Marriage is a relationship. When you make the sacrifice in marriage, you’re sacrificing not to each other but to unity in a relationship. The Chinese image of the Tao, with the dark and light interacting—that’s the relationship of yang and yin, male and female, which is what a marriage is. And that’s what you have become when you have married. You’re no longer this one alone; your identity is in a relationship. Marriage is not a simple love affair, it’s an ordeal, and the ordeal is the sacrifice of ego to a relationship in which two have become one.
MOYERS: So marriage is utterly incompatible with the idea of doing one’s own thing.
CAMPBELL: It’s not simply one’s own thing, you see. It is, in a sense, doing one’s own thing, but the one isn’t just you, it’s the two together as one. And that’s a purely mythological image signifying the sacrifice of the visible entity for a transcendent good. This is something that becomes beautifully realized in the second stage of marriage, what I call the alchemical stage, of the two experiencing that they are one. If they are still living as they were in the primary stage of marriage, they will go apart when their children leave. Daddy will fall in love with some little nubile girl and run off, and Mother will be left with an empty house and heart, and will have to work it out on her own, in her own way.
MOYERS: That’s because we don’t understand the two levels of marriage.
CAMPBELL: You don’t make a commitment.
MOYERS: We presume to—we make a commitment for better or for worse.
CAMPBELL: That’s the remnant of a ritual.
MOYERS: And the ritual has lost its force. The ritual that once conveyed an inner reality is now merely form. And that’s true in the rituals of society and in the personal rituals of marriage and religion.
CAMPBELL: How many people before marriage receive spiritual instruction as to what the marriage means? You can stand up in front of a judge and in ten minutes get married. The marriage ceremony in India lasts three days. That couple is glued.
MOYERS: You’re saying that marriage is not just a social arrangement, it’s a spiritual exercise.
CAMPBELL: It’s primarily a spiritual exercise, and the society is supposed to help us have the realization. Man should not be in the service of society, society should be in the service of man. When man is in the service of society, you have a monster state, and that’s what is threatening the world at this minute.
MOYERS: What happens when a society no longer embraces a powerful mythology?
CAMPBELL: What we’ve got on our hands. If you want to find out what it means to have a society without any rituals, read the New York Times.
MOYERS: And you’d find?
CAMPBELL: The news of the day, including destructive and violent acts by young people who don’t know how to behave in a civilized society.
MOYERS: Society has provided them no rituals by which they become members of the tribe, of the community. All children need to be twice born, to learn to function rationally in the present world, leaving childhood behind. I think of that passage in the first book of Corinthians: “When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.”
CAMPBELL: That’s exactly it. That’s the significance of the puberty rites. In primal societies, there are teeth knocked out, there are scarifications, there are circumcisions, there are all kinds of things done. So you don’t have your little baby body anymore, you’re something else entirely.
When I was a kid, we wore short trousers, you know, knee pants. And then there was a great moment when you put on long pants. Boys now don’t get that. I see even five-year-olds walking around with long trousers. When are they going to know that they’re now men and must put aside childish things?
MOYERS: Where do the kids growing up in the city—on 125th and Broadway, for example—where do these kids get their myths today?
CAMPBELL: They make them up themselves. This is why we have graffiti all over the city. These kids have their own gangs and their own initiations and their own morality, and they’re doing the best they can. But they’re dangerous because their own laws are not those of the city. They have not been initiated into our society.
MOYERS: Rollo May says there is so much violence in American society today because there are no more great myths to help young men and women relate to the world or to understand that world beyond what is seen.
CAMPBELL: Yes, but another reason for the high level of violence here is that America has no ethos.
MOYERS: Explain.
CAMPBELL: In American football, for example, the rules are very strict and complex. If you were to go to England, however, you would find that the rugby rules are not that strict. When I was a student back in the twenties, there were a couple of young men who constituted a marvelous forward-passing pair. They went to Oxford on scholarship and joined the rugby team and one day they introduced the forward pass. And the English players said, “Well, we have no rules for this, so please don’t. We don’t play that way.”
Now, in a culture that has been homogeneous for some time, there are a number of understood, unwritten rules by which people live. There is an ethos there, there is a mode, an understanding that, “we don’t do it that way.”
MOYERS: A mythology.
CAMPBELL: An unstated mythology, you might say. This is the way we use a fork and knife, this is the way we deal with people, and so forth. It’s not all written down in books. But in America we have people from all kinds of backgrounds, all in a cluster, together, and consequently law has become very important in this country. Lawyers and law are what hold us together. There is no ethos. Do you see what I mean?
MOYERS: Yes. It’s what De Tocqueville described when he first arrived here a hundred and sixty years ago to discover “a tumult of anarchy.”
