Myths To Live By Part 1

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Myths to Live By.

by Joseph Campbell.

Preface.

From a series of some twenty-five talks on mythology delivered in The Great Hall of The Cooper Union Forum, New York City, between 1958 and 1971, I have here selected and arranged a baker's dozen -- Number Four being put together of parts of two from the same year. The topics and t.i.tles I owe to the fertile mind of Dr. Johnson E. Fairchild, the Chairman of The Forum, whose wit, wisdom, and personal charm kept that blithesome inst.i.tution running for the best part of a quarter of a century. My continuing pleasure in lecturing there derived in part, of course, from the old-fas.h.i.+oned, simple grandeur of the Great Hall itself and the knowledge that Abraham Lincoln once spoke from the very stage on which I stood (a certain secret sense of partic.i.p.ation in the grand stream of the history of American eloquence); but also, more immediately, from the mood and character of the open-eyed, open-hearted audiences that Dr. Fairchild managed to attract to his numerous series of free lectures and discussions in that friendly place. The question hours following the lectures, when he would amble with a microphone up and down the aisles, letting anyone who raised a hand say what he would in comment, query, or prepared oration, contributed more to my appreciation of the sheer fun of talking to people of good will about the topics of my own concern in terms appropriate to their concerns than any other experience of my years. And I hope that even in the more formal cast of the written prose of this book, something of the freshness and ease of my delight in delivering these talks will have been retained.

I am happy indeed that Dr. Fairchild has very kindly agreed to introduce the volume, as he introduced from the platform every one of its talks; the last, March 1, 1971, delivered (by the way) on the last evening before retirement of his long career as both Chairman of The Forum and Director of the Department of Adult Education of The Cooper Union. I think of this collection as an appropriate token of my debt and grat.i.tude to him for the encouragement, warm friends.h.i.+p, and always timely suggestions of themes and t.i.tles that taught me to bring my Buffalo-G.o.ds, Quetzalcoatls, Buddhas, and Fairy Queens into mutually illuminating dialogue with those hundreds of members of his audiences -- many of them faithful for years -- who finally were the inspiration for these talks. My thanks go out to them all as well as to their chairman.

I would thank, also, the technicians and officers of radio station WNYC for the tape-recordings from which I have prepared these chapters; Miss Marcia Sherman for her faithful typing and retyping of the many drafts, not only of these, but also of the lectures not here included; and my wife, Jean Erdman, for the idea, in the first place, of turning these talks into the chapters of a book, and the criticism and suggestions, then, that brought the book into being.

J. C.

New York City July 4, 1971

I.

The Impact of Science on Myth [1961].

I was sitting the other day at a lunch counter that I particularly enjoy, when a youngster about twelve years old, arriving with his school satchel, took the place at my left. Beside him came a younger little man, holding the hand of his mother, and those two took the next seats. All gave their orders, and, while waiting, the boy at my side said, turning his head slightly to the mother, "Jimmy wrote a paper today on the evolution of man, and Teacher said he was wrong, that Adam and Eve were our first parents."

My Lord! I thought. What a teacher!

The lady three seats away then said, "Well, Teacher was right. Our first parents were were Adam and Eve." Adam and Eve."

What a mother for a twentieth-century child!

The youngster responded, "Yes, I know, but this was a scientific scientific paper." And for that, I was ready to recommend him for a distinguished-service medal from the Smithsonian Inst.i.tution. paper." And for that, I was ready to recommend him for a distinguished-service medal from the Smithsonian Inst.i.tution.

The mother, however, came back with another. "Oh, those scientists!" she said angrily. "Those are only theories."

And he was up to that one too. "Yes, I know," was his cool and calm reply; "but they have been factualized: they found the bones."

The milk and the sandwiches came, and that was that.

So let us now reflect for a moment on the sanctified cosmic image that has been destroyed by the facts and findings of irrepressible young truth-seekers of this kind.

At the height of the Middle Ages, say in the twelfth and thirteenth centuries, there were current two very different concepts of the earth. The more popular was of the earth as flat, like a dish surrounded by, and floating upon, a boundless cosmic sea, in which there were all kinds of monsters dangerous to man. This was an infinitely old notion, going back to the early Bronze Age. It appears in Sumerian cuneiform texts of about 2000 B.C. and is the image authorized in the Bible.

The more seriously considered medieval concept, however, was that of the ancient Greeks, according to whom the earth was not flat, but a solid stationary sphere in the center of a kind of Chinese box of seven transparent revolving spheres, in each of which there was a visible planet: the moon, Mercury, Venus, and the sun, Mars, Jupiter, and Saturn, the same seven after which our days of the week are named. The sounding tones of these seven, moreover, made a music, the "music of the spheres," to which the notes of our diatonic scale correspond. There was also a metal a.s.sociated with each: silver, mercury, copper, gold, iron, tin, and lead, in that order. And the soul descending from heaven to be born on earth picked up, as it came down, the qualities of those metals; so that our souls and bodies are compounds of the very elements of the universe and sing, so to say, the same song.

Music and the arts, according to this early view, were to put us in mind of those harmonies, from which the general thoughts and affairs of this earth distract us. And in the Middle Ages the seven branches of learning were accordingly a.s.sociated with those spheres: grammar, logic, and rhetoric (known as the trivium), trivium), arithmetic, music, geometry, and astronomy (the arithmetic, music, geometry, and astronomy (the quadrivium). quadrivium). The crystalline spheres themselves, furthermore, were not, like gla.s.s, of inert matter, but living spiritual powers, presided over by angelic beings, or, as Plato had said, by sirens. And beyond all, there was that luminous celestial realm where G.o.d in majesty sat on his triune throne; so that when the soul, at death, returning to its maker, pa.s.sed again through the seven spheres, it left off at each the accordant quality and arrived unclothed for the judgment. The emperor and the pope on earth governed, it was supposed, according to the laws and will of G.o.d, representing his power and authority at work in the ordained Christian commonalty. Thus in the total view of the medieval thinkers there was a perfect accord between the structure of the universe, the canons of the social order, and the good of the individual. Through unquestioning obedience, therefore, the Christian would put himself into accord not only with his society but also with both his own best inward interests and the outward order of nature. The Christian Empire was an earthly reflex of the order of the heavens, hieratically organized, with the vestments, thrones, and procedures of its stately courts inspired by celestial imagery, the bells of its cathedral spires and harmonies of its priestly choirs echoing in earthly tones the unearthly angelic hosts. The crystalline spheres themselves, furthermore, were not, like gla.s.s, of inert matter, but living spiritual powers, presided over by angelic beings, or, as Plato had said, by sirens. And beyond all, there was that luminous celestial realm where G.o.d in majesty sat on his triune throne; so that when the soul, at death, returning to its maker, pa.s.sed again through the seven spheres, it left off at each the accordant quality and arrived unclothed for the judgment. The emperor and the pope on earth governed, it was supposed, according to the laws and will of G.o.d, representing his power and authority at work in the ordained Christian commonalty. Thus in the total view of the medieval thinkers there was a perfect accord between the structure of the universe, the canons of the social order, and the good of the individual. Through unquestioning obedience, therefore, the Christian would put himself into accord not only with his society but also with both his own best inward interests and the outward order of nature. The Christian Empire was an earthly reflex of the order of the heavens, hieratically organized, with the vestments, thrones, and procedures of its stately courts inspired by celestial imagery, the bells of its cathedral spires and harmonies of its priestly choirs echoing in earthly tones the unearthly angelic hosts.

