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Joseph Campbell and Power of Myth
小懈谢邪褌邪 薪邪 屑懈褌邪
袣薪懈谐邪 蟹邪 懈褋褌懈薪褋泻邪褌邪 褋褗褖薪芯褋褌 薪邪 褔芯胁械泻邪 芯褌 写褉械胁薪芯褋褌褌邪 写芯 薪邪褕懈 写薪懈, 泻芯褟褌芯 薪邪屑懈褉邪 芯褌褉邪卸械薪懈械 胁 屑懈褌芯胁械褌械, 褎芯谢泻谢芯褉邪 懈 褋褗胁褉械屑械薪薪邪褌邪 锌芯锌泻褍谢褌褍褉邪.
袠 褉邪褟褌, 懈 邪写褗褌 褋邪 胁 薪邪褋, 懈 胁褋懈褔泻懈 斜芯谐芯胁械 褋邪 褋褗褖芯 胁褗褌褉械 胁 薪邪褋. 袧懈械 薪芯褋懈屑 胁 褋械斜械 褋懈 胁褋懈褔泻懈 斜芯谐芯胁械, 胁褋懈褔泻懈 薪械斜械褋邪, 胁褋懈褔泻懈 褋胁械褌芯胁械. 孝械 锌褉械写褋褌邪胁谢褟胁邪褌 褍谐芯谢械屑械薪懈 褋褗薪芯胁懈写械薪懈褟, 邪 褋褗薪芯胁懈写械薪懈褟褌邪 褋邪 锌褉芯褟胁谢械薪懈褟 胁 芯斜褉邪蟹 薪邪 械薪械褉谐懈懈褌械 胁 薪邪褕械褌芯 褌褟谢芯, 泻芯懈褌芯 褋邪 胁 泻芯薪褎谢懈泻褌. 孝芯胁邪 锌褉械写褋褌邪胁谢褟胁邪 屑懈褌褗褌.
袦懈褌褗褌 械 锌褉芯褟胁谢械薪懈械 薪邪 械薪械褉谐懈懈褌械 薪邪 褉邪蟹谢懈褔薪懈褌械 芯褉谐邪薪懈 胁 薪邪褕械褌芯 褌褟谢芯, 泻芯懈褌芯 褋邪 胁 泻芯薪褎谢懈泻褌 锌芯屑械卸写褍 褋懈, 锌芯写 褎芯褉屑邪褌邪 薪邪 褋懈屑胁芯谢懈褔械薪 懈谢懈 屑械褌邪褎芯褉懈褔械薪 芯斜褉邪蟹.
袧械 屑芯卸械 写邪 褋械 泻邪卸械, 褔械 邪斜褋芯谢褞褌薪懈褟褌 卸懈胁芯褌 懈屑邪 褑械谢, 蟹邪褖芯褌芯 鈥� 锌芯谐谢械写薪懈 胁褋械胁褗蟹屑芯卸薪懈褌械 懈 薪邪泄-褉邪蟹谢懈褔薪懈 褑械谢懈, 泻芯懈褌芯 懈屑邪 褌芯泄 锌芯 褑械谢懈褟 褋胁褟褌. 袧芯 斜懈 屑芯谐谢芯 写邪 褋械 泻邪卸械, 褔械 胁褋褟泻邪 懈薪泻邪褉薪邪褑懈褟 泻褉懈械 胁 褋械斜械 褋懈 芯锌褉械写械谢械薪懈 胁褗蟹屑芯卸薪芯褋褌懈 懈 蟹邪谢芯卸斜懈, 邪 屑懈褋懈褟褌邪 薪邪 卸懈胁芯褌邪 械 写邪 芯褋褗褖械褋褌胁懈 褌芯蟹懈 蟹邪谢芯卸械薪 锌芯褌械薪褑懈邪谢. 袣邪泻 褋褌邪胁邪 褌芯胁邪? 袦芯褟褌 芯褌谐芯胁芯褉 械: 鈥炐⌒恍敌葱残靶� 谐谢邪褋邪 薪邪 褋褗褉褑械褌芯 褋懈鈥�.
袙 褌械斜 械 褋褌邪械薪芯 薪械褖芯, 泻芯械褌芯 蟹薪邪械 泻芯谐邪 褋懈 胁 褑械薪褌褗褉邪, 泻芯谐邪 褋懈 薪邪 锌褉邪胁 锌褗褌 懈 泻芯谐邪 薪邪 锌芯谐褉械褕械薪. 些芯屑 褋胁褗褉薪械褕 芯褌 锌褉邪胁懈褟 锌褗褌, 蟹邪 写邪 锌械褔械谢懈褕 锌邪褉懈 薪邪锌褉懈屑械褉, 卸懈胁芯褌褗褌 褌懈 谐褍斜懈 褋屑懈褋褗谢. 袗 邪泻芯 芯褋褌邪薪械褕 胁 褑械薪褌褗褉邪, 薪邪 锌褉邪胁懈褟 锌褗褌, 屑邪泻邪褉 懈 写邪 屑懈蟹械褉褋褌胁邪褕, 锌邪泻 褖械 斜褗写械褕 褖邪褋褌谢懈胁.
袛薪械褋 械写懈薪褋褌胁械薪邪褌邪 屑懈褌芯谢芯谐懈褟, 泻芯颅褟褌芯 褌褉褟斜胁邪 写邪 械 胁 褋懈谢邪, 械 屑懈褌芯谢芯谐懈褟褌邪 薪邪 锌谢邪薪械褌邪褌邪 鈥� 邪 薪懈械 薪褟屑邪屑械 褌邪泻邪胁邪 屑懈褌芯谢芯谐懈褟. 袧邪泄-斜谢懈蟹泻芯褌芯 薪械褖芯, 蟹邪 泻芯械褌芯 屑芯卸械 写邪 褋械 泻邪卸械, 褔械 械 屑懈褌芯谢芯谐懈褟 薪邪 锌谢邪薪械褌邪褌邪, 械 斜褍写懈蟹屑褗褌, 泻芯泄褌芯 谐谢械写邪 薪邪 胁褋懈褔泻懈 褋褗褖械褋褌胁邪 泻邪褌芯 薪邪 袘褍写邪 褋褗褖械褋褌胁邪. 袝写懈薪褋褌胁械薪懈褟褌 锌褉芯斜谢械屑 械, 褔械 褌芯胁邪 褌褉褟斜胁邪 写邪 斜褗写械 锌褉懈蟹薪邪褌芯 芯褌 胁褋懈褔泻懈. 袧懈褖芯 锌芯胁械褔械. 袟邪写邪褔邪褌邪 械 褋邪屑芯 写邪 褋械 蟹薪邪械 褌芯 懈 写邪 褋械 写械泄褋褌胁邪 褌邪泻邪, 褋褟泻邪褕 胁褋懈褔泻懈 褋褗褖械褋褌胁邪 褋邪 褋胁褗褉蟹邪薪懈 胁 械写薪芯 斜褉邪褌褋褌胁芯.
袠 褉邪褟褌, 懈 邪写褗褌 褋邪 胁 薪邪褋, 懈 胁褋懈褔泻懈 斜芯谐芯胁械 褋邪 褋褗褖芯 胁褗褌褉械 胁 薪邪褋. 袧懈械 薪芯褋懈屑 胁 褋械斜械 褋懈 胁褋懈褔泻懈 斜芯谐芯胁械, 胁褋懈褔泻懈 薪械斜械褋邪, 胁褋懈褔泻懈 褋胁械褌芯胁械. 孝械 锌褉械写褋褌邪胁谢褟胁邪褌 褍谐芯谢械屑械薪懈 褋褗薪芯胁懈写械薪懈褟, 邪 褋褗薪芯胁懈写械薪懈褟褌邪 褋邪 锌褉芯褟胁谢械薪懈褟 胁 芯斜褉邪蟹 薪邪 械薪械褉谐懈懈褌械 胁 薪邪褕械褌芯 褌褟谢芯, 泻芯懈褌芯 褋邪 胁 泻芯薪褎谢懈泻褌. 孝芯胁邪 锌褉械写褋褌邪胁谢褟胁邪 屑懈褌褗褌.
袦懈褌褗褌 械 锌褉芯褟胁谢械薪懈械 薪邪 械薪械褉谐懈懈褌械 薪邪 褉邪蟹谢懈褔薪懈褌械 芯褉谐邪薪懈 胁 薪邪褕械褌芯 褌褟谢芯, 泻芯懈褌芯 褋邪 胁 泻芯薪褎谢懈泻褌 锌芯屑械卸写褍 褋懈, 锌芯写 褎芯褉屑邪褌邪 薪邪 褋懈屑胁芯谢懈褔械薪 懈谢懈 屑械褌邪褎芯褉懈褔械薪 芯斜褉邪蟹.
袧械 屑芯卸械 写邪 褋械 泻邪卸械, 褔械 邪斜褋芯谢褞褌薪懈褟褌 卸懈胁芯褌 懈屑邪 褑械谢, 蟹邪褖芯褌芯 鈥� 锌芯谐谢械写薪懈 胁褋械胁褗蟹屑芯卸薪懈褌械 懈 薪邪泄-褉邪蟹谢懈褔薪懈 褑械谢懈, 泻芯懈褌芯 懈屑邪 褌芯泄 锌芯 褑械谢懈褟 褋胁褟褌. 袧芯 斜懈 屑芯谐谢芯 写邪 褋械 泻邪卸械, 褔械 胁褋褟泻邪 懈薪泻邪褉薪邪褑懈褟 泻褉懈械 胁 褋械斜械 褋懈 芯锌褉械写械谢械薪懈 胁褗蟹屑芯卸薪芯褋褌懈 懈 蟹邪谢芯卸斜懈, 邪 屑懈褋懈褟褌邪 薪邪 卸懈胁芯褌邪 械 写邪 芯褋褗褖械褋褌胁懈 褌芯蟹懈 蟹邪谢芯卸械薪 锌芯褌械薪褑懈邪谢. 袣邪泻 褋褌邪胁邪 褌芯胁邪? 袦芯褟褌 芯褌谐芯胁芯褉 械: 鈥炐⌒恍敌葱残靶� 谐谢邪褋邪 薪邪 褋褗褉褑械褌芯 褋懈鈥�.
袙 褌械斜 械 褋褌邪械薪芯 薪械褖芯, 泻芯械褌芯 蟹薪邪械 泻芯谐邪 褋懈 胁 褑械薪褌褗褉邪, 泻芯谐邪 褋懈 薪邪 锌褉邪胁 锌褗褌 懈 泻芯谐邪 薪邪 锌芯谐褉械褕械薪. 些芯屑 褋胁褗褉薪械褕 芯褌 锌褉邪胁懈褟 锌褗褌, 蟹邪 写邪 锌械褔械谢懈褕 锌邪褉懈 薪邪锌褉懈屑械褉, 卸懈胁芯褌褗褌 褌懈 谐褍斜懈 褋屑懈褋褗谢. 袗 邪泻芯 芯褋褌邪薪械褕 胁 褑械薪褌褗褉邪, 薪邪 锌褉邪胁懈褟 锌褗褌, 屑邪泻邪褉 懈 写邪 屑懈蟹械褉褋褌胁邪褕, 锌邪泻 褖械 斜褗写械褕 褖邪褋褌谢懈胁.
袛薪械褋 械写懈薪褋褌胁械薪邪褌邪 屑懈褌芯谢芯谐懈褟, 泻芯颅褟褌芯 褌褉褟斜胁邪 写邪 械 胁 褋懈谢邪, 械 屑懈褌芯谢芯谐懈褟褌邪 薪邪 锌谢邪薪械褌邪褌邪 鈥� 邪 薪懈械 薪褟屑邪屑械 褌邪泻邪胁邪 屑懈褌芯谢芯谐懈褟. 袧邪泄-斜谢懈蟹泻芯褌芯 薪械褖芯, 蟹邪 泻芯械褌芯 屑芯卸械 写邪 褋械 泻邪卸械, 褔械 械 屑懈褌芯谢芯谐懈褟 薪邪 锌谢邪薪械褌邪褌邪, 械 斜褍写懈蟹屑褗褌, 泻芯泄褌芯 谐谢械写邪 薪邪 胁褋懈褔泻懈 褋褗褖械褋褌胁邪 泻邪褌芯 薪邪 袘褍写邪 褋褗褖械褋褌胁邪. 袝写懈薪褋褌胁械薪懈褟褌 锌褉芯斜谢械屑 械, 褔械 褌芯胁邪 褌褉褟斜胁邪 写邪 斜褗写械 锌褉懈蟹薪邪褌芯 芯褌 胁褋懈褔泻懈. 袧懈褖芯 锌芯胁械褔械. 袟邪写邪褔邪褌邪 械 褋邪屑芯 写邪 褋械 蟹薪邪械 褌芯 懈 写邪 褋械 写械泄褋褌胁邪 褌邪泻邪, 褋褟泻邪褕 胁褋懈褔泻懈 褋褗褖械褋褌胁邪 褋邪 褋胁褗褉蟹邪薪懈 胁 械写薪芯 斜褉邪褌褋褌胁芯.
368 pages, Hardcover
First published June 1, 1988
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About the author
Joseph Campbell
422听books5,920听followersJoseph Campbell was an American author and teacher best known for his work in the field of comparative mythology. He was born in New York City in 1904, and from early childhood he became interested in mythology. He loved to read books about American Indian cultures, and frequently visited the American Museum of Natural History in New York, where he was fascinated by the museum's collection of totem poles.
Campbell was educated at Columbia University, where he specialized in medieval literature, and continued his studies at universities in Paris and Munich. While abroad he was influenced by the art of Pablo Picasso and Henri Matisse, the novels of James Joyce and Thomas Mann, and the psychological studies of Sigmund Freud and Carl Jung. These encounters led to Campbell's theory that all myths and epics are linked in the human psyche, and that they are cultural manifestations of the universal need to explain social, cosmological, and spiritual realities. 鈥�
After a period in California, where he encountered John Steinbeck and the biologist Ed Ricketts, he taught at the Canterbury School, and then, in 1934, joined the literature department at Sarah Lawrence College, a post he retained for many years. During the 40s and '50s, he helped Swami Nikhilananda to translate the Upanishads and The Gospel of Sri Ramakrishna. He also edited works by the German scholar Heinrich Zimmer on Indian art, myths, and philosophy. In 1944, with Henry Morton Robinson, Campbell published A Skeleton Key to Finnegans Wake. His first original work, The Hero with a Thousand Faces, came out in 1949 and was immediately well received; in time, it became acclaimed as a classic. In this study of the "myth of the hero," Campbell asserted that there is a single pattern of heroic journey and that all cultures share this essential pattern in their various heroic myths. In his book he also outlined the basic conditions, stages, and results of the archetypal hero's journey.鈥�
Throughout his life, he traveled extensively and wrote prolifically, authoring many books, including the four-volume series The Masks of God, Myths to Live By, The Inner Reaches of Outer Space and The Historical Atlas of World Mythology. Joseph Campbell died in 1987. In 1988, a series of television interviews with Bill Moyers, The Power of Myth, introduced Campbell's views to millions of people.鈥�
Campbell was educated at Columbia University, where he specialized in medieval literature, and continued his studies at universities in Paris and Munich. While abroad he was influenced by the art of Pablo Picasso and Henri Matisse, the novels of James Joyce and Thomas Mann, and the psychological studies of Sigmund Freud and Carl Jung. These encounters led to Campbell's theory that all myths and epics are linked in the human psyche, and that they are cultural manifestations of the universal need to explain social, cosmological, and spiritual realities. 鈥�
After a period in California, where he encountered John Steinbeck and the biologist Ed Ricketts, he taught at the Canterbury School, and then, in 1934, joined the literature department at Sarah Lawrence College, a post he retained for many years. During the 40s and '50s, he helped Swami Nikhilananda to translate the Upanishads and The Gospel of Sri Ramakrishna. He also edited works by the German scholar Heinrich Zimmer on Indian art, myths, and philosophy. In 1944, with Henry Morton Robinson, Campbell published A Skeleton Key to Finnegans Wake. His first original work, The Hero with a Thousand Faces, came out in 1949 and was immediately well received; in time, it became acclaimed as a classic. In this study of the "myth of the hero," Campbell asserted that there is a single pattern of heroic journey and that all cultures share this essential pattern in their various heroic myths. In his book he also outlined the basic conditions, stages, and results of the archetypal hero's journey.鈥�
Throughout his life, he traveled extensively and wrote prolifically, authoring many books, including the four-volume series The Masks of God, Myths to Live By, The Inner Reaches of Outer Space and The Historical Atlas of World Mythology. Joseph Campbell died in 1987. In 1988, a series of television interviews with Bill Moyers, The Power of Myth, introduced Campbell's views to millions of people.鈥�
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June 25, 2007
I really do think that this should be required reading in high school, everywhere. Or beyond. Just in general. I read it in preperation for my AP year, and it really helps you to open your eyes quite a bit. Does Joe Campbell like to stretch his points? Yes. Are some of his ideas and allusions a little far fetched? Absolutely. Will you roll your eyes a few times? Of course! Unless you are more starry eyed than even I was.
However. What he says on the subject of myth and our current culture is so true, and so insightful, that I think that everyone should pause to think about it. The changes in our cultural upbringing are so profound and Joe Campbell really helps to explain how and why that happened and what that does to your psyche, and spirit. Just as a brief example: What /do/ we do without that moment that tells us that we're an adult now, and it is time to take on the behavior of that part of our tale? We have our current generation of 30 somethings that still dress like teenagers, go to rock concerts, and still think that having 'commitment issues' is cool. Why do people spend so much time trying to 'find themselves' now? Partially due to the lack of a cohensive culture and unit that people can base off of. I would argue that his observations on the loss of myth and it's effects on a society are quite valid. The book is an interview, and his voice is so compelling. It's not hard to get behind a lot of his opinions. You want to. It's not necessarily a wholly bad or a wholly good thing, but it says so much about our culture. I guarantee you that this book will present you with several thoughts you might not have had, or thought in depth about before. Really, I think everyone should read this at least once.
