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Zitate zum Thema Mythos und Mythologien / Myths and mythologies

Zitate über Mythos, Mythologie und Deutungen

  • Mythos ist die geheime Öffnung, durch welche die Energien des Kosmos in die menschliche kulturelle Manifestation strömen. Dr. Joseph Campbell (1904-1987) US-amerikanischer Mythologe, vergleichender Religionswissenschaftler, Autor,
    Der Heros in tausend Gestalten, S. 36, Insel Verlag, Frankfurt am Main, 1999

 

  • Ein mythisches Symbol bezieht sich nicht auf etwas Bekanntes oder auf rationale Weise Erkennbares. Es bezieht
    sich auf eine spirituelle Kraft, die im Leben wirksam ist, und nur durch ihre Wirkung bekannt ist.
    Dr. Joseph Campbell (1904-1987) US-amerikanischer Mythologe, vergleichender Religionswissenschaftler, Autor, The Way of
    Myth
    , Shambhala Publications, Classics, Boulder, Colorado, editierte Ausgabe 22. November 1994

 

Entladung
Lichtenberg-Figur ◊ Elektrische Entladung
  • Was der Mythos für Sie leistet, besteht darin, über die phäno-
    menale Welt hinweg auf das Transzendente zu verweisen. Eine mythische Figur ist wie ein Kompass, mit einem Bein im Feld der Zeit, und mit dem anderen im Ewigen. Das Bild eines Gottes mag aussehen wie eine menschliche oder tierische Gestalt, aber es bezieht sich auf etwas, das diese durchdringt.
    Dr. Joseph Campbell (1904-1987) US-amerikanischer Mythologe, vergleichender Religionswissenschaftler, Autor, Pathways To Bliss, ReadHowYouWant, Große Ausgabe 16. Mai 2012

 

 

  • Mythos heißt eine erzählende Rede. Logos ist demgegenüber eine begriffliche, erklärende, lehrhafte Rede. In den ältesten Zeiten hatte die mythische Rede den Vorrang: die Menschen deuteten die Welt und ihr eigenes Leben in sym-
    bolischen Bildern und Geschichten. Darin gab es keine Definitionen, keine Formeln und Lehrsätze. Dafür sprachen diese Geschichten die Seele an; ihre Bilder verschmolzen mit den Träumen der Menschen. Symbole, die noch keine "Erklärungen" suchten, gaben den Wünschen, Freuden und Ängsten der Menschen Ausdruck.
    Hubert Halbfas, Religionsbuch für das siebte und achte Schuljahr S. 154-155, Patmos, 28. August 2007

 

(↓)

Zur allegorischen Methode

  • Der Ursprung der allegorischen Methode ist in der Auslegung (Exegese) der Schriften des Homer (um 800 v. Chr.), Ilias und Odyssee, etwa seit dem 6. Jht. v. Chr. zu suchen. Zu dieser Zeit entstanden Unverständnis und immer heftigere Kritik am Polytheismus und dem teilweise unmoralischem Verhalten der in Homers Heldenepen beschriebenen Götter. Apologetisch wurde dem nun entgegnet, die wahre Aussage Homers, sei nicht die im bloßen Wortsinn erkennbare, sondern sei vielmehr im Text verborgen, und nur dem Kundigen offenbar.
    Gelöschter Text Allegorese, Webseite der Ruhr-Universität-Bochum, undatiert

 

(↓)