Dante in his Divine Comedy Divine Comedy unfolded a vision of the universe that perfectly satisfied both the approved religious and the accepted scientific notions of his time. When Satan had been flung out of heaven for his pride and disobedience, he was supposed to have fallen like a flaming comet and, when he struck the earth, to have plowed right through to its center. The prodigious crater that he opened thereupon became the fiery pit of h.e.l.l; and the great ma.s.s of displaced earth pushed forth at the opposite pole became the Mountain of Purgatory, which is represented by Dante as lifting heavenward exactly as the South Pole. In his view, the entire southern hemisphere was of water, with this mighty mountain lifting out of it, on whose summit was the Earthly Paradise, from the center of which the four blessed rivers flowed of which Holy Scripture tells. unfolded a vision of the universe that perfectly satisfied both the approved religious and the accepted scientific notions of his time. When Satan had been flung out of heaven for his pride and disobedience, he was supposed to have fallen like a flaming comet and, when he struck the earth, to have plowed right through to its center. The prodigious crater that he opened thereupon became the fiery pit of h.e.l.l; and the great ma.s.s of displaced earth pushed forth at the opposite pole became the Mountain of Purgatory, which is represented by Dante as lifting heavenward exactly as the South Pole. In his view, the entire southern hemisphere was of water, with this mighty mountain lifting out of it, on whose summit was the Earthly Paradise, from the center of which the four blessed rivers flowed of which Holy Scripture tells.

And now it appears that when Columbus set sail across that "ocean blue" which many of his neighbors (and possibly also his sailors) believed was a terminal ocean surrounding a disklike earth, he himself had in mind an image more like that of Dante's world -- of which we can read, in fact, in his journals. There we learn that in the course of his third voyage, when he reached for the first time the northern coast of South America, pa.s.sing in his frail craft at great peril between Trinidad and the mainland, he remarked that the quant.i.ty of fresh water there mixing with the salt (pouring from the mouths of the Orinoco) was enormous. Knowing nothing of the continent beyond, but having in mind the medieval idea, he conjectured the fresh waters might be coming from one of the rivers of Paradise, pouring into the southern sea from the base of the great antipodal mountain. Moreover, when he then turned, sailing northward, and observed that his s.h.i.+ps were faring more rapidly than when they had been sailing south, he took this to be evidence of their sailing now downhill, from the foot of the promontory of the mythic paradisial mountain.

I like to think of the year 1492 as marking the end -- or at least the beginning of the end -- of the authority of the old mythological systems by which the lives of men had been supported and inspired from time out of mind. Shortly after Columbus's epochal voyage, Magellan circ.u.mnavigated the globe. Shortly before, Vasco da Gamma had sailed around Africa to India. The earth was beginning to be systematically explored, and the old, symbolic, mythological geographies discredited. In attempting to show that there was somewhere on earth a garden of Paradise, Saint Thomas Aquinas had declared, writing only two centuires and a half before Columbus sailed: "The situation of Paradise is shut off from the habitable world by mountains or seas, or by some torrid region, which cannot be crossed; and so people who have written about topography make no mention of it." Fifty years after the first voyage, Copernicus published his paper on the heliocentric universe (1543); and some sixty-odd years after that, Galileo's little telescope brought tangible confirmation to this Copernican view. In the year 1616 Galileo was condemned by the Office of the Inquisition -- like the boy beside me at the lunch counter, by his mother -- for holding and teaching a doctrine contrary to Holy Scripture. And today, of course, we have those very much larger telescopes on the summits, for example, of Mount Wilson in California, Mount Palomar in the same state, Kitt Peak in Arizona, and Haleakala, Hawaii; so that not only is the sun now well established at the center of our planetary system, but we know it to be but one of some two hundred billion suns in a galaxy of such blazing spheres: a galaxy shaped like a prodigious lens, many hundreds of quintillion miles in diameter. And not only that! but our telescopes now are disclosing to us, among those s.h.i.+ning suns, certain other points of light that are themselves not suns but whole galaxies, each as large and great and inconceivable as our own -- of which already many thousands upon thousands have been seen. So that, actually, the occasion for an experience of awe before the wonder of the universe that is being developed for us by our scientists surely is a far more marvelous, mind-blowing revelation than anything the prescientific world could ever have imagined. The little toy-room picture of the Bible is, in comparison, for children -- or, in fact, not even for them any more, to judge from the words of that young scholar beside me at the counter, who, with his "Yes, I know, but this was a scientific paper," had already found a way to rescue his learning from the crumbling medieval architecture of his mother's Church.

For not only have all the old mythic notions of the nature of the cosmos gone to pieces, but also those of the origins and history of mankind. Already in Shakespeare's day, when Sir Walter Raleigh arrived in America and saw here all the new animals unknown on the other side, he understood as a master mariner that it would have been absolutely impossible for Noah to have packed examples of every species on earth into any ark, no matter how large. The Bible legend of the Flood was untrue: a theory that could not be "factualized." And we today (to make matters worse) are dating the earliest appearance of manlike creatures on this earth over a million years earlier than the Biblical date for G.o.d's creation of the world. The great paleolithic caves of Europe are from circa 30,000 B.C.; the beginnings of agriculture, 10,000 B.C. or so, and the first substantial towns about 7,000. Yet Cain, the eldest son of Adam, the first man, is declared in Genesis 4:2 and 4:17 to have been "a tiller of the ground" and the builder of a city known as Enoch in the land of Nod, east of Eden. The Biblical "theory" has again been proved false, and "they have found the bones!"