However. What he says on the subject of myth and our current culture is so true, and so insightful, that I think that everyone should pause to think about it. The changes in our cultural upbringing are so profound and Joe Campbell really helps to explain how and why that happened and what that does to your psyche, and spirit. Just as a brief example: What /do/ we do without that moment that tells us that we're an adult now, and it is time to take on the behavior of that part of our tale? We have our current generation of 30 somethings that still dress like teenagers, go to rock concerts, and still think that having 'commitment issues' is cool. Why do people spend so much time trying to 'find themselves' now? Partially due to the lack of a cohensive culture and unit that people can base off of. I would argue that his observations on the loss of myth and it's effects on a society are quite valid. The book is an interview, and his voice is so compelling. It's not hard to get behind a lot of his opinions. You want to. It's not necessarily a wholly bad or a wholly good thing, but it says so much about our culture. I guarantee you that this book will present you with several thoughts you might not have had, or thought in depth about before. Really, I think everyone should read this at least once.
September 30, 2015
The Power of Myth explores so much more than myth. It delves into the essence of life itself.
Joseph Campbell was mythologist, professor, writer, lecturer, historian...he was so much. His wealth of knowledge on faith, philosophy and humanity was astounding. He has left us, but he has left behind a body of work, a legacy of compassion and understanding for us and future generations. Thanks to this interview, conducted by journalist Bill Moyers, we have an encapsulated version of his teachings from Campbell's own mouth. The interview was and has been broadcast on PBS stations since the late '80s and includes some nice visuals, however, it's not necessary to view. This audiobook suffices.
You get some of what you'd expect from a title such as The Power of Myth: Heroes and legends from traditional sources such as the epic Greek poems and Norse gods; origin stories from Native America and Africa. But you also get Star Wars. The interview having been conducted at George Lucas' Skywalker Ranch, some of the discussion spoke on the use of mythical archetypes, which became intrinsic to the success of the movie's popularity. After all, where would Luke be without the Force, and what is the Force but faith?
Yes, religion goes hand in hand with mythology. In many, or most, cases it is one and the same. Campbell's take on religion is refreshing. Hearing him speak on the various kinds of world religions, their differences and even more so their similarities, is enlightening.
When I first saw The Power of Myth on tv, I was only interested in the Star Wars material and the more fantastical elements of mythology, the bits about the gods and monsters. Today, while listening to the discussion, I'm most interested in the aspects of the birth, life and death cycle and of faith. Not that I'm any more religious than the atheist teen I once was, but these are the everyman topics. It is the human experience that most enthralls me now. Luckily for young me and middle-aged me (and probably old me), there's a little something in The Power of Myth for all.
Joseph Campbell was mythologist, professor, writer, lecturer, historian...he was so much. His wealth of knowledge on faith, philosophy and humanity was astounding. He has left us, but he has left behind a body of work, a legacy of compassion and understanding for us and future generations. Thanks to this interview, conducted by journalist Bill Moyers, we have an encapsulated version of his teachings from Campbell's own mouth. The interview was and has been broadcast on PBS stations since the late '80s and includes some nice visuals, however, it's not necessary to view. This audiobook suffices.
You get some of what you'd expect from a title such as The Power of Myth: Heroes and legends from traditional sources such as the epic Greek poems and Norse gods; origin stories from Native America and Africa. But you also get Star Wars. The interview having been conducted at George Lucas' Skywalker Ranch, some of the discussion spoke on the use of mythical archetypes, which became intrinsic to the success of the movie's popularity. After all, where would Luke be without the Force, and what is the Force but faith?
Yes, religion goes hand in hand with mythology. In many, or most, cases it is one and the same. Campbell's take on religion is refreshing. Hearing him speak on the various kinds of world religions, their differences and even more so their similarities, is enlightening.
When I first saw The Power of Myth on tv, I was only interested in the Star Wars material and the more fantastical elements of mythology, the bits about the gods and monsters. Today, while listening to the discussion, I'm most interested in the aspects of the birth, life and death cycle and of faith. Not that I'm any more religious than the atheist teen I once was, but these are the everyman topics. It is the human experience that most enthralls me now. Luckily for young me and middle-aged me (and probably old me), there's a little something in The Power of Myth for all.
October 11, 2020
I have bought this wonderful machine鈥攁 computer. Now I am rather an authority on gods, so I identified the machine鈥攊t seems to me to be an Old Testament god with a lot of rules and no mercy.
Joseph Campbell鈥檚 Hero with a Thousand Faces is a book that, for better or worse, will forever change how you see the world. Once you read his analysis of the monomyth, the basic outline of mythological stories, you find it everywhere. It鈥檚 maddening sometimes. Now I can鈥檛 watch certain movies without analyzing them in terms of Campbell鈥檚 outline.
But that book had another lasting effect on me. Campbell showed that these old myths and stories, even if you don鈥檛 believe them literally鈥攊ndeed, he encourages you not to鈥攕till hold value for us. In our sophisticated, secular society, we can still learn from these ancient tales of love, adventure, magic, monsters, heroes, death, rebirth, and transcendence.
This book is a transcription of conversations between Campbell and Bill Moyers, made for a popular TV series. It isn鈥檛 exactly identical with the series, but there鈥檚 a lot of overlap. Moyers is interested in Campbell for seemingly the same reason I am: to find a value for myths and religion without the need for dogmatism or provinciality.
The book is mainly focused on Campbell鈥檚 philosophy of life, but many subjects are touched upon in these conversations. Campbell was, in his own words, a generalist, so you will find passages in here that will annoy nearly anybody. (A good definition of a generalist is somebody who can irritate specialists in many different fields.) Personally, I find Campbell most irritating when he talks about how bad the world is nowadays since people don鈥檛 have enough myths to live by. It seems obvious to me that the contemporary world, more secular than ever before, is also better off than ever before (Trump notwithstanding).
Campbell sometimes shows himself to be a sloppy scholar, such as his quoting of a letter by Chief Seattle, now widely believed to be fake. And I certainly don鈥檛 agree with his adoption of Jung鈥檚 psychology, which is hardly scientific. Indeed, to reduce old myths to Jung鈥檚 psychological system is merely to translate one myth into another. Perhaps Jung鈥檚 myth is easier to identify with nowadays, but I reject any claim of scientific accuracy. In sum, there is much to criticize in Campbell鈥檚 scholarly and academic approach.
Yet his general message鈥攖hat myths and religions can be made valuable even for contemporary nonbelievers鈥攈as a special relevance for me. I grew up in an entirely nonreligious household, and I鈥檓 thankful for that. Nevertheless, I sometimes wonder whether I have missed out on something precious. Religious is as near to a human universal as you are likely to find, and I have no experience with it. Often I find myself reading religious books, exploring spiritual practices, and hanging around cathedrals. Although many beliefs and practices repel me, some I find beautiful, and I am fitfully filled with envy at the tranquility and fortitude that some practitioners seem to derive from their faith.
Campbell has been most valuable to me in his ability interpret religions metaphorically, and his insistence that they still have value. Reading Campbell helped me to clarify many of the things I have been thinking and wondering about lately, so I can鈥檛 help mixing up my own reflections with Campbell鈥檚. Indeed, there might be more of my opinions in this review than Campbell, but here it goes.
One of the main lessons that art, philosophy, and religion teach us is that society imposes upon us superficial values. Wealth, attractiveness, sex, coolness, success, respectability鈥攖hese are the values of society. And it鈥檚 no wonder. The economy doesn鈥檛 function well unless we strive to accumulate wealth; competition for mates creates a need for standards of beauty; cultural, political, and economic power is distributed hierarchically, and there are rules of behavior to differentiate the haves from the have-nots. In short, in a complex society these values are necessary鈥攐r at any rate inevitable.
But of course, these are the values of the game: the competition for mates, success, power, and wealth. In other words, they are values that differentiate how well you鈥檙e doing from your neighbor. In this way they are superficial鈥攎easuring you extrinsically rather than intrinsically. One of the functions of art, philosophy, and religion, as I see it, is to remind us of this, and to direct our attention to intrinsic values. Love, friendship, compassion, beauty, goodness, wisdom鈥攖hese are valuable in themselves, and give meaning and happiness to an individual life.
How many great stories pit one of these personal values against one of the social values? Love against respectability, friendship against coolness, wisdom against wealth, compassion against success. In comedy鈥攕tories with happy endings鈥攖he intrinsic value is harmonized with the social value. Consider Jane Austen鈥檚 novels. In the end, genuine love is shown to be compatible with social respectability. But this is often not true, as tragedy points out. In tragedy, the social value wins against the personal value. The petty feud between the Capulets and the Montagues prevents Romeo and Juliet from being together. Respectability wins over love. But the victory is hollow, since this respectability brings its adherents nothing but pain and conflict.
Art thus dramatizes this conflict to show us what is really valuable from what is only apparently so. Philosophy does this not through drama, but reason. (I'm not claiming this is all either art or philosophy does.) Religion does it through ritual. This, I think, is the advantage of religion: it is periodical, it is tied to your routine, and it involves the body and not just the mind. Every week and every day you go through a procedure to remind yourself of what is really worthwhile.
But these things can fail, and often do. Art and philosophy can become academic, stereotyped, or commercial. And religion can become just another social value, used to cloak earthly power in superficial sanctity. As Campbell points out during these interviews, religion must change as society changes, or it will lose its efficacy. To use Campbell鈥檚 terminology, the social function of myth can entirely replace its pedagogical function. In such cases, the myths and rituals only serve to strengthen the group identity, to better integrate individuals into the society. When this is taken too far鈥攁s Campbell believes it has nowadays鈥攖hen the social virtues are taught at the expense of the individual virtues, and the religion just becomes another worldly power.
Myths can become ineffective, not only due to society co-opting their power, but also because myths have a cosmological role that can quickly become outdated. This is where religion comes into conflict with science. As Campbell explains, one of the purposes of myths is to help us find our place in the universe and understand our relationship to the world around us. If the religion is based on an outdated picture of the world, it can鈥檛 do that effectively, since then it forces people to choose between connecting with contemporary thought or adhering to the faith.
For my part, I think the conflict between science and religion is ultimately sterile, since it is a conflict about beliefs, and beliefs are not fundamental to either.
When I enter a cathedral, for example, I don鈥檛 see an educational facility designed to teach people facts. Rather, I see a place carefully constructed to create a certain psychological experience: the shadowy interior, the shining golden altars, the benevolent faces of the saints, the colored light from the stained glass windows, the smell of incense, the howl of the organ, the echo of the priest鈥檚 voice in the cavernous interior, the sense of smallness engendered by the towering roof. There are beliefs about reality involved in the experience, but the experience is not reducible to those beliefs; rather, the beliefs form a kind of scaffolding or context to experience the divine presence.
Science, too, is not a system of beliefs, but a procedure for investigating the world. Theories are overturned all the time in science. The most respected scientists have been proven wrong. Scientific orthodoxy today might be outmoded tomorrow. Consequently, when scientists argue with religious people about their beliefs, I think they鈥檙e both missing the point.
So far we have covered Campbell鈥檚 social, pedagogical, and cosmological functions of myths. This leaves only his spiritual function: connecting us to the mystery of the world. This is strongly connected with mysticism. By mysticism, I mean the belief that there is a higher reality behind the visual world; that there is an invisible, timeless, eternal plain that supports the field of time and action; that all apparent differences are only superficial, and that fundamentally everything is one. Plotinus is one of the most famous mystics in Western history, and his system exemplifies this: the principal of existence, for him, is 鈥淭he One,鈥� which is only his name for the unknowable mystery that transcends all categories.
Now, from a rational perspective all this is hard to swallow. And yet, I think there is a very simple thought buried underneath all this verbiage. Mysticism is just the experience of the mystery of existence, the mystery that there is something instead of nothing. Science can explain how things work, but does not explain why these things are here in the first place. Stephen Hawking expressed this most memorably when he said: 鈥淓ven if there is only one possible unified theory, it is just a set of rules and equations. What is it that breathes fire into the equations and makes universe for them to describe?鈥�
It is arguably not a rational question鈥攎aybe not even a real question at all鈥攖o ask 鈥淲hy is there something rather than nothing?鈥� In any case, it is unanswerable. But I still often find myself filled with wonder that I exist, that I can see and hear things, that I have an identity, and that I am a part of this whole universe, so exquisite and vast. Certain things reliably connect me with this feeling: reading Hamlet, looking up at the starry sky, and standing in the Toledo Cathedral. Because it is not rational, I cannot adequately put it into words or analyze it; and yet I think the experience of mystery and awe is one of the most important things in life.
Since it is just a feeling, there is nothing inherently rational or anti-rational in it. I鈥檝e heard scientists, mystics, and philosophers describe it. Yes, they describe it in different terms, using different concepts, and give it different meaning, but all that is incidental. The feeling of wonder is the thing, the perpetual surprise that we exist at all. Campbell helps me to connect with and understand that, and for that reason I am grateful to him.
November 19, 2021
Stories Which We Share鈥� or Don鈥檛
Joseph Campbell spent most of his life promoting the positive, therapeutic, and restorative aspects of myth. His influence on culture and inter-cultural appreciation is tremendous. The effect of his writing on me over six decades is incalculable. But while Campbell was critical of those who would take myth and use it for harm - several totalitarian states are obvious targets - he was , I think, much more sanguine about the power of myth in his own country. This book, a series of interviews with a well-known American journalist, typifies the implicit 鈥榚xceptionalism鈥� that Campbell seems to have applied to the United States and its founding myths. I think he missed some important, and not very encouraging, conclusions.
According to Campbell, myths have no inherent meaning. This is, of course, remarkable, for a man who has devoted his life to the spreading of mythical knowledge. But it is crucial to an understanding of why and how myths are significant in our lives.
Myths do not explain what life is about, its purpose, or the structure of the psyche. They are a record of the spiritual experience of our forebears. This experience is beyond what language is capable of expressing. So, as with any poetry, myths are meant to commemorate and sometimes evoke that experience.
Myths are not a guide to life in general. They are certainly not directives intended to describe a good life, or a moral life, or a successful life. They are stories which are on hand as we need them and in which we can identify our own experience and from which it is possible to glean suggestions for action (Carl Jung called them the Collective Unconscious, with a different but compatible function). Myths, in other words, are timely advice offered by those long dead to those who will eventually join them.
Ritual is myth acted out, essentially a play. While myths are shared stories, rituals are shared activities in which stories of birth, development, decline, and death are embedded. Together myth and ritual are the foundations of culture and establish what we casually call society and its institutions of marriage, government, the military, education, justice, art, even things as mundane as our currency.
All myths are spiritual in character. Some myths and their associated rituals become embedded in the institutions of religion. These tend to be treated as sacred stories, that is, not just as stories of experience but as truths in themselves which must be defended against change and given fixed meanings. Thus they become dogmatic and are directive rather than suggestive. And since dogmatic religion is notoriously fractious, it tends to fragment rather than unite the larger society.
Fundamentalism takes dogmatic myth one step further and claims that such myth is not only true but the only truth worth considering. Such fundamentalism often is, but need not be, religious. The secular culture of the United States, for example, is fundamentalist in insisting that its particular form of government is sacred and must be protected at all costs from variation in the interpretation of founding (fundamental) texts. So the political history of the country is one of conflicting dogmatisms.
To say that America is a religious country seems to be confirmed by the commitment of a large proportion of its population to religious sects and denominations. Some see the decline in participation in religious ritual as indicating a decline in the influence of myth. On the contrary, the religion of America is America, that is what its citizens take as the America they want it to be. This secular religion is increasingly fundamentalist and has generated the growing factional stance of religious leaders and their congregations.
In short, America necessarily dogmatised its founding myths in order to create a country of law based on a written constitution. This is so to such an extreme degree that the only relationship among its various levels of government is through courts of law. Religion, overwhelmingly Christian, was an essential social glue uniting people across independent, widely separated, legal jurisdictions. But the overriding myth has been the American Way of Life with its virtues of life liberty and the pursuit of happiness. Religious congregations, churches, conferences and coalitions in America are political action groups within the secular religion.
That society does not function at all well when it is dependent upon the shared interpretation of a sacred text is historically fairly evident. No matter how congruent with human welfare the text itself, it can never cover the taken-for-grated norms of behaviour of everyday life, the shared traditions which lubricate the frictions of being together. The self-image of a melting pot has masked the reality of the anvil on which most immigrants were annealed into American society.
But these historical frictions seem insignificant in light of the current divergence of secular fundamentalisms in the country. The American Way of Life has become (arguably always was) a zero-sum game. The factional ideals are not just contrary but contradictory. Each faction has its interpretation of the sacred text which it attempts to enforce at the expense of opposing factions through the electoral process - and if necessary through the manipulation of this process.
Technology has only made acutely clear what has always been the case - there never has been a shared myth in America, despite the one shared by the Deists who wrote the original sacred texts. These men believed that God and the Universe (which meant the same thing to many of them) shared their commitment to Reason. That most of the populace had no knowledge of this myth is likely. It is even more likely now. The attempt to create a shared myth was, according to Campbell鈥檚 logic was an intellectual conceit, a presumption on poetic metaphor, and bound to fail. Many other elites have made the same mistake.
That democratic liberalism has come to mean debate rather than violence for one faction, and armed response rather than verbal confrontation for another shows what happens when mythical poetry is considered more than it is. Powerful indeed, but not necessarily in a good way.