Deutung des Mythos

  • Wenn ein Mensch den Mythos zu erschließen vermag, so ist er auf diesem Gebiete ein Künstler. Nicht sein sterblicher Teil liest ja die Geheimnisse des Mythos, sondern seine kosmische Natur – sein geistig-seelischer Wesenskern – erlebt sie. Als geisterhöhter Mensch (– als ein Schauender –) verleiht er dem Gegenwärtigen Sinn und Berechtigung durch das Gewesene. Im geisterhöhten Menschen – im Seher, im Künstler, im neuen Helden – gibt sich eine ewige Macht kund. Er gibt in seinem Werke Maße des Alls, das er auf seinem Weltengange als Individualität gleichsam abgeschritten hat. Er schafft mit Weltmaßen, er verwirklicht Weltmaße im Stoffe. Durch ihn fließt eine erlösende Kraft in die zerrissene
    Zeit machtvoll ein. Nicht wir dürfen daher ihm sagen – er selbst hat zu sagen, wer und was er ist. Und wenn wir ihn
    so in seinen übersinnlichen Erlebnissen aufsuchen, machen wir uns nicht der Vergötterung und des Personenkultus schuldig, sondern wir beweisen nur, dass wir ihn recht verstehen. Unbekannter Autor

Zitate allgemein

  • Die Hermetik ist die älteste Universalreligion. Tatsächlich ist sie die Synthese der Religion, der Philosophie und der Wissenschaft, und in dieser Konstruktion die Analogie der Einheit der physischen, astralen und mentalen Ebene, der einwesentlichen großen Dreifaltigkeit. Da sich seither die drei getrennt haben und die Philosophie ein völlig ungang-
    barer Weg geworden ist, ist heutzutage auch die Hermetik zum Großteil ein unbekannter Weg. Hier ist dasselbe ge-
    schehen wie bei der Konzentration – Meditation – Kontemplation. Die Konzentration entspricht der Wissenschaft, die Meditation der Religion, die Kontemplation der Philosophie. Für diese voneinander getrennten Gebiete fehlt die Synthese vorerst noch.
    Maria Szepes (1908-2007) ungarische Autorin, W. Charon, Die geheimen Lehren des Abendlandes. Academia Occulta, 1994, Orbis, genehmigte Sonderausgabe 2001

 

Salz
Große Salzfläche der Anden,
Cono de Arita, Salar de Arizaro, Nordwesten von Argentinien
  • Die Hermetik kennt sieben Schöpfungsprinzipien, sieben kosmische Ideen. Diese Prinzipien sind in den Planeten-Signaturen und bei den Ritualen der exoterischen bezie-
    hungsweise griechischen Religion in den Symbolen der sieben Planeten des Sonnensystems enthalten. Doch die Sonne, der Mond, die Planeten Venus, Merkur, Mars, Saturn und Jupiter sind nur objektivierende Formen, Symbole der sich in ihnen verkörpernden spirituellen Energien.
    Die sieben Kräfte und die sieben Ideen, welche die sieben griechischen Gottheiten symbolisieren, sind auch ohne die Planeten vorhanden und wirken ewig in der sichtbaren Welt.
    Die »Planeten« kreisen auch im mensch-
    lichen Körper, das heißt, die sieben Schöpfungsprinzipien, aus denen das ganze All aufgebaut ist, sind auch Bestandteile des menschlichen Körpers und des menschlichen Geistes. Dies ist in einem weitaus tieferen Sinn wahr, als die Lehre der modernen Wissenschaft, dass der menschliche Körper das Weltall von Myriaden Galaxien und Son-
    nensystemen ist.
    Die sieben Schöpfungsprinzipien bergen auch die Entwicklungsgeschichte der Seele, der Physis und des gesamten Makrokosmos in sich: Der stufenweisen Entwicklung der Ordnung der Eigenschaften und Dinge
    seit Beginn der Zeiten folgend, wiederholen der menschliche Körper und überhaupt alle Lebewesen des gegenwärtigen Weltenalls in der Erscheinung der umfassenden Kosmogenese all das, was seit Anbeginn
    der Welt geschehen ist.

