The Power of Myth

by Joseph Campbell

The ultimate aim of the quest must be neither release nor ecstasy for oneself, but the wisdom and the power to serve others.” One of the many distinctions between the celebrity and the hero, he said, is that one lives only for self while the other acts to redeem society.

People say that what we’re all seeking is a meaning for life. I don’t think that’s what we’re really seeking. I think that what we’re seeking is an experience of being alive, so that our life experiences on the purely physical plane will have resonances within our own innermost being and reality, so that we actually feel the rapture of being alive.

What’s the meaning of the universe? What’s the meaning of a flea? It’s just there. That’s it. And your own meaning is that you’re there. We’re so engaged in doing things to achieve purposes of outer value that we forget that the inner value, the rapture that is associated with being alive, is what it’s all about.

What is marriage? The myth tells you what it is. It’s the reunion of the separated duad. Originally you were one. You are now two in the world, but the recognition of the spiritual identity is what marriage is. It’s different from a love affair. It has nothing to do with that. It’s another mythological plane of experience. When people get married because they think it’s a long-time love affair, they’ll be divorced very soon, because all love affairs end in disappointment. But marriage is recognition of a spiritual identity. If we live a proper life, if our minds are on the right qualities in regarding the person of the opposite sex, we will find our proper male or female counterpart. But if we are distracted by certain sensuous interests, we’ll marry the wrong person. By marrying the right person, we reconstruct the image of the incarnate God, and that’s what marriage is.

Marriage is a relationship. When you make the sacrifice in marriage, you’re sacrificing not to each other but to unity in a relationship. The Chinese image of the Tao, with the dark and light interacting—that’s the relationship of yang and yin, male and female, which is what a marriage is. And that’s what you have become when you have married. You’re no longer this one alone; your identity is in a relationship. Marriage is not a simple love affair, it’s an ordeal, and the ordeal is the sacrifice of ego to a relationship in which two have become one.

I have attended a number of psychological conferences dealing with this whole problem of the difference between the mystical experience and the psychological crack-up. The difference is that the one who cracks up is drowning in the water in which the mystic swims. You have to be prepared for this experience.

Reason has to do with finding the ground of being and the fundamental structuring of order of the universe.

MOYERS: So if my private dreams are in accord with the public mythology, I’m more likely to live healthily in that society. But if my private dreams are out of step with the public— CAMPBELL: —you’ll be in trouble. If you’re forced to live in that system, you’ll be a neurotic.

Furthermore, the serpent represents the primary function of life, mainly eating. Life consists in eating other creatures. You don’t think about that very much when you make a nice-looking meal. But what you’re doing is eating something that was recently alive. And when you look at the beauty of nature, and you see the birds picking around—they’re eating things. You see the cows grazing, they’re eating things. The serpent is a traveling alimentary canal, that’s about all it is. And it gives you that primary sense of shock, of life in its most primal quality. There is no arguing with that animal at all. Life lives by killing and eating itself, casting off death and being reborn, like the moon. This is one of the mysteries that these symbolic, paradoxical forms try to represent.

The psyche is the inward experience of the human body, which is essentially the same in all human beings, with the same organs, the same instincts, the same impulses, the same conflicts, the same fears.

The difference between the Jungian archetypes of the unconscious and Freud’s complexes is that the archetypes of the unconscious are manifestations of the organs of the body and their powers. Archetypes are biologically grounded, whereas the Freudian unconscious is a collection of repressed traumatic experiences from the individual’s lifetime. The Freudian unconscious is a personal unconscious, it is biographical. The Jungian archetypes of the unconscious are biological.

The shaman is the person, male or female, who in his late childhood or early youth has an overwhelming psychological experience that turns him totally inward. It’s a kind of schizophrenic crack-up. The whole unconscious opens up, and the shaman falls into it. This shaman experience has been described many, many times. It occurs all the way from Siberia right through the Americas down to Tierra del Fuego.

You can tell what’s informing a society by what the tallest building is. When you approach a medieval town, the cathedral is the tallest thing in the place. When you approach an eighteenth-century town, it is the political palace that’s the tallest thing in the place. And when you approach a modern city, the tallest places are the office buildings, the centers of economic life.