They have found also the buildings -- and these do not corroborate Scripture, either. For example, the period of Egyptian history supposed to have been of the Exodus -- of Ramses II (1301-1234 B.C.), or perhaps Merneptah (1234-1220) or Seti II (1220-1200) -- is richly represented in architectural and hieroglyphic remains, yet there is no notice anywhere of anything like those famous Biblical plagues, no record anywhere of anything even comparable. Moreover, as other records tell, Bedouin Hebrews, the "Habiru," were already invading Canaan during the reign of Ikhnaton (1377-1358), a century earlier than the Ramses date. The long and the short of it is simply that the Hebrew texts from which all these popular Jewish legends of Creation, Exodus, Forty Years in the Desert, and Conquest of Canaan are derived were not composed by "G.o.d" or even by anyone named Moses, but are of various dates and authors, all much later than was formerly supposed. The first five books of the Old Testament (Torah) were a.s.sembled only after the period of Ezra (fourth century B.C.), and the doc.u.ments of which it was fas.h.i.+oned date all the way from the ninth century B.C. (the so-called J and E texts) to the second or so (the P, or "priestly" writings). One notices, for example, that there are two accounts of the Flood. From the first we learn that Noah brought "two living things of every sort" into the Ark (Genesis 6:19-20; P text, post-Ezra), and from the second, "seven pairs of all clean animals, the male and his mate, and a pair of the animals that are not clean" (Genesis 7:2-3; J text, ca. 800 B.C. 50). We also find two stories of Creation, the earlier in Genesis 2, the later in Genesis 1. In 2, a garden has been planted and a man created to tend it; next the animals are created, and finally (as in dream) Mother Eve is drawn from Adam's rib. In Genesis 1, on the other hand, G.o.d, alone with the cosmic waters, says, "Let there be light," etc., and, stage by stage, the universe comes into being: first, light; and the sun, three days later; then, vegetables, animals, and finally mankind, male and female together. Genesis 1 is of about the fourth century B.C. (the period of Aristotle), and 2, of the ninth or eighth (Hesiod's time).

Comparative cultural studies have now demonstrated beyond question that similar mythic tales are to be found in every quarter of this earth. When Cortes and his Catholic Spaniards arrived in Aztec Mexico, they immediately recognized in the local religion so many parallels to their own True Faith that they were hard put to explain the fact. There were towering pyramidal temples, representing, stage by stage, like Dante's Mountain of Purgatory, degrees of elevation of the spirit. There were thirteen heavens, each with its appropriate G.o.ds or angels; nine h.e.l.ls, of suffering souls. There was a High G.o.d above all, who was beyond all human thought and imaging. There was even an incarnate Saviour, a.s.sociated with a serpent, born of a virgin, who had died and was resurrected, one of whose symbols was a cross. The padres, to explain all this, invented two myths of their own. The first was that Saint Thomas, the Apostle to the Indies, had probably reached America and here preached the Gospel; but, these sh.o.r.es being so far removed from the influence of Rome, the doctrine had deteriorated, so that what they were seeing around them was simply a hideously degenerate form of their own revelation. And the second explanation, then, was that the devil was here deliberately throwing up parodies of the Christian faith, to frustrate the mission.

Modern scholars.h.i.+p, systematically comparing the myths and rites of mankind, has found just about everywhere legends of virgins giving birth to heroes who die and are resurrected. India is chock-full of such tales, and its towering temples, very like the Aztec ones, represent again our many-storied cosmic mountain, bearing Paradise on its summit and with horrible h.e.l.ls beneath. The Buddhists and the Jains have similar ideas. And, looking backward into the pre-Christian past, we discover in Egypt the mythology of the slain and resurrected Osiris; in Mesopotamia, Tammuz; in Syria, Adonis; and in Greece, Dionysos: all of which furnished models to the early Christians for their representations of Christ.

Now the peoples of all the great civilizations everywhere have been p.r.o.ne to interpret their own symbolic figures literally, and so to regard themselves as favored in a special way, in direct contact with the Absolute. Even the polytheistic Greeks and Romans, Hindus and Chinese, all of whom were able to view the G.o.ds and customs of others sympathetically, thought of their own as supreme or, at the very least, superior; and among the monotheistic Jews, Christians, and Mohammedans, of course, the G.o.ds of others are regarded as no G.o.ds at all, but devils, and their wors.h.i.+pers as G.o.dless. Mecca, Rome, Jerusalem, and (less emphatically) Benares and Peking have been for centuries, therefore, each in its own way, the navel of the universe, connected directly -- as by a hot line -- with the Kingdom of Light or of G.o.d.

However, today such claims can no longer be taken seriously by anyone with even a kindergarten education. And in this there is serious danger. For not only has it always been the way of mult.i.tudes to interpret their own symbols literally, but such literally read symbolic forms have always been -- and still are, in fact -- the supports of their civilizations, the supports of their moral orders, their cohesion, vitality, and creative powers. With the loss of them there follows uncertainty, and with uncertainty, disequilibrium, since life, as both Nietzsche and Ibsen knew, requires life-supporting illusions; and where these have been dispelled, there is nothing secure to hold on to, no moral law, nothing firm. We have seen what has happened, for example, to primitive communities unsettled by the white man's civilization. With their old taboos discredited, they immediately go to pieces, disintegrate, and become resorts of vice and disease.

Today the same thing is happening to us. With our old mythologically founded taboos unsettled by our own modern sciences, 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. These are facts; I am not inventing them. They give point to the cries of the preachers for repentance, conversion, and return to the old religion. And they challenge, too, the modern educator with respect to his own faith and ultimate loyalty. Is the conscientious teacher -- concerned for the moral character as well as for the book-learning of his students -- to be loyal first to the supporting myths of our civilization or to the "factualized" truths of his science? Are the two, on level, at odds? Or is there not some point of wisdom beyond the conflicts of illusion and truth by which lives can be put back together again?

That is a prime question, I would say, of this hour in the bringing up of children. That is the problem, indeed, that was sitting beside me that day at the lunch counter. In that case, both teacher and parent were on the side of an already outdated illusion; and generally -- or so it looks to me -- most guardians of society have a tendency in that direction, a.s.serting their authority not for, but against the search for disturbing truths. Such a trend has even turned up recently among social scientists and anthropologists with regard to discussions of race. And one can readily understand, even share in some measure, their anxiety, since lies are what the world lives on, and those who can face the challenge of a truth and build their lives to accord are finally not many, but the very few.

