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Mitos, Sonhos e religião
O autor Joseph Campbell reúne, neste volume, um conjunto de ensaios que investigam as relações dos sonhos e mitos nas artes, na religião, na filosofia e na vida moderna. Na seleção de ensaístas encontram-se Alan Watts, autor do clássico 'O espírito do zen', que escreve sobre a mitologia ocidental, e o psicólogo Rollo May, conhecido no Brasil por seu livro 'A coragem de criar'. Completam o time - Norman O.Brown, David L.Miller, John F.Priest, Amos N.Wilder, Stanley Romaine Hopper, Ira Progoff, Owen Barfield e Richard A.Underwood.
256 pages, Paperback
First published January 1, 1970
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About the author
Joseph Campbell
426 books6,186 followersJoseph Campbell was an American author and teacher best known for his work in the field of comparative mythology. He was born in New York City in 1904, and from early childhood he became interested in mythology. He loved to read books about American Indian cultures, and frequently visited the American Museum of Natural History in New York, where he was fascinated by the museum's collection of totem poles.
Campbell was educated at Columbia University, where he specialized in medieval literature, and continued his studies at universities in Paris and Munich. While abroad he was influenced by the art of Pablo Picasso and Henri Matisse, the novels of James Joyce and Thomas Mann, and the psychological studies of Sigmund Freud and Carl Jung. These encounters led to Campbell's theory that all myths and epics are linked in the human psyche, and that they are cultural manifestations of the universal need to explain social, cosmological, and spiritual realities.
After a period in California, where he encountered John Steinbeck and the biologist Ed Ricketts, he taught at the Canterbury School, and then, in 1934, joined the literature department at Sarah Lawrence College, a post he retained for many years. During the 40s and '50s, he helped Swami Nikhilananda to translate the Upanishads and The Gospel of Sri Ramakrishna. He also edited works by the German scholar Heinrich Zimmer on Indian art, myths, and philosophy. In 1944, with Henry Morton Robinson, Campbell published A Skeleton Key to Finnegans Wake. His first original work, The Hero with a Thousand Faces, came out in 1949 and was immediately well received; in time, it became acclaimed as a classic. In this study of the "myth of the hero," Campbell asserted that there is a single pattern of heroic journey and that all cultures share this essential pattern in their various heroic myths. In his book he also outlined the basic conditions, stages, and results of the archetypal hero's journey.
Throughout his life, he traveled extensively and wrote prolifically, authoring many books, including the four-volume series The Masks of God, Myths to Live By, The Inner Reaches of Outer Space and The Historical Atlas of World Mythology. Joseph Campbell died in 1987. In 1988, a series of television interviews with Bill Moyers, The Power of Myth, introduced Campbell's views to millions of people.
Campbell was educated at Columbia University, where he specialized in medieval literature, and continued his studies at universities in Paris and Munich. While abroad he was influenced by the art of Pablo Picasso and Henri Matisse, the novels of James Joyce and Thomas Mann, and the psychological studies of Sigmund Freud and Carl Jung. These encounters led to Campbell's theory that all myths and epics are linked in the human psyche, and that they are cultural manifestations of the universal need to explain social, cosmological, and spiritual realities.
After a period in California, where he encountered John Steinbeck and the biologist Ed Ricketts, he taught at the Canterbury School, and then, in 1934, joined the literature department at Sarah Lawrence College, a post he retained for many years. During the 40s and '50s, he helped Swami Nikhilananda to translate the Upanishads and The Gospel of Sri Ramakrishna. He also edited works by the German scholar Heinrich Zimmer on Indian art, myths, and philosophy. In 1944, with Henry Morton Robinson, Campbell published A Skeleton Key to Finnegans Wake. His first original work, The Hero with a Thousand Faces, came out in 1949 and was immediately well received; in time, it became acclaimed as a classic. In this study of the "myth of the hero," Campbell asserted that there is a single pattern of heroic journey and that all cultures share this essential pattern in their various heroic myths. In his book he also outlined the basic conditions, stages, and results of the archetypal hero's journey.
Throughout his life, he traveled extensively and wrote prolifically, authoring many books, including the four-volume series The Masks of God, Myths to Live By, The Inner Reaches of Outer Space and The Historical Atlas of World Mythology. Joseph Campbell died in 1987. In 1988, a series of television interviews with Bill Moyers, The Power of Myth, introduced Campbell's views to millions of people.
