Then they come to the threshold of the adventure. There are special shrines that represent stages of mental transformation on the way. And then comes the great business of collecting the peyote. The peyote is killed as though it were a deer. They sneak up on it, shoot a little arrow at it, and then perform the ritual of collecting the peyote.
The whole thing is a complete duplication of the kind of experience that is associated with the inward journey, when you leave the outer world and come into the realm of spiritual beings. They identify each little stage as a spiritual transformation. They are in a sacred place all the way.
MOYERS: Why do they make such an intricate process out of it?
CAMPBELL: Well, it has to do with the peyote being not simply a biological, mechanical, chemical effect but one of spiritual transformation. If you undergo a spiritual transformation and have not had preparation for it, you do not know how to evaluate what has happened to you, and you get the terrible experiences of a bad trip, as they used to call it with LSD. If you know where you are going, you won’t have a bad trip.
MOYERS: So this is why it is a psychological crisis if you are drowning in the water where—
CAMPBELL: —where you ought to be able to swim, but you weren’t prepared. That is true of the spiritual life, anyhow. It is a terrifying experience to have your consciousness transformed.
MOYERS: You talk a lot about consciousness.
CAMPBELL: Yes.
MOYERS: What do you mean by it?
CAMPBELL: It is a 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. Where 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 consciousnesses 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 go to work on. The whole process is consciousness. Trying to interpret it in simply mechanistic terms won’t work.
MOYERS: How do we transform our consciousness?
CAMPBELL: That’s a matter of what you are disposed to think about. And that’s what meditation is for. All of life is a meditation, most of it unintentional. A lot of people spend most of life in meditating on where their money is coming from and where it’s going to go. If you have a family to bring up, you’re concerned for the family. These are all very important concerns, but they have to do with physical conditions, mostly. But how are you going to communicate spiritual consciousness to the children if you don’t have it yourself? How do you get that? What the myths are for is to bring us into a level of consciousness that is spiritual.
Just for example: I walk off Fifty-first Street and Fifth Avenue into St. Patrick’s Cathedral. I’ve left a very busy city and one of the most economically inspired cities on the planet. I walk into that cathedral, and everything around me speaks of spiritual mysteries. The mystery of the cross, what’s that all about there? The stained glass windows, which bring another atmosphere in. My consciousness has been brought up onto another level altogether, and I am on a different platform. And then I walk out, and I’m back on the level of the street again. Now, can I hold something from the cathedral consciousness? Certain prayers or meditations are designed to hold your consciousness on that level instead of letting it drop down here all the way. And then what you can finally do is to recognize that this is simply a lower level of that higher consciousness. The mystery that is expressed there is operating in the field of your money, for example. All money is congealed energy. I think that that’s the clue to how to transform your consciousness.
MOYERS: Don’t you sometimes think, as you consider these stories, that you are drowning in other people’s dreams?
CAMPBELL: I don’t listen to other people’s dreams.
MOYERS: But all of these myths are other people’s dreams.
CAMPBELL: Oh, no, they’re not. They are the world’s dreams. They are archetypal dreams and deal with great human problems. I know when I come to one of these thresholds now. The myth tells me about it, how to respond to certain crises of disappointment or delight or failure or success. The myths tell me where I am.
MOYERS: What happens when people become legends? Can you say, for example, that John Wayne has become a myth?
CAMPBELL: When a person becomes a model for other people’s lives, he has moved into the sphere of being mythologized.
MOYERS: This happens so often to actors in films, where we get so many of our models.
CAMPBELL: I remember, when I was a boy, Douglas Fairbanks was the model for me. Adolphe Menjou was the model for my brother. Of course those men were playing the roles of mythic figures. They were educators toward life.
MOYERS: No figure in movie history is more engaging to me than Shane. Did you see the movie Shane?
CAMPBELL: No, I didn’t.
MOYERS: It is the classic story of the stranger who rides in from outside and does good for others and rides away, not waiting for his reward. Why is it that films affect us this way?
CAMPBELL: There is something magical about films. The person you are looking at is also somewhere else at the same time. That is a condition of the god. If a movie actor comes into the theater, everybody turns and looks at the movie actor. He is the real hero of the occasion. He is on another plane. He is a multiple presence.
What you are seeing on the screen really isn’t he, and yet the “he” comes. Through the multiple forms, the form of forms out of which all of this comes is right there.
MOYERS: Movies seem to create these large figures, while television merely creates celebrities. They don’t become models as much as they do objects of gossip.
CAMPBELL: Perhaps that’s because we see TV personalities in the home instead of in a special temple like the movie theater.
MOYERS: I saw a photograph yesterday of this latest cult figure from Hollywood, Rambo, the Vietnam veteran who returns to rescue prisoners of war, and through violent swaths of death and destruction he brings them back. I understand it is the most popular movie in Beirut. The photograph showed the new Rambo doll that has been created and is being sold by the same company that produces the Cabbage Patch dolls. In the foreground is the image of a sweet, lovable Cabbage Patch doll, and behind it, the brute force, Rambo.
