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Dreams,
Mythology
and
Symbolism
(From:
‘Earth
People’
Volume
1
Number
3)
Now
Playing:
'Friends'
By:
Freedom
From
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Complete
Unity
Contact
Sitting
Owl
for
a
copy
In
the
beginning
of
all
things,
Wisdom
and
knowledge
were
with
the
animals;
for
Tirawa,
the
One
Above,
did
not
speak
directly
to
man.
He
sent
certain
animals
to
tell
men
that
he
showed
himself
through
the
beasts,
and
that
from
them,
and
from
the
stars
and
the
moon,
man
should
learn.
Tirawa
spoke
to
man
through
his
works.
(Chief
Letakots-Lesa
of
the
Pawnee
tribe
to
Natalie
Curtis,
c.1904)
The
above
passage
was
taken
from:
‘The
Way
of
the
Animal
Powers
–
Historical
Atlas
of
World
Mythology’
by
Joseph
Campbell.
This
and
other
works
by
Joseph
Campbell
are
the
major
sources
of
my
understanding
of
mythology
and
therefore
of
life.
This
is
because,
in
my
opinion,
no
one
knows
mythology,
and
especially
primitive
mythology,
like
Joseph
Campbell.
He
understood
life
and
the
importance
of
myth
so
well
that
his
work
was
the
major
influence
in
my
own
transformation
as
well
as
the
movie
trilogy
‘Star
Wars’.
Myths,
like
dreams,
visions
and
to
some
extent
channelling,
come
from
the
energies
of
the
universe
and
your
own
mind
and
body
that
are
manifest
in
symbolic
or
metaphoric
images.
As
Joseph
Campbell
says
in
‘The
Power
of
Myth’:
“Myths
and
dreams
come
from
realisations
of
some
kind
that
have
then
to
find
expression
in
symbolic
form.”
Carl
Jung
referred
to
dreams
ranging
from
personal
archetypes
of
the
unconscious
to
universal
archetypes
of
the
unconscious.
It
is
the
personal
archetypal
images
that
come
from
our
cellular
memories,
subconscious
or
unconscious.
These
create
our
personal
dreams,
and
it
is
the
universal
archetypal
images
that
come
from
our
spirit,
soul
or
higher
consciousness
and
that
are
common
to
all
human
beings
from
all
times
and
places,
that
can
be
considered
mythological.
Myths
are
society’s
dreams.
Adolf
Bastian
(from
Wikipedia
-
"Adolf
Bastian
(26
June
1826
–
2
February
1905)
was
a
19th
century
Polymath best
remembered
for
his
contributions
to
the
development
of ethnography and
the
development
of anthropology as
a
discipline.
Modern
psychology
owes
him
a
great
debt,
because
of
his
theory
of
the Elementargedanke,
which
led
to Carl
Jung's
development
of
the
theory
of archetypes,
besides
influencing
work
of
comparative
mythologist Joseph
Campbell.").
Adolf
realised
that
in
the
mythologies
and
religions
of
the
world
there
were
universal
themes
that
occurred
everywhere,
and
he
called
them
'Elementargedanke'
or
'Elementary
Ideas'.
And
the
themes
that
clothed
these
Elementary
Ideas
were
local
and
unique
in
different
places,
different
cultures,
and
different
times,
he
called
'Volkergedanken'
or
'Folk
Ideas'.
The
local
aspects
are
the
concerns
of
Historians
and
Ethnologists
and
they
make
the
point
of
the
differences.
The
universal
aspects
relate
to
psychological
problems
and
are
associated
with
Psychology,
and
this
I
and
Joseph
Campbell
sees
as
the
most
important
part
of
myths.
And
he
sees
Carl
Jung
saying
the
most,
but
he
called
these
Elementary
Ideas,
'Archetypes
of
the
Unconscious'.
According
to
Joseph
Campbell,
myths
serve
four
functions,
which
are:
1/
The
Mythical
Function.