It is my considered belief that the best answer to this critical problem will come from the findings of psychology, and specifically those findings have to do with the source and nature of myth. For since it has always been on myths that the moral orders of societies have been founded, the myths canonized as religion, and since the impact of science on myths results -- apparently inevitably -- in moral disequilibrarion, we must now ask whether it is not possible to arrive scientifically scientifically at such an understanding of the life-supporting nature of myths that, in criticizing their archaic features, we do not misrepresent and disqualify their necessity -- throwing out, so to say, the baby (whole generations of babies) with the bath. at such an understanding of the life-supporting nature of myths that, in criticizing their archaic features, we do not misrepresent and disqualify their necessity -- throwing out, so to say, the baby (whole generations of babies) with the bath.

Traditionally, as I have already said, in the orthodoxies of popular faiths mythic beings and events are generally regarded and taught as facts; and this particularly in the Jewish and Christian spheres. There was was an Exodus from Egypt; there an Exodus from Egypt; there was was a Resurrection of Christ. Historically, however, such facts are now in question; hence, the moral orders, too, that they support. a Resurrection of Christ. Historically, however, such facts are now in question; hence, the moral orders, too, that they support.

When these stories are interpreted, though, not as reports of historic fact, but as merely imagined episodes projected onto history, and when they are recognized, then, as a.n.a.logous to like projections produced elsewhere, in China, India, and Yucatan, the import becomes obvious; namely, that although false and to be rejected as accounts of physical history, such universally cherished figures of the mythic imagination must represent facts of the mind: "facts of the mind made manifest in a fiction of matter," as my friend the late Maya Deren once phrased the mystery. And whereas it must, of course, be the task of the historian, archaeologist, and prehistorian to show that the myths are as facts untrue -- that there is no one Chosen People of G.o.d in this multiracial world, no Found Truth to which we all must bow, no One and Only True Church -- it will be more and more, and with increasing urgency, the task of the psychologist and comparative mythologist not only to identify, a.n.a.lyze, and interpret the symbolized "facts of the mind," but also to evolve techniques for retaining these in health and, as the old traditions of the fading past dissolve, a.s.sist mankind to a knowledge and appreciation of our own inward, as well as the world's outward, orders of fact.

There has been among psychologists a considerable change of att.i.tude in this regard during the past three-quarters of a century or so. When reading the great and justly celebrated Golden Bough Golden Bough of Sir James G. Frazer, the first edition of which appeared in 1890, we are engaged with a typically nineteenth-century author, whose belief it was that the superst.i.tions of mythology would be finally refuted by science and left forever behind. He saw the basis of myth in magic, and of magic in psychology. His psychology, however, being of an essentially rational kind, insufficiently attentive to the more deeply based, irrational impulsions of our nature, he a.s.sumed that when a custom or belief was shown to be unreasonable, it would presently disappear. And how wrong he was can be shown simply by pointing to any professor of philosophy at play in a bowling alley: watch him twist and turn after the ball has left his hand, to bring it over to the standing pins. Frazer's explanation of magic was that because things are a.s.sociated in the mind they are believed to be a.s.sociated in fact. Shake a rattle that sounds like falling rain, and rain will presently fall. Celebrate a ritual of s.e.xual intercourse, and the fertility of nature will be furthered. An image in the likeness of an enemy, and given the enemy's name, can be worked upon, stuck with pins, etc., and the enemy will die. Or a piece of his clothing, lock of hair, fingernail paring, or other element once in contact with his person can be treated with a like result. Frazer's first law of magic, then, is that "like produces like," an effect resembles its cause; and his second, that "things which once were in contact with each other continue to act on each other at a distance after the physical contact has been severed." Frazer thought of both magic and religion as addressed finally and essentially to the control of external nature; magic mechanically, by imitative acts, and religion by prayer and sacrifice addressed to the personified powers supposed to control natural forces. He seems to have had no sense at all of their relevance and importance to the inward life, and so was confident that, with the progress and development of science and technology, both magic and religion would ultimately fade away, the ends that they had been thought to serve being better and more surely served by science. of Sir James G. Frazer, the first edition of which appeared in 1890, we are engaged with a typically nineteenth-century author, whose belief it was that the superst.i.tions of mythology would be finally refuted by science and left forever behind. He saw the basis of myth in magic, and of magic in psychology. His psychology, however, being of an essentially rational kind, insufficiently attentive to the more deeply based, irrational impulsions of our nature, he a.s.sumed that when a custom or belief was shown to be unreasonable, it would presently disappear. And how wrong he was can be shown simply by pointing to any professor of philosophy at play in a bowling alley: watch him twist and turn after the ball has left his hand, to bring it over to the standing pins. Frazer's explanation of magic was that because things are a.s.sociated in the mind they are believed to be a.s.sociated in fact. Shake a rattle that sounds like falling rain, and rain will presently fall. Celebrate a ritual of s.e.xual intercourse, and the fertility of nature will be furthered. An image in the likeness of an enemy, and given the enemy's name, can be worked upon, stuck with pins, etc., and the enemy will die. Or a piece of his clothing, lock of hair, fingernail paring, or other element once in contact with his person can be treated with a like result. Frazer's first law of magic, then, is that "like produces like," an effect resembles its cause; and his second, that "things which once were in contact with each other continue to act on each other at a distance after the physical contact has been severed." Frazer thought of both magic and religion as addressed finally and essentially to the control of external nature; magic mechanically, by imitative acts, and religion by prayer and sacrifice addressed to the personified powers supposed to control natural forces. He seems to have had no sense at all of their relevance and importance to the inward life, and so was confident that, with the progress and development of science and technology, both magic and religion would ultimately fade away, the ends that they had been thought to serve being better and more surely served by science.