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May 30, 2021This is a wonderfully diverse and unified collection of essays on the title's theme. Although a few read like rough drafts, most of these essays are thought provoking pieces that offer much.
Watts' and Campbell's pieces are as brilliant as I expected, but there were some nice surprises by authors I was unfamiliar with, particularly Stanley Romaine Hopper's and Richard A. Underwood's respective essays.
Here are two favorite quotes from Underwood:
The chief characteristic of the comic spirit, then, could be described as its capacity to create this sudden reversal where the familiarity of the common world is called into question.
Is not the reduction (or fixation) of any stage of consciousness, be it mythological, theological, philosophical, or scientific-technological, into fixed structures of ideological and sociopolitical attempts to control attitude and behavior the prime threat to man's "mature development"?
Watts' and Campbell's pieces are as brilliant as I expected, but there were some nice surprises by authors I was unfamiliar with, particularly Stanley Romaine Hopper's and Richard A. Underwood's respective essays.
Here are two favorite quotes from Underwood:
The chief characteristic of the comic spirit, then, could be described as its capacity to create this sudden reversal where the familiarity of the common world is called into question.
Is not the reduction (or fixation) of any stage of consciousness, be it mythological, theological, philosophical, or scientific-technological, into fixed structures of ideological and sociopolitical attempts to control attitude and behavior the prime threat to man's "mature development"?
May 8, 2014
There are a few jewels in this collection of lectures, chief among which is Norman O. Brown's Daphne, or Metamorphosis - a whirlwind of a piece reaching deep into the reader's consciousness to illustrate the stunning connection between our primal nature and the symbols that ignite it. Honorable mentions go to Rollo May for significant clarifications in Psychotherapy and the Daimonic and, of course, Joseph Campbell's contribution: Mythological Themes in Creative Literature and Art. For those keeping count, that's three of eleven. There are some clunkers.
May 3, 2013
My feelings on this book are as mixed as the collection of authors whose essays have been gathered together for each of its chapters. The book boasts that the selection of essays are complementary and lead into the next in an uncanny way, but I did not agree. The essays do not build on concepts that logically follow the next, expand on ideas introduced in earlier essays, nor do they contribute to a uniform interpretation on the role of myth. I do not feel the essays themselves are without value but rather have to be evaluated each on their own merits and their quality weighed absent of the expectation that they (as the book boasts) mutually inform each other.
The writing style of each author and content of these collected essays range from brilliant to boring and the mental rhythm that each must be approached with is often wildly different from the next. A couple essays are penned beneath tantalizingly interesting chapter titles yet quickly proved to be dull and lacking any intellectual contribution aside from the cliche thoughts of their genre's well-worn paths. The thoughts on myth relating to Hebrew and Christian scriptures barely had much to say outside what scholars in churches and synagogues have been saying for centuries, the essay on myth & imagination had nothing of real interest outside of the essay title, and the closing essay by Richard Underwood is a poor example of writing by a well-read scholar who hides behind numerous quotes of philosophers-past yet has no emerging theme or voice of his own and thereby seems more like an undergrad's term paper than an insightful contribution to his field. There are a couple other decent essays, and one wildly offbeat contribution by Norman Brown that brings the rhythm of the book down to snails pace (written in the format of handfuls of short poems that often quote from and fail to translate the Latin, jump around to different culture's spiritual & mythological concepts without adequate references, and I only lucked out in this one because I had finished Ovid's metamorphoses the week before). At the other end of the spectrum are some brilliant thoughts by David Miller, Joseph Campbell and Ira Progoff, whose ideas made this book to me a worthwhile read.
I felt three essays in particular deserve significant praise and individual attention here.
Hamilton's thoughts on Orestes is written in a rhythm that shows the kind of understanding of how a reader/student digests new ideas that only a top-notch teacher possesses. Perhaps he's one of those few teachers who are able to role play the "beginner's mind" when pondering what they wish to say and end up sculpting the type of lecture that encounters no friction with its listeners. He starts with the idea of Freud's famed interest in the Oedipus myth and pits that initially against the idea of the Orestes myth being instead more relevant to modern man. After initially introducing these ideas another ingredient is thrown into the mix: catharsis as it relates to psychotherapy and to the culture of the ancient Greeks. This leads into a discussion of Jungian concepts of catharsis which then get pitted against Freudian ideas, but he then transcends and blends the seemingly contradicting viewpoints and instead shows how they are part of the same process (just different stages) and relevant in their own ways. Scholars who present opposing ideas usually take the easy road by hiding behind pretended objectivity and assume the role of tour guide through those ideas. While that technique offers no real insight and little value other than introducing empty facts, Hamilton leads the reader into seeing each idea through the eyes of its proponents and then zooms out to a macro level that can make use of each idea as part of a holistic process.