Joseph Campbell spent most of his life promoting the positive, therapeutic, and restorative aspects of myth. His influence on culture and inter-cultural appreciation is tremendous. The effect of his writing on me over six decades is incalculable. But while Campbell was critical of those who would take myth and use it for harm - several totalitarian states are obvious targets - he was , I think, much more sanguine about the power of myth in his own country. This book, a series of interviews with a well-known American journalist, typifies the implicit 鈥榚xceptionalism鈥� that Campbell seems to have applied to the United States and its founding myths. I think he missed some important, and not very encouraging, conclusions.
According to Campbell, myths have no inherent meaning. This is, of course, remarkable, for a man who has devoted his life to the spreading of mythical knowledge. But it is crucial to an understanding of why and how myths are significant in our lives.
Myths do not explain what life is about, its purpose, or the structure of the psyche. They are a record of the spiritual experience of our forebears. This experience is beyond what language is capable of expressing. So, as with any poetry, myths are meant to commemorate and sometimes evoke that experience.
Myths are not a guide to life in general. They are certainly not directives intended to describe a good life, or a moral life, or a successful life. They are stories which are on hand as we need them and in which we can identify our own experience and from which it is possible to glean suggestions for action (Carl Jung called them the Collective Unconscious, with a different but compatible function). Myths, in other words, are timely advice offered by those long dead to those who will eventually join them.
Ritual is myth acted out, essentially a play. While myths are shared stories, rituals are shared activities in which stories of birth, development, decline, and death are embedded. Together myth and ritual are the foundations of culture and establish what we casually call society and its institutions of marriage, government, the military, education, justice, art, even things as mundane as our currency.
All myths are spiritual in character. Some myths and their associated rituals become embedded in the institutions of religion. These tend to be treated as sacred stories, that is, not just as stories of experience but as truths in themselves which must be defended against change and given fixed meanings. Thus they become dogmatic and are directive rather than suggestive. And since dogmatic religion is notoriously fractious, it tends to fragment rather than unite the larger society.
Fundamentalism takes dogmatic myth one step further and claims that such myth is not only true but the only truth worth considering. Such fundamentalism often is, but need not be, religious. The secular culture of the United States, for example, is fundamentalist in insisting that its particular form of government is sacred and must be protected at all costs from variation in the interpretation of founding (fundamental) texts. So the political history of the country is one of conflicting dogmatisms.
To say that America is a religious country seems to be confirmed by the commitment of a large proportion of its population to religious sects and denominations. Some see the decline in participation in religious ritual as indicating a decline in the influence of myth. On the contrary, the religion of America is America, that is what its citizens take as the America they want it to be. This secular religion is increasingly fundamentalist and has generated the growing factional stance of religious leaders and their congregations.
In short, America necessarily dogmatised its founding myths in order to create a country of law based on a written constitution. This is so to such an extreme degree that the only relationship among its various levels of government is through courts of law. Religion, overwhelmingly Christian, was an essential social glue uniting people across independent, widely separated, legal jurisdictions. But the overriding myth has been the American Way of Life with its virtues of life liberty and the pursuit of happiness. Religious congregations, churches, conferences and coalitions in America are political action groups within the secular religion.
That society does not function at all well when it is dependent upon the shared interpretation of a sacred text is historically fairly evident. No matter how congruent with human welfare the text itself, it can never cover the taken-for-grated norms of behaviour of everyday life, the shared traditions which lubricate the frictions of being together. The self-image of a melting pot has masked the reality of the anvil on which most immigrants were annealed into American society.
But these historical frictions seem insignificant in light of the current divergence of secular fundamentalisms in the country. The American Way of Life has become (arguably always was) a zero-sum game. The factional ideals are not just contrary but contradictory. Each faction has its interpretation of the sacred text which it attempts to enforce at the expense of opposing factions through the electoral process - and if necessary through the manipulation of this process.
Technology has only made acutely clear what has always been the case - there never has been a shared myth in America, despite the one shared by the Deists who wrote the original sacred texts. These men believed that God and the Universe (which meant the same thing to many of them) shared their commitment to Reason. That most of the populace had no knowledge of this myth is likely. It is even more likely now. The attempt to create a shared myth was, according to Campbell鈥檚 logic was an intellectual conceit, a presumption on poetic metaphor, and bound to fail. Many other elites have made the same mistake.
That democratic liberalism has come to mean debate rather than violence for one faction, and armed response rather than verbal confrontation for another shows what happens when mythical poetry is considered more than it is. Powerful indeed, but not necessarily in a good way.
June 23, 2021
The Power of Myth (Joseph Campbell and Power of Myth), Joseph Campbell, Bill Moyers
The Power Of Myth launched an extraordinary resurgence of interest in Joseph Campbell and his work.
A preeminent scholar, writer, and teacher, he has had a profound influence on millions of people.
To him, mythology was the "song of the universe, the music of the spheres."
With Bill Moyers, one of America's most prominent journalists, as his thoughtful and engaging interviewer, The Power Of Myth touches on subjects from modern marriage to virgin births, from Jesus to John Lennon, offering a brilliant combination of intelligence and wit.
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毓賳賵丕賳: 賯鈥嵷必€� 丕爻鈥嵷焚堌辟団€�:鈥� (诏鈥嵸佲€嵷€嵹€嵸� 亘鈥嵷� 亘鈥嵺屸€嵸勨€� 賲鈥嵸堐屸€嵷必�)貨 賳賵蹖爻賳丿賴: 噩鈥嵸堌操佲€� 讴鈥嵸呪€嵷ㄢ€嵸勨€屫� 賲鬲鈥嵷必€嵸�: 毓鈥嵷ㄢ€嵷ж斥€� 賲鈥嵷€嵷ㄢ€嵷必� 鬲鈥嵸団€嵷必з嗏€� 賳鈥嵷粹€嵷� 賲鈥嵷壁┾€嵷测€忊€� 1377貨 丿乇 344氐貨 卮丕亘讴9643053466貨 趩丕倬 丿賵賲 1380貨 趩丕倬 爻賵賲 1384貨 趩丕倬賴丕蹖 趩賴丕乇賲 賵 倬賳噩賲 1388貨 趩丕倬 卮卮賲 1389貨 卮丕亘讴9789643053468貨 趩丕倬 賳賴賲 爻丕賱 1393貨 賲賵囟賵毓: 丕爻胤賵乇賴 卮賳丕爻蹖 - 丕夭 賳賵蹖爻賳丿诏丕賳 丕蹖丕賱丕鬲 賲鬲丨丿賴 丌賲乇蹖讴丕 - 爻丿賴 20賲
賳诏丕乇诏乇 讴鬲丕亘貙 賲蹖乇丕孬 丕爻丕胤蹖乇蹖 亘卮乇蹖鬲貙 丕夭 丿賵乇鬲乇蹖賳 夭賲丕賳鈥屬囏ж� 賵 賳丕卮賳丕禺鬲賴鈥� 鬲乇蹖賳 丕賯賵丕賲貙 鬲丕 丕爻胤賵乇賴鈥� 賴丕蹖 讴賳賵賳蹖 乇丕貙 亘賴 禺賵丕賳卮诏乇丕賳 賲毓乇賮蹖 賲蹖讴賳賳丿貙 賵 賴賲丕賳賳丿蹖鈥屬囏� 賵 賳夭丿蹖讴蹖 丌賳鈥屬囏� 乇丕貙 亘蹖丕賳 賲蹖賳賲丕蹖賳丿貨 賲亘丕丨孬蹖 讴賴 丿乇 丕蹖賳 丕孬乇 賲胤乇丨 卮丿賴: 芦丕爻胤賵乇賴 賵 丿賳蹖丕蹖 噩丿蹖丿禄貙 芦爻賮乇 亘賴 丿賳蹖丕蹖 丿乇賵賳禄貙 芦賳禺爻鬲蹖賳 賯氐賴鈥� 诏賵蹖丕賳禄貙 芦賯乇亘丕賳蹖 賵 爻毓丕丿鬲禄貙 芦賲丕噩乇丕噩賵蹖蹖 賯賴乇賲丕賳禄貙 芦賴丿蹖賴 丕賱賴賴鈥� 賴丕禄貙 芦賯氐賴鈥� 賴丕蹖 毓卮賯 賵 丕夭丿賵丕噩禄 賵 芦賳賯丕亘鈥屬囏й� 噩丕賵丿丕賳诏蹖禄貨
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 01/04/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
The Power Of Myth launched an extraordinary resurgence of interest in Joseph Campbell and his work.
A preeminent scholar, writer, and teacher, he has had a profound influence on millions of people.
To him, mythology was the "song of the universe, the music of the spheres."
With Bill Moyers, one of America's most prominent journalists, as his thoughtful and engaging interviewer, The Power Of Myth touches on subjects from modern marriage to virgin births, from Jesus to John Lennon, offering a brilliant combination of intelligence and wit.
鬲丕乇蹖禺 禺賵丕賳卮: 爻丕賱 1999賲蹖賱丕丿蹖
毓賳賵丕賳: 賯鈥嵷必€� 丕爻鈥嵷焚堌辟団€�:鈥� (诏鈥嵸佲€嵷€嵹€嵸� 亘鈥嵷� 亘鈥嵺屸€嵸勨€� 賲鈥嵸堐屸€嵷必�)貨 賳賵蹖爻賳丿賴: 噩鈥嵸堌操佲€� 讴鈥嵸呪€嵷ㄢ€嵸勨€屫� 賲鬲鈥嵷必€嵸�: 毓鈥嵷ㄢ€嵷ж斥€� 賲鈥嵷€嵷ㄢ€嵷必� 鬲鈥嵸団€嵷必з嗏€� 賳鈥嵷粹€嵷� 賲鈥嵷壁┾€嵷测€忊€� 1377貨 丿乇 344氐貨 卮丕亘讴9643053466貨 趩丕倬 丿賵賲 1380貨 趩丕倬 爻賵賲 1384貨 趩丕倬賴丕蹖 趩賴丕乇賲 賵 倬賳噩賲 1388貨 趩丕倬 卮卮賲 1389貨 卮丕亘讴9789643053468貨 趩丕倬 賳賴賲 爻丕賱 1393貨 賲賵囟賵毓: 丕爻胤賵乇賴 卮賳丕爻蹖 - 丕夭 賳賵蹖爻賳丿诏丕賳 丕蹖丕賱丕鬲 賲鬲丨丿賴 丌賲乇蹖讴丕 - 爻丿賴 20賲
賳诏丕乇诏乇 讴鬲丕亘貙 賲蹖乇丕孬 丕爻丕胤蹖乇蹖 亘卮乇蹖鬲貙 丕夭 丿賵乇鬲乇蹖賳 夭賲丕賳鈥屬囏ж� 賵 賳丕卮賳丕禺鬲賴鈥� 鬲乇蹖賳 丕賯賵丕賲貙 鬲丕 丕爻胤賵乇賴鈥� 賴丕蹖 讴賳賵賳蹖 乇丕貙 亘賴 禺賵丕賳卮诏乇丕賳 賲毓乇賮蹖 賲蹖讴賳賳丿貙 賵 賴賲丕賳賳丿蹖鈥屬囏� 賵 賳夭丿蹖讴蹖 丌賳鈥屬囏� 乇丕貙 亘蹖丕賳 賲蹖賳賲丕蹖賳丿貨 賲亘丕丨孬蹖 讴賴 丿乇 丕蹖賳 丕孬乇 賲胤乇丨 卮丿賴: 芦丕爻胤賵乇賴 賵 丿賳蹖丕蹖 噩丿蹖丿禄貙 芦爻賮乇 亘賴 丿賳蹖丕蹖 丿乇賵賳禄貙 芦賳禺爻鬲蹖賳 賯氐賴鈥� 诏賵蹖丕賳禄貙 芦賯乇亘丕賳蹖 賵 爻毓丕丿鬲禄貙 芦賲丕噩乇丕噩賵蹖蹖 賯賴乇賲丕賳禄貙 芦賴丿蹖賴 丕賱賴賴鈥� 賴丕禄貙 芦賯氐賴鈥� 賴丕蹖 毓卮賯 賵 丕夭丿賵丕噩禄 賵 芦賳賯丕亘鈥屬囏й� 噩丕賵丿丕賳诏蹖禄貨
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 01/04/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
October 22, 2017
鬲兀賲賱丕鬲蹖 丿乇亘丕乇踿 賯丿乇鬲 丕爻胤賵乇賴
趩诏賵賳賴 丕爻胤賵乇賴 亘爻丕夭賷賲責
丌賲賵夭卮 诏丕賲 亘賴 诏丕賲
噩賵夭賮 賰賲亘賱 賲丿毓賷賴 賰賴 丕爻胤賵乇賴 亘賷丕賳 丕爻鬲毓丕乇賶 鬲噩乇亘賷丕鬲 丕賳爻丕賳賶 胤亘賯賴 賳禺亘賴 丕噩鬲賲丕毓 亘賵丿賴. 丕賲丕 诏匕乇 夭賲丕賳 賵 爻胤丨 丿乇賰 倬丕賷賷賳 胤亘賯賴 賮乇賵 丿爻鬲 丕噩鬲賲丕毓 亘丕毓孬 卮丿賴 乇賮鬲賴 乇賮鬲賴 賲乇丿賲 亘賴 氐賵乇鬲 鬲丨鬲 丕賱賱賮馗賶 亘賴 賲賮丕丿 丕爻丕胤賷乇 亘丕賵乇 倬賷丿丕 賰賳賳貙 賴乇 趩賳丿貙 賴賲賷賳 亘乇丿丕卮鬲 鬲丨鬲 丕賱賱賮馗賶 丕夭 丕爻胤賵乇賴 賴賲 賰丕乇賰乇丿 禺賵丿卮 乇賵 丿丕卮鬲賴 (賰賲賰 亘賴 爻丕賱賰 丿乇 丕爻鬲賮丕丿賴 丕夭 鬲噩乇亘賷丕鬲 丕賳爻丕賳賶 倬賷卮賷賳賷丕賳貙 亘乇丕賶 亘丕賱丕 乇賮鬲賳 丿乇 爻賱賵賰卮).
丕賲丕 "亘賷丕賳 丕爻鬲毓丕乇賶 鬲噩乇亘賷丕鬲 丕賳爻丕賳賶" 丕賲乇賵夭賴 賴賲 賴爻鬲. 丕卮毓丕乇 賵 丿丕爻鬲丕賳 賴丕 賵 賮賷賱賲 賴丕. 賵賱賶 噩賵夭賮 賰賲亘賱 賲賷诏賴: 賴賷趩 賰丿賵賲 丕夭 丕賷賳 丌孬丕乇 亘賴 氐賵乇鬲 丕爻胤賵乇賴 丿乇 賳賷賵賲丿賳貙 亘賱賰賴 丿乇 爻胤丨 丌孬丕乇賶 丕爻鬲毓丕乇賶 亘丕賯賶 賲賵賳丿賳. 賴賷趩 賰丿賵賲 丿乇 乇賵丨 賷賰 噩丕賲毓賴 乇爻賵禺 賳賰乇丿賳 (卮丕賷丿 賮賯胤 噩賳诏 爻鬲丕乇诏丕賳 鬲賵賳爻鬲 亘乇丕賶 賷賰賶 丿賵 賳爻賱 丕夭 倬爻乇丕賳 噩丕賲毓賴 丌賲乇賷賰丕賷賶 丕賷賳 賰丕乇賰乇丿 乇賵 丿丕卮鬲賴 亘丕卮賴.)
賰賲亘賱 賳賲賷诏賴 趩胤賵乇 賷賰 丕孬乇 賴賳乇賶 亘賴 賷賰 丕爻胤賵乇賴 鬲亘丿賷賱 賲賷卮賴. 丌賷丕 亘丕賷丿 賲孬賱 丕丿賷丕賳 賲乇丿賲 乇賵 賲賵馗賮 賰乇丿 賴乇 乇賵夭 爻丕毓丕鬲賶 乇賵 亘賴 鬲賲丕卮丕 賵 丕噩乇丕賶 丌賷賷賳 賴丕賶 賲乇亘賵胤 亘賴 噩賳诏 爻鬲丕乇诏丕賳 丕禺鬲氐丕氐 亘丿賳責
亘賴 賳馗乇賲 賷賰賶 丕夭 趩賷夭賴丕賷賶 賰賴 亘丕毓孬 卮丿賴 賷賰 卮毓乇 (賲孬賱丕賸 诏賷賱诏賲卮) 亘賴 丕爻胤賵乇賴 鬲亘丿賷賱 亘卮賴貙 丕賷賳賴 賰賴 賴乇 賳爻賱 丌夭丕丿 亘賵丿賴 丕賵賳 卮毓乇 乇賵 亘丕夭丌賮乇賷賳賶 賰賳賴. 亘丕 爻乇賵丿賳 賲噩丿丿貙 亘丕 鬲賮爻賷乇賴丕賶 賲鬲毓丿丿貙 亘丕 賯乇丕卅鬲 賴丕賶 丌夭丕丿貙 賷丕 诏爻鬲乇卮 丕賵賳 丕孬乇 賵 丕賮夭賵丿賳 亘禺卮 賴丕賶 噩丿賷丿貙 亘賴 丕賷賳 鬲乇鬲賷亘 賷賰 丕爻鬲毓丕乇賴 卮禺氐賶貙 亘賴 賷賰 丕爻鬲毓丕乇賴 噩賲毓賶 鬲亘丿賷賱 卮丿賴貙 賵 賴賲賷賳 胤賵乇 亘丕 賲賯鬲囟賷丕鬲 賵 賳賷丕夭賴丕賶 夭賲丕賳 鬲賳丕爻亘 倬賷丿丕 賰乇丿賴. 丕爻胤賵乇賴 丕賶 賲鬲毓賱賾賯 亘賴 趩賳丿 賳爻賱 賯亘賱 亘丕蹖丿 亘鬲賵賳賴 賳蹖丕夭賴丕蹖 賳爻賱 丨丕囟乇 乇賵 倬丕爻禺 亘丿賴貙 賵 丕诏賴 賳鬲賵賳賴 倬丕爻禺诏賵蹖 賳賷丕夭賴丕賶 賳爻賱 丨丕囟乇 亘丕卮賴貙 賮賰乇 賳賰賳賲 亘鬲賵賳賴 丿賵丕賲 倬賷丿丕 賰賳賴貙 賲诏乇 亘賴 賵丕爻胤賴 賳賷乇賵賴丕賶 賯賴乇賶.
