MOYERS: You sometimes confound me with the seeming contradiction at the heart of your own belief system. On the one hand, you praise these men who were inspirers and creatures of the Age of Reason, and on the other hand, you salute Luke Skywalker in Star Wars for that moment when he says, “Turn off the computer and trust your feelings.” How do you reconcile the role of science, which is reason, with the role of faith, which is religion?
CAMPBELL: No, no, you have to distinguish between reason and thinking.
MOYERS: Distinguish between reason and thinking? If I think, am I not reasoning things out?
CAMPBELL: Yes, your reason is one kind of thinking. But thinking things out isn’t necessarily reason in this sense. Figuring out how you can break through a wall is not reason. The mouse who figures out, after it bumps its nose here, that perhaps he can get around there, is figuring something out the way we figure things out. But that’s not reason. Reason has to do with finding the ground of being and the fundamental structuring of order of the universe.
MOYERS: So when these men talked about the eye of God being reason, they were saying that the ground of our being as a society, as a culture, as a people, derives from the fundamental character of the universe?
CAMPBELL: That’s what this first pyramid says. This is the pyramid of the world, and this is the pyramid of our society, and they are of the same order. This is God’s creation, and this is our society.
MOYERS: We have a mythology for the way of the animal powers. We have a mythology for the way of the seeded earth—fertility, creation, the mother goddess. And we have a mythology for the celestial lights, for the heavens. But in modern times we have moved beyond the animal powers, beyond nature and the seeded earth, and the stars no longer interest us except as exotic curiosities and the terrain of space travel. Where are we now in our mythology for the way of man?
CAMPBELL: We can’t have a mythology for a long, long time to come. Things are changing too fast to become mythologized.
MOYERS: How do we live without myths then?
CAMPBELL: The individual has to find an aspect of myth that relates to his own life. Myth basically serves four functions. The first is the mystical function—that is the one I’ve been speaking about, realizing what a wonder the universe is, and what a wonder you are, and experiencing awe before this mystery. Myth opens the world to the dimension of mystery, to the realization of the mystery that underlies all forms. If you lose that, you don’t have a mythology. If mystery is manifest through all things, the universe becomes, as it were, a holy picture. You are always addressing the transcendent mystery through the conditions of your actual world.
The second is a cosmological dimension, the dimension with which science is concerned—showing you what the shape of the universe is, but showing it in such a way that the mystery again comes through. Today we tend to think that scientists have all the answers. But the great ones tell us, “No, we haven’t got all the answers. We’re telling you how it works—but what is it?” You strike a match, what’s fire? You can tell me about oxidation, but that doesn’t tell me a thing.
The third function is the sociological one—supporting and validating a certain social order. And here’s where the myths vary enormously from place to place. You can have a whole mythology for polygamy, a whole mythology for monogamy. Either one’s okay. It depends on where you are. It is this sociological function of myth that has taken over in our world—and it is out of date.
MOYERS: What do you mean?
CAMPBELL: Ethical laws. The laws of life as it should be in the good society. All of Yahweh’s pages and pages and pages of what kind of clothes to wear, how to behave to each other, and so forth, in the first millennium B.C.
But there is a fourth function of myth, and this is the one that I think everyone must try today to relate to—and that is the pedagogical function, of how to live a human lifetime under any circumstances. Myths can teach you that.
MOYERS: So the old story, so long known and transmitted through the generations, isn’t functioning, and we have not yet learned a new one?
CAMPBELL: The story that we have in the West, so far as it is based on the Bible, is based on a view of the universe that belongs to the first millennium B.C. It does not accord with our concept either of the universe or of the dignity of man. It belongs entirely somewhere else.
We have today to learn to get back into accord with the wisdom of nature and realize again our brotherhood with the animals and with the water and the sea. To say that the divinity informs the world and all things is condemned as pantheism. But pantheism is a misleading word. It suggests that a personal god is supposed to inhabit the world, but that is not the idea at all. The idea is trans-theological. It is of an undefinable, inconceivable mystery, thought of as a power, that is the source and end and supporting ground of all life and being.
MOYERS: Don’t you think modern Americans have rejected the ancient idea of nature as a divinity because it would have kept us from achieving dominance over nature? How can you cut down trees and uproot the land and turn the rivers into real estate without killing God?
CAMPBELL: Yes, but that’s not simply a characteristic of modern Americans, that is the biblical condemnation of nature which they inherited from their own religion and brought with them, mainly from England. God is separate from nature, and nature is condemned of God. It’s right there in Genesis: we are to be the masters of the world.
But if you will think of ourselves as coming out of the earth, rather than having been thrown in here from somewhere else, you see that we are the earth, we are the consciousness of the earth. These are the eyes of the earth. And this is the voice of the earth.
MOYERS: Scientists are beginning to talk quite openly about the Gaia principle.
