A Short History of Myth might be the sequel to A Brief History of Time (and infinitely more readable, I might add). One brings us from the first moment of the universe forward. The other brings us from the first conscious human moment forward.
Allow me to state a personal belief here: both journeys are awesome. Equally awesome. Karen Armstrong believes that reading about myth without experiencing (even at an historic distance) the accompanying ritual gives "as incomplete an experience as simply reading the lyrics of an opera without the music." I don't agree. If the reader participates, imaginatively, in the act of storytelling, then the ancients who transformed their questions and awe into stories are as modern as we are - which is to say, a few thousand years of time have not changed human psychology one whit.
What are the domino theory, the red menace, the Cold War, and the information superhighway but modern myths, meant to tame our fears, awe, and perceived helplessness against overwhelming power? And what are the arms race, HUAC hearings, wars, and the creation of pc icons but rituals to propitiate that power?
Armstrong says that the presence of myth posits a belief in a future similar to our own - a means to allay the consciousness of mortality and its despair. "Myth," she says, "looks into the heart of a great silence." Myth and religion also explain (or bring us to) transcendent moments when logic quiets, and experience narrows and expands. (I would call them Zen moments, the ultimate detachment of one's personal ego from the cosmos, both the ultimate surrender and relief.)
This parallel universe is one where the gods and goddesses have dealt - as badly, at times, and as egotistically - with the same problems of mortals. Jealousy, greed, ambition, and arrogance damage the gods as much as they do humans. Every culture has believed in a lost paradise and a powerful, single god whose remoteness has spawned lesser deities or landscapes where the two worlds are linked. Both the Australian Dreamtimes and the Elusinian Mysteries, for example, provide links between the worlds, as do the Burning Bush or Jacob's Ladder.
Myths transform and symbolize the seasons and agriculture (Persephone and Demeter), rites of passage, humanity's punishment for arrogance or attempting to transcend the natural order (Icarus, Prometheus), and disrespect for the Mother (Ianna), who forever retains her fearful power over reproduction and the food supply, and who must be propitiated. Agriculture and death intertwine (Osiris, Persephone's stay in the Underworld), heroic quests are undertaken (the search for the Grail).
Are any of these stories outdated? Of course not. Therein lies the power of myth - as metaphor of the original story, the Jungian idea of collective consciousness, the Christian concept of original sin, the folly of those who worship wealth (the Golden Calf), the quest for the fire that might illuminate our path away from death. We always will have Mysteries, Eleusinian or not.
This is a mighty little book that combines a concise overview of myth with an invitation to discover the very modern ancients. I recommend it for its information, style, and the provocative questions it invokes.
Showing posts with label Karen Armstrong. Show all posts
Showing posts with label Karen Armstrong. Show all posts
8.28.2008
The Spiral Staircase - Karen Armstrong
Before Karen Armstrong became an authority, both learned and accessible, on the religions of the world, she spent seven years in a convent. Her first memoir, Through the Narrow Gate, recounted those seven years. This book takes the reader beyond those years. through a period of intense sufferings and trials, and to the point where she discovers her true vocation.
The first part of this book recounts the end of her time in the convent. The brutal and, sometimes, absurd practices of the nuns numbed her mind and undermined her judgement. Ordered to practice sewing by a superior, she was punished for telling the older nun that the machine had no needle. ("You will go to that machine...and work on it every day, needle or no needle, until I give you permission to stop.") When she developed fainting attacks, complete with auras, she was told that she was looking for attention and sent to bed in disgrace. She lost her religious faith and faith in her academic abilities at the same time that her conscious mind became unreliable.
When she left the convent, she was emotionally exhausted and physically ill. Although she never thought that the fainting spells and terrifying visions were religious, she did believe what her doctors told her: they were "anxiety states" that could be treated by psychotherapy. (One doctor's words: "As long as you keep producing these 'interesting' psychic states, you are postponing the moment when you have to accept the unwelcome fact that when push comes to shove, you're not that interesting.")Her initial experiences in the outside world were unsatisfying and frightening. She tried to hide her lack of worldly skills with "a hard, intellectual manner that, [I] thought, provided me with some protection." The spells grew much worse as she began to find herself in places or situations but had no recollection of how she had gotten there.
Help came on a strange path: a job as a babysitter for a bright young boy with autism and epilepsy. Although her Oxford thesis had been rejected, although she began to relinquish hope for a normal life, and although she attempted suicide, she received a gift - a strange gift, but a gift, nonetheless. She fainted in a subway station and was taken to a hospital, where she was diagnosed with temporal lobe epilepsy. No longer were her fainting spells, hallucinations, or unremembered activities a sign of emotional instability: they were physical symptoms of a brain insult, and they could be treated like any other physical illness.
"I could have been as emotionally stolid as a sloth and it would have made no difference," she writes. "For many people, a diagnosis of epilepsy must be unwelcome news, but for me it was an occasion of pure happiness."
As she recovered from the strain of years of needless suffering, she began to be interested in religion again. Commissioned to write and host television pieces about religion, she began to investigate and re-think all she had been taught. Her research began as an academic exercise, but led her from one surprise to another.
Historical scholarship about the New Testament led her to realize that not even Paul had considered Jesus divine: "... even he would have been dismayed by some of the theological conclusions that were later drawn from his letters." Her research expanded to other Abrahamic faiths, and, later, to Eastern religions.