Realising
the
wonder
of
the
universe,
and
the
wonder
of
yourself
as
a
living
symbol
of
the
Creator.
Also
that
behind
the
surface
of
the
forms
of
the
world
there
is
a
mystery
that
somehow
supports
the
surface
physical
world.
“If
mystery
is
manifest
through
all
things,
the
universe
becomes,
as
it
were,
a
holy
picture.
You
are
always
addressing
the
transcendent
mystery
through
the
conditions
of
your
actual
world.”
2/
The
Cosmological
Dimension.
This
is
today
the
concern
of
science,
to
show
the
shape
and
nature
of
the
universe
and
it
is
this
aspect
that
changes
according
a
societies
understanding
of
the
world.
Early
societies
related
this
to
the
visible
world
of
the
sun,
moon,
and
seasons.
But
cosmology
and
structure
of
the
world
must
be
shown
in
a
way
that
allows
the
mystery
and
the
experience
of
awe
to
still
come
through.
3/
The
Sociological
Function.
Where
the
myth
is
supporting
and
validating
a
certain
social
order.
This
is
where
myths
vary
from
one
place
to
another
and
from
one
culture
to
another.
According
to
Joseph
Campbell,
it
is
this
function
that
has
taken
over
in
our
current
world,
and
is
out
of
date,
in
all
the
pages
and
pages
of
rules
on
how
to
behave
and
what
you
should
wear
etc.
4/
The
Pedagogical
Function.
This
is
the
function
that
everyone
must
try
to
relate
to,
and
gain
from
the
wisdom
of
nature,
realising
the
brotherhood
we
have
with
plants,
animals,
minerals
and
all
living
beings
of
the
universe.
This
function
of
myths
is
the
one
that
can
teach
us
how
to
live
a
human
lifetime
under
any
circumstances,
as
it
teaches
us
the
stages
of
life
from
birth
through
maturity
and
death
to
rebirth.
Today’s
“New
Age”
movement
has
sparked
a
lot
of
interest
in
spiritual
matters,
because
spirit
is
the
healing
force
of
life
that
creates
harmony
in
the
world.
It’s
therefore
natural
that
healing
and
spirituality
go
hand
in
hand.
And
there
is
indeed
a
great
need
for
this
healing
energy,
not
only
for
all
of
humanity,
but
for
all
of
life
on
and
within
the
earth.
For
our
Mother
Earth
is
the
one
that
gives
us
all
the
matter
and
substance
of
the
material
world,
and
it
is
our
Father
Spirit
which
lives
and
breathes
through
this
material
world.
Enlightenment,
Ascension
etc.
are
all
words
used
to
explain
the
unexplainable
experience
of
oneness
with
all
life
in
the
material
universe
or
with
the
spirit
of
God,
Great
Spirit,
Creator
etc.
Everything
in
our
experience
of
life
is
an
illusion
because
it
is
in
symbolic
or
metaphoric
form.
Our
physical
body
is
a
symbol
of
God;
it
is
the
manifestation,
in
symbolic
form,
of
the
never-ending
circle
of
life.
When
we
quit
thinking
about
our
own
preservation,
and
ourselves
(our
ego
conscious,
the
"I"
thinking)
we
undergo
a
truly
heroic
transformation
of
consciousness,
and
what
all
the
metaphors
and
symbols
in
dreams
and
myths
have
to
deal
with
is
that
transformation
of
consciousness
of
one
kind
or
another.
Myths
are,
and
have
always
been,
here
to
help
us
understand
life;
the
only
trick
is
to
find
the
message
that
is
behind
the
metaphors
and
symbols
of
the
mythological
stories.
Because
all
native
people
worldwide
relate
intimately
with
the
nature
of
earth
and
sky,
they
all
have
a
shamanic
base;
in
fact,
all
different
religions
began
with
a
shamanic
base,
but
in
varying
degrees
have
missed
the
messages
within
the
mythological
stories
and
religious
texts.