Ira Progoff contributes a short essay on depth psychology and the redefining of daemonic urges. Regardless if the reader has true interest in psychotherapy the concepts are quite useful in a practical sense and have philosophical appeal as well. Socrates often referred to his inner "daemon" whose voice he followed and the Greeks in general referred to psychic intrusion or inspiration - be it to good or evil - as being "daemonic". This could be a specific of their popular gods or if the unique deity was unknown at the moment could be referred to generally as "daemonic" (E.R. Dodds goes into great length on this idea in The Greeks and the Irrational). In this essay it is interpreted in a modern psychotherapeutic view as the feelings, urges, and obsessive impulses we often find ourselves bewitched by for any length of time. His point is to recognize the need for both the patient and the therapist to acknowledge, understand, and name these daemonic impulses through the course of therapy. He ventures an insightful point on the need to know the name of the demon before casting it out as being essentially the intended goal of any practicing therapist (whether they subscribe to his theory or not). In the medieval and new testament gospel's model the name of the demon is first learned before casting it out and after digging up a wonderful quote from early 20th century psychologist William James he shows how this is also what the therapist does in their dealings with the patient. James basically says that a patient who struggles with alcoholism is prone to make any and every excuse or source of blame for their habit but the minute they can be convinced that they're simply a drunkard, they're unlikely to remain a drunk for very long. Sometimes coming face to face with an embarrassing label for one's behavior is the type of emotional look-in-the-mirror necessary to alter it. Progoff wraps up the discussion by defining what it means to "name" an impulse and broadening it beyond a mere labeling to the more apt definition of "logos" and coming to true understanding of the behavior. And once the daemon is understood in this way, it can be resolved.
Joseph Campbell's own essay discusses what constitutes the type of art which evokes the transcendent, and is based on a concept James Joyce discusses towards the end of the novel Portrait of the Artist as a Young Man. There is a popular clip on this in lecture format which I've seen a few times, but it's nice to have a copy here in print as well. A lot of art or literature is "kinetic" in that it moves you to do something outside yourself. It either excites you with desire to possess/be/do something or it repels you. The former he refers to a "pornographic" and is a pattern employed most often in advertising whose aim is to excite their audience with desire to possess an object or have a certain experience or feeling. And the latter is a theme explored often in literature by authors who wish to repel their readers from a certain political "evil" or any other pattern on a personal or organizational level that they wish to paint as loathsome. Aside from "kinetic" art you have "static" art, of the kind that is proper to oneself. It is not meant to inspire one to go outside of oneself in any show of obedience but rather causes a sort of aesthetic arrest and opens one up to the universe within. In this sense it it transcendent and its goal is to lead one to the the self.
The book is a strange mix of thoughts, but there are major points of interest and its flaw to me is one of editing. Many of the footnotes are helpful in making the book more uniform and coherent, but are not always adequate. It is an insightful exploration of the psyche and specifically the things that can stimulate it toward growth and wholeness, and after all that is the whole point of mythology.
The writing style of each author and content of these collected essays range from brilliant to boring and the mental rhythm that each must be approached with is often wildly different from the next. A couple essays are penned beneath tantalizingly interesting chapter titles yet quickly proved to be dull and lacking any intellectual contribution aside from the cliche thoughts of their genre's well-worn paths. The thoughts on myth relating to Hebrew and Christian scriptures barely had much to say outside what scholars in churches and synagogues have been saying for centuries, the essay on myth & imagination had nothing of real interest outside of the essay title, and the closing essay by Richard Underwood is a poor example of writing by a well-read scholar who hides behind numerous quotes of philosophers-past yet has no emerging theme or voice of his own and thereby seems more like an undergrad's term paper than an insightful contribution to his field. There are a couple other decent essays, and one wildly offbeat contribution by Norman Brown that brings the rhythm of the book down to snails pace (written in the format of handfuls of short poems that often quote from and fail to translate the Latin, jump around to different culture's spiritual & mythological concepts without adequate references, and I only lucked out in this one because I had finished Ovid's metamorphoses the week before). At the other end of the spectrum are some brilliant thoughts by David Miller, Joseph Campbell and Ira Progoff, whose ideas made this book to me a worthwhile read.
I felt three essays in particular deserve significant praise and individual attention here.