CAMPBELL: What we have today is a demythologized world. And, as a result, the students I meet are very much interested in mythology because myths bring them messages. Now, I can’t tell you what the messages are that the study of mythology is bringing to young people today. I know what it did for me. But it is doing something for them. When I go to lecture at any college, the room is bursting with students who have come to hear what I have to say. The faculty very often assigns me to a room that’s a little small—smaller than it should have been because they didn’t know how much excitement there was going to be in the student body.
MOYERS: Take a guess. What do you think the mythology, the stories they’re going to hear from you, do for them?
CAMPBELL: They’re stories about the wisdom of life, they really are. What we’re learning in our schools is not the wisdom of life. We’re learning technologies, we’re getting information. There’s a curious reluctance on the part of faculties to indicate the life values of their subjects. In our sciences today—and this includes anthropology, linguistics, the study of religions, and so forth—there is a tendency to specialization. And when you know how much a specialist scholar has to know in order to be a competent specialist, you can understand this tendency. To study Buddhism, for instance, you have to be able to handle not only all the European languages in which the discussions of the Oriental come, particularly French, German, English, and Italian, but also Sanskrit, Chinese, Japanese, Tibetan, and several other languages. Now, this is a tremendous task. Such a specialist can’t also be wondering about the difference between the Iroquois and Algonquin.
Specialization tends to limit the field of problems that the specialist is concerned with. Now, the person who isn’t a specialist, but a generalist like myself, sees something over here that he has learned from one specialist, something over there that he has learned from another specialist—and neither of them has considered the problem of why this occurs here and also there. So the generalist—and that’s a derogatory term, by the way, for academics—gets into a range of other problems that are more genuinely human, you might say, than specifically cultural.
MOYERS: Then along come
s the journalist who has a license to explain things he doesn’t understand.
CAMPBELL: That is not only a license but something that is put upon him—he has an obligation to educate himself in public. Now, I remember when I was a young man going to hear Heinrich Zimmer lecture. He was the first man I know of to speak about myths as though they had messages that were valid for life, not just interesting things for scholars to fool around with. And that confirmed me in a feeling I had had ever since boyhood.
MOYERS: Do you remember the first time you discovered myth? The first time the story came alive in you?
CAMPBELL: I was brought up as a Roman Catholic. Now, one of the great advantages of being brought up a Roman Catholic is that you’re taught to take myth seriously and to let it operate on your life and to live in terms of these mythic motifs. I was brought up in terms of the seasonal relationships to the cycle of Christ’s coming into the world, teaching in the world, dying, resurrecting, and returning to heaven. The ceremonies all through the year keep you in mind of the eternal core of all that changes in time. Sin is simply getting out of touch with that harmony.
And then I fell in love with American Indians because Buffalo Bill used to come to Madison Square Garden every year with his marvelous Wild West Show. And I wanted to know more about Indians. My father and mother were very generous parents and found what books were being written for boys about Indians at that time. So I began to read American Indian myths, and it wasn’t long before I found the same motifs in the American Indian stories that I was being taught by the nuns at school.
MOYERS: Creation—
CAMPBELL: —creation, death and resurrection, ascension to heaven, virgin births—I didn’t know what it was, but I recognized the vocabulary. One after another.
MOYERS: And what happened?
CAMPBELL: I was excited. That was the beginning of my interest in comparative mythology.
MOYERS: Did you begin by asking, “Why does it say it this way while the Bible says it that way?”
CAMPBELL: No, I didn’t start the comparative analysis until many years later.
MOYERS: What appealed to you about the Indian stories?
CAMPBELL: In those days there was still American Indian lore in the air. Indians were still around. Even now, when I deal with myths from all parts of the world, I find the American Indian tales and narratives to be very rich, very well developed.
And then my parents had a place out in the woods where the Delaware Indians had lived, and the Iroquois had come down and fought them. There was a big ledge where we could dig for Indian arrowheads and things like that. And the very animals that play the role in the Indian stories were there in the woods around me. It was a grand introduction to this material.
MOYERS: Did these stories begin to collide with your Catholic faith?
CAMPBELL: No, there was no collision. The collision with my religion came much later in relation to scientific studies and things of that kind. Later I became interested in Hinduism, and there were the same stories again. And in my graduate work I was dealing with the Arthurian medieval material, and there were the same stories again. So you can’t tell me that they’re not the same stories. I’ve been with them all my life.
MOYERS: They come from every culture but with timeless themes.
CAMPBELL: The themes are timeless, and the inflection is to the culture.
MOYERS: So the stories may take the same universal theme but apply it slightly differently, depending upon the accent of the people who are speaking?
CAMPBELL: Oh, yes. If you were not alert to the parallel themes, you perhaps would think they were quite different stories, but they’re not.
MOYERS: You taught mythology for thirty-eight years at Sarah Lawrence. How did you get these young women, coming to college from their middle-class backgrounds, from their orthodox religions—how did you get them interested in myths?