It
is
the
native
cultures
that
have
kept
their
simple
shamanic
ways
of
understanding
the
nature
of
the
universe.
The
shamans
of
the
world
have
been
given
different
names
in
different
cultures,
just
as
the
different
cultures
have
different
names
for
God.
The
Native
Americans
refer
to
them
as
Medicine
Men
and
Women;
the
Traditional
Aboriginals
here
in
Australia
refer
to
them
as
Clever
Men
and
Women.
These
shamans
are
those
people
who
have
been
called
to
the
spirit
realms,
often
via
a
type
of
schizophrenic
crack
up,
and
from
this
time
on
they
become
personally
familiar
with
all
the
natural
forces,
energies,
or
spirits
of
the
universe.
This
is
because
their
consciousness
spends
a
lot
of
time
travelling
with
spirit
to
the
many
realms
of
The
World
Tree,
from
the
Under-world
roots
of
birth,
death,
survival
and
unconscious
energies
to
the
Upper-world
fruits
of
higher
consciousness
and
being
at
one
with
The
Creator,
God
etc.
(see
my
article
on
'Duality
and
the
Order
of
Life
and
Energy').
Most
people,
on
the
other
hand,
spend
most,
if
not
all,
their
conscious
time
and
effort
in
the
Middle-world
of
conscious
thoughts
but
visit
these
other
worlds
at
night
in
dreams.
The
Middle-world
is
governed
by
our
normal
material
five
senses,
but
there
are
another
five
mythical
senses
that
shamans
use,
which
I
will
go
into
in
'Duality
and
the
Order
of
Life
and
Energy'
in
the
next
issue;
Volume
1
Number
4.
The
shamans
and
mystics
of
the
world
are
equivalent
to
the
artists
and
poets
of
our
modern
Western
culture.
In
fact,
the
shamans
of
the
past
have
been
responsible
for
much
of
the
rock
art
and
mythological
stories
that
are
still
relevant
to
us
today,
if
only
we
can
understand
the
messages
behind
the
symbolism.
These
shamans,
mystics,
artists
and
poets
have
experiences
with
the
spirits
or
energies
of
the
‘Other-worlds’
in
an
altered
state
of
consciousness.
Then
they
come
back
to
the
Middle-world
of
physical
consciousness
to
try
to
communicate
to
the
rest
of
us
what
they
experienced
and
learnt
in
the
Other-worlds,
which
is
an
experience
that
can
only
be
described
or
communicated
in
symbolic
or
metaphoric
form.
This
shared
experience
is
what
will
often
become
a
tradition
or
religion.
It
is
because
of
this
symbolic
nature
of
dreams
and
mythology
that
I
teach
no
belief
system.
As
I
only
ask
everyone
to
experience
their
own
worlds,
discuss
or
share
their
experiences
as
best
they
can,
and
to
follow
their
own
path
of
heart,
or
as
Joseph
Campbell
calls
it,
their
BLISS
(see
the
home
page).
The
most
important
underlying
aspect
of
Shamanism
and
all
of
the
native
mythology
is
the
connectedness
of
all
things,
and
the
experience
of
nature,
both
the
human
nature
within
and
the
universal
nature
around
us.
The
best
example
of
discussing
this
connectedness
is
with
the
words
of
Chief
Seattle
as
follows:
“The
president
in
Washington
sends
word
that
he
wishes
to
buy
our
land.
But
how
can
you
buy
or
sell
the
sky?
The
land?
The
idea
is
strange
to
us.
If
we
do
not
own
the
freshness
of
the
air
and
the
sparkle
of
the
water,
how
can
you
buy
them?
“Every
part
of
this
earth
is
sacred
to
my
people.
Every
shining
pine
needle,
every
sandy
shore,
every
mist
in
the
dark
woods,
every
meadow,
every
humming
insect.