Hamilton's thoughts on Orestes is written in a rhythm that shows the kind of understanding of how a reader/student digests new ideas that only a top-notch teacher possesses. Perhaps he's one of those few teachers who are able to role play the "beginner's mind" when pondering what they wish to say and end up sculpting the type of lecture that encounters no friction with its listeners. He starts with the idea of Freud's famed interest in the Oedipus myth and pits that initially against the idea of the Orestes myth being instead more relevant to modern man. After initially introducing these ideas another ingredient is thrown into the mix: catharsis as it relates to psychotherapy and to the culture of the ancient Greeks. This leads into a discussion of Jungian concepts of catharsis which then get pitted against Freudian ideas, but he then transcends and blends the seemingly contradicting viewpoints and instead shows how they are part of the same process (just different stages) and relevant in their own ways. Scholars who present opposing ideas usually take the easy road by hiding behind pretended objectivity and assume the role of tour guide through those ideas. While that technique offers no real insight and little value other than introducing empty facts, Hamilton leads the reader into seeing each idea through the eyes of its proponents and then zooms out to a macro level that can make use of each idea as part of a holistic process.
Ira Progoff contributes a short essay on depth psychology and the redefining of daemonic urges. Regardless if the reader has true interest in psychotherapy the concepts are quite useful in a practical sense and have philosophical appeal as well. Socrates often referred to his inner "daemon" whose voice he followed and the Greeks in general referred to psychic intrusion or inspiration - be it to good or evil - as being "daemonic". This could be a specific of their popular gods or if the unique deity was unknown at the moment could be referred to generally as "daemonic" (E.R. Dodds goes into great length on this idea in The Greeks and the Irrational). In this essay it is interpreted in a modern psychotherapeutic view as the feelings, urges, and obsessive impulses we often find ourselves bewitched by for any length of time. His point is to recognize the need for both the patient and the therapist to acknowledge, understand, and name these daemonic impulses through the course of therapy. He ventures an insightful point on the need to know the name of the demon before casting it out as being essentially the intended goal of any practicing therapist (whether they subscribe to his theory or not). In the medieval and new testament gospel's model the name of the demon is first learned before casting it out and after digging up a wonderful quote from early 20th century psychologist William James he shows how this is also what the therapist does in their dealings with the patient. James basically says that a patient who struggles with alcoholism is prone to make any and every excuse or source of blame for their habit but the minute they can be convinced that they're simply a drunkard, they're unlikely to remain a drunk for very long. Sometimes coming face to face with an embarrassing label for one's behavior is the type of emotional look-in-the-mirror necessary to alter it. Progoff wraps up the discussion by defining what it means to "name" an impulse and broadening it beyond a mere labeling to the more apt definition of "logos" and coming to true understanding of the behavior. And once the daemon is understood in this way, it can be resolved.
Joseph Campbell's own essay discusses what constitutes the type of art which evokes the transcendent, and is based on a concept James Joyce discusses towards the end of the novel Portrait of the Artist as a Young Man. There is a popular clip on this in lecture format which I've seen a few times, but it's nice to have a copy here in print as well. A lot of art or literature is "kinetic" in that it moves you to do something outside yourself. It either excites you with desire to possess/be/do something or it repels you. The former he refers to a "pornographic" and is a pattern employed most often in advertising whose aim is to excite their audience with desire to possess an object or have a certain experience or feeling. And the latter is a theme explored often in literature by authors who wish to repel their readers from a certain political "evil" or any other pattern on a personal or organizational level that they wish to paint as loathsome. Aside from "kinetic" art you have "static" art, of the kind that is proper to oneself. It is not meant to inspire one to go outside of oneself in any show of obedience but rather causes a sort of aesthetic arrest and opens one up to the universe within. In this sense it it transcendent and its goal is to lead one to the the self.
The book is a strange mix of thoughts, but there are major points of interest and its flaw to me is one of editing. Many of the footnotes are helpful in making the book more uniform and coherent, but are not always adequate. It is an insightful exploration of the psyche and specifically the things that can stimulate it toward growth and wholeness, and after all that is the whole point of mythology.
October 28, 2012
اقتباس:" عند محاولتنا لفهم مجتمع ما، لن يكفِ فهم توجهاتهم السياسية أو الدينية،أو معتقداتهم الدينية، بل علينا معرفة احلامهم وأساطيرهم الشعبية، والتي ستملأ بعض ، الثغرات التي تركتها النصوص" – اقتباس من مقالة ايموس ويلدير في هذا الكتاب
“Myth and Dream in Christian Scripture” by Amos Wilder
عند بداية امساكي بهذا الكتاب، وجدت بعض المواضيع مملة.. ووجدت بعضها شيقة.