    Die Kosmogenese ist nun aber ein Analogon der Philogenese. In deren wunderbarem Schauspiel durchlebt das Individuum in seinem Embryonalstadium gewissermaßen all jene Entwicklungsetappen, die seine Ahnen über Jahr-
    millionen hinter sich gebracht haben. Der gleiche Vorgang wiederholt sich in den andersartigen Dimensionen der
    Mentalebene. Der individuelle Geist durchlebt und wiederholt während der Entwicklungszeit eines einzigen Erden-
    lebens in der Kosmogenese die gesamte kosmische Entwicklung des Geistes überhaupt. Die einzelnen Phasen
    sind mit Hilfe des Schlüssels der hermetischen Analogie deutlich erkennbar. Maria Szepes (1908-2007) ungarische
    Autorin, W. Charon, Die geheimen Lehren des Abendlandes. Academia Occulta, 1994, Orbis, genehmigte Sonderausgabe 2001

Literaturzitat

  • Wir haben keinen Grund, gegen unsere Welt Misstrauen zu haben, denn sie ist nicht gegen uns. Hat sie Schrecken, so sind es unsere Schrecken, hat sie Abgründe, so gehören diese Abgründe uns, sind Gefahren da, so müssen wir versu-
    chen, sie zu lieben.
    Und wenn wir nur unser Leben nach jenem Grundsatz einrichten, der uns rät, dass wir uns immer an das Schwere hal-
    ten müssen, so wird das, welches uns jetzt noch als das Fremdeste erscheint, unser Vertrautestes und Treuestes wer-
    den. Wie sollten wir jener alten Mythen vergessen können, die am Anfange aller Völker stehen, der Mythen von den
    Drachen, die sich im äußersten Augenblick in Prinzessinnen verwandeln; vielleicht sind alle Drachen unseres Lebens
    Prinzessinnen, die nur darauf warten, uns einmal schön und mutig zu sehen. Vielleicht ist alles Schreckliche im tief-
    sten Grunde das Hilflose, das von uns Hilfe will. Rainer Maria Rilke (1875-1926) böhmisch-österreichischer Dichter, Lyriker, Briefe an einen jungen Dichter, An Franz Xaver Kappus Hörbuch, Flädie, Schweden, 12. August 1904, (1903-1908), veröffentlicht 1929

General quotes

Recommendation

  • If we meet a myth with our lives and deepest concerns, the mythic oracles speak directly to us. Myths are oracular
    in the sense that each person can receive a message or an insight that relates to their life circumstances. The point
    has never been to "believe" in myths or to simply accept what others have said they mean. The key issue with my-
    thic images is to let them speak to us, wherever and whenever we find ourselves seeking guidance, permission, or
    understanding. Michael Meade Mosaicvoices.org, US American storyteller, scholar of mythology, psychology, anthropology, ritualist, spokesman in the men's movement, author, The Genius Myth, Mosaic Multicultural Foun-
    dation, April 2016, Greenfire
    Press, paperback edition 18. May 2016

 

Conclusions

 

 

  • God always speaks mythologically.
    Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalyst, founder of a new school of depth psychology, Letters, Vol. 2. 1951-1961, S. 9, Princeton University Press, 1. April 1976

 

(↓)

Myth as a projection of the collective unconscious.

 

  • The archetypes [...] are not intellectually invented.
    They are always there and they produce certain processes in the unconscious one could best compare with myths.
    That's the origin of mythology.
    Mythology is a dramatization of a series of images that formulate the life of the archetypes. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalyst, founder of a new school of depth psychology, author, R.F.C. Hull, editor, C.G. Jung Speaking. Interviews and Encounters, S. 348, Princeton University Press, December 1977, reprint edition 1. February 1987

 

  • At critical moments in the life of individuals and of societies, it is not necessarily the facts that are needed as much as a profound narrative that makes sense of life's conflicts and misunderstandings. When all seems to be falling apart and becoming less rational and more chaotic, it is usually a different story that is needed to make things whole again.
    Mythic imagination can break the spell of time and open us to a level of life that remains timeless. Myth is not about what happened in past times; myth is about what happens to people all of the time. Michael Meade Mosaicvoices.org, US American storyteller, scholar of mythology, psychology, anthropology, ritualist, spokesman in the men's movement, author, The Genius Myth, Mosaic Multicultural Foundation, April 2016, Greenfire Press, paperback edition 18. May 2016