趩乇丕 丕爻胤賵乇賴 亘爻丕夭賷賲責
爻丐丕賱賶 賰賴 匕賴賳 賲賳 乇賵 丿乇 胤賵賱 賰鬲丕亘 丿乇诏賷乇 賲賶 賰乇丿 賵 賳鬲賵賳爻鬲賲 噩賵丕亘賶 亘乇丕卮 倬賷丿丕 賰賳賲貙 丕賷賳賴 賰賴 趩乇丕 亘賷丕賳 丕爻鬲毓丕乇賶 亘乇 亘賷丕賳 氐乇賷丨 亘乇鬲乇賶 丿丕乇賴責 趩乇丕 賳禺亘賴 賴丕 亘賴 胤賵乇 氐乇賷丨 鬲噩乇亘賷丕鬲 卮賵賳 乇賵 亘賷丕賳 賳賲賶 賰乇丿賳責 噩賵夭賮 賰賲亘賱 賲孬賱 毓賱丕賲賴 胤亘丕胤亘丕賷賶 賲賷诏賴: 亘賴 禺丕胤乇 賲丨丿賵丿賷鬲 夭亘丕賳. 丕賲丕 禺賵丿 噩賵夭賮 賰賲亘賱 卮乇賵毓 賲賶 賰賳賴 亘賴 鬲丨賱賷賱 丕爻胤賵乇賴 賴丕貙 賵 夭亘丕賳 丕爻鬲毓丕乇賶 卮賵賳 乇賵 亘賴 夭亘丕賳 氐乇賷丨 鬲亘丿賷賱 賲賶 賰賳賴 賵 禺賷賱賶 乇丕丨鬲 毓賳丕氐乇 賳賲丕丿賷賳 丕爻胤賵乇賴 乇賵 亘賴 氐賵乇鬲 賯丕亘賱 賮賴賲 卮乇丨 賲賷丿賴貙 賰賴 丕鬲賮丕賯丕賸 趩賳丿丕賳 賴賲 賲賮丕賴賷賲 倬賷趩賷丿賴 丕賶 賳賷爻鬲賳 賰賴 夭亘丕賳 賲丕 賯丕亘賱賷鬲 亘賷丕賳 卮賵賳 乇賵 賳丿丕卮鬲賴 亘丕卮賴. 噩丿丕賶 丕夭 丕賷賳 賰賴 禺胤乇 亘賷丕賳 氐乇賷丨 賰賲鬲乇賴貙 趩賵賳 鬲噩乇亘賴 趩賳丿 賴夭丕乇 爻丕賱賴 孬丕亘鬲 賰乇丿賴 賰賴 亘賷丕賳 丕爻鬲毓丕乇賶 鬲噩乇亘賷丕鬲 丕賳爻丕賳賶 賴賲賷卮賴 亘賴 亘丿賮賴賲賶 毓丕賲賴 賲乇丿賲 賲賳噩乇 卮丿賴貙 趩賵賳 毓丕賲賴 賲乇丿賲 亘賴 氐賵乇鬲 鬲丨鬲 丕賱賱賮馗賶 亘賴 丕賷賳 丕爻鬲毓丕乇賴 賴丕 亘丕賵乇 倬賷丿丕 賰乇丿賳貙 賵 賲孬賱丕賸 鬲氐賵乇 賰乇丿賳 賰賴 丕賷夭丿 賵賷卮賳賵 丨賯賷賯鬲丕賸 賵 亘賴 賲毓賳丕賶 賵丕賯毓賶 賰賱賲賴貙 賴夭丕乇 爻乇 賵 賴夭丕乇 丿爻鬲 丿丕乇賴.
亘丕 丕賷賳 鬲賮丕氐賷賱貙
丕賵賱丕賸貙
趩乇丕 亘賷丕賳 丕爻鬲毓丕乇賶 亘乇 亘賷丕賳 氐乇賷丨 亘乇鬲乇賶 丿丕乇賴責 趩乇丕 噩賵夭賮 賰賲亘賱 丕氐乇丕乇 丿丕乇賴 賰賴 賲丕 丿乇 丿賳賷丕賶 丕賲乇賵夭 亘丕賷丿 爻毓賶 賰賳賷賲 丕爻胤賵乇賴 賴丕賶 噩丿賷丿賶 禺賱賯 賰賳賷賲責 趩乇丕責 賵賯鬲賶 賲賶 鬲賵賳賷賲 亘丕 賰鬲丕亘 賴丕賶 乇賵丕賳卮賳丕爻賶 賷丕 噩丕賲毓賴 卮賳丕爻賶 賷丕 賰鬲亘 賲卮丕亘賴 丿賷诏賴貙 鬲噩乇亘賷丕鬲 丕賳爻丕賳賶 乇賵 亘賴 氐賵乇鬲 氐乇賷丨 (賳賴 丕爻鬲毓丕乇賶) 鬲賵氐賷賮 賰賳賷賲 賵 亘賴 丕賮乇丕丿 賰賲賰 賰賳賷賲 乇丕丨鬲 鬲乇 亘丕 鬲噩乇亘賷丕鬲 丕賳爻丕賳賶 禺賵丿卮賵賳 (賲孬賱 噩賳爻賷鬲貙 噩丕賲毓賴 倬匕賷乇賶貙 亘賱賵睾貙 毓卮賯貙 賲乇诏 賵...) 賰賳丕乇 亘賷丕賳貙 賵賯鬲賶 賲賶 鬲賵賳賷賲 丕賷賳 賰丕乇賵 亘賰賳賷賲貙 趩賴 賳賷丕夭賷賴 賰賴 賴賲趩賳丕賳 亘賴 卮賷賵賴 亘賷丕賳 丕爻胤賵乇賴 丕賶 倬賳丕賴 亘亘乇賷賲責
孬丕賳賷丕賸貙
賲丕 賲賶 丿賵賳賷賲 賰賴 毓賲賵賲 賲乇丿賲 诏匕卮鬲賴貙 亘賴 氐賵乇鬲 鬲丨鬲 丕賱賱賮馗賶 亘賴 丕爻丕胤賷乇 亘丕賵乇 丿丕卮鬲賳. 賵 賴賲賷賳 胤賵乇貙 鬲丨賱賷賱 丕爻鬲毓丕乇賶 賴賲賴 丕爻胤賵乇賴 賴丕 賲賯丿賵乇 賳賷爻鬲貙 賵 鬲賵賶 賴賲賷賳 賰鬲丕亘 禺賷賱賶 丕夭 鬲賱丕卮 賴丕賶 賰賲亘賱 亘乇丕賶 乇亘胤 丿丕丿賳 毓賳丕氐乇 賲鬲囟丕丿 賷賰 丕爻胤賵乇賴貙 亘賴 丿爻鬲 賵 倬丕 夭丿賳 卮亘賷賴賴貙 賵 丿乇 賳賴丕賷鬲 鬲賮爻賷乇賶 賰賴 丕夭 丕爻胤賵乇賴 賲賶 賰賳賴 亘賷卮 丕夭 丕賵賳 鬲氐賳毓賶 賵 倬賷趩賷丿賴 丕爻鬲 賰賴 賵丕賯毓丕賸 賲丿 賳馗乇 禺丕賱賯 丕爻胤賵乇賴 亘賵丿賴 亘丕卮賴. 趩賴 丿賱賷賱 賯丕胤毓賶 丿乇 丿爻鬲 丿丕乇賷賲 賰賴 夭亘丕賳 丕爻胤賵乇賴 夭亘丕賳 氐乇賷丨 賳賷爻鬲責 賵 禺丕賱賯丕賳 丕爻胤賵乇賴 賵丕賯毓丕賸 丕毓鬲賯丕丿 賳丿丕卮鬲賳 賰賴 丕乇賵丕丨 賲乇丿诏丕賳 亘賴 賲毓賳丕賶 賵丕賯毓賶 賰賱賲賴 爻丕賷賴 賴丕賷賶 賴爻鬲賳 賰賴 亘毓丿 丕夭 賲乇诏 亘丕 賯丕賷賯 賴丕賷賶 賵丕賯毓賶 亘賴 丿賳賷丕賷賶 鬲丕乇賷賰 丿乇 夭賷乇 賴賲賷賳 夭賲賷賳 賲丨爻賵爻 賲賷乇賳責 亘賴 賳馗乇 賲賷乇爻賴 鬲賷睾 丕賵賰丕賲 丿乇 丕賷賳 噩丕 丨賰賲 賲賶 賰賳賴 丕爻胤賵乇賴 賴丕 乇賵 亘賴 賲毓賳丕賶 鬲丨鬲 丕賱賱賮馗賶 亘诏賷乇賷賲貙 賲诏乇 丕賵賳 賰賴 禺賱丕賮卮 孬丕亘鬲 亘卮賴.
趩诏賵賳賴 丕爻胤賵乇賴 亘爻丕夭賷賲責
丌賲賵夭卮 诏丕賲 亘賴 诏丕賲
噩賵夭賮 賰賲亘賱 賲丿毓賷賴 賰賴 丕爻胤賵乇賴 亘賷丕賳 丕爻鬲毓丕乇賶 鬲噩乇亘賷丕鬲 丕賳爻丕賳賶 胤亘賯賴 賳禺亘賴 丕噩鬲賲丕毓 亘賵丿賴. 丕賲丕 诏匕乇 夭賲丕賳 賵 爻胤丨 丿乇賰 倬丕賷賷賳 胤亘賯賴 賮乇賵 丿爻鬲 丕噩鬲賲丕毓 亘丕毓孬 卮丿賴 乇賮鬲賴 乇賮鬲賴 賲乇丿賲 亘賴 氐賵乇鬲 鬲丨鬲 丕賱賱賮馗賶 亘賴 賲賮丕丿 丕爻丕胤賷乇 亘丕賵乇 倬賷丿丕 賰賳賳貙 賴乇 趩賳丿貙 賴賲賷賳 亘乇丿丕卮鬲 鬲丨鬲 丕賱賱賮馗賶 丕夭 丕爻胤賵乇賴 賴賲 賰丕乇賰乇丿 禺賵丿卮 乇賵 丿丕卮鬲賴 (賰賲賰 亘賴 爻丕賱賰 丿乇 丕爻鬲賮丕丿賴 丕夭 鬲噩乇亘賷丕鬲 丕賳爻丕賳賶 倬賷卮賷賳賷丕賳貙 亘乇丕賶 亘丕賱丕 乇賮鬲賳 丿乇 爻賱賵賰卮).
丕賲丕 "亘賷丕賳 丕爻鬲毓丕乇賶 鬲噩乇亘賷丕鬲 丕賳爻丕賳賶" 丕賲乇賵夭賴 賴賲 賴爻鬲. 丕卮毓丕乇 賵 丿丕爻鬲丕賳 賴丕 賵 賮賷賱賲 賴丕. 賵賱賶 噩賵夭賮 賰賲亘賱 賲賷诏賴: 賴賷趩 賰丿賵賲 丕夭 丕賷賳 丌孬丕乇 亘賴 氐賵乇鬲 丕爻胤賵乇賴 丿乇 賳賷賵賲丿賳貙 亘賱賰賴 丿乇 爻胤丨 丌孬丕乇賶 丕爻鬲毓丕乇賶 亘丕賯賶 賲賵賳丿賳. 賴賷趩 賰丿賵賲 丿乇 乇賵丨 賷賰 噩丕賲毓賴 乇爻賵禺 賳賰乇丿賳 (卮丕賷丿 賮賯胤 噩賳诏 爻鬲丕乇诏丕賳 鬲賵賳爻鬲 亘乇丕賶 賷賰賶 丿賵 賳爻賱 丕夭 倬爻乇丕賳 噩丕賲毓賴 丌賲乇賷賰丕賷賶 丕賷賳 賰丕乇賰乇丿 乇賵 丿丕卮鬲賴 亘丕卮賴.)
賰賲亘賱 賳賲賷诏賴 趩胤賵乇 賷賰 丕孬乇 賴賳乇賶 亘賴 賷賰 丕爻胤賵乇賴 鬲亘丿賷賱 賲賷卮賴. 丌賷丕 亘丕賷丿 賲孬賱 丕丿賷丕賳 賲乇丿賲 乇賵 賲賵馗賮 賰乇丿 賴乇 乇賵夭 爻丕毓丕鬲賶 乇賵 亘賴 鬲賲丕卮丕 賵 丕噩乇丕賶 丌賷賷賳 賴丕賶 賲乇亘賵胤 亘賴 噩賳诏 爻鬲丕乇诏丕賳 丕禺鬲氐丕氐 亘丿賳責
亘賴 賳馗乇賲 賷賰賶 丕夭 趩賷夭賴丕賷賶 賰賴 亘丕毓孬 卮丿賴 賷賰 卮毓乇 (賲孬賱丕賸 诏賷賱诏賲卮) 亘賴 丕爻胤賵乇賴 鬲亘丿賷賱 亘卮賴貙 丕賷賳賴 賰賴 賴乇 賳爻賱 丌夭丕丿 亘賵丿賴 丕賵賳 卮毓乇 乇賵 亘丕夭丌賮乇賷賳賶 賰賳賴. 亘丕 爻乇賵丿賳 賲噩丿丿貙 亘丕 鬲賮爻賷乇賴丕賶 賲鬲毓丿丿貙 亘丕 賯乇丕卅鬲 賴丕賶 丌夭丕丿貙 賷丕 诏爻鬲乇卮 丕賵賳 丕孬乇 賵 丕賮夭賵丿賳 亘禺卮 賴丕賶 噩丿賷丿貙 亘賴 丕賷賳 鬲乇鬲賷亘 賷賰 丕爻鬲毓丕乇賴 卮禺氐賶貙 亘賴 賷賰 丕爻鬲毓丕乇賴 噩賲毓賶 鬲亘丿賷賱 卮丿賴貙 賵 賴賲賷賳 胤賵乇 亘丕 賲賯鬲囟賷丕鬲 賵 賳賷丕夭賴丕賶 夭賲丕賳 鬲賳丕爻亘 倬賷丿丕 賰乇丿賴. 丕爻胤賵乇賴 丕賶 賲鬲毓賱賾賯 亘賴 趩賳丿 賳爻賱 賯亘賱 亘丕蹖丿 亘鬲賵賳賴 賳蹖丕夭賴丕蹖 賳爻賱 丨丕囟乇 乇賵 倬丕爻禺 亘丿賴貙 賵 丕诏賴 賳鬲賵賳賴 倬丕爻禺诏賵蹖 賳賷丕夭賴丕賶 賳爻賱 丨丕囟乇 亘丕卮賴貙 賮賰乇 賳賰賳賲 亘鬲賵賳賴 丿賵丕賲 倬賷丿丕 賰賳賴貙 賲诏乇 亘賴 賵丕爻胤賴 賳賷乇賵賴丕賶 賯賴乇賶.
趩乇丕 丕爻胤賵乇賴 亘爻丕夭賷賲責
爻丐丕賱賶 賰賴 匕賴賳 賲賳 乇賵 丿乇 胤賵賱 賰鬲丕亘 丿乇诏賷乇 賲賶 賰乇丿 賵 賳鬲賵賳爻鬲賲 噩賵丕亘賶 亘乇丕卮 倬賷丿丕 賰賳賲貙 丕賷賳賴 賰賴 趩乇丕 亘賷丕賳 丕爻鬲毓丕乇賶 亘乇 亘賷丕賳 氐乇賷丨 亘乇鬲乇賶 丿丕乇賴責 趩乇丕 賳禺亘賴 賴丕 亘賴 胤賵乇 氐乇賷丨 鬲噩乇亘賷丕鬲 卮賵賳 乇賵 亘賷丕賳 賳賲賶 賰乇丿賳責 噩賵夭賮 賰賲亘賱 賲孬賱 毓賱丕賲賴 胤亘丕胤亘丕賷賶 賲賷诏賴: 亘賴 禺丕胤乇 賲丨丿賵丿賷鬲 夭亘丕賳. 丕賲丕 禺賵丿 噩賵夭賮 賰賲亘賱 卮乇賵毓 賲賶 賰賳賴 亘賴 鬲丨賱賷賱 丕爻胤賵乇賴 賴丕貙 賵 夭亘丕賳 丕爻鬲毓丕乇賶 卮賵賳 乇賵 亘賴 夭亘丕賳 氐乇賷丨 鬲亘丿賷賱 賲賶 賰賳賴 賵 禺賷賱賶 乇丕丨鬲 毓賳丕氐乇 賳賲丕丿賷賳 丕爻胤賵乇賴 乇賵 亘賴 氐賵乇鬲 賯丕亘賱 賮賴賲 卮乇丨 賲賷丿賴貙 賰賴 丕鬲賮丕賯丕賸 趩賳丿丕賳 賴賲 賲賮丕賴賷賲 倬賷趩賷丿賴 丕賶 賳賷爻鬲賳 賰賴 夭亘丕賳 賲丕 賯丕亘賱賷鬲 亘賷丕賳 卮賵賳 乇賵 賳丿丕卮鬲賴 亘丕卮賴. 噩丿丕賶 丕夭 丕賷賳 賰賴 禺胤乇 亘賷丕賳 氐乇賷丨 賰賲鬲乇賴貙 趩賵賳 鬲噩乇亘賴 趩賳丿 賴夭丕乇 爻丕賱賴 孬丕亘鬲 賰乇丿賴 賰賴 亘賷丕賳 丕爻鬲毓丕乇賶 鬲噩乇亘賷丕鬲 丕賳爻丕賳賶 賴賲賷卮賴 亘賴 亘丿賮賴賲賶 毓丕賲賴 賲乇丿賲 賲賳噩乇 卮丿賴貙 趩賵賳 毓丕賲賴 賲乇丿賲 亘賴 氐賵乇鬲 鬲丨鬲 丕賱賱賮馗賶 亘賴 丕賷賳 丕爻鬲毓丕乇賴 賴丕 亘丕賵乇 倬賷丿丕 賰乇丿賳貙 賵 賲孬賱丕賸 鬲氐賵乇 賰乇丿賳 賰賴 丕賷夭丿 賵賷卮賳賵 丨賯賷賯鬲丕賸 賵 亘賴 賲毓賳丕賶 賵丕賯毓賶 賰賱賲賴貙 賴夭丕乇 爻乇 賵 賴夭丕乇 丿爻鬲 丿丕乇賴.
