A Quote by Joseph Campbell

Whenever men have looked for something solid on which to found their lives, they have chosen not the facts in which the world abounds, but the myths of an immemorial imagination.
My facts shall be falsehoods to the common sense. I would so state facts that they shall be significant, shall be myths or mythologic. Facts which the mind perceived, thoughts which the body thought - with these I deal.
The world men inhabit is rather bleak. It is a world full of doubt and confusion, where vulnerability must be hidden, not shared; where competition, not co-operation, is the order of the day; where men sacrifice the possibility of knowing their own children and sharing in their upbringing, for the sake of a job they may have chosen by chance, which may not suit them and which in many cases dominates their lives to the exclusion of much else.
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.
All doctrines relating to the creation of the world, the government of man by superior beings, and his destiny after death, are conjectures which have been given out as facts, handed down with many adornments by tradition, and accepted by posterity as "revealed religion". They are theories more or less rational which uncivilised men have devised in order to explain the facts of life, and which civilised men believe that they believe.
Fear of error which everything recalls to me at every moment of the flight of my ideas, this mania for control, makes men prefer reason's imagination to the imagination of the senses. And yet it is always the imagination alone which is at work.
In a great number of the cosmogonic myths the world is said to have developed from a great water, which was the prime matter. In many cases, as for instance in an Indian myth, this prime matter is indicated as a solution, out of which the solid earth crystallized out.
I believe from my many experiences that the spirit world is more real, more solid, than this earth in which we live. In truth, ours is a world of illusion. All that seems so solid is yet just a mass: molecules locked together, forming an impression of solid matter that in fact is not solid at all.
It is not the facts which guide the conduct of men, but their opinions about facts; which may be entirely wrong. We can only make them right by discussion.
The world, we are told, was made especially for man - a presumption not supported by all the facts. A numerous class of men are painfully astonished whenever they find anything, living or dead, in all God's universe, which they cannot eat or render in some way what they call useful to themselves.
Religion is the vision of something which stands beyond, behind, and within, the passing flux of immediate things; something which is real, and yet waiting to be realised; something which is a remote possibility, and yet the greatest of present facts; something that gives meaning to all that passes, and yet eludes apprehension; something whose possession is the final good, and yet is beyond all reach; something which is the ultimate ideal, and the hopeless quest.
There is one principle which is eternal; it is the duty of all men to protect their lives and the lives of the household, whenever necessity requires, and no power has a right to forbid it, should the last extreme arrive.
The world of imagination is the world of eternity. It is the divine bosom into which we shall all go after the death of the vegetated [i.e. mortal] body. This world of imagination is infinite and eternal, whereas the world of generation is finite and temporal. There exist in that eternal world the eternal realities of everything which we see reflected in this vegetable glass of nature.
Poetry is not only a set of words which are chosen to relate to each other; it is something which goes much further than that to provide a glimpse of our vision of the world.
Men of warm imaginations and towering thoughts are apt to overlook the goods of fortune which are near them, for something that glitters in the sight at a distance; to neglect solid and substantial happiness for what is showy and superficial; and to contemn that good which lies within their reach, for that which they are not capable of attaining. Hope calculates its schemes for a long and durable life; presses forward to imaginary points of bliss; grasps at impossibilities; and consequently very often ensnares men into beggary, ruin, and dishonour.
Keats mourned that the rainbow, which as a boy had been for him a magic thing, had lost its glory because the physicists had found it resulted merely from the refraction of the sunlight by the raindrops. Yet knowledge of its causation could not spoil the rainbow for me. I am sure that it is not given to man to be omniscient. There will always be something left to know, something to excite the imagination of the poet and those attuned to the great world in which they live (p. 64)
"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.
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