Simultaneously with these volumes of Frazer, however, there was appearing in Paris a no less important series of publications by the distinguished neurologist Jean Martin Charcot, treating of hysteria, aphasia, hypnotic states, and the like; demonstrating also the relevance of these findings to iconography and to art. Sigmund Freud spent a year with this master in 1885 and during the first quarter of the present century carried the study of hysteria and of dreams and myths to new depths. Myths, according to Freud's view, are of the psychological order of dream. Myths, so to say, are public dreams; dreams are private myths. Both, in his opinion, are symptomatic of repressions of infantile incest wishes, the only essential difference between a religion and neurosis being that the former is the more public. The person with a neurosis feels ashamed, alone and isolated in his illness, whereas the G.o.ds are general projections onto a universal screen. They are equally manifestations of unconscious, compulsive fears and delusions. Moreover, all the arts, and particularly religious arts, are, in Freud's view, similarly pathological; likewise, all philosophies. Civilization itself, in fact, is a pathological surrogate for unconscious infantile disappointments. And thus Freud, like Frazer, judged the worlds of myth, magic, and religion negatively, as errors to be refuted, surpa.s.sed, and supplanted finally by science.

An altogether different approach is represented by Carl G. Jung, in whose view the imageries of mythology and religion serve positive, life-furthering ends. According to his way of thinking, all all the organs of our bodies -- not only those of s.e.x and aggression -- have their purposes and motives, some being subject to conscious control, others, however, not. Our outward-oriented consciousness, addressed to the demands of the day, may lose touch with these inward forces; and the myths, states Jung, when correctly read, are the means to bring us back in touch. They are telling us in picture language of powers of the psyche to be recognized and integrated in our lives, powers that have been common to the human spirit forever, and which represent that wisdom of the species by which man has weathered the millenniums. Thus they have not been, and can never be, displaced by the findings of science, which relate rather to the outside world than to the depths that we enter in sleep. Through a dialogue conducted with these inward forces through our dreams and through a study of myths, we can learn to know and come to terms with the greater horizon of our own deeper and wiser, inward self. And a.n.a.logously, the society that cherishes and keeps its myths alive will be nourished from the soundest, richest strata of the human spirit. the organs of our bodies -- not only those of s.e.x and aggression -- have their purposes and motives, some being subject to conscious control, others, however, not. Our outward-oriented consciousness, addressed to the demands of the day, may lose touch with these inward forces; and the myths, states Jung, when correctly read, are the means to bring us back in touch. They are telling us in picture language of powers of the psyche to be recognized and integrated in our lives, powers that have been common to the human spirit forever, and which represent that wisdom of the species by which man has weathered the millenniums. Thus they have not been, and can never be, displaced by the findings of science, which relate rather to the outside world than to the depths that we enter in sleep. Through a dialogue conducted with these inward forces through our dreams and through a study of myths, we can learn to know and come to terms with the greater horizon of our own deeper and wiser, inward self. And a.n.a.logously, the society that cherishes and keeps its myths alive will be nourished from the soundest, richest strata of the human spirit.

However, there is a danger here as well; namely, of being drawn by one's dreams and inherited myths away from the world of modern consciousness, fixed in patterns of archaic feeling and thought inappropriate to contemporary life. What is required, states Jung therefore, is a dialogue, not a fixture at either pole; a dialogue by way of symbolic forms put forth from the unconscious mind and recognized by the conscious in continuous interaction.

And so what then happens to the children of a society that has refused to allow any such interplay to develop, but, clinging to its inherited dream as to a fixture of absolute truth, rejects the novelties of consciousness, of reason, science, and new facts? There is a well-known history that may serve as sufficient warning.

As every schoolboy knows, the beginnings of what we think of as science are to be attributed to the Greeks, and much of the knowledge that they a.s.sembled was carried and communicated to Asia, across Persia into India and onward even to China. But every one of those Oriental worlds was already committed to its own style of mythological thought, and the objective, realistic, inquisitive, and experimental att.i.tudes and methods of the Greeks were let go. Compare the science of the Bible, for example -- an Oriental scripture, a.s.sembled largely following the Maccabean rejection of Greek influence -- with that, say, of Aristotle; not to mention Aristarchus (fl. 275 B.C.), for whom the earth was already a revolving sphere in orbit around the sun. Eratosthenes (fl. 250 B.C.) had already correctly calculated the circ.u.mference of the earth as 250,000 stadia (24,662 miles: correct equatorial figure, 24,902). Hipparchus (fl. 240 B.C.) had reckoned within a few miles both the moon's diameter and its mean distance from the earth. And now just try to imagine how much of blood, sweat, and real tears -- people burned at the stake for heresy, and all that -- would have been saved, if, instead of closing all the Greek pagan schools, A.D. 529, Justinian had encouraged them! In their place, we and our civilization have had Genesis 1 and 2 and a delay of well over a thousand years in the maturation not of science only but of our own and the world's civilization.

One of the most interesting histories of what comes of rejecting science we may see in Islam, which in the beginning received, accepted, and even developed the cla.s.sical legacy. For some five or six rich centuries there is an impressive Islamic record of scientific thought, experiment, and research, particularly in medicine. But then, alas! the authority of the general community, the Sunna, the consensus -- which Mohammed the Prophet had declared would always be right -- cracked down. The Word of G.o.d in the Koran was the only source and vehicle of truth. Scientific thought led to "loss of belief in the origin of the world and in the Creator." And so it was that, just when the light of Greek learning was beginning to be carried from Islam to Europe -- from circa 1100 onward -- Islamic science and medicine came to a standstill and went dead; and with that, Islam itself went dead. The torch not only of science, but of history as well, pa.s.sed on to the Christian West. And we can thereafter follow the marvelous development in detail, from the early twelfth century onward, through a history of bold and brilliant minds, unmatched for their discoveries in the whole long history of human life. Nor can the magnitude of our debt to these few minds be fully appreciated by anyone who has never set foot in any of the lands that lie beyond the bounds of this European spell. In those so-called "developing nations" all social transformation is the result today, as it has been for centuries, not of continuing processes, but of invasions and their aftermath. Every little group is fixed in its own long-established, petrified mythology, changes having occurred only as a consequence of collision; such as when the warriors of Islam broke into India and for a time there were inevitable exchanges of ideas; or when the British arrived and another upsetting era dawned of startling, unantic.i.p.ated innovations. In our modern Western world, on the other hand, as a result of the continuing open-hearted and open-minded quest of a few brave men for the bounds of boundless truth, there has been a self-consistent continuity of productive growth, in the nature almost of an organic flowering.

But now, finally, what would the meaning be of the word "truth" to a modern scientist? Surely not the meaning it would have for a mystic! For the really great and essential fact about the scientific revelation -- the most wonderful and most challenging fact -- is that science does not and cannot pretend to be "true" in any absolute sense. It does not and cannot pretend to be final. It is a tentative organization of mere "working hypotheses" ("Oh, those scientists!" "Yes, I know, but they found the bones") that for the present appear to take into account all the relevant facts now known.