亘丕 丕賷賳 鬲賮丕氐賷賱貙
丕賵賱丕賸貙
趩乇丕 亘賷丕賳 丕爻鬲毓丕乇賶 亘乇 亘賷丕賳 氐乇賷丨 亘乇鬲乇賶 丿丕乇賴責 趩乇丕 噩賵夭賮 賰賲亘賱 丕氐乇丕乇 丿丕乇賴 賰賴 賲丕 丿乇 丿賳賷丕賶 丕賲乇賵夭 亘丕賷丿 爻毓賶 賰賳賷賲 丕爻胤賵乇賴 賴丕賶 噩丿賷丿賶 禺賱賯 賰賳賷賲責 趩乇丕責 賵賯鬲賶 賲賶 鬲賵賳賷賲 亘丕 賰鬲丕亘 賴丕賶 乇賵丕賳卮賳丕爻賶 賷丕 噩丕賲毓賴 卮賳丕爻賶 賷丕 賰鬲亘 賲卮丕亘賴 丿賷诏賴貙 鬲噩乇亘賷丕鬲 丕賳爻丕賳賶 乇賵 亘賴 氐賵乇鬲 氐乇賷丨 (賳賴 丕爻鬲毓丕乇賶) 鬲賵氐賷賮 賰賳賷賲 賵 亘賴 丕賮乇丕丿 賰賲賰 賰賳賷賲 乇丕丨鬲 鬲乇 亘丕 鬲噩乇亘賷丕鬲 丕賳爻丕賳賶 禺賵丿卮賵賳 (賲孬賱 噩賳爻賷鬲貙 噩丕賲毓賴 倬匕賷乇賶貙 亘賱賵睾貙 毓卮賯貙 賲乇诏 賵...) 賰賳丕乇 亘賷丕賳貙 賵賯鬲賶 賲賶 鬲賵賳賷賲 丕賷賳 賰丕乇賵 亘賰賳賷賲貙 趩賴 賳賷丕夭賷賴 賰賴 賴賲趩賳丕賳 亘賴 卮賷賵賴 亘賷丕賳 丕爻胤賵乇賴 丕賶 倬賳丕賴 亘亘乇賷賲責
孬丕賳賷丕賸貙
賲丕 賲賶 丿賵賳賷賲 賰賴 毓賲賵賲 賲乇丿賲 诏匕卮鬲賴貙 亘賴 氐賵乇鬲 鬲丨鬲 丕賱賱賮馗賶 亘賴 丕爻丕胤賷乇 亘丕賵乇 丿丕卮鬲賳. 賵 賴賲賷賳 胤賵乇貙 鬲丨賱賷賱 丕爻鬲毓丕乇賶 賴賲賴 丕爻胤賵乇賴 賴丕 賲賯丿賵乇 賳賷爻鬲貙 賵 鬲賵賶 賴賲賷賳 賰鬲丕亘 禺賷賱賶 丕夭 鬲賱丕卮 賴丕賶 賰賲亘賱 亘乇丕賶 乇亘胤 丿丕丿賳 毓賳丕氐乇 賲鬲囟丕丿 賷賰 丕爻胤賵乇賴貙 亘賴 丿爻鬲 賵 倬丕 夭丿賳 卮亘賷賴賴貙 賵 丿乇 賳賴丕賷鬲 鬲賮爻賷乇賶 賰賴 丕夭 丕爻胤賵乇賴 賲賶 賰賳賴 亘賷卮 丕夭 丕賵賳 鬲氐賳毓賶 賵 倬賷趩賷丿賴 丕爻鬲 賰賴 賵丕賯毓丕賸 賲丿 賳馗乇 禺丕賱賯 丕爻胤賵乇賴 亘賵丿賴 亘丕卮賴. 趩賴 丿賱賷賱 賯丕胤毓賶 丿乇 丿爻鬲 丿丕乇賷賲 賰賴 夭亘丕賳 丕爻胤賵乇賴 夭亘丕賳 氐乇賷丨 賳賷爻鬲責 賵 禺丕賱賯丕賳 丕爻胤賵乇賴 賵丕賯毓丕賸 丕毓鬲賯丕丿 賳丿丕卮鬲賳 賰賴 丕乇賵丕丨 賲乇丿诏丕賳 亘賴 賲毓賳丕賶 賵丕賯毓賶 賰賱賲賴 爻丕賷賴 賴丕賷賶 賴爻鬲賳 賰賴 亘毓丿 丕夭 賲乇诏 亘丕 賯丕賷賯 賴丕賷賶 賵丕賯毓賶 亘賴 丿賳賷丕賷賶 鬲丕乇賷賰 丿乇 夭賷乇 賴賲賷賳 夭賲賷賳 賲丨爻賵爻 賲賷乇賳責 亘賴 賳馗乇 賲賷乇爻賴 鬲賷睾 丕賵賰丕賲 丿乇 丕賷賳 噩丕 丨賰賲 賲賶 賰賳賴 丕爻胤賵乇賴 賴丕 乇賵 亘賴 賲毓賳丕賶 鬲丨鬲 丕賱賱賮馗賶 亘诏賷乇賷賲貙 賲诏乇 丕賵賳 賰賴 禺賱丕賮卮 孬丕亘鬲 亘卮賴.
November 28, 2018
If you were to read only one book in your lifetime, what book would you want that to be? Well, that is certainly an unfair question since it is difficult to make that choice. However, if I was given the option of choosing only 20 books to read in my lifetime, 鈥淭he Power of Myth鈥� by Joseph Campbell would certainly be on that list.
This book is about popular myths from different cultures leading up to present day beliefs and practices. It is much more than that as well 鈥� it is about life, purpose and what we can be if we can learn lessons from myths and the universe. The book is in a Q&A format based on interviews of Bill Moyers with Joseph Campbell.
I read Joseph Campbell鈥檚 鈥淎 hero with a thousand faces鈥� a few years back. I found it a difficult (and hence a slow) read with its references to various cultures and legends. The scholarly nature and importance of the work was evident though and since then I have read several passages of his work, which have always been insightful and inspiring.
Joseph Campbell very easily picks stories from several cultures of the world and how they share common patterns. He is respectful, at the same time gently advising on the kind of lessons one must draw. Rather than being literal with myths 鈥� we need to understand them as metaphors to deeper truth and lessons. He describes how many rituals evolved as a way to reinforce outlook to life. A large part of that is now lost and people tend to live at the surface missing the depth of the metaphors. The examples are all excellent. For instance - viewing marriage from the perspective of myth makes you view it in a healthy longer term perspective rather than as a love affair (which is always temporary and will end).
There are interesting discussions on divinity, femininity, rituals, practices, non-duality. There are insightful passages on how - many of the myths encourage you to look inward to find yourself, and follow your bliss.
A book which is expansive, profound and inspiring, at the same time engrossing 鈥� strongly recommended as a must read!
This book is about popular myths from different cultures leading up to present day beliefs and practices. It is much more than that as well 鈥� it is about life, purpose and what we can be if we can learn lessons from myths and the universe. The book is in a Q&A format based on interviews of Bill Moyers with Joseph Campbell.
I read Joseph Campbell鈥檚 鈥淎 hero with a thousand faces鈥� a few years back. I found it a difficult (and hence a slow) read with its references to various cultures and legends. The scholarly nature and importance of the work was evident though and since then I have read several passages of his work, which have always been insightful and inspiring.
Joseph Campbell very easily picks stories from several cultures of the world and how they share common patterns. He is respectful, at the same time gently advising on the kind of lessons one must draw. Rather than being literal with myths 鈥� we need to understand them as metaphors to deeper truth and lessons. He describes how many rituals evolved as a way to reinforce outlook to life. A large part of that is now lost and people tend to live at the surface missing the depth of the metaphors. The examples are all excellent. For instance - viewing marriage from the perspective of myth makes you view it in a healthy longer term perspective rather than as a love affair (which is always temporary and will end).
There are interesting discussions on divinity, femininity, rituals, practices, non-duality. There are insightful passages on how - many of the myths encourage you to look inward to find yourself, and follow your bliss.
A book which is expansive, profound and inspiring, at the same time engrossing 鈥� strongly recommended as a must read!
February 24, 2015
This is my first first-person experience with Campbell. And I find it an incredibly frustrating book.
There are parts that are wonderful: when Campbell takes a few moments to tell some of the myths that have been floating around for years. Or when he compares the motifs in multiple myths from different cultures in different parts of the world. Campbell was clearly a master story-teller, and even in just a couple of sentences, he really makes these ancient stories come alive.
Similarly, the comparisons really help draw me in to the idea of a single world-wide culture of humanity. As a sci-fi fan, this is hardly a foreign idea; but a shared mythology really drives home the point that all human beings share some really fundamental experiences.
Where Campbell starts to lose me is when he insists that these shared experiences (birth, adolescence, death, the physical act of eating something that used to be alive, etc.) are indicative of some Mystery that underwrites the universe. Here he becomes less historian or anthropologist and more of a mystic. By using the word "transcendence" a lot, he seems to think that it doesn't matter that there's no evidence or reason to think that this Mystery is real and not merely a by-product of our own brains firing in a pattern fixed by millions of years of evolution.
As a rationalist or realist or materialist or skeptic or whatever label you find on me, I find this sort of spiritualism pointless and silly. Beyond that, I think that focusing on this fanciful mystery so heavily can really lead to serious problems with living. At one point, Campbell says something to the effect of "But you can't try to make life better. This is all there is. You have to learn to accept it." But that's absurdly untrue. Thanks to people who refused to learn to accept it, we've built democracies that are more-or-less egalitarian (and thousands of times better for the average citizen than the brutal civilizations that gave us some of these myths). Thanks to people who refused to learn to accept life, we've developed communications technologies that allow mothers to not have to give up their children to distance in quite the same way that they had to before. We've developed medicine that give people more time than ever with their loved ones (including Campbell himself who was in his eighties when this conversation took place). And, it's entirely possible that we'll defeat death one day. Not in the mythical way that Campbell celebrates death leading to rebirth of a new generation. But actually making it so that death just doesn't happen anymore (at least, not death of old age: that's the first goal and it seems perfectly attainable in the next couple of centuries).
Think of that.
And none of this could ever happen if people took Campbell's advice of taking nature-as-it-is as the the only good way of the world. This approach made perfect sense to tribal hunter-gathers a thousand year's ago. I think it's possible that, as a species, we've moved past that just a little. While nature is red in tooth and claw, maybe we can do a little better than that.
Campbell also commits one of my major pet peeves. At one point, he says something to the effect of "scientists don't know what a particle is. Is it a wave? Is it a thing? They don't know!". From this, he concludes that there must be a magic energy field in the universe which gives everything life. Or something. It's "transcendent" so he doesn't feel that he has to be specific.
This perversion of science really annoys me. Aside from getting the particle physics wrong (it's not that we "don't know". It's that the duality is actually what's going on. Or something. I'm also not a physicist so I won't pretend to have a real understanding of any of this!), he also really fails to understand the point of science. Scientists (and, through them, our entire civilization) are trying to understand the innermost workings of the universe. You can never do that if, when you find a question you don't know the answer to, you give up and say "Magic!".
The saddest thing is that this book has far more bad spiritualism than it does good history. Hence my low rating. Ultimately, I think the myths of our past have more to teach us about who we were and we are. Campbell thinks they also teach us what we should be. I find that notion to be abhorrent: we can be so much better than we are or were; and if we're going to settle for that, then we may as well give up. There's no more point to us.
Since the book is so much of this, I can't love it or even like it. Fortunately, there's enough in here that I do like (in bits and pieces), that I'm still looking forward to reading The Hero with a Thousand Faces. I understand that this is more historical and factual. Also, Campbell wrote it when he was much younger. So I'm hoping that the religious and spiritual life he made developed later in life won't pervade it so much.
I suppose I'll just have to find out.
There are parts that are wonderful: when Campbell takes a few moments to tell some of the myths that have been floating around for years. Or when he compares the motifs in multiple myths from different cultures in different parts of the world. Campbell was clearly a master story-teller, and even in just a couple of sentences, he really makes these ancient stories come alive.
Similarly, the comparisons really help draw me in to the idea of a single world-wide culture of humanity. As a sci-fi fan, this is hardly a foreign idea; but a shared mythology really drives home the point that all human beings share some really fundamental experiences.
Where Campbell starts to lose me is when he insists that these shared experiences (birth, adolescence, death, the physical act of eating something that used to be alive, etc.) are indicative of some Mystery that underwrites the universe. Here he becomes less historian or anthropologist and more of a mystic. By using the word "transcendence" a lot, he seems to think that it doesn't matter that there's no evidence or reason to think that this Mystery is real and not merely a by-product of our own brains firing in a pattern fixed by millions of years of evolution.
As a rationalist or realist or materialist or skeptic or whatever label you find on me, I find this sort of spiritualism pointless and silly. Beyond that, I think that focusing on this fanciful mystery so heavily can really lead to serious problems with living. At one point, Campbell says something to the effect of "But you can't try to make life better. This is all there is. You have to learn to accept it." But that's absurdly untrue. Thanks to people who refused to learn to accept it, we've built democracies that are more-or-less egalitarian (and thousands of times better for the average citizen than the brutal civilizations that gave us some of these myths). Thanks to people who refused to learn to accept life, we've developed communications technologies that allow mothers to not have to give up their children to distance in quite the same way that they had to before. We've developed medicine that give people more time than ever with their loved ones (including Campbell himself who was in his eighties when this conversation took place). And, it's entirely possible that we'll defeat death one day. Not in the mythical way that Campbell celebrates death leading to rebirth of a new generation. But actually making it so that death just doesn't happen anymore (at least, not death of old age: that's the first goal and it seems perfectly attainable in the next couple of centuries).
Think of that.
And none of this could ever happen if people took Campbell's advice of taking nature-as-it-is as the the only good way of the world. This approach made perfect sense to tribal hunter-gathers a thousand year's ago. I think it's possible that, as a species, we've moved past that just a little. While nature is red in tooth and claw, maybe we can do a little better than that.
Campbell also commits one of my major pet peeves. At one point, he says something to the effect of "scientists don't know what a particle is. Is it a wave? Is it a thing? They don't know!". From this, he concludes that there must be a magic energy field in the universe which gives everything life. Or something. It's "transcendent" so he doesn't feel that he has to be specific.
This perversion of science really annoys me. Aside from getting the particle physics wrong (it's not that we "don't know". It's that the duality is actually what's going on. Or something. I'm also not a physicist so I won't pretend to have a real understanding of any of this!), he also really fails to understand the point of science. Scientists (and, through them, our entire civilization) are trying to understand the innermost workings of the universe. You can never do that if, when you find a question you don't know the answer to, you give up and say "Magic!".
The saddest thing is that this book has far more bad spiritualism than it does good history. Hence my low rating. Ultimately, I think the myths of our past have more to teach us about who we were and we are. Campbell thinks they also teach us what we should be. I find that notion to be abhorrent: we can be so much better than we are or were; and if we're going to settle for that, then we may as well give up. There's no more point to us.
Since the book is so much of this, I can't love it or even like it. Fortunately, there's enough in here that I do like (in bits and pieces), that I'm still looking forward to reading The Hero with a Thousand Faces. I understand that this is more historical and factual. Also, Campbell wrote it when he was much younger. So I'm hoping that the religious and spiritual life he made developed later in life won't pervade it so much.
I suppose I'll just have to find out.
June 23, 2018
In my daily life, I talk about suffering a lot. I have had trouble accepting the fact that terrible things happen to people everyday, that the voiceless, the weak have to undergo great cruelty everywhere.
Campbell says, for our sake we have to affirm the brutality, the thoughtlessness of our surroundings too. By doing so, we affirm our world and the experience of eternity here.
I once mentioned to an older friend, if our world were to be a circle and we the dots to complete it, then our existence must be of utmost importance. The circle would remain incomplete without only one of us! I understand now that I was very naive. Anyone can be easily replaced. But the idea that I carry the stories of my ancestors, that my behavior is very much influenced by their way of life and that my manners, habits, doings are to an extent what they passed down, makes me less 'alone' and recognize this life to be more profound that I imagined.
Campbell likens us to 'One little microbit in that great magnitude'. And he talks about 'following one's bliss' a lot.
A few days ago, a distant relative of mine almost convinced me to study a certain subject of apparently great market value. She talked about future a lot. And about money. So, I was considering her words and harboring doubts about myself, about my decisions until I read this book.
