How the Myths were made
Myth exists at a strange point this I the point where our collective taking up of thing and reflecting into each other becomes itself the truth. It becomes the truth. It becomes what is real. The reality of the story and our belief in the story are one and the same. And yet it is not event hat simple. The story is nothing fixed. We do not belief it in the same way –and yet thought that difference reality itself is fixed. The story is therefore no dogma, but a moving feast – which echoes into or actual lived lives informing them and feeding of them/. This interchange of what does happen and the story, the myth serves to enrich the two. On the myths side it adds extra dimensions to the story told and shared. This dimension is then given over to others it becomes a part of their experience. They can run with it o not as they see fit. Their stories and our stories might diverge (but does not all reality diverge) and yet the reality of the story encompassed this difference as long as neither of us are too dogmatic. The knowledge that they and we are taking the same tale and applying it feeding it into life and feeding of it in life is enough to give us our belief. We and they tare part in it together.
Bad they this it has at least five clear features of its own.
Feature one:
Memory splits time and occasion it two. It melts the event into a soft buttery for, and spreads across the world. It melts the individual at the same moment, so they become something other than themselves.
Aspect 1: others become a her smoke – a point amorphous which is swept alone as a silent actor in the affair. Individuals, actors n the memory or on the drama loos a distinct personality therefore. they merely become pointer in a wider romance. And aspect in a tale. And do so half willingly. Hey no their role and play up to it. The are swept along therefore as a figure by the breeze of the even. They might be anyone They are but a smoke screen. A figure hazily their to fulfil a purpose, which then disperses. They are ether silent crowd gathered at the great event, which then melts away. The witness whose could is merely to hang around and be their. To give witness and a be a witness the smoke of the fire and the smoke which watches the blaze. There purpose therefore is congregation In their very presence they act, and in nothing more.
Watching becomes therefore itself an action a necessary element in the drama – and in a sense impervious to exactly what drama they are watching.
Aspect 2; At the same moment the event itself becomes soft and blends across many different times and occasion. Is this my anniversary pr yours? What exactly are we remembering at new year? Whose life – but all of our lives – all caught together? One remembers a wedding anniversary but one also rammers the anniversary, and though that the life (and the first meeting and the second and all the rest). One remembers Christmas across the ages .It ceases therefore in any sense to be our Christmas that we remember. It is the Christmas of western Christendom as it changed over the years.
Each significant day therefore operates not as a single event so much as a stitch in time. It is the point in which and through which times are crystallized into each other – looped together in a chain. I am now but… memory therefore ceases o be of the past or even in its own special past it is rather exploded across and though itself – blended into an anniversary crystal where many times are.
Myths therefore blend humans disrupting them, turning tem into ere eyes, and the corrupt times and force them into many different movements or pointers, all of which fall together and are caught up in the same myth.
Feature two.
rising from the last point it is clear that events loose any hope and historicity. They become not about this or that time or this or that person. A fact that has two aspects o its own.
Aspect one: The anniversary is not merely pooled in time it is open. A wedding need not be solely my wedding or yours. On the contrary what makes the big day is the very collectivist. People watch on thinking of their own weddings (or not0 and are caught up in the nostalgia for themselves. A wedding or a party is always an open affair therefore. it works when those who give it are with in also every one else.
Everyone is a part in it, and mirror each other. Everyone is then delighted as if they were a host or caught in the presence of being a guest.
Aspect 2:
As such the entire affair if handled well becomes open and mythic. The actors become not who they were. They gain (or loose0 in significance: Cometh the hour cometh the men. The man in myths cannot be the same as their world is not the same. What they are and what they do become closer far closer that it should normally be. To be a host or to be a prime Minster is therefore one drop ones humanity. T is to become something very different and very complex – something quite othered in the affair.
To be caught up in the affair is therefore to loose sight both of who one is and what one is celebrating within the joyousness of an affect (be it love or desire).
Feature 3
The occasion which creates the myth in the first place is of course always hidden. It is never therefore something to be formally announced as such. Our believes are a silent currency. Given over in the eye glance and shared between initiates. We must not as we belief, as we really belief announce. And yet our truth oozes like blood or slime from us, and opens us to others.
Aspect 1: We hide then our truths. But it is no good. We feel that in the hiding the very truth is reveals. Tat is we keep mum but see are detection in everyone else’s eyes. This is more than paranoia. It is rather that thought the effect of the mythic in us we see it truth everywhere. We see it therefore shatter into a million faces. We see its very inexorably in the fact that it allows us to see it every where. It is genuine demonic. That s it frees itself from all individuality and any one person . It is in the actions of every one or ay one. We are all the stern mother in the movement of a had or the manipulative one in the glance or the angry one in the sigh. Our parents haunt us and haunt everyone else both through us and for us.