And is there no implied intention, then, to rest satisfied with some final body or sufficient number of facts?

No indeed! There is to be only a continuing search for more -- as of a mind eager to grow. And that growth, as long as it lasts, will be the measure of the life of modern Western man, and of the world with all its promise that he has brought and is still bringing into being: which is to say, a world of change, new thoughts, new things, new magnitudes, and continuing transformation, not of petrifaction, rigidity, and some canonized found "truth."

And so, my friends, we don't know a thing, and not even our science can tell us sooth; for it is no more than, so to say, an eagerness for truths, no matter where their allure may lead. And so it seems to me that here again we have a still greater, more alive, revelation than anything our old religions ever gave to us or even so much as suggested. The old texts comfort us with horizons. They tell us that a loving, kind, and just father is out there, looking down upon us, ready to receive us, and ever with our own dear lives on his mind. According to our sciences, on the other hand, n.o.body knows what what is out there, or if there is any "out there" at all. All that can be said is that there appears to be a prodigious display of phenomena, which our senses and their instruments translate to our minds according to the nature of our minds. And there is a display of a quite different kind of imagery from within, which we experience best at night, in sleep, but which may also break into our daylight lives and even destroy us with madness. What the background of these forms, external and internal, may be, we can only surmise and possibly move toward through hypotheses. What are they, or where, or why (to ask all the usual questions) is an absolute mystery -- the only absolute known, because absolutely unknown; and this we must all now have the magnitude to concede. is out there, or if there is any "out there" at all. All that can be said is that there appears to be a prodigious display of phenomena, which our senses and their instruments translate to our minds according to the nature of our minds. And there is a display of a quite different kind of imagery from within, which we experience best at night, in sleep, but which may also break into our daylight lives and even destroy us with madness. What the background of these forms, external and internal, may be, we can only surmise and possibly move toward through hypotheses. What are they, or where, or why (to ask all the usual questions) is an absolute mystery -- the only absolute known, because absolutely unknown; and this we must all now have the magnitude to concede.

There is no "Thou shalt!" any more. There is nothing one has has to believe, and there is nothing one to believe, and there is nothing one has has to do. On the other hand, one can of course, if one prefers, still choose to play at the old Middle Ages game, or some Oriental game, or even some sort of primitive game. We are living in a difficult time, and whatever defends us from the madhouse can be applauded as good enough -- for those without nerve. to do. On the other hand, one can of course, if one prefers, still choose to play at the old Middle Ages game, or some Oriental game, or even some sort of primitive game. We are living in a difficult time, and whatever defends us from the madhouse can be applauded as good enough -- for those without nerve.

When I was in India in the winter of 1954, in conversation with an Indian gentleman of just about my own age, he asked with a certain air of distance, after we had exchanged formalities, "What are you Western scholars now saying about the dating of the Vedas?"

The Vedas, you must know, are the counterparts for the Hindu of the Torah for the Jew. They are his scriptures of the most ancient date and therefore of the highest revelation.

"Well," I answered, "the dating of the Vedas has lately been reduced and is being a.s.signed, I believe, to something like, say, 1500 to 1000 B.C. As you probably know," I added, "there have been found in India itself the remains of an earlier civilization than the Vedic."

"Yes," said the Indian gentleman, not testily but firmly, with an air of untroubled a.s.surance, "I know; but as an orthodox Hindu I cannot believe that there is anything in the universe earlier than the Vedas." And he meant that.

"Okay," said I. "Then why did you ask?"

To give old India, however, its due, let me conclude with the fragment of a Hindu myth that to me seems to have captured in a particularly apt image the whole sense of such a movement as we today are all facing at this critical juncture of our general human history. It tells of a time at the very start of the history of the universe when the G.o.ds and their chief enemies, the anti-G.o.ds, were engaged in one of their eternal wars. They decided this time to conclude a truce and in cooperation to churn the Milky Ocean -- the Universal Sea -- for its b.u.t.ter of immortality. They took for their churning-spindle the Cosmic Mountain (the Vedic counterpart of Dante's Mountain of Purgatory), and for a twirling-cord they wrapped the Cosmic Serpent around it. Then, with the G.o.ds all pulling at the head end and the anti-G.o.ds at the tail, they caused that Cosmic Mountain to whirl. And they had been churning thus for a thousand years when a great black cloud of absolutely poisonous smoke came up out of the waters, and the churning had to stop. They had broken through to an unprecedented source of power, and what they were experiencing first were its negative, lethal effects. If the work were to continue, some one of them was going to have to swallow and absorb that poisonous cloud, and, as all knew, there was but one who would be capable of such an act; namely, the archetypal G.o.d of yoga, s.h.i.+va, a frightening daemonic figure. He just took that entire poison cloud into his begging bowl and at one gulp drank it down, holding it by yoga at the level of his throat, where it turned the whole throat blue; and he has been known as Blue Throat, Nilakantha, ever since. Then, when that wonderful deed had been accomplished, all the other G.o.ds and the anti-G.o.ds returned to their common labor. And they churned and they churned and they went right on tirelessly churning, until lo! a number of wonderful benefits began coming up out of the Cosmic Sea: the moon, the sun, an elephant with eight trunks came up, a glorious steed, certain medicines, and yes, at last! a great radiant vessel filled with the ambrosial b.u.t.ter.

This old Indian myth I offer as a parable for our world today, as an exhortation to press on with the work, beyond fear.

II.

The Emergence of Mankind [1966].