Who would I be if I don't 'follow my bliss'? If I don't hang on to what I love? I would be anything but myself and that's a kind of death too.
Campbell says, we are partaking in something greater than us, than we can even grasp. That makes our experience here very humbling.
I didn't fully understand him though. I should have read his earlier works first in order to understand his jargon. I guess, I'll read this book again in a year.
Campbell's works resonate to this day. His insights greatly help explain our current culture. Reading this book was truly an enlightening experience for me.
Campbell says, for our sake we have to affirm the brutality, the thoughtlessness of our surroundings too. By doing so, we affirm our world and the experience of eternity here.
I once mentioned to an older friend, if our world were to be a circle and we the dots to complete it, then our existence must be of utmost importance. The circle would remain incomplete without only one of us! I understand now that I was very naive. Anyone can be easily replaced. But the idea that I carry the stories of my ancestors, that my behavior is very much influenced by their way of life and that my manners, habits, doings are to an extent what they passed down, makes me less 'alone' and recognize this life to be more profound that I imagined.
Campbell likens us to 'One little microbit in that great magnitude'. And he talks about 'following one's bliss' a lot.
A few days ago, a distant relative of mine almost convinced me to study a certain subject of apparently great market value. She talked about future a lot. And about money. So, I was considering her words and harboring doubts about myself, about my decisions until I read this book.
Who would I be if I don't 'follow my bliss'? If I don't hang on to what I love? I would be anything but myself and that's a kind of death too.
Campbell says, we are partaking in something greater than us, than we can even grasp. That makes our experience here very humbling.
I didn't fully understand him though. I should have read his earlier works first in order to understand his jargon. I guess, I'll read this book again in a year.
Campbell's works resonate to this day. His insights greatly help explain our current culture. Reading this book was truly an enlightening experience for me.
July 4, 2007
Joseph Campbell is seriously incredible. Read this, listen to the PBS audio tapes, read anything he writes... he's just brilliant, erudite, illuminating, fascinating, lovable, enlightening... he reveals things articulately that you always sensed in the shadowy regions of your instinct, and having them so clearly identified has a revelatory and refreshing effect. It makes you pensive and hopeful. It makes you feel good about being human, part of this thing we do called life. I don't know, I think everyone should give him a try. If anything, he's at least incredibly interesting.
December 20, 2021
3.5 鈽� rounded up
More than 30 years ago, PBS broadcasted "The Power of Myth," which was a series of interviews between journalist and , a scholar of comparative mythology. Although he had died shortly after the production of those shows, the interviews cemented Campbell's legacy outside of academia.
reads like a transcript of those episodes. I would have preferred though a more traditional lecture format. I also recommend reading an illustrated edition as mine didn't have any and I was left hanging at times. FYI, the audiobook version contained only 6 programs (versus the book's 8 chapters) and had arranged them in a sequence different than in the printed book editions.
Campbell had looked for the commonality of themes in the world's mythologies. There is tremendous overlap, despite differences in time and space, as many cultures have their own versions of stories about creation, virgin birth, and the hero's quest. The similarities arise because our human bodies have remained the same for more than 100,000 years; and with humans having the same bodily experiences, we respond to the same images and metaphors. As to the motivation for all of these mythologies...
During the interviews, Campbell also discussed the hero's journey, love and marriage, the transition from a female to male deity in Western thinking, and transcendence.
Clearly Campbell wasn't a proponent of the meaning of life. But he pointed out that the commonality of themes across the world reflected the human psyche's need to be centered within deep principles. His advice to his college students about how to achieve this was succinct. Despite never having viewed the PBS series, even I recalled that Campbell's advice to "follow your bliss" had entered the cultural consciousness. Although this advice had initially seemed New Age-y and incredibly self-indulgent, the complete context of Campbell's perspective dispelled those impressions.
Although raised in the Roman Catholic tradition, Campbell seemed more aligned with Buddhism than with the Church. Interestingly, Moyers said his Christian faith had been strengthened instead of weakened as a result of their conversations. I would say that my religious position has not been affected after reading this. Of course, some of that may be attributable to my occasional bouts of frustration when Campbell described ephemeral concepts. It was like trying to grab ahold of smoke.
This seemingly contradictory qualifier was more to my liking.
Mythology is not a lie, mythology is poetry, it is metaphorical. It has been well said that mythology is the penultimate truth--penultimate because the ultimate cannot be put into words. It is beyond words. Beyond images... Mythology pitches the mind ... to what can be known but not told.
More than 30 years ago, PBS broadcasted "The Power of Myth," which was a series of interviews between journalist and , a scholar of comparative mythology. Although he had died shortly after the production of those shows, the interviews cemented Campbell's legacy outside of academia.
reads like a transcript of those episodes. I would have preferred though a more traditional lecture format. I also recommend reading an illustrated edition as mine didn't have any and I was left hanging at times. FYI, the audiobook version contained only 6 programs (versus the book's 8 chapters) and had arranged them in a sequence different than in the printed book editions.
Campbell had looked for the commonality of themes in the world's mythologies. There is tremendous overlap, despite differences in time and space, as many cultures have their own versions of stories about creation, virgin birth, and the hero's quest. The similarities arise because our human bodies have remained the same for more than 100,000 years; and with humans having the same bodily experiences, we respond to the same images and metaphors. As to the motivation for all of these mythologies...
People say that what we鈥檙e all seeking is a meaning for life. I don鈥檛 think that鈥檚 what we鈥檙e really seeking. I think that what we鈥檙e seeking is an experience of being alive, so that our life experiences on the purely physical plane will have resonances with our own innermost being and reality, so that we actually feel the rapture of being alive.
Myths are clues to the spiritual potentialities of the human life.
During the interviews, Campbell also discussed the hero's journey, love and marriage, the transition from a female to male deity in Western thinking, and transcendence.
We're so engaged in doing things to achieve purposes of outer value that we forget the inner value, the rapture that is associated with being alive, is what it is all about.
It鈥檚 important to live life with the experience, and therefore the knowledge, of its mystery and of your own mystery. This gives life a new radiance, a new harmony, a new splendor.
Clearly Campbell wasn't a proponent of the meaning of life. But he pointed out that the commonality of themes across the world reflected the human psyche's need to be centered within deep principles. His advice to his college students about how to achieve this was succinct. Despite never having viewed the PBS series, even I recalled that Campbell's advice to "follow your bliss" had entered the cultural consciousness. Although this advice had initially seemed New Age-y and incredibly self-indulgent, the complete context of Campbell's perspective dispelled those impressions.
I say, follow your bliss and don鈥檛 be afraid, and doors will open where you didn鈥檛 know they were going to be.
Read myths. They teach you that you can turn inward, and you begin to get the message of the symbols. Read other people鈥檚 myths, not those of your own religion, because you tend to interpret your own religion in terms of facts鈥攂ut if you read the other ones, you begin to get the message. Myth helps you to put your mind in touch with this experience of being alive. It tells you what the experience is.
Although raised in the Roman Catholic tradition, Campbell seemed more aligned with Buddhism than with the Church. Interestingly, Moyers said his Christian faith had been strengthened instead of weakened as a result of their conversations. I would say that my religious position has not been affected after reading this. Of course, some of that may be attributable to my occasional bouts of frustration when Campbell described ephemeral concepts. It was like trying to grab ahold of smoke.
It is from that which is beyond being and nonbeing. It both is and is not. It neither is nor is not. It is beyond all categories of thought and the mind.
This seemingly contradictory qualifier was more to my liking.
He who thinks he knows, doesn鈥檛 know. He who knows that he doesn鈥檛 know, knows. For in this context, to know is not to know. And not to know is to know.
June 11, 2016
There is something very fishy about our existence. We are unaware of it most of the time, but it tickles us all from time to time.
Suddenly we realize we 'are', we actually exist. That's a weird thing. One day we open our eyes, and there鈥檚 a world outside.
These things trouble me. Since when do I exist? How come I wasn鈥檛 here, then I suddenly came out of nowhere? How鈥檚 it possible that something as concrete as 鈥業鈥� actually came out of nowhere? And exactly at what time did I come into being? At my mother鈥檚 womb, or after I鈥檝e seen the first sunlight on this planet? If I started at my mother鈥檚 womb, exactly at what time in my mother鈥檚 womb? One week, one month, or 6 months? And when would I really cease to exist? I read that all the organs do not 'die' at the same time. Are birth and death as real as they seem, or just mere illusions? Neuroscientists tell us there鈥檚 really nothing concrete within us that can be recognized as 鈥業鈥�, all things are in constant flux, nothing stays the same for long. What we experience as the continuous 鈥榮elf鈥� is actually an illusion. If there's no 'I' inside me, who was born and who would die? Maybe nobody.
Sometimes I wonder, What if I actually existed all the time, and will continue to exist?
There鈥檚 a glass of water on the table and I touch it. It actually exists. How come a thing can 'exist' in itself? I feel an eerie tingling sensation in my lower spine. From where does these weird feelings really come? Where does thoughts come from? I don鈥檛 choose my thoughts. I don鈥檛 know what I would think one minute from now.
It鈥檚 all very weird.
We try to build some logical explanation to cover up the freakish nature of reality, but it鈥檚 not much of help. By scientific methodology, we know that everything is energy in one form or another, but we do not know what this weird thing energy really is. We see electron behaving as both particle and wave, which defies common sense. Nature shows us common sense doesn't work everywhere. We know the universe has come into being through some cosmic incident known as Big Bang, but we don鈥檛 know why it had to be. Science help us to familiarize and to make sense of the world to a certain extent, but in the end science just exposes us the naked mystery itself. Black Holes. Quantum fluctuation. Entanglement.And scientists doesn't know what consciousness really is, some say it is unknowable.
We know there鈥檚 more to the world than our eyes and our rational thoughts meet. We can feel it.
There鈥檚 where myths come.
Myths are not science. Myths are not facts. Myths are not mere cuck and bull story stories.
Myths are poetry. Like poetry, myths doesn鈥檛 have a linear, literal meaning. It stands for something beyond itself, beyond the words and images. Myths are a gateway to the transcendental realm where thoughts cannot reach.
When myths are taken as too concrete and literal, it loses its original essence. It becomes religion.
Joseph Campbell shows us the multi-dimensionality and the depth of myths and mythological symbols. Today we live in a world where we are totally accustomed to literal and linear thinking, we have forgotten how to think with symbols and imagery. We live in an alienated world.
Campbell is now more important than ever. We need to hear what the myths are telling us.
Suddenly we realize we 'are', we actually exist. That's a weird thing. One day we open our eyes, and there鈥檚 a world outside.
These things trouble me. Since when do I exist? How come I wasn鈥檛 here, then I suddenly came out of nowhere? How鈥檚 it possible that something as concrete as 鈥業鈥� actually came out of nowhere? And exactly at what time did I come into being? At my mother鈥檚 womb, or after I鈥檝e seen the first sunlight on this planet? If I started at my mother鈥檚 womb, exactly at what time in my mother鈥檚 womb? One week, one month, or 6 months? And when would I really cease to exist? I read that all the organs do not 'die' at the same time. Are birth and death as real as they seem, or just mere illusions? Neuroscientists tell us there鈥檚 really nothing concrete within us that can be recognized as 鈥業鈥�, all things are in constant flux, nothing stays the same for long. What we experience as the continuous 鈥榮elf鈥� is actually an illusion. If there's no 'I' inside me, who was born and who would die? Maybe nobody.
Sometimes I wonder, What if I actually existed all the time, and will continue to exist?
There鈥檚 a glass of water on the table and I touch it. It actually exists. How come a thing can 'exist' in itself? I feel an eerie tingling sensation in my lower spine. From where does these weird feelings really come? Where does thoughts come from? I don鈥檛 choose my thoughts. I don鈥檛 know what I would think one minute from now.
It鈥檚 all very weird.
We try to build some logical explanation to cover up the freakish nature of reality, but it鈥檚 not much of help. By scientific methodology, we know that everything is energy in one form or another, but we do not know what this weird thing energy really is. We see electron behaving as both particle and wave, which defies common sense. Nature shows us common sense doesn't work everywhere. We know the universe has come into being through some cosmic incident known as Big Bang, but we don鈥檛 know why it had to be. Science help us to familiarize and to make sense of the world to a certain extent, but in the end science just exposes us the naked mystery itself. Black Holes. Quantum fluctuation. Entanglement.And scientists doesn't know what consciousness really is, some say it is unknowable.
We know there鈥檚 more to the world than our eyes and our rational thoughts meet. We can feel it.
There鈥檚 where myths come.
Myths are not science. Myths are not facts. Myths are not mere cuck and bull story stories.
Myths are poetry. Like poetry, myths doesn鈥檛 have a linear, literal meaning. It stands for something beyond itself, beyond the words and images. Myths are a gateway to the transcendental realm where thoughts cannot reach.
When myths are taken as too concrete and literal, it loses its original essence. It becomes religion.
Joseph Campbell shows us the multi-dimensionality and the depth of myths and mythological symbols. Today we live in a world where we are totally accustomed to literal and linear thinking, we have forgotten how to think with symbols and imagery. We live in an alienated world.
Campbell is now more important than ever. We need to hear what the myths are telling us.
July 24, 2023
There is a misconception that myths are just stories. And what is it in the story that we need so much-particularly our religious myths that feed our understanding of what life means, and what is the purpose...What is the meaning of the Holy Grail, of Jesus, of Perseus, of the Hindu, the Buddhists...it's all here...No answers given just the enthusiasm for living your life to the fullest, being true to your path, following your bliss, crossing the threshold...
May 6, 2009
Apparently everyone loves this book, which shocks me. I found a lot of his references very interesting but I really despised a lot of the author's commentary on them (as well as the hundreds of times the author contradicts himself). Yes, he did come up with some pretty deep conclusions, but at other times I found his ideas to be so infuriatingly ridiculous that I, in fact, threw the book at the car window at one point when I read a particularly infuriating nugget of absurdity (I believe it was something about how people really shouldn't be punished for crimes during times of war). Overall I found it to be very preachy.
December 9, 2021
袦懈褌芯胁械褌械 薪懈 写邪胁邪褌 泻谢褞褔邪 泻褗屑 褋芯斜褋褌胁械薪芯褌芯 薪懈 鈥溞靶封€�, 芯斜褟褋薪褟胁邪褌 锌芯胁褌邪褉褟褖懈褌械 褋械 屑芯写械谢懈 胁 褔芯胁械褕泻懈褟 卸懈胁芯褌, 褔褉械蟹 褌褟褏 锌芯褉邪褋褌胁邪屑械 懈 锌褉械卸懈胁褟胁邪屑械 褉械邪谢薪芯褋褌褌邪 锌芯 褋屑懈褋谢械薪 懈 写褗谢斜芯泻 薪邪褔懈薪. 袠 褉邪蟹斜懈褉邪 褋械, 锌芯屑邪谐邪褌 薪懈 写邪 锌褉芯褍屑械械屑 孝芯屑邪褋 袦邪薪 懈 袛卸芯泄褋. 校写懈胁懈褌械谢薪邪 褋 锌褉芯蟹褉械薪懈褟褌邪 褋懈 泻薪懈谐邪, 泻芯褟褌芯 屑芯卸械 写邪 褋械 褔械褌械 懈 芯褋屑懈褋谢褟 斜械蟹斜褉芯泄 锌褗褌懈. 袦邪谢泻芯 褋械 蟹邪谐褍斜懈褏 胁 褋胁械褌邪 薪邪 褌褉邪薪褋褑械写械薪褌邪谢薪芯褌芯 懈 褉械谢懈谐懈褟褌邪, 薪芯 褑褟谢芯褋褌薪芯褌芯 褍褋械褖邪薪械 芯褌 写褍褏邪 懈 褍屑邪 薪邪 袛卸芯褍蟹械褎 袣械屑斜褗谢 械 蟹邪 锌芯谢褍褔械薪芯 写邪褉芯屑 褋褗泻褉芯胁懈褖械, 蟹邪 懈褋褌懈薪褋泻邪 懈薪褌械谢械泻褌褍邪谢薪邪 懈 写褍褏芯胁薪邪 锌褉懈胁懈谢械谐懈褟.
March 6, 2017
Re-read this one after several years, and it was even more powerful this time. I think the time and the age between helped in my understanding and comprehension. Very accessible text, and I am sure I will revisit this one again someday - maybe I can finally watch the PBS special too.
August 2, 2021
I can't believe how much I hate a book about myths. What I was expecting was to learn about myths. What I got was old stodgy white men telling people how they should live and complaining about the "youth these days". The word "youngsters" is used without irony. Campbell and Moyers seem to think that the jails are filled with young people because they don't have myths and puberty rights in their lives. Campbell idolizes ancient cultures because they focused more on mysticism than we do; they were on the right path, we are not. This is the constant fretting about the state of the world these days, but from 1988.
I did get a few positive things out of it: rituals can be calming, we鈥檇 be better off if we were a little more connected with nature, stories can be a good source of learning, and myths (i.e., all religions) were originally meant to be allegories, not literal truth. I鈥檓 on board with all that. However, he鈥檚 hardly the first or only one to make these points, so there鈥檚 only so much credit I can give him when these ideas are steeped in a sea of ridiculousness.
For example, his laughable thoughts on puberty rites:
Yep. You heard it right. Graffiti is because kids these days ain鈥檛 got no myths. But wait, there鈥檚 more! What is it with the kids and drugs these days?
Clearly societal problems aren鈥檛 related to drug abuse.
Then we have his take on multiculturalism.
Right, there is no American culture. Prob鈥檒y all those immigrants. Takin鈥� our ethos and our jobs. Gimme them good ol鈥� days when people stayed with their own kind. (spits in the dust)
And then there鈥檚 his not-quite-Jungian idea of a greater consciousness. In this instance, plants get a shout out. Personally, I immediately thought of carrots.