As for Judaism :"From my earliest years, I had been taught that Judaism had become an empty faith: wedded to external observances and with no spiritual dimension... [Jews] could no longer understand the spirit that had originally inspired these now soulless commandments."
A Jewish advisor, Hyam Maccoby, led her to understanding that Christianity (especially the Catholocism she knew best) did not have the same structure or expectations as other religions. "Theology is just not important in Judaism, or in any other religion, really. There's no orthodoxy as you have it in the Catholic Church. No complicated creeds to which everybody must subscribe. No infallible pronouncements by a pope. Within reason, you can believe what you like." Instead, he said, Jews have "orthopraxy": "right practice rather than right belief. That's all. ... It's just poetry, really, ways of talking about the inexpressible. We Jews don't bother much about what we believe. We just do it instead."
Her research and understanding of Islam ("surrender") led her to realize "we seemed to find it difficult to regard Muslim faith and civilization with fairness and objectivity. The stereotypical view of Islam, first developed at the time of the Crusades, was in some profound way essential to our Western identity.... Westerners had needed to hate Islam; in the fantasies they created, it became everything that they hoped that they were not, and was made to epitomize everything that they feared that they were."
Ultimately, Armstrong developed her own philosophy of religion, including her conclusion about the religious ecstasy that can be found in stepping outside of one's own ego, and developing a compassionate nature that is brought to bear in all of one's dealings with the world.
Armstrong continues to research and write about religion in a way that causes this "spiritual agnostic" understand and admire its achievements even while its abuses have changed the world - especially the modern world.
The first part of this book recounts the end of her time in the convent. The brutal and, sometimes, absurd practices of the nuns numbed her mind and undermined her judgement. Ordered to practice sewing by a superior, she was punished for telling the older nun that the machine had no needle. ("You will go to that machine...and work on it every day, needle or no needle, until I give you permission to stop.") When she developed fainting attacks, complete with auras, she was told that she was looking for attention and sent to bed in disgrace. She lost her religious faith and faith in her academic abilities at the same time that her conscious mind became unreliable.
When she left the convent, she was emotionally exhausted and physically ill. Although she never thought that the fainting spells and terrifying visions were religious, she did believe what her doctors told her: they were "anxiety states" that could be treated by psychotherapy. (One doctor's words: "As long as you keep producing these 'interesting' psychic states, you are postponing the moment when you have to accept the unwelcome fact that when push comes to shove, you're not that interesting.")Her initial experiences in the outside world were unsatisfying and frightening. She tried to hide her lack of worldly skills with "a hard, intellectual manner that, [I] thought, provided me with some protection." The spells grew much worse as she began to find herself in places or situations but had no recollection of how she had gotten there.
Help came on a strange path: a job as a babysitter for a bright young boy with autism and epilepsy. Although her Oxford thesis had been rejected, although she began to relinquish hope for a normal life, and although she attempted suicide, she received a gift - a strange gift, but a gift, nonetheless. She fainted in a subway station and was taken to a hospital, where she was diagnosed with temporal lobe epilepsy. No longer were her fainting spells, hallucinations, or unremembered activities a sign of emotional instability: they were physical symptoms of a brain insult, and they could be treated like any other physical illness.
"I could have been as emotionally stolid as a sloth and it would have made no difference," she writes. "For many people, a diagnosis of epilepsy must be unwelcome news, but for me it was an occasion of pure happiness."
As she recovered from the strain of years of needless suffering, she began to be interested in religion again. Commissioned to write and host television pieces about religion, she began to investigate and re-think all she had been taught. Her research began as an academic exercise, but led her from one surprise to another.
Historical scholarship about the New Testament led her to realize that not even Paul had considered Jesus divine: "... even he would have been dismayed by some of the theological conclusions that were later drawn from his letters." Her research expanded to other Abrahamic faiths, and, later, to Eastern religions.
As for Judaism :"From my earliest years, I had been taught that Judaism had become an empty faith: wedded to external observances and with no spiritual dimension... [Jews] could no longer understand the spirit that had originally inspired these now soulless commandments."
A Jewish advisor, Hyam Maccoby, led her to understanding that Christianity (especially the Catholocism she knew best) did not have the same structure or expectations as other religions. "Theology is just not important in Judaism, or in any other religion, really. There's no orthodoxy as you have it in the Catholic Church. No complicated creeds to which everybody must subscribe. No infallible pronouncements by a pope. Within reason, you can believe what you like." Instead, he said, Jews have "orthopraxy": "right practice rather than right belief. That's all. ... It's just poetry, really, ways of talking about the inexpressible. We Jews don't bother much about what we believe. We just do it instead."
Her research and understanding of Islam ("surrender") led her to realize "we seemed to find it difficult to regard Muslim faith and civilization with fairness and objectivity. The stereotypical view of Islam, first developed at the time of the Crusades, was in some profound way essential to our Western identity.... Westerners had needed to hate Islam; in the fantasies they created, it became everything that they hoped that they were not, and was made to epitomize everything that they feared that they were."
Ultimately, Armstrong developed her own philosophy of religion, including her conclusion about the religious ecstasy that can be found in stepping outside of one's own ego, and developing a compassionate nature that is brought to bear in all of one's dealings with the world.
Armstrong continues to research and write about religion in a way that causes this "spiritual agnostic" understand and admire its achievements even while its abuses have changed the world - especially the modern world.
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