A Quote by H. P. Blavatsky

"The myths," says Horace in his Ars Poetica, "have been invented by wise men to strengthen the laws and teach moral truths." While Horace endeavored to make clear the very spirit and essence of the ancient myths, Euhemerus pretended, on the contrary, that "myths were the legendary history of kings and heroes, transformed into gods by the admiration of the nations." It is the latter method which was inferentially followed by Christians when they agreed upon the acceptation of euhemerized patriarchs, and mistook them for men who had really lived.
Now the myths represent the Gods themselves and the goodness of the Gods subject always to the distinction of the speakable and the unspeakable, the revealed and the unrevealed, that which is clear and that which is hidden: since, just as the Gods have made the goods of sense common to all, but those of intellect only to the wise, so the myths state the existence of Gods to all, but who and what they are only to those who can understand.
The more real things get, the more like myths they become. There have always been myths, but the myths of earlier times were, Im convinced, bad ones, because they made people sick. So certainly, if we can tell evil stories to make people sick, we can also tell good myths that make them well.
Not to admire, is all the art I know To make men happy, or to keep them so. Thus Horace wrote we all know long ago; And thus Pope quotes the precept to re-teach From his translation; but had none admired, Would Pope have sung, or Horace been inspired?
Myths, as compared with folk tales, are usually in a special category of seriousness: they are believed to have "really happened,"or to have some exceptional significance in explaining certain features of life, such as ritual. Again, whereas folk tales simply interchange motifs and develop variants, myths show an odd tendency to stick together and build up bigger structures. We have creation myths, fall and flood myths, metamorphose and dying-god myths.
Fables should be taught as fables, myths as myths, and miracles as poetic fantasies. To teach superstitions as truths is a most terrible thing. The child mind accepts and believes them, and only through great pain and perhaps tragedy can he be in after years relieved of them.
I think of evolution as a myth, like the Norse myths, the Greek myths - anybody's myths. But it was created for a rational age.
I therefore claim to show, not how men think in myths, but how myths operate in men's minds without their being aware of the fact.
Men do not invent Myths. They only invent fables, and tell lies. True Myths create themselves, and find their expression in the men who serve their purpose.
Thus science must begin with myths, and with the criticism of myths; neither with the collection of observations, nor with the invention of experiments, but with the critical discussion of myths, and of magical techniques and practices.
Myths are the prototype for all stories. When we write a story on our own it can't help but link up with all sorts of myths. Myths are like a reservoir containing every story there is.
It may be said that myths give to the transcendent reality an immanent, this-worldly objectivity. Myths speak about gods and demons as powers on which man knows himself to be dependent, powers whose favors he needs, powers whose wrath he fears. Myths express the knowledge that man is not master of the world and his life, that the world within which he lives is full of riddles and mysteries and that human life also is full of riddles and mysteries.
What the Greeks and Romans considered myths, we consider fairy tales. We can see how very clearly the myths, which emanated from all cultures, had a huge influence on the development of the modern fairy tale.
Myths of the heroes are cosmic creation myths in microcosm. They depict, in no matter how subtle variation, the eternal battle we wage to release the creative energies within ourselves and in the world.
Religion is not about accepting twenty impossible propositions before breakfast, but about doing things that change you. It is a moral aesthetic, an ethical alchemy. If you behave in a certain way, you will be transformed. The myths and laws of religion are not true because they they conform to some metaphysical, scientific or historical reality but because they are life enhancing. They tell you how human nature functions, but you will not discover their truth unless you apply these myths and doctrines to your own life and put them into practice.
The myths about Hades and the gods, though they are pure invention, help to make men virtuous.
We make up any excuse to preserve myths about people we love, but the reverse is also true; if we dislike an individual we adamantly resist changing our opinion, even when somebody offers proof of his decency, because it's vital to have myths about both the gods and devils in our lives.
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