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A mythological order is a system of images that gives consciousness a sense of meaning in existence, which, my dear friend, has no meaning––it simply is. But the mind goes asking for meanings; it can't play unless it knows (or makes up) the rules. Mythologies present games to play: how to make believe you're doing thus and so. Ultimately, through the game, you experience that positive thing which is the experience of being-in-being, of living meaningfully. That's the first function of a mythology, to evoke in the individual a sense of grateful affirmative awe before the monstrous mystery that is existence.
Your biology is related to the biology of plants and animals: they too share the life energies – what we might term "body wisdom," in contrast to mental wisdom. When you move deeper in dream, when you move into the sphere of the permanent energies of your body, your mental wisdom is gradually extinguished, body wisdom (as it were) rises, and you experience the collective order of dream, where the imagery is identical to the imagery of myth. And since some of these images have not been allowed to play a role in your life, you come into relation to them with surprise.
When A.E. Housman writes that ”poetry is not the thing said but a way of saying it,” and when he states again “that the intellect is not the fount of poetry, that it may actually hinder its production, and that it cannot even be trusted to recognize poetry when it is produced,” he is no more than reaffirming and lucidly formulating the first axiom of all creative art – whether it be in poetry, music, dance, architecture, painting, or sculpture – which is, namely, that art is not, like science, a logic of references but a release from reference and rendition of immediate experience; a presentation of forms, images, or ideas in such a way that they will communicate, not primarily a thought or even a feeling, but an impact.
For it is the artist who brings the images of a mythology to manifestation, and without images (whether mental or visual) there is no mythology.
Gods are metaphors transparent to transcendence. And my understanding of the mythological mode is that deities and even people are to be understood in this sense, as metaphors. It’s a poetic understanding. It is to be understood in the same sense as Goethe’s words at the end of Faust: “Alles Vergängliche ist nur ein Gleichnis” (“Everything transitory is but a reference”). The reference is to that which transcends all speech, all vocabularies, and all images.
Nobody can give you a mythology. The images that mean something to you, you'll find in your dreams, in your visions, in your actions – and you'll find out what they are after you've passed them.
In a word: the first work of the hero is to retreat from the world scene of secondary effects to those causal zones of the psyche where the difficulties really reside, and there to clarify the difficulties, eradicate them in his own case (i.e., give battle to the nursery demons of his local culture) and break through to the undistorted, direct experience and assimilation of what C. G. Jung has called "the archetypal images."
Myth is a manifestation in symbolic images, in metaphorical images, of the energies of the organs of the body in conflict with each other. This organ wants this, that organ wants that. The brain is one of the organs.
Mythology, in other words, is not an outmoded quaintness of the past, but a living complex of archetypal, dynamic images, native to, and eloquent of, some constant, fundamental stratum of the human psyche. And that stratum is the source of the vital energies of our being. Out of it proceed all the fate-creating drives and fears of our lives. While our educated, modern waking-consciousness has been going forward on the wheels and wings of progress, this recalcitrant, dream-creating, wish-creating, under-consciousness has been holding to its primeval companions all the time, the demons and the gods.
Mythology is a system of images that endows the mind and the sentiments with a sense of participation in a field of meaning.
Clearly, mythology is no toy for children. Nor is it a matter of archaic, merely scholarly concern, of no moment to modern men of action. For its symbols (whether in the tangible form of images or in the abstract form of ideas) touch and release the deepest centers of motivation, moving literate and illiterate alike, moving mobs, moving civilizations.
Mythology is not a lie; mythology is poetry, it is metaphorical. It has been well said that mythology is the penultimate truth –– penultimate because the ultimate cannot be put into words. It is beyond words, beyond images, beyond that bounding rim of the Buddhist Wheel of Becoming. Mythology pitches the mind beyond that rim, to what can be known but not told.
Whenever a knight of the Grail tried to follow a path made by someone else, he went altogether astray. Where there is a way or path, it is someone else's footsteps. Each of us has to find his own way, and this is what gives our Occidental world its initiative and creative quality. Nobody can give you a mythology. The images that mean something to you, you'll find in your dreams, in your visions, in your actions - and you'll find out what they are after you've passed them.
Shakespeare said that art is a mirror held up to nature. And that's what it is. The nature is your nature, and all of these wonderful poetic images of mythology are referring to something in you. When your mind is simply trapped by the image out there so that you never make the reference to yourself, you have misread the image.
Significant images render insights beyond speech, beyond the kinds of meaning speech defines. And if they do not speak to you, that is because you are not ready for them, and words will only serve to make you think you have understood, thus cutting you off altogether. You don’t ask what a dance means, you enjoy it. You don’t ask what the world means, you enjoy it. You don’t ask what you mean, you enjoy yourself; or at least, so you do when you are up to snuff.
A mythology is an organization of symbolic narratives and images that are metaphorical of the possibilities of human experience and fulfillment in a given society at a given time.
The "monstrous, irrational, and unnatural" motifs in folklore and myth are derived from the reservoirs of dream and vision. On the dream level such images represent the total state of the individual dreaming psyche. But clarified of personal distortions and profounded by poets, prophets, and visionaries, they become symbolic of the spiritual norm for Man the Microcosm. They are thus phrases from an image-language, expressive of a metaphysical, psychological, and sociological truth.
The archetypes to be discovered and assimilated are precisely those that have inspired, throughout the annals of human culture, the basic images of ritual, mythology, and vision.
The interior of man has been essentially the same for 40,000 years, since the first emergence of Homo Sapiens. Myth has to do with the spiritual potentialities of this constant, this human being. But the images of myth must be derived from the environment of today and in this place. There is therefore a constant transformation of the image, but not of the reference.
The mythogenetic zone today is the individual in contact with his own interior life, communicating through his art with those "out there." But to this end communicative signs must be employed: words, images, motions, colors, and perfumes, sensations of all kinds, which, however, come to the creative artist from without and inevitably bear associations not only colored by the past but also relevant to the commerce of the day.
From the Pyrenees to Lake Baikal, the evidence now is before us of a Late Stone Age mythology in which the outstanding figure was the Naked Goddess. And she can already be recognized in a number of her better-known later roles: as Lady of the Wild Things, Protectress of the Hearth, Consort of the Moon-bull, who dies to be resurrected––with herself thereby a personification of the mystery of the moon, which has the power to shed its shadow (as the serpent sloughs its skin) to appear reborn. Not a few of her images suggest pregnancy: she was almost certainly a patroness of childbirth and fecundity.
The new mythology is already implicit among us as knowledge a priori, native to the mind. Its images will be derived from contemporary life, thought, and experience, anywhere and everywhere, and the moral order to the support of which they are brought shall be of the unifying culture of mankind.
The whole world is a circle. All of these circular images reflect the psyche, so there may be some relationship between these architectural designs and the actual structuring of our spiritual functions. When a magician wants to work magic, he puts a circle around himself, and it is within this bounded circle, this hermetically sealed-off area, that powers can be brought into play that are lost outside the circle.

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