 

  • Mythic imagination can break the spell of time and open us to a level of life that remains timeless. Myth is not about what happened in past times; myth is about what happens to people of all the time. Michael Meade Mosaicvoices.org US American storyteller, mythologist, ritualist, spokesman in the men's movement, author, Facebook comment, 17. May 2017

 

  • Myths are public dreams. Dreams are private myths. By finding your own dream and following it through, it will lead you to the myth world in which you live. The passage is from dream, to vision, to the gods [...] and they are you. All the gods, all the hells, all the heavens are within you. The God is in YOU. It is not something that happened somewhere else a long time ago. It's in you. This is the truth of Truths. This is what the gods and myths are all about. So find them in yourself and take them into yourself and you will be awakened in your mythology and in your life.
    Joseph Campbell, Ph.D. (1904-1987) US American mythologist, expert in comparative mythology and comparative religion, The Vitality of Myth, 15 Lecture I.1.5, recorded 1974, released (cassette) 1996 and (CD) 2002

 

Kappadokien
Tree with apotropaion eyes, Pigeon Valley
near Uçhisar, Cappadocia, Turkey, January 2008
  • Myth makes a connection between our waking consciousness and the mystery of the universe. It gives us a map or picture of the universe and allows us to see ourselves in relationship to nature, as when we speak of Father Sky and Mother Earth. It supports and validates a certain social and moral order.
    The Ten Commandments being given to Moses by God on Mount Sinai is an example of this. Lastly, it helps us pass through and deal with the various stages of life from birth to death. The first function of mythology is to sanctify the place you are in.
    Joseph Campbell, Ph.D. (1904-1987) US American mythologist, expert in comparative mythology and comparative religion, Reflections on the Art of Living, Harper Perennial, 12. May 1995

 

  • There are of course differences between the numerous mytho-
    logies and religions of mankind, but this is a book about simila-
    rities. And once these mythologies of human and collective de-
    velopment, focused on the hero, are understood, the differences
    will be found to be much less great than is popularly and politi-
    cally supposed. My hope is that a comparative elucidation of
    these mythological stories, which have endured for thousands
    of years, may contribute to those forces that are working in the present world for unification, not in the name of some Ecclesiastical or political empire, but in the sense of human mutual understanding. As we are told in the [Vedas, source unknown], truth is one. The sages speak of it by many names. Joseph Campbell, Ph.D. (1904-1987) US Ame-
    rican mythologist, expert in comparative mythology and comparative religion, The Hero with a Thousand Faces, Princeton Univer-
    sity Press, 1949 and 1968, 3rd edition compiled by the Joe Campbell Foundation, July 2008

 

  • For, as a broad view of the field [of mythology] immediately shows, in every well-established culture realm to which
    a new system of thought and civilization comes, it is received creatively, not inertly. A sensitive, complex process of selection, adaptation, and development brings the new forms into contact with their approximate analogues or homo-
    logues in the native inheritance, and in certain instances – notably in Egypt, Crete, the Indus valley, and a little later, the Far East – prodigious forces of indigenous productivity are released in native style, but on the level of the new stage. In other words, although its culture stage at any given period may be shown to have been derived, as an
    effect of alien influences, the particular style of each of the great domains can no less surely be shown to be indige-
    nous. And so it is that a scholar largely concerned with native forms will tend to argue for local, stylistic originality,
    whereas one attentive rather to the broadly flung evidence of diffused techniques, artifacts, and mythological motifs
    will be inclined to lime out a single culture history of mankind, characterized by well-defined general stages, though
    rendered by way of no less well-defined local styles.
    1. It is one thing to analyze the genesis and subsequent diffusion of the fundamental heritage of all high civilizations whatsoever;
    2. another to mark the genesis, maturation, and demise of the several local mythological styles;
    3. and a third to measure the force of each local style in the context of the unitary history of mankind.
A total science of mythology must give attention, as far as possible, to all three. Joseph Campbell, Ph.D. (1904-1987)
US American mythologist, expert in comparative mythology and comparative religion, Creative Mythology. The Masks of God, Volume 4 "Oriental mythology", S. 48, Penguin Books, New York, paperback 1. January 1991