Mythology is apparently coeval with mankind. As far back, that is to say, as we have been able to follow the broken, scattered, earliest evidences of the emergence of our species, signs have been found which indicate that mythological aims and concerns were already shaping the arts and world of h.o.m.o sapiens. Such evidences tell us something, furthermore, of the unity of our species; for the fundamental themes of mythological thought have remained constant and universal, not only throughout history, but also over the whole extent of mankind's occupation of the earth. Normally, when treating of the evolution of man, scientists concentrate on the physical traits, the anatomical features that distinguish us: erect posture, the great brain, the number and arrangement of our teeth, and the active apposable thumb, which enables our hands to manipulate tools. Professor L. S. B. Leakey, to whose discoveries in East Africa we owe most of what we now know about the earliest hominids, has named the most human of his earliest finds -- from ca. 1,800,000 B.C. -- h.o.m.o habilis, Able Man; and such a designation is undoubtedly appropriate, since the little fellow was perhaps the earliest fas.h.i.+oner of crude tools. When we consider, however, instead of the physical, the psychological character of our species, the most evident distinguis.h.i.+ng sign is man's organization of his life according primarily to mythic, and only secondarily economic, aims and laws. Food and drink, reproduction and nest-building, it is true, play formidable roles in the lives no less of men than of chipanzees. But what of the economics of the Pyramids, the cathedrals of the Middle Ages, Hindus starving to death with edible cattle strolling all around them, or the history of Israel, from the time of Saul to right now? If a differentiating differentiating feature is to be named, separating human from animal psychology, it is surely this of the subordination in the human sphere of even economics to mythology. And if one should ask why or how any such unsubstantial impulsion ever should have become dominant in the ordering of physical life, the answer is that, in this wonderful human brain of ours there has dawned a realization unknown to the other primates. It is that of the individual, conscious of himself as such, and aware that he, and all that he cares for, will one day die. feature is to be named, separating human from animal psychology, it is surely this of the subordination in the human sphere of even economics to mythology. And if one should ask why or how any such unsubstantial impulsion ever should have become dominant in the ordering of physical life, the answer is that, in this wonderful human brain of ours there has dawned a realization unknown to the other primates. It is that of the individual, conscious of himself as such, and aware that he, and all that he cares for, will one day die.

This recognition of mortality and the requirement to transcend it is the first great impulse to mythology. And along with this there runs another realization; namely, that the social group into which the individual has been borne, which nourishes and protects him and which, for the greater part of his life, he must himself help to nourish and protect, was flouris.h.i.+ng long before his own birth and will remain when he is gone. That is to say, not only does the individual member of our species, conscious of himself as such, face death, but he confronts also the necessity to adapt himself to whatever order of life may happen to be that of the community into which he has been born, this being an order of life superordinated to his own, a super-organism into which he must allow himself to be absorbed, and through partic.i.p.ation in which he will come to know the life that transcends death. In every one of the mythological systems that in the long course of history and prehistory have been propagated in the various zones and quarters of this earth, these two fundamental realizations -- of the inevitability of individual death and the endurance of the social order -- have been combined symbolically and const.i.tute the nuclear structuring force of the rites and, thereby, the society.

The youngster growing up in a primitive hunting community, however, will have to adapt himself to an altogether different social order from that, say, of a youth in such an industrial nation as our own; and between these two extremes of enduring social life there have been other types, innumerable. Consequently, in the dual nuclear unit just named, there is to be recognized, not only a factor representative of the unity unity of our species, but also one of of our species, but also one of differentiation. differentiation. Not only does all mankind face death, but the various peoples of the world face death in greatly differing ways. A cross-cultural survey of the mythologies of mankind, consequently, will have to note not only universals but also the transformations of those common themes in the ranges of their occurrence. Not only does all mankind face death, but the various peoples of the world face death in greatly differing ways. A cross-cultural survey of the mythologies of mankind, consequently, will have to note not only universals but also the transformations of those common themes in the ranges of their occurrence.

And there is a third factor, furthermore, which has everywhere exerted a pervasive influence on the shaping of mythologies, a third range and context of specifically human experience, of which the developing individual becomes inevitably aware as his powers of thought and observation mature, the spectacle, namely, of the universe, the natural world in which he finds himself, and the enigma of its relation to his own existence: its magnitude, its changing forms, and yet, through these, an appearance of regularity. Mankind's understanding of the universe has greatly altered in the course of the millenniums -- particularly most recently, as our instruments of research have improved. But there were great changes also in the past: for example, in the time of the rise of the early Sumerian city-states, with their priestly observers of the heavenly courses; or in that of the Alexandrian physicists and astronomers, with their concept of an earthly globe enclosed within seven revolving celestial spheres.

We shall therefore have to recognize in our a.n.a.lysis of the myths, legends, and a.s.sociated rites of our general species, besides certain constant themes and principles, certain variables also, according not only to the great variety of social systems that have flourished on this planet, but also to the modes of nature -- knowledge that in the course of the millenniums have shaped and reshaped man's image of his world.

Still further: It is apparent in the light of the findings of archaeology that during the first and primitive stages of the history of our species there was a general centrifugal movement of peoples into distance, to all sides, with the various populations becoming increasingly separated, each developing its own applications and a.s.sociated interpretations of the shared universal motifs; whereas, since we are all now being brought together again in this mighty present period of world transport and communication, those differences are fading. The old differences separating one system from another now are becoming less and less important, less and less easy to define. And what, on the contrary, is becoming more and more important is that we should learn to see through through all the differences to the common themes that have been there all the while, that came into being with the first emergence of ancestral man from the animal levels of existence, and are with us still. all the differences to the common themes that have been there all the while, that came into being with the first emergence of ancestral man from the animal levels of existence, and are with us still.

One consideration more, before proceeding to our next concern: that of the fact that in our present day -- at least in the leading modern centers of cultural creativity -- people have begun to take the existence of their supporting social orders for granted, and instead of aiming to defend and maintain the integrity of the community have begun to place at the center of concern the development and protection of the individual -- the individual, moreover, not as an organ of the state but as an end and ent.i.ty in himself. This marks an extremely important, unprecedented s.h.i.+ft of ground, the implications of which for future developments in mythology we shall have presently to consider.

Let us first consider, however, some of those outstanding differences in traditional points of view which in the past, in various parts of the world, have given rise to contrasting interpretations of shared myths.

2.

In relation to the first books and chapters of the Bible, it used to be the custom of both Jews and Christians to take the narratives literally, as though they were dependable accounts of the origin of the universe and of actual prehistoric events. It was supposed and taught that there had been, quite concretely, a creation of the world in seven days by a G.o.d known only to the Jews; that somewhere on this broad new earth there had been a Garden of Eden containing a serpent that could talk; that the first woman, Eve, was formed from the first man's rib, and that the wicked serpent told her of the marvelous properties of the fruits of a certain tree of which G.o.d had forbidden the couple to eat; and that, as a consequence of their having eaten of that fruit, there followed a "Fall" of all mankind, death came into the world, and the couple was driven forth from the garden. For there was in the center of that garden a second tree, the fruit of which would have given them eternal life; and their creator, fearing lest they should now take and eat of that too, and so become as knowing and immortal as himself, cursed them, and having driven them out, placed at his garden gate "cherubim and a flaming sword which turned every way to guard the way to the tree of life."