All
are
holy
in
the
memory
and
experience
of
my
people.
“We
know
the
sap
which
courses
through
trees
as
we
know
the
blood
that
courses
through
our
veins.
We
are
part
of
the
earth
and
it
is
part
of
us.
The
perfumed
flowers
are
our
sisters.
The
bear,
the
deer,
the
great
eagle,
these
are
our
brothers.
The
rocky
crests,
the
juices
in
the
meadow,
the
body
heat
of
the
pony,
and
man,
all
belong
to
the
same
family.
“The
shinning
water
that
moves
in
the
streams
and
the
rivers
is
not
just
water,
but
the
blood
of
our
ancestors.
If
we
sell
you
our
land,
you
must
remember
that
it
is
sacred.
Each
ghostly
reflection
in
the
clear
waters
of
the
lakes
tells
of
events
and
memories
in
the
life
of
my
people.
The
water’s
murmur
is
the
voice
of
my
father’s
father.
“The
rivers
are
our
brothers.
They
quench
our
thirst.
They
carry
our
canoes
and
feed
our
children.
So
you
must
give
the
rivers
the
kindness
you
would
give
any
brother.
“If
we
sell
you
our
land,
remember
that
the
air
is
precious
to
us,
that
the
air
shares
its
spirit
with
all
life
it
supports.
The
wind
that
gave
our
grandfather
his
first
breath
also
receives
his
last
sigh.
So
if
we
sell
you
our
land,
you
must
keep
it
apart
and
sacred,
as
a
place
where
man
can
go
to
taste
the
wind
that
is
sweetened
by
the
meadow
flowers.
“Will
you
teach
your
children
what
we
have
taught
our
children?
That
the
earth
is
our
mother.
What
befalls
the
earth
befalls
the
sons
of
earth.
“This
we
know:
the
earth
does
not
belong
to
man,
man
belongs
to
the
earth.
All
things
are
connected
like
the
blood
that
unites
us
all.
Man
did
not
weave
the
web
of
life;
he
is
merely
a
strand
in
it.
Whatever
he
does
to
the
web,
he
does
to
himself.
“One
thing
we
know:
our
God
is
also
your
God.
The
earth
is
precious
to
him
and
to
harm
the
earth
is
to
heap
contempt
on
it
creator.
“Your
destiny
is
a
mystery
to
us.
What
will
happen
when
the
buffalo
are
all
slaughtered?
The
wild
horses
tamed?
What
will
happen
when
the
secret
corners
of
the
forest
are
heavy
with
the
sent
of
many
men
and
the
view
of
the
ripe
hills
is
blotted
by
talking
wires?
Where
will
the
thicket
be?
Gone!
Where
will
the
eagle
be?
Gone!
And
what
is
it
to
say
good-bye
to
the
swift
pony
and
the
hunt?
The
end
of
living
and
the
beginning
of
survival.
“When
the
last
Red
Man
has
vanished
with
his
wilderness
and
his
memory
is
only
the
shadow
of
a
cloud
moving
across
the
prairie,
will
these
shores
and
forests
still
be
here?
Will
there
be
any
of
the
spirit
of
my
people
left?
“We
love
this
earth
as
a
newborn
loves
its
mothers
heartbeat.
So,
if
we
sell
you
our
land,
love
it
as
we
have
loved
it.
Care
for
it
as
we
have
cared
for
it.
Hold
in
your
mind
the
memory
of
the
land,
as
it
is
when
you
receive
it.
Preserve
the
land
for
all
children
and
love
it,
as
God
loves
us
all.
“As
we
are
part
of
the
land,
you
too
are
part
of
the
land.
This
earth
is
precious
to
us.
It
is
also
precious
to
you.
One
thing
we
know:
there
is
only
one
God.
No
man,
be
he
Red
Man
or
White
Man,
can
be
apart.
We
are
brothers
after
all.’
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