I have heard the argument made that without the knowledge of our impending death religion is not necessary. Are religions based on a fear-mongering of the Triune Mystery concerning death? Is a religion’s main purpose to help self-aware human beings cope with our knowledge of death? Doesn’t it appear that many religions have a pathological fixation on death? Often it appears to me that more attention is given to prepare for an afterlife than on living this life. It seems that religion gives death phobic humans a means to transcend death. I maintain that transcending death surely has some correlation with our solipsistic reality that utterly cannot imagine our non-reality. According to Sam Harris, “the first indication of a religious belief can be seen in the burial sites of later Neanderthaloids.” (1969) I contend that religions are man-made interpretations of Nature that attempt to understand the mystery of death. The early religions were also man-made attempts to understand Nature’s dramatic forces seen in lighting, forest fires, floods, volcanoes, tsunamis, etc. Christopher Hitchens suggested, “the mildest criticism of religion is also the most radical and the most devastating one. Religion is man-made.” (2007) I contend that religions are merely man-made exercises in creating a God <—> a God did not create humans. I assert and advance the idea that all religions are man-made bad jokes that have gone way too far (more to come). I propose that man-made religions write spurious “truths” according to their ideological and theological views that are based on their interpretation of reality.
James Campbell proposed that to the extent religion attempts to explain the Great Mysteries, mythology and religion are basically the same thing. There has been a mythologizing of all religions and like myths themselves religions are mere metaphors. Carl Jung proposed that “myth is an integral component of all religions.” (1957) Mary Lefkowitz felt myths “are in essence stories about supernatural life.” (2003) Ancient Mesopotamian (Sumerian) mythical stories morphed into Biblical religious stories like the Creation Story, Garden of Eden, and Tower of Babel. Scottish anthropologist James Frazer compared mythology and religion across many cultures and concluded religion is mainly based on magic. I suggest that myths are often a transition on their way to a religion. Huston Wilson contended that, “religion is the ensemble of mythic narrative that explain the origins of a people, their destiny, and why they are obligated to subscribe to particular rituals and moral codes.” (1998) Wilson felt religions develop to bring some understanding of an ultimate meaning. (2003) However, Harrison said, we should keep in mind that, “ultimate reality lies beyond understanding.” (2003) Primack and Abrams maintained, “mythic language is not the possession of any specific religion but is a human tool.” (2006) Karl Marx proposed that religion comes from social-needs and he called religion “opium of the people.” (1848) Sigmund Freud maintained that any religion is nothing more than some kind of wish-need.
I theorize that the common denominator for enhanced messenger insight (review previous post) is a deep drive to be conscious, aware, comprehend, and gain knowledge of the natural and human worlds. This deep dive is about having the giftedness of intuition and being born with dispositional empathy. They possess and are supremely skilled with enhanced intuitive and empathic abilities. These abilities give them access to various aspects of Nature, human nature, and their own nature. There are historical figures who have deeply delved into the materialistic phenomenal world. I suggest that what set these messengers apart is having the prowess to comprehend this phenomenal material world. However, I suspect that the ultimate elite messengers also had/have the deftness to appreciably comprehend the noumenal dematerialized world. I surmise that it is this contact and insight of these 2-worlds that lead them to a blast of brilliance and productivity in their field of interest. It behooves us to review the biographies of these messengers, try to emulate and learn from them, and give a proper commemoration to the substantial legacies they left behind. In the Theory of Balanceology I frequently quote and give honor to these special women and men. It is incumbent upon us to understand their historical revelatory messages that may help us on our own journey of self-discovery towards greater appreciation and understanding of Nature, human nature, and our own nature, and a building of our own worldview.
Messengers – In my efforts to construct a new worldview, I have enthusiastically enjoyed reading and researching esoteric messengers who tried to understand the natural and human worlds. I have studied a host of commendable messengers including scholars, historians, psychologists, philosophers, musicians, physicists, artists, writers, poets, biologists, astronomers, mathematicians, physicians, and novelists. I reviewed the work of these individuals who seem to be noble in both heart-and-mind. My naturalistic worldview came to be influenced by what I have learned from these sagacious individuals. I lionize, idolize, and even immortalize some of these legends. Out of all the billions of people who have ever lived there appears to be a select group of dignitaries having apocalyptic insight into the truths emanating from Perennial Wisdom. They’re a prime group of people who have a masterful ability to imagine and see around corners while the rest of us follow a straight-line. They are a small group of messengers who are able to convey ancestral messages of hope.
Carl Jung investigated universal themes in Nature and the innate natural forces we human beings share. He called these innate nature-made forces archetypes. Kenneth Burke felt “archetypes are not ‘things’ with definable edges, like tables, or chairs. They are titles for some kind of ‘principle.’ And, their embodiment in story (myth) quite spontaneously destroys borders.”(2003) Archetypes are valued in mythology due to sharing common human transgenerational and transcultural experiences. In my attempts to understand Mythology, I have come to understand myths as projections emerging from a pre-human and human collective unconscious. For me, cross-cultural similarities in mythical language, themes, and images are historical evidence for transgenerational intuitive feedback. James Campbell’s career is based on a mythology of archetypes from this collective unconsciousness. Jung became a major supporter of the writings of Campbell.
Max Muller founded comparative mythology with the goal of investigating cross-cultural themes in myths. As I earlier indicated, it is true that there are interpretative differences in cultural myths, but there also are significant similarities of myths across cultures. In Essays on Comparative Mythology, (1856) Muller considers myths attempts to understand natural events. Like Campbell, Mueller proposed that culture’s frequently distort natural phenomena. Cultures and religions often take what is natural and turn it into something that is supernatural. Religion’s dogmas are frequently based on supernatural distortions of natural events (much more to come).
James Campbell was an eminent mythologist who authored the 4 volume Masks of God (1962-1968). He focused on mythic symbols and mythic quests. Campbell was especially good at pointing out the natural bases for most myths, and why these naturalistic forces account for the many similarities of myths across cultures. Similarities yes, but because of the way Nature is interpreted by various cultures there are mythic differences. Campbell saw a significant correlation between myths and their evolution into religions (more to come). However, as I point out later in later posts, interpretation of natural phenomena is also a major reason for dogmatic differences among religions. I note that Campbell is well-known for saying that to follow one’s nature is to find one’s bliss.