It seems impossible today, but people actually believed all that until as recently as half a century of so ago: clergymen, philosophers, government officers, and all. Today we know -- and know right well -- that there was never anything of the kind: no Garden of Eden anywhere on this earth, no time when the serpent could talk, no prehistoric "Fall," no exclusion from the garden, no universal Flood, no Noah's Ark. The entire history on which our leading Occidental religions have been founded is an anthology of fictions. But these are fictions of a type that have had -- curiously enough -- a universal vogue as the founding legends of other religions, too. Their counterparts have turned up everywhere -- and yet, there was never such a garden, serpent, tree, or deluge.

How account for such anomalies? Who invents these impossible tales? Where do their images come from? And why -- though obviously absurd -- are they everywhere so reverently believed?

What I would suggest is that by comparing a number from different parts of the world and differing traditions, one might arrive at an understanding of their force, their source and possible sense. For they are not historical. That much is clear. 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 the human spirit -- or, as we say today, of the psyche. They are telling us, therefore, of matters fundamental to ourselves, enduring essential principles about which it would be good for us to know; 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. In short, these holy tales and their images are messages to the conscious mind from quarters of the spirit unknown to normal daylight consciousness, and if read as referring to events in the field of s.p.a.ce and time -- whether of the future, present, or past -- they will have been misread and their force deflected, some secondary thing outside then taking to itself the reference of the symbol, some sanctified stick, stone, or animal, person, event, city, or social group.

Let us regard a little more closely the Biblical image of the garden.

Its name, Eden, signifies in Hebrew "delight, a place of delight," and our own English word, Paradise, which is from the Persian, pairi-, pairi-, "around," "around," daeza, daeza, "a wall," means properly "a walled enclosure." Apparently, then, Eden is a walled garden of delight, and in its center stands the great tree; or rather, in its center stand two trees, the one of the knowledge of good and evil, the other of immortal life. Four rivers flow, furthermore, from within it as from an inexhaustible source, to refresh the world in the four directions. And when our first parents, having eaten the fruit, were driven forth, two cherubim were stationed (as we have heard) at its eastern gate, to guard the way of return. "a wall," means properly "a walled enclosure." Apparently, then, Eden is a walled garden of delight, and in its center stands the great tree; or rather, in its center stand two trees, the one of the knowledge of good and evil, the other of immortal life. Four rivers flow, furthermore, from within it as from an inexhaustible source, to refresh the world in the four directions. And when our first parents, having eaten the fruit, were driven forth, two cherubim were stationed (as we have heard) at its eastern gate, to guard the way of return.

Taken as referring not to any geographical scene, but to a landscape of the soul, that Garden of Eden would have to be within us. Yet our conscious minds are unable to enter it and enjoy there the taste of eternal life, since we have already tasted of the knowledge of good and evil. That, in fact, must then be the knowledge that has thrown us out of the garden, pitched us away from our own center, so that we now judge things in those terms and experience only good and evil instead of eternal life -- which, since the enclosed garden is within us, must already be ours, even though unknown to our conscious personalities. That would seem to be the meaning of the myth when read, not as prehistory, but as referring to man's inward spiritual state.

Let us turn now from this Bible legend, by which the West has been enchanted, to the Indian, of the Buddha, which has enspelled the entire East; for there too is the mythic image of a tree of immortal life defended by two terrifying guards. That tree is the one beneath which Siddhartha was sitting, facing east, when he wakened to the light of his own immortality in truth and was known thereafter as the Buddha, the Wakened One. There is a serpent in that legend also, but instead of being known as evil, it is thought of as symbolic of the immortal inhabiting energy of all life on earth. For the serpent shedding its skin, to be, as it were, born again, is likened in the Orient to the reincarnating spirit that a.s.sumes and throws off bodies as a man puts on and puts off clothes. There is in Indian mythology a great cobra imagined as balancing the tablelike earth on its head: its head being, of course, at the pivotal point, exactly beneath the world tree. And according to the Buddha legend, when the Blessed One, having attained omniscience, continued to sit absorbed for a number of days in absolute meditation, he became endangered by a great storm that arose in the world around him, and this prodigious serpent, coming up from below, wrapped itself protectively around the Buddha, covering his head with its cobra hood.

Thus, whereas in one of these two legends of the tree the service of the serpent is rejected and the animal itself cursed, in the other it is accepted. In both, the serpent is in some way a.s.sociated with the tree and has apparently enjoyed its fruits, since it can slough its skin and live again; but in the Bible legend our first parents are expelled from the garden of that tree, whereas in the Buddhist tradition we are all invited in. The tree beneath which the Buddha sat corresponds, thus, to the second of the Garden of Eden, which, as already said, is to be thought of not as geographically situated but as a garden of the soul. And so, what then keeps us from returning to it and sitting like the Buddha beneath it? Who or what are those two cherubim? Do the Buddhists know of any such pair?

One of the most important Buddhist centers in the world today is the holy city of Nara, j.a.pan, where there is a great temple sheltering a prodigious bronze image, 53 feet high, of the Buddha seated cross-legged on a great lotus, holding his right hand lifted in the "fear not" posture; and as one approaches the precincts of this temple, one pa.s.ses through a gate that is guarded, left and right, by two gigantic, marvelously threatening military figures flouris.h.i.+ng swords. These are the Buddhist counterparts of the cherubim stationed by Yahweh at the garden gate. However, here we are not to be intimidated and held off. The fear of death and desire for life that these threatening guardsmen arouse in us are to be left behind as we pa.s.s between.

In the Buddhist view, that is to say, what is keeping us out of the garden is not the jealousy or wrath of any G.o.d, but our own instinctive attachment to what we take to be our lives. Our senses, outward-directed to the world of s.p.a.ce and time, have attached us to that world and to our mortal bodies within it. We are loath to give up what we take to be the goods and pleasures of this physical life, and this attachment is the great fact, the great circ.u.mstance or barrier, that is keeping us out of the garden. This, and this alone, is preventing us from recognizing within ourselves that immortal and universal consciousness of which our physical senses, outward-turned, are but the agents.

According to this teaching, no actual cherub with a flaming sword is required to keep us out of our inward garden, since we are keeping ourselves out, through our avid interest in the outward, mortal aspects both of ourselves and of our world. What is symbolized in our pa.s.sage of the guarded gate is our abandonment of both the world so k