جوزيف كامبل هو الايديتور (المنقح) ويعرف عنه اهتمامه بالمعتقدات الشرقية والتي منذ تعرف عليها عن طريق استاذ هندي، حتى بدأ يبحر بها، هذه التفاصيل التي وجدها في الديانات الأخرى الشرقية، تركته مؤمنا بأن جميع المعتقدات بها جزء من الصواب، وأنه ليس من المكن أن يستمر معتقدا بأن دينه الكاثوليكي الذي ولد عليه أفضلها
***
اهتمامي بموضوع الأساطير الشعبية، احلام الشعوب وقصصهم التي تذكر امجادهم الماضية و نبوئاتهم التي ستتحقق يوما ما والتي يسعوون في الحاضر من اجل اعادتها، هو أمر بدأ يتبلور عندي في السنين الأخيرة، شعلته كانت الحلم الذي تلقناه منذ الصغر، حلم الدولة الاسلامية المجيدة التي كانت والتي ستكون يوما ما
كانت هذه بداية اهتمامي بالقراءة في اساطير القوم، قومية كانت أو دينية. فعادة ما تمتزج هذه سويا لتكون الوقود الذي يحرك الشعب أو أمة ما
***
أحد النقاط الجيدة التي أشار فيها الى الفرق بين المعتقدات الشرقية والغربية، هو سؤال الطفل الغربي:
"من أين أتيت؟"
where did I come from?
مشيرا الى قدومه من مكان، الى مرحلة حالية، وذهابه بعد الموت الى مرحلة أخرى
فيم يسأل الطفل الشرقي:
"كيف نَبَت؟"
How did I grow?
هذان السؤالين النمطيين يبين أثر معتقدات القوم على صياغة فهم الطفلين للعالم.. فالديانات الغربية (أو الابراهيمية، حسب تصنيف الكتاب) تؤمن بأن الحياة خطية، تبدأ من نقطة، وتنتهي في نقطة لتبدأ مرحلة أخرى (الحياة الأخروية) فيم المعتقدات الشرقية، تدور كحلقة وتعود الى حيث بدأت
قد لا يكون قراءة شيقة للجميع.. ولكن بعض المقالات فيه جذبت اهتمامي
“Myth and Dream in Christian Scripture” by Amos Wilder
عند بداية امساكي بهذا الكتاب، وجدت بعض المواضيع مملة.. ووجدت بعضها شيقة.
جوزيف كامبل هو الايديتور (المنقح) ويعرف عنه اهتمامه بالمعتقدات الشرقية والتي منذ تعرف عليها عن طريق استاذ هندي، حتى بدأ يبحر بها، هذه التفاصيل التي وجدها في الديانات الأخرى الشرقية، تركته مؤمنا بأن جميع المعتقدات بها جزء من الصواب، وأنه ليس من المكن أن يستمر معتقدا بأن دينه الكاثوليكي الذي ولد عليه أفضلها
***
اهتمامي بموضوع الأساطير الشعبية، احلام الشعوب وقصصهم التي تذكر امجادهم الماضية و نبوئاتهم التي ستتحقق يوما ما والتي يسعوون في الحاضر من اجل اعادتها، هو أمر بدأ يتبلور عندي في السنين الأخيرة، شعلته كانت الحلم الذي تلقناه منذ الصغر، حلم الدولة الاسلامية المجيدة التي كانت والتي ستكون يوما ما
كانت هذه بداية اهتمامي بالقراءة في اساطير القوم، قومية كانت أو دينية. فعادة ما تمتزج هذه سويا لتكون الوقود الذي يحرك الشعب أو أمة ما
***
أحد النقاط الجيدة التي أشار فيها الى الفرق بين المعتقدات الشرقية والغربية، هو سؤال الطفل الغربي:
"من أين أتيت؟"
where did I come from?
مشيرا الى قدومه من مكان، الى مرحلة حالية، وذهابه بعد الموت الى مرحلة أخرى
فيم يسأل الطفل الشرقي:
"كيف نَبَت؟"
How did I grow?
