The Power of Myth - Bill Moyers [44]
And he answered, “For you and for me—the way is to say yes.”
We then had a wonderful talk on this theme of the affirmation of all things. And it confirmed me in the feeling I had had that who are we to judge? It seems to me that this is one of the great teachings, also, of Jesus.
MOYERS: In classic Christian doctrine the material world is to be despised, and life is to be redeemed in the hereafter, in heaven, where our rewards come. But you say that if you affirm that which you deplore, you are affirming the very world which is our eternity at the moment.
CAMPBELL: Yes, that is what I’m saying. Eternity isn’t some later time. Eternity isn’t even a long time. Eternity has nothing to do with time. Eternity is that dimension of here and now that all thinking in temporal terms cuts off. And if you don’t get it here, you won’t get it anywhere. The problem with heaven is that you will be having such a good time there, you won’t even think of eternity. You’ll just have this unending delight in the beatific vision of God. But the experience of eternity right here and now, in all things, whether thought of as good or as evil, is the function of life.
MOYERS: This is it.
CAMPBELL: This is it.
III
THE FIRST
STORYTELLERS
The animal envoys of the Unseen Power no longer serve, as in primeval times, to teach and to guide mankind. Bears, lions, elephants, ibexes, and gazelles are in cages in our zoos. Man is no longer the newcomer in a world of unexplored plains and forests, and our immediate neighbors are not wild beasts but other human beings, contending for goods and space on a planet that is whirling without end around the fireball of a star. Neither in body nor in mind do we inhabit the world of those hunting races of the Paleolithic millennia, to whose lives and life ways we nevertheless owe the very forms of our bodies and structures of our minds. Memories of their animal envoys still must sleep, somehow, within us; for they wake a little and stir when we venture into wilderness. They wake in terror to thunder. And again they wake, with a sense of recognition, when we enter any one of those great painted caves. Whatever the inward darkness may have been to which the shamans of those caves descended in their trances, the same must lie within ourselves, nightly visited in sleep.
—JOSEPH CAMPBELL,
The Way of the Animal Powers
MOYERS: Do you think the poet Wordsworth was right when he wrote, “Our birth is but a sleep and a forgetting:/The soul that rises with us, our life’s star,/Hath had elsewhere its setting,/And cometh from afar”? Do you think that is so?
CAMPBELL: I do. Not in entire forgetfulness—that is to say, the nerves in our body carry the memories that shaped the organization of our nervous system to certain environmental circumstances and to the demands of an organism.
MOYERS: What do our souls owe to ancient myths?
CAMPBELL: The ancient myths were designed to harmonize the mind and the body. The mind can ramble off in strange ways and want things that the body does not want. The myths and rites were means of putting the mind in accord with the body and the way of life in accord with the way that nature dictates.
MOYERS: So these old stories live in us?
CAMPBELL: They do indeed. The stages of human development are the same today as they were in the ancient times. As a child, you are brought up in a world of discipline, of obedience, and you are dependent on others. All this has to be transcended when you come to maturity, so that you can live not in dependency but with self-responsible authority. If you can’t cross that threshold, you have the basis for neuroses. Then comes the one after you have gained your world, of yielding it—the crisis of dismissal, disengagement.
MOYERS: And ultimately death?
CAMPBELL: And ultimately death. That’s the ultimate disengagement. So myth has to serve both aims, that of inducting the young person into the life of his world—that’s the function of the folk idea—then disengaging him. The folk idea unshells the elementary