A myth is a way of making sense in a senseless world. Myths are narrative patterns that give significance to our existence.

A myth is an image in terms of which we try to make sense of the world.

At one extreme of its meaning, “myth” is fable, falsehood, or superstition. But at another, “myth” is a useful and fruitful image by which we make sense of life in somewhat the same way that we can explain electrical forces by comparing them with the behavior of water or air. Yet “myth,” in this second sense, is not to be taken literally, just as electricity is not to be confused with air or water. Thus in using myth one must take care not to confuse image with fact, which would be like climbing up the signpost instead of following the road.

in the pre-modern world, when people wrote about the past they were more concerned with what an event had meant. A myth was an event which, in some sense, had happened once, but which also happened all the time. Because of our strictly chronological view of history, we have no word for such an occurrence, but mythology is an art form that points beyond history to what is timeless in human existence, helping us to get beyond the chaotic flux of random events, and glimpse the core of reality. An experience of transcendence has always been part of the human experience. We seek out moments of ecstasy, when we feel deeply touched within and lifted momentarily beyond ourselves. At such times, it seems that we are living more intensely than usual, firing on all cylinders, and inhabiting the whole of our humanity. Religion has been one of the most traditional ways of attaining ecstasy, but if people no longer find it in temples, synagogues, churches or mosques, they look for it elsewhere: in art, music, poetry, rock, dance, drugs, sex or sport. Like poetry and music, mythology should awaken us to rapture, even in the face of death and the despair we may feel at the prospect of annihilation. If a myth ceases to do that, it has died and outlived its usefulness.

A myth is something that has never happened, but is happening all the time.

It is as if the eyes were trying to look at themselves directly, or as if one were trying to describe the color of a mirror in terms of colors reflected in the mirror. Just as sight is something more than all things seen, the foundation or “ground” of our existence and our awareness cannot be understood in terms of things that are known. We are forced, therefore, to speak of it through myth - that is, through special metaphors, analogies, and images which say what it is like as distinct from what it is. At one extreme of its meaning, “myth” is fable, falsehood, or superstition. But at another, “myth” is a useful and fruitful image by which we make sense of life in somewhat the same way that we can explain electrical forces by comparing them with the behavior of water or air. Yet “myth,” in this second sense, is not to be taken literally, just as electricity is not to be confused with air or water. Thus in using myth one must take care not to confuse image with fact, which would be like climbing up the signpost instead of following the road.

Myths are the retrospective transfiguration of sacrificial crises, the reinterpretation of those crises in light of the cultural order that has arisen from them.

Myths are stories about people who become too big for their lives temporarily, so that they crash into other lives or brush against gods. In crisis their souls are visible.

People didn't realize it, but they needed myths to survive, just as much now as when their forebears were alive. Perhaps more. Mythology embodied the world's dreams, helped to make sense of the great human problems. Just as the dreams of individuals exist to give subconscious support to their conscious lives, so do myths serve as society's dreams. They uncover the dark, hidden places where mysteries dwell and can turn to nightmare if left untended. They make sense of injustice in archetypal terms. They give men and women a blueprint for how they may respond to success or failure, tragedy or joy.

As adults, we create myths about ourselves and about our lives. We often use the myth to organize reality into a type of order. Anything that might contradict the myth seems to bring disorder that can feel disorienting. The myth forms a bias and matrix against which the person’s life experiences are evaluated. The sense of myth is often in sharp contrast to the macrostructural patterns that dominate our lives. The myths are often about the details of the events that happened, including who did what to whom. The pattern shows that the details are not causal but only orchestrative. If we describe the details, we see the uniqueness of the events that have taken place, and the story can seem like a one time deal. But if we describe the form and sequence of events, the critical moments, etc., we see how un-unique the story actually is. We can see that, yet again, the same damn thing has happened.

Mythology is to relate found truth to the living of a life.

Myth is the foundation of life; it is the timeless pattern, the pious formula, into which life flows when it reproduces its traits out of the unconscious.

Myths remind us of the symbolic presence within all the lost-and-found adventures that alone can give life meaning. Losing touch with the world of myth means losing the sense that life is deeply meaningful, full of meanings trying to be revealed at each twist and turn in the ongoing drama.

MYTHOLOGY, n. The body of a primitive people's beliefs concerning its origin, early history, heroes, deities and so forth, as distinguished from the true accounts which it invents later.