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Many people do not discuss the question of what a myth truly is, as myths are often not studied in depth. The general consensus is that myths are simply works of fiction, but the true definition is much more complex and nuanced.
According to Joseph Campbell, myths and hero stories within myths are not created by their authors; instead, they are collective and unconscious expressions of the mind. These myths are fueled by representations and ideas from the author's mind, reflecting unconscious desires for these occurrences in reality.
Campbell's reference to the unconscious is similar to Sigmond Freud's discussion of the same topic.
Freud has frequently explored the idea that memories beyond our conscious awareness, like dreams or forgotten memories, make up the unconscious mind. This idea holds significance in myth analysis.
Campbell explains that myths typically focus on the hero and his journey, consisting of three key phases: leaving the known world, encountering obstacles and victories along the way, and ultimately coming back.
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Although some critics believe Campbell suggests all myths are alike, his true belief is that while myths can differ in their details, they all follow a universal pattern centered around this core idea.
Despite the clarification, there may still be doubts about whether myths are exclusively based on the hero's journey. However, it is undeniable that Campbell's theory can easily be supported by any myth, with Ramayana and Yeelen being prime examples that truly embody his perception.
According to Campbell, the hero's journey commences with their initial task of withdrawing from society.
This marks the point where the hero shifts their focus from external to internal motivations. In the epic Ramayana, Rama's retreat is set in motion when he is exiled from the kingdom by his stepmother, as he is the eldest and next in line to inherit the throne.
Rama's stepmother goes against the unwritten rule where the eldest son takes the throne. She prefers her son, Bharata, to become king instead. Remembering that the king had promised her two wishes in her lifetime, she asks for Rama to be banished from the throne and for Bharata to be put in his place as she had wished.
After Rama is banished, he departs the kingdom immediately and his journey begins. In Yeelen, Niankoro is depicted as a strong and youthful individual. Despite this, he is still plagued by his malevolent father, who is able to connect with him through prayers to the gods.
Niankoro’s mother sends him to his uncle’s to escape his father’s ability, while Rama is banished from his father due to the desires of his stepmother. Both Niankoro and Rama retreat from their fathers, influenced by their mothers, but for different reasons.
According to Campbell, the third part of the hero's journey, which involves the hero's return, is not as significant as the other parts. However, the second and third parts often go hand in hand, as seen in the alignment of Ramayana and Yeelen. This part of the journey focuses on the hero's struggle with their place in the universe, also known as their spiritual reality. In both stories, the concept of "return" is linked to the increased moral strength that each hero gains from a significant event during their individual journeys.
After the second part of his journey, Rama's spiritual reality is revealed as he faces the climax of his wife Sita being taken by a demon. Sita had joined Rama on his journey initially to fulfill her dharma, and Rama allowed her to accompany him with this goal in mind. However, when Sita is abducted, Rama recognizes his own dharma, which is to protect and care for those closest to him. He demonstrates this by making every effort to rescue his wife from the demon.
Ultimately, Hanuman, a deity in the form of a monkey, rescues Sita. Sita's commitment to fulfilling her dharma greatly impacts Rama's perspective on his own responsibilities. Despite being exiled, Rama's time away from the kingdom allows him to cultivate his moral fortitude, particularly with Sita by his side. This event serves as a reminder to Rama that his authority is shaped by his reactions to external circumstances and his treatment of loved ones.
Yeelen emphasizes the theme of corruption within power, particularly in the second part of Niankoro’s journey. During this part of the story, Nianankoro experiences numerous challenges and obstacles. Despite this, he helps others by using his special abilities to protect a tribe from warriors and heal the king’s wife of infertility. However, he also grapples with internal conflicts, including his affair with the king’s wife.
Despite committing an unethical act, Niankoro gains internal knowledge from it and ultimately finds his morals, leading him to feel remorseful. The story highlights Nianankoro's persistent battle with witnessing and participating in a corrupt society, ultimately bringing knowledge to everyone, including himself.
Both Ramayana and Yeelen affirm Campbell's theory by emphasizing the significance of each stage in the hero's journey. They both illustrate the theme of spiritual reality and highlight the heroes' realization that their morals are paramount. These myths not only emphasize the importance of morals and values but also effectively convey Campbell's concepts.
In summary, Campbell's depiction of the myth centers around a three-part journey, prompting readers to uncover their own interpretation of its ultimate destination. Intriguingly, a myth serves as a guide for a hero, with the journey typically culminating in a moment of introspection. Is this mere happenstance? It begs the question whether another expedition is required to discover the truth.
The Hero's Journey in Mythology: A Universal Pattern of Transformation. (2016, May 18). Retrieved from https://studymoose.com/joseph-campbells-mythology-concept-essay
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