CAMPBELL: Those are two mythic figures. The image that comes to my mind now is of Picasso’s Minotauromachy, an engraving that shows a great monster bull approaching. The philosopher is climbing up a ladder in terror to get away. In the bullring there is a horse, which has been killed, and on the sacrificed horse lies a female matador who has also been killed. The only creature facing this terrific monster is a little girl with a flower. Those are the two figures you have just spoken of—the simple, innocent, childlike one, and the terrific threat. You see the problems of the modern day.
MOYERS: The poet Yeats felt we were living in the last of a great Christian cycle. His poem “The Second Coming” says, “Turning and turning in the widening gyre/The falcon cannot hear the falconer;/Things fall apart; the centre cannot hold;/Mere anarchy is loosed upon the world,/The blood-dimmed tide is loosed, and everywhere/The ceremony of innocence is drowned.” What do you see slouching “towards Bethlehem to be born”?
CAMPBELL: I don’t know what’s coming, any more than Yeats knew, but when you come to the end of one time and the beginning of a new one, it’s a period of tremendous pain and turmoil. The threat we feel, and everybody feels—well, there is this notion of Armageddon coming, you know.
MOYERS: “I have become Death, the Destroyer of worlds,” Opp
enheimer said when he saw the first atomic bomb explode. But you don’t think that will be our end, do you?
CAMPBELL: It won’t be the end. Maybe it will be the end of life on this planet, but that is not the end of the universe. It is just a bungled explosion in terms of all the explosions that are going on in all the suns of the universe. The universe is a bunch of exploding atomic furnaces like our sun. So this is just a little imitation of the whole big job.
MOYERS: Can you imagine that somewhere else other creatures can be sitting, investing their transient journey with the kind of significance that our myths and great stories do?
CAMPBELL: No. When you realize that if the temperature goes up fifty degrees and stays there, life will not exist on this earth, and that if it drops, let’s say, another hundred degrees and stays there, life will not be on this earth; when you realize how very delicate this balance is, how the quantity of water is so important—well, when you think of all the accidents of the environment that have fostered life, how can you think that the life we know would exist on any other particle of the universe, no matter how many of these satellites around stars there may be?
MOYERS: This fragile life always exists in the crucible of terror and possible extinction. And the image of the Cabbage Patch doll juxtaposed with the vicious Rambo is not at odds with what we know of life through mythology?
CAMPBELL: No, it isn’t.
MOYERS: Do you see some new metaphors emerging in a modern medium for the old universal truths?
CAMPBELL: I see the possibility of new metaphors, but I don’t see that they have become mythological yet.
MOYERS: What do you think will be the myths that will incorporate the machine into the new world?
CAMPBELL: Well, automobiles have gotten into mythology. They have gotten into dreams. And airplanes are very much in the service of the imagination. The flight of the airplane, for example, is in the imagination as the release from earth. This is the same thing that birds symbolize, in a certain way. The bird is symbolic of the release of the spirit from bondage to the earth, just as the serpent is symbolic of the bondage to the earth. The airplane plays that role now.
MOYERS: Any others?
CAMPBELL: Weapons, of course. Every movie that I have seen on the airplane as I traveled back and forth between California and Hawaii shows people with revolvers. There is the Lord Death, carrying his weapon. Different instruments take over the roles that earlier instruments now no longer serve. But I don’t see any more than that.
MOYERS: So the new myths will serve the old stories. When I saw Star Wars, I remembered the phrase from the apostle Paul, “I wrestle against principalities and powers.” That was two thousand years ago. And in the caves of the early Stone Age hunter, there are scenes of wrestling against principalities and powers. Here in our modern technological myths we are still wrestling.
CAMPBELL: Man should not submit to the powers from outside but command them. How to do it is the problem.
MOYERS: After our youngest son had seen Star Wars for the twelfth or thirteenth time, I said, “Why do you go so often?” He said, “For the same reason you have been reading the Old Testament all of your life.” He was in a new world of myth.
CAMPBELL: Certainly Star Wars has a valid mythological perspective. It shows the state as a machine and asks, “Is the machine going to crush humanity or serve humanity? Humanity comes not from the machine but from the heart. What I see in Star Wars is the same problem that Faust gives us: Mephistopheles, the machine man, can provide us with all the means, and is thus likely to determine the aims of life as well. But of course the characteristic of Faust, which makes him eligible to be saved, is that he seeks aims that are not those of the machine.
Now, when Luke Skywalker unmasks his father, he is taking off the machine role that the father has played. The father was the uniform. That is power, the state role.
MOYERS: Machines help us to fulfill the idea that we want the world to be made in our image, and we want it to be what we think it ought to be.