 

Two major ways of misunderstanding myth
"Well there are only two ways of misunderstanding a myth and our civilisation has managed to do both.
One is to think that the myth refers to a geographical or historical factJesus rose from the dead, Moses got the law at the top of the mountain, that sort of thing.The other is to think that the myth refers to a supernatural fact or to an actual event that is going to happen in the future – the resurrection of Jesus, or the second coming.
Our whole religious tradition is based upon these two misunderstandings.
One, the misunderstanding of myth as a reference to historical facts;the other misunderstanding myth as reference to spiritual facts either of something that is somewhere invisible, or something that is going to happen sometime in the future.
It is a terrible tragedy. These misunderstandings of our myth have caused us to loose the vocabulary of the spirit.
Joseph Campbell, Ph.D. (1904-1987) US American mythologist, expert in comparative mythology and comparative religion,
The Way of Myth, Shambhala Publications, Boulder, Colorado, edited edition 22. November 1994

 

  • If we meet a myth with our lives and deepest concerns, the mythic oracles speak directly to us. Myths are oracular in the sense that each person can receive a message or an insight that relates to their life circumstances. The point has never been to “believe” in myths or to simply accept what others have said they mean. The key issue with mythic ima-
    ges is to let them speak to us, wherever and whenever we find ourselves seeking guidance, permission, or under-
    standing. Michael Meade Mosaicvoices.org (*1944) US American storyteller, scholar of mythology, psychology, anthropology, ritualist, spokesman in the men's movement, author, The Genius Myth, Mosaic Multicultural Foundation, April 2016, Greenfire Press, paperback edition 18. May 2016

 

  • The myth is the foundation of life; it is the timeless schema, the pious formula into which life flows when it reproduces
    its traits out of the unconscious. Certainly when a writer has acquired the habit of regarding life as mythical and typi-
    cal there comes a curious heightening of his artistic temper, a new refreshment to his perceiving and shaping powers,
    which otherwise occurs much later in life; for while in the life of the human race the mythical is an early and primitive
    stage, in the life of the individual it is a late and mature one.
    Journal article by Thomas Mann (1875-1955) German writer, Freud and the Future, presented by the quarterly peer-reviewed academic journal Daedalus, volume 88, No. 2, "Myth and Mythmaking", S. 374-378, spring 1959

 

 

  • [T]he function of a mythic belief system is to tell stories that eliminate the uncanny, the absurd, the bizarre and the dissonant from our self-understanding, with the all too human dream of a final pattern that makes everything make sense.
    There is, however, another kind of story that functions in a way that is radically otherwise to a mythic belief-system: a parable – a paradox formed into story (e.g. Jesus). This different kind of story doesn't so much bring about a recon-
    ciliation of opposites as it derails the very edifice of one's social, political and religious landscape.
    Simply put, if myth is the agent of order and stability, a parable (poetics of paradox) is the agent of rupture, disequilibrium and (hopefully) transformation. These paradoxes are consistently found at the heart of the parables and short stories of the historical Jesus, and they are always a somewhat unnerving experience. You can usually re-
    cognize a paradox because your immediate reaction will be something along the lines of "I don’t know what you mean by that story but I'm certain I don't like it."
    John Dominic Crossan (*1934) Irish US American religious scholar, former Catholic priest, co-founder of Jesus Seminar, premier historical Jesus scholar in the world, expert on biblical archaeology, anthropology, the New Testament, researcher into the historical Jesus of Nazareth, author, The Dark Interval. Towards a Theology of Story, Polebridge Press, 1. October 1994

 