CAMPBELL: There you are, the whole planet as an organism.
MOYERS: Mother Earth. Will new myths come from this image?
CAMPBELL: Well, something might. You can’t predict what a myth is going to be any more than you can predict what you’re going to dream tonight. Myths and dreams come from the same place. They come from realizations of some kind that have then to find expression in symbolic form. And the only myth that is going to be worth thinking about in the immediate future is one that is talking about the planet, not the city, not these people, but the planet, and everybody on it. That’s my main thought for what the future myth is going to be.
And what it will have to deal with will be exactly what all myths have dealt with—the maturation of the individual, from dependency through adulthood, through maturity, and then to the exit; and then how to relate to this society and how to relate this society to the world of nature and the cosmos. That’s what the myths have all talked about, and what this one’s got to talk about. But the society that it’s got to talk about is the society of the planet. And until that gets going, you don’t have anything.
MOYERS: So you suggest that from this begins the new myth of our time?
CAMPBELL: Yes, this is the ground of what the myth is to be. It’s already here: the eye of reason, not of my nationality; the eye of reason, not of my religious community; the eye of reason, not of my linguistic community. Do you see? And this would be the philosophy for the planet, not for this group, that group, or the other group.
When you see the earth from the moon, you don’t see any divisions there of nations or states. This might be the symbol, really, for the new mythology to come. That is the country that we are going to be celebrating. And those are the people that we are one with.
MOYERS: No one embodies that ethic to me more clearly in the works you have collected than Chief Seattle.
CAMPBELL: Chief Seattle was one of the last spokesmen of the Paleolithic moral order. In about 1852, the United States Government inquired about buying the tribal lands for the arriving people of the United States, and Chief Seattle wrote a marvelous letter in reply. His letter expresses the moral, really, of our whole discussion.
“The President in Wash
ington sends word that he wishes to buy our land. But how can you buy or sell the sky? The land? The idea is strange to us. If we do not own the freshness of the air and the sparkle of the water, how can you buy them?
“Every part of this earth is sacred to my people. Every shining pine needle, every sandy shore, every mist in the dark woods, every meadow, every humming insect. All are holy in the memory and experience of my people.
“We know the sap which courses through the trees as we know the blood that courses through our veins. We are part of the earth and it is part of us. The perfumed flowers are our sisters. The bear, the deer, the great eagle, these are our brothers. The rocky crests, the juices in the meadow, the body heat of the pony, and man, all belong to the same family.
“The shining water that moves in the streams and rivers is not just water, but the blood of our ancestors. If we sell you our land, you must remember that it is sacred. Each ghostly reflection in the clear waters of the lakes tells of events and memories in the life of my people. The water’s murmur is the voice of my father’s father.
“The rivers are our brothers. They quench our thirst. They carry our canoes and feed our children. So you must give to the rivers the kindness you would give any brother.
“If we sell you our land, remember that the air is precious to us, that the air shares its spirit with all the life it supports. The wind that gave our grandfather his first breath also receives his last sigh. The wind also gives our children the spirit of life. So if we sell you our land, you must keep it apart and sacred, as a place where man can go to taste the wind that is sweetened by the meadow flowers.
“Will you teach your children what we have taught our children? That the earth is our mother? What befalls the earth befalls all the sons of the earth.
“This we know: the earth does not belong to man, man belongs to the earth. All things are connected like the blood that unites us all. Man did not weave the web of life, he is merely a strand in it. Whatever he does to the web, he does to himself.
“One thing we know: our god is also your god. The earth is precious to him and to harm the earth is to heap contempt on its creator.
“Your destiny is a mystery to us. What will happen when the buffalo are all slaughtered? The wild horses tamed? What will happen when the secret corners of the forest are heavy with the scent of many men and the view of the ripe hills is blotted by talking wires? Where will the thicket be? Gone! Where will the eagle be? Gone! And what is it to say goodbye to the swift pony and the hunt? The end of living and the beginning of survival.
“When the last Red Man has vanished with his wilderness and his memory is only the shadow of a cloud moving across the prairie, will these shores and forests still be here? Will there be any of the spirit of my people left?
“We love this earth as a newborn loves its mother’s heartbeat. So, if we sell you our land, love it as we have loved it. Care for it as we have cared for it. Hold in your mind the memory of the land as it is when you receive it. Preserve the land for all children and love it, as God loves us all.
“As we are part of the land, you too are part of the land. This earth is precious to us. It is also precious to you. One thing we know: there is only one God. No man, be he Red Man or White Man, can be apart. We are brothers after all.”
II
THE JOURNEY
INWARD
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.
MOYERS: Someone asked me, “Why are you drawn to these myths? What do you see in what Joseph Campbell is saying?” And I answered, “These myths speak to me because they express what I know inside is true.” Why is this so? Why does it seem that these stories tell me what I know inside is true? Does that come from the ground of my being, the unconscious that I have inherited from all that has come before me?