هذان السؤالين النمطيين يبين أثر معتقدات القوم على صياغة فهم الطفلين للعالم.. فالديانات الغربية (أو الابراهيمية، حسب تصنيف الكتاب) تؤمن بأن الحياة خطية، تبدأ من نقطة، وتنتهي في نقطة لتبدأ مرحلة أخرى (الحياة الأخروية) فيم المعتقدات الشرقية، تدور كحلقة وتعود الى حيث بدأت
قد لا يكون قراءة شيقة للجميع.. ولكن بعض المقالات فيه جذبت اهتمامي
March 30, 2013
This was interesting. I did not know Joseph Campbell started The Society for the Arts, Religion and Contemporary Culture. This "are" essays sponsored by that eminent society. Nicely, there are mini bios at the end which help know the author's background and direction.
I don't remember who formulated it. I think it was Bertrand Russell, but I haven't been able to verify it. However, the idea is that at the highest levels of science/philosophy/whatever-ology there is an inpenetrable language that can't be used to explain anything to those on the outside. That is true about a lot of these pieces. However, some of it is quite stunning on the potency of individual dreams (quoting I. Bergman on the dream-borne creative process) and mythology as the dreams of society, tieing together the disrupting "daimons" of Rollo May.
I don't remember who formulated it. I think it was Bertrand Russell, but I haven't been able to verify it. However, the idea is that at the highest levels of science/philosophy/whatever-ology there is an inpenetrable language that can't be used to explain anything to those on the outside. That is true about a lot of these pieces. However, some of it is quite stunning on the potency of individual dreams (quoting I. Bergman on the dream-borne creative process) and mythology as the dreams of society, tieing together the disrupting "daimons" of Rollo May.
July 10, 2016
There were quite a few essays in this compilation that I enjoyed. However, ultimately, I was disappointed. Personally, I found the following authors to be the gems in the rough of this book: Campbell, Underwood, May, Progroff, and Hopper. That being said, there were bits and pieces from each of the remaining contributors that I appreciated but, overall, some of the writings seemed to be simply thrown together or rant pieces for the author. Overall, I am glad I read this book but if I were to recommend any books to other readers concerning the topics of myth, dreams, and religions, I would first direct them elsewhere.
June 19, 2013
i'll give it a lukewarm 2.5 stars. Some of the essays were good while others forgettable. Some essays did offer interesting new insight or reinforced others while some seemed to be merely an author struggling to write something down.
December 12, 2013
A few good quotes but for the most part a little silly. The authors are very serious but I am learning more and more that Jung had some wrong ideas about psychology.
December 29, 2020
بي دي اف
July 2, 2025
I will be the first to admit that I don’t love anthologies. I like getting into the mind of one author and staying there, but there were a couple of passages I wanted to annotate.
I think if anything, I would get this book from the library again, but I don’t think it’s something I would need to own and analyze. Most of the analysis the authors do are general in my opinion or not in a field which I am interested in.
I think if anything, I would get this book from the library again, but I don’t think it’s something I would need to own and analyze. Most of the analysis the authors do are general in my opinion or not in a field which I am interested in.
September 22, 2023
Beberapa langsung klik, beberapa meski dibaca berkali-kali sama sekali tidak nyambung. Mungkin karena beberapa berupa transkrip ceramah, atau mungkin karena faktor penulis/pembicara dengan berbagi gaya dan latar belakang sehingga membutuhkan lebih banyak usaha untuk mencapai frekuensi-frekuensi mereka.
Banyak hal baru dan lama dapat ditemukan di sini. Worth it.
Banyak hal baru dan lama dapat ditemukan di sini. Worth it.
January 29, 2025
Some good stuff in here, I particularly enjoyed the Campbell and Watts essays. The ones on dreams and visions in Christian and Jewish theology by Priest and Wilder were a bit dense but informative and fun to read but a large chunk of this was pretty much incomprehensible (the Miller and Brown essays) I’ll have to come back to this when I’m a bit more “well read” one day
November 5, 2025
Myths, Dreams, and Religion is a collection of essays by eleven different scholars on the influence of dreams in mythology. The editor is Joseph Campbell.
The essays are written in different styles. I enjoyed getting a new perspective from some of the authors.
I enjoyed the book. Thanks for reading my review, and see you next time.
The essays are written in different styles. I enjoyed getting a new perspective from some of the authors.
I enjoyed the book. Thanks for reading my review, and see you next time.
April 24, 2022
This book does an amazing job at spinning a web of interconnectedness through timeless wisdom held in very diverse cultural imagery. Concise and a relatively easy read.
Honestly a breathtaking work.
Honestly a breathtaking work.
Displaying 1 - 14 of 14 reviews