights "There are two attitudes toward religious and mythic images today. One is that they are references to facts, and the other is that they are lies. But they are neither facts nor lies; rather, they are metaphors. Mythology is a compendium of metaphors." -- Joseph Campbell Myth and Meaning , 19 Living in Accord With Nature (see more videos) Subscribe to the MythBlast Newsletter

Once upon a time… Long, long ago there lived a… In the days when… You’ll never believe what happened… Someone says, “You’ll never believe what happened to me the other day,” and strangers’ ears perk up within hearing distance. We reflexively focus our attention on some random storyteller because we are hardwired to do so. We want to listen. We want to know how it begins and ends. Just watch a small child’s face in front of a skilled storyteller to see how powerful a story can be. Why is this? Joseph Campbell: the storyteller Joseph Campbell was a master, indeed epic, storyteller — epic in that he attempted to tell the human story: from the Paleolithic Great Hunt and animal deities adorning the walls and ceilings of deep, blacker than midnight caves to the shift in stories; to the heavens and the movement of the Sun, Moon, planets and stars. These are stories that continue to influence our contemporary mythic and secular traditions. He cross-referenced stories from around the globe, finding similar patterns and symbology from culture to culture and along that timeline from the First Storytellers to today. He saw the problem we’re still experiencing as these different story traditions — with no new horizons beyond which to populate with our enemies and monsters — crash and grind against each other in their insistence that our cultural stories, our myths, are inherently different instead of differently dressed. Campbell’s work found an audience with the publication of The Hero with a Thousand Faces  in 1949 and his revision of that work in 1968, but it wasn’t until the release of Joseph Campbell and the Power of Myth with Bill Moyers  in June of 1988, eight months after Campbell died, that his name and work gained popular attention. I remember first seeing the advertisement for The Power of Myth  on PBS. I had always been interested in mythology, but that promo hit me with the force of a “Once upon a time,” to a child. From there he charmed me, and countless others, with the story he had to tell: a story in which Moses, Jesus, and Mohammed — traditions still at odds with each other and within themselves — all play a similar role in relaying from the deepest wisdom of our shared humanity a similar message. A story for the world His storytelling resonated then and continues to resonate today.  As the Rights and Permissions Manager of the Joseph Campbell Foundation, I negotiate and curate contracts for translations of Campbell’s print works and am in the unique position of seeing that resonance in action around the world. When I first began my tenure in rights and permissions in 2016, I oversaw forty-three contracts of published translations covering sixteen languages. Today, JCF has ninety-four contracts of published translations in twenty-four languages with twenty-nine more translations in production , including  five additional languages .   I should note here that Campbell’s premier title, The Hero with a Thousand Faces , alone has been translated into twenty-seven languages. No country sells more of Campbell’s work than Mainland China, followed by the multi-country Spanish market and the Russian Federation. Other languages added in the past eight years include Arabic, Japanese, German, Bulgarian, Ukrainian, Lithuanian, Hungarian, Vietnamese, Serbian, and more.  These impressive and growing numbers are not the result of any particular effort on the part of JCF. Publishers, whose mission, of course, is to sell books and make money, come to us  to ask if the rights to this or that title are available. Joseph Campbell’s work sells itself, and one can only imagine that the reason for this is his primary message of the unity of humankind in the intersections and similarities of our cultural stories. People the world over are saying “Yes!” to a message which continues to be shared thirty-six years after Campbell died.  People the world over are saying “Yes!” to a message which continues to be shared thirty-six years after Campbell died. A story for the future Campbell did not live to see the conclusion of his epic “Once upon a time,” and neither, in all probability, will we. But he did foretell where this story, our story, needs to go: The only myth that’s going to be worth thinking about in the immediate future is one that’s talking about the planet … and everybody on it. That’s my main thought for what the future myth is going to be … the society of the planet … You don’t see any divisions there of nations or states or anything of the kind. This might be the symbol for the new mythology to come. That is the country that we are going to be celebrating, and those are the people we are one with. ( The Power of Myth 41) I can’t think of a more important conclusion to this story: E pluribus unum — Out of many, one. Though the motto of the United States, this phrase embodies the democratic ideal which Campbell expresses so well in Creative Mythology: The Masks of God, Volume 4: There are today no horizons, no mythogenetic zones. Or rather, the mythogenetic zone is the individual heart. Individualism and spontaneous pluralism—the free association of men and women of like spirit, under protection of a secular, rational state with