booktastic

After that particularly heavy book last book, I definitely felt that something lighter was in order for my next reading experience.

But I didn’t put a whole lot of thought into it. On the way out the door, I wound up snatching the first thing off the shelf that I hadn’t already read all the way through - Myths to Live By by Joseph Campbell.

I haven’t read this book all the way through before (despite starting to do so once or twice) because the beginning of this book appears to be simply a rant against religion. All religions. The Bible, the Koran, the Vedas and everything:  apparently totally made up and fakey with no basis at all in fact and people who believe in them are being primitive and stupid and holding back progress (according to Joseph Campbell).

Hence the fact that when trying to read this book in the past, I usually put it down after the first couple pages. I mean, why on earth would I want to read a book that literally calls me stupid? It would be one thing if it were even decent arguments against religion (if there is such a thing); instead, it’s simply “we haven’t found  archaeological evidence for such-and-such at this point; therefore, such-and-such never happened.”(Ruling out any future archaeological discoveries, of course. And let’s not even discuss the question of whether consensus on world events between wholly unrelated cultures — such as the Israelites and the American Indians — is a form of evidence. But that’s getting into Velikovskian territory: Velikovsky was more or less the Anti-Campbell in this respect, and that’s a whole other story…)

Mr. Campbell obviously lived in a much simpler world. (A world where my father, as a teenager consulting his high school guidance counselor, was told that there was no point in studying to become a paleontologist because “all the dinosaur bones have been dug up already.”) They hadn’t found hard evidence yet, so it didn’t happen. He doesn’t even take into account that some so-called “myths” had actually been at least partially substantiated by archaeological finds even at the time of the publication of this book (I’m thinking in particular of how stories about Troy were considered mythic… until they found evidence of Troy). And let’s just ignore all the interesting findings in the field of Biblical Archaeology in the last forty years. A literal reading of the Bible is silly to Mr. Campbell (how could Noah possibly have fit two of ALL THE ANIMALS IN THE WORLD onto a boat?? PSHAW! A child could see through that one…) so it’s all completely false. Yes, Mr. Campbell. You sure got me on that one. Boy, is my face red.

On this reading, I was determined to get past all this stuff in the first couple pages. Once I read on, past the section where Mr. Campbell is simply bad-mouthing Christians, Jews, Muslims, Buddhists and every other religion under the sun, I got to his best known thesis: “What I would suggest is that by comparing a number [of myths] from different traditions, one might arrive at an understanding of their force, their source and possible sense. For they are not historical. …They speak, therefore, not of outside events but of themes of the imagination. And since they exhibit features that are actually universal, they must in some way represent features of our general racial imagination, permanent features of our human spirit - or, as we say today, of the psyche… about which, in fact, it will be necessary for us to know if our conscious minds are to be kept in touch with our own most secret, motivating depths”(p.24).

This is important, as he points out earlier, because apparently even though all religious and myths stories can “no longer be taken seriously by anyone with even a kindergarten education” (p.8), “in this there is serious danger. For… such literally read symbolic forms have always been - and still are, in fact - the supports of civilizations, the supports of their moral orders… With the loss of them there follows uncertainty, disequilibrium… there is nothing secure to hold on to, no moral law… there is everywhere in the civilized world  a rapidly rising incidence of vice and crime, mental disorders, suicides and dope addictions, shattered homes, impudent children, violence, murder and despair” (p. 9).

So, in short, religion is totally false… but knowing about it without believing it’s true, simply looking to it for its deeper psychological meanings, somehow keeps us from becoming dope addicts. (He does not explain why, if all religion is false, we should care whether or not we become dope addicts or not. There is no reason on earth why we should try to live good lives or be nice to each other if God doesn’t exist, which is of course a key flaw in the reasoning of those who would “evangelize” for Atheism. But, again, I’m digressing!)

He then analyzes several similar myths from different regions and says what they might say about the human psyche. Now, this is very interesting stuff; I have always been interested in both mythology and this form of reading between the lines for a deeper human meaning.

But, as you’ve probably guessed from my comments, I’m rather critical of his outright dismissal of a factual basis for religion and mythology. Can’t Jesus have existed and his story mean something symbolically to the innermost part of your brain?

The answer, of course, is that it can. The essence of Campbell’s theory - that mythological and religious stories have important meaning for the human psyche - totally works (and indeed, only has relevance) if there is factual and/or truthful underpinning for the stories in question.

And so, I’m going to make a concerted attempt to finish this book. Hopefully now I’ve gotten past the worst of his religion-bashing and am into the part that holds interest for me: comparative mythology.  This field really does fascinate me. And hopefully it’s not outright boring for you either, because if I do finish this book I will probably be discussing it again at some length. — Mrs. Hall

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