One day, two policemen were driving up the Pali road when they saw, just beyond the railing that keeps the cars from rolling over, a young man preparing to jump. The police car stopped, and the policeman on the right jumped out to grab the man but caught him just as he jumped, and he was himself being pulled over when the second cop arrived in time and pulled the two of them back. Do you realize what had suddenly happened to that policeman who had given himself to death with that unknown youth? Everything else in his life had dropped off—his duty to his family, his duty to his job, his duty to his own life—all of his wishes and hopes for his lifetime had just disappeared. He was about to die. Later, a newspaper reporter asked him, “Why didn’t you let go? You would have been killed.” And his reported answer was, “I couldn’t let go. If I had let that young man go, I couldn’t have lived another day of my life.” How come? Schopenhauer’s answer is that such a psychological crisis represents the breakthrough of a metaphysical realization, which is that you and that other are one, that you are two aspects of the one life, and that your apparent separateness is but an effect of the way we experience forms under the conditions of space and time. Our true reality is in our identity and unity with all life. This is a metaphysical truth which may become spontaneously realized under circumstances of crisis. For it is, according to Schopenhauer, the truth of your life.

I always tell my students, go where your body and soul want to go. When you have the feeling, then stay with it, and don’t let anyone throw you off. MOYERS: What happens when you follow your bliss? CAMPBELL: You come to bliss. In the Middle Ages, a favorite image that occurs in many, many contexts is the wheel of fortune. There’s the hub of the wheel, and there is the revolving rim of the wheel. For example, if you are attached to the rim of the wheel of fortune, you will be either above going down or at the bottom coming up. But if you are at the hub, you are in the same place all the time. That is the sense of the marriage vow—I take you in health or sickness, in wealth or poverty: going up or going down. But I take you as my center, and you are my bliss, not the wealth that you might bring me, not the social prestige, but you. That is following your bliss.

MOYERS: Do you ever have this sense when you are following your bliss, as I have at moments, of being helped by hidden hands? CAMPBELL: All the time. It is miraculous. I even have a superstition that has grown on me as the result of invisible hands coming all the time—namely, that if you do follow your bliss you put yourself on a kind of track that has been there all the while, waiting for you, and the life that you ought to be living is the one you are living. When you can see that, you begin to meet people who are in the field of your bliss, and they open the doors to you. I say, follow your bliss and don’t be afraid, and doors will open where you didn’t know they were going to be.

Finally the Lord of Lust and Death transformed himself into the Lord of Social Duty and argued, “Young man, haven’t you read the morning papers? Don’t you know what there is to be done today?”

You see, consciousness thinks it’s running the shop. But it’s a secondary organ of a total human being, and it must not put itself in control. It must submit and serve the humanity of the body.

CAMPBELL: If the work that you’re doing is the work that you chose to do because you are enjoying it, that’s it. But if you think, “Oh, no! I couldn’t do that!” that’s the dragon locking you in. “No, no, I couldn’t be a writer,” or “No, no, I couldn’t possibly do what So-and-so is doing.” MOYERS: In this sense, unlike heroes such as Prometheus or Jesus, we’re not going on our journey to save the world but to save ourselves. CAMPBELL: But in doing that, you save the world. The influence of a vital person vitalizes, there’s no doubt about it. The world without spirit is a wasteland. People have the notion of saving the world by shifting things around, changing the rules, and who’s on top, and so forth. No, no! Any world is a valid world if it’s alive. The thing to do is to bring life to it, and the only way to do that is to find in your own case where the life is and become alive yourself.

Love itself is a pain, you might say—the pain of being truly alive.

The different organs in the body, including your head, are in conflict with each other.

The mystery has been reduced to a set of concepts and ideas, and emphasizing these concepts and ideas can short-circuit the transcendent, connoted experience. An intense experience of mystery is what one has to regard as the ultimate religious experience.

We spoke of the metaphysical experience in which you realize that you and the other are one. Ethics is a way of teaching you how to live as though you were one with the other. You don’t have to have the experience because the doctrine of the religion gives you molds of actions that imply a compassionate relationship with the other. It offers an incentive for doing this by teaching you that simply acting in your own self-interest is sin. That is identification with your body.

Schopenhauer, in his splendid essay called “On an Apparent Intention in the Fate of the Individual,” points out that when you reach an advanced age and look back over your lifetime, it can seem to have had a consistent order and plan, as though composed by some novelist.