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“Once upon a time…” Sam Keen told and repeated the story of the death of his father.  Keen’s world was shattered, he writes, leading to his finding “a new myth by which to live.”  He realized that he “had a repertoire of stories within my autobiography that gave me satisfying personal answers about the meaning of my life.”

“Everyone has a fascinating story to tell, an autobiographical myth.  And when we tell our stories to one another, we, at one and the same time, find the meaning of our lives and are healed from our isolation and loneliness.”

“We don’t know who we are until we hear ourselves speaking the drama of our lives to someone we trust to listen with an open mind and heart.”

[“In a strict sense myth refers to ‘an intricate set of interlocking stories, rituals, rites, and customs that inform and give the pivotal sense of meaning and direction to a person, family, community, or culture.’”]

“The organizing myth of any culture functions in ways that may be either creative or destructive, healthful or pathological.  By providing a world picture and a set of stories that explain why things are as they are, it creates consensus, sanctifies the social order, and gives the individual an authorized map of the path of life.  A myth creates the plotline that organizes the diverse experiences of a person or community into a single story.”

“Every family, like a miniculture, also has an elaborate system of stories and rituals that differentiate it from other families.  …  And within the family each member’s place is defined by a series of stories.”

“Each person is a repository of stories.  …  We gain the full dignity and power of our persons only when we create a narrative account of our lives, dramatize our existence, and forge a coherent personal myth that combines elements of our cultural myth and family myth with unique stories that come from our experience.”

[Santayana: “Those who do not remember history are condemned to repeat it.”]

“To remain vibrant throughout a lifetime we must always be inventing ourselves, weaving new themes into our life-narratives, remembering our past, re-visioning our future, reauthorizing the myth by which we live.”

TO BE A PERSON IS TO HAVE A STORY TO TELL.  WE BECOME GROUNDED IN THE PRESENT WHEN WE COLOR IN THE OUTLINES OF THE PAST AND THE FUTURE.”  –Sam Keen and Anne Valley-Fox, Your Mythic Journey (1973; 1989)

So, “Tell me a story, pleeeeze…”

interrobang

BY: JAMES F. O’NEIL

Most of us adjusted our clocks to keep up with The Changing of the Clocks: Daylight Saving Time (“Daylight Time”). And the world keeps on turning.

watch If the yearly changing of clocks is important for the economy and for the normal operation of living, we can be aware of what a big deal it really is.

However, it is a small instance in our being involved in rite, ritual, and myth.

Ritual plays such an important role in the life of an aware human, and knowledge of ritual and mythology makes us aware of the bond that unites us all to one another.

If you need to delve into this “myth thing,” read and study Frazer, Frye, Eliade, Wheelwright; then worlds open up reading Jung, Milton, Whitman, and Joyce. There is no end to discovering, to making connections, to becoming aware of how contemporary faiths and practices are united with/by “archaic” realities. And in the widest range possible, “faiths and practices” can even include setting back or ahead a timepiece or the Dashboard Clock.

How I do something or how I am told to do something is RITE: How to color Easter eggs.

EGG COLORING BY ELCIVICS.COM

The actual coloring is the Annual RITUAL, including hiding the eggs, making baskets, and making chocolate disappear.

MYTH is a true story that is precious, contains special elements, and is usually religious or “sacred.” (This is the story of “Once upon a time . . .”: Easter Bunny, tombs, rolling back a stone, angels passing over, etc.) We need to get used to NOT saying, “It’s a myth.” (Maybe in Shakespeare in Love, “It’s a mystery” has more meaning than appears.)

A MYTH is a narrative and an expression of ultimate reality, a statement of value: “I believe this.” Even if it’s an Easter Bunny, the Paschal Lamb, or Passover . . . or changing the time. We express, “We believe,” then act accordingly as those who have done before us from the beginning.

From here, we go to see the timepiece, the clock, as more than a time change but rather as a renewal of and re-living the myth: spring (or autumn). And all that spring announces, like dawn or birth or green (however, after the snow is finally gone), or revival, defeat of darkness of winter (resurrection?).

This is Spring. (April may be the cruelest month, but April showers bring May flowers . . .)

Living a MYTH implies a genuinely religious experience. We live it ceremonially or by performing the ritual: Easter bonnets, those Easter Parades (any parade!). In one way or another, we “live” the myth in the sense that we are “seized by the sacred, exalting power of the events recollected or re-enacted” (Mircea Eliade).

All those little things we do at this time of the year, “religious” or sacred or “profane,” take us on that journey of awareness, that ritual of discovery of our origins and of who we are: humans.

It’s no big deal, just a clock and egg and a bunny and a . . . .

© James F. O’Neil

BUNNY EGG BY LUCYLEARNS.COM

 

 

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