no pretensions to divinity—are in the modern world the only honest possibilities: each the creative center of authority for himself, in Cusanus’s circle without circumference whose center is everywhere, and where each is the focus of God’s gaze. (645) Joseph Campbell would be pleased that his work, his epic story, played a role in guiding us toward such an outcome. MythBlast authored by: Michael Lambert has worked with Joseph Campbell Foundation since 2002, first as a moderator of the Conversations of a Higher Order forums (where he was known as Clemsy), and more recently managing the foundation's rights and permissions program, protecting and licensing Campbell and JCF's copyright and trademark material. From 1989 until 2016, he taught in the Gloversville, New York public schools, including using the Hero's Journey® as a central theme of a college preparation English course for high school seniors. He can be reached regarding licensing of rights and permissions at rights@jcf.org This MythBlast was inspired by  The Power of Myth  Episode 3, and Romance of the Grail Latest Podcast In Episode 34, " Primitive Rites & Traditions ", Joseph Campbell speaks at the Esalen Institute in 1971. During the lecture, he interacts with participants about the importance and significance of rites and traditions in early mythologies. Host, Bradley Olson introduces the lecture, and offers commentary at the end. Listen Here This Week's Highlights "There are today no horizons, no mythogenetic zones. Or rather, the mythogenetic zone is the individual heart. Individualism and spontaneous pluralism—the free association of men and women of like spirit, under protection of a secular, rational state with no pretensions to divinity—are in the modern world the only honest possibilities: each the creative center of authority for himself, in Cusanus’s circle without circumference whose center is everywhere, and where each is the focus of God’s gaze." -- Joseph Campbell Creative Mythology , 645 Myth and Ritual (see more videos) Subscribe to the MythBlast Newsletter

Gods within Joseph Campbell had a vision of an independent “science of myth,” a discipline of depth mythologizing which could stand on its own academic legs. Rather than being relegated to literary, anthropological, and archeological disciplines, Campbell wanted to ground myth on its own mythic substance while privileging a depth-psychological approach. Especially leaning on Carl Jung, Campbell comes again and again to a fundamental insight about the universality of myth— the archetypal figures of myth and legend correspond to psychological factors that are at work in the depths of the collective unconscious mind : “And this is one way of saying that in all of us, in our human activities, deities are operating” ( Romance of the Grail 152). Whenever a human action shines with the power of the archetypal, it has been transfigured by the power of myth. Archetypal images mediate both outer and inner realities. They constitute a psycho-physical medium of consciousness, indispensable to the cognitive function of the symbolic and its capacity to disclose the reality of the world.  Logos vs. mythos Images are not outside of language, not even outside verbal communication. For there is a direct relation between images and their meaning; they belong together as integrated wholes in the symbolic order. When we hear a foreign language, for example, we may have the jarring experience of hearing sounds without meaningful images attached to them. Without the resonance of images in our soul, we could not hear the song of meaning in the vibrations of human thought. As Martin Heidegger put it, “Language itself is poetry in the essential sense,” ( Poetry, Language, Thought 72) that is, in the sense that language can reveal the essence of things. Hence, he explains: “Language is not poetry because it is primal poesy; rather, poesy takes place in language because language preserves the original nature of poetry” (72). Rather than external opposites, mythological images are internal to words, as mythos  to logos  and logos  to mythos , in the full concept of mythology . We know that “non-verbal” images have the power to speak louder than words. As structures of signification, archetypal images are core channels of meaning and imagination; they constitute the world wide web of our symbolic life as a species.  Archetypal images retrace the order of the collective unconscious; they express the cultural forms of a collective consciousness which casts its shadow on the reality of the social field where it generally becomes unconscious. The collective consciousness and the collective unconscious are one and the same. Mythic images both hide and reveal the subterranean movement of the universal in the order of conscious thought, a movement that unleashes the power of the creative imagination. Combining the literal with the metaphorical into a single force, it is in the nature of the mythic to become historic.  Mythic images both hide and reveal the subterranean movement of the universal in the order of conscious thought, a movement that unleashes the power of the creative imagination.  The crucible of mytho-history Mythic images mediate between the literal and metaphoric, the manifest and latent, the ghostly and the real, in the virtual medium of psychic in existence. For the mythic only “exists” inside the historic. Mythic images are thus historic self-elucidations of the human spirit, caught between the metaphoricity of language and the literalism of fact.  