A Quote by Caroline Llewellyn

Myth is someone else's religion. — © Caroline Llewellyn
Myth is someone else's religion.
Myth is a tale once believed as truth; believed, it is not myth, but religion. A tale once religiously believed that has come to be called a myth is something of religion corrupted with disbelief. What are beliefs for some societies but myths for others cannot fill spiritual vacancies in the life of those others.
My thesis is that what we call 'science' is differentiated from the older myths not by being something distinct from a myth, but by being accompanied by a second-order tradition-that of critically discussing the myth. ... In a certain sense, science is myth-making just as religion is.
I just don't like the separatism that comes from religion, and, without fail, the need to put your beliefs on someone else. When you start telling someone else how to live, you should check yourself, man.
But myth is something else than an explanation of the world, of history, and of destiny. Myth expresses in terms of the world - that is, of the other world or the second world - the understanding that man has of himself in relation to the foundation and the limit of his existence. Hence to demythologize is to interpret myth, that is, to relate the objective representations of the myth to the self-understanding which is both shown and concealed in it.
We have been educated into believing someone else's concept of the deity, and someone else's standard of beauty. You have the right to practice any religion and politics in a way that best suits your freedom, your dignity, and your understanding. And once you do that, you don't apologize.
That's because you've never been one. You haven't spent years wearing someone else's clothes, taking someone else's name, living in someone else's houses, and working someone else's job to fit in. And if you don't sell out, then you run away... proving you're the Gypsy they said you were all along.
I'm as much a victim of the romantic myth of 'getting away' as anyone else. My head tells me it's myth, but I don't want to believe it is.
People are always pleased to indulge their religiosity when it allows them to stand in judgment of someone else, licenses them to feel superior to someone else, tells them they are more righteous than someone else. They are less enthusiastic when religiosity demands that they be compassionate to someone else. That they show charity, service and mercy to everyone else.
It is not without fear and trembling that a historian of religion approaches the problem of myth. This is not only because of that preliminary embarrassing question: what is intended by myth? It is also because the answers given depend for the most part on the documents selected.
Religious freedom should work two ways: we should be free to practice the religion of our choice, but we must also be free from having someone else's religion practiced on us.
Let someone else take your place in line, Let someone else be first. Let someone else achieve realization before you.
What do you call it when someone steals someone else's money secretly? Theft. What do you call it when someone takes someone else's money openly by force? Robbery. What do you call it when a politician takes someone else's money in taxes and gives it to someone who is more likely to vote for him? Social Justice.
We are actors who show up for work in our sloppy gear, and we've got this extraordinary tailor. It's someone else who's done the design; someone else who's cut the suit; someone else who's measured it. Basically, your job is to just wear it.
In terms of the mechanics of story, myth is an intriguing one because we didn't make myth up; myth is an imprinture of the human condition.
A myth is an old lie that people believe in. White people believe that they're better than anyone else on earth - and that's a myth.
Dream is personalized myth, myth is depersonalized dream; both myth and dream are symbolic in the same general way of the dynamics of the psyche. But in the dream the forms are quirked by the peculiar troubles of the dreamer, whereas in myth the problem and solutions shown are directly valid for all mankind.
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