From Tool鈥檚 intro to the song Disgustipated:
Then, in a really puzzling move, he applies some kind of numerology to American history.
What dude?
Finally, he thought that women in history did not have a bad time of it because there were female saints and goddesses. Moyers points out that the "motifs and themes" were controlled by men. Campbell says that's going a little too far because there were great women saints. One can look back and quarrel with the whole situation, but the situation of women was not that bad by any means. We鈥檙e literally talking about medieval times here.
I can't even get into his ideas about dreams and marriage. And then there's the 'follow your bliss' idea, so privileged coming from these two that it just makes me blech.
I did get a few positive things out of it: rituals can be calming, we鈥檇 be better off if we were a little more connected with nature, stories can be a good source of learning, and myths (i.e., all religions) were originally meant to be allegories, not literal truth. I鈥檓 on board with all that. However, he鈥檚 hardly the first or only one to make these points, so there鈥檚 only so much credit I can give him when these ideas are steeped in a sea of ridiculousness.
For example, his laughable thoughts on puberty rites:
Campbell: That's the significance of puberty rites. In primal societies, there are teeth knocked out, there are sacrifications, there are circumcisions, there are all kinds of things done. So you don't have your little baby body anymore, you're something else entirely.
When I was a kid, we wore short trousers, you know, knee pants. And then there was a great moment when you put on long pants. Boys don't get to do that. I see even five-year-old walking around in long trousers. When are they going to know that they're now men and must put aside childish things?
Moyers: Where do the kids growing up in the city鈥攐n 125th and Broadway, for example鈥攚here do these kids get their myths today?
C: The make them up themselves. This is why we have graffiti all over the city鈥�
Yep. You heard it right. Graffiti is because kids these days ain鈥檛 got no myths. But wait, there鈥檚 more! What is it with the kids and drugs these days?
M:"Do you think that it is the absence of the religious experience of ecstasy, of joy, this denial of transcendence in our society, that has turned so many young people to the use of drugs?
C: Absolutely. That is the way in.
M: The way in?
C: To an experience.
M: And religion can鈥檛 do that for you, or art can't do it?
C: It could, but it is not doing it now. Religions are addressing social problems and ethics instead of mystical experience.
Clearly societal problems aren鈥檛 related to drug abuse.
Then we have his take on multiculturalism.
C: Now in a culture that has been homogeneous for some time, there are a number of understood, unwritten rules by which people live. There is an ethos there, there is a mode, and understanding that "we don't do it that way".
M: A mythology.
C: An unstated mythology, you might say. This is the way we use a fork and knife, this is the way we deal with people, and so forth. It's not all written down in book. But in America we have people from all kinds of backgrounds, all in a cluster, together and consequently law has become very important in this country. Lawyers and law are what hold us together. There is no ethos.
Right, there is no American culture. Prob鈥檒y all those immigrants. Takin鈥� our ethos and our jobs. Gimme them good ol鈥� days when people stayed with their own kind. (spits in the dust)
And then there鈥檚 his not-quite-Jungian idea of a greater consciousness. In this instance, plants get a shout out. Personally, I immediately thought of carrots.
It's part of the Cartesian mode to think of consciousness as being something peculiar to the head, that the head is the organ originating consciousness. It isn't. The head is an organ that inflects consciousness in a certain direction, or to a certain set of purposes. But there is a consciousness here in the body. The whole living world is informed by consciousness.
I have a feeling that consciousness and energy are the same thing somehow. When you really see life energy, there's consciousness. Certainly the vegetable world is conscious. And when you live in the woods, as I did as a kid, you can see all these different consciousness relating to themselves. There is a plant consciousness and there is an animal consciousness and we share both these things. You eat certain foods, and the bile knows whether there's something there for it to work on. The whole process is consciousness. Trying to interpret it in simply mechanistic terms won't work.
From Tool鈥檚 intro to the song Disgustipated:
And the angel said unto me, "These are the cries of the carrots, the cries of the carrots! You see, Reverend Maynard, tomorrow is harvest day and to them it is the holocaust."
And I sprang from my slumber drenched in sweat like the tears of one million terrified brothers and roared, "Hear me now, I have seen the light! They have a consciousness, they have a life, they have a soul! Damn you! Let the rabbits wear glasses! Save our brothers!"
Then, in a really puzzling move, he applies some kind of numerology to American history.
...the Great Seal [of the US]...there is an inscription in roman numerals. It is, of course, 1776. Then when you add one and seven and seven and six, you get 21, with is the age of reason, is it not? It was in 1776 that the thirteen state declared independence. The number thirteen is the number of transformation and rebirth. At the Last Supper there were twelve apostles and one Christ, who was going to die and be reborn. Thirteen is the number of getting out of the field of bounds of twelve into the transcendent. You have the twelve signs of the zodiac and the sun. These men were very conscious of the number thirteen as the number of resurrection and rebirth and new life, and they played it up here all the way through.
What dude?
Finally, he thought that women in history did not have a bad time of it because there were female saints and goddesses. Moyers points out that the "motifs and themes" were controlled by men. Campbell says that's going a little too far because there were great women saints. One can look back and quarrel with the whole situation, but the situation of women was not that bad by any means. We鈥檙e literally talking about medieval times here.
I can't even get into his ideas about dreams and marriage. And then there's the 'follow your bliss' idea, so privileged coming from these two that it just makes me blech.
March 31, 2016
TLDR: This book is awful. Don鈥檛 read it unless you hate yourself.
Wow I hated this book. But I was determined to finish it so I could fairly rant and write this review.
This book is really a transcript of a series of PBS television specials from 1985, and I don鈥檛 think it worked in print format at all. Yet I can鈥檛 imagine the specials being any less awful than this book. It has pretty good ratings on 欧宝娱乐 and has appeared up high on several lists of strong mythology books, but I hated it. It鈥檚 not just that it was too overhyped; this book evoked strong feelings of anger and annoyance in me, which I鈥檝e never really experienced before while reading a book. It was a rambling, nonsensical, hippy rant about how people of the past knew what was up and were transcendent and how awful society is now.
My first problem is with the format. Each chapter is a certain broad topic relating to mythology (i.e. The Hero鈥檚 Adventure, The Gift of the Goddess). If I didn鈥檛 know the chapter names ahead of time, I would have had absolutely no idea what the chapters were even about. There was no cohesion of ideas. Additionally, because the chapters were divided this way, the flow of the book was nonexistent. It jumped around so much, occasionally explaining a myth (not often), and touching on different cultures here and there. I didn鈥檛 internalize anything because the topics and myths were so scattered.
I was angry with the outdated ideals discussed in this book. The book seemed a little sexist to me and I was frustrated with the repetition that love and marriage should exist only between a male and a female.
My biggest problem with this book is that it was SO SO SO preachy. It read like a spiritual text. Campbell talks on and on about 鈥渢ranscendence鈥� and God and divinity and the need for religion. If I had known this was the prime focus of the book ahead of time, I would never have considered reading this. The actual mythology is so scare because for every one page of myth, there were 15+ pages of transcendence and how this myth relates to religion and God and how we lack spirituality in our modern times. The title of the book is 鈥淭he Power of MYTH鈥� not the 鈥淭he Power of Hippy Religious Nonsense.鈥� Overall, this book left me feeling extremely disappointed and frustrated.
Wow I hated this book. But I was determined to finish it so I could fairly rant and write this review.
This book is really a transcript of a series of PBS television specials from 1985, and I don鈥檛 think it worked in print format at all. Yet I can鈥檛 imagine the specials being any less awful than this book. It has pretty good ratings on 欧宝娱乐 and has appeared up high on several lists of strong mythology books, but I hated it. It鈥檚 not just that it was too overhyped; this book evoked strong feelings of anger and annoyance in me, which I鈥檝e never really experienced before while reading a book. It was a rambling, nonsensical, hippy rant about how people of the past knew what was up and were transcendent and how awful society is now.
My first problem is with the format. Each chapter is a certain broad topic relating to mythology (i.e. The Hero鈥檚 Adventure, The Gift of the Goddess). If I didn鈥檛 know the chapter names ahead of time, I would have had absolutely no idea what the chapters were even about. There was no cohesion of ideas. Additionally, because the chapters were divided this way, the flow of the book was nonexistent. It jumped around so much, occasionally explaining a myth (not often), and touching on different cultures here and there. I didn鈥檛 internalize anything because the topics and myths were so scattered.
I was angry with the outdated ideals discussed in this book. The book seemed a little sexist to me and I was frustrated with the repetition that love and marriage should exist only between a male and a female.
My biggest problem with this book is that it was SO SO SO preachy. It read like a spiritual text. Campbell talks on and on about 鈥渢ranscendence鈥� and God and divinity and the need for religion. If I had known this was the prime focus of the book ahead of time, I would never have considered reading this. The actual mythology is so scare because for every one page of myth, there were 15+ pages of transcendence and how this myth relates to religion and God and how we lack spirituality in our modern times. The title of the book is 鈥淭he Power of MYTH鈥� not the 鈥淭he Power of Hippy Religious Nonsense.鈥� Overall, this book left me feeling extremely disappointed and frustrated.
June 25, 2017
噩賵夭賮 賰賲亘賱 (01987-1904) 丕夭 亘乇噩爻鬲賴 鬲乇賷賳 賲乇丕噩毓 噩賴丕賳賷 丿乇 夭賲賷賳賴 賷 丕爻胤賵乇賴 卮賳丕爻賷貙 倬跇賵賴賳丿賴 丕賷 鬲賵丕賳丕貙 賲卮丕賴丿賴 诏乇賷 鬲賷夭亘賷賳貙 賳賵賷爻賳丿賴 賵 丌賲賵夭诏丕乇賷 賳丕賲賷 亘賵丿 賰賴 丿乇 爻胤丨 噩賴丕賳 鬲丕孬賷乇賷 诏爻鬲乇丿賴 賵 跇乇賮 诏匕丕乇丿.
亘乇丕賷 丕賵貙 丕爻胤賵乇賴 芦丌賵丕夭 賰丕卅賳丕鬲 賵 賲賵爻賷賯賷 丕賮賱丕賰禄 亘賵丿.
丿乇 丕賷賳 诏賮鬲诏賵賷 亘賱賳丿 賰賴 乇賵丕賷鬲賷 丕夭 丌賳 丕夭 賷賰賷 丕夭 卮亘賰賴 賴丕賷 鬲賱賵賷夭賷賵賳賷 丌賲乇賷賰丕 倬禺卮 卮丿貙 賵 賲賷 鬲賵丕賳 丌賳 乇丕 噩賲毓亘賳丿賷 倬跇賵賴卮 賴丕 賵 賲卮丕賴丿賴 賴丕 賵 丕賳丿賷卮賴 賴丕賷 丕賵 卮賲乇丿 倬賴賳賴 丕賷 賵爻賷毓 乇丕 丿乇賲賷 賳賵乇丿丿 賵 亘賴 賲毓賳賷 丿賯賷賯 賰賱賲賴貙 丕夭 賴锟斤拷 丿乇賷 爻禺賳 賲賷 诏賵賷丿...
丕賷賳 丕孬乇 噩賲毓 亘賳丿賷 賵 趩賰賷丿賴 鬲丨賱賷賱賷 賵 鬲胤亘賷賯賷 亘賳 賲丕賷賴 賴丕賷 賲卮鬲乇賰 丕爻丕胤賷乇 賰賱賷賴 丕賯賵丕賲 賵 賲賱賱貙 賵 乇丕亘胤賴 丕賷賳 賲噩賲賵毓賴 亘丕 丿賳賷丕賷 噩丿賷丿 賵 丕賳爻丕賳 賲毓丕氐乇 丕爻鬲.
丕賷賳 賰丕乇 鬲賵爻胤 賰爻賷 丕賳噩丕賲 诏乇賮鬲賴 丕爻鬲 賰賴 亘賴 賯賵賱賷 賲毓乇賮鬲 丕賵 亘乇 倬賴賳賴 賵爻賷毓 趩卮賲 丕賳丿丕夭 诏匕卮鬲賴 賲丕 丿乇 丨丿賷 亘賵丿 賰賴 鬲丕賰賳賵賳 賲毓丿賵丿賷 丕夭 丕賳爻丕賳 賴丕 亘賴 丌賳 乇爻賷丿賴 丕賳丿.
亘乇丕賷 丕賵貙 丕爻胤賵乇賴 芦丌賵丕夭 賰丕卅賳丕鬲 賵 賲賵爻賷賯賷 丕賮賱丕賰禄 亘賵丿.
丿乇 丕賷賳 诏賮鬲诏賵賷 亘賱賳丿 賰賴 乇賵丕賷鬲賷 丕夭 丌賳 丕夭 賷賰賷 丕夭 卮亘賰賴 賴丕賷 鬲賱賵賷夭賷賵賳賷 丌賲乇賷賰丕 倬禺卮 卮丿貙 賵 賲賷 鬲賵丕賳 丌賳 乇丕 噩賲毓亘賳丿賷 倬跇賵賴卮 賴丕 賵 賲卮丕賴丿賴 賴丕 賵 丕賳丿賷卮賴 賴丕賷 丕賵 卮賲乇丿 倬賴賳賴 丕賷 賵爻賷毓 乇丕 丿乇賲賷 賳賵乇丿丿 賵 亘賴 賲毓賳賷 丿賯賷賯 賰賱賲賴貙 丕夭 賴锟斤拷 丿乇賷 爻禺賳 賲賷 诏賵賷丿...
丕賷賳 丕孬乇 噩賲毓 亘賳丿賷 賵 趩賰賷丿賴 鬲丨賱賷賱賷 賵 鬲胤亘賷賯賷 亘賳 賲丕賷賴 賴丕賷 賲卮鬲乇賰 丕爻丕胤賷乇 賰賱賷賴 丕賯賵丕賲 賵 賲賱賱貙 賵 乇丕亘胤賴 丕賷賳 賲噩賲賵毓賴 亘丕 丿賳賷丕賷 噩丿賷丿 賵 丕賳爻丕賳 賲毓丕氐乇 丕爻鬲.
丕賷賳 賰丕乇 鬲賵爻胤 賰爻賷 丕賳噩丕賲 诏乇賮鬲賴 丕爻鬲 賰賴 亘賴 賯賵賱賷 賲毓乇賮鬲 丕賵 亘乇 倬賴賳賴 賵爻賷毓 趩卮賲 丕賳丿丕夭 诏匕卮鬲賴 賲丕 丿乇 丨丿賷 亘賵丿 賰賴 鬲丕賰賳賵賳 賲毓丿賵丿賷 丕夭 丕賳爻丕賳 賴丕 亘賴 丌賳 乇爻賷丿賴 丕賳丿.
December 26, 2007
I don't know how he does it, but every time I read/hear/stumble upon some vague quotation of Joseph Campbell's work, my day gets better. The sensation I get when reading his work is of relief, that all the seemingly static and infallible truths of the world stem from very simple needs. Somehow knowing that frees me to pursue the quenching of the needs, rather than the physical trappings we have set up around that need. It is very interesting.
This book is a sort of revised and embellished version of the video interviews of Campbell conducted by Bill Moyers on Skywalker Ranch (home of George Lucas). The video is six hours long and was slimmed down from 26 hours of conversation on myth and its place in our lives. Joseph Campbell is so insighful--he sees the humanity of the study, as well as the science, spouting such sincere and life-changing directions as "follow your bliss." I mean, dang.
This book is a sort of revised and embellished version of the video interviews of Campbell conducted by Bill Moyers on Skywalker Ranch (home of George Lucas). The video is six hours long and was slimmed down from 26 hours of conversation on myth and its place in our lives. Joseph Campbell is so insighful--he sees the humanity of the study, as well as the science, spouting such sincere and life-changing directions as "follow your bliss." I mean, dang.
June 12, 2020
袛卸芯褍蟹械褎 袣械屑斜褗谢 械 芯褌 胁械谢懈泻懈褌械 褍屑芯胁械 薪邪 锌芯褋谢械写薪懈褌械 胁械泻芯胁械.
小褌褉邪褏芯褌薪邪 泻薪懈谐邪, 褏褍斜邪胁 锌褉械胁芯写!
袟邪 褋褗卸邪谢械薪懈械 泻邪褔械褋褌胁芯褌芯 薪邪 懈蟹写邪薪懈械褌芯 薪邪 小懈械谢邪 械 锌芯写 胁褋褟泻邪泻胁邪 泻褉懈褌懈泻邪. 孝械蟹懈 褏芯褉邪 锌褉芯褋褌芯 薪褟屑邪褌 泻邪锌邪褑懈褌械褌邪 写邪 懈蟹写邪胁邪褌 褌邪泻懈胁邪 泻薪懈谐懈. 袗泻芯 懈褋泻邪褌械 写邪 锌褉懈褌械卸邪胁邪褌械 泻薪懈谐邪 薪邪 袣械屑斜褗谢 懈蟹写邪写械薪邪 胁 写芯褋褌芯械薪 胁懈写, 锌褉械锌芯褉褗褔胁邪屑 写邪 褋懈 泻褍锌懈褌械 "袚械褉芯褟褌 褋 褏懈谢褟写懈褌械 谢懈褑邪".
小褌褉邪褏芯褌薪邪 泻薪懈谐邪, 褏褍斜邪胁 锌褉械胁芯写!