The mythic and the literal are thus not external factors opposed to each other in fixed hierarchy. The metaphorical is not better than the literal and vice versa; one should not be on top of the other, as good is supposed to rule over evil, right over wrong, better over worse. Adapting the words of Jacques Derrida: “It is not, therefore, a matter of inverting the literal meaning and the figurative meaning but of determining the ‘literal’ meaning of [the mythic image] as metaphoricity itself” ( Of Grammatology 15). The mythic image expresses this metaphoricity of the literal itself, which opens up new horizons of meaning and archetypal vision. Dehumanizing mythology The human soul as human language, the archetypal Logos, which includes the mathematical and cognitive dimensions, has a demonstrably inhuman reach into the secrets of Nature. This very inhumanity at the same time allows us to peer into the unfathomable workings of nature as revealed by quantum physics, for example.  To speak of the archetypal, therefore, is to lay bare our naked inhumanity. For archetypes come to embody the best and the worst of what humans can do to one another, other creatures, and the environment. In the same vein, James Hillman too was compelled to speak of the “dehumanizing” effect of archetypal experience in general. For better or worse, the archetypal power of the mythic image comes to life in the deeds and misdeeds of human history.  The transparency of the transcendent Campbell had a beautiful way of expressing this opening of the mythic dimension. Rather than the opacity of the black and white, he spoke of achieving a certain transparency to the transcendent . To this purpose, he bid us look to artists for “These people can look past the broken symbols of the present and begin to forge new working images, images that are transparent to transcendence” ( Pathways to Bliss 20). In their disclosure of archetypal truth, myths are guides and guide posts to help us light our way. The power of their created works is to reawaken our capacity for mythic vision out of the primeval void of the collective unconscious. Artists are thus specialists in the deployment of the symbolic dimension of myth in the light of what is true; we are molders and shapers of the transparency of language to the shattering experience of archetypal truth.  “Thus in the work it is truth, not only something true, that is at work” (Heidegger 54). It is the archetype of the Logos  or the “Holy Ghost” or Spirit of Truth that is also at work in mythological creation. The event of truth in the work of art goes beyond the aesthetic experience of myth.  The aesthetic experience is itself made transparent to the operation of the transcendent function of truth, or logos, through which we as human beings evolve. Mythos and logos are not binary opposites or mortal enemies. In their togetherness alone mythos and logos complete the archetypal pattern of true mythology in the crucible of myth and history. Rather than aestheticizing myth in an imaginary universe divorced from truth, true mythology ( vera narratio ) emanates from “Its Root Ancient Truth,” as the Maya Popol Wuh  has it in its opening pages of creation. The power of myth, therefore, pushes toward the creation of new worlds of truth in time. Rather than a fixed essence, existential truth grows and develops in time. So what Heidegger writes about art is in every sense applicable to the power of true myth defined as: “the creative preserving of truth in the work. Art then is the becoming and happening of truth ” ( Poetry, Language, Thought 69). The transcendence of this event of truth is the real power that sets us free. Rather than correctness or adequation to a thing, the concept of truth in the existential sense becomes a concept of freedom. Truth as freedom in mythic creation opens the creative space in which we learn to become true  ourselves. In touch with the event of truth in myth, we experience the transcendence of creative being itself as the spirit of our authentic selves. MythBlast authored by: Norland Téllez is an award-winning writer and animation director who currently teaches Animation and Character Design courses at Otis College of Art and Design, Cal State Fullerton. He is also conducting a Life Drawing Lab at USC School of Cinematic Arts. He earned his Ph.D. from Pacifica Graduate Institute in 2009 with a dissertation on the Popol-Wuh of the K’iche’ Maya, which he is currently translating and illustrating in its archetypal dimensions as the Wisdom of the Peoples. You can learn more at norlandtellez.com . This MythBlast was inspired by  The Power of Myth  Episode 3, and Romance of the Grail Latest Podcast In this bonus episode, Campbell answers questions following his 1971 lecture, "Primitive Rites & Traditions", at Esalen Institute. He first speaks about the differences between male and female rites in various times and places and then gives an overview of his interpretation of the meaning of the "Virgin Birth". Listen Here This Week's Highlights “The logics of image thinking and of verbal thinking are two very different logics. I’m more and more convinced that there is, as it were, a series of archetypes which are psychologically grounded, which just have to operate, but in whatever field is available to them. In the myths, they are represented pictorially. There’s a big distinction to be made between the impact of the image, and the intellectual and social interpretation and application of the image.” -- Joseph Campbell Myth and Meaning , 27 The Dynamic of Life (see more videos) Subscribe to the MythBlast Newsletter