CAMPBELL: That’s right. You’ve got the same body, with the same organs and energies, that Cro-Magnon man had thirty thousand years ago. Living a human life in New York City or living a human life in the caves, you go through the same stages of childhood, coming to sexual maturity, transformation of the dependency of childhood into the responsibility of manhood or womanhood, marriage, then failure of the body, gradual loss of its powers, and death. You have the same body, the same bodily experiences, and so you respond to the same images. For example, a constant image is that of the conflict of the eagle and the serpent. The serpent bound to the earth, the eagle in spiritual flight—isn’t that conflict something we all experience? And then, when the two amalgamate, we get a wonderful dragon, a serpent with wings. All over the earth people recognize these images. Whether I’m reading Polynesian or Iroquois or Egyptian myths, the images are the same, and they are talking about the same problems.
MOYERS: They just wear different costumes when they appear at different times?
CAMPBELL: Yes. It’s as though the same play were taken from one place to another, and at each place the local players put on local costumes and enact the same old play.
MOYERS: And these mythic images are carried forward from generation to generation, almost unconsciously.
CAMPBELL: That’s utterly fascinating, because they are speaking about the deep mystery of yourself and everything else. It is a mysterium, a mystery, tremendum et fascinans—tremendous, horrific, because it smashes all of your fixed notions of things, and at the same time utterly fascinating, because it’s of your own nature and being. When you start thinking about these things, about the inner mystery, inner life, the eternal life, there aren’t too many images for you to use. You begin, on your own, to have the images that are already present in some other system of thought.
MOYERS: There was a sense during medieval times of reading the world as if the world had messages for you.
CAMPBELL: Oh, it certainly does. The myths help you read the messages. They tell you the typical probabilities.
MOYERS: Give me an example.
CAMPBELL: One thing that comes out in myths, for example, 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.
MOYERS: Like Roethke’s poem, “In a Dark Time, the Eye Begins to See.” You’re saying that myths have brought this consciousness to you.
CAMPBELL: I live with these myths, and they tell me this all the time. This is the problem that can be metaphorically understood as identifying with the Christ in you. The Christ in you doesn’t die. The Christ in you survives death and resurrects. Or you can identify that with Shiva. I am Shiva—this is the great meditation of the yogis in the Himalayas.
MOYERS: And heaven, that desired goal of most people, is within us.
CAMPBELL: Heaven and hell are within us, and all the gods are within us. This is the great realization of the Upanishads of India in the ninth century B.C. All the gods, all the heavens, all the worlds, are within us. They are magnified dreams, and dreams are manifestations in image form of the energies of the body in conflict with each other. That is what myth is. Myth is a manifestation in symbolic images, in metaphorical images, of the energies of the organs of the body in conflict with each other. This organ wants this, that organ wants that. The brain is one of the organs.
MOYERS: So when we dream, we are fishing in some vast ocean of mythology that—
CAMPBELL: —that goes down and down and down. You can get all mixed up with complexes, you know, things like that, but really, as the Polynesian saying goes, you are then “standing on a whale fishing for minnows.” We are standing on a whale. The ground of being is the ground of our being, and when we simply turn outward, we see all of these little problems here and there. But, if we look inward, we see that we are the source of them all.
MOYERS: You talk about mythology existing here and now in dreamtime. What is dreamtime?<
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CAMPBELL: This is the time you get into when you go to sleep and have a dream that talks about permanent conditions within your own psyche as they relate to the temporal conditions of your life right now.
MOYERS: Explain that.
CAMPBELL: For example, you may be worried about whether you are going to pass an exam. Then you have a dream of some kind of failure, and you find that failure will be associated with many other failures in your life. They are all piled up together there. Freud says even the most fully expounded dream is not really fully expounded. The dream is an inexhaustible source of spiritual information about yourself.
Now the level of dream of “Will I pass the exam?” or “Should I marry this girl?”—that is purely personal. But, on another level, the problem of passing an exam is not simply a personal problem. Everyone has to pass a threshold of some kind. That is an archetypal thing. So there is a basic mythological theme there even though it is a personal dream. These two levels—the personal aspect and then the big general problem of which the person’s problem is a local example—are found in all cultures. For example, everyone has the problem of facing death. This is a standard mystery.
MOYERS: What do we learn from our dreams?
CAMPBELL: You learn about yourself.
MOYERS: How do we pay attention to our dreams?
CAMPBELL: All you have to do is remember your dream in the first place, and write it down. Then take one little fraction of the dream, one or two images or ideas, and associate with them. Write down what comes to your mind, and again what comes to your mind, and again. You’ll find that the dream is based on a body of experiences that have some kind of significance in your life and that you didn’t know were influencing you. Soon the next dream will come along, and your interpretation will go further.
The Power of Myth Page 6