袟邪 褋褗卸邪谢械薪懈械 泻邪褔械褋褌胁芯褌芯 薪邪 懈蟹写邪薪懈械褌芯 薪邪 小懈械谢邪 械 锌芯写 胁褋褟泻邪泻胁邪 泻褉懈褌懈泻邪. 孝械蟹懈 褏芯褉邪 锌褉芯褋褌芯 薪褟屑邪褌 泻邪锌邪褑懈褌械褌邪 写邪 懈蟹写邪胁邪褌 褌邪泻懈胁邪 泻薪懈谐懈. 袗泻芯 懈褋泻邪褌械 写邪 锌褉懈褌械卸邪胁邪褌械 泻薪懈谐邪 薪邪 袣械屑斜褗谢 懈蟹写邪写械薪邪 胁 写芯褋褌芯械薪 胁懈写, 锌褉械锌芯褉褗褔胁邪屑 写邪 褋懈 泻褍锌懈褌械 "袚械褉芯褟褌 褋 褏懈谢褟写懈褌械 谢懈褑邪".
July 2, 2013
Professor Campell leaves the reader wanting a more profound insight regarding the human person's social, anthropological, and religious need for myth; instead we are left with, well, to use one of his anecdotes: "We don't have a Philosophy, or a Theology... we dance."
And dance he does.
Campbell jumps from one myth to another; dwelling in the fact of its existence and never going beyond to study its meaning, relevance, depth, or "power," making his bias towards Buddhism unblushingly obvious and uninteresting.
This work shows a surprising lack of objectivity coming from an academic. It is not so much a study of myth, the phenomenon, as a presentation of mostly Eastern myths infused with Buddhist world-views
And dance he does.
Campbell jumps from one myth to another; dwelling in the fact of its existence and never going beyond to study its meaning, relevance, depth, or "power," making his bias towards Buddhism unblushingly obvious and uninteresting.
This work shows a surprising lack of objectivity coming from an academic. It is not so much a study of myth, the phenomenon, as a presentation of mostly Eastern myths infused with Buddhist world-views
July 29, 2018
"One thing that comes out in myths is that at the bottom of the abyss comes the voice of salvation. The black moment is the moment when the real message of transformation is going to come. At the darkest moment comes the light."The Power of Myth is a beautifully illustrated collection of interviews of Joseph Campbell by Bill Moyers.
This is a very accessible and enjoyable book that presents a concise summary of the core ideas distilled from a lifetime of scholarly effort in the worldwide study of myth by Joseph Campbell.
Strongly recommend this book to anyone with a curious mind.
November 5, 2009
My 100th book for goodreads should be a memorable one.
TRUE STORY: I was facing one of those milestone birthdays where you find yourself asking the big questions like, 鈥淲hat the heck am I doing?鈥� 鈥淎m I on the right course?鈥� "Who am I?"
I wandered into a local bookstore thinking 鈥淪urely there鈥檚 a book in here with some answers for me.鈥� I walked out with 鈥淭he Power of Myth鈥� by Joseph Campbell with Bill Moyers, the companion book for their PBS series of the same name.
A few pages into their dialog, I realized my angst wasn鈥檛 anything new; I was on my own modest sort of 鈥渧ision quest鈥濃€�
Campbell, 鈥漡oing in quest of a boon, a vision, which has the same form in every mythology鈥ou leave the world that you鈥檙e in and go into a depth or into a distance or up to a height. There you come to what was missing in your consciousness in the world you formerly inhabited. Then comes the problem either of staying with that, or letting the world drop off, or return with that boon and try to hold onto it as you move back into your social world again. That鈥檚 not an easy thing to do.鈥�
For me, it meant that I had to change everything in my life. And become a writer.
That IS not an easy thing to do.
Marvelous book filled with journeys, quests and timeless lessons from many of the world's cultures and myths.
TRUE STORY: I was facing one of those milestone birthdays where you find yourself asking the big questions like, 鈥淲hat the heck am I doing?鈥� 鈥淎m I on the right course?鈥� "Who am I?"
I wandered into a local bookstore thinking 鈥淪urely there鈥檚 a book in here with some answers for me.鈥� I walked out with 鈥淭he Power of Myth鈥� by Joseph Campbell with Bill Moyers, the companion book for their PBS series of the same name.
A few pages into their dialog, I realized my angst wasn鈥檛 anything new; I was on my own modest sort of 鈥渧ision quest鈥濃€�
Campbell, 鈥漡oing in quest of a boon, a vision, which has the same form in every mythology鈥ou leave the world that you鈥檙e in and go into a depth or into a distance or up to a height. There you come to what was missing in your consciousness in the world you formerly inhabited. Then comes the problem either of staying with that, or letting the world drop off, or return with that boon and try to hold onto it as you move back into your social world again. That鈥檚 not an easy thing to do.鈥�
For me, it meant that I had to change everything in my life. And become a writer.
That IS not an easy thing to do.
Marvelous book filled with journeys, quests and timeless lessons from many of the world's cultures and myths.
Read
February 5, 2024The Power of Myth impressed the teenage me. Early twenties me re-read it and remained impressed. Current day, middle age me, I suspect, might be less impressed--although if so, in fairness, it might owe less to this book's faults than to the fact that its ideas have so oversaturated the culture now as to seem obvious, even trite. At this point, who isn't sick of "the hero's journey"? I've also since read detailed criticism arguing that Joseph Campbell wasn't nearly the scholar or thinker his acolytes have made him out to be. He's been overrated, according to some, because he was the guy on PBS. The critics sounded all too convincing.
Whatever the case, I still owe The Power of Myth a debt of gratitude. It's the first book that ever got me thinking critically about mythology, its structure, function, and relationship to contemporary culture. Before then, I'd only ever enjoyed mythology. Campbell taught me to seek its deeper meanings.
Whatever the case, I still owe The Power of Myth a debt of gratitude. It's the first book that ever got me thinking critically about mythology, its structure, function, and relationship to contemporary culture. Before then, I'd only ever enjoyed mythology. Campbell taught me to seek its deeper meanings.
December 20, 2015
丿乇亘丕乇賴鈥屰� 丕蹖賳 讴鬲丕亘 禺蹖賱蹖 趩蹖夭賴丕 賲蹖鈥屫促� 賳賵卮鬲 丕賲丕 賲賲讴賳賴 賴蹖趩讴丿賵賲卮 鬲賵氐蹖賮 丿賯蹖賯 丕賵賳 賳亘丕卮賴. 亘賳丕亘乇丕蹖賳 賮賯胤 賲蹖鈥屫堎嗁� 亘诏賲 蹖賴 讴鬲丕亘 丿乇亘丕乇賴鈥屰� 乇丕賴賳賲丕蹖 夭蹖爻鬲賳. 讴卮賮 丿賵亘丕乇賴 賴爻鬲蹖. 睾乇賯 卮丿賳 丿乇 讴丕卅賳丕鬲.
April 23, 2020
鈥炐椥� 屑械薪 屑懈褌芯谢芯谐懈褟褌邪 械 褉芯写懈薪邪 薪邪 屑褍蟹懈褌械, 胁写褗褏薪芯胁懈褌械谢泻懈褌械 薪邪 懈蟹泻褍褋褌胁芯褌芯, 胁写褗褏薪芯胁懈褌械谢泻懈褌械 薪邪 锌芯械蟹懈褟褌邪. 袛邪 胁褗蟹锌褉懈械屑械褕 卸懈胁芯褌邪 泻邪褌芯 锌芯械屑邪, 邪 褋械斜械 褋懈 泻邪褌芯 谐械褉芯泄 胁 褌邪蟹懈 锌芯械屑邪 鈥� 械褌芯 褌芯胁邪 械 褋屑懈褋褗谢褗褌 薪邪 屑懈褌邪鈥�
September 4, 2008
I started reading the hardcover version of this and immediately realized it is a companion to a PBS series between Bill Moyers and Joseph Campbell. So I decided to switch to the audio version 鈥� highly, highly recommended over the book.
I found myself connecting with a lot of the passages, but one passage in particular definitely stands out, tackling the meaning of life. While I have a great amount of respect for Moyers, I was slightly annoyed at times with his attempts to assert his equanimity to Campbell and so I appreciate this particular exchange because of Moyers鈥� immediate disagreement. And then like Buddha himself, Campbell happily goes on to explain himself. So beautiful.
Bill Moyers: And yet we all have lived a life that had a purpose. Do you believe that?
Joseph Campbell: I don鈥檛 believe life has a real purpose. I mean when you really see what life is, it鈥檚 a lot of protoplasm with an urge to reproduce and continue in being.
BM: Not true. That鈥檚 not true.
JC: Now wait a minute. Just sheer life cant be said to have a purpose because look at all the different purposes it has all over the lot. But each incarnation you might say, has potentiality and the function of life is to live that potentiality. Well how do you do it? Well again, when my students would ask, 鈥淪hould I do this? Should I do that? Dad says I should do this.鈥� My answer is, follow your bliss. There is something inside you that knows you鈥檙e on the beam, that knows you鈥檙e off the beam. And if you get off the beam to earn money, you鈥檝e lost your life.鈥�
I found myself connecting with a lot of the passages, but one passage in particular definitely stands out, tackling the meaning of life. While I have a great amount of respect for Moyers, I was slightly annoyed at times with his attempts to assert his equanimity to Campbell and so I appreciate this particular exchange because of Moyers鈥� immediate disagreement. And then like Buddha himself, Campbell happily goes on to explain himself. So beautiful.
Bill Moyers: And yet we all have lived a life that had a purpose. Do you believe that?
Joseph Campbell: I don鈥檛 believe life has a real purpose. I mean when you really see what life is, it鈥檚 a lot of protoplasm with an urge to reproduce and continue in being.
BM: Not true. That鈥檚 not true.
JC: Now wait a minute. Just sheer life cant be said to have a purpose because look at all the different purposes it has all over the lot. But each incarnation you might say, has potentiality and the function of life is to live that potentiality. Well how do you do it? Well again, when my students would ask, 鈥淪hould I do this? Should I do that? Dad says I should do this.鈥� My answer is, follow your bliss. There is something inside you that knows you鈥檙e on the beam, that knows you鈥檙e off the beam. And if you get off the beam to earn money, you鈥檝e lost your life.鈥�
June 12, 2023
唳唳︵唳唳� 唳忇Δ 唳忇Δ 唳多唳栢-唳唳班Χ唳距唳� 唳ム唳曕Δ唰� 唳曕唳� 唳嗋Κ唳ㄠ 唳唳ムΣ唳溹 唳ㄠ唳唰� 唳Α唳监Μ唰囙Θ? 唳Α唳监Μ唰囙Θ唳� 唳唳�, 唳む唳� 唳膏唳曕唳粪唰庎唳距Π唳椸唳班Θ唰嵿Ε '唳︵唳� 唳唳撪Ο唳监唳� 唳呧Λ 唳唳�' 唳むΕ唳� 唳栢唳侧唳曕唳溹唳溹唳唳� 唳囙Σ唳苦Ο唳监唳膏唳� 唳むΠ唰嵿唳唳 '唳唳ム唳� 唳多唰嵿Δ唳�' 唳曕唳� 唳Α唳监Δ唰� 唳唳唳�?
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唳曕 唳оΠ唰嵿Ξ唳ㄠ唳む, 唳曕 唳嗋Π唰嵿Ε唳膏唳唳溹唳� 唳班唳む唳ㄠ唳む 唳膏Μ唰囙Δ唰囙 唳唳班Δ唰嵿Ο唳曕唳� 唳曕唳傕Μ唳� 唳呧Κ唰嵿Π唳む唳唰嵿Ψ唳唳 唳唳班唳� 唳曕Π唳涏 唳唳ムΣ唳溹啷�
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唳栢唳侧唳曕唳溹唳溹唳唳� 唳囙Σ唳苦Ο唳监唳膏唳� 唳むΠ唰嵿唳 唳ㄠ唳唰� 唳曕Ε唳� 唳Σ唳� 唳ㄠ唳粪唳唳班Ο唳监唳溹Θ啷� 唳囙Δ唰嬥Ξ唳о唳 唳ㄠ唳溹唳曕 唳忇Ζ唰囙Χ唰囙Π 唳呧Θ唰嵿Ο唳むΞ 唳膏唳班 唳呧Θ唰佮Μ唳距Ζ唳曕Ζ唰囙Π 唳曕唳む唳班 唳ㄠ唳唰� 唳椸唳涏唳ㄠイ 唳唳傕Σ唳距Π 唳多Μ唰嵿Ζ唳唳｀唳∴唳班 唳唰庎Ω唳� 唳多Μ唰嵿Ζ 唳膏Μ唳膏Ξ唳 唳唳侧 唳ㄠ啷� 唳唳傕Σ唳距Ο唳� 唳呧Θ唰囙 唳曕Ξ 唳曕唳� 唳灌Ο唳监唳涏 唳忇Ξ唳� 唳о唳班唳椸唳侧唳� 唳忇唳熰 唳唳ムΣ唳溹啷� 唳むΜ唰佮 唳栢唳侧唳曕唳溹唳溹唳唳� 唳囙Σ唳苦Ο唳监唳膏唳� 唳嗋Θ唰嵿Δ唳班唳� 唳氞唳粪唳熰 唳唳犩唳曕 唳ㄠ唳班唳� 唳曕Π唳 唳ㄠ唰�
唳唳佮Π唳� 唳唳傕Σ唳� 唳呧Θ唰佮Μ唳距Ζ 唳ㄠ唳唰� 唳多唰嵿唳苦Δ, 唳わ拷锟洁唳班 唳唳� 唳唳熰 唳Α唳监 唳唳侧Δ唰� 唳唳班唳ㄠХ 唳膏唳溹Ω唳班Σ 唳囙唳班唳溹唳む唳� 唳曕Ε唳距Μ唳距Π唰嵿Δ唳� 唳氞唳侧唳唰囙唰囙Θ 唳︵'唳溹Θ唰�
October 12, 2017
賮賵賯 丕賱毓丕丿賴 丕夭 禺賵賳丿卮听 賱匕鬲 亘乇丿賲 亘賴 賳馗乇賲 亘蹖卮鬲乇 丕夭 丕蹖賳讴賴 丌賲賵夭卮 丕爻胤賵乇賴 卮賳丕爻蹖 亘丕卮賴 丿乇爻 禺賵丿卮賳丕爻蹖 賵 賴爻鬲蹖 卮賳丕爻蹖 賲蹖丿賴.
"丕爻胤賵乇賴鈥屬囏� 乇丕 亘禺賵丕賳蹖丿. 丌賳賴丕 賲蹖鈥屫①呝堌操嗀� 讴賴 賲蹖鈥屫堌з嗃屫� 亘賴 丿賵乇賳 亘丕夭诏乇丿蹖丿 賵 卮乇賵毓 亘賴 丿乇蹖丕賮鬲 倬蹖丕賲 鈥屬嗁呚ж囏� 賲蹖鈥屭┵嗃屫�. 丕爻胤賵乇賴鈥屬囏й� 賲賱鬲 賴丕蹖 丿蹖诏乇 乇丕 亘禺賵丕賳蹖丿貙 賳賴 丕爻胤賵乇賴 賴丕蹖 丿蹖賳 禺賵丿 乇丕貨 夭蹖乇丕 诏乇丕蹖卮鬲丕賳 亘乇 丌賳 丕爻鬲 讴賴 丿蹖賳 禺賵丿 乇丕 丕夭 夭丕賵蹖賴 賵丕賯毓蹖丕鬲 丕賲賵乇 鬲賮爻蹖乇 讴賳蹖丿貙 丕賲丕 丕诏乇 丕爻胤賵乇賴 賴丕蹖 丿蹖诏乇丕賳 乇丕 亘禺賵丕賳蹖丿 卮乇賵毓 亘賴 丿乇蹖丕賮鬲 倬蹖丕賲 禺賵丕賴蹖丿 讴乇丿. 丕爻胤賵乇賴 讴賲讴 賲蹖鈥屭┵嗀� 讴賴 匕賴賳 禺賵丿 乇丕 丿乇 鬲賲丕爻 亘丕 丕蹖賳 鬲噩乇亘賴 夭賳丿賴 亘賵丿賳 賯乇丕乇 丿賴蹖丿."
"丕爻胤賵乇賴鈥屬囏� 乇丕 亘禺賵丕賳蹖丿. 丌賳賴丕 賲蹖鈥屫①呝堌操嗀� 讴賴 賲蹖鈥屫堌з嗃屫� 亘賴 丿賵乇賳 亘丕夭诏乇丿蹖丿 賵 卮乇賵毓 亘賴 丿乇蹖丕賮鬲 倬蹖丕賲 鈥屬嗁呚ж囏� 賲蹖鈥屭┵嗃屫�. 丕爻胤賵乇賴鈥屬囏й� 賲賱鬲 賴丕蹖 丿蹖诏乇 乇丕 亘禺賵丕賳蹖丿貙 賳賴 丕爻胤賵乇賴 賴丕蹖 丿蹖賳 禺賵丿 乇丕貨 夭蹖乇丕 诏乇丕蹖卮鬲丕賳 亘乇 丌賳 丕爻鬲 讴賴 丿蹖賳 禺賵丿 乇丕 丕夭 夭丕賵蹖賴 賵丕賯毓蹖丕鬲 丕賲賵乇 鬲賮爻蹖乇 讴賳蹖丿貙 丕賲丕 丕诏乇 丕爻胤賵乇賴 賴丕蹖 丿蹖诏乇丕賳 乇丕 亘禺賵丕賳蹖丿 卮乇賵毓 亘賴 丿乇蹖丕賮鬲 倬蹖丕賲 禺賵丕賴蹖丿 讴乇丿. 丕爻胤賵乇賴 讴賲讴 賲蹖鈥屭┵嗀� 讴賴 匕賴賳 禺賵丿 乇丕 丿乇 鬲賲丕爻 亘丕 丕蹖賳 鬲噩乇亘賴 夭賳丿賴 亘賵丿賳 賯乇丕乇 丿賴蹖丿."
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