CAMPBELL: Young people just grab this stuff. Mythology teaches you what’s behind literature and the arts, it teaches you about your own life. It’s a great, exciting, life-nourishing subject. Mythology has a great deal to do with the stages of life, the initiation ceremonies as you move from childhood to adult responsibilities, from the unmarried state into the married state. All of those rituals are mythological rites. They have to do with your recognition of the new role that you’re in, the process of throwing off the old one and coming out in the new, and entering into a responsible profession.
When a judge walks into the room, and everybody stands up, you’re not standing up to that guy, you’re standing up to the robe that he’s wearing and the role that he’s going to play. What makes him worthy of that role is his integrity, as a representative of the principles of that role, and not some group of prejudices of his own. So what you’re standing up to is a mythological character. I imagine some kings and queens are the most stupid, absurd, banal people you could run into, probably interested only in horses and women, you know. But you’re not responding to them as personalities, you’re responding to them in their mythological roles. When someone becomes a judge, or President of the United States, the man is no longer that man, he’s the representative of an eternal office; he has to sacrifice his personal desires and even life possibilities to the role that he now signifies.
MOYERS: So there are mythological rituals at work in our society. The ceremony of marriage is one. The ceremony of the inauguration of a President or judge is another. What are some of the other rituals that are important to society today?
CAMPBELL: Joining the army, putting on a uniform, is another. You’re giving up your personal life and accepting a socially determined manner of life in the service of the society of which you are a member. This is why I think it is obscene to judge people in terms of civil law for performances that they rendered in time of war. They were acting not as individuals, they were acting as agents of something above them and to which they had by dedication given themselves. To judge them as though they were individual human beings is totally improper.
MOYERS: You’ve seen what happens when primitive societies are unsettled by white man’s civilization. They go to pieces, they disintegrate, they become diseased. Hasn’t the same thing been happening to us since our myths began to disappear?
CAMPBELL: Absolutely, it has.
MOYERS: Isn’t that why conservative religions today are calling for the old-time religion?
CAMPBELL: Yes, and they’re making a terrible mistake. They are going back to something that is vestigial, that doesn’t serve life.
MOYERS: But didn’t it serve us?
CAMPBELL: Sure it did.
MOYERS: I understand the yearning. In my youth I had fixed stars. They comforted me with their permanence. They gave me a known horizon. And they told me there was a loving, kind, and just father out there looking down on me, ready to receive me, thinking of my concerns all the time. Now, Saul Bellow says that science has made a housecleaning of beliefs. But there was value in these things for me. I am today what I am because of those beliefs. I wonder what happens to children who don’t have those fixed stars, that known horizon—those myths?
CAMPBELL: Well, as I said, all you have to do is read the newspaper. It’s a mess. On this immediate level of life and structure, myths offer life models. But the models have to be appropriate to the time in which you are living, and our time has changed so fast that what was proper fifty years ago is not proper today. The virtues of the past are the vices of today. And many of what were thought to be the vices of the past are the necessities of today. The moral order has to catch up with the moral necessities of actual life in time, here and now. And that is what we are not doing. The old-time religion belongs to another age, another people, another set of human values, another universe. By going back you throw yourself out of sync with history. Our kids lose their faith in the religions that were taught to them, and they go inside.
MOYERS: Often with the help of a drug.
CAMPBELL: Yes. The mechanically induced mystic
al experience is what you have there. I have attended a number of psychological conferences dealing with this whole problem of the difference between the mystical experience and the psychological crack-up. The difference is that the one who cracks up is drowning in the water in which the mystic swims. You have to be prepared for this experience.
MOYERS: You talk about this peyote culture emerging and becoming dominant among Indians as a consequence of the loss of the buffalo and their earlier way of life.
CAMPBELL: Yes. Ours is one of the worst histories in relation to the native peoples of any civilized nation. They are nonpersons. They are not even reckoned in the statistics of the voting population of the United States. There was a moment shortly after the American Revolution when there were a number of distinguished Indians who actually participated in American government and life. George Washington said that Indians should be incorporated as members of our culture. But instead, they were turned into vestiges of the past. In the nineteenth century, all the Indians of the southeast were put into wagons and shipped under military guard out to what was then called Indian Territory, which was given to the Indians in perpetuity as their own world—then a couple of years later was taken away from them.
Recently, anthropologists studied a group of Indians in northwestern Mexico who live within a few miles of a major area for the natural growth of peyote. Peyote is their animal—that is to say, they associate it with the deer. And they have very special missions to go collect peyote and bring it back.
These missions are mystical journeys with all of the details of the typical mystical journey. First, there is disengagement from secular life. Everybody who is going to go on this expedition has to make a complete confession of all the faults of his or her recent living. And if they don’t, the magic is not going to work. Then they start on the journey. They even speak a special language, a negative language. Instead of saying yes, for example, they say no, or instead of saying, “We are going,” they say, “We are coming.” They are in another world.
The Power of Myth Page 3