Aspect 2: At the Sam moment when one is caught up in a through myth it becomes its own substitute for a time. One never wants the story to end. How can one? For it to end is to make it mirror beyond itself and echo beyond its own reality. It therefore takes over as it were the mantle of time(and the self is merely the extension this mantle across al la life). That is it becomes the point that holds time together and which we never wish as we live in that time to escape from (and cannot as we remain caught in the myth). It therefore echoes across the moments animating them and giving them their power. In doing point becomes what we are. Escape as we are in it becomes inconceivable.
The only release from such a sate (which might be good as well as bad) is of course the echo from outside the voice or action be only this time which forces us to act differently and conform to other times and other myths.
Feature 4
The myth might hide but it cannot run. It is always therefore defining point it joins the world though and at. This joining is both of the world and it and it and the world.
Aspect 1: The world therefore looking on the myth was always to be a part of it. It cannot however much it is discouraged let the myth as such stand. Our happiness or our sadness bubbles up therefore, and produces blind responses in then on initiate. The myth cannot be held down or held back. Or better the affects which it conjures up are not to be restricted or confined. They cannot be. One the contrary they will bubble over and bubble into everything and everyone. The bride becomes elsewhere the figure of lust or the stern mother a universal figure of terror. The world therefore response to the myth as it they were a part in it, as if they already shared in it, and yet does so inappropriately. The world attempts always to jump on the good roles, always to be a major actor on a myths whose rules or story it only somewhat understands.
Aspect 2; The true myth never ally forgets for all it would want to its position within reality. I knows it is downstream of the actual action of its life. It know therefore there will become a point given over as a part in the story where reality will have to come flooding into is vent. It therefore might sweep everything up, and yet it is lie a wave and once it breaks it is gone. The actors of the myth will therefore need to return to where then came – they will need to fight back upstream into their passionate lives. They cannot escape or cannot yet. The myth is a sense remains mythic (rather and heroic or divine) in this positioning. The heroic would take the myth to it extension and set to sea. I would therefore leave everything I the name of the mythic and its rumours. The divine is elsewhere upstream of the normal live, in the still hidden world of the affect. The yet in is downstream of life, at the harbours mouth. At the point life might become heroic at. It is then at this point the rules of the everyday are echoes across each other and transformed and shared, but not challenges or remade. The affect of the upstream world can therefore b heard an honoured a the harbours mouth – hat is one can become it apostle, but not is bind adventuring hero and certainly not the silent creature of the affect itself.
The mythic therefore needs indeed and the agent in the story, the pointer or mere actors return upstream, back into their everyday, where the mythic is a mere sky line to be returned to a time, and the divine is silent and hidden, and the heroic a mere echo.
Feature 5:
From the last feature something becomes clear. The resolves only something within the story, as aspect of it does not resolve the story itself. Something is made clear, and yet that very clarity contains and extends the difficulties in other aspects of life.
Aspect 1: the mythic is perched as the edge of the sea. It looms then of the heroic without understanding it (yet). It does not know where its figures come from or how they might also e a part in other stories or connect to othering element in life. I takes then in a sense the story at face value. They might be elsewhere something different (Odin becomes Hermes or Rokesmith becomes Harmon). They might in a sense already be a part in its tale (Loki becomes Satan and becomes a man as well). Then might be shared with other people (as the Pleiades and the great bear are shared). They might be opened the to many wanderings and formations, but the myth ignores the fact. It treats the elements as its own.
Aspect 2; the ever day is likewise likely to conceal elements which appear not easily aught in the mythic account of the world There are greed’s and schemes too base for myth to hear or transform – too self seeking and self constructing. They are therefore j apart in the myth. And yet they over hang it. A myth and its effect is defined as much in the [owner and actions of the heretics as it is in the power and action of the believers. They too matter, and this mattering itself really does matter. It might drive the story she, or render the myth itself valueless.
Aspect 3 they might, unless something beyond the myth is strangely present. A myth without affect is nothing or is rather each. It is the affect the ability to jump between elements in the mythic that gives it is power( Lover really does make the world or the mythic world go round). and yet up seam in the hidden world of the affect where this upstream itself leads it hidden. The mythic will contain it as a positive element it ignores then the silent agonizing upstream drama that might twist individuals elsewhere, and into othering monster. I ignores then the horror of the affect creation ad sharing. It ignores it, because although horror is a part of the myth, it is a part contained or an affect shared. It is t itself creating. The reaction to the affect as such which can directly create or conjure up new unthought-of horrors is lacking in the myth with it world of some and its generous sharing. It is a world however which who knows might yet matter to the dreamy time of the myth, and might yet flood into it.
A mythic world is apart in creation – a point many of us most of the time. The game is to name and glorify that point, without ever making it all it is (if one does these last three aspects are likely to invade all our reality be it mythic or no)!
In short the myth is an end- but only an end – t is already part in another story, and is also a being as that other story start anew on the face of what the myth itself creates.