CAMPBELL: Yes. But then there comes a time when the machine begins to dictate to you. For example, I have bought this wonderful machine—a computer. Now I am rather an authority on gods, so I identified the machine—it seems to me to be an Old Testament god with a lot of rules and no mercy.
MOYERS: There is a fetching story about President Eisenhower and the first computers—
CAMPBELL: —Eisenhower went into a room full of computers. And he put the question to these machines, “Is there a God?” And they all start up, and the lights flash, and the wheels turn, and after a while a voice says, “Now there is.”
MOYERS: But isn’t it possible to develop toward your computer the same attitude of the chieftain who said that all things speak of God? If it isn’t a special, privileged revelation, God is everywhere in his work, including the computer.
CAMPBELL: Indeed so. It’s a miracle, what happens on that screen. Have you ever looked inside one of those things?
MOYERS: No, and I don’t intend to.
CAMPBELL: You can’t believe it. It’s a whole hierarchy of angels—all on slats. And those little tubes—those are miracles.
I have had a revelation from my computer about mythology. You buy a certain software, and there is a whole set of signals that lead to the achievement of your aim. If you begin fooling around with signals that belong to another system of software, they just won’t work.
Similarly, in mythology—if you have a mythology in which the metaphor for the mystery is the father, you are going to have a different set of signals from what you would have if the metaphor for the wisdom and mystery of the world were the mother. And they are two perfectly good metaphors. Neither one is a fact. These are metaphors. It is as though the universe were my father. It is as though the universe were my mother. Jesus says, “No one gets to the father but by me.” The father that he was talking about was the biblical father. It might be that you can get to the father only by way of Jesus. On the other hand, suppose you are going by way of the mother. There you might prefer Kali, and the hymns to the goddess, and so forth. That is simply another way to get to the mystery of your life. You must understand that each religion is a kind of software that has its own set of signals and will work.
If a person is really involved in a religion and really building his life on it, he better stay with the software that he has got. But a chap like myself, who likes to play with the software—well, I can run around, but I probably will never have an experience comparable to that of a saint.
MOYERS: But haven’t some of the greatest saints borrowed from anywhere they could? They have taken from this and from that, and constructed a new software.
CAMPBELL: That is what is called the development of a religion. You can see it in the Bible. In the beginning, God was simply the most powerful god among many. He is just a local tribal god. And then in the sixth century, when the Jews were in Babylon, the notion of a world savior came in, and the biblical divinity moved into a new dimension.
You can keep an old tradition going only by renewing it in terms of current circumstances. In the period of the Old Testament, the world was a little three-layer cake, consisting of a few hundred miles around the Near Eastern centers. No one had ever heard of the Aztecs, or even of the Chinese. When the world changes, then the religion has to be transformed.
MOYERS: But it seems to me that is in fact what we are doing.
CAMPBELL: That is in fact what we had better do. But my notion of the real horror today is what you see in Beirut. There you have the three great Western religions, Judaism, Christianity, and Islam—and because the three of them have three different names for the same biblical god, they can’t get on together. They are stuck with their metaphor and don’t realize its reference. They haven’t allowed the circle that surrounds them to open. It is a closed circle. Each group says, “We are the chosen group, and we have God.”
Look at Ireland. A group of Protestants was moved to Ireland in the sevente
enth century by Cromwell, and it never has opened up to the Catholic majority there. The Catholics and Protestants represent two totally different social systems, two different ideals.
MOYERS: Each needs a new myth.
CAMPBELL: Each needs its own myth, all the way. Love thine enemy. Open up. Don’t judge. All things are Buddha things. It is there in the myth. It is already there.
MOYERS: You tell a story about a local jungle native who once said to a missionary, “Your god keeps himself shut up in a house as if he were old and infirm. Ours is in the forest and in the fields and on the mountains when the rain comes.” And I think that is probably true.
CAMPBELL: Yes. You see, this is a problem you get in the book of Kings and in Samuel. The various Hebrew kings were sacrificing on the mountaintops. And they did wrong in the sight of Yahweh. The Yahweh cult was a specific movement in the Hebrew community, which finally won. This was a pushing through of a certain temple-bound god against the nature cult, which was celebrated all over the place.
And this imperialistic thrust of a certain in-group culture is continued in the West. But it has got to open to the nature of things now. If it can open, all the possibilities are there.
MOYERS: Of course, we moderns are stripping the world of its natural revelations, of nature itself. I think of that pygmy legend of the little boy who finds the bird with the beautiful song in the forest and brings it home.
CAMPBELL: He asks his father to bring food for the bird, and the father doesn’t want to feed a mere bird, so he kills it. And the legend says the man killed the bird, and with the bird he killed the song, and with the song, himself. He dropped dead, completely dead, and was dead forever.
MOYERS: Isn’t that a story about what happens when human beings destroy their environment? Destroy their world? Destroy nature and the revelations of nature?
CAMPBELL: They destroy their own nature, too. They kill the song.
The Power of Myth Page 4