  • Human beings must have an epic, a sublime account of how the world was created and how humanity became part
    of it [...]. Religious epics satisfy another primal need. They confirm we are part of something greater than ourselves [...].
    The way to achieve our epic that unites human spirituality, instead of cleave it, is to compose it from the best empirical knowledge that science and history can provide. E. O. Wilson (1929-2021) US American biologist, researcher on sociobiology, biodiversity, island biogeography, theorist of consilience and biophilia, naturalist, conservationist, author, cited in: Loyal D. Rue, Everybody's Story. Wising Up to the Epic of Evolution, "Foreword", S. ix-x, SUNY Press, 1999

Literary quotes

  • [T]he depths of the human soul are also 'Primordial Times,' that deep 'Well of Time' in which Myth has its home and from which the original norms and forms of life are derived. For myth is the foundation of life; it is the timeless pattern, the religious formula to which life shapes itself. Whereas in the life of mankind the mythical represents an early and primitive stage, in the life of an individual it represents a late and mature one.
    Thomas Mann (1875-1955) German writer, cited in: BrainyQuote

 

 

  • Is there anything truer than truth? Yes, Legend. Nikos Kazantzakis (1883-1957) influential Greek writer, cited in: Bo Flood, compiler, Marianas Island Legends. Myth and Magic, S. 5, 2001

Isis and Osiris myth in Ancient Egypt

Set, the arch rival of Osiris, cast Osiris into the Nile River in a sarcophagus only to later find him and cut him into 14 sections.
Isis, Osiris' counterpart, went to retrieve the missing pieces but only recovered 13 out of the 14 pieces. The missing piece was said to have been eaten by a fish in the Nile River. Isis then fashioned a phallus out of gold to help resurrect Osiris, who was reborn and became lord of the afterlife.

Prince Lindworm

"In the story of the Lindworm, it is not the king or the queen, nor a heroic knight on a white charger, who finally draw the serpent’s threat like poison from a wound.

Lindwurm
Lindworm
Wingless bipedal dragon, British heraldry

It is a young woman from the margin of the woods, who brings new weapons, and new cunning, into the court, and does the job which the owners of the kingdom had no idea how to do. But she does not kill the serpent. Instead, she reveals its true nature, and in doing so she changes it and everything around it. She forces the court to confront its past, and as a result, the serpent is enfolded again back into the kingdom."  [*]

 

"And so this went on until nine Lindworm skins were lying on the floor, each of them covered with a snow-white shift. And there was nothing left of the Lindworm but a huge
thick mass, most horrible to see. Then the girl seized the whips, dipped them in the lye,
and whipped him as hard as ever she could. Next, she bathed him all over in the fresh
milk. Lastly, she dragged him on to the bed and put her arms round him. And she fell fast asleep that very moment.
Next morning very early, the King and the courtiers came and peeped in through the keyhole. They wanted to know what had become of the girl, but none of them dared enter the room. However, in the end, growing bolder, they opened the door a tiny bit. And there they saw the girl, all fresh and rosy, and beside her lay – no Lindworm, but the handsomest prince that any one could wish to see."
  [**]

 

Source: ► [*] Article 2016: year of the serpent, presented by The Dark Mountain Project, Paul Kingsnorth, 13. December 2016
References:
► [**] Article Prince Lindworm. Norwegian Folktale, presented by World of Tales, undated
► Article The Lindworm, presented by the Paris-based quarterly English language literary magazine The Paris Review, Sadie Stein,
     22. May 2015
Reference: en.Wikipedia entry Lindworm
See also: ► Four stages of wrestling with inner demons – Milarepa and ► Appeasing the demons – as practiced by Tsultrim Allione

 

Links zum Thema Mythos und Mythologien / Myths and mythologies

Literatur

Literature (engl.)

Externe Weblinks


Weblinks zum Thema Mythos und Mythologien – Quora

Beiträge verfasst von Elfriede Ammann, präsentiert auf der kalifornischen Frage-und-Antwort Webseite Quora DE


External web links (engl.)



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Audio and video links (engl.